The true intellectual system of the universe. The first part wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated / by R. Cudworth.

Book I.

CHAP. I.

1. The Fatal Necessity of all Humane Actions and Events maintained upon three several Grounds , which are so many false Hypotheses of the Intellectual System of the Vniverse . 2. Concerning the Mathematical or Astrological Fate . 3. Concerning the Opinion of those who suppose a Fate superiour to the Highest Deity . 4. The Moderation of this Discourse . 5. The Atheistical Hypothesis or Democritical Fate , being founded upon the Atomical Physiology ; the necessity of giving an Account of it , and that first briefly described . 6. The Antiquity of this Physiology , and the account which is given of it by Aristotle . 7. A clear and full record of the same Physiology in Plato that hath not been taken notice of . 8. That neither Democritus , nor Leucippus , nor Protagoras , nor any Atheists were the first Inventours of this Philosophy ; and of the Necessity of being thoroughly acquainted with it , in order to the confutation of Atheism . 9. The Tradition of Posidonius the Stoick , that Moschus an ancient Phaenician was the first Inventour of the Atomical Physiology . 10. That this Moschus the Inventour of the Atomical Physiology was probably the same with Mochus the Physiologer in Jamblichus , with whose successours , Priests and Prophets , Pythagoras convers'd at Sidon . 11. Other Probabilities for this , that Pythagoras was acquainted with the Atomical Physiology . 12. That Pythagoras his Monads were Atoms . 13. Proved plainly that Empedocles , who was a Pythagorean , Physiologized Atomically . 14. The same further convinced from Plato , Aristotle , Plutarch & Stobaeus . 15. That Anaxagoras was a spurious Atomist , or unskilful Imitatour of that Philosophy . 16. That Ecphantus the Pythagorean , Zenocrates , Heraclides , Diodorus and Metrodorus Chius were all ancient Asserters of the Atomical Physiology ; together with Aristotle's Testimony that the ancient Physiologers generally went that way . 17. How Aristotle is to be reconciled with himself , and the credit of other Writers to be salved , who impute this Philosophy to Leucippus and Democritus ; That they were the first Atheizers of it , or the Founders of that Philosophy which is Atheistically Atomical . 18. That the Atomists before Democritus were Asserters of a Deity and Substance Incorporeal . 19. A confutation of those Neotericks , who deny that Incorporeal Substance was ever asserted by any of the Ancients , and the Antiquity of that Doctrine proved from Plato , who himself professedly maintained it . 20. That Aristotle likewise asserted Incorporeal Substance . 21. That Epicurus endeavoured to confute this Opinion , as that which Plato and others of the Ancients had maintained . 22. That all those Philosophers who held the Immortality of the Soul and a Deity distinct from the World , held Incorporeal Substance , and that besides Thales , Pythagoras was a grand Champion for the same , who also asserted a Divine Triad . 23. Parmenides an Asserter of Incorporeal Substance , together with all those who maintained that all things did not flow , but something stand . 24. Empedocles vindicated from being either an Atheist or Corporealist at large . 25. Anaxagoras a plain Asserter of Incorporeal Substance . 26. Inferred that the Ancient Atomists before Democritus were both Theists and Incorporealists . 27. That there is not only no Inconsistency between Atomology and Theology , but also a Natural Cognation , proved from the Origine of the Atomical Physiology , and first a general account thereof . 28. A more particular account of the Origine of this Philosophy from that Principle of Reason , That in Nature , Nothing comes from Nothing , nor goes to Nothing . 29. That the same Principle which made the Ancients discard substantial Forms and Qualities , made them also to assert Incorporeal Substance . 30. That from the same Ground of Reason also they asserted the Immortality of Souls . 31. That the Doctrine of Preexistence and Transmigration of Souls had its original from hence also . 32. That the Ancients did not confine this to Humane Souls only , but extend it to all Souls and Lives whatsoever . 33. All this proved from Empedocles , who asserted the Preexistence as well as the Postexistence of all Souls upon that Ground . 34. A Censure of this Doctrine ; that the Reason of it is irrefragable for the Post-eternity of all Humane Souls , and that the Hypothesis of the Creation of Humane Souls , which salves their Immortality without Preexistence , is Rational . 35. A new Hypothesis to salve the Incorporeity of the Souls of Brutes without their Postexistence and successive Transmigrations . 36. That this will not prejudice the Immortality of Humane Souls . 37. That the Empedoclean Hypothesis is more Rational than the Opinion of those that would make the Souls of Brutes Corporeal . 38. That the Constitution of the Atomical Physiology is such , that whosoever entertains it , and thoroughly understands it , must needs hold Incorporereal Substance , in five Particulars . 39. Two general Advantages of the Atomical or Mechanical Physiology ; first that it renders the Corporeal World intelligible . 40. The second Advantage of it , that it prepares an easie and clear way for the Demonstration of Incorporeal Substance . 41. Concluded , That th● ancient Moschical Philosophy consisted of two Parts , Atomical Physiology , and Theology or Pneumatology . 42. That this entire Philosophy was afterwards mangled and dismembred , some taking one part of it alone , and some the other . 43. That Leucippus and Democritus , being Atheistically inclined , took the Atomical Physiology endeavouring to make it subservient to Atheism , and upon what occasion they did it , and how unsuccessfully . 44. That Plato took the Theology and Pneumatology of the Ancients , but rejected their Atomical Physiology , and upon what accounts . 45. That Aristotle followed Plato herein , with a Commendation of Aristotle's Philosophy .

THEY that hold the Necessity of all humane Actions and Events , do it upon one or other of these two Grounds ; Either because they suppose that Necessity is inwardly essential to all Agents whatsoever , and that Contingent Liberty is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Thing Impossible or Contradictious , which can have no Existence any where in Nature ; The sence of which was thus expressed by the Epicurean Poet , — Quòd res quaeque Necessum Intestinum habeat cunctis in rebus agendis , &c. That every thing Naturally labours under an Intestine Necessity : Or else , because though they admit Contingent Liberty not only as a thing Possible , but also as that which is actually Existent in the Deity , yet they conceive all things to be so determin'd by the Will and Decrees of this Deity , as that they are thereby made Necessary to us . The former of these two Opinions , that Contingent Liberty is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such a Thing as can have no Existence in Nature , may be maintained upon two different Grounds ; Either from such an Hypothesis as this , That the Universe is nothing else but Body , and Local motion , and Nothing moving it self , the Action of every Agent is determined by some other Agent without it ; and therefore that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Material and Mechanical Necessity must needs reign over all things : Or else , though Cogitative Beings be supposed to have a certain Principle of Activity within themselves , yet that there can be no Contingency in their Actions , because all Volitions are determined by a Necessary antecedent Understanding .

Plotinus makes another Distribution of Fatalists , which yet in the Conclusion will come to the same with the Former , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · A man ( saith he ) will not do amiss that will divide all Fatalists first into these two General Heads , namely , That they derive all things from One Principle , or Not ; The former of which may be called Divine Fatalists , the latter Atheistical . Which Divine Fatalists he again subdivides into such as First make God by Immediate Influence to do all things in us ; as in Animals the Members are not determined by themselves , but by that which is the Hegemonick in every one : And Secondly , such as make Fate to be an Implexed Series or Concatenation of Causes , all in themselves Necessary , whereof God is the chief . The Former seems to be a Description of that very Fate that is maintained by some Neoterick Christians ; the Latter is the Fate of the Stoicks .

Wherefore Fatalists that hold the Necessity of all Humane Actions and Events , may be reduced to these Three Heads ; First , such as asserting the Deity , suppose it irrespectively to Decree and Determine all things , and thereby make all Actions necessary to us ; Which kind of Fate , though Philosophers and other ancient Writers have not been altogether silent of it , yet it has been principally maintained by some Neoterick Christians , contrary to the Sence of the Ancient Church . Secondly , such as suppose a Deity , that acting Wisely , but Necessarily , did contrive the General Frame of things in the World ; from whence by a Series of Causes doth unavoidably result whatsoever is now done in it . Which Fate is a Concatenation of Causes , all in themselves Necessary , and is that which was asserted by the Ancient Stoicks Zeno and Chrysippus , whom the Jewish Essenes seemed to follow . And Lastly , such as hold the Material Necessity of all things without a Deity ; which Fate Epicurus calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Fate of the Naturalists , that is , indeed , the Atheists , the Assertors whereof may be called also the Democritical Fatalists . Which three Opinions concerning Fate , are so many several Hypotheses of the Intellectual System of the Universe . All which we shall here propose , endeavouring to shew the Falseness of them , and then substitute the true Mundane System in the Room of them .

II. The Mathematical or Astrological Fate so much talked of , as it is a thing no way considerable for the Grounds of it , so whatsoever it be , it must needs fall under one or other of those two General Heads in the Plotinical Distribution last mentioned , so as either to derive all things from one Principle , or Not. It seems to have had its first Emersion amongst the Chaldaeans , from a certain kind of blind Polytheism ( which is but a better sort of disguised Atheism ) but it was afterwards Adopted and fondly nursed by the Stoicks in a way of subordination to their Divine Fate . For Manilius , Firmicus and other Masters of that Sect were great Promoters of it . And there was too much attributed to Astrology also , by those that were no Fatalists , both Heathen and Christian Philosophers , such as were Plotinus , Origen , Simplicius and others : Who though they did not make the Stars to necessitate all Humane Actions here below , yet they supposed that Divine Providence ( fore-knowing all things ) had contrived such a strange Coincidence of the Motions and Configurations of the Heavenly Bodies with such Actions here upon Earth , as that the former might be Prognosticks of the latter . Thus Origen determines that the Stars do not Make but Signifie ; and that the Heavens are a kind of Divine Volume , in whose Characters they that are skilled , may read or spell out Humane Events . To the same purpose Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Motion of the Stars was intended for the Physical Good of the whole ; but they afford also another Vse collaterally in order to Prognostication , namely that they who are skilled in the Grammar of the Heavens may be able from the several Configurations of the Stars , as it were Letters to spell out future Events , by making such Analogical Interpretations as they use to do in Augury : As when a Bird flies high , to interpret this of some High and Noble Exploit . And Simplicius in like manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Fatal Conversion of the Heavens is made to correspond with the Production of Souls into Generation at such and such times , not Necessitating them to will this or that , but conspiring agreeably with such Appetites and Volitions of theirs . And these Philosophers were the rather inclinable to this Perswasion from a Superstitious Conceit which they had , that the Stars being animated , were Intellectual Beings of a far higher Rank than Men. And since God did not make them , nor any thing else in the World , singly for themselves alone , but also to contribute to the Publick Good of the Universe , their Physical Influence seeming inconsiderable , they knew not well what else could be worthy of them , unless it were to portend Humane Events . This indeed is the best Sence that can be made of Astrological Prognostication ; But it is a business that stands upon a very weak and tottering , if not Impossible Foundation .

III. There is another Wild and Extravagant Conceit which some of the Pagans had , who though they Verbally acknowledged a Deity , yet supposed a certain Fate superiour to it , and not only to all their other Petty Gods , but also to Jupiter himself . To which purpose is that of the Greek Poet , Latin'd by Cicero , Quod fore paratum est id summum exuperat Jovem ; and that of Herodotus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is impossible for God himself to avoid the destin'd Fate ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God himself is a Servant of Necessity . According to which Conceit , Jupiter in Homer laments his Condition , in that the Fates having determined that his beloved Sarpedon should be slain by the Son of Menaetius , he was not able to withstand it . Lact. I. 1. c. 11. Lucian . Jupi-Confutatus . Though all these passages may not perhaps imply much more than what the Stoical Hypothesis it self imported ; for that did also in some sence make God himself a Servant to the Necessity of the Matter , and to his own Decrees , in that he could not have made the smallest thing in the World otherwise than now it is , much less was able to alter any thing . According to that of Seneca , Eadem Necessitas & Deos alligat . Irrevocabilis Divina pariter atque Humana cursus vehit . Ille ipse omnium Conditor ac Rector scripsit quidem Fata sed sequitur . Semper paret semel jussit . One and the same Chain of Necessity ties God and Men. The same irrevocable and unalterable Course carries on Divine and Humane things . The very Maker and Governour of all things that writ the Fates follows them . He did but once command but he always obeys . But if there were this further meaning in the Passages before cited , that a Necessity without God , that was invincible by him , did determine his Will to all things ; this was nothing but a certain Confused and Contradictious Jumble of Atheism and Theism both together ; or an odd kind of Intimation , that however the Name of God be used in compliance with Vulgar Speech and Opinion , yet indeed it signifies nothing , but Material Necessity ; and the blind Motion of Matter is really the Highest Numen in the World . And here that of Balbus the Stoick in Cicero is opportune : Non est Natura Dei Praepotens & Excellens , siquidem ea subjecta est ei vel Necessitati vel Naturae quâ Coelum , Maria , Terraeque reguntur . Nihil autem est praestantius Deo . Nulli igitur est Naturae obediens aut subjectus Deus . God would not be the most Powerful and Excellent Being , if he were subject to that either Necessity or Nature , by which the Heavens , Seas and Earth are governed . But the Notion of a God implies the most Excellent Being . Therefore God is not Obedient or Subject to any Nature .

IV. And now we think fit here to suggest , that however we shall oppose those three Fatalisms before mentioned , as so many false Hypotheses of the Mundane System and Oeconomy , and endeavour to exclude that severe Tyranness ( as Epicurus calls it ) of Universal Necessity reigning over all , and to leave some Scope for Contingent Liberty to move up and down in , without which neither Rational Creatures can be blame worthy for any thing they do , nor God have any Object to display his Justice upon , nor indeed be justified in his Providence ; Yet , as we vindicate to God the glory of all Good , so we do not quite banish the Notion of Fate neither , nor take away all Necessity ; which is a thing the Clazomenian Philosopher of old was taxed for ; Affirming 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Nothing at all was done by Fate , but that it was altogether a vain Name . And the Sadduceans among the Jews have been noted for the same : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They take away all Fate , and will not allow it to be any thing at all , nor to have any Power over Humane Things , but put all things entirely into the hands of Mens own Free-Will . And some of our own , seem to have approached too near to this Extreme , attributing , perhaps , more to the Power of Free-Will , than either Religion or Nature will admit . But the Hypothesis that we shall recommend , as most agreeable to Truth , of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Placable Providence , of a Deity Essentially Good , presiding over all , will avoid all Extremes , asserting to God the Glory of Good , and freeing him from the Blame of Evil ; and leaving a certain proportionate Contemperation and Commixture of Contingency and Necessity both together in the World : As Nature requires a mixture of Motion and Rest , without either of which there could be no Generation . Which Temper was observed by several of the Ancients ; as the Pharisaick Sect amongst the Jews who determined 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That some things and not all were the Effects of Fate , but some things were left in Mens own Power and Liberty . And also by Plato amongst the Philosophers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato inserts something of Fate into Humane Lives and Actions , and he joyns with it Liberty of Will also . He doth indeed suppose Humane Souls to have within themselves the Causes of their own Changes to a Better or Worser State , & every where declares God to be blameless for their Evils , and yet he somewhere makes the three Fatal Sisters notwithstanding , Clotho , Lachesis and Atropos , to be busie about them also . For according to the sence of the Ancients , Fate is a Servant of Divine Providence in the World , and takes place differently upon the different Actings of Free-willed Beings . And how Free a thing soever the Will of Man may seem to be , to some , yet I conceive it to be out of Question , that it may contract upon it self such Necessities and Fatalities , as it cannot upon a suddain rid it self of at pleasure . But whatsoever is said in the Sequel of this Discourse by way of Opposition to that Fatalism of the Neoterick Christians , is intended only to vindicate what was the constant Doctrine of the Christian Church in its greatest purity , ( as shall be made manifest ) and not to introduce any New-fangled conceit of our own .

V. We must now proceed to give a more full and perfect account of these three several Fates , or Hypotheses of the Mundane System before mentioned , together with the Grounds of them , beginning first with that which we Principally intend the Confutation of , the Atheistical or Democritical Fate . Which as it is a thing of the most dangerous Consequence of all , so it seems to be most spreading and infectious in these latter times .

Now this Atheistical System of the World that makes all things to be Materially and Mechanically Necessary , without a God , is built upon a peculiar Physiological Hypothesis , different from what hath been generally received for many Ages ; which is called by some Atomical or Corpuscular , by others Mechanical : of which we must therefore needs give a full and Perfect Account . And we shall do it first in General , briefly , not descending to those minute Particularities of it , which are disputed amongst these Atomists themselves , in this manner .

The Atomical Physiology supposes that Body is nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Extended Bulk ; and resolves therefore that nothing is to be attributed to it , but what is included in the Nature and Idea of it , viz. more or less Magnitude with Divisibility into Parts , Figure , and Position , together with Motion or Rest , but so as that no part of Body can ever Move it Self ; but is alwaies moved by something else . And consequently it supposes that there is no need of any thing else besides these simple Elements of Magnitude , Figure , Site and Motion ( which are all clearly intelligible as different Modes of extended Substance ) to salve the Corporeal Phaenomena by ; and therefore , not of any Substantial Forms distinct from the Matter ; nor of any other Qualities really existing in the Bodies without , besides the Results , or Aggregates of those simple Elements , and the Disposition of the Insensible Parts of Bodies in respect of Figure , Site and Motion ; nor of any Intentional Species or Shews , propagated from the Objects to our Senses ; nor , lastly , of any other kind of Motion or Action really distinct from Local Motion ( such as Generation and Alteration ) they being neither Intelligible , as Modes of extended Substance , nor any ways necessary . Forasmuch as the Forms and Qualities of Bodies may well be conceived , to be nothing but the Result of those simple Elements of Magnitude , Figure , Site and Motion , variously compounded together ; in the same manner as Syllables and Words in great variety result from the different Combinations and Conjunctions of a few Letters , or the simple Elements of Speech ; and the Corporeal Part of Sensation , and particularly that of Vision , may be salved only by Local Motion of Bodies , that is , either by Corporeal Effluvia ( called Simulachra , Membranae and Exuviae ) streaming continually from the Surface of the Objects , or rather , as the later and more refined Atomists conceived , by Pressure made from the Object to the Eye , by means of Light in the Medium . So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Sense taking Cognizance of the Object by the Subtle Interposed Medium that is tense and stretched , ( thrusting every way from it upon the Optick Nerves ) doth by that as it were by a Staff touch it . Again , Generation and Corruption may be sufficiently explained by Concretion and Secretion , or Local Motion , without Substantial Forms and Qualities . And lastly , those sensible Ideas of Light and Colours , Heat and Cold , Sweet and Bitter , as they are distinct things from the Figure , Site and Motion of the insensible Parts of Bodies , seem plainly to be nothing else but our own Phansies , Passions and Sensations however they be vulgarly mistaken for Qualities in the Bodies without us .

VI. Thus much may suffice for a General Accompt of the Atomical Physiology . We shall in the next Place consider the Antiquity thereof , as also what notice Aristotle hath taken of it , and what Account he gives of the same . For though Epicurus went altogether this way , yet it is well known that he was not the first Inventor of it . But it is most commonly fathered on Democritus , who was Senior both to Aristotle and Plato , being reported to have been born the year after Socrates ; from whose Fountains Cicero saith that Epicurus watered his Orchards , and of whom Sex . Empiricus and Laertius testify that he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cashier Qualities ; and Plutarch , that he made the first Principles of the whole Universe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Atoms devoid of all Qualities and Passions . But Laertius will have Leucippus , who was somewhat Senior to Democritus , to be the first Inventor of this Philosophy , though he wrote not so many Books concerning it as Democritus did . Aristotle who often takes notice of this Philosophy , and ascribes it commonly to Leucippus and Democritus jointly , gives us this description of it in his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Leucippus and his Companion Democritus make the first Principles of all things to be Plenum and Vacuum ( Body and Space ) whereof one is Ens the other Non-ens , and the differences of Body , which are only Figure , Order and Position , to be the Causes of all other things . Which Differences they call by these Names Rysmus , Diathigte and Trope . And in his Book De Anima , having declared that Democritus made Fire and the Soul to consist of Round Atoms , he describes those Atoms of his after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They are ( saith he ) like those Ramenta or dusty Particles which appear in the Sun-Beams , an Omnifarious Seminary whereof Democritus makes to be the first Elements of the whole Vniverse , and so doth Leucippus likewise . Elsewhere the same Aristotle tells us , that these two Philosophers explained Generation and Alteration without Forms and Qualities by Figures and Local Motion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Democritus and Leucippus having made Figures , ( or variously figured Atoms ) the first Principles , make Generation and Alteration out of these ; namely Generation together with Corruption , from the Concretion and Secretion of them , but Alteration from the change of their Order and Position . Again he elsewhere takes notice of that Opinion of the Atomists , that all Sense was a kind of Touch , and that the Sensible Qualities of Bodies were to be resolved into Figures , imputing it not only to Democritus , but also to the Generality of the old Philosophers , but very much disliking the same : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Democritus and most of the Physiologers here commit a very great Absurdity , in that they make all Sense to be Touch , and resolve sensible Qualities into the Figures of insensible Parts or Atoms . And this Opinion he endeavours to confute by these Arguments . First , because there is Contrariety in Qualities , as in Black and White , Hot and Cold , Bitter and Sweet , but there is no Contrariety in Figures ; for a Circular Figure is not Contrary to a Square or Multangular ; and therefore there must be Real Qualities in Bodies distinct from the Figure , Site and Motion of Parts . Again , the variety of Figures and Dispositions being Infinite , it would follow from thence , that the Species of Colours , Odours , and Tastes should be Infinite likewise , and Reducible to no certain Number . Which Arguments I leave the Professed Atomists to answer . Furthermore Aristotle somewhere also censures that other Fundamental Principle of this Atomical Physiology , That the sensible Ideas of Colours and Tastes , as Red , Green , Bitter and Sweet , formally considered , are only Passions and Phansies in us , and not real Qualities in the Object without . For as in a Rainbow there is really nothing without our sight , but a Rorid Cloud diversely refracting and reflecting the Sun-Beams , in such an Angle ; nor are there really such Qualities in the Diaphanous Prisme , when refracting the Light , it exhibits to us the same Colours of the Rainbow : whence it was collected , that those things are properly the Phantasms of the Sentient , occasioned by different Motions on the Optick Nerves : So they conceived the case to be the same in all other Colours , and that both the Colours of the Prisme and Rainbow were as real as other Colours , and all other Colours as Phantastical as they : And then by parity of Reason they extended the business further to the other Sensibles . But this Opinion Aristotle condemns in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The former Physiologers were generally o●t in this , in that they thought there was no Black or White without the Sight , nor no Bitter or Sweet without the Taste . There are other Passages in Aristotle concerning this Philosophy , which I think superfluous to insert here ; and I shall have occasion to cite some of them afterward for other Purposes .

VII . But in the next place it will not be amiss to shew that Plato also hath left a very full Record of this Mechanical or Atomical Physiology ( that hath hardly been yet taken notice of ) which notwithstanding he doth not impute either to Democritus ( whose name Laertius thinks he purposely declined to mention throughout all his Writings ) or to Leucippus , but to Protagoras . Wherefore in his Theoetetus , having first declared in general that the Protagorean Philosophy made all things to consist of a Commixture of Parts ( or Atoms ) and Local Motion , he represents it , in Particular concerning Colours , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · First as to that which belongs to the Sight , you must conceive that which is called a White or a Black Colour not to be any thing absolutely existing either without your Eyes or within your Eyes ; but Black and White and every other Colour , is caused by different Motions made upon the Eye from Objects differently modified : so that it is nothing either in the Agent nor the Patient absolutely , but something which arises from between them both . Where it follows immediately , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Can you or any man else be Confident , that as every Colour appears to him , so it appears just the same to every other Man and Animal , any more than Tastes and Touches , Heat and Cold do ? From whence it is plain that Protagoras made Sensible Qualities , not to be all absolute things existing in the Bodies without , but to be Relative to us , and Passions in us ; and so they are called presently after 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain Phansies , Seemings , or Appearances in us . But there is another Passage in which a fuller Account is given of the whole Protagorean Doctrine , beginning thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Principle upon which all these things depend is this , That the whole Vniverse is Motion ( of Atoms ) and nothing else besides ; which Motion is considered two ways , and accordingly called by two Names , Action and Passion ; from the mutual Congress , and as it were Attrition together of both which , are begotten innumerable Off-springs , which though infinite in Number , yet may be reduced to two general Heads , Sensibles and Sensations , that are both generated at the same time ; the Sensations are Seeing and Hearing and the like , and the Correspondent Sensibles , Colours , Sounds , &c. Wherefore when the Eye , or such a proportionate Object meet together , both the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sensible Idea of White and black and the Sense of Seeing are generated together , neither of which would have been produced if either of those two had not met with the other . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The like is to be conceived of all other Sensibles , as Hot and Cold , &c. that none of these are Absolute things in themselves , or Real Qualities in the Objects without , but they are begotten from the mutual Congress of Agent and Patient with one another , and that by Motion : So that neither the Agent has any such thing in it before its Congress with the Patient , nor the Patient before its Congress with the Agent . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But the Agent and Patient meeting together , and begetting Sensation and Sensibles , both the Object and the Sentient are forthwith made to be so and so qualified , as when Honey is tasted , the Sense of Tasting and the Quality of Sweetness are begotten both together , though the Sense be vulgarly attributed to the Taster and the Quality of Sweetness to the Honey . The Conclusion of all which is summed up thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That none of those Sensible things is any thing absolutely in the Objects without , but they are all generated or made Relatively to the Sentient . There is more in that Dialogue to this purpose , which I here omit ; but I have set down so much of it in the Authour 's own Language , because it seems to me to be an excellent Monument of the Wisdom and Sagacity of the old Philosophers . That which is the main Curiosity in this whole business of the Mechanical or Atomical Philosophy , being here more fully and plainly expressed , than it is in Lucretius himself , viz. That Sensible things , according to those Ideas that we have of them , are not real Qualities absolutely Existing without us , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Phansies or Phantasms in us : So that both the Latin Interpreters Ficinus and Serranus , though probably neither of them at all acquainted with this Philosophy , as being not yet restored , could not but understand it after the same manner : the one expressing it thus , Color ex Aspectu Motúque Medium quiddam resultans est . Talis circa Oculos Passio ; and the other Ex varia Aspicientis diathesi , variáque sensilis specie colores varios & videri & fieri , it a tamen ut sint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nec nisi in animo subsistant . However it appears by Plato's manner of telling the story , and the Tenour of the whole Dialogue , that himself was not a little prejudiced against this Philosophy . In all probability the rather , because Protagoras had made it a Foundation both for Scepticism and Atheism .

VIII . We have now learnt from Plato , that Democritus and Leucippus were not the sole Proprietaries in this Philosophy , but that Protagoras , though not vulgarly taken notice of for any such thing ( being commonly represented as a Sophist only ) was a sharer in it likewise : which Protagoras indeed Laertius and others affirm to have been an Auditor of Democritus ; and so he might be , notwithstanding what Plutarch tells us , that Democritus wrote against his taking away way the Absolute Natures of things . However we are of Opinion that neither Democritus , nor Protagoras , nor Lencippus was the first Inventour of this Philosophy ; and our reason is , because they were all three of them Atheists ( though Protagoras alone was banished for that Crime by the Athenians ) and we cannot think that any Atheists could be the Inventours of it , much less that it was the Genuine Spawn and Brood of Atheism it self , as some conceit , because however these Atheists adopted it to themselves , endeavouring to serve their turns of it , yet if rightly understood , it is the most effectual Engin against Atheism that can be . And we shall make it appear afterwards , that never any of those Atheists , whether Ancient or Modern ( how great Pretenders soever to it ) did throughly understand it , but perpetually contradicted themselves in it . And this is the Reason why we insist so much upon this Philosophy here , not only because without the perfect knowledge of it , we cannot deal with the Atheists at their own Weapon ; but also because we doubt not but to make a Sovereign Antidote against Atheism , out of that very Philosophy , which so many have used as a Vehiculum to convey this Poyson of Atheism by .

IX . But besides Reason , we have also good Historical probability for this Opinion , that this Philosophy was a thing of much greater Antiquity than either Democritus or Leucippus : and first , because Posidonius , an Ancient and Learned Philosopher , did ( as both Empiricus and Strabo tell us ) avouch it for an old Tradition , that the first Inventour of this Atomical Philosophy was one Moschus a Phoenician , who , as Strab● also notes , lived before the Trojan Wars .

X. Moreover it seems not altogether Improbable , but that this Moschus a Phoenician Philosopher , mentioned by Posidonius , might be the same with that Mochus a Phoenician Physiologer in Jamblichus , with whose Successors , Priests and Prophets , he affirms that Pythagoras , sometimes sojourning at Sidon ( which was his native City ) had converst : Which may be taken for an Intimation , as if he had been by them instructed in that Atomical Physiology which Moschus or Mochus the Phoenician is said to have been the Inventour of . Mochus or Moschus is plainly a Phoenician Name , and there is one Mochus a Phoenician Writer cited in Athenaeus , whom the Latin Translator calls Moschus ; and Mr. Selden approves of the Conjecture of Arcerius , the Publisher of Jamblichus , that this Mochus was no other than the Celebrated Moses of the Jews , with whose Successors the Jewish Philosophers , Priests and Prophets , Pythagoras conversed at Sidon . Some Phantastick Atomists perhaps would here catch at this , to make their Philosophy to stand by Divine Right , as owing its Original to Revelation ; whereas Philosophy being not a Matter of Faith but Reason , Men ought not to affect ( as I conceive ) to derive its Pedigree from Revelation , and by that very pretence seek to impose it Tyrannically upon the minds of Men , which God hath here purposely left Free to the use of their own Faculties , that so finding out Truth by them , they might enjoy that Pleasure and Satisfaction which arises from thence . But we aim here at nothing more , than a Confirmation of this Truth , That the Atomical Physiology was both older than Democritus , and had no such Atheistical Original neither . And there wants not other Good Authority for this , That Pythagaras did borrow many things from the Jews , and translate them into his Philosophy .

XI . But there are yet other Considerable Probabilities for this , that Pythagoras was not unacquainted with the Atomical Physiology . And first from Democritus himself , who as he was of the Italick Row , or Pythagorick Succession ; so it is recorded of him in Laertius , that he was a great Emulator of the Pythagoreans , and seemed to have taken all his Philosophy from them : Insomuch that if Chronology had not contradicted it , it would have been concluded , that he had been an Auditour of Pythagoras himself , of whom he testified his great admiration in a Book entitled by his Name . Moreover some of his Opinions had a plain Correspondency with the Pythagorick Doctrines , forasmuch as Democritus did not only hold , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Atoms were carried round in a Vortex ; but also together with Leucippus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Earth was carried about the Middle or Centre of this Vortex ( which is the Sun ) turning in the mean time round upon its own Axis : And just so the Pythagorick Opinion is expressed by Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Earth , as one of the Stars ( that is a Planet ) being carried round about the Middle or Centre ( which is Fire or the Sun ) did in the mean time by its Circumgyration upon its own Axis make day and night . Wherefore it may be reasonably from hence concluded , that as Democritus his Philosophy was Pythagorical , so Pythagoras his Philosophy was likewise Democritical or Atomical .

XII . But that which is of more Moment yet ; we have the Authority of Ecphantus a famous Pythagorean for this , that Pythagoras his Monads , so much talked of , were nothing else but Corporeal Atoms . Thus we find it in Stobaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ecphantus ( who himself asserted the Doctrine of Atoms ) first declared that the Pythagorick Monads were Corporeal , i. ● . Atoms . And this is further confirmed from what Aristotle himself writes of these Pythagoreans and their Monads , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They suppose their Monads to have Magnitude : And from that he elsewhere makes Monads and Atoms to signifie the same thing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It s all one to say Monades or small Corpuscula . And Gassendus hath observed out of the Greek Epigrammatist , that Epicurus his Atoms were sometimes called Monads too ; — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

XIII . But to pass from Pythagoras himself ; That Empedocles , who was a Pythagorean also , did Physiologize Atomically , is a thing that could hardly be doubted of , though there were no more Proof for it than that one Passage of his in his Philosophick Poems ; — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature is nothing but the Mixture and Separation of things mingled ; or thus , There is no production of any thing anew , but only mixture and separation of things mingled . Which is not only to be understood of Animals , according to the Pythagorick Doctrine of the Transmigration of Souls , but also , as himself expounds it , Universally of all Bodies , that their Generation and Corruption is nothing but Mixture and Separation ; or as Aristotle expresses it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Concretion and Secretion of Parts , together with Change of Figure and Order . It may perhaps be objected , that Empedocles held four Elements , out of which he would have all other Bodies to be compounded ; and that as Aristotle affirms , he made those Elements not to be transmutable into one another neither . To which we reply , that he did indeed make four Elements , as the first general Concretions of Atoms , and therein he did no more than Democritus himself , who , as Laertius writes , did from Atoms moving round in a Vortex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generate all Concretions , Fire , Water , Air and Earth , these being Systems made out of certain Atoms . And Plato further confirms the same ; for in his Book De Legibus he describes ( as I suppose ) that very Atheistical Hypothesis of Democritus , though without mentioning his Name , representing it in this Manner ; That by the Fortuitous Motion of Senseless Matter were first made those four Elements , and then out of them afterward Sun , Moon , Stars and Earth . Now both Plutarch and Stobaeus testifie , that Empedocles compounded the four Elements themselves out of Atoms . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles makes the Elements to be compounded of other small Corpuscula , which are the least , and as it were the Elements of the Elements . And the same Stobaeus again observes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles makes the smallest Particles and Fragments of Body ( that is , Atoms ) to be before the four Elements . But whereas Aristotle affirms that Empedocles denied the Transmutation of those Elements into one another , that must needs be either a slip in him , or else a fault in our Copies ; not only because Lucretius , who was better versed in that Philosophy , and gives a particular Account of Empedocles his Doctrine ( besides many others of the Ancients ) affirms the quite contrary ; but also because himself , in those Fragments of his still preserved , expresly acknowledges this Transmutation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Besides all this , no less Author than Plato affirms , that according to Empedocles , Vision and other Sensations were made by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Defluxions of Figures , or Effluvia of Atoms , ( for so Democritus his Atoms are called in Aristotle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because they were Bodies which had only Figure without Qualities ) he supposing that some of these Figures or Particles corresponded with the Organs of one Sense , and some with the Organs of another . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · You say then according to the Doctrine of Empedocles , that there are certain Corporeal Effluvia from Bodies of different Magnitudes and Figures , as also several Pores and Meatus's in us diversly Corresponding with them : So that some of these Corporeal Effluvia agree with some pores , when they are either too big or too little for others . By which it is evident , that Empedocles did not suppose Sensations to be made by intentional Species or Qualities ; but as to the Generality , in the Atomical way ; in which notwithstanding there are some differences among these Atomists themselves . But Empedocles went the same way here with Democritus , for Empedocles's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Defluxions of figured Bodies , are clearly the same thing with Democritus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Insinuations of Simulachra , or Exuvious Images of Bodies . And the same Plato adds further , that according to Empedocles , the Definition of Colour was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Defluxion of Figures , or figured Corpuscula ( without Qualities ) Commensurate to the Sight and Sensible . Moreover , that Empedocles his Physiology was the very same with that of Democritus , is manifest also from this Passage of Aristotle's ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles and Democritus deceiving themselves , unawares destroy all Generation of Things out of one another , leaving a seeming Generation only : For they say that Generation is not the Production of any new Entity , but only the Secretion of what was before Inexistant ; as when divers kinds of things confounded together in a Vessel , are separated from one another . Lastly , we shall confirm all this by the clear Testimony of Plutarch , or the Writer de Placitis Philosophorum : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles and Epicurus , and all those that compound the World of small Atoms , introduce Concretions and Secretions , but no Generations or Corruptions properly so called ; neither would they have these to be made according to Quality by Alteration , but only according to Quantity by Aggregation . And the same Writer sets down the Order and Method , of the Cosmopoeia according to Empedocles ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Empedocles writes , that Aether was first of all Secreted out of the Confused Chaos of Atoms , afterward the Fire , and then the Earth , which being Constringed , and as it were Squeezed by the Force of Agitation , sent forth Water bubling out of it ; from the Evaporation of which did proceed Air. And from the Aether was made the Heavens , from Fire the Sun . We see therefore that it was not without cause that Lucretius did so highly extol Empedocles , since his Physiology was really the same with that of Epicurus and Democritus ; only that he differed from them in some Particularities , as in excluding Vacuum , and denying such Physical Minima as were Indivisible .

XV. As for Anaxagoras , though he Philosophized by Atoms too , substituting Concretion and Secretion in the Room of Generation and Corruption , insisting upon the same Fundamental Principle that Empedocles , Democritus and the other Atomists did ; which was ( as we shall declare more fully afterward ) That Nothing could be made out of Nothing , nor reduced to Nothing ; and therefore that there were neither any new Productions nor Destructions of any Substances or Real Entities : Yet , as his Homoeomeria is represented by Aristotle , Lucretius and other Authours , that Bone was made of Bony Atoms , and Flesh of Fleshy , Red things of Red Atoms , and Hot things of Hot Atoms ; these Atoms being supposed to be endued originally with so many several Forms and Qualities Essential to them , and Inseparable from them , there was indeed a wide difference betwixt his Philosophy and the Atomical . However , this seems to have had its Rise from nothing else but this Philosophers not being able to understand the Atomical Hypothesis , which made him decline it , and substitute this Spurious and Counterfeit Atomism of his own in the room of it .

XVI . Lastly , I might adde here , that it is recorded by Good Authours concerning divers other Ancient Philosophers , that were not addicted to Democriticism or Atheism , that they followed this Atomical way of Physiologizing , and therefore in all probability did derive it from those Religious Atomists before Democritus . As for Example ; Ecphantus the Syracusian Pythagorist , who , as Stobaeus writes , made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Indivisible Bodies and Vacuum the Principles of Physiology , and as Theodoret also testifies , taught 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Corporeal World was made up of Atoms ; Zenocrates that made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Indivisible Magnitudes the first Principles of Bodies ; Heraclides that resolved all Corporeal things into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain smallest Fragments of Bodies ; Asclepiades , who supposed all the Corporeal World to be made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not of Similar Parts ( as Anaxagoras ) but of Dissimilar and inconcinn Moleculae , i. e. Atoms of different Magnitude and Figures ; and Diodorus that salved the Material Phaenomena by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the smallest Indivisibles of Body . And Lastly , Metrodorus ( not Lamsacenus the Epicurean , but ) Chius , who is reported also to have made Indivisible Particles and Atoms the first Principles of Bodies . But what need we any more proof for this , that the Atomical Physiology was ancienter than Democritus and Leucippus , and not confined only to that Sect , since Aristotle himself in the Passages already cited doth expressly declare , that besides D●mocritus , the Generality of all the other Physiologers went that way ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Democritus and the most of the Physiologers make all Sense to be Touch , and resolve sensible Qualities , as the Tastes of Bitter and Sweet , &c. into Figures . And again he imputes it generally to all the Physiologers that went before him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The former Physiologers ( without any exception ) said not well in this , that there was no Black and White without the Sight , nor Bitter and Sweet without the Taste . Wherefore , I think , it cannot be reasonably doubted , but that the Generality of the Old Physiologers before Aristotle and Democritus , did pursue the Atomical way , which is to resolve the Corporeal Phaenomena , not into Forms , Qualities and Species , but into Figures , Motions and Phancies .

XVII . But then there will seem to be no small difficulty in reconciling Aristotle with himself , who doth in so many places plainly impute this Philosophy to Democritus and Leucippus , as the first Source and Original of it : As also in salving the Credit of Laertius , and many other ancient Writers , who do the like : Democritus having had for many Ages almost the general cry and vogue for Atoms . However , we doubt not but to give a very good account of this Business , and reconcile the seemingly different Testimonies of these Ancient Writers , so as to take away all Contradiction and Repugnancy between them . For although the Atomical Physiology was in use long before Democritus and Leucippus , so that they did not Make it but Find it ; yet these two with their confederate Atheists ( whereof Protagoras seems to have been one ) were undoubtedly the first that ever made this Physiology to be a complete and entire Philosophy by it self , so as to derive the Original of all things in the whole Universe from sensless Atoms , that had nothing but Figure and Motion , together with Vacuum , and made up such a System of it , as from whence it would follow , that there could not be any God , not so much as a Corporeal one . These two things were both of them before singly and apart . For there is no doubt to be made , but that there hath been Atheism lurking in the minds of some or other in all Ages ; and perhaps some of those Ancient Atheists did endeavour to Philosophize too , as well as they could , in some other way . And there was Atomical Physiology likewise before , without Atheism . But these two thus complicated together , were never before Atomical-Atheism or Atheistical Atomism . And therefore Democritus and his Comrade Leucippus need not be envied the glory of being reputed the first Inventors or Founders of the Atomical Philosophy Atheized and Adulterated .

XVIII . Before Leucippus and Democritus , the Doctrine of Atoms was not made a whole entire Philosophy by it self , but look'd upon only as a Part or Member of the whole Philosophick System , and that the meanest and lowest part too , it being only used to explain that which was purely Corporeal in the World ; besides which they acknowledged something else , which was not meer Bulk and Mechanism , but Life and Self Activity , that is , Immaterial or Incorporeal Substance ; the Head and Summity whereof is a Deity distinct from the World . So that there has been two Sorts of Atomists in the World , the One Atheistical , the Other Religious . The first and most ancient Atomists holding Incorporeal Substance , used that Physiology in a way of Subordination to Theology and Metaphysicks . The other allowing no other Substance but Body , made sensless Atoms and Figures , without any Mind and Understanding ( i. e. without any God ) to be the Original of all things ; which latter is that that was vulgarly known by the Name of Atomical Philosophy , of which Democritus and Leucippus were the Source .

XIX . It hath been indeed of late confidently asserted by some , that never any of the ancient Philosophers dream'd of any such thing as Incorporeal Substance ; and therefore they would bear men in hand , that it was nothing but an upstart and new fangled Invention of some Bigotical Religionists ; the falsity whereof we shall here briefly make to appear . For though there have been doubtless in all Ages such as have disbelieved the Existence of any thing but what was Sensible , whom Plato describes after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That would contend , that whatsoever they could not feel or grasp with their hands , was altogether nothing ; yet this Opinion was professedly opposed by the best of the Ancient Philosopher● and condemned for a piece of Sottishness and Stupidity . Wherefore the same Plato tells us , that there had been always , as well as then there was , a perpetual War and Controversie in the World , and as he calls it , a kind of Gigantomachy betwixt these two Parties or Sects of men ; The one that held there was no other Substance in the World besides Body ; The Other that asserted Incorporeal Substance . The former of these Parties or Sects is thus described by the Philosopher ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These ( saith he ) pull all things down from Heaven and the Invisible Region , with their hands to the Earth , laying hold of Rocks and Oaks ; and when they grasp all these hard and gross things , they confidently affirm , that that only is Substance which they can feel , and will resist their Touch , and they conclude that Body and Substance are one and the self same thing ; and if any one chance to speak to them of something which is not Body , i.e. of Incorporeal Substance , they will altogether despise him , and not hear a word more from him . And many such the Philosopher there says he had met withal . The other he represents in this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Adversaries of these Corporealists do cautiously and piously assault them from the Invisible Region , fetching all things from above by way of Descent , and by strength of Reason convincing , that certain Intelligible and Incorporeal Forms are the true or First Substance , and not Sensible things . But betwixt these two there hath always been ( saith he ) a great War and Contention . And yet in the Sequel of his Discourse he adds , that those Corporealists were then grown a little more modest and shame-faced than formerly their great Champions had been , such as Democritus and Protagoras ; for however they still persisted in this , that the Soul was a Body , yet they had not ( it seems ) the Impudence to affirm , that Wisdom and Vertue were Corporeal Things , or Bodies , as others before and since too have done . We see here that Plato expresly asserts a Substance distinct from Body , which sometimes he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Incorporeal Substance , and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intelligible Substance , in opposition to the other which he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sensible . And it is plain to any one , that hath had the least acquaintance with Plato's Philosophy , that the whole Scope and Drift of it , is to raise up mens Minds from Sense to a belief of Incorporeal Things as the most Excellent : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he writes in another place . For Incorporeal Things , which are the greatest and most excellent things of all , are ( saith he ) discoverable by Reason only and nothing else . And his Subterraneous Cave , so famously known , and so elegantly described by him , where he supposes men tied with their backs towards the Light , placed at a great distance from them , so that they could not turn about their Heads to it neither , and therefore could see nothing but the shadows ( of certain Substances behind them ) projected from it , which Shadows they concluded to be the only Substances and Realities , and when they heard the Sounds made by those Bodies that were betwixt the Light and them , or their reverberated Eccho's , they imputed them to those shadows which they saw . I say , all this is a Description of the State of those Men , who tak● Body to be the only Real and Substantial thing in the World , and to do all that is done in it ; and therefore often impute Sense , Reason and Understanding , to nothing but Blood and Brains in us .

XX. I might also shew in the next place , how Aristotle did not at all dissent from Plato herein , he plainly asserting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , another Substance beside Sensibles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Substance separable and also actually separated from Sensibles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Immoveable Nature or Essence ( subject to no Generation or Corruption ) adding that the Deity was to be sought for here : Nay such a Substance 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as hath no Magnitude at all ; but is Impartible and Indivisible . He also blaming Zeno ( not the Stoick , who was Junior to Aristotle , but an ancienter Philosopher of that Name ) for making God to be a Body , in these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Zeno implicitly affirms , God to be a Body , whether he mean him to be the whole Corporeal Vniverse , or some particular Body ; for if God were Incorporeal , how could he be Spherical ? nor could he then either Move or Rest , being not properly in any Place ; but if God be a Body , then nothing hinders but that he may be moved . From which , and other Places of Aristotle , it is plain enough also , that he did suppose Incorporeal Substance to be Unextended , and as such , not to have Relation to any Place . But this is a thing to be disputed afterwards . Indeed some learned men conceive Aristotle to have reprehended Zeno without Cause , and that Zeno made God to be a Sphear , or Spherical , in no other sence , than Parmenides did in that known Verse of his ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherein he is understood to describe the Divine Eternity . However , it plainly appears from hence , that according to Aristotle's sence , God was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Incorporeal Substance distinct from the World .

XXI . Now this Doctrine , which Plato especially was famous for asserting , that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Incorporeal Substance , and that the Souls of Men were such , but principally the Deity ; Epicurus taking notice of it , endeavoured with all his might to confute it , arguing sometimes after this manner ; There can be no Incorporeal God ( as Plato maintained ) not only because no man can frame a Conception of an Incorporeal Substance , but also because whatsoever is Incorporeal must needs want Sense , and Prudence , and Pleasure , all which things are included in the Notion of God ; and therefore an Incorporeal Deity is a Contradiction . And concerning the Soul of Man ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. They who say that the Soul is Incorporeal , in any other sence , than as that word may be used to signifie a Subtil Body , talk Vainly and Foolishly ; for then it could neither be able to Do nor Suffer any thing . It could not Act upon any other thing , because it could Touch nothing ; neither could it Suffer from any thing , because it could not be Touch'd by any thing ; but it would be just like to Vacuum or Empty Space , which can neither Do nor Suffer any thing , but only yield Bodies a Passage through it : From whence it is further evident , that this Opinion was professedly maintained by some Philosophers before Epicurus his time .

XXII . But Plato and Aristotle were not the first Inventors of it : For it is certain , that all those Philosophers who held the Immortality of the Humane Soul , and a God distinct from this visible World , ( and so properly the Creator of it and all its parts ) did really assert Incorporeal Substance . For that a Corporeal Soul cannot be in its own Nature Immortal and Incorruptible , is plain to every one's Understanding , because of its parts being separable from one another ; and whosoever denies God to be Incorporeal , if he make him any thing at all , he must needs make him to be either the whole Corporeal World , or else a part of it : Wherefore if God be neither of these , he must then be an Incorporeal Substance . Now Plato was not the first who asserted these two things , but they were both maintained by many Philosophers before him . Pherecydes Syrus , and Thales , were two of the most ancient Philosophers among the Greeks ; and it is said of the former of them , that by his Lectures and Disputes concerning the Immortality of the Soul , he first drew off Pythagoras from another Course of life to the study of Philosophy . Pherecydes Syrus ( saith Cicero ) Primus dixit animos hominum esse sempiternos . And Thales in an Epistle directed to him , congratulates his being the First that had designed to write to the Greeks concerning Divine Things , which Thales also ( who was the Head of the Ionick Succession of Philosophers , as Pythagoras of the Italick ) is joyned with Pythagoras and Plato , by the Writer De Placitis Philosophorum , after this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All these determined the Soul to be Incorporeal , making it to be Naturally Self-moving ( or Self-active ) and an Intelligible Substance , that is , not Sensible . Now he that determines the Soul to be Incorporeal , must needs hold the Deity to be Incorporeal much more . Aquam dixit Thales esse initium rerum ( saith Cicero ) Deum autem eam Mentem quae ex aqua cuncta fingeret . Thales said that Water was the first Principle of all Corporeal things , but that God was that Mind which formed all things out of Water . For Thales was a Phoenician by Extraction , and accordingly seemed to have received his two Principles from thence , Water , and the Divine Spirit moving upon the Waters . The First whereof is thus expressed by Sanchuniathon in his Description of the Phoenician Theology , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Turbid and Dark Chaos , and the Second is intimated in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spirit was affected with love towards its own Principles , perhaps expressing the Force of the Hebrew word Merachepheth , and both of them implyng an Understanding Prolifical Goodness , Forming and Hatching the Corporeal World into this perfection ; or else a Plastick Power , subordinate to it . Zeno ( who was also originally a Phoenician ) tells us , that Hesiod's Chaos was Water ; and , that the Material Heaven , as well as Earth was made out of Water , ( according to the Judgment of the best Interpeters ) is the genuine sence of Scripture , 2 Pet. 3.5 . by which water some perhaps would understand , a Chaos of Atoms confusedly moved . But whether Thales were acquainted with the Atomical Physiology or no ; it is plain that he asserted , besides the Soul's Immortality , a Deity distinct from the Corporeal World .

We pass to Pythagoras whom we have proved already to have been an Atomist ; and it is well known also that he was a professed Incorporealist . That he asserted the Immortality of the Soul , and consequently its Immateriality , is evident from his Doctrine of Pre-existence and Transmigration : And that he likewise held an Incorporeal Deity distinct from the World , is a thing not questioned by any . But if there were any need of proving it , ( because there are no Monuments of his Extant ) perhaps it might be done from hence , because he was the chief Propagator of that Doctrine amongst the Greeks , concerning Three Hypostases in the Deity .

For , that Plato and his Followers held 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Three Hypostases in the Deity , that were the first Principles of all things , is a thing very well known to all . Though we do not affirm that these Platonick Hypostases are exactly the same with those in the Christian Trinity . Now , Plato himself sufficiently intimates this not to have been his own Invention ; and Plotinus tells us , that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Ancient Opinion before Plato's time , which had been delivered down by some of the Pythagoricks . Wherefore , I conceive , this must needs be one of those Pythagorick Monstrosities , which Xenophon covertly taxes Plato for entertaining , and mingling with the Socratical Philosophy , as if he had thereby corrupted the Purity and Simplicity of it . Though a Corporealist may pretend to be a Theist ; yet I never heard , that any of them did ever assert a Trinity , respectively to the Deity , unless it were such an one , as I think not fit here to mention .

XXIII . That Parmenides , who was likewise a Pythagorean , acknowledged a Deity distinct from the Corporeal World , is evident from Plato . And Plotinus tells us also , that he was one of them that asserted the Triad of Divine Hypostases . Moreover , whereas there was a great Controversie amongst the Ancient Philosophers before Plato's time , between such as held all things to Flow , ( as namely Heraclitus and Cratylus ; ) and others who asserted that some things did Stand , and that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain Immutable Nature , to wit , an Eternal Mind , together with Eternal and Immutable Truths , ( amongst which were Parmenides and Melissus ) the former of these were all Corporealists , ( this being the very Reason why they made all things to Flow , because they supposed all to be Body ) though these were not therefore all of them Atheists . But the latter were all both Incorporealists and Theists ; for whosoever holds Incorporeal Substance must needs ( according to Reason ) also assert a Deity .

And although we did not before paticularly mention Parmenides amongst the Atomical Philosophers , yet we conceive it to be manifest from hence , that he was one of that Tribe , because he was an eminent Asserter of that Principle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That no Real Entity is either Made or Destroyed , Generated or Corrupted . Which we shall afterwards plainly shew , to be the grand Fundamental Principle of the Atomical Philosophy .

XXIV . But whereas we did evidently prove before , that Empedocles was an Atomical Physiologer , it may notwithstanding with some Colour of Probability be doubted , whether he were not an Atheist , or at least a Corporealist , because Aristotle accuses him of these following things . First , of making Knowledge to be Sense , which is indeed a plain sign of a Corporealist ; and therefore in the next place also , of compounding the Soul out of the four Elements , making it to understand every corporeal thing , by something of the same within it self , as Fire by Fire , and Earth by Earth ; and Lastly , of attributing much to Fortune , and affirming that divers of the Parts of Animals were made such by chance , and that there were at first certain Mongrel Animals fortuitously produced , that were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as had something of the shape of an Oxe , together with the Face of a Man , ( though they could not long continue ) which seems to give just Cause of Suspicion , that Empedocles Atheized in the same manner that Democritus did .

To the first of these we reply , that some others who had also read Empedocles's Poems , were of a different Judgment from Aristotle as to that , conceiving Empedocles not to make Sense , but Reason the Criterion of Truth . Thus Empiricus informs us : Others say that according to Empedocles , the Criterion of Truth is not Sense but Right Reason ; and also that Right Reason is of two sorts , the one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Divine , the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Humane : Of which the Divine is inexpressible , but the Humane declarable . And there might be several Passages cited out of those Fragments of Empedocles his Poems yet left , to confirm this , but we shall produce only this one . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To this Sence ; Suspend thy Assent to the Corporeal Senses , and consider every thing clearly with thy Mind or Reason .

And as to the Second Crimination , Aristotle has much weakened his own Testimony here , by accusing Plato also of the very same thing . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato compounds the Soul out of the four Elements , because Like is known by Like , and things are from their Principles . Wherefore it is probable that Empedocles might be no more guilty of this fault ( of making the Soul Corporeal , and to consist of Earth , Water , Air , and Fire ) than Plato was , who in all mens Judgments was as free from it , as Aristotle himself , if not more . For Empedocles did in the same manner , as Pythagoras before him , and Plato after him , hold the Transmigration of Souls , and consequently , both their Future Immortality and Preexistence ; and therefore must needs assert their Incorporeity ; Plutarch rightly declaring this to have been his Opinion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That as well those who are yet Vnborn , as those that are Dead , have a Being . He also asserted Humane Souls to be here in a Lapsed State , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wanderers , Strangers , and Fugitives from God ; declaring , as Plotinus tells us , that it was a Divine Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Souls sinning should fall down into these Earthly Bodies . But the fullest Record of the Empedoclean Philosophy concerning the Soul is contained in this of Hierocles ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Man falleth from his Happy State , as Empedocles the Pythagorean saith , — By being a Fugitive , Apostate , and Wanderer from God , acted with a certain Mad and Irrational Strife or Contention . — But he ascends again and recovers his former State , — if he decline and avoid these Earthly things , and despise this unpleasant and wretched Place , where Murder and Wrath , and a Troop of all other Mischiefs reign . Into which Place , they who fall , wander up and down through the Field of Ate and Darkness . But the desire of him that flees from this Field of Ate , carries him on towards the Field of Truth ; which the Soul at first relinquishing , and losing its Wings , fell down into this Earthly Body , deprived of its Happy Life . From whence it appears that Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was derived from Empedocles and the Pythagoreans .

Now from what hath been already cited it is sufficiently manifest , that Empedocles was so far from being either an Atheist or Corporealist , that he was indeed a Rank Pythagorist , as he is here called . And we might adde hereunto , what Clemens Alexandrinus observes , that according to Empedocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If we live holily and justly , we shall be happy here , and more happy after our departure hence ; having our Happiness not necessarily confined to time , but being able to rest and fix in it to all Eternity ; Feasting with the other Immortal Beings , &c. We might also take notice , how , besides the Immortal Souls of men , he acknowledged Daemons or Angels ; declaring that some of these fell from Heaven , and were since prosecuted by a Divine Nemesis . or these in Plutarch are called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Those Empedoclean Daemons lapsed from Heaven , and pursued with Divine Vengeance ; Whose restless Torment is there described in several Verses of his . And we might observe likewise how he acknowledged a Natural and Immutable Justice , which was not Topical and confined to Places and Countries , and Relative to particular Laws , but Catholick and Universal , and every where the same , through Infinite Light and Space ; as he expresses it with Poetick Pomp and Bravery . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the asserting of Natural Morality , is no small Argument of a Theist .

But what then shall we say to those other things which Empedocles is charged with by Aristotle , that seem to have so rank a smell of Atheism ? Certainly those Mongril and Biforme Animals , that are said to have sprung up out of the Earth by chance , look as if they were more a-kin to Democritus than Empedocles , and probably it is the Fault of the Copies that it is read otherwise , there being no other Philosopher that I know of , that could ever find any such thing in Empedocles his Poems . But for the rest , if Aristotle do not misrepresent Empedocles , as he often doth Plato , then it must be granted , that he being a Mechanical Physiologer , as well as Theologer , did something too much indulge to Fortuitous Mechanism : which seems to be an Extravagancy that Mechanical Philosophers , and Atomists , have been always more or less subject to . But Aristotle doth not charge Empedocles with resolving all things into Fortuitous Mechanism , as some Philosophers have done of late , who yet pretend to be Theists and Incorporealists , but only that he would explain some things in that way . Nay he clearly puts a difference betwixt Empedocles and the Democritick Atheists in those words subjoyned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. which is as if he should have said , Empedocles resolved some things in the Fabrick and structure of Animals into Fortuitous Mechanism ; but there are certain other Philosophers , namely Leucippus and Democritus , who would have all things whatsoever in the whole World , Heaven and Earth and Animals , to be made by Chance and the Fortuitous Motion of Atoms , without a Deity . It seems very plain that Empedocles his Philia and Nichos , his Friendship and Discord , which he makes to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Active Cause , and Principle of Motion in the Universe , was a certain Plastick Power , superiour to Fortuitous Mechanism : and Aristotle himself acknowledges somewhere as much . And Plutarch tells us , that according to Empedocles , The Order and System of the World is not the Result of Material Causes and Fortuitous Mechanism , but of a Divine Wisdom , assigning to every thing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not such a Place as Nature would give it , but such as is most convenient for the Good of the whole . Simplicius , who had read Empedocles , acquaints us , that he made two Worlds , the one Intellectual , the other Sensible ; and the former of these to be the Exemplar and Archetype of the latter . And so the Writer De Placitis Philosophorum observes , that Empedocles made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Two Suns , the one Archetypal and Intelligible , the other Apparent or Sensible .

But I need take no more pains , to purge Empedocles from those two Imputations of Corporealism and Atheism , since he hath so fully confuted them himself , in those Fragments of his still extant . First , by expressing such a hearty Resentment of the Excellency of Piety , and the Wretchedness and Sottishness of Atheism in these Verses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To this Sence : He is happy who hath his mind richly fraught and stored with the Treasures of Divine Knowledge ; but he miserable , whose mind is Darkened , as to the Belief of a God . And , Secondly , by denying God to have any Humane Form , or Members , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Or otherwise to be Corporeal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And then positively affirming what he is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Only a Holy and Ineffable Mind , that by Swift Thoughts agitates the whole World .

XXV . And now we shall speak something also of Anaxagoras , having shewed before that he was a Spurious Atomist . For he likewise agreed with the other Atomists in this , that he asserted Incorporeal Substance in general as the Active Cause and Principle of Motion in the Universe , and Particularly , an Incorporeal Deity distinct from the World . Affirming , that there was besides Atoms , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as it is express'd in Plato ) An Ordering and Disposing Mind that was the Cause of all things . Which Mind ( as Aristotle tells us ) he made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The only Simple , Vnmixed , and Pure thing in the World . And he supposed this to be that which brought the Confused Chaos of Omnisarious Atoms into that Orderly Compages of the World that now is .

XXVI . And by this time we have made it evident that those Atomical Physiologers , that were before Democritus and Lencippus , were all of them Incorporealists ; joyning Theology and Pneumatology , the Doctrine of Incorporeal Substance and a Deity , together with their Atomical Physiology . This is a thing expresly noted concerning Ecphantus the Pythagorean in Stobaeus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Ecphantus held the Corporeal World to consist of Atoms , but yet to be Ordered and Governed by a Divine Providence , that is , he joyned Atomology and Theology both together . And the same is also observed of Arcesilas , or perhaps Archelaus , by Sidonius Apollinaris ; Post hos Arcesilaus Divinâ Mente paratam Conjicit hanc Molem , confectam Partibus illis Quas Atomos vocat ipse leves . Now , I say , as Ecphantus , and Archelaus , asserted the Corporeal World to be made of Atoms , but yet notwithstanding held an Incorporeal Deity distinct from the same , as the First Principle of Activity in it ; so in like manner did all the other ancient Atomists generally before Democritus , joyn Theology and Incorporealism with their Atomical Physiology . They did Atomize as well as he , but they did not Atheize ; but that Atheistical Atomology was a thing first set on foot afterward by Leucippus and Democritus .

XXVII . But because many seem to be so strongly possessed with this Prejudice , as if Atheism were a Natural and Necessary Appendix to Atomism , and therefore will conclude that the same persons could not possibly be Atomists , and Incorporealists or Theists , we shall further make it Evident , that there is not only , no Inconsistency betwixt the Atomical Physiology and Theology , but also that there is on the Contrary , a most Natural Cognation between them .

And this we shall do two manner of ways ; First , by inquiring into the Origin of this Philosophy , and considering what Grounds or Principles of Reason they were , which first led the Antients into this Atomical or Mechanical way of Physiologizing . And Secondly , by making it appear that the Intrinsecal Constitution of this Physiology is such , that whosoever entertains it , if he do but thoroughly understand it , must of necessity acknowledge that there is something else in the World besides Body .

First therefore , this Atomical Physiology seems to have had its Rise and Origin from the Strength of Reason exerting its own Inward Active Power and Vigour , and thereby bearing it self up against the Prejudices of Sense , and at length prevailing over them , after this manner . The Ancients considering and revolving the Idea's of their own Minds , found that they had a clear and distinct Conception of Two things , as the General Heads and Principles of whatsoever was in the Universe ; the one whereof was Passive Matter , and the other Active Power , Vigour and Vertue . To the Latter of which belongs both Cogitation , and the Power of Moving Matter , whether by express Consciousness or no. Both which together , may be called by one General Name , of Life ; so that they made these two General Heads of Being or Entity , Passive Matter or Bulk , and Self Activity or Life . The Former of these was commonly called by the Ancients , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which suffers and receives , and the Latter the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philo. the Active Principle , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that from whence Motion Springs . In rerum Natura ( saith Cicero ) according to the General Sence of the Ancients ) Duo quaerenda sunt ; Vnum , quae Materia sit , ex qua quaeque res efficiat●● ; Alterum , quae res sit quae quicque Efficiat : There are two things to be enquired after in Nature ; One , what is the Matter out of which every thing is made ; Another , what is the Active Cause or Efficient . To the same purpose Seneca ; Esse debet aliquid Vnde fiat , deinde à Quo fiat ; hoc est Causa , illud Materia : There must be something Out of which a thing is made , and then something By which it is made ; the Latter is properly the Cause , and the Former the Matter . Which is to be understood of Corporeal things and their Differences , that there must be both Matter , and an Active Power , for the production of them . And so also that of Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That from whence the Principle of Motion is , is one Cause , and the Matter is another . Where Aristotle gives that name of Cause to the Matter also , though others did appropriate it to the Active Power . And the Writer de Placitis Philosophorum expresses this as the General Sence of the Ancients . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is impossible that Matter alone should be the sole Principle of all things , but there must of necessity be supposed also an Agent or Efficient Cause . As Silver alone is not sufficient to make a Cup , unless there be an Artificer to work upon it . And the same is to be said concerning Brass , Wood , and other Natural Bodies .

Now as they apprehended a Necessity of these two Principles , so they conceived them to be such , as could not be confounded together into one and the same Thing or Substance ; they having such distinct Idea's and Essential Characters from one another : The Stoicks being the only Persons , who offering Violence to their own apprehensions , rudely and unskilfully attempted to make these two distinct things to be one and the same Substance . Wherefore as the First of these , viz. Matter , or Passive Extended Bulk , is taken by all for Substance , and commonly called by the name of Body ; so the other , which is far the more Noble of the Two , being that which acts upon the matter and hath a Commanding Power over it , must needs be Substance too , of a different kind from Matter or Body ; and therefore Immaterial or Incorporeal Substance . Neither did they find any other Entity to be conceivable , besides these two , Passive Bulk or Extension , which is Corporeal Substance ; and Internal Self-Activity or Life , which is the Essential Character of Substance Incorporeal ; to which Latter belongs not only Cogitation , but also the Power of Moving Body .

Moreover , when they further considered the First of these , the Material or Corporeal Principle , they being not able clearly to conceive any thing else in it , besides Magnitude , Figure , Site , and Motion or Rest , which are all several Modes of Extended Bulk , concluded therefore according to Reason , that there was Really nothing else existing in Bodies without , besides the various Complexions and Conjugations of those Simple Elements , that is , nothing but Mechanism . Whence it necessarily followed , that whatsoever else was supposed to be in Bodies , was , indeed , nothing but our Modes of Sensation , or the Phancies and Passions in us begotten from them , mistaken for things really existing without us . And this is a thing so obvious , that some of those Philosophers who had taken little notice of the Atomical Physiology , had notwithstanding a suspicion of it ; as for Example Plotinus , who writing of the Criterion of Truth , and the power of Reason , hath these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though the things of Sense seem to have so clear a Certainty , yet notwithstanding it is doubted concerning them , whether ( the Qualities of them ) have any Real Existence at all in the things without us , and not rather a Seeming Existence only , in our own Passions ; and there is need of Mind or Vnderstanding to judge in this Case , and to determine the Controversie , which Sense alone cannot decide . But the ancient Physiologists concluded without any hesitancy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Nature of Honey in it self , is not the same thing with my being sweetned , nor of Wormwood with that Sense of bitterness which I have from it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But that the Passion of Sense differ'd from the Absolute Nature of the thing it self without ; the Senses not comprehending the Objects themselves , but only their own Passions from them .

I say therefore , that the Ancients concluded the Absolute Nature of Corporeal things in themselves , to be nothing but a certain Disposition of Parts , in respect of Magnitude , Figure , Site , and Motion , which in Tasts cause us to be differently affected with those Senses of Sweetness and Bitterness , and in Sight with those Phancies of Colours , and accordingly in the other Senses with other Phancies ; and that the Corporeal World was to be explained by these Two things , whereof one is Absolute in the Bodies without us , the various Mechanism of them , the other Relative only to us , the different Phancies in us , caused by the respective Differences of them , in themselves . Which Phancies or Phantastick Idea's are no Modes of the Bodies without us , but of that only in our selves which is Cogitative or Self-Active , that is , Incorporeal . For the Sensible Idea's of Hot and Cold , Red and green , &c. cannot be clearly conceived by us as Modes of the Bodies without us , but they may be easily apprehended as Modes of Cogitation , that is , of Sensation , or Sympathetical Perception in us .

The Result of all which was ; That whatsoever is either in Our Selves , or the Whole World , was to be reduced to one or other of these two Principles ; Passive Matter , and Extended Bulk , or Self-Active Power and Vertue ; Corporeal or Incorporeal Substance ; Mechanism or Life ; or else to a Complication of them both together .

XXVIII . From this General Account , which we have now given of the Origin of the Atomical Physiology , it appears that the Doctrine of Incorporeal Substance sprung up together with it . But this will be further manifest , from that which follows . For we shall in the next place shew , how this Philosophy did , in especial manner , owe its Original , to the Improvement of one Particular Principle of Reason , over and besides all the rest ; namely , that famous Axiom , so much talked of amongst the Ancients , De Nihilo Nihil , in Nihilum Nil posse reverti ; That Nothing can come from Nothing , nor go to Nothing . For though Democritus , Epicurus and Lucretius abused this Theorem , endeavouring to carry it further than the Intention of the first Atomists , to the disproving of a Divine Creation of any thing out of Nothing by it ; Nullam rem à Nihilo gigni Divinitùs unquam ; and consequently of a Deity : Yet as the meaning of it was at first confined and restrained , That Nothing of it self could come from Nothing nor go to Nothing , or that according to the Ordinary Course of Nature ( without an Extraordinary Divine Power ) Nothing could be rais'd from Nothing , nor reduc'd to Nothing ; it is not only an undoubted Rule of Reason in it self , but it was also the Principal Original of that Atomical Physiology , which , discarding Forms and Qualities , acknowledged really nothing else in Body besides Mechanism .

Wherefore it was not in vain , or to no purpose that Laertius in the Life of Democritus takes notice of this as one of his Dogmata , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Nothing was made or Generated out of Nothing , nor Corrupted into Nothing . This being a Fundamental Principle , not only of his Atheism , but also of that very Atomical Physiology it self , which he pursued . And Epicurus in his Epistle to Herodotus plainly fetches the beginning of all his Philosophy from hence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We fetch the beginning of our Philosophy ( saith he ) from hence , that Nothing is made out of Nothing or destroy'd to Nothing ; for if things were made out of Nothing , then every thing might be made out of every thing , neither would there be any need of Seeds . And if whatsoever is Corrupted were destroyed to Nothing , then all things would at length be brought to Nothing . Lucretius in like manner beginning here , insists more largely upon those Grounds of Reason hinted by Epicurus : And first , That Nothing can be made out of Nothing he proves thus ; Nam si de nihilo fierent , ex omnibus rebus Omne Genus nasci posset : Nil Semine egeret : E mare primùm Homines & terra posset oriri Squamigerum Genus , &c. Nec Fructus iidem Arboribus constare solerent , Sed mutarentur : Ferre omnes omnia possent . Praeterea cur Vere Rosam , Frumenta Calore , Vites Autumno , fundi , suadente videmus ? &c. Quòd si de Nihilo fierent , subitò exorerentur Incerto spatio atque alienis Partibus anni .

In like manner he argues , to prove that Nothing is Corrupted into Nothing .

Huc accedit utì quicque in sua Corpora rursum Dissolvat Natura ; neque ad Nihilum interimat res : Nam si quid Mortale à cunctis Partibus esset , Ex oculis res quaeque repentè erepta periret . Praeterea quaecunque Vetustate amovet aetas , Si penitus perimit , consumens Materiam omnem , Vnde Animale Genus generatim in Lumina Vitae Redducit Venus ? aut redductum Daedala Tellus Vnde alit atque auget ? generatim pabula praebens , &c. Haud igitur penitus pereunt quaecunque videntur , Quando aliud ex alio reficit Natura ; nec ullam Rem gigni patitur nisi morte adjutam alienâ .

In which Passages , though it be plain that Lucretius doth not immediately drive at Atheism , and nothing else ; but primarily at the establishing of a peculiar kind of Atomical Physiology , upon which indeed these Democriticks afterward endeavoured to graft Atheism ; yet to take away that suspicion , we shall in the next place shew , that generally the other Ancient Physiologers also , who were Theists , did likewise build the structure of their Philosophy upon the same Foundation , that Nothing can come from Nothing , nor go to Nothing : As for Example , Parmenides , Melissus , Zeno , Xenophanes , Anaxagoras and Empedocles ; of Parmenides and Melissus , Aristotle thus writes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They say that no Real Entity is either Generated or Corrupted , that is , made anew out of Nothing or destroy'd to Nothing . And Simplicius tells us , that Parmenides gave a notable Reason for the Confirmation of this Assertion , that Nothing in Nature could be Made out of Nothing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Because if any thing be made out of Nothing , then there could be no cause why it should be then made , and neither sooner nor later . Again Aristotle testifies of Xenophanes and Zeno , that they made this a main Principle of their Philosophy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That it cannot be that any thing should be made out of Nothing : And of this Xenophanes , Sextus the Philosopher tells us , that he held 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That there was but one God , and that he was Incorporeal , speaking thus of him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristotle also writes in like manner concerning Empedocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles acknowledges the very same with other Philosophers , that it is impossible any thing should be Made out of Nothing or Perish into Nothing . And as for Anaxagoras , it is sufficiently known to all , that his Homoeomeria or Doctrine of Similar Atoms , ( which was a certain Spurious kind of Atomism ) was nothing but a superstructure made upon this Foundation . Besides all which , Aristotle pronounces universally concerning the Ancient Physiologers without any exception , that they agreed in this one thing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Physiologers generally agree in this ( laying it down for a grand Foundation ) that it is Impossible that any thing should be made out of Nothing . And again he calls this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the common Opinion of Naturalists ; intimating also , that they concluded it the greatest absurdity , that any Physiologer could be guilty of , to lay down such Principles , as from whence it would follow , that any Real Entity in Nature did come from Nothing and go to Nothing .

Now it may well be supposed , that all these Ancient Physiologers ( the most of which were also Theists ) did not keep such a stir about this business for nothing ; and therefore we are in the next place to show , what it was that they drove at in it . And we do affirm that one thing , which they all aimed at , who insisted upon the forementioned Principle , was the establishing some Atomical Physiology or other , but most of them at such as takes away all Forms and Qualities of Bodies ( as Entities really distinct from the Matter and Substance ) and resolves all into Mechanism and Phancy . For it is plain , that if the Forms and Qualities of Bodies be Entities really distinct from the Substance , and its various Modifications , of Figure , Site , and Motion , that then in all the Changes and Transmutations of Nature , all the Generations and Alterations of Body , ( those Forms and Qualities being supposed to have no Real Existence any where before ) something must of necessity be Created or produced miraculously out of Nothing ; as likewise reduced into Nothing in the Corruptions of them , they having no Being any where afterward . As for Example ; when ever a Candle is but lighted or kindled into a flame , there must needs be a new Form of fire , and new Qualities of Light and Heat , really distinct from the Matter and Substance , produced out of Nothing , that is , Created , and the same again Reduced into Nothing , or Annihilated , when the flame is extinguished . Thus , when Water is but Congealed at any time into Snow , Hail , or Ice , and when it is again Dissolved ; when Wax is by Liquefaction made Soft and Transparent , and changed to most of our Senses ; when the same kind of Nourishment taken in by Animals , is turned into Blood , Milk , Flesh , Bones , Nerves , and all the other Similar Parts ; when that which was in the Form of bright Flame , appears in the Form of dark Smoak ; and that which was in the Form of Vapour , in the Form of Rain or Water , or the like : I say , that in all these Mutations of Bodies there must needs be something made out of Nothing But that in all the Protean Transformations of Nature , which happen continually , there should be Real Entities thus perpetually produced out of Nothing and reduced to Nothing , seemed to be so great a Paradox to the Ancients , that they could by no means admit of it . Because as we have already declared , First they concluded it clearly impossible by Reason , that any Real Entity should of it self rise out of Nothing ; and Secondly , they thought it very absurd to bring God upon the Stage , with his Miraculous extraordinary Power , perpetually at every turn ; As also , that every thing might be made out of every thing , and there would be no Cause in Nature , for the Production of one thing rather than another , and at this time rather than that , if they were Miraculously made out of Nothing . Wherefore they sagaciously apprehended , that there must needs be some other Mystery or Intrigue of Nature , in this business , than was commonly dream'd of , or suspected ; which they concluded to be this , That in all these Transformations , there were no such Real Entities of Forms and Qualities distinct from the Matter , and the various Disposition of its Parts , in respect of Figure , Site and Motion ( as is vulgarly supposed ) Produced and Destroyed ; but that all these Feats were done , either by the Concretion and Secretion of actually Inexistent Parts , or else by the different Modifications of the same Preexistent Matter , or the Insensible parts thereof . This only being added hereunto , that from those different Modifications of the small Particles of Bodies , ( they being not so distinctly perceived by our Senses ) there are begotten in us , certain confused Phasmata or Phantasmata , Apparitions , Phancies , and Passions , as of Light and Colours , Heat and Cold , and the like , which are those things , that are vulgarly mistaken for real Qualities existing in the Bodies without us ; whereas indeed there is Nothing Absolutely in the Bodies themselves like to those Phantastick Idea's that we have of them ; and yet they are wisely contriv'd by the Author of Nature , for the Adorning and Embellishing of the Corporeal World to us .

So that they conceived , Bodies were to be considered two manner of ways , either as they are Absolutely in themselves , or else as they are Relatively to us : And as they are absolutely in themselves , that so there never was any Entity really distinct from the Substance , produced in them out of Nothing , nor Corrupted or Destroyed to Nothing , but only the Accidents and Modifications altered . Which Accidents and Modifications are no Entities really distinct from their Substance ; for as much as the same Body may be put into several Shapes and Figures , and the same Man may successively Stand , Sit , Kneel and Walk , without the production of any new Entities really distinct from the substance of his Body . So that the Generations , Corruptions and Alterations of Inanimate Bodies are not terminated in the Production or Destruction of any Substantial Forms , or real Entities distinct from the Substance , but only in different Modifications of it . But secondly , as Bodies are considered Relatively to us , that so besides their different Modifications and Mechanical Alterations , there are also different Phancies , Seemings and Apparitions begotten in us from them ; which unwary and unskilful Philosophers mistake for Absolute Forms and Qualities in Bodies themselves . And thus they concluded , that all the Phaenomena of Inanimate Bodies , and their various Transformations , might be clearly resolved into these two things , Partly something that is Real and Absolute in Bodies themselves , which is nothing but their different Mechanism , or Disposition of Parts in respect of Figure , Site and Motion ; and Partly something that is Phantastical in the Sentient .

That the Atomical Physiology did emerge after this manner , from that Principle of Reason , that Nothing comes from Nothing , nor goes to Nothing , might be further convinced from the testimony of Aristotle , writing thus concerning it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The ancient Physiologers concluded , that because Contraries were made out of one another , that therefore they were before ( one way or other ) Inexistent , Arguing in this manner . That if whatsoever be made , must needs be made out of Something or out of Nothing , and this latter ( that any thing should be made out of Nothing ) is Impossible , according to the general Consent of all the ancient Physiologers ; then it follows of Necessity , that all Corporeal things are Made or Generated , out of things that were really before and Inexistent ; though by reason of the smallness of their Bulks they were Insensible to us . Where Aristotle plainly intimates that all the ancient Philosophers , whosoever insisted upon this Principle , that Nothing comes from Nothing , nor goes to Nothing , were one way or other Atomical , and did resolve all Corporeal things into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Certain Moleculae or Corpuscula which by Reason of their smallness were insensible to us , that is , into Atoms . But yet there was a difference between these Atomists , forasmuch as Anaxagoras was such an Atomist , as did notwithstanding hold Forms and Qualities , really distinct from the Mechanical Modifications of Bodies . For he not being able ( as it seems ) well to understand that other Atomical Physiology of the Ancients , that , exploding Qualities , salved all Corporeal Phaenomena by Mechanism and Phancy ; and yet acknowledging , that that Principle of theirs which they went upon , must needs be true , That Nothing could of it self come from Nothing nor go to Nothing ; framed a new kind of Atomology of his own , in supposing the whole Corporeal World or Mass of Matter , to consist of Similar Atoms , that is , such as were originally endued with all those different Forms and Qualities that are vulgarly conceived to be in Bodies , some Bony , some Fleshy , some Firie , some Watery , some White , some Black , some Bitter , some Sweet , and the like , so that all Bodies whatsoever had some of all sorts of these Atoms ( which are in a manner Infinite ) specifically differing from one another in them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That all things were in every thing mingled together , because they saw that every thing was made of every thing ; but that things seemed to differ from one another and were denominated to be this or that , from those Atoms which are most predominant in the Mixture , by reason of their Multiplicity : Whence he concluded that all the Generations , Corruptions and Alterations of Bodies were made by nothing but the Concretions , and Secretions of Inexistent and Preexistent Atoms of different Forms and Qualities , without the Production of any new Form and Qualitie out of Nothing , or the Reduction of any into Nothing . This very account Aristotle gives of the Anaxagorean Hypothesis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Anaxagoras seemeth therefore to make Infinite Atoms endued with several Forms and Qualities to be the Elements of Bodies , because he supposed that Common opinion of Physiologers to be true , that Nothing is Made of Nothing . But all the other ancient Physiologers that were before Anaxagoras , and likewise those after him , who insisting upon the same Principle of Nothing coming from Nothing did not Anaxagorize , as Empedocles , Democritus and Protagoras , must needs make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dissimilar Moleculae , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Atoms unformed and unqualified , otherwise than by Magnitude , Figure and Motion , to be the Principles of Bodies , and cashiering Forms and Qualities ( as real Entities distinct from the Matter ) resolve all Corporeal Phaenomena into Mechanism and Phancie . Because , if no Real Entity can come from Nothing , nor go to Nothing , then one of these two things is absolutely Necessary , that either these Corporeal Forms and Qualities , being real Entities distinct from the Matter , should exist before Generations and after Corruptions , in certain insensible Atoms originally such , according to the Anaxagorean Doctrine ; Or else that they should not be Real Entities distinct from the Matter , but only the different Modifications and Mechanisms of it , together with different Phancies . And thus we have made it evident that the genuine Atomical Physiology did spring originally from this Principle of Reason , that no Real Entitie does of it self come from Nothing nor go to Nothing .

XXIX . Now we shall in the next place show how this very same Principle of Reason which induced the Ancients to reject Substantial Forms and Qualities of Bodies , and to Physiologize Atomically , led them also unavoidably to assert Incorporeal Substances , and that the Souls of Men and Animals were such , neither Generated nor Corrupted . They had argued against Substantial Forms and Qualities as we have shewed , in this manner , that since the Forms and Qualities of Bodies are supposed by all to be Generated and Corrupted , made anew out of Nothing and destroyed to Nothing , that therefore they could not be Real Entities distinct from the Substance of Matter , but only different Modifications of it in respect of Figure , Site and Motion , causing different Sensations in us ; and were all to be resolved into Mechanism and Fancie . For as for that Conceit of Anaxagoras , of Prae and Post-existent Atoms , endued with all those several Forms and Qualities of Bodies Ingenerably and Incorruptibly ; it was nothing but an Adulteration of the genuine Atomical Philosophy , and a mere Dream of his , in which very few follow'd him . And now they argue contrariwise for the Souls of Men and Animals , in this manner ; Because they are plainly Real Entities distinct from the Substance of Matter and its Modification , and Men and Brutes are not mere Machins , neither can Life and Cogitation , Sense and Consciousness , Reason and Understanding , Appetite and Will , ever result from Magnitudes , Figures , Sites and Motions , that therefore they are not Corporeally Generated and Corrupted , as the Forms and Qualities of Bodies are . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is impossible for a real Entity to be made or Generated from Nothing preexisting . Now there is Nothing of Soul and Mind , Reason and Understanding , nor indeed of Cogitation and Life , contained in the Modifications and Mechanism of Bodies ; and therefore to make Soul and Mind to rise out of Body whensoever a man is generated , would be plainly to make a real Entity to come out of Nothing , which is impossible . I say , because the Forms and Qualities of Bodies are Generated and Corrupted , Made and Unmade , in the ordinary course of Nature , therefore they concluded , that they were not real Entities distinct from the Substance of Body and its various Modifications : but because Soul and Mind is plainly a real Entity distinct from the Substance of Body , its Modification and Mechanism ; that therefore it was not a thing Generated and Corrupted , Made and Unmade , but such as had a Being of its own , a Substantial Thing by it self . Real Entities and Substances are not Generated and Corrupted , but only Modifications .

Wherefore these Ancients apprehended that there was a great difference betwixt the Souls of Men and Animals , and the Forms and Qualities of other inanimate Bodies , and consequently betwixt their several Productions . Forasmuch as in the Generation of Inanimate Bodies there is no new real Entity acquired distinct from the Substance of the thing it self , but only a peculiar Modification of it . The Form of Stone , or of Timber , of Blood , Flesh and Bone , and such other Natural Bodies Generated , is no more a distinct Substance or Entity from the Matter , than the Form of an House , Stool or Table is : There is no more new Entity acquired in the Generation of Natural Bodies , than there is in the Production of Artificial ones . When Water is turn'd into Vapour , Candle into Flame , Flame into Smoak , Grass into Milk Blood and Bones , there is no more miraculous Production of Something out of Nothing , than when Wool is made into cloth , or Flax into Linnen , when a rude and Unpolish'd Stone is hewen into a beautiful Statue , when Brick , Timber and Mortar , that lay together before disorderly , is brought into the Form of a stately Palace ; there being Nothing neither in one nor other of these but only a different Disposition and Modification of preexistent Matter . Which Matter of the Universe is alwaies Substantially the same , and neither more nor less , but only Proteanly transformed into different Shapes . Thus we see that the Generation of all Inanimate Bodies is nothing but the change of Accidents and Modifications , the Substance being really the same both before and after . But in the Generations of Men and Animals , besides the new disposition of the Parts of Matter and its Organization , there is also the Acquisition and Conjunction of another Real Entity or Substance distinct from the Matter , which could not be Generated out of it , but must needs come into it some other way . Though there be no Substantial difference between a Stately House or Palace standing , and all the Materials of the same ruinated and demolished , but only a difference of Accidents and Modifications ; yet between a living Man and a dead Carcase , there is besides the Accidental Modification of the Body , another Substantial difference , there being a Substantial Soul and Incorporeal Inhabitant , dwelling in the one and acting of it , which the other is now deserted of . And it is very observable that Anaxagoras himself , who made Bony and Fleshy Atoms , Hot and Cold , Red and Green , and the like , which he supposed to exist before Generations and after Corruptions , alwaies immutably the same , ( that so Nothing might come from Nothing and go to Nothing ) yet he did not make any Animalish Atoms Sensitive and Rational . The Reason whereof could not be because he did not think Sense and Understanding to be as Real Entities as Hot and Cold , Red and Green ; but because they could not be supposed to be Corporeal Forms and Qualities , but must needs belong to another Substance that was Incorporeal . And therefore Anaxagoras could not but acknowledge , that all Souls and Lives did Prae and Post-exist by themselves , as well as those Corporeal Forms and Qualities , in his Similar Atoms .

XXX . And now it is already manifest , that from the same Principle of Reason before mentioned , That Nothing of it self can come from Nothing nor go to Nothing , the Ancient Philosophers were induced likewise to assert the Soul's Immortality , together with its Incorporeity or Distinctness from the Body . No substantial Entity ever vanisheth of it self into Nothing ; for if it did , then in length of time all might come to be Nothing . But the Soul is a Substantial Entity , Really distinct from the body , and not the mere Modification of it ; and therefore when a Man dies , his Soul must still remain and continue to have a Being somewhere else in the Universe . All the Changes that are in Nature , are either Accidental Transformations and different Modifications of the same Substance , or else they are Conjunctions and Separations , or Anagrammatical Transpositions of things in the Universe ; the Substance of the whole remaining alwaies entirely the same . The Generation and Corruption of Inanimate Bodies , is but like the making of a House , Stool or Table , and the Unmaking or Marring of them again , either different Modifications of one and the same Substance , or else divers Mixtures and Separations , Concretions and Secretions . And the Generation and Corruption of Animals is likewise nothing but — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Conjunction of Souls together with such Particular Bodies , and the Separation of them again from one another , and so as it were the Anagrammatical Transposition of them in the Universe . That Soul and Life that is now fled and gone , from a lifeless Carcase , is only a loss to that particular Body or Compages of Matter , which by means thereof is now disanimated ; but it is no loss to the whole , it being but Transposed in the Universe , and lodged somewhere else .

XXXI . It is also further evident that this same Principle which thus led the Ancients to hold the Souls Immortality , or its Future Permanency after Death , must needs determine them likewise to maintain its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Preexistence , and consequently its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Transmigration . For that which did preexist before the Generation of any Animal , and was then somewhere else , must needs Transmigrate into the Body of that Animal where now it is . But as for that other Transmigration of Human Souls into the Bodies of Brutes , though it cannot be denied but that many of these Ancients admitted it also , yet Timaeus Locrus , and divers others of the Pythagoreans , rejected it , any otherwise than as it might be taken for an Allegorical Description of that Beastly Transformation , that is made of Mens Souls by Vice . Aristotle tells us again , agreeably to what was declared before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Ancient Philosophers were afraid of Nothing more , than this one thing , that any thing should be made out of Nothing Preexistent : And therefore they must needs conclude , that the Souls of all Animals Preexisted before their Generations . And indeed it is a thing very well known that according to the Sence of Philosophers , these two things were alwaies included together , in that one opinion of the Soul's Immortality , namely its Preexistence as well as its Postexistence . Neither was there ever any of the Ancients before Christianity , that held the Souls future Permanency after Death , who did not likewise assert its Preexistence ; they clearly perceiving , that if it were once granted , that the Soul was Generated , it could never be proved but that it might be also Corrupted . And therefore the Assertors of the Souls Immortality , commonly begun here ; first , to prove its Pre-existence , proceeding thence afterward to establish its Permanency after Death . This is the Method used in Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Our Soul was somewhere , before it came to exist in this present Humane Form , and from thence it appears to be Immortal , and such as will subsist after Death . And the chief demonstration of the Soul's Preexistence to the Ancients before Plato was this , because it is an Entity Really distinct from Body or Matter and the Modifications of it ; and no real Substantial Entity can either spring of it self out of Nothing , or be made out of any other Substance distinct from it , because Nothing can be made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from nothing either inexisting or preexisting ; all Natural Generations being but the various Dispositions and Modifications of what was before existent in the Universe . But there was Nothing of Soul and Mind , Inexisting and Preexisting in Body before , there being Nothing of Life and Cogitation in Magnitude , Figure , Site , and Motion . Wherefore this must needs be , not a thing Made or Generated , as Corporeal Forms and Qualities are , but such as hath a Being in Nature Ingenerably and Incorruptibly . The Mechanism of Humane Body was a thing Made and Generated , it being only a different Modification of what was before existent , and having no new Entity in it distinct from the Substance : And the Totum or Compositum of a Man or Animal may be said to be Generated and Corrupted , in regard of the Union and Disunion , Conjunction and Separation of those two parts , the Soul and Body . But the Soul it self , according to these Principles , is neither a thing Generable nor Corruptible , but was as well before the Generation , and will be after the Deaths and Corruptions of men , as the Substance of their Body , which is supposed by all to have been from the first Creation , and no Part of it to be annihilated or lost after Death , but only scatter'd and dispersed in the Universe . Thus the Ancient Atomists concluded , That Souls and Lives being Substantial Entities by themselves , were all of them as old as any other Substance in the Universe , and as the whole Mass of Matter , and every smallest Atom of it is . That is , they who maintained the Eternity of the World , did consequently assert also Aeternitatem Animorum ( as Cicero calls it ) the Eternity of Souls and Minds . But they who conceived the World to have had a Temporary Beginning or Creation , held the Coevity of all Souls with it , and would by no means be induced to think that every Atom of Senseless Matter and Particle of Dust , had such a Privilege and Preeminency over the Souls of Men and Animals , as to be Seniour to them . Synesius though a Christian , yet having been educated in this Philosophy , could not be induced by the hopes of a Bishoprick , to stifle or dissemble this Sentiment of his Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I shall never be perswaded to think my Soul to be younger than my Body . But such , it seems , was the temper of those times , that he was not only dispensed withal as to this , but also as to another Heterodoxy of his , concerning the Resurrection .

XXXII . It is already plain also , that this Doctrine of the Ancient Atomists concerning the Immateriality and Immortality , the Prae and Post-existence of Souls , was not confined by them to Humane Souls only , but extended universally to all Souls and Lives whatsoever . It being a thing that was hardly ever called into doubt or question by any , before Cartesius , whether the Souls of Brutes had any Sense , Cogitation or Consciousness in them or no. Now all Life , Sense and Cogitation was undoubtedly concluded by them , to be an Entity Really distinct from the Substance of Body , and not the mere Modification , Motion or Mechanism of it ; Life and Mechanism being two distinct Idea's of the Mind , which cannot be confounded together . Wherefore they resolved that all Lives and Souls whatsoever , which now are in the World , ever were from the first Beginning of it , and ever will be , that there will be no new ones produced which are not already , and have not alwaies been , nor any of those which now are destroyed , any more than the Substance of any Matter will be Created or Annihilated . So that the whole System of the Created Universe , Consisting of Body , and particular Incorporeal Substances or Souls , in the successive Generations and Corruptions or Deaths , of Men and other Animals , was according to them , Really nothing else , but one and the same Thing perpetually Anagrammatized , or but like many different Syllables and Words variously and successively composed out of the same preexistent Elements or Letters .

XXXIII . We have now declared how the same Principle of Reason which made the Ancient Physiologers to become Atomists , must needs induce them also to be Incorporealists ; how the same thing which perswaded them that Corporeal Forms were no Real Entities distinct from the Substance of the Body , but only the different Modifications and Mechanisms of it , convinced them likewise , that all Cogitative Beings , all Souls and Lives whatsoever , were Ingenerable and Incorruptible , and as well Preexistent before the Generations of Particular Animals , as Postexistent after their Deaths and Corruptions . Nothing now remains but only to show more particularly , that it was de facto thus , that the same persons did from this Principle ( that Nothing can come from Nothing and go to Nothing ) both Atomize in their Physiology , taking away all Substantial Forms and Qualities , and also Theologize or Incorporealize , asserting Souls to be a Substance really distinct from Matter and Immortal , as also to preexist ; and this we shall do from Empedocles , and first from that Passage of his cited before in part . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( al. lect. . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which I find Latin'd thus , Ast aliud dico ; nihil est Mortalibus Ortus , Est nihil Interitus , qui rebus morte paratur ; Mistio sed solum est , & Conciliatio rerum Mistilium ; haec dici solita est Mortalibus Ortus .

The full Sence whereof is plainly this , That there is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Production of any thing which was not before ; no new Substance Made , which did not really Preexist ; and therefore that in the Generations and Corruptions of Inanimate Bodies , there is no Form or Quality really distinct from the Substance produced and destroyed , but only a various Composition and Modification of Matter : But in the Generations and Corruptions of Men and Animals , where the Souls are Substances really distinct from the Matter , that there , there is Nothing but the Conjunction and Separation of Souls and particular Bodies , existing both before and after , not the Production of any new Soul into Being which was not before , nor the absolute Death and Destruction of any into Nothing . Which is further expressed in these following Verses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To this Sence ; That they are Infants in Vnderstanding , and short-sighted , who think any thing to be Made , which was Nothing before , or any thing to Die , so as to be Destroyed to Nothing . Upon which Plutarch glosses after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles does not here destroy Generation , but only such as is out of Nothing ; nor Corruption , but such as is into Nothing . Which , as we have already intimated , is to be understood differently in respect to Inanimate and Animate things ; for in things Inanimate there is Nothing Produced or Destroyed , because the Forms and Qualities of them are no Entities really distinct from the Substance , but only diverse Mixtures and Modifications . But in Animate things , where the Souls are real Entities really distinct from the Substance of the Body , there is Nothing Produced nor Destroyed neither , because those Souls do both exist before their Generations , and after their Corruptions ; which business , as to Men and Souls , is again more fully expressed thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That Good and Ill did First us Here attend , And not from Time Before , the Soul Descend ; That here alone we live , and when Hence we depart , we forthwith then , Turn to our old Non-entity again ; Certes ought not to be believ'd by Wise and Learned Men.

Wherefore , according to Empedocles , this is to be accounted one of the Vulgar Errors , That Men then only have a being and are capable of Good and Evil , when they live here that which is called Life ; But that both before they are Born , and after they are Dead , they are perfectly Nothing .

And besides Empedocles , the same is represented by the Greek Tragedian also , as the Sence of the ancient Philosophers . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That Nothing Dies or utterly perisheth ; but things being variously Concreted and Secreted , Transposed and Modified , change their Form and Shape only , and are put into a New Dress .

Agreeably whereunto , Plato also tells us , that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an ancient Tradition or Doctrine before his Time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That as well the Living were made out of the Dead , as the Dead out of the Living , and that this was the constant Circle of Nature . Moreover the same Philosopher acquaints us , that some of those Ancients were not without suspicion , that what is now called Death , was to Men more properly a Nativity or Birth into Life , and what is called Generation into Life , was comparatively rather to be accounted a sinking into Death ; the Former being the Soul's Ascent out of these Gross Terrestrial Bodies , to a Body more Thin and Subtil , and the Latter its Descent from a purer Body to that which is more Crass and Terrestrial . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Who knows whether that which is called Living be not indeed rather Dying , and that which is called Dying , Living ?

Moreover , that this was the Doctrine of Pythagoras himself , that no Real Entity perishes in Corruptions , nor is produced in Generations , but only new Modifications and Transpositions made ; is fully expressed by the Latin Poet , both as to Inanimate , and to Animate Things . Of the first thus : Nec perit in tanto quicquam ( mihi credite ) mundo , Sed variat , faciemque novat : Nascique vocatur Incipere esse aliud , quàm quod fuit antè Morique Desinere illud idem . Cum sint Huc forsitan Illa , Haec Translata Illuc : Summâ tamen omnia constant . Of the Second , that the Souls of Animals are Immortal , did preexist and do transmigrate , from the same Ground , after this manner ; Omnia mutantur ; Nihil interit : Errat & illinc , Huc venit , hinc illuc , & quoslibet occupat artus , Spiritus , éque Feris Humana in Corpora transit , Inque Feras Noster , nec tempore deperit ullo . Vtque novis facilis signatur Cera figuris , Nec manet ut fuerat , nec formas servat easdem , Sed tamen ipsa eadem est : Animam sic semper eandem Esse , sed in varias doceo migrare Figuras .

Wherefore though it be a thing which hath not been commonly taken Notice of , of late , yet we conceive it to be unquestionably true , that all those ancient Philosophers , who insisted so much upon this Principle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That no Real Entity is either Generated or Corrupted , did therein at once drive at these two things : First , the establishing of the Immortality of all Souls , their Prae and Post-existence , forasmuch as being Entities Really distinct from the Body , they could neither be Generated nor Corrupted ; and Secondly , the making of Corporeal Forms and Qualities to be no Real Entities distinct from the Body and the Mechanism thereof , because they are things Generated and Corrupted , and have no Prae and Post-existence . Anaxagoras in this Latter , being the only Dissenter ; who supposing those Forms and Qualities to be real Entities likewise , distinct from the Substance of Body , therefore attributed Perpetuity of Being to them also , Prae and Post-existence , in Similar Atoms , as well as to the Souls of Animals .

And now we have made it sufficiently evident that the Doctrine of the Incorporeity and Immortality of Souls , we might add also , of their Preexistence and Transmigration , had the same Original and stood upon the same Basis with the Atomical Pysiology ; and therefore it ought not at all to be wondered at ( what we affirmed before ) that the same Philosophers and Pythagoreans asserted both those Doctrines , and that the Ancient Atomists were both Theists and Incorporealists .

XXXIV . But now to declare our Sence freely concerning this Philosophy of the Ancients , which seems to be so prodigiously paradoxical , in respect of that Pre-existence and Transmigration of Souls : We conceive indeed that this Ratiocination of theirs from that Principle , That Nothing Naturally , or of it self , comes from Nothing , nor goes to Nothing , was not only firmly conclusive against Substantial Forms and Qualities of Bodies , really distinct from their Substance , but also for Substantial Incorporeal Souls , and their Ingenerability out of the Matter ; and particularly for the future Immortality or Post-existence of all Humane Souls . For since it is plain , that they are not a mere Modification of Body or Matter , but an Entity and Substance really distinct from it , we have no more reason to think , that they can ever of themselves vanish into Nothing , than that the substance of the Corporeal World or any part thereof , can do so . For that in the Consumption of Bodies by Fire , or Age , or the like , there is the destruction of any real Substance into Nothing , is now generally exploded as an Idiotical conceit , and certainly it cannot be a jot less Idiotical to suppose that the Rational Soul in Death is utterly extinguished .

Moreover we add also , that this Ratiocination of the Ancients would be altogether as firm and irrefragable likewise , for the Pre-existence and Transmigration of Souls , as it is for their Post-existence and future Immortality ; did we not ( as indeed we do ) suppose Souls to be Created by God immediately , and infused in Generations . For they being unquestionably , a distinct Substance from the Body , and no Substance according to the ordinary Course of Nature , coming out of Nothing , they must of Necessity either Preexist in the Universe before Generations , and Transmigrate into their respective Bodies , or else come from God immediatly , who is the Fountain of all , and who at first created all that Substance that now is in the World besides himself . Now the latter of these was a thing which those Ancient Philosophers would by no means admit of ; they judging it altogether incongruous , to bring God upon the Stage perpetually , and make him immediatly interpose every where , in the Generations of Men and all other Animals , by the Miraculous production of Souls out of Nothing . Notwithstanding which , if we well consider it , we shall find that there may be very good reason on the other side , for the successive Divine Creation of Souls ; namely , that God did not do all at first , that ever he could or would do , and put forth all his Creative Vigour at once in a moment , ever afterwards remaining a Spectator only of the consequent Results , and permitting Nature to do all alone , without the least Interposition of his at any time , just as if there were no God at all in the World . For this may be , and indeed often hath been , the effect of such an Hypothesis as this , to make men think , that there is no other God in the World but Blind and Dark Nature . God might also for other good and wise Ends , unknown to us , reserve to himself the continual exercise of this his Creative power , in the successive Production of new Souls . And yet these Souls nevertheless , after they are once brought forth into being , will notwithstanding their Juniority , continue as firmly in the same , without vanishing of themselves into Nothing , as the Substance of Senseless Matter that was Created many thousand years before , will do .

And thus our Vulgar Hypothesis , of the new Creation of Souls , as it is Rational in it self , so it doth sufficiently salve their Incorporeity , their future Immortality or Post-eternity , without introducing those offensive Absurdities of their Preexistence and Transmigration .

XXXV . But if there be any such , who rather than they would allow a future Immortality or Post-existence to all Souls , and therefore to those of Brutes , which consequently must have their Successive Transmigrations , would conclude the Souls of all Brutes , as likewise the Sensitive Soul in Man , to be Corporeal , and only allow the Rational Soul to be distinct from Matter : To these we have only thus much to say ; That they who will attribute Life , Sense , Cogitation , Consciousness and Self-enjoyment , not without some footsteps of Reason many times , to Blood and Brains , or mere Organized Bodies in Brutes , will never be able clearly to defend the Incorporeity and Immortality of Humane Souls , as most probably they do not intend any such thing . For either all Conscious and Cogitative Beings are Incorporeal , or else nothing can be proved to be Incorporeal . From whence it would follow also , that there is no Deity distinct from the Corporeal World . But though there seem to be no very great reason , why it should be thought absurd , to grant Perpetuity of Duration to the Souls of Brutes , any more than to every Atom of Matter , or Particle of Dust that is in the whole World ; yet we shall endeavour to suggest something towards the easing the minds of those , who are so much burthened with this difficulty ; viz. That they may , if they please , suppose the Souls of Brutes , being but so many particular Eradiations or Effluxes from that Source of Life above , whensoever and wheresoever there is any fitly prepared Matter capable to receive them , and to be Actuated by them ; to have a sense and frution of themselves in it , so long as it continues such , but as soon as ever those Organized Bodies of theirs , by reason of their Indisposition , become uncapable of being further acted upon by them , then to be resumed again and retracted back to their Original Head and Fountain . Since it cannot be doubted , but what Creates any thing out of Nothing , or sends it forth from it self , by free and voluntary Emanation , may be able either to Retract the same back again to its original Source , or else to Annihilate it at pleasure .

And I find that there have not wanted some among the Gentile Philosophers themselves , who have entertained this Opinion , whereof Porphyry is one : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Every irrational Power is resolved into the Life of the Whole .

XXXVI . Neither will this at all weaken the future Immortality or Post-eternity of Humane Souls . For if we be indeed Theists , and do in very good Earnest believe a Deity , according to the true Notion of it , we must then needs acknowledge , that all created Being whatsoever , owes the Continuation and Perpetuity of its Existence , not to any Necessity of Nature without God , and Independently upon him , but to the Divine Will only . And therefore though we had n●ver so much Rational and Philosophical assurance , that our Souls are Immaterial Substances , distinct from the Body , yet we could not for all that , have any absolute certainty of their Post-eternity , any otherwise than as it may be derived to us , from the Immutability and Perfection of the Divine Nature and Will , which does alwaies that which is Best . For the Essential Goodness and Wisdom of the Deity is the only Stability of all things . And for ought we Mortals know , there may be good Reason , why that Grace or Favour of future Immortality and Post-eternity , that is indulged to Humane Souls , endued with Reason , Morality , and Liberty of Will , ( by means whereof they are capable of Commendation and Blame , Reward and Punishment ) that so they may be Objects for Divine Justice to display it self upon after this Life , in different Retributions ; may notwithstanding be denied to those lower Lives and more contemptible Souls of Brutes , alike devoid both of Morality and Liberty .

XXXVII . But if any for all this will still obstinately contend for that ancient Pythagorick and Empedoclean Hypothesis , That all Lives and Souls whatsoever are as old as the first Creation , and will continue to Eternity , or as long as the World doth , as a thing more Reasonable and Probable than our Continual Creation of new Souls , by means whereof they become Juniors both to the matter of the World and of their own Bodies , and whereby also ( as they pretend ) the Divine creative Power is made too Cheap and Prostituted a thing , as being Famulative alwaies to Brutish , and many times to unlawful Lusts and undue Conjunctions ; but especially than the Continual Decreation and Annihilation of the Souls of Brutes ; we shall not be very unwilling to acknowledge thus much to them , That indeed of the two , this Opinion is more Reasonable and Tolerable than that other Extravagancy of those , who will either make all Souls to be Generated and consequently to be Corporeal , or at least the Sensitive Soul both in Men and Brutes . For besides the Monstrosity of this latter opinion , in making two distinct Souls and Perceptive Substances in every Man , which is a thing sufficiently confuted by Internal Sense , it leaves us also in an absolute Impossibility , of proving the Immortality of the Rational Soul , the Incorporeity of any Substance , and by consequence the Existence of any Deity distinct from the Corporeal World .

And as for that Pretence of theirs , that Senseless Matter may as well become Sensitive , and as it were kindled into Life and Cogitation , as a Body that was devoid of Light and Heat , may be Kindled into Fire and Flame ; this seems to argue too much Ignorance of the Doctrine of Bodies , in men otherwise Learned and Ingenious . The best Naturalists having already concluded , That Fire and Flame is nothing but such a Motion of the Insensible Parts of a Body , as whereby they are violently agitated , and many times dissipated and scattered from each other , begetting in the mean time , t●●se Phancies of Light and Heat in Animals . Now there is no difficulty at all in conceiving that the Insensible Particles of a Body , which were before quiescent , may be put into Motion ; this being nothing but a New Modification of them , and no Entity re●lly distinct from the Substance of Body ; as Life , Sense and Cogitation are . There is nothing in Fire and Flame , or a Kindled Body , different from other Bodies , but only the Motion or Mechanism , and Phancie of it . And therefore it is but a crude conceit , which the Atheists and Corporealists of former times have been always so fond of , That Souls are nothing but Firie or Flammeous Bodies . For though Heat in the Bodies of Animals be a Necessary Instrument for Soul and Life to act by in them , yet it is a thing really distinct from Life ; and a Red hot Iron hath not therefore any nearer approximation to Life than it had before , nor the Flame of a Candle than the extinguisht Snuff or Tallow of it ; the difference between them being only in the Agitation of the Insensible Parts . We might also add , that according to this Hypothesis , the Souls of Animals could not be Numerically the same throughout the whole space of their Lives : Since that Fire that needs a Pabulum to prey upon , doth not continue alwaies one and the same Numerical Substance . The Soul of a new born Animal could be no more the same , with the Soul of that Animal several years after , than the Flame of a new lighted Candle is the same with that Flame that twinkles last in the Socket . Which indeed are no more the same than a River or Stream is the same , at several distances of time . Which Reason may be also extended further to prove the Soul to be no Body at all , since the Bodies of all Animals are in a perpetual Flux .

XXXVIII . We have now sufficiently performed our first Task which was to show from the Origin of the Atomical Physiology , that the Doctrine of Incorporeal Substance must needs spring up together with it . We shall in the next place make it manifest , that the Inward Constitution of this Philosophy is also such , that whosoever really entertains it , and rightly understands it , must of necessity admit Incorporeal Substance likewise . First therefore , the Atomical Hypothesis , allowing nothing to Body , but what is either included in the Idaea of a thing Impenetrably extended , or can clearly be conceived to be a Mode of it , as more or less Magnitude with Divisibility , Figure , Site , Motion and Rest , together with the Results of their several Combinations ; cannot possibly make Life and Cogitation to be Qualities of Body , since they are neither contained in those things before mentioned , nor can result from any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Conjugations of them . Wherefore it must needs be granted , that Life and Cogitation are the Attributes of another Substance distinct from Body , or Incorporeal .

Again , since according to the Tenour of this Physiology , Body hath no other Action belonging to it but that of Local Motion , which Local Motion as such , is Essentially Heterokinesie , that which never springs originally from the thing it self moving , but alwaies from the Action of some other Agent upon it : That is , since no Body could ever move it self ; it follows undeniably , that there must be something else in the World besides Body , or else there could never have been any Motion in it . Of which we shall speak more afterwards .

Moreover , according to this Philosophy , the Corporeal Phaenomena themselves cannot be salved by Mechanism alone without Phancie . Now Phancie is no Mode of Body , and therefore must needs be a Mode of some other kind of Being in our selves , that is Cogitative and Incorporeal .

Furthermore it is evident , from the Principles of this Philosophy , that Sense it self is not a mere Corporeal Passion from Bodies without , in that it supposeth that there is nothing really in Bodies like to those Phantastick Idaea's that we have of Sensible things , as of Hot and Cold , Red and Green , Bitter and Sweet , and the like , which therefore must needs owe their Being to some Activity of the Soul it self , and this is all one as to make it Incorporeal .

Lastly , from this Philosophy , it is also manifest , that Sense is not the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Truth concerning Bodies themselves , it confidently pronouncing that those supposed Qualities of Bodies , represented such by Sense , are merely Phantastical things ; from whence it plainly follows , that there is something in us superiour to Sense , which judges of it , detects its Phantastry , and condemns its Imposture , and determines what really is and is not , in Bodies without us , which must needs be a higher Self-active Vigour of the Mind , that will plainly speak it to be Incorporeal .

XXXIX . And now this Atomical Physiology of the Ancients seems to have two Advantages or Preeminences belonging to it , the first whereof is this ; That it renders the Corporeal World Intelligible to us ; since Mechanism is a thing that we can clearly understand , and we cannot clearly and distinctly conceive any thing in Bodies else . To say that this or that is done by a Form or Quality , is nothing else but to say that it is done we know not how , or , which is yet more absurd , to make our very Ignorance of the Cause , disguised under those Terms of Forms and Qualities , to be it self the Cause of the Effect .

Moreover , Hot and Cold , Red and Green , Bitter and Sweet , &c. formally considered , may be clearly conceived by us as different Phancies and Vital Passions in us , occasioned by different Motions made from the objects without , upon our Nerves ; but they can never be clearly understood as absolute Qualities in the Bodies themselves , really distinct from their Mechanical Dispositions ; nor is there indeed any more reason why they should be thought such , than that , when a Man is pricked with a Pin , or wounded with a Sword , the Pain which he feels should be thought to be an Absolute Qualitie in the Pin or Sword . So long as our Sensible Idaea's are taken either for Substantial Forms or Qualities in Bodies without us , really distinct from the Substance of the Matter , so long are they perfectly unintelligible by us . For which Cause Timaeus Locrus Philosophizing ( as it seemeth ) after this manner , did consentaneously thereunto determine , That Corporeal things could not be apprehended by us , otherwise than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Sense and a kind of Spurious or Bastardly Reason ; that is , that we could have no clear Conceptions of them in our Understanding . And for the same reason Plato him-himself distinguisheth betwixt such things as are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Comprehensible by the Vnderstanding with Reason , and those which are only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which can only be apprehended by Opinion , together with a certain Irrational Sence , meaning plainly , by the Latter , Corporeal and Sensible things . And accordingly the Platonists frequently take occasion from hence , to enlarge themselves much in the disparagement of Corporeal things , as being , by Reason of that smallness of Entity that is in them , below the Understanding , and not having so much 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essence as Generation , which indeed is Fine Phancie . Wherefore we must either , with these Philosophers , make Sensible things to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , altogether Incomprehensible and Inconceivable by our Humane Understandings , ( though they be able in the mean time clearly to conceive many things of a higher Nature ) or else we must entertain some kind of favourable Opinion concerning that which is the Ancientest of all Physiologies , the Atomical or Mechanical , which alone renders Sensible things Intelligible .

XL. The Second Advantage , which this Atomical Physiology seems to have , is this , That it prepares an easie and clear way for the Demonstration of Incorporeal Substances , by setling a Distinct Notion of Body . He that will undertake to prove that there is something else in the World besides Body , must first determine what Body is , for otherwise he will go about to prove that there is something besides He-knows-not-what . But now if all Body be made to consist of two Substantial Principles , whereof one is Matter devoid of all Form , ( and therefore of Quantity as well as Qualities ) from whence these Philosophers * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Matter is Incorporeal . Plotin . p. 164. themselves conclude that it is Incorporeal ; the other , Form , which being devoid of all Matter , must needs be Incorporeal likewise . And thus Stobaeus sets down the joint Doctrine both of Plato and Aristotle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That in the same manner , as Form alone separated from Matter is Incorporeal , so neither is Matter alone , the Form being separated from it , Body . But there is need of the joint concurrence of both these , Matter and Form together , to make up the Substance of Body ; Moreover , if to Forms Qualities be likewise superadded , of which it is consentaneously also resolved by the Platonists , Alcinous cap. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Qualities are Incorporeal , as if they were so many Spirits possessing Bodies ; I say , in this way of Philosophizing , the Notions of Body and Spirit , Corporeal and Incorporeal , are so confounded , that it is Impossible to prove any thing at all concerning them . Body it self being made Incorporeal ( and therefore every thing Incorporeal ) for whatsoever is wholly compounded and made up of Incorporeals , must needs be it self also Incorporeal .

Furthermore , according to this Doctrine of Matter , Forms and Qualities in Body ; Life and Vnderstanding may be supposed to be certain Forms or Qualities of Body . And then the Souls of men may be nothing else but Blood or Brains , endued with the Qualities of Sense , and Understanding ; or else some other more Subtle , Sensitive and Rational Matter , in us . And the like may be said of God himself also ; That he is nothing but a certain Rational , or Intellectual , Subtle and Firie Body , pervading the whole Universe ; or else that he is the Form of the whole Corporeal World , together with the Matter making up but one Substance . Which Conceits have been formerly entertained by the best of those Ancients , who were captivated under that dark Infirmity of mind , to think that there could be no other Substance besides Body .

But the ancient Atomical Philosophy , setling a distinct Notion of Body , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Thing Impenetrably extended , which hath nothing belonging to it , but Magnitude , Figure , Site , Rest , and Motion , without any Self-moving Power ; takes away all Confusion ; shews clearly how far Body can go , where Incorporeal Substance begins ; as also that there must of necessity be such a Thing in the World .

Again , this discovering not only that the Doctrine of Qualities had its Original from mens mistaking their own Phancies , for Absolute Realities in Bodies themselves ; but also that the Doctrine of Matter and Form Sprung from another Fallacy or Deception of the Mind , in taking Logical Notions , and our Modes of Conceiving , for Modes of Being , and Real Entities in things without us ; It shewing likewise , that because there is nothing else clearly intelligible in Body , besides Magnitude , Figure , Site , and Motion , and their various Conjugations , there can be no such Entities of Forms and Qualities really distinct from the Substance of Body ; makes it evident , that Life , Cogitation and Vnderstanding can be no Corporeal things , but must needs be the Attributes of another kind of Substance distinct from Body .

XLI . We have now clearly proved these two things ; First , that the Physiology of the Ancients , before , not only Aristotle and Plato , but also Democritus and Leucippus , was Atomical or Mechanical . Secondly , that as there is no Inconsistency between the Atomical Physiology and Theology , but indeed a Natural Cognation ; so the Ancient Atomists before Democritus , were neither Atheists nor Corporealists , but held the Incorporeity and Immortality of Souls , together with a Deity distinct from the Corporeal World . Wherefore the First and most Ancient Atomists did not make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they never endeavoured to make up an Entire Philosophy out of Atomology ; but the Doctrine of Atoms was to them onely one Part or Member of the whole Philosophick System , they joining thereunto the Doctrine of Incorporeal Substance , and Theology , to make it up complete : Accordingly as Aristotle hath declared in his Metaphysicks , that the Ancient Philosophy consisted of these two Parts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Physiology , and Theology or Metaphysicks . Our Ancient Atomists never went about , as the blundering Democritus afterwards did , to build up a World out of mere Passive Bulk , and Sluggish Matter , without any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Active Principles , or Incorporeal Powers ; understanding well , that thus , they could not have so much as Motion , Mechanism , or Generation in it ; the Original of all that Motion that is in Bodies springing from something that is not Body , that is , from Incorporeal Substance . And yet if Local Motion could have been supposed to have risen up , or sprung in upon this Dead Lump and Mass of Matter , no body knows how , and without dependance upon any Incorporeal Being , to have Actuated it Fortuitously ; these Ancient Atomists would still have thought it Impossible for the Corporeal World it self , to be made up , such as now it is , by Fortuitous Mechanism , without the Guidance of any higher Principle . But they would have concluded it , the greatest Impudence or Madness , for men to assert that Animals also consisted of mere Mechanism ; or , that Life and Sense , Reason and Understanding , were really nothing else but Local Motion , and consequently that themselves were but Machins and Automata . Wherefore they joyned both Active and Passive Principles together , the Corporeal and Incorporeal Nature , Mechanism and Life , Atomology and Pneumatology , and from both these united , they made up one entire System of Philosophy , correspondent with , and agreeable to , the true and real World without them . And this System of Philosophy , thus consisting of the Doctrine of Incorporeal Substance ( whereof God is the Head ) together with the Atomical and Mechanical Physiology , seems to have been the only Genuine , Perfect , and Complete .

XLII . But it did not long continue thus ; for , after a while , this entire Body of Philosophy came to be Mangled and Dismembred , some taking one Part of it alone , and some another ; some snatching away the Atomical Physiology , without the Pneumatology and Theology ; and others , on the contrary , taking the Theology and Doctrine of Incorporeals , without the Atomical or Mechanical Physiology . The former of these were Democritus , Leucippus , and Protagoras , who took only the dead Carcase or Skeleton of the old Moschical Philosophy , namely the Atomical Physiology ; the latter Plato and Aristotle , who took indeed the better Part , the Soul , Spirit , and Quintessence of it , the Theology and Doctrine of Incorporeals , but Unbodied , and Devested of its most Proper and convenient Vehicle , the Atomical Physiology , whereby it became exposed to sundry Inconveniences .

XLIII . We begin with Leucippus and Democritus ; Who being Atheistically inclined , quickly perceived , that they could not in the ordinary way of Physiologizing , sufficiently secure themselves against a Deity , nor effectually urge Atheism upon others ; forasmuch as Heraclitus and other Philosophers , who held that all Substance was Body , as well as themselves , did notwithstanding assert a Corporeal Deity , maintaining that the Form of the whole Corporeal World was God , or else that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain kind of Body or Matter , as ( for Example ) a Methodical and Rational Fire , pervading ( as a Soul ) the whole Universe ; the particular Souls of men and Animals being but , as it were , so many pieces , cut and sliced out of the great Mundane Soul ; so that according to them , the whole Corporeal Universe , or Mass of Body , was one way or other a God , a most Wise and Understanding Animal , that did frame all Particularities within it self in the best manner possible , and providently govern the same . Wherefore those Atheists now apprehending , upon what ticklish and uncertain Terms their Atheistical Philosophy then stood , and how that those very Forms and Qualities , and the Self-moving power of Body , which were commonly made a Sanctuary for Atheism , might notwithstanding chance to prove , contrariwise , the Latibulum and Asylum of a Deity , and that a Corporeal God ( do what they could ) might lie lurking under them , assaulting mens minds with doubtful Fears and Jealousies ; Understanding moreover , that there was another kind of Physiology set on foot , which banishing those Forms and Qualities of Body , attributed nothing to it but Magnitude , Figure , Site , and Motion , without any Self-moving Power ; they seemed presently to apprehend some great Advantage to themselves and Cause from it ; and therefore greedily entertained this Atomical or Mechanical Physiology , and violently cutting it off from that other part , the Doctrine of Incorporeals , which it was Naturally and Vitally united to , endeavoured to serve their turns of it . And now joining these two things together , the Atomical Physiology , which supposes that there is nothing in body , but Magnitude , Figure , Site and Motion , and that Prejudice or Prepossession of their own Minds , that there was no other Substance in the World besides Body ; between them both , they begat a certain Mongrel and Spurious Philosophy , Atheistically-Atomical , or Atomically-Atheistical .

But though we have so well proved , that Leucippus and Democritus were not the first Inventors , but only the Depravers and Adulterators of the Atomical Philosophy ; yet if any will notwithstanding obstinately contend , that the first Invention thereof ought to be imputed to them , the very Principles of their Atheism seeming to lead them naturally to this , to strip and devest Body of all those Forms and Qualities , it being otherwise Impossible for them , surely and safely to exclude a Corporeal Deity ; yet so , as that the Wit of these Atheists was also much to be admired , in the managing and carrying on of those Principles in such a manner , as to make up so Entire a System of Philosophy out of them , all whose parts should be so coherent and consistent together ; We shall only say thus much ; That if those Atheists were the first Inventors of this Philosophy , they were certainly very unhappy and unsuccessful in it , whilst endeavouring by it to secure themselves from the Possibility and Danger of a Corporeal God , they unawares laid a Foundation for the clear Demonstration of an Incorporeal one , and were indeed so far from making up any such coherent Frame as is pretended , that they were forced every where to contradict their own Principles ; so that Non-sence lies at the bottom of all , and is interwoven throughout their whole Atheistical System . And that we ought to take notice of the invincible power and Force of Truth , prevailing irresistibly against all Endeavours to oppress it ; and how desperate the Cause of Atheism is , when that very Atomical Hypothesis of theirs , which they would erect and build up for a strong Castle to garrison themselves in , proves a most Effectual Engine against themselves , for the battering of all their Atheistical Structure down about their Ears .

XLIV . Plato's Mutilation and Interpolation of the old Moschical Philosophy , was a great deal more excusable , when he took the Theology and Metaphysicks of it , the whole Doctrine of Incorporeals , and abandoned the Atomical or Mechanical way of Physiologizing . Which , in all Probability , he did , partly because those forementioned Atheists having so much abused that Philosophy , adopting it as it were to themselves , he thereupon began to entertain a Jealousie and Suspicion of it ; and partly , because he was not of himself so inclinable to Physiology as Theology , to the study of Corporeal as of Divine things ; which some think to be the reason why he did not attend to the Pythagorick System of the Corporeal World , till late in his old Age. His Genius was such , that he was Naturally more addicted to Idaea's than to Atoms , to Formal and Final than to Material Causes . To which may be added , that the way of Physiologizing by Matter , Forms and Qualities , is a more Huffie and Phanciful thing than the other ; and lastly , that the Atomical Physiology is more remote from Sense and vulgar Apprehension , and therefore not so easily understood . For which cause many learned Greeks of later times , though they had read Epicurus his Works , and perhaps Democritus his too , yet they were not able to conceive how the Corporeal and Sensible Phaenomena could possibly be salved without Real Qualities . One Instance whereof might be given in Plutarch , writing against Colotes the Epicurean . Wherefore Plato , that was a zealous Asserter of an Incorporeal Deity , distinct from the World , and of Immortal Souls , seriously Physiologized only by Matter , Forms and Qualities , Generation , Corruption and Alteration ; and he did but play and toy sometimes a little with Atoms and Mechanism . As where he would compound the Earth of Cubical , and Fire of Pyramidal Atoms , and the like . For that he did therein imitate the Atomical Physiology is plain from these words of his ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All these Cubical and Pyramidal Corpuscula of the Fire and Earth are in themselves so small , that by reason of their parvitude , none of them can be perceived singly and alone , but only the Aggregations of many of them together .

XLV . And Aristotle here trode in Plato's footsteps , not only in the better part , in asserting an Incorporeal Deity , and an Immoveable first Mover ; but also in Physiologizing by Forms and Qualities , and rejecting that Mechanical way by Atoms , which had been so generally received amongst the Ancients . Wherefore though the Genius of these two Persons was very different , and Aristotle often contradicteth Plato , and really dissents from him in several Particularities ; yet , so much I think may be granted to those Reconcilers , ( Porphyry , Simplicius , and others ) that the main Essentials of their two Philosophies are the same .

Now I say the whole Aristotelical System of Philosophy is infinitely to be preferred before the whole Democritical ; though the former hath been so much disparaged , and the other cried up of late amongst us . Because , though it cannot be denied but that the Democritick Hypothesis doth much more handsomly and intelligibly salve the Corporeal Phaenomena , yet in all those other things which are of far the greatest moment , it is rather a Madness than a Philosophy . But the Aristotelick System is right and sound here , as to those greater things ; it asserting Incorporeal Substance , a Deity distinct from the World , the Naturality of Morality , and Liberty of Will . Wherefore though a late Writer of Politicks do so exceedingly disparage Aristotle's Ethicks , yet we shall do him this right here to declare , that his Ethicks were truly such , and answered their Title ; but that new Modle of Ethicks , which hath been obtruded upon the World with so much Fastuosity , and is indeed nothing but the old Democritick Doctrine revived , is no Ethicks at all , but a mere Cheat , the undermining and subversion of all Morality , by substituting something like it in the Room of it , that is a mere Counterfeit and Changeling . The Design whereof could not be any other than to debauch the World .

We add further , that Aristotle's System of Philosophy seems to be more consistent with Piety , than the Cartesian Hypothesis it self , which yet plainly supposeth Incorporeal Substance . For as much as this latter makes God to contribute nothing more to the Fabrick of the World , than the Turning round of a Vortex or Whirlpool of Matter ; from the fortuitous Motion of which , according to certain General Laws of Nature , must proceed all this Frame of things that now is , the exact Organization , and successive Generation of Animals , without the Guidance of any Mind or Wisdom . Whereas Aristotle's Nature is no Fortuitous Principle , but such as doth Nothing in Vain , but all for Ends , and in every thing pursues the Best ; and therefore can be no other than a Subordinate Instrument of the Divine Wisdom , and the Manuary Opificer or Executioner of it .

However , we cannot deny , but that Aristotle hath been taxed by sundry of the Ancients , Christians and others , for not so explicitely asserting these two things , the Immortality of Humane Souls , and Providence over men , as he ought to have done , and as his Master Plato did . Though to do him all the right we can , we shall observe here , that in his Nicomachian Ethicks , he speaks favourably for the Latter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If God take any Care of Humane things , as it seems he doth , then it is reasonable to think also , that he is delighted with that which is the Best , and nearest akin to himself ( which is Mind or Right Reason ) and that he rewards those who most Love and Honour it ( as taking care of such things as are most pleasing to him ) in doing rightly and honestly . A very good Sentence , were it not Ushered in with too much of Scepticism . And as for the Point of the Soul's Immortality ; It is true , that whereas other Philosophers before Aristotle , asserted the Preexistence , Incorporeity , and Immortality of all Souls , not only the Rational but the Sensitive also , ( which in Men they concluded to be one and the same Substance ) according to that of Plato's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every Soul is Immortal , they resolving that no Life nor Cogitation could be Corporeal ; Aristotle , on the contrary , doth expresly deny he Preexistence , that is , the Separability , Incorporeity and Immortality of all Sensitive Souls , not in Brutes only , but also every where , tgiving his reason for it in these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That all Souls cannot Preexist , is manifest from hence , because those Principles whose Action is Corporeal , cannot possibly exist without the Body , as the Power of Walking without the Feet : Wherefore it is impossible that these Sensitive Souls ( preexisting ) should come into the Body from without , since they can neither come alone by themselves naked and stript of all Body , they being inseparable from it ; neither can they come in with a Body , that is , the Seed . This is Aristotle's Argument , why all Sensitive Souls must needs be Corporeal , because there is no Walking without Feet , nor Seeing without Eyes . But at the same time , he declares that the Mind or Intellect does Preexist and come in from without , that is , is Incorporeal , Separable and Immortal , giving his Reason for it in like manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It remains that the Mind or Intellect , and that alone ( preexisting ) enter from without and be only Divine ; since its Energy is not blended with that of the Bodies , but it acts independently upon it . Notwithstanding which , Aristotle elsewhere distinguishing concerning this Mind or Intellect , and making it to be twofold , Agent , and Patient , concludes the former of them only to be Immortal , but the latter Corruptible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Agent Intellect is only Immortal and Eternal , but the Passive is Corruptible ; where some Interpreters that would willingly excuse Aristotle , contend that by the Passive Intellect , is not meant the Patient , but the Phantasie only , because Aristotle should otherwise contradict himself , who had before affirmed , the Intellect to be Separable , Unmixed and Inorganical , which they conceive must needs be understood of the Patient . But this Salvo can hardly take place here , where the Passive Intellect is directly opposed to the Agent . Now what Aristotle's Agent Vnderstanding is , and whether it be any thing in us , any Faculty of our Humane Soul or no , seems to be a thing very questionable , and has therefore caused much Dispute amongst his Interpreters ; it being resolved by many of them to be the Divine Intellect , and commonly by others , a Foreign Thing . Whence it must needs be left doubtful , whether he acknowledged any thing Incorporeal and Immortal at all in us . And the rather because , laying down this Principle , That nothing is Incorporeal , but what acts independently upon the Body , he somewhere plainly determines , that there is no Intellection without Corporeal Phantasms . That which led Aristotle to all this ; positively to affirm the Corporeity of Sensitive Souls , and to stagger so much concerning the Incorporeity of the Rational , seems to have been his Doctrine of Forms and Qualities , whereby Corporeal and Incorporeal Substance are confounded together , so that the Limits of each could not be discerned by him . Wherefore we cannot applaud Aristotle for this ; but that which we commend him for , is chiefly these Four things : First , for making a Perfect Incorporeal Intellect to be the Head of all ; and Secondly , for resolving that Nature , as an Instrument of this Intellect , does not merely act according to the Necessity of Material Motions , but for Ends and Purposes , though unknown to it self ; Thirdly , for maintaining the Naturality of Morality ; and Lastly , for asserting the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Autexousie , or Liberty from Necessity .

CHAP. II.

In this Chapter are contained all the pretended Grounds of Reason for the Atheistick Hypothesis . 1. That the Democritick Philosophy which is made up of these two Principles , Corporealism and Atomism complicated together , is Essentially Atheistical . 2. Though Epicurus , who was an Atomical-Corporealist , pretended to assert a Democracy of Gods , yet he was , for all that , an Absolute Atheist : And that Atheists commonly Equivocate and Disguise themselves . 3. That the Democritical Philosophy is nothing else but a System of Atheology , or Atheism swaggering under the glorious Appearance of Philosophy . And though there be another Form of Atheism which we call Stratonical , yet the Democritick Atheism is only considerable ; all whose Dark Mysteries will be here revealed . 4. That we being to treat concerning the Deity , and to produce all that Profane and Vnhallowed Stuff of Atheists in order to a Confutation , the Divine Assistance and Direction ought to be implored . 5. That there are Two things here to be performed : First , to shew what are the Atheist's pretended Grounds of Reason against the Deity ; and Secondly , how they endeavour either to Salve or Confute the Contrary Phaenomena . The First of those Grounds , That no man can have an Idaea or Conception of God , and that he is an Incomprehensible Nothing . 6. The Second Atheistick Argument , That there can be no Creation out of Nothing , nor no Omnipotence , because Nothing can come from Nothing , and therefore whatsoever Substantially is , was from Eternity Self-existent , and Vncreated by any Deity . 7. The Third pretended Reason against a Deity , That the Strictest Notion of a God implying him to be Incorporeal , there can be no such Incorporeal Deity , because there is no other Substance but Body . 8. The Atheists Pretence , That the Doctrine of Incorporeal Substances sprung from a Ridiculous Mistaking of Abstract Names and Notions for Realities . They Impudently make the Deity to be but the Chief of Spectres , and an Oberon or Prince of Fairies and Phancies . Their Fourth Argument against a Deity , That to suppose an Incorporeal Mind to be the Original of all things , is but to make a mere Accident and Abstract Notion to be the First Cause of all . 9. Their Fifth Argument ; a Confutation of a Corporeal Deity from the Principles of Corporealism it self , That Matter being the only Substance , and all other Differences of things nothing but Accidents , Generable and Corruptible ; no Living Vnderstanding Being can be Essentially Incorruptible . The Stoical God Incorruptible , only by Accident . 19. Their Sixth Ratiocination from a Complication of Atomicism ; That the First Principle of all things whatsoever in the Vniverse , is Atoms or Corpuscula devoid of all Qualities , and consequently of Sense and Vnderstanding , ( which spring up afterwards from a certain Composition of them ) and therefore Mind or Deity was not the First Original of all . 11. In the Seventh place they disprove the Worlds Animation , or its being govern'd by a Living Vnderstanding Animalish Nature , presiding over the Whole ; Because Sense and Vnderstanding are a Peculiar Appendix to Flesh Blood and Brains , and Reason is no where to be found but in Humane Form . 12. The Eighth Atheistick Ground , That God being taken by all for a most Happy , Eternal and Immortal Animal , ( or Living Being ) there can be no such thing , because all Living Beings are Concretions of Atoms that were at first Generated , and are liable to Death and Corruption by the Dissolution of their Compages . And that Life is no simple Primitive Nature , but an Accidental Modification of Compounded Bodies , which upon the Disunion of their Parts vanisheth into Nothing . 13. The Ninth pretended Atheistick Demonstration , That by God is meant a first Cause or Mover , which was not before moved by any thing else without it ; But Nothing can move it self , and therefore there can be no Vnmoved Mover , nor any First in the order of Causes , that is , a God . 14. Their further Proof of this Principle , That Nothing can move it self , with an Atheistick Corollary from thence , That no Thinking Being could be a First Cause , no Cogitation arising of it self without a Cause ; which may be reckoned a Tenth Argument . 15. Another Mystery of Atheism , That all Knowledge , and Mental Conception , is the Information of the things themselves known , existing without the Knower , and a Passion from them ; and therefore the World must needs be before any Knowledge or Conception of it , and no Knowledge or Conception before the World , as its Cause . 16. The Twelfth Argumentation , That things could not be made by a God , because they are so Faulty and Ill made , that they were not contriv'd for the Good of Man , and that the Deluge of Evils , that overflows all , shows that they did not proceed from any Deity . 17. The Thirteenth Instance of the Atheists against a Deity , from the Defect of Providence , That in Humane Affairs all is Tohu and Bohu , Chaos and Confusion . 18. The Fourteenth Atheistick Ground , That it is not possible for any one Being to Animadvert and Order all things in the distant places of the whole World at once : But if it were possible , That such Infinite Negotiosity would be Absolutely Inconsistent with Happiness . 19. Several bold but slight Queries of Atheists , Why the World was not made sooner ? and What God did before ? Why it was made at all , since it was so long unmade ? and , How the Architect of the World could rear up so huge a Fabrick ? 20. The Atheists Pretence , That it is the great Interest of Mankind , That there should be no God ; and that it was a Noble and Heroical Exploit of the Democriticks , to chase away that affrightful Spectre out of the World , and to free men from the continual Fear of a Deity and Punishment after Death , imbittering all the Pleasures of Life . 21. Another Pretence of theirs , That Theism is inconsistent with Civil Soveraignty , it introducing a Fear greater than the Fear of the Leviathan ; And that any other Conscience allowed of besides the Civil Law ( being Private Judgment ) is , ipso facto , a Dissolution of the Body Politick and a Return to the State of Nature . 22. The Atheists Conclusion from the former Premisses , as set down in Plato and Lucretius , That all things sprung Originally from Nature and Chance , without any Mind or God , that is , proceeded from the Necessity of Material Motions , undirected for Ends ; That Infinite Atoms devoid of Life and Sense , moving in Infinite Space from Eternity , by their fortuitous Rencounters and Intanglements , produced the System of the whole Vniverse , and as well Animate as Inanimate things .

I. HAving in the Former Chapter given an Account of the Genuine and Primitive Atomical Philosophy , which may be called the Moschical ; we are in the next place to consider the Democritical , that is , the Atheized and Adulterated Atomology . Which had its Origin from nothing else but the joyning of this Heterogeneous and Contradictious Principle , to the Atomical Physiology , That there is no other Substance in the World besides Body . Now we say , That that Philosophy which is thus compounded and made up of these Two things , Atomicism and Corporealism complicated together , is essentially Atheistical , though neither of them alone be such . For the Atomical Physiology , as we have declared already , is in its own Nature sufficiently repugnant to Atheism . And it is possible for one who holds , That there is Nothing in the world besides Body , to be perswaded notwithstanding of a Corporeal Deity , and that the world was at first framed and is still governed by an Vnderstanding Nature lodged in the Matter . For thus some of these Corporealists have phancied , The whole Universe it self to be a God , that is , an Vnderstanding and Wise Animal , that ordered all things within it self , after the Best manner possible , and providently governed the same . Indeed it cannot be denied , but that this is a very great Infirmity of mind , that such Persons lie under , who are not able to conceive any other Substance besides Body , by which is understood , that which is Impenetrably Extended , or else in Plato's Language , which hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that thrusts against other Bodies and resist● their impulse ; or as others express it , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that so fills up place , as to exclude any other Body or Substance from Coexisting with it therein ; and such must needs have not only very imperfect , but also Spurious and false Conceptions of the Deity , so long as they apprehend it to be thus Corporeal ; but yet it does not therefore follow that they must needs be accounted Atheists . But whosoever holds these two Principles ( before mentioned ) together , That there is no other Substance besides Body , and That Body hath nothing else belonging to it but Magnitude , Figure , Site and Motion , without Qualities , I say , whosoever is That confounded Thing , of an Atomist and Corporealist jumbled together , he is Essentially and Unavoidably that which is meant by an Atheist , though he should in words never so much disclaim it , because he must needs fetch the Original of all things from Sensless Matter , whereas to assert a God , is to maintain that all things sprung Originally from a Knowing and Vnderstanding Nature .

II. Epicurus , who was one of those Mongrel Things before mentioned , ( an Atomical-Corporealist or Corporeal-Atomist ) did notwithstanding profess to hold a Multifarious Rabble and Democracy of Gods , such as though they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Humane Form , yet were so Thin and Subtle , as that Comparatively with our Terrestrial Bodies they might be called Incorporeal ; they having not so much Carnem as Quasi-carnem , nor Sanguinem as Quasi-sanguinem , a certain kind of Aereal or Ethereal Flesh and Blood : which Gods of his were not to be supposed to exist any where within the World , upon this pretence , that there was no place in it fit to receive them , Illud item non est ut possis credere Sedes Esse Deûm Sanctas , in Mundi partibus ullis . And therefore they must be imagined to Subsist in certain Intermundane Spaces , and Vtopian Regions without the World , the Deliciousness whereof is thus Elegantly described by the Poet , Quas neque concutiunt Venti , neque Nubila nimbis Adspergunt , neque nix acri concreta pruinâ Cana cadens violat , sempérque innubilus Aether Integit , & largè diffuso lumine ridet . Whereunto was added , that the chief Happiness of these Gods consisted , in Omnium Vacatioue Munerum , in freedom from all Business and Employment , and doing nothing at all , that so they might live a Soft and Delicate life . And lastly , it was pretended , that though they had neither any thing to do with us , nor we with them , yet they ought to be worshipped by us for their own Excellent Natures sake , and Happy State .

But whosoever had the least Sagacity in him could not but perceive , that this Theology of Epicurus was but Romantical , it being directly Contrary to his avowed and professed Principles , to admitt of any other Being then what was Concreted of Atoms , and consequently Corruptible ; and that he did this upon a Politick Account , thereby to decline the Common Odium , and those Dangers and Inconveniences which otherwise he might have incurred by a downright denial of a God , to which purpose it accordingly served his turn . Thus Posidonius rightly pronounced , Nullos esse Deos Epicuro videri ; quaeque is de Diis immortalibus dixerit , Invidiae detestandae gratiâ dixisse . Though he was partly Jocular in it also , it making no small Sport to him , in this manner , to delude and mock the credulous Vulgar . Deos Jocandi causâ induxit Epicurus perlucidos & perflabiles , & habitantes tanquam inter duos Lucos , sic inter duos Mundos propter metum ruinarum . However if Epicurus had been never so much in Earnest in all this , yet by Gassendus his leave , we should pronounce him to have been not a jot the less an Atheist , so long as he maintained , that the whole World was made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without the ordering and direction of any Vnderstanding Being that was perfectly happy and immortal , and fetcht the original of all things in the Universe , even of Soul and Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from Sensless Atoms fortuitously moved . He together with Democritus hereby making the World to be , in the worst Sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Egge of the Night , that is , not the off-spring of Mind and Understanding , but of dark Sensless Matter , of Tohu and Bohu , or Confused Chaos ; and deriving the Original of all the Perfections in the Universe , from the most Imperfect Being and the lowest of all Entities , than which nothing can be more Atheistical . And as for those Romantick Monogrammous Gods of Epicurus , had they been Seriously believed by him , they could have been nothing else but a certain kind of Aerial and Spectrous Men , living by themselves , no Body knows where , without the World ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epicurus according to Vulgar Opinion leaves a God , but according to the Nature of things none at all .

And as Epicurus so other Atheists in like manner , have commonly had their Vizards and Disguises ; Atheism for the most part prudenly chusing to walk abroad in Masquerade . And though some over-credulous Persons have been so far imposed upon hereby , as to conclude that there was hardly any such thing as an Atheist any where in the World , yet they that are Sagacious , may easily look through these thin Veils and Disguises , and perceive these Atheists oftentimes insinuating their Atheism even then , when they most of all profess themselves Theists , by affirming that it is impossible to have any Idaea or Conception at all of God , and that as he is not Finite so he cannot be Infinite , and that no Knowledge or Understanding is to be attributed to him , which is in effect to say , that there is no such thing . But whosoever entertains the Democritick Principles , that is , both rejects Forms and Qualities of Body , and makes all things to be Body , though he pretend never so much to hold a Corporeal Deity , yet he is not at all to be believed in it , it being a thing plainly Contradictious to those Principles .

III. Wherefore this Mongrel Philosophy , which Leucippus , Democritus and Protagoras , were the Founders of , and which was entertained afterwards by Epicurus , that makes ( as Laertius writes ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sensless Atoms to be the first Principles , not only of all Bodies ( for that was a thing admitted before by Empedocles and other Atomists that were Theists ) but also of All things whatsoever in the whole Universe , and therefore of Soul and Mind too ; this , I say , was really nothing else but a Philosophical Form of Atheology , a Gigantical and Titanical Attempt , to dethrone the Deity , not only by Salving all the Phaenomena of the World without a God , but also by laying down such Principles , from whence it must needs follow , that there could be neither an Incorporeal nor Corporeal Deity . It was Atheism openly Swaggering , under the glorious Appearance of Wisdom and Philosophy .

There is indeed another Form of Atheism , which ( insisting on the Vulgar way of Philosophizing by Forms and Qualities ) we for distinction sake shall call Stratonical ; such as being too modest and shame-faced to fetch all things from the Fortuitous Motion of Atoms , would therefore allow to the several Parts of Matter , a certain Kind of Natural ( though not Animal ) Perception , such as is devoid of Reflexive Consciousness , together with a Plastick power , whereby they may be able Artificially and Methodically to Form and Frame themselves to the best advantage of their Respective Capabilities ; something like to Aristotle's Nature , but that it hath no dependence at all upon any higher Mind or Deity . And these Atheists may be also called Hylozoick ( as the other Atomick ) because they derive all things in the whole Universe , not only Sensitive but also Rational Souls , together with the Artificial Frame of Animals , from the Life of the Matter . But this kind of Atheism seems to be but an unshapen Embryo of some Dark and Cloudy Brains that was never yet digested into an entire System , nor could be brought into any such tolerable Form , as to have the confidence to shew it self abroad in full and open View . But the Democritik and Atomick Atheism , as it is the boldest and rankest of all Atheisms , it not only undertaking to salve all Phaenomena by Matter Fortuitously moved , without a God , but also to demonmonstrate that there cannot be so much as a Corporeal Deity ; so it is that alone which pretending to an entire and coherent System , hath publickly appeared upon the Stage , and therefore doth in a manner only deserve our Consideration .

And now we shall exhibit a full View and Prospect of it , and discover all its Dark Mysteries and Profundities ; we being much of this Perswasion , that a plain and naked Representation of them , will be a great part of a Confutation ; at least , not doubting but it will be made to appear , that though this Monster , big-swoln with a Puffy shew of Wisdom , strutt and stalk so Gigantically , and march with such a kind of stately Philosophick Grandeur , yet it is indeed but like the Giant Orgoglio , in our English Poet , a mere Empty Bladder , blown up with vain Conceit , an Empusa , Phantasm , or Spectre , the Off-spring of Night and Darkness , Non-sence and Contradiction .

And yet for all that we shall not wrong it the least in our Representation , but give it all possible Advantages of Strength and Plausibility , that so the Atheists may have no Cause to pretend ( as they are wont to do in such Cases ) that either we did not understand their Mysteries nor apprehend the full strength of their Cause , or else did purposely smother and conceal it . Which indeed we have been so far from , that we must confess we were not altogether unwilling , this business of theirs should look a little like something that might deserve a Confutation . And whether the Atheists ought not rather to give us Thanks for Mending and Improving their Arguments , then complain that we have any way Empaired them , we shall leave it to the Censure of impartial Judgments .

IV. Plato tells us that even amongst those Pagans in his time , there was generally such a Religious Humor , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whosoever had but the least of Seriousness and Sobriety in them , whensoever they took in hand any Enterprize , whether great or small , they would always invoke the Deity for Assistance and Direction . Adding moreover that himself should be very faulty , if in his Timaeus , when he was to treat about so grand a point , concerning the whole World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whether it were made or unmade , he should not make his Entrance thereinto by a Religious Invocation of the Deity . Wherefore certainly , it could not be less than a piece of Impiety in a Christian , being to treat concerning the Deity it self , and to produce all that Prophane and Unhallowed stuff of Atheists , out of their Dark Corners , in order to a Confutation , and the better Confirmation of our Faith in the Truth of his Existence , not to implore his Direction and Assistance . And I know no Reason but that we may well do it in that same Litany of Plato's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that we may first speak agreeably to his own mind or becomingly of his Nature , and then consentaneously with our Selves .

V. Now there are these two things here to be performed by us , First , to discover and produce the Chief Heads of Arguments or Grounds of Reason , insisted on by the Atheists to disprove a Deity , evincing withall briefly the Ineffectualness and Falsness of them . And Secondly , to shew how they Endeavour either to Confute or Salve , consistently with their own Principles , all those Phaenomenae which are commonly urg'd against them , to prove a Deity and Incorporeal Substance ; manifesting likewise the Invalidity thereof .

The grounds of Reason alledged for the Atheistical Hypothesis are chiefly these that follow . First , That we have no Idaea of God , and therefore can have no Evidence of him ; which Argument is further flourisht and descanted upon in this manner . That Notion or Conception of a Deity , that is commonly entertained , is nothing but a Bundle of Incomprehensibles , Unconceivables , and Impossibles ; it being only a compilement of all Imaginable Attributes of Honour , Courtship , and Complement , which the Confounded Fear , and Astonishment of Mens minds , made them huddle up together , without any Sence or Philosophick Truth : This seems to be intimated by a Modern Writer in these words ; The Attributes of God signifie not True nor False , nor any Opinion of our Brain , but the Reverence and Devotion of our Hearts , and therefore they are not sufficient Premisses to inferr Truth or convince Falshood . And the same thing again is further set out , with no small pretence to wit , after this manner ; They that venture to dispute Philosophically or reason of God's Nature from these Attributes of Honour , losing their Vnderstanding in the very first attempt , fall from one Inconvenience into another without end , and without number ; In the same manner as when one ignorant of the Ceremonies of Court coming into the presence of a greater Person than he is used to speak to , and stumbling at his Entrance , to save himself from falling lets slip his Cloak to recover his Cloak le ts fall his Hat , and with one disorder after another discovers his Astonishment and Rusticity . The meaning of which , and other like passages of the same Writer , seem to be this ; That the Attributes of God ( by which his Nature is supposed to be expressed ) having no Philosophick Truth or Reality in them , had their only Original from a certain Rustick Astonishment of Mind , proceeding from excess of Fear , raising up the Phantasm of a Deity , as a Bug-bear for an Object to it self , and affrighting men into all manner of Confounded Non-sense , and Absurdity of Expressions concerning it , such as have no signification , nor any Conception of the Mind answering to them . This is the First Argument , used especially by our modern Democriticks , against a Deity , That because they can have no Phantastick Idaea of it , nor fully comprehend all that is included in the Notion thereof , that therefore it is but an Incomprehensible Nothing .

VI. Secondly , Another Argument much insisted on by the old Democritick Atheists , is directed against the Divine Omnipotence and Creative Power , after this manner . By God is always understood a Creatour of something or other out of Nothing . For however the Theists be here divided amongst themselves , Some of them believing that there was once Nothing at all existing in this whole Space which is now occupied by the World , besides the Deity , and that he was then a Solitary Being , so that the Substance of the whole Corporeal Universe had a Temporary Beginning , and Novity of Existence , and the Duration of it hath now continued but for so many years only . Others perswading themselves , that though the Matter and Substance at least , ( if not the Form also ) of the Corporeal World , did exist from Eternity , yet nevertheless , they both alike proceeded from the Deity by way of Emanation , and do continually depend upon it , in the same manner as Light , though coeve with the Sun , yet proceeded from the Sun , and depends upon it , being always , as it were , Made A-new by it ; Wherefore , according to this Hypothesis , though things had no Antecedent Non-Entity in Time , yet they were as little of themselves , and owed all their Being as much to the Deity , as if they had been once Actually Nothing , they being as it were perpetually Created out of Nothing by it . Lastly , Others of those Theists resolving , that the Matter of the Corporeal Universe was not only from Eternity , but also Self-existent and Uncreated , or Independent upon any Deity as to its Being ; But yet the Forms and Qualities of all Inanimate Bodies , together with the Souls of all Animals , in the successive Generations of them , ( being taken for Entities distinct from the Matter ) were Created by the Deity out of Nothing . We say , though there be such Difference amongst the Theists themselves , yet they all agree in this , that God is in some Sence or other , the Creatour of some Real Entity out of Nothing , or the Cause of that which otherwise would not have been Of it self , so that no Creation out of Nothing , ( in that enlarged sence ) no Deity . Now it is utterly impossible that any Substance or Real Entity should be Created out of Nothing , it being Contradictious to that indubitable Axiom of Reason , De Nihilo Nihil , From Nothing Nothing . The Argument is thus urged by Lucretius , according to the Minds of Epicurus and Democritus .

Principium hinc cujus nobis Exordia sumet , Nullam rem è Nihilo gigni Divinitùs unquam . Quippe ità Formido Mortales continet omnes ; Quòd multa in Terris fieri Coelóque tuentur , Quorum operum Causas nullâ ratione videre Possunt ; ac fieri Divino Numine rentur : Quas ob res , ubi viderimus Nil posse Creari De Nihilo , tum quodsequimur , jam tutiùs indè Perspiciemus , & undè queat res quaeque Creari , Et quo quaeque modo fiant opera sine Divûm .

It is true indeed that it seems to be chiefly level'd by the Poet against that Third and last sort of Theists before mentioned , such as Heraclitus and the Stoicks , ( which latter were Contemporary with Epicurus ) who held the Matter of the whole World to have been from Eternity of it self Uncreated , but yet the Forms of Mundane things in the successive Generations of them ( as Entities distinct from the Matter ) to be Created or made by the Deity out of Nothing . But the force of the Argument must needs lie stronger against those other Theists , who would have the very Substance and Matter it self of the World , as well as the Forms , to have been created by the Deity out of Nothing . Since Nothing can come out of Nothing , it follows , that not so much as the Forms and Qualities of Bodies ( conceiv'd as Entities really distinct from the Matter ) much less the Lives and Souls of Animals , could ever have been Created by any Deity , and therefore certainly , not the Substance and Matter it self : But all Substance , and Real Entity , whatsoever is in the World , must needs have been from Eternity , Uncreated and Self-existent . Nothing can be Made or Produced but only the different Modifications of Preexistent Matter . And this is done by Motions , Mixtures and Separations , Concretions and Secretions of Atoms , without the Creation of any Real distinct Entity out of Nothing ; so that there needs no Deity for the Effecting of it , according to that of Epicurus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No Divine Power ought to be call'd in , for the salving of those Phaenomena . To Conclude therefore , If no Substance , nor Real Entity can be made , which was not before , but all whatsoever Is , Will be , and Can be , was from Eternity Self-existent , then Creative Power , but especially , that Attribute of Omnipotence , can belong to nothing , and this is all one as to say , There can be no Deity .

VII . Thirdly the Atheists argue against the stricter and higher sort of Theists , who will have God to be the Creatour of the whole Corporeal Universe and all its Parts out of Nothing , after this manner ; That which Created the whole Mass of Matter and Body , cannot be it self Body , Wherefore this Notion of God plainly implies him to be Incorporeal . But there can be no Incorporeal Deity , because by that word must needs be understood , either that which hath no Magnitude nor Extension at all , or else that which is indeed extended , but otherwise than Body . If the Word be taken in the former sence , then nothing at all can be so Incorporeal , as to be altogether Unextended and devoid of Geometrical Quantity , because Extension is the very Essence of all Existent Entity , and that which is altogether unextended is perfectly Nothing . There can neither be any Substance nor Mode or Accident of any Substance , no Nature whatsoever Unexended . But if the Word Incorporeal be taken in the latter sence , for that which is indeed Extended but otherwise than Body , namely so as to penetrate Bodies and coexist with them , this is also a thing next to Nothing , since it can neither act upon any other thing , nor be acted upon by , or sensible of , any thing ; It can neither do nor Suffer any thing . Nam facere & fungi nisi Corpus nulla potest res . Wherefore to speak plainly , this can be nothing else but empty Space , or Vacuum , which runs through all things , without laying hold on any thing , or being affected from any thing . This is the only Incorporeal thing , that is or can be in Nature , Space or Place ; and therefore to suppose an Incorporeal Deity is to make Empty Space to be the Creatour of all Things .

This Argument is thus proposed by the Epicurean Poet. — Quodcunque erit esse aliquid debebit id ipsum Augmine vel grandi vel parvo — Cui si Tactus erit , quamvis levis exiguúsque , Corporum augebit numerum Summámque sequetur : Sin Intactile erit , nulla de parte quod ullam Rem prohibere queat per se transire meantem , Scilicet hoc id erit Vacuum quod Inane vocamus . Whatsoever is , is Extended or hath Geometrical Quantity and Mensurability in it ; which if it be Tangible , then it is Body , and fills up a Place in the World , being part of the whole Mass ; but if it be Intangible , so that it cannot resist the Passage of any thing thorough it , then it is nothing else but empty Space or Vacuum . There is no Third thing besides these Two , and therefore whatsoever is not Body , is empty Space or Nothing , — Praeter Inane & Corpora Tertia per se , Nulla potest rerum in numero Natura relinqui . Thus the Ancient Epicureans and Democriticks argued ; there being nothing Incorporeal but Space , there can be no Incorporeal Deity .

But because this seems to give Advantage to the Theists , in making Space Something , or that which hath a Real Nature or Entity without our Conception , from whence it will follow , that it must needs be either it self a Substance , or else a Mode of some Incorporeal Substance , the Modern Democriticks are here more cautious , and make Space to be no Nature really existing without us , but only the Phantasm of a Body , and as it were the Ghost of it , which has no Reality without our Imagination . So that there are not two Natures of Body , and Space , which must needs inferr two distinct Substances , one whereof must be Incorporeal , but only One Nature of Body . The Consequence of which will be this , That an Incorporeal Substance is all one with an Incorporeal Body , and therefore Nothing .

VIII . But because it is generally conceived that an Error cannot be sufficiently confuted , without discovering 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of the Mistake , therefore the Atheists will in the next place undertake to show likewise , the Original of this Doctrine of Incorporeal Substances , and from what Misapprehension it sprung , as also take occasion from thence , further to disprove a Deity .

Wherefore they say , that the Original of this Doctrine of Incorporeal Substances proceeded chiefly from the Abuse of Abstract Names , both of Substances ( whereby the Essences of singular Bodies , as of a Man or an Horse , being Abstracted from those Bodies themselves , are consider'd Universally ) as also of Accidents when they are consider'd alone without their Subjects or Substances . The latter of which is a thing , that Men have been necessitated to , in order to the Computation or Reckoning of the Properties of Bodies , the Comparing of them with one another , the Adding , Subtracting , Multiplying and Dividing of them , which could not be done , so long as they are taken Concretely , together with their Subjects . But yet , as there is some Use of those Abstract Names , so the Abuse of them has been also very great ; Forasmuch as , though they be really the Names of Nothing , since the Essence of this and that Man is not any thing without the Man , nor is an Accident any thing without its Substance , yet men have been led into a gross mistake by them , to imagine them to be Realities existing by themselves . Which Infatuation hath chiefly proceeded from Scholasticks , who have been so intemperate in the use of these Words , that they could not make a Rational Discourse of any thing , though never so small , but they must stuff it with their Quiddities , Entities , Essences , Haecceities and the like . Wherefore these are they , who being first deluded themselves , have also deluded the World , introducing an Opinion into the Minds of Men , that the Essence of every thing is something without that thing it self , and also Eternal , and therefore when any thing is Made or Generated , that there is no new Being produced , but only an antecedent and Eternal Essence cloathed ( as it were ) with a new Garment of Existence . As also that the mere Accidents of Bodies may exist alone by themselves without their Substances . As for Example , that the Life , Sense and Understanding of Animals , commonly call'd by the Names of Soul and Mind , may exist without the Bodies or Substances of them by themselves , after the Animals are dead ; which plainly makes them to be Incorporeal Substances , as it were the Separate and Abstract Essences of Men. This hath been observed by a Modern Writer in these words ; Est Hominum Abstractorum tum in omni Vita , tum in Philosophia , magnus & Vsus & Abusus . Abusus in eo consistit , quòd cùm videant aliqui , Considerari posse , id est , inferri in Rationes , Accidentium Incrementa & Decrementa , sine Consideratione Corporum , sive Subjectorum suorum , ( id quod appellatur Abstrahere ) loquuntur de Accidentibus , tanquam possent ab omni Corpore Separari : Hinc enim Originem trahunt quorundam Metaphysicorum crassi Errores , Nam ex eo , quod Considerari potest Cogitatio , sine consideratione Corporis , inferre solent non esse Opus Corporis Cogitantis . It is a great Abuse that some Metaphysicians make of these Abstract Names , because Cogitation can be considered alone without the consideration of Body , therefore to conclude that it is not the Action or Accident of that Body that thinks , but a Substance by it self . And the same Writer elsewhere observes , That it is upon this Ground , that when a Man is dead and buried , they say his Soul ( that is , his Life ) can walk , separated from his Body , and is seen by night amongst the Graves . By which means the Vulgar are confirmed in their Superstitious Belief , of Ghosts , Spirits , Daemons , Devils , Fayries and Hob-goblins , Invisible Powers and Agents , called by several Names , and that by those Persons whose work it ought to be , rather to free men from such Superstition . Which Belief at first had another Original , not altogether unlike the former ; Namely from mens mistaking their own Phancies for Things Really existing without them . For as in the sense of Vision , men are commonly deceived , in supposing the Image behind the Glass to be a Real thing existing without themselves , whereas it is indeed nothing but their own Phancy ; In like manner when the Minds of Men strongly possess'd with Fear , especially in the Dark , raise up the Phantasms of Spectres , Bug-bears , or Affrightful Apparitions to them , they think them to be Objects really existing without them , and call them Ghosts and Spirits , whilst they are indeed nothing but their own Phancies ; So the Phantasm or Phancy of a Deity ( which is indeed the Chief of all Spectres ) created by Fear , has upon no other Accompt , been taken for a Reality . To this purpose a Modern Writer , From the Fear that proceeds from the Ignorance it self , of what it is that hath the Power to do men Good or Harm , men are inclined to suppose and Feign to themselves , several kinds of Powers Invisible , and to stand in awe of their own Imaginations , and in time of Distress to invoke them , as also in the time of an expected good Success , to give them thanks , making the Creatures of their own Fancies , their Gods . Which though it be prudently spoken in the Plural Number , that so it might be diverted and put off to the Heathen Gods , yet he is very simple , that does not perceive the reason of it to be the same concerning that one Deity , which is now commonly worshipped , and that therefore this also is but the Creature of Mens Fear and Phancie , the Chief of all Phantastick Ghosts and Spectres , as it were an Oberon or Prince of Fayries and Phancies . This ( we say ) was the first Original of that Vulgar Belief of Invisible Powers , Ghosts , and Gods ; mens taking their own Phancies for Things really Existing without them . And as for the Matter and Substance of these Ghosts , they could not by their own natural Cogitation fall into any other Conceit , but that it was the same , with that which appeareth in a Dream to one that sleepeth , or in a Looking-glass to one that is awake , Thin Aerial Bodies , which may appear and vanish when they please . But the Opinion , that such Spirits were Incorporeal and Immaterial , could never enter into the minds of men by Nature , Unabused by Doctrine ; but it sprung up from those deceiving and deceived Literati , Scholasticks , Philosophers , and Theologers enchanting mens Understandings , and making them believe , that the Abstract Notions of Accidents and Essences could exist alone by themselves , without the Bodies , as certain Separate and Incorporeal Substances .

To Conclude therefore , To make an Incorporeal Mind to be the Cause of all things , is to make our own Phancie , an Imaginary Ghost of the World , to be a Reality ; and to suppose the mere Abstract Notion of an Accident , and a Separate Essence , to be not only an Absolute thing by it self , and a Real Substance Incorporeal , but also the first Original of all Substances , and of whatsoever is in the Universe . And this may be reckon'd for a Fourth Atheistick Ground .

IX . Fifthly , the Atheists pretend further to prove , that there is no other Substance in the World besides Body , as also from the Principles of Corporealism it self , to evince that there can be no Corporeal Deity , after this manner . No man can devise any other Notion of Substance , than that it is a thing Extended , existing without the Mind , not Imaginary but Real and Solid Magnitude ; For whatsoever is not Extended , is Nowhere and Nothing . So that Res Extensa , is the only Substance , the solid Basis and Substratum of all . Now this is the very self-same thing with Body ; For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Resistence seems to be a necessary Consequence and Result from Extension , and they that think otherwise , can show no reason why Bodies may not also penetrate one another , as some Corporealists think they do ; From whence it is inferred , that Body or Matter is the only Substance of all things . And whatsoever else is in the World , that is , all the Differences of Bodies , are nothing but several Accidents and Modifications of this Extended Substance , Body or Matter . Which Accidents , though they may be sometimes call'd by the names of Real Qualities , and Forms , and though there be different apprehensions concerning them amongst Philosophers , yet generally they agree in this , that there are these two Properties belonging to them ; First , that none of them can subsist alone by themselves , without Extended Substance or Matter , as the Basis and Support of them : And Secondly , that they may be all destroyed without the Destruction of any Substance . Now as Blackness and Whiteness , Heat and Cold , so likewise Life , Sense and Understanding , are such Accidents , Modifications or Qualities of Body , that can neither exist by themselves , and may be destroyed without the Destruction of any Substance or Matter . For if the Parts of the Body of any Living Animal be disunited and separated from one another , or the Organical Disposition of the Matter alter'd , those Accidents , Forms or Qualities , of Life and Understanding , will presently vanish away to Nothings all the Substance of the Matter still remaining one where or other in the Universe entire , and Nothing of it lost . Wherefore the Substance of Matter and Body , as distinguished from the Accidents , is the only thing in the world that is Uncorruptible and Undestroyable . And of this it is to be understood that Nothing can be made out of Nothing , and Destroyed to Nothing , ( i. e. ) that every entire thing that is Made or Generated , must be made of some preexistent Matter ; which Matter was from Eternity , Self-existent and Unmade , and is also undestroyable , and can never be reduc'd to Nothing . It is not to be understood of the Accidents themselves , that are all Makeable and Destroyable , Generable and Corruptible . Whatsoever is in the World is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matter so and so Modified or Qualified , all which Modifications and Qualifications of Matter are in their own nature Destroyable , and the Matter it self ( as the Basis of them , not necessarily determin'd to this or that Accident ) is the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the only Necessarily Existent . The Conclusion therefore is , that no Animal , no Living Understanding Body , can be Absolutely and Essentially Incorruptible , this being an Incommunicable Property of the Matter , and therefore there can can be no Corporeal Deity , the Original of all things , Essentially Undestroyable .

Though the Stoicks imagined the whole Corporeal Universe to be an Animal or Deity , yet this Corporeal God of theirs was only by Accident Incorruptible and Immortal , because they supposed , that there was no other Matter , which existing without this World , and making Inrodes upon it , could disunite the Parts of it or disorder its Compages . Which if there were , the Life and Understanding of this Stoical God , or great Mundane Animal , as well as that of other Animals in like Cases , must needs vanish into nothing . Thus from the Principles of Corporealism it self , it plainly follows that there can be no Corporeal Deity , because the Deity is supposed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thing that was never made , and is Essentially Undestroyable , which are the Privileges and Properties of nothing but Senseless Matter .

X. In the next place , the Atheists undertake more effectually to confute that Corporeal God of the Stoicks and others , from the Principles of the Atomical Philosophy , in this manner . All Corporeal Theists who assert that an Understanding Nature or Mind , residing in the Matter of the whole Universe , was the first Original of the Mundane System , and did Intellectually frame it , betray no small Ignorance of Philosophy and the Nature of Body , in supposing Real Qualities , besides Magnitude , Figure , Site and Motion , as Simple and Primitive things , to belong to it ; and that there was such a Quality or Faculty of Understanding in the Matter of the whole Universe , coeternal with the same , that was an Original thing Uncompounded and Underived from any thing else . Now to suppose such Original Qualities and Powers , which are Really Distinct from the Substance of Extended Matter and its Modifications , of Divisibility , Figure , Site and Motion , is Really to suppose so many Distinct Substances , which therefore must needs be Incorporeal . So that these Philosophers fall unawares into that very thing which they are so abhorrent from . For this Quality or Faculty of Understanding , in the Matter of the Universe , Original and underiv'd from any other thing , can be indeed nothing else but an Incorporeal Substance . Epicurus suggested a Caution against this Vulgar Mistake concerning Qualities to this purpose . Non sic cogitandae sunt Qualitates , quasi sint quaedam per se existentes Naturae seu Substantiae , siquidem id mente assequi non licet ; sed solummodo ut varii modi sese habendi Corporis , considerandae sunt .

Body , as such , hath nothing else belonging to the Nature of it , but what is included in the Idaea of Extended Substance , Divisibility , Figure , Site , Motion or Rest , and the Results from the various Compositions of them , causing different Phancies ; Wherefore , as vulgar Philosophers make their first Matter ( which they cannot well tell what they mean by it ) because it receives all Qualities , to be it self devoid of all Quality ; So we conclude that Atoms ( which are really the first Principles of all things ) have none of those Qualities in them which belong to compounded Bodies ; they are not absolutely of themselves Black or White , Hot or Cold , Moist or dry , Bitter or Sweet , all these things arising up afterwards , from the various Aggregations and Contextures of them , together with different Motions . Which Lucretius confirms by this reason , agreeable to the Tenour of the Atomical Philosophy , That if there were any such Real Qualities in the first Principles , then in the various Corruptions of Nature , things would at last be all reduc'd to Nothing : Immutabile enim quiddam superare necesse est Nè res ad Nihilum redigantur funditùs omnes ; Proinde Colore cave contingas semina rerum , Nè tibi res redeant ad Nilum funditùs omnes . Wherefore he concludes , that it must not be thought , that White things are made out of White Principles , nor Black things out of Black Principles , — Nè ex Albis Alba rearis Principiis esse , — Aut ea quae nigrant , nigro de semine nata : Neve alium quemvis quaesunt induta colorem , Proptereà gerere hunc credas , quòd materiaï Corpora consimuli sint ejus tincta colore ; Nullus enim Color est omnino materiaï Corporibus , neque par rebus , neque denique dispar . Adding that the same is to be resolved likewise concerning all other Sensible Qualities as well as Colours . Sed nè fortè putes solospoliata colore Corpora prima manere : etiam secreta Teporis Sunt , ac Frigoris omnino , Calidíque Vaporis : Et sonitu sterila , & Succo jejuna feruntur , Nec jaciunt ullum proprio de corpore Odorem . Lastly he tells us in like manner that the same is to be understood also concerning Life , Sense and Understanding , that there are no such simple Qualities or Natures in the first Principles , out of which Animals are compounded , but that these are in themselves altogether devoid of Life , Sense and Understanding . Nunc ea , quae Sentire videmus cunque , necesse ' st Ex Insensilibus tamen omnia confiteare Principiis constare : neque id manifesta refutant : Sed magìs ipsa manu ducunt , & credere cogunt , Ex insensilibus , quod dico , Animalia gigni . Quippe videre licet , vivos existere vermes Stercore de tetro , putrorem cum sibi nacta ' st Intempestivis ex imbribus humida tellus . All Sensitive and Rational Animals are made of Irrational and Senseless Principles , which is proved by Experience , in that we see Worms are made out of putrified Dung , moistned with immoderate Showers .

Some indeed , who are no greater Friends to a Deity than our selves , will needs have that Sense and Understanding that is in Animals and Men , to be derived from an Antecedent Life and Understanding in the Matter . But this cannot be , because if Matter as such , had Life and Understanding in it , then every Atom of Matter must needs be a Distinct Percipient , Animal , and Intelligent Person by it self ; and it would be impossible for any such Men and Animals as now are , to be compounded out of them , because every Man would be , Variorum Animalculorum Acervus , a Heap of Innumerable Animals and Percipients .

Wherefore as all the other Qualities of Bodies , so likewise Life , Sense , and Understanding arise from the different Contextures of Atoms devoid of all those Qualities , or from the Composition of those simple Elements of Magnitudes , Figures , Sites and Motions , in the same manner as from a few Letters variously compounded , all that Infinite Variety of Syllables and Words is made , Quin etiam refert nostris in versibus ipsis Cum quibus & quali Positurâ contineantur ; Namque eadem Coelum , Mare , Terras , Flumina , Solem Significant , eadem , fruges , arbusta , animantes ; Sic ipsis in rebus item jam materiaï Intervalla , viae , connexus , pondera , plagae , Concursus , motus , ordo , Positura , Figurae , Cùm permutantur mutari res quoque debent . From the Fortuitous Concretions of Senseless Vnknowing Atoms , did rise up afterwards , in certain parts of the World called Animals , Soul , and Mind , Sense and Vnderstanding , Counsel and Wisdom . But to think that there was any Animalish Nature before all these Animals , or that there was an antecedent Mind and Understanding , Counsel and Wisdom , by which all Animals themselves , together with the whole World , were made and contrived , is either to run round in a Senseless Circle , making Animals and Animality to be before one another infinitely ; or else to suppose an impossible Beginning of an Original Understanding Quality in the Matter . Atoms in their first Coalitions together , when the World was a making , were not then directed by any previous Counsel or preventive Understanding , which were things as yet Unborn and Unmade , Nam certè neque consilio Primordia rerum Ordine se quaeque atque sagaci mente locârunt , Nec quos quaeque darent motus , pepigere profectó . Mind and Understanding , Counsel and Wisdom did not lay the Foundations of the Universe , they are no Archical things , that is , they have not the Nature of a Principle in them , they are not Simple , Original , Primitive and Primordial , but as all other Qualities of Bodies , Secundary , Compounded and Derivative , and therefore they could not be Architectonical of the World . Mind and Vnderstanding is no God , but the Creature of Matter and Motion .

The sence of this whole Argument is briefly this ; The first Principle of all things in the whole Universe is Matter , or Atoms devoid of all Qualities , and consequently of all Life , Sense and Understanding , and therefore the Original of things is no Understanding , Nature , or Deity .

XI . Seventhly , The Democritick Atheists argue further after this manner : They who assert a Deity , suppose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the whole World to be Animated , that is , to have a Living , Rational and Understanding Nature presiding over it . Now it is already evident from some of the premised Arguments , that the World cannot be Animated , in the sence of Platonists , that is , with an Incorporeal Soul , which is in order of Nature before Body , it being proved already that there can be no Substance Incorporeal ; as likewise that it cannot be Animated neither in the Stoical sence , so as to have an Original Quality of Understanding or Mind in the Matter ; But yet nevertheless , some may possibly imagine , that as in our selves and other Animals , though compounded of Sensless Atoms , there is a Soul and Mind , resulting from the Contexture of them , which being once made , domineers over the Body , governing and ordering it at pleasure ; so there may be likewise such a Living Soul and Mind , not only in the Stars , which many have supposed to be lesser Deities , and in the Sun , which has been reputed a principal Deity ; but also in the whole Mundane System , made up of Earth , Seas , Air , Ether , Sun , Moon , and Starrs all together ; one General Soul and Mind , which though resulting at first from the Fortuitous Motion of Matter , yet being once produced , may rule , govern and sway the Whole , Understandingly , and in a more perfect manner than our Souls do our Bodies , and so long as it continues , exercise a Principality and Dominion over it . Which although it will not amount to the full Notion of a God , according to the strict sence of Theists , yet it will approach very near unto it , and indanger the bringing in of all the same Inconveniences along with it . Wherefore they will now prove that there is no such Soul or Mind as this , ( resulting from the Contexture of Atoms ) that presides over the Corporeal Universe , that so there may not be so much as the Shadow of a Deity left .

It was observed before , that Life , Sense , Reason and Understanding are but Qualities of Concreted Bodies , like those other Qualities of Heat , and Cold , &c. arising from certain particular Textures of Atoms ; Now as those first Principles of Bodies , namely single Atoms , have none of those Qualities in them , so neither hath the whole Universe any ( that it can be denominated from ) but , only the Parts of it . The whole World is neither Black nor White , Hot nor Cold , Pellucid nor Opake , it containing all those Qualities in its several Parts : In like manner , the whole has no Life , Sense , nor Understanding in it , but only the parts of it , which are called Animals . That is , Life and Sense are qualities that arise , only from such a Texture of Atoms as produceth soft Flesh , Blood , and Brains , in Bodies organized , with Head , Heart , Bowels , Nerves , Muscles , Veins , Arteries and the like ; — Sensus jungitur omnis Visceribus , Nervis , Venis , quaecunque videmus , Mollia mortali consistere Corpore creta ; And Reason and Understanding , properly so called , are peculiar Appendices to humane Shape ; Ratio nusquam esse potest nisi in hominis figura . From whence it is concluded that there is no Life , Soul nor Understanding acting the whole World , because the World hath no Blood nor Brains , nor any Animalish or Humane Form . Qui Mundum ipsum Animantem sapientemque esse dixerunt , nullo modo viderunt Animi Naturam , in quam Figuram cadere posset . Therefore the Epicurean Poet concludes upon this Ground , that there is no Divine Sense in the whole World , Dispositum videtur ubi esse & crescere possit Seorsim Anima atque Animus ; tanto magis inficiandum , Totum posse extra Corpus Formámque Animalem , Putribus in glebis terrarum , aut Solis in Igni , Aut in Aqua durare , aut altis Aetheris oris . Haud igitur constant Divino praedita Sensu , Quandoquidem nequeunt vitaliter esse Animata .

Now if there be no Life nor Understanding above us , nor round about us , nor any where else in the World , but only in our selves and Fellow-Animals , and we be the highest of all Beings ; if neither the whole Corporeal System be Animated , nor those greater parts of it , Sun , Moon nor Stars , then there can be no danger of any Deity .

XII . Eighthly , the Democritick Atheists dispute further against a Deity in this manner : The Deity is generally supposed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Perfectly Happy Animal , Incorruptible and Immortal . Now there is no Living Being Incorruptible and Immortal , and therefore none perfectly Happy neither . For according to that Democritick Hypothesis of Atoms in Vacuity ; the only Incorruptible things will be These three : First of all , Vacuum or Empty Space , which must needs be such , because it cannot suffer from any thing , since it is plagarum expers , Et manet intactum , nec ab ictu fungitur hilum . Secondly , the Single Atoms , because by reason of their Parvitude and Solidity , they are Indivisible ; And lastly , the Summa Summarum of all things , that is the Comprehension of all Atoms dispersed every where throughout Infinite Space .

— Quia nulla loci stat copia certum Quò quasi res possint discedere dissolüique .

But according to that other Hypothesis of some modern Atomists ( which also was entertained of old by Empedocles ) that supposes a Plenity , there is nothing at all Incorruptible , but the Substance of Matter it self . All Systems and Compages of it , all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all Concretions and Coagmentations , of Matter divided by Motion , together with the Qualities resulting from them , are Corruptible and Destroyable : Quae est Coagmentatio rerum non dissolubilis ? Death destroys not the Substance of any Matter ; For as no Matter came from Nothing but was Self-eternal , so none of it can ever vanish into Nothing ; but it dissolves all the Aggregations of it .

Non sic interimit Mors res ut Materiaï Corpora conficiat , sed coetum dissupat ollis .

Life is no Substantial thing , nor any Primitive or Simple Nature ; it is only an Accident or Quality arising from the Aggregation and Contexture of Atoms or Corpuscula , which when the Compages of them is disunited and dissolved , though all the Substance still remain scattered and dispersed , yet the Life utterly perishes and vanisheth into Nothing . No Life is Immortal ; there is no Immortal Soul ; nor Immortal Animal , or Deity . Though this whole Mundane System were it self an Animal , yet being but an Aggregation of Matter , it would be both Corruptible and Mortal . Wherefore since no living Being can possibly have any security of its future Permanency ; there is none that can be perfectly Happy . And it was rightly determined by our Fellow-Atheists , the Hedonicks and Cyrenaicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Perfect Happiness is a mere Notion , a Romantick Fiction , a thing which can have no Existence any where . This is recorded to have been one of Democritus his chief Arguments against a Deity , because there can be no Living Being Immortal , and consequently none perfectly Happy . Cum Democritus , quia nihil semper suo statu maneat , neget , esse quicquam sempiternum , nonne Deum ità tollit omnino , ut nullam Opinionem ejus reliquam faciat ?

XIII . A Ninth pretended Demonstration of the Democritick Atheists is as followeth . By God is understood a First Cause or Mover , which being not before acted upon by any thing else , but acting Originally from it self , was the Beginning of all things . Now it is an indubitable Axiom , and generally received amongst Philosophers , that Nothing can move it self , but Quicquid movetur ab alio movetur , Whatsoever is moved is moved by something else ; nothing can act otherwise than it is made to act , by something without it , acting upon it . The necessary Consequence whereof is this , That there can be no such thing as any First Mover , or First Cause , that is , no God . This Argument is thus urged by a Modern Writer , agreeably to the Sence of the Ancient Democriticks ; Ex eo quòd nihil potest movere seipsum , non inferetur , id quod inferri solet , nempe Aeternum Immobile , sed contrà Aeternum Motum , siquidem ut verum est , nihil moveri à seipso , ita etiam verum est nihil moveri nisi à Moto . From hence , that Nothing can move it self , it cannot be rightly inferred , as commonly it is , that there is an Eternal Immoveable Mover ( that is , a God ) but only an Eternal Moved Mover ; or that one thing was moved by another from Eternity , without any first Mover . Because as it is true that nothing can be Moved , but from it self ; so it is likewise true , that nothing can be moved but from that which was it self also moved by something else before ; and so the progress upwards must needs be infinite , without any Beginning or first Mover . The plain Drift and Scope of this Ratiocination , is no other then this , to shew that the Argument commonly taken from Motion , to prove a God , ( that is , a First Mover or Cause ) is not only Ineffectual and Inconclusive ; but also that on the contrary , it may be demonstrated from that very Topick of Motion ; that there can be no Absolutely First Mover , No First in the order of Causes , that is , no God .

XIV . Tenthly , because the Theists conceive that though no Body can move it self , yet a perfect Cogitative , and Thinking Being might be the Beginning of all , and the first Cause of Motion ; the Atheists will endeavour to evince the contrary , in this manner . No man can conceive how any Cogitation which was not before , should rise up at any time , but that there was some cause for it , without the Thinker . For else there can be no reason given , why this Thought rather than that , and at this time rather than another , should start up . Wherefore this is universally true , of all Motion and Action whatsoever , as it was rightly urged by the Stoicks , that there can be no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no Motion without a Cause , i. e. no Motion which has not some Cause without the Subject of it . Or , as the same thing is expressed by a modern Writer , Nothing taketh Beginning from it self , but from the Action of some other Immediate Agent without it . Wherefore no Thinking Being could be a First Cause , any more than an Automaton or Machin could . To this , it is further argued , that these two Notions , the one of a Knowing Vnderstanding Being , the other of a Perfectly Happy Being , are Contradictious , because all Knowledge Essentially implies Dependence upon something else , as its Cause ; Scientia & Intellectus signum est Potentiae ab alio Dependentis , id quod non est Beatissimum . They conclude that Cogitation and all Action whatsoever , is really nothing else but Local Motion , which is Essentially Heterokinesie , that which can never rise of it self , but is caused by some other Agent without its Subject .

XV. In the Eleventh place , the Democritick Atheists reason thus : If the World were made by any Antecedent Mind or Understanding , that is , by a Deity ; then there must needs be an Idaea , Platform and Exemplar of the whole World before it was made ; and consequently Actual Knowledge , both in order of Time and Nature , before Things . But all Knowledge is the Information of the things themselves known , all Conception of the Mind is a Passion from the things Conceived , and their Activity upon it ; and is therefore Juniour to them . Wherefore the World and Things , were before Knowledge and the Conception of any Mind , and no Knowledge , Mind or Deity before the World as its Cause . This Argument is thus proposed by the Atheistick Poet ; Exemplum porro gignundis rebus , & ipsa Notities hominum Divis unde insita primùm , Quid vellent facere ut seirent , animoque viderent ? Quove modo est unquam Vis cognita Principiorum , Quidnam inter sese permutato Ordine possent , Si non ipsa dedit specimen Natura creandi ? How could the supposed Deity have a Pattern or Platform in his Mind , to frame the World by , and whence should he receive it ? How could he have any Knowledge of Men before they were made , as also what himself should will to do when there was nothing ? How could he understand the Force and Possibility of the Principles , what they would produce when variously combined together , before Nature and Things themselves , by Creating , had given a Specimen ?

XVI . A Twelfth Argumentation of the Democritick and Epicurean Atheists against a Deity , is to this purpose : That things could not be made by a Deity that is supposed to be a Being every way Perfect ; because they are so Faulty , and so Ill made : The Argument is thus propounded by Lucretius ; Quòd si jam rerum ignorem primordia quae sint , Hoc tamen ex ipsis Coeli Rationibus ausim Confirmare , aliísque ex rebus reddere multis , Nequaquam nobis Divinitùs esse paratam Naturam rerum , tantâ stat praedita Culpâ .

This Argument , à Coeli Rationibus , from Astronomy , or the Constitution of the Heavens , is this : That the Mundane Sphere is so framed , in respect of the Disposition of the Aequator and Ecliptick , as renders the greatest part of the Earth uninhabitable to Men and most other Animals ; partly by reason of that excess of Heat in the Torrid Zone ( containing all between the Tropicks ) and partly from the Extremity of Cold in both the Frigid Zones , towards either Pole . Again , whereas the Stoical Theists Contemporary with Epicurus concluded , that the whole World was made by a Deity , only for the sake of Men , — Horum omnia causâ Constituisse Deum fingunt — It is urged on the contrary , that a great part of the Habitable Earth is taken up by Seas , Lakes and Rocks , barren Heaths and Sands , and thereby made useless for Mankind ; and that the remainder of it yields no fruit to them , unless expugned by obstinate Labour , after all which , men are often disappointed of the Fruits of those Labours , by unseasonable Weather , Storms and Tempests . Again , that Nature has not only produced many noxious and poisonous Herbs , but also Destructive and Devouring Animals , whose Strength surpasseth that of Mens ; and that the Condition of Mankind is so much Inferiour to that of Brutes , that Nature seems to have been but a Step-mother to the former , whilst she hath been an Indulgent Mother to the latter . And to this purpose , the manner of mens coming into the World is thus aggravated by the Poet : Tum porro puer , ut saevis projectus ab undis Navita , nudus humi jacet , infans , indigus omni Vitaï auxilio , cùm primùm in luminis oras Nixibus ex alvo matris natura profudit : Vagitúque locum lugubri complet , ut aequum ' st , Quoi tantum in vita restet transire malorum . But on the contrary , the Comparative Advantages of Brutes and their Privileges , which they have above men , are described after this manner : At variae crescunt pecudes , armenta , feraequ● : Nec crepitacula eis opu ' sunt , nec quoiquam adhibenda ' st Almae nutricis Blanda atque Infracta loquela ; Nec varias quaerunt vestes pro tempore coeli . Denique non armis opus est , non moenibus altis , Queis sua tutentur , quando omnibus omnia largè Tellus ipsa parit , naturáque Daedala rerum .

And Lastly , The Topick of Evils in General , is insisted upon by them , not those which are are called Culpae , Evils of Fault ( for that is a Thing which the Democritick Atheists utterly explode in the Genuine Sence of it ) but the Evils of Pain and Trouble ; which they dispute concerning , after this manner . The Supposed Deity and Maker of the World , was either Willing to abolish all Evils , but not Able , or he was Able but not Willing ; or Thirdly , he was neither Willing nor Able ; or else Lastly , he was both Able and Willing . This Latter is the only thing that answers fully to the Notion of a God . Now that the supposed Creator of all things was not thus both Able and Willing to abolish all Evils , is plain , because then there would have been no Evils at all left . Wherefore since there is such a Deluge of Evils overflowing all , it must needs be , that either he was Willing and not Able to remove them , and then he was Impotent , or else he was Able and not Willing , and then he was Envious , or Lastly he was neither Able nor Willing , and then he was both Impotent and Envious .

XVII . In the Twelfth Place , the Atheists further dispute in this manner . If the World were made by any Deity , then it would be governed by a Providence , and if there were any Providence , it must appear in Humane Affairs . But here it is plain , that all is Tohu and Bohu , Chaos and Confusion : Things happening alike to all , to the Wise and Foolish , Religious and Impious , Virtuous and Vicious . ( For these Names the Atheist cannot chuse but make use of , though by taking away Natural Morality , they really destroy the Things . ) From whence it is concluded , that all things float up and down , as they are agitated and driven by the Tumbling Billows of Careless Fortune and Chance . The Impieties of Dionysius , his scoffing Abuses of Religion , and whatsoever was then Sacred , or worshipt under the Notion of a God , were most notorious ; and yet it is observed , that he fared never a jot the worse for it . Hunc nec Olympius Jupiter fulmine percussit , nec Aesculapius misero diuturnóque morbo tabescentem interemit , verùm in suo lectulo mortuus , in Tympanidis rogum illatus est , eámque potestatem quam ipse per scelus nactus erat , quasi justam & legitimam , haereditatis loco tradidit : Neither did Jupiter Olympius strike him with a Thunderbolt , nor Aesculapius inflict any languishing Disease upon him , but he died in his bed , and was honourably interred , and that Power which he had wickedly acquired , he transmitted , as a Just and Lawful Inheritance , to his Posterity . And Diogenes the Cynick , though much a Theist , could not but acknowledge , that Harpalus a fa●ous Robber or Pirate in those times , who committing many Villanous actions , notwithstanding lived prosperously , did thereby Testimonium dicere contra Deos , bear testimony against the Gods . Though it has been objected by the Theists , and thought to be a strong argument for Providence , that there were so many Tables hung up in Temples , the Monuments of such as having prayed to the Gods in Storms and Tempests , had escaped Shipwrack ; yet as Diagoras observed , Nusquam picti sunt qui Naufragium fecerunt , there are no Tables extant of those of them who were Shipwrackt . Wherefore it was not considered by these Theists , how many of them that prayed as well to the Gods , did notwithstanding suffer Shipwrack ; as also how many of those , which never made any Devotional Addresses at all , to any Deity , escaped equal Dangers of Storms and Tempests .

Moreover , it is consentaneous to the opinion of a God , to think that Thunder ratling in the Clouds with Thunder-bolts , should be the immediate Significations of his wrath and displeasure : whereas it is plain , that these are flung at random , and that the Fury of them often lights upon the Innocent , whilst the notoriously guilty scape untouched , and therefore we understand not , how this can be answered by any Theists .

Cur , quibus incautum Scelus aversabile cumque est , Non faciunt , icti flammas ut fulguris halent , Pectore perfixo ; documen Mortalibus acre ? Et potiùs nullae sibi turpis Conscius reii , Volvitur in flammis innoxius , ínque peditur , Turbine coelesti , subito correptus , & igni ?

Now the force of this Argument appears to be very powerful , because it hath not only staggered and confounded Theists in all Ages , but also hath effectually transformed many of them into Atheists . For Diagoras Melius himself was once a Superstitious Religionist , in so much that being a Dithyrambick Poet , he began one of his Poems with these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are done by God and Fortune . But being injured afterwards by a Perjured Person , that suffered no Evil nor Disaster thereupon , he therefore took up this contrary Perswasion , that there was no Deity . And there have been innumerable others , who have been so far wrought upon by this Consideration , as if not absolutely to disclaim and discard a Deity , yet utterly to deny Providence , and all Care of Humane Affairs by any Invisible Powers . Amongst whom the Poet was one , who thus expressed his Sence .

Sed cùm res hominum tantâ caligine volvi Aspicerem , laetósque diu florere nocentes , Vexaríque pios , rursus labefact a cadebat Relligio , causaeque viam non sponte sequebar Alterius , vacuo quae currere Semina motu Affirmat , magnúmque novas per Inane Fig●●as , Fortunâ non Arte regi ; quae Numina sensu Ambiguo vel Nulla putat , vel Nescia nostri .

XVIII . A thirteenth Argumentation of the Democritick and Epicurean Atheists is to this purpose ; That whereas the Deity is supposed to be such a being , as both Knows all that is done every where in the most distant Places of the World at once , and doth himself immediately Order all things ; this is , First , impossible for any one Being , thus to animadvert and order all things in the whole Universe , Quis regere immensi Summam , quis habere profundi Indu manu validas potis est moderanter habenas ? Quîs pariter coelos omneis convertere ? & omneis Ignibus aetheriis terras suffire feraceis ? Omnibus ínque locis esse omni tempore praestò Nubibus ut tenebras faciat , coelíque serena Concutiat sonitu ? &c. And Secondly , if it were supposed to be possible , yet such infinite Negotiosity would be absolutely inconsistent with a Happy State ; Nor could such a Deity ever have any quiet Enjoyment of himself , being Perpetually filled with Tumult and Hurliburly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Distraction of Business and Sollicitous Cares , Displeasures and Favours , do not at all agree with Happiness , but they proceed from Imbecillity , Indigency and Fear : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which is Happy and Incorruptible , would neither have it self any Business to do , nor create any to others , it would neither have Displeasure nor Favour , towards any other Persons , to engage it in Action ; all this proceeding from Indigency . That is , Favour and Benevolence , as well as Anger and Displeasure , arise only from Imbecillity . That which is perfectly happy and wanteth nothing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being wholly possessed and taken up in the Enjoyment of its own Happiness , would be regardless of the Concernments of any others ; and mind nothing besides it self , either to do it Good or Harm . Wherefore , this Curiosus & plenus Negotii Deus , This Busie , Restless , and Pragmatical Deity , that must needs intermeddle and have to do with every thing in the whole World , is a Contradictious Notion , since it cannot but be the most Unhappy of all things .

XIX . In the Next Place , the Atheists dispute further by propounding Several bold Quaeries , which they conceive unanswerable , after this manner . If the World were made by a Deity , why was it not made by him sooner ? or since it was so long unmade , why did he make it at all ? Cur mundi Aedificator repentè extiterit , innumerabili antè saecula dormîerit ? How came this Builder and Architect of the World , to start up upon a suddain , after he had slept for infinite Ages , and bethink himself of making a World ? For , certainly , if he had been awake all that while , he would either have made it sooner , or not at all ; because there was either something wanting to his Happiness , before , or nothing ; if there had been any thing wanting before , then the World could not have been so long unmade ; but if he were completely Happy in himself without it , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wanting nothing , he vainly went about to make superfluous things . All desire of Change and Novelty , argues a Fastidious Satiety , proceeding from Defect and Indigency ; Quidve novi potuit tantò pòst , antè quietos Inlicere , ut cuperent vitam mutare priorem ? Nam gaudere novis rebus debere videtur Quoi veteres obsunt ; sed quoi nil accidit aegri Tempore in anteacto , cùm pulchrè degeret aevum , Quid potuit novitatis amorem accendere tali ? Did this Deity , therefore light up the Stars , as so many Lamps or Torches , in that vast Abyss of infinite Darkness , that himself might thereby have a more comfortable and chearful Habitation ? Why would he then content himself from Eternity , to dwell in such a Melancholick , Horrid , and Forlorn Dungeon ? An Credo in tenebris vitâ & moerore jacebat , Donec diluxit rerum Genitalis Origo ? Was Company and that Variety of Things , by which Heaven and Earth are distinguished , desireable to him ? Why then would he continue Solitary so long , wanting the pleasure of such a Spectacle ? Did he make the World and men in it to this end , that himself might be worshipped and adored , feared and honoured by them ? But what could he be the better for that , who was sufficiently happy alone in himself before ? Or did he do it for the Sake of Men , to gratifie and oblige them ? — At quid immortalibus atque beatis Gratia nostra queat largirier emolumenti , Vt nostrâ quicquam causâ gerere aggrediantur ?

Again , if this were done for the sake of Men , then it must be either for Wise Men or for Fools ; If for Wise men only , then all that Pains was taken but for a very few ; but if for Fools , what reason could there be , why the Deity should seek to deserve so well at their hands ? Besides this , what hurt would it have been to any of us , ( whether Wise or Foolish ) never to have been made ? Quídve mali fuerat nobis non esse creatis ? Natus enim debet quicunque est , velle manere In vita , donec retinebit blanda voluptas : Qui nunquam verò vitae gustavit amorem , Nec fuit in numero , quid obest non esse creatum ?

Lastly , if this Deity must needs go about moliminously to make a World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like an Artificer and Carpenter , what Tools and Instruments could he have to work withall ? what Ministers and Subservient Opificers ? what Engins and Machins for the rearing up of so huge a Fabrick ? How could he make the Matter to understand his meaning , and obey his beck ? how could he move it and turn it up and down ? For if Incorporeal , he could neither touch nor be touched , but would run through all things , without fastening upon any thing : but if Corporeal , then the same thing was both Materials and Architect , both Timber and Carpenter , and the Stones must hew themselves , and bring themselves together , with discretion , into a Structure .

XX. In the last Place , the Atheists argue from Interest ( which proves many times the most effectual of all Arguments ) against a Deity ; endeavouring to perswade , that it is , First , the Interest of Private Persons , and of all Man-kind in General ; and Secondly , the Particular Interest of Civil Sovereigns , and Commonwealths ; that there should neither be a God , nor the Belief of any such thing entertained by the minds of Men ; that is , no Religion . First , they say therefore , that it is the Interesse of Mankind in General ; Because so long as men are perswaded , that there is an Understanding Being infinitely Powerful , having no Law but his own Will , ( because he has no Superiour ) that may do whatever he pleases at any Time to them , they can never Securely enjoy themselves or any thing , nor be ever free from disquieting Fear and Solicitude . What the Poets Fable of Tantalus in Hell , being alwaies in fear of a huge stone hanging over his Head , and ready every Moment to tumble down upon him , is nothing to that true fear which men have of a Deity , and Religion , here in this Life , which indeed was the very thing mythologized in it . Nec miser impendens magnum timet aëre Saxum Tantalus , ( ut fama est ) cassâ formidine torpens : Sed magìs in vita , Divûm Metus urget inanis Mortales , casúmque timent , quemcumque ferat Fors. For besides mens Insecurity , from all manner of present Evils , upon the Supposition of a God , the Immortality of Souls can hardly be kept out , but it will crowd in after it , and then the fear of Eternal Punishments after Death will unavoidably follow thereupon , perpetually embittering all the Solaces of Life , and never suffering men to have the least sincere Enjoyment . — si certam finem esse viderent Aerumnarum homines , aliquâ ratione valerent , Relligionibus , atque minis obsistere Vatum . Nunc ratio nulla est restandi , nulla facultas : Aeternas quoniam Poenas in morte timendum . Ignoratur enim quae sit natura Animaï , Nata sit , an contrà nascentibus insinuetu● ; Et simul intereat nobiscum morte dirempta , An Tenebras Orci visat vastásque Lacunas . Wherefore it is plain , that they who first introduced the Belief of a Deity and Religion , whatever they might aim at in it , deserved very ill of all Mankind , because they did thereby infinitely debase and depress mens Spirits under a Servile Fear , Efficiunt animos humiles , formidine Divûm , Depressósque premunt ad Terram : As also cause the greatest Griefs and Calamities that now disturb Humane Life , Quantos tum gemitus ipsi sibi , quantáque nobis Volnera , quas lachrymas peperere Minoribu ' nostris ? There can be no comfortable and happy Living , without banishing from our Mind , the belief of these two things , of a Deity and the Souls Immortality , Et metus ille foràs praeceps Acheruntis agendus Funditus , humanam qui vitam turbat ab imo , Omnia suffundens Mortis Nigrore , neque ullam Esse voluptatem Liquidam , Furámque relinquit .

It was therefore a Noble and Heroical Exploit of Democritus and Epicurus , those two good-natured Men , who seeing the World thus oppressed under the grievous Yoke of Religion , the Fear of a Deity and Punishment after death , and taking pity of this sad Condition of Mankind , did manfully encounter that affrightful Spectre or Empusa , of a Providential Deity ; and by clear Philosophick Reasons , chase it away , and banish it quite out of the World ; laying down such Principles , as would salve all the Phaenomena of Nature without a God ; Quae bene cognita si teneas , Natura videtur Libera continuò , Dominis privata Superbis , Ipsa suâ per se sponte , Omnia Dis agere expers . So that Lucretius does not without just Cause , erect a Triumphal Arch or Monument to Epicurus , for this Conquest or Victory of his , obtained over the Deity and Religion , in this manner ; Humana ante oculos foedè quum vita jaceret , In terris oppressa gravi sub Relligione , Quae caput à Coeli regionibus ostendebat , Horribili super aspectu mortalibus instans ; Primùm Graius homo mortales tendere contrà Est oculos ausus , primúsque obsistere contrà ; Quem nec fama Deûm nec fulmina , nec minitanti Murmure compressit coelum , &c.

XXI . That it is also the Interess of Civil Sovereigns and of all Common-wealths , that there should neither be Deity nor Religion , the Democritick Atheists would perswade in this manner ; A Body Politick or Common-wealth is made up of parts , that are all naturally Dissociated from one another , by reason of that Principle of private Self-love , who therefore can be no otherwise held together than by Fear ; Now if there be any greater Fear than the Fear of the Leviathan , and Civil Representative , the whole Structure and Machin of this great Coloss must needs fall a-pieces , and tumble down . The Civil Sovereign reigns only in Fear , wherefore unlese his Fear be the King and Sovereign of all Fears , his Empire and Dominion ceases . But as the Rod of Moses devoured the Rods of the Magicians , so certainly will the fear of an omnipotent Deity , that can punish with eternal Torments after Death , quite swallow up and devour that comparatively Petty Fear of Civil Sovereigns , and consequently destroy the Being of Commonwealths , which have no Foundation in Nature , but are mere Artificial Things , made by the Enchantment and Magical Art of Policy . Wherefore it is well observed by a Modern Writer , That men ought not to suffer themselves to be abused , by the Doctrine of Separated Essences and Incorporeal Substances , ( such as God and the Soul ) built upon the vain Philosophy of Aristotle , that would fright men from obeying the Laws of their Country , with Empty Names , ( as of Hell , Damnation , Fire and Brimstone ) as men fright Birds from the Corn , with an empty Hat , Dublet , and a crooked Stick . And again ; If the fear of Spirits ( the chief of which is the Deity ) were taken away , men would be much more fitted than they are for Civil Obedience .

Moreover , the Power of Civil Sovereigns is perfectly Indivisible ; 't is either All or Nothing , it must be Absolute and Infinite , or else 't is none at all ; now it cannot be so , if there be any other Power equal to it , to share with it , much less if there be any Superiour ( as that of the Deity ) to check it and controul it . Wherefore the Deity must of Necessity be removed and displaced , to make room for the Leviathan to spread himself in .

Lastly , 'T is perfectly inconsistent with the Nature of a Body Politick , that there should be any Private Judgment of Good or Evil , Lawful or Vnlawful , Just or Vnjust allowed ; but Conscience ( which Theism and Religion introduces ) is Private Judgment concerning Good and Evil ; and therefore the Allowance of it , is contradictious to Civil Sovereignty and a Commonwealth . There ought to be no other Conscience ( in a Kingdom or Commonwealth ) besides the Law of the Countrey ; the allowance of Private Conscience being , ipso facto , a Dissolution of the Body Politick , and a Return to the State of Nature . Upon all these accounts it must needs be acknowledged , that those Philosophers who undermine and weaken Theism and Religion , do highly deserve of all Civil Sovereigns and Common-wealths .

XXII . Now from all the premised Considerations , the Democriticks confidently conclude against a Deity ; That the System and Compages of the Universe , had not its Original from any Vnderstanding Nature , but that Mind and Vnderstanding it self , as well as all things else in the World , sprung up from Sensless Nature and Chance , or from the unguided and undirected Motion of Matter . Which is therefore called by the Name of Nature , because whatsoever moves is moved by Nature and Necessity , and the mutual Occursions and Rencounters of Atoms , their Plagae , their Stroaks and Dashings against one another , their Reflexions and Repercussions , their Cohesions , Implexions , and Entanglements , as also their Scattered Dispersions and Divulsions , are all Natural and Necessary ; but it is called also by the name of Chance and Fortune , because it is all unguided by any Mind , Counsel or Design .

Wherefore Infinite Atoms of different sizes and figures , devoid of all Life and Sense , moving Fortuitously from Eternity in infinite Space , and making successively several Encounters , and consequently various Implexions and Entanglements with one another ; produced first a confused Chaos of these Omnifarious Particles , jumbling together with infinite variety of Motions , which afterward by the tugging of their different and contrary forces , whereby they all hindred and abated each other , came , as it were by joint Conspiracy , to be Conglomerated into a Vortex or Vortices ; where after many Convolutions and Evolutions , Molitions and Essays ( in which all manner of Tricks were tried , and all Forms imaginable experimented ) they chanced in length of time here to settle , into this Form and System of things , which now is , of Earth , Water , Air and Fire ; Sun , Moon and Stars ; Plants , Animals and Men ; So that Sensless Atoms , fortuitously moved , and Material Chaos , were the first Original of all things .

This Account of the Cosmopoeia , and first Original of the Mundane System , is represented by Lucretius according to the mind of Epicurus , though without any mention of those Vortices , which yet were an essential part of the old Democritick Hypothesis .

Sed quibus ille modis conjectus material Fundarit coelum , ac terram , pontíque profunda , Solis , lunaï cursus , ex ordine ponam . Nam certè neque consilio primordia rerum , Ordine se quaeque atque sagaci mente locarunt : Nec , quos quaeque dárent motus , pepigere profectò : Sed quia multa modis multis primordia rerum , Ex infinito jam tempore percita plagis , Ponderibúsque suis consuerunt concita ferri , Omni'modisque coire , atque omnia pertentare , Quaecunque inter se possent congressa creare : Proptereà fit , utì magnum volgata per aevum , Omnigenos coetus , & motus experiundo , Tandem ea conveniant , quae ut convenere , repentè Magnarum rerum fiant exordia saepe , Terraï , Maris , & Coeli , generísque Animantum .

But because some seem to think that Epicurus was the first Founder and Inventor of this Doctrine , we shall here observe , that this same Atheistick Hypothesis was long before described by Plato , when Epicurus was , as yet unborn ; and therefore doubtless according to the Doctrine of Leucippus , Democritus and Protagoras ; though that Philosopher , in a kind of disdain ( as it seems ) refused to mention either of their Names , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Atheists say that Fire , Water , Air and Earth ( i. e. the four Elements ) were all made by Nature and Chance ; and none of them by Art or Mind ( that is , they were made by the fortuitous Motion of Atoms , and not by any Deity ) And that those other Bodies , of the Terrestrial Globe , of the Sun , the Moon , and the Stars ( which by all , except these Atheists , were , in those times , generally supposed to be Animated , and a kind of Inferiour Deities ) were afterwards made out of the foresaid Elements , being altogether Inanimate . For they being moved fortuitously or as it happened , and so making various commixtures together , did by that means , at length produce the whole Heavens and all things in them , as likewise Plants and Animals here upon earth , all which were not made by Mind , nor by Art , nor by any God ; but , as we said before , by Nature and Chance . Art and Mind it self , rising up afterwards from the same Sensless Principles in Animals .

CHAP. III.

An Introduction to the Confutation of the Atheistick Grounds , in which is contained a particular Accompt of all the several Forms of Atheism . 1. That the Grounds of the Hylozoick Atheism could not be insisted on in the former Chapter , together with those of the Atomick , they being directly contrary each to other ; with a further Accompt of this Hylozoick Atheism . 2. A Suggestion , by way of Caution , for the preventing of all mistakes , That every Hylozoist must not therefore be condemned for an Atheist , or a mere Counterfeit Histrionical Theist . 3. That nevertheless , such Hylozoists as are also Corporealists , can by no means be excused from the Imputation of Atheism , for Two Reasons . 4. That Strato Lampsacenus , commonly called Physicus , seems to have been the first Asserter of the Hylozoick Atheism , he holding no other God but the Life of Nature in Matter . 5. Further proved , that Strato was an Atheist , and that of a different Form from Democritus , he attributing an Energetick Nature , but without Sense and Animality , to all Matter 6. That Strato not deriving all things from a mere Fortuitous Principle , as the Democritick Atheists did , nor yet acknowledging any one Plastick Nature to preside over the Whole , but deducing the Original of things from a Mixture of Chance and Plastick Nature both together , in the several parts of Matter , must therefore needs be an Hylozoick Atheist . 7. That the famous Hippocrates was neither an Hylozoick nor Democritick Atheist , but rather an Heraclitick Corporeal Theist . 8. That Plato took no Notice of the Hylozoick Atheism , nor of any other , then what derives the Original of all things from a mere Fortuitous Nature ; and therefore either the Democritical , or the Anaximandrian Atheism , which latter will be next declared . 9. That it is hardly imaginable , there should have been no Philosophick Atheists in the World before Democritus and Leucippus , there being in all Ages , as Plato observes , some or other sick of the Atheistick Disease . That Aristotle affirms many of the first Philosophers , to have assigned only a Material Cause of the Mundane System , without either Efficient or Intending Cause ; They supposing Matter to be the only Substance , and all things else nothing but the Passions and Accidents of it , Generable and Corruptible . 10. That the Doctrine of these Materialists will be more fully understood from the Exceptions which Aristotle ma●es against them ; His first Exception , That they assigned no Cause of Motion , but introduced it into the World unaccomptibly . 11. Aristotle's second Exception , That these Materialists did assign no Cause 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Well and Fit , and give no accompt of the Orderly Regularity of things . That Anaxagoras was the first Ionick Philosopher who made Mind and Good a Principle of the Vniverse . 12. Concluded , That Aristotle's Materialists were downright Atheists , not merely because they held all Substance to be Body , since Heraclitus and Zeno did the like , and yet are not therefore accompted Atheists , ( they supposing their Fiery Matter to be Originally Intellectual , and the whole World to be an Animal ) but because these made Stupid Matter , devoid of all Vnderstanding , and Life , to be the only Principle : 13. As also , because they supposed every thing besides the Substance of Matter , Life and Vnderstanding , and all Particular Beings , to be Generable and Corruptible , and consequently that there could be no other God , then such as was Native and Mortal . That those ancient Theologers , who were Theogonists , and Generated all the Gods out of Night and Chaos , were only Verbal Theists but Real Atheists : Sensless Matter being to them the highest Numen . 14. The great difference observed betwixt Aristotle's Atheistical Materialists , and the Italick Philosophers ; the former determining all things , besides the Substance of Matter , to be Made or Generated , the latter that no Real Entity was either Generated or Corrupted ; thereupon both destroying Qualities and Forms of Body , and asserting the Ingenerability and Incorporeity of Souls . 15. How Aristotle's Atheistick Materialists endeavoured to baffle and elude that Axiom of the Italick Philosophers , That Nothing can come from Nothing nor go to Nothing , And that Anaxagoras was the first amongst the Ionicks who yielded so far to that Principle , as from thence to assert Incorporeal Substance , and the Pre-existence of Qualities and Forms in Similar Atoms , forasmuch as he conceived them to be things , really distinct from the Substance of Matter . 16. The Error of some Writers , who because Aristotle affirms , that the Ancient Philosophers did generally conclude the World to have been Made , from thence infer , that they were all Theists , and that Aristotle contradicts himself in representing many of them as Atheists . That the Ancient Atheists did generally 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , assert the World to have been Made , or have had a Beginning ; as also some Theists did maintain its Eternity , but in a way of Dependency upon the Deity . That we ought here to distinguish betwixt the System of the World , and the Substance of the Matter , all Atheists asserting the Matter to have been , not only Eternal , but also such Independently upon any other Being . 17. That Plato and others concluded this Materialism or Hylopathian Atheism , to have been at least as old as Homer , who made the Ocean ( or fluid Matter ) the Father of all the Gods . And that this was indeed the Ancientest of all Atheisms , which verbally acknowledging Gods , yet derived the Original of them all from Night and Chaos . The description of this Atheistick Hypothesis in Aristophanes , That Night and Chaos first laid an Egg , out of which sprung forth Love , which afterwards mingling with Chaos begat Heaven and Earth , Animals and all the Gods . 18. That notwithstanding this , in Aristotle's judgment , Parmenides , Hesiod , with 〈◊〉 others , who made Love in like manner , Senior to all the Gods , were to be exempted out of the number of Atheists ; they understanding this Love to be an Active Principle , or Cause of Motion in the Vniverse , which therefore could be no Egg of the Night , nor Off-spring of Chaos , but something in Order of Nature before Matter . Simmias Rhodius his Wings , a Poem in honour of this Heavenly Love . This not that Love which was the Off-spring of Penia and Porus in Plato . In what rectified sence it may pass for true Theology , that Love is the Supreme Deity and Original of all things . 19. That though Democritus and Leucippus be elsewhere taxed by Aristotle , for this very thing , that they assigned only a Material Cause of the Vniverse ; yet they were not the Persons intended by him in the fore-cited Accusation , but certain Ancienter Philosophers , who also were not Atomists but Hylopathians . 20. That Aristotle's Atheistick Materialists were all the first Ionick Philosophers before Anaxagoras , Thales being the Head of them . But that Thales is acquitted from this Imputation of Atheism by several good Authors ( with an Accompt how he came to be thus differently represented ) and therefore that his next Successour Anaximander is rather to be accounted the Prince of this Atheistick Philosophy . 21. A Passage out of Aristotle objected which , at first sight , seems to make Anaximander a Divine Philosopher , and therefore hath led both Modern and Ancient Writers into that mistake . That this Place well considered , proves the contrary , That Anaximander was the Chief of the old Atheistick Philosophers . 22. That it is no wonder , if Anaximander called Sensless Matter the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or God , since to all Atheists , that must needs be the the highest Numen ; Also how this is said to be Immortal , and to Govern all ; with the concurrent Judgment of the Greek Scholiasts upon this Place . 23. A further Accompt of the Anaximandrian Philosophy , manifesting it to have been purely Atheistical . 24. What ill Judges the Vulgar have been of Theists and Atheists ; as also that learned men have commonly supposed fewer Atheists than indeed there were . Anaximander and Democritus Atheists both alike , though Philosophising different ways . That some Passages in Plato respect the Anaximandrian Form of Atheism , rather than the Democritical . 25. Why Democritus and Leucippus new modell'd Atheism into the Atomick Form . 26. That besides the Three Forms of Atheism already mentioned , we sometimes meet with a Fourth , which supposes the Vniverse though not to be an Animal , yet a kind of Plant or Vegetable , having one Plastick Nature in it , devoid of Vnderstanding and Sense , which disposes and orders the Whole . 27. That this Form of Atheism which makes one Plastick Life to preside over the Whole , is different from the Hylozoick , in that it takes away all Fortuitousness , and subjects all to the Fate of one Plastick Methodical Nature . 28. Though it be possible that some in all ages might have entertained this Atheistical Conceipt , That things are dispensed by one Regular and Methodical but Vnknowing Sensless Nature ; yet it seems to have been chiefly asserted by certain Spurious Heracliticks and Stoicks . And therefore this Form of Atheism , which supposes one Cosmoplastick Nature , may be called Pseudo-zenonian . 29. That , besides the Philosophick Atheists , there have been always Enthusiastick and Fanatical Atheists , though in some sence all Atheists may be said also to be both Enthusiasts and Fanaticks , they being led by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Irrational Impetus . 30. That there cannot easily be any other Form of Atheism , besides those Four already mentioned , because all Atheists are Corporealists , and yet all Corporealists not Atheists , but only such as make the first Principle of all things , not to be Intellectual . 31. A Distribution of Atheisms , producing the former Quaternio , and showing the Difference between them . 32. That they are but Bunglers at Atheism , who talk of Sensitive and Rational Matter ; and that the Canting Astrological Atheists are not at all considerable , because not understanding themselves . 33. Another Distribution of Atheisms ; That they either derive the Original of things from a Merely Fortuitous Principle , the Vnguided Motion of Matter , or else from a Plastick and Methodical , but Sensless Nature . What Atheists denied the Eternity of the World , and what asserted it . 34. That of these Four Forms of Atheism , the Atomick or Democritical , and the Hylozoick or Stratonical are the chief , and that these Two being once confuted , all Atheism will be confuted . 35. These Two Forms of Atheism , being contrary to one another , how we ought in all reason to insist rather upon the Atomick ; but that afterwards we shall confute the Hylozoick also , and prove against all Corporealists , that no Cogitation nor Life belongs to Matter . 36. That in the mean time , we shall not neglect any Form of Atheism , but confute them all together , as agreeing in one Principle ; as also show , how the old Atomick Atheists did sufficiently overthrow the Foundation of the Hylozoists . 37. Observed here , that the Hylozoists are not condemned merely for asserting a Plastick Life , distinct from the Animal , ( which with most other Philosophers we judge highly probable , if taken in a Right Sence ) but for grosly misunderstanding it , and attributing the same to Matter . 〈◊〉 The Plastick Life of Nature largely explained . 38. That though the Confutation of the Atheistick grounds , according to the Laws of Method , ought to have been reserved for the last part of this Discourse , yet we having reasons to violate those Laws , crave the Readers Pardon for this Preposterousness . A considerable Observation of Plato's , that it is not only Moral Vitiosity which inclines men to Atheize , but also an Affectation of seeming wiser than the Generality of Mankind ; As likewise that the Atheists , making such pretence to Wit , it is a Seasonable undertaking to evince that they fumble in all their Ratiocinations . That we hope to make it appear , that the Atheists are no Conjurers ; and that all Forms of Atheism are Non-sence and Impossibility .

I. WE have now represented the Grand Mysteries of Atheism , which may be also called the Mysteries of the Kingdom of Darkness ; though indeed some of them are but briefly hinted here , they being again more fully to be insisted on afterward , where we are to give an account of the Atheists Endeavours to Salve the Phaenomenon of Cogitation . We have represented the chief Grounds of Atheism in General , as also of that most Notorious Form of Atheism in particular , that is called Atomical : but whereas there hath been already mentioned , another Form of Atheism , called by us Hylozoical ; the Principles hereof could not possibly be insisted on in this place , where we were to make the most Plausible Plea for Atheism ; they being directly contrary to those of the Atomical , so that they would have mutually destroyed each other . For , whereas the Atomick Atheism supposes , the Notion or Idea of Body to be nothing but Extended Resisting Bulk , and consequently to include no manner of Life and Cogitation in it ; Hylozoism on the contrary makes all Body , as such , and therefore every smallest Atom of it , to have Life Essentially belonging to it ( Natural Perception , and Appetite ) though without any Animal Sense or Reflexive Knowledge , as if Life , and Matter or Extended Bulk , were but two Incomplete and Inadequate Conceptions , of one and the same Substance , called Body . By reason of which Life ( not Animal but only Plastical ) all parts of Matter being supposed able , to form themselves Artificially and Methodically ( though without any Deliberation or Attentive Consideration ) to the greatest advantage of their present respective Capabilities , and therefore also sometimes , by Organization to improve themselves further , into Sense and Self-enjoyment in all Animals , as also to Vniversal Reason and Reflexive Knowledge in Men ; it is plain that there is no Necessity at all left , either of any Incorporeal Soul in Men to make them Rational , or of any Deity in the whole Universe to salve the Regularity thereof . One main difference betwixt these two Forms of Atheism is this , that the Atomical supposes all Life whatsoever to be Accidental , Generable and Corruptible : But the Hylozoick admits of a certain Natural or Plastick Life , Essential and Substantial , Ingenerable and Incorruptible , though attributing the same only to Matter , as supposing no other Substance in the World besides it .

II. Now to prevent all Mistakes , we think fit here by way of Caution to suggest ; That as every Atomist is not therefore necessarily an Atheist , so neither must every Hylozoist needs be accounted such . For who ever so holds the Life of Matter , as notwithstanding to assert another kind of Substance also , that is Immaterial and Incorporeal , is no way obnoxious to that soul Imputation . However we ought not to dissemble , but that there is a great Difference here betwixt these two , Atomism and Hylozoism , in this regard ; That the former of them , namely Atomism ( as hath been already declared ) hath in it self a Natural Cognation and Conjunction with Incorporeism , though violently cut off from it by the Democritick Atheists ; whereas the latter of them , Hylozoism , seems to have altogether as close and intimate a Correspondence with Corporealism ; Because , as hath been already signified , if all Matter , as such , have not only such a Life , Perception and Self-active Power in it , as whereby it can Form it self to the best advantage , making this a Sun and that an Earth or Planet , and fabricating the Bodies of Animals most Artificially ; but also can improve it self into Sense and Self-enjoyment ; it may as well be thought able to advance it self higher , into all the Acts of Reason and Vnderstanding in Men : so that there will be no need either of an Incorporeal Immortal Soul in Men , or a Deity in the Universe . Nor indeed is it easily conceivable , how any should be induced to admit such a Monstrous Paradox as this is , That every Atom of Dust or other Sensless Matter , is Wiser than the greatest Politician and the most acute Philosopher that ever was ; as having an Infallible Omniscience of all its own Capabilities and Congruities ; were it not by reason of some strong Prepossession , against Incorporeal Substance and a Deity , there being nothing so Extravagánt and Outragiously Wild , which a Mind once infected with Atheistical Sottishness and Disbelief , will not rather greedily swallow down , than admit a Deity , which to such is the highest of all Paradoxes imaginable , and the most affrightful Bug-bear . Notwithstanding all which , it may not be denied , but that it is possible for one , who really entertains the belief of a Deity and a Rational Soul Immortal , to be perswaded , first , that the Sensitive Soul , in men as well as Brutes , is merely Corporeal ; and then that there is a Material Plastick Life in the Seeds of all Plants and Animals , whereby they do Artificially form themselves ; and from thence afterward to descend also further , to Hylozoism , that all matter , as such , hath a kind of Natural , though not Animal Life in it ; in consideration whereof , we ought not to Censure every Hylozoist , professing to hold a Deity and a Rational Soul Immortal , for a mere Disguised Atheist , or Counterfeit Histrionical Theist .

III. But though every Hylozoist be not therefore necessarily an Atheist , yet whosoever is an Hylozoist and Corporealist both together , he that both holds the Life of Matter in the Sence before declared , and also that there is no other Substance in the World besides Body and Matter , cannot be excused from the Imputation of Atheism , for Two Reasons . First , because though he derive the Original of all Things , not from what is perfectly Dead and Stupid , as the Atomick Atheist doth , but from that which hath a kind of Life or Perception in it , nay an Infallible Omniscience , of whatsoever it self can Do or Suffer , or of all its own Capabilities and Congruities , which seems to bear some Semblance of a Deity ; yet all this being only in the way of Natural and not Animal Perception , is indeed nothing but a Dull and Drowsie , Plastick and Spermatick Life , devoid of all Consciousness and Self-enjoyment . The Hylozoists Nature , is a piece of very Mysterious Non-sence , a thing perfectly Wise , without any Knowledge or Consciousness of it self ; Whereas a Deity , according to the true Notion of it , is such a Perfect Understanding Being , as with full Consciousness and Self-enjoyment , is completely Happy . Secondly , because the Hylozoick Corporealist , supposing all Matter , as such , to have Life in it , must needs make Infinite of those Lives , ( forasmuch as every Atom of Matter has a Life of its own ) Coordinate and Independent on one another , and consequently , as many Independent first Principles , no one Common Life or Mind ruling over the Whole . Whereas , to assert a God , is to derive all things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from some one Principle , or to suppose one Perfect Living and Understanding Being , to be the Original of all things , and the Architect of the whole Universe .

Thus we see that the Hylozoick Corporealist is really an Atheist , though carrying more the Semblance and Disguise of a Theist , than other Atheists , in that he attributes a kind of Life to Matter . For indeed every Atheist must of necessity cast some of the Incommunicable Properties of the Deity , more or less , upon that which is not God , namely Matter : and they who do not attribute Life to it , yet must needs bestow upon it Necessary Self-existence , and make it the First Principle of all things , which are the Peculiarities of the Deity . The Numen which the Hylozoick Corporealist pays all his Devotions to , is a certain blind Shee-god or Goddess , called Nature or the Life of Matter ; which is a very great Mystery , a thing that is Perfectly Wise , and Infallibly Omniscient , without any Knowledge or Consciousness at all . Something like to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( in * * De Rep. l. 5. Plato ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that vulgar Enigm or Riddle of Boys , concerning an Eunuch striking a Bat ; A Man and not a Man , Seeing and not Seeing , did Strike and not Strike , with a Stone and not a Stone , a Bird and not a Bird , &c. The Difference being only this ; that this was a thing Intelligible , but humoursomly expressed , whereas the other seems to be perfect Non-sence , being nothing but a misunderstanding of the Plastick Power , as shall be showed afterwards .

IV. Now the First and Chief Assertour of this Hylozoick Atheism was , as we conceive , Strato Lampsacenus , commonly called also Physicus , that had been once an Auditor of Theophrastus and a famous Peripatetick , but afterwards degenerated from a Genuine Peripatetick , into a new-formed kind of Atheist . For Velleius , an Epicurean Atheist in Cicero , reckoning up all the several sorts of Theists , which had been in former times , gives such a Character of this Strato , as whereby he makes him to be a strange kind of Atheistical Theist , or Divine Atheist , if we may use such a contradictious Expression ; his words are these , * * De Nat. De. l. 1. Nec audiendus Strato , qui Physicus appellatur , qui omnem Vim Divinam in Natura sitam esse censet , quae Causas gignendi , augendi minuendíve habeat , sed careat omni sensu ; Neither is Strato , commonly called the Naturalist or Physiologist , to be heard , who places all Divinity in Nature , as having within it self the Causes of all Generations , Corruptions and Augmentations , but without any manner of Sense . Strato's Deity therefore was a certain Living and Active , but Sensless Nature . He did not fetch the Original of all things , as the Democritick and Epicurean Atheists , from a mere Fortuitous Motion of Atoms , by means whereof he bore some slight Semblance of a Theist , but yet he was a down-right Atheist for all that , his God being no other than such a Life of Nature in Matter , as was both devoid of Sense and Consciousness , and also multiplied together with the several parts of it . He is also in like manner described by Seneca in St. Augustine * * De Civ . Dei l. 6. c. 10. , as a kind of Mongrel thing , betwixt an Atheist and a Theist ; Ego feram aut Platonem , aut Peripateticum Stratonem , quorum alter Deum sine Corpore fecit , alter sine Animo ? Shall I endure either Plato , or the Peripatetick Strato , whereof the one made God to be without a Body , the other without a Mind ? In which words Seneca taxes these two Philosophers , as guilty of two contrary Extremes ; Plato , because he made God to be a pure Mind or a perfectly Incorporeal Being ; and Strato , because he made him to be a Body without a Mind , he acknowledging no other Deity than a certain Stupid and Plastick Life , in all the several parts of Matter , without Sense . Wherefore this seems to be the only reason , why Strato was thus sometimes reckoned amongst the Theists , though he were indeed an Atheist , because he dissented from that only form of Atheism , then so vulgarly received , the Democritick and Epicurean , attributing a kind of Life to Nature and Matter .

V. And that Strato was thus an Atheist , but of a different kind from Democritus , may further appear from this Passage of Cicero's * * Acad. Quast . l. 4. , Strato Lampsacenus negat operâ Deorum se uti ad fabricandum Mundum , quaecunque sint docet omnia esse Effecta Natura , nec ut ille , qui asperis , & laevibus , & hamatis uncinatísque Corporibus Concreta haec esse dicat , interjecto Inani ; Somnia censet haec esse Democriti , non docentis sed optantis : Strato denies that he makes any use of a God , for the fabricating of the World , or the salving the Phaenomena thereof ; teaching all things to have been made by Nature ; but yet not in such a manner as he who affirmed them to be all Concreted out of certain rough and smooth , hookey and crooked Atoms , he judging these things to be nothing but the mere Dreams and Dotages of Democritus , not teaching but wishing . Here we see that Strato denied the World to be made by a Deity or perfect Understanding Nature , as well as Democritus , and yet that he dissented from Democritus notwithstanding , holding another kind of Nature , as the Original of things , than he did , who gave no account of any Active Principle and Cause of Motion , nor of the Regularity that is in Things . Democritus his Nature was nothing but the Fortuitous Motion of Matter , but Strato's Nature was an Inward Plastick Life in the several Parts of Matter , whereby they could Artificially frame themselves to the best advantage , according to their several Capabilities , without any Conscious or Reflexive Knowledg . Quicquid aut sit aut fiat , ( says the same Authour ) Naturalibus fieri , aut factum esse docet ponderibus & motibus : Strato teaches whatsoever is , or is made , to be made by certain inward Natural Forces and Activities .

VI. Furthermore it is to be observed , that though Strato thus attributed a certain kind of Life to Matter , yet he did by no means allow of any one Common Life , whether Sentient and Rational , or Plastick and Spermatick only , as Ruling over the whole mass of Matter and Corporeal Universe ; which is a thing in part affirmed by Plutarch * * Advers. Colotem . , and may in part be gathered from these words of his ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Strato affirmeth that the World is no Animal ( or God ) but that what is Natural in every thing , follows something Fortuitous antecedent , Chance first beginning , and Nature acting consequently thereupon . The full sence whereof seems to be this , that though Strato did not derive the Original of all Mundane things from mere Fortuitous Mechanism , as Democritus before him had done , but supposed a Life and Natural Perception in the Matter , that was directive of it , yet not acknowledging any one Common Life , whether Animal or Plastick , as governing and swaying the whole , but only supposing the several Parts of Matter , to have so many several Plastick Lives of their own , he must needs attribute something to Fortune , and make the Mundane System to depend upon a certain Mixture of Chance and Plastick or Orderly Nature both together , and consequently must be an Hylozoist . Thus we see , that these are two Schemes of Atheism , very different from one another ; that which fetches the Original of all things from the mere Fortuitous and Unguided Motion of Matter , without any Vital or Directive Principle ; and that which derives it from a certain Mixture of Chance and the Life of Matter both together , it supposing a Plastick Life , not in the whole Universe , as one thing , but in all the several Parts of Matter by themselves ; the first of which is the Atomick and Democritick Atheism , the second the Hylozoick and Stratonick .

VII . It may perhaps be suspected by some , that the famous Hippocrates , who lived long before Strato , VI. Epidem . Sect. 5. was an Assertour of the Hylozoick Atheism , because of such Passages in him as these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Al. lect . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature is Vnlearned or Vntaught , but it learneth from it self what things it ought to do : And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature findeth out ways to it self , not by Ratiocination . But there is nothing more affirmed here concerning Nature by Hippocrates , than what might be affirmed likewise of the Aristotelick and Platonick Nature , which is supposed to act for Ends , though without Consultation and Ratiocination . And I must confess , it seems to me no way mis-becoming of a Theist , to acknowledge such a Nature or Principle in the Universe , as may act according to Rule and Method for the Sake of Ends , and in order to the Best , though it self do not understand the reason of what it doth ; this being still supposed to act dependently upon a higher Intellectual Principle , and to have been first set a work and employed by it , it being otherwise Non-sence . But to assert any such Plastick Nature , as is Independent upon any higher Intellectual Principle , and so it self the first and highest Principle of Activity in the Universe , this indeed must needs be , either that Hylozoick Atheism , already spoken of , or else another different Form of Atheism , which shall afterwards be described . But though Hippocrates were a Corporealist , yet we conceive he ought not , to lie under the suspicion of either of those two Atheisms ; forasmuch as himself plainly asserts a higher Intellectual Principle , than such a Plastick Nature , in the Universe , namely an Heraclitick Corporeal God , or Vnderstanding Fire , Immortal , pervading the whole World , in these words ; De Princip. aut Carnibu● . Sect. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It seems to me , that that which is called Heat or Fire , is Immortal , and Omniscient , and that it sees , hears , and knows all things , not only such as are present , but also future . Wherefore we conclude , that Hippocrates was neither an Hylozoick nor Democritick Atheist , but an Heraclitick Corporeal Theist .

VIII . Possibly it may be thought also , that Plato in his Sophist intends this Hylozoick Atheism , where he declares it as the Opinion of many , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Nature generates all Things from a certain Spontaneous Principle , without any Reason and Vnderstanding . But here the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be as well rendred Fortuitous , as Spontaneous ; however there is no necessity , that this should be understood of an Artificial or Methodical Unknowing Nature . It is true indeed that Plato himself seems to acknowledge a certain Plastick or Methodical Nature in the Universe , Subordinate to the Deity , or that perfect Mind which is the supreme Governour of all things ; as may be gathered from these words of his , In Sophist . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Nature does rationally ( or orderly ) together with Reason and Mind , govern the whole Vniverse . Where he supposes a certain Regular Nature to be a Partial and Subordinate Cause of things under the Divine Intellect . And it is very probable that Aristotle derived that whole Doctrine of his concerning a Regular and Artificial Nature which acts for Ends , from the Platonick School . But as for any such Form of Atheism , as should suppose a Plastick or Regular , but Sensless Nature either in the whole World , or the several parts of Matter by themselves , to be the highest Principle of all things , we do not conceive that there is any Intimation of it to be found any where in Plato . For in his De Legibus , where he professedly disputes against Atheism , he states the Doctrine of it after this manner , Lib. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Nature and Chance produced all the first , greatest and most excellent things , but that the smaller things were produced by Humane Art . The plain meaning whereof is this , that the First Original of things , and the frame of the whole Universe , proceeded from a mere Fortuitous Nature , or the Motion of Matter unguided by any Art or Method . And thus it is further explained in the following words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That the first Elements , Fire , water , Air and Earth , were all made by Nature and Chance , without any Art or Method , and then , that the bodies of the Sun , Moon and Stars , and the whole Heavens , were afterward made out of those Elements , as devoid of all manner of Life , and only fortuitously moved and mingled together ; and lastly , that the whole Mundane System , together with the orderly Seasons of the year , as also Plants , Animals and Men did arise after the same manner , from the mere Fortuitous Motion of sensless and stupid Matter . In the very same manner does Plato state this Controversie again , p. 28. Ed. Ser. betwixt Theists and Atheists , in his Philebus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Whether shall we say , O Protarchus , that this whole Vniverse is dispensed ond ordered , by a mere Irrational , Temerarious and Fortuitous Principle , and so as it happens ; or contrariwise , ( as our fore-fathers have instructed us ) that Mind , and a certain Wonderful Wisdom , did at first frame , and does still govern all things ?

Wherefore we conclude that Plato took no notice of any other Form of Atheism , as then set on foot , than such as derives all things from a mere Fortuitous Principle , from Nature and Chance , that is the unguided Motion of Matter , without any Plastick Artificialness or Methodicalness , either in the whole Universe , or the parts of it . But because this kind of Atheism , which derives all things from a mere Fortuitous Nature , had been managed two manner of ways ; by Democritus in the way of Atoms , and by Anaximander and others in the way of Forms and Qualities ; ( of which we are to speak in the next place ) therefore the Atheism which Plato opposes , was either the Democritick or the Anaximandrian Atheism ; or else ( which is most probable ) both of them together .

IX . It is hardly imaginable that there should be no Philosophick Atheists in the world before Democritus and Leucippus . Plato long since concluded , that there have been Atheists , more or less , in every Age , when he bespeaks his young Atheist after this manner , p. 888. Ed. Sec. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The full sence whereof seems to be this ; Neither you ( my Son ) nor your friends ( Democritus , Leucippus and Protagoras ) are the first who have entertained this Opinion concerning the Gods , but there have been always some more or less , sick of this Atheistick Disease . Wherefore we shall now make a diligent search and enquiry , to see if we can find any other Philosophers who Atheized before Democritus and Leucippus , as also what Form of Atheism they entertained .

Aristotle in his Metaphysicks , speaking of the Quaternio of Causes , affirms that many of those who first Philosophized , assigned only a Material Cause of the whole Mundane System , without either Intending or Efficient Cause . The reason whereof he intimates to have been this , because they asserted Matter to be the only Substance , and that whatsoever else was in the World , besides the substance or bulk of Matter , were all nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , different Passions and Affections , Accidents and Qualities of Matter that were all Generated out of it , and Corruptible again into it , the Substance of Matter always remaining the same , neither Generated nor Corrupted , but from Eternity unmade ; Aristotle's words are * * Lib. 1. c. 3. these : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Most of those who first philosophized , took notice of no other Principle of things in the Vniverse , than what is to be referred to the Material Cause ; for that out of which all things are , and out of which they are first made , and into which they are all at last corrupted and resolved , the Substance always remaining the same , and being changed only in its Passions and Qualities ; This they concluded to be the first Original and Principle of all things .

X. But the meaning of these old Material Philosophers will be better understood , by those Exceptions which Aristotle makes against them , which are Two : First , that because they acknowledged no other Substance besides Matter , that might be an Active Principle in the Universe , Arist. Met. l. 1. c. 3. it was not possible for them to give any account of the Original of Motion and Action . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though all Generation be made never so much out of something as the Matter , yet the question still is , by what means this cometh to pass , and what is the Active Cause which produceth it ? because the Subject-matter cannot change it self ; As for example , neither Timber , nor Brass , is the cause that either of them are changed ; for Timber alone does not make a Bed , nor Brass a Statue , but there must be something else as the Cause of the Change ; and to enquire after this is to enquire after another Principle , besides Matter , which we would call that from whence Motion springs . In which words Aristotle intimates that these old Material Philosopers shuffled in , Motion and Action into the World unaccountably , or without a Cause ; forasmuch as they acknowledged no other Principle of Things besides Passive Matter , which could never move , change or alter it self .

XI . And Aristotle's second Exception against these old Material Philosophers is this ; that since there could be no Intending Causality in Sensless and Stupid Matter , which they made to be the only Principle of all things , they were not able to assign 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Cause of Well and Fit , and so could give no account of the Regular and Orderly Frame of this Mundane System ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Met. l. 1. c. 3. That things partly are so well in the World , and partly are made so well , cannot be imputed either to Earth or Water , or any other sensless Body ; much less is it reasonable to attribute so noble and Excellent an Effect as this , to mere Chance or Fortune . Where Aristotle again intimates , that as these Material Philosophers shuffled in Motion into the world without a Cause , so likewise they must needs suppose this Motion to be altogether Fortuitous and Unguided and thereby in a manner make Fortune , which is nothing but the absence or defect of an Intending Cause , to supply the room both of the Active and Intending Cause , that is , Efficient and Final . Whereupon Aristotle subjoyns a Commendation of Anaxagoras , as the first of the Ionick Philosophers , who introduced Mind or Intellect for a Principle in the Universe ; that in this respect , he alone seemed to be sober and in his wits , comparatively with those others that went before him , who talked so idly and Atheistically . For Anaxagoras his Principle was such , saith Aristotle , as was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , at once a cause of Motion and also of Well and Fit ; of all the Regularity , Aptitude , Pulchritude and Order that is in the whole Universe . And thus it seems Anaxagoras himself had determined : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Arist. de An. Lib. 1. c. 2. Anaxagoras saith that Mind is the only Cause of Right and Well ; this being proper to Mind to aim at Ends and Good , and to order one thing Fitly for the sake of another . Whence it was that Anaxagoras concluded Good also , as well as Mind , to have been a Principle of the Universe , Arist. M●t. l. 14. c. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Anaxagoras makes Good a Principle , as that which moves ; For though Mind move Matter , yet it moves it for the sake of something , and being it self , as it were , first moved by Good : So that Good is also a Principle . And we note this the rather , to show how well these three Philosophers , Aristotle , Plato and Anaxagoras , agreed all together , in this excellent Truth , That Mind and Good are the First Principle of all things in the Universe .

XII . And now we think it is sufficiently evident , that these old Materialists in Aristotle , whoever they were , were downright Atheists ; not so much , because they made all Substance to be Body or Matter , for Heraclitus first , and after him Zeno , did the like , deriving the Original of all things from Fire , as well as Anaximenes did from Air , and Thales is supposed by Aristotle to have done from Water , and that with some little more seeming plausibility , since Fire being a more Subtle and Moveable Body than any other , was therefore thought by some of those Ancients to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most Incorporeal of all Bodies , as Earth was for that cause rejected by all those Corporeal Philosophers , from being a Principle , by reason of the grossness of its parts . But Heraclitus and Zeno , notwithstanding this , are not accounted Atheists , because they supposed their Fiery Matter , to have not only Life , but also a perfect Vnderstanding Originally belonging to it , as also the whole World to be an Animal : Whereas those Materialists of Aristotle , made Sensless and Stupid Matter , devoid of all Vnderstanding and Life , to be the first Principle and Root of all things . For when they supposed , Life and Vnderstanding , as well as all other Differences of Things , to be nothing but mere Passions and Accidents of Matter , Generable out of it , and Corruptible again into it , and indeed to be produced , but in a Secundary way , from the Fortuitous Commixture of those first Elementary Qualities , Heat and Cold , Moist and Dry , Thick and Thin , they plainly implied the substance of Matter in it self to be devoid of all Life and Vnderstanding . Now if this be not Atheism , to derive the Original of all things , even of Life and Mind it self , from Dead and Stupid Matter , Fortuitously Moved , then there can be no such thing at all .

XIII . Moreover , Aristotle's Materialists concluded every thing besides the Substance of Matter , ( which is in it self indifferent to al things , ) and consequently all particular and determinate Beings , to be Generable and Corruptible . Which is a thing that Plato takes notice of as an Atheistick Principle , expressing it in these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Nothing ever is , In Thea● . but every thing is Made and Generated . Forasmuch as it plainly follows from hence , that not only all Animals and the Souls of men , but also if there were any Gods , which some of those Materialists would not stick , at least verbally , to acknowledge , ( meaning thereby certain Understanding Beings superiour to men ) these likewise must needs have been all Generated , and consequently be Corruptible . Now to say that there is no other God , than such as was Made and Generated , and which may be again Unmade , Corrupted and Die , or that there was once no God at all till he was made out of the Matter , and that there may be none again , this is all one as to deny the thing it self . For a Native and Mortal God is a pure Contradiction . Therefore whereas Aristotle in his Metaphysicks , Lib. 14. c. 6. tells us of certain Theologers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as did Generate all things ( even the Gods themselves ) out of Night and Chaos , we must needs pronounce of such Theologers as these , who were Theogonists , and Generated all the Gods ( without exception ) out of Sensless and Stupid Matter , that they were but a kind of Atheistical Theologers or Theological Atheists . For though they did admit of certain Beings , to which they attributed the Name of Gods , yet according to the true Notion of God , they really acknowledged none at all , ( i. e. no Understanding Nature as the Original of things ) but Night and Chaos , Sensless and Stupid Matter , Fortuitously Moved , was to them the highest of all Numens . So that this Theology of theirs , was a thing wholly founded in Atheistical Non-sence .

XIV . And now we think it seasonable , here to observe , how vast a difference there was betwixt these old Materialists in Aristotle , and those other Philosophers , mentioned before in the first Chapter , who determined , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That no Real Entity at all was Generated or Corrupted , for this reason , because Nothing could be made out of Nothing . These were chiefly the Philosophers of the Italick or Pythagorick Succession , and their design in it was not , as Aristotle was pleased somewhere to affirm , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to contradict common sence and experience , in denying all Natural Generations and Alterations ; but only to interpret Nature rightly in them , and that in way of opposition to those Atheistick Materialists , after this manner ; That in all the Mutations of Nature , Generations and Alterations , there was neither any new Substance Made , which was not before , nor any Entity really distinct from the Preexisting Substances , but only that Substance which was before , diversly Modified ; and so Nothing Produced in Generations , but new Modifications , Mixtures , and Separations of preexistent Substances .

Now this Doctrine of theirs drove at these Two things ; First , the taking away of such Qualities and Forms of Body , as were vulgarly conceived to be things really distinct from the Substance of extended Bulk , and all its Modifications of more or less Magnitude , Figure , Site , Motion or Rest. Because , if there were any such things as these , produced in the Natural Generations and Alterations of Bodies , there would then be some Real Entity Made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of Nothing Inexistent or Preexistent . Wherefore they concluded , that these supposed Forms and Qualities of Bodies were really nothing else , but only the different Modifications of Pre-existent Matter , in respect of Magnitude , Figure , Site and Motion or Rest , or different Concretions and Secretions , which are no Entities really distinct from the Substance , but only cause different Phasmata , Phancies and Apparitions in us .

The Second thing which this Doctrine aimed at , was the establishing the Incorporiety and Ingenerability of all Souls . For since Life , Cogitation , Sense and Understanding , could not be resolved into those Modifications of Matter , Magnitude , Figure , Site and Motion , or into Mechanism and Phancie , but must needs be Entities really distinct from Extended Bulk , or Dead and Stupid Matter ; they concluded , that therefore Souls could not be Generated out of Matter , because this would be the Production of some Real Entity out of Nothing Inexisting or Preexisting ; but that they must needs be another kind of Substance Incorporeal , which could no more be Generated or Corrupted , than the Substance of Matter it self ; and therefore must either Preexist in Nature , before Generations , or else be divinely Created and Infused , in them .

It hath been already proved in the First Chapter , that the Upshot of that Pythagorick Doctrine , That Nothing could be Generated out of Nothing preexisting , amounted to those Two things mentioned , viz. the Asserting of the Incorporiety and Ingenerability of Souls , and the Rejecting of those Phantastick Entities of Forms and Real Qualities of Bodies , and resolving all Corporeal Phaenomena , into Figures or Atoms , and the different Apparitions or Phancies caused by them ; but the latter of these , may be further confirmed from this passage of Aristotle's , where after he had declared that Democritus and Leucippus made the Soul and Fire , to consist of round Atoms or Figures , like those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Ramenta that appear in the Air when the Sun-beams are transmitted through Cranies ; Nat. Ausc. l. 1. c. 2. he adds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And that which is said amongst the Pythagoreans , seems to have the same sence , for some of them affirm , that the Soul is those very 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ramenta or Atoms ; but others of them , that it is That which Moves them ; which latter doubtless were the genuine Pythagoreans . However , it is plain from hence , that the old Pythagoreans Physiologized by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as well as Democritus ; that is , Figures and Atoms , and not Qualities and Forms .

But Aristotle's Materialists , on the contrary , taking it for granted that Matter or Extended Bulk is the only Substance , and that the Qualities and Forms of Bodies , are Entities really distinct from those Modifications of Magnitude , Figure , Site , Motion or Rest ; and finding also by experience , that these were continually Generated and Corrupted , as likewise that Life , Sense and Understanding were produced in the Bodies of such Animals , where it had not been before , and again extinguished at the Death or Corruption of them , concluded , that the Souls of all Animals , as well as those other Qualities and Forms of Bodies , were Generated out of the Matter , and Corrupted again into it , and consequently that every thing that is in the whole World , besides the Substance of Matter , was Made or Generated , and might be again Corrupted .

L. 3. c. 1. Of this Atheistick Doctrine , Aristotle speaks elsewhere , as in his Book de Coelo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There are some who affirm , that Nothing is Ingenerable , but that all things are Made ; as Hesiod especially , and also among the rest they , who First Physiologized , whose meaning was , that all other things are Made ( or Generated ) and did Flow , none of them having any Stability ; only that there was one thing ( namely Matter ) which always remained , out of which all those other things were transformed and Metamorphiz'd . Though as to Hesiod , Aristotle afterwards speaks differently . So likewise in his Physicks , after he had declared that some of the Ancients made Air , some Water , and some other Matter , the Principle of all things ; he adds , * * L. 2. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This they affirmed to be all the Substance or Essence that was ; but all other things , the Passions , Affections and Dispositions of it ; and that this therefore was Eternal , as being capable of no Change , but all other things , Infinitely Generated and Corrupted .

XV. But these Materialists being sometimes assaulted by the other Italick Philosophers , in the manner before declared , That no Real Entities , distinct from the Modifications of any Substance , could be Generated or Corrupted , because Nothing could come from Nothing nor go to Nothing ; they would not seem plainly to Contradict that Theorem , but only endeavoured to interpret it into a compliance with their own Hypothesis , and distinguish concerning the Sence of it in this manner ; That it ought to be understood , only of the Substance of Matter and Nothing else , viz. That no Matter could be Made or Corrupted , but that all other things whatsoever , not only Forms and Qualities of Bodies , but also Souls ; Life , Sense and Understanding , though really different from Magnitude , Figure , Site and Motion , yet ought to be accounted only the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Passions and Accidents of this Matter , and therefore might be generated out of it and Corrupted again into it , and that without the Production or Destruction of any real Entity , Matter being the only thing that is accounted such . All this we learn from these words of Aristotle , Metaph. l. 1. c. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The sence whereof is this ; And therefore as to that Axiom of some Philosophers , That Nothing is either Generated or Destroyed , these Materialists admit it to be true in respect of the Substance of matter only , which is always preserved the same , As , say they , We do not say that Socrates is simply or absolutely Made , when he is made either Handsom or Musical , or that he is Destroyed , when he loseth those Dispositions , because the Subject Socrates still remains the same ; so neither are we to say that any thing else is absolutely ether Generated or Corrupted , because the Substance or Matter of every thing always Continues . For there must needs be some certain Nature , from which all other things are Generated , that still remaining one and the same .

We have noted this Passage of Aristotle's the rather , because this is just the very Doctrine of Atheists at this day . That the Substance of Matter or Extended Bulk is the only Real Entity , and therefore the only Unmade thing , that is neither Generable nor Creatable , but Necessarily Existent from Eternity ; But whatever else is in the World , as Life and Animality , Soul and Mind , being all but Accidents and Affections of this Matter ( as if therefore they had no Real Entity at all in them ) are Generable out of Nothing and Corruptible into Nothing , so long as the Matter in which they are , still remains the same . The Result of which is no less than this , That there can be no other Gods or God , than such as was at first Made or Generated out of Sensless Matter , and may be Corrupted again into it . And here indeed lies the Grand Mystery of Atheism , that every thing besides the Substance of Matter is Made or Generated , and may be again Unmade or Corrupted .

However Anaxagoras , though an Ionick Philosopher , and therefore , as shall be declared afterward , Successor to those Atheistick Materialists , was at length so far Convinced by that Pythagorick Doctrine , That no Entity could be naturally Generated out of Nothing , as that he departed from his Predecessors herein , and did for this reason acknowledge Mind and Soul , that is , all Cogitative Being to be a Substance really distinct from Matter , neither Generable out of it nor Corruptible into it ; as also that the Forms and Qualities of Bodies ( which he could not yet otherwise conceive of than as things really distinct from those Modifications of Magnitude , Figure , Site and Motion ) must for the same cause pre-exist before Generations in certain Similar Atoms , and remain after Corruptions , being only Secreted and Concreted in them . By means whereof he introduced a certain Spurious Atomism of his own ; For whereas the Genuine Atomists before his time had supposed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dissimilar Atoms devoid of all Forms and Qualities to be the Principles of all Bodies , Anaxagoras substituted in the room of them his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Similar Atoms , endued from Eternity with all Manner of Forms and Qualities Incorruptibly .

XVI . We have made it manifest that those Material Philosophers , described by Aristotle , were absolute Atheists , not merely because they made Body to be the only Substance , though that be a thing which Aristotle himself justly reprehends them for also in these words of his , Metaph. l. 1. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who suppose the World to be one uniform thing , and acknowledge only one nature as the matter , and this Corporeal or indued with Magnitude , it is evident that they erre many ways , and particularly in this , that they set down only the Elements of Bodies , and not of Incorporeal things , though there be also things Incorporeal . I say , we have not concluded them Atheists , merely for this reason , because they denied Incorporeal Substance , but because they deduced all things whatsoever from Dead and Stupid Matter , and made every thing in the World , besides the bare Substance of Matter , devoid of all Quality , Generable and Corruptible .

Now we shall take notice of an Objection , made by some late Writers , against this Aristotelick Accusation of the old Philosophers , founded upon a passage of Aristotle's own , who elsewhere in his Book De Coelo , L. 1. c. 10. speaking of the Heaven or World , plainly affirms , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that all the Philosophers before himself , did assert the World to have been Made , or have had a Beginning . From whence these Writers infer , that therefore they must needs be all Theists , and hold the Divine Creation of the World , and consequently , that Aristotle contradicts himself , in representing many of them as Atheists , acknowledging only one Material Principle of the whole Universe , without any Intending or Efficient Cause . But we cannot but pronounce this to be a great Errour in these Writers , to conclude all those who held the World to have been Made , therefore to have been Theists , whereas it is certain on the contrary , that all the First and most Ancient Atheists did ( in Aristotle's language ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Make or Generate the World , that is , suppose it not to have been from Eternity , but to have had a Temporary Beginning ; as likewise that it was Corruptible , and would sometime or other , have an End again . The sence of which Atheistick Philosophers is represented by Lucretius in this manner : Et quoniam docui , Mundi Mortalia Templa Esse , & Nativo consistere Corpore Coelum , Et quaecunque in eo siunt , fientque , necess● Esse ea Dissolvi . And there seems to be indeed a Necessity , in reason , that they who derive all things from a Fortuitous Principle , and hold every thing besides the Substance of Matter to have been Generated , should suppose the World to have been Generated likewise , as also to be Corruptible . Wherefore it may well be reckoned for one of the Vulgar Errours ; That all Atheists held the Eternity of the World .

Moreover , when Aristotle subjoins immediately after , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that though the Ancient Philosophers all held the World to have been Made , yet notwithstanding , they were divided in this , that some of them supposed for all that , that it would continue to Eternity such as it is , others , that it would be Corrupted again ; the former of these , who conceived the World to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Made , but Eternal , were none of them Atheists , but all Theists . Such as Plato , whom Aristotle seems particularly to perstringe for this , who in his Timaeus introduceth the Supreme Deity bespeaking those Inferiour Gods , the Sun , Moon and Stars ( supposed by that Philosopher to be Animated ) after this manner ; Timae . p. ● . ● . Ser , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Those things which are made by me are Indissoluble by my will , and though every thing which is compacted , be in its own nature dissolvable , yet it is not the part of one that is good , to will the dissolution or destruction of any thing , that was once well made . Wherefore though you are not absolutely Immortal , nor altogether Indissolvable , yet notwithstanding , you shall not be dissolved , nor ever die . My will being a stronger Band to hold you together , than any thing else can be to loosen you . Philo and other Theists followed Plato in this , asserting that though the world was Made , yet it would never be Corrupted , but have a Post-eternity . Whereas all the Ancient Atheists , namely those who derived the Original of things from Nature and Fortune , did at once deny both Eternities to the World ; Past and Future . Though we cannot say that none but Atheists did this , for Empedocles and Heraclitus , and afterward the Stoicks , did not only suppose the World likewise Generated , and to be again Corrupted , but also that this had been , and would be done over and over again , in Infinite vicissitudes .

Furthermore , as the World's Eternity was generally opposed by all the Ancient Atheists , so it was maintained also by some Theists , and that not only Aristotle , but also before him , by Ocellus Lucanus at least , though Aristotle thought not fit to take any notice of him ; as likewise the latter Platonists universally went that way , yet so , as that they always supposed the World to have as much depended upon the Deity , as if it had been once Created out of Nothing by it .

To conclude therefore ; neither they who asserted the world's Generation and Temporary Beginning , were all Theists ; nor they who maintained its Eternity , all Atheists ; but before Aristotle's time , the Atheists universally , and most of the Theists , did both alike conclude the World to have been Made ; the difference between them lying in this , that the one affirmed the World to have been Made by God , the other by the Fortuitous Motion of Matter .

Wherefore if we would put another difference betwixt the Theists and Atheists here , as to this particular , we must distinguish betwixt the System of the World and the Substance of the Matter : For the Ancient Atheists , though they generally denied the Eternity of the World , yet they supposed the Substance of the Matter , not only to have been Eternal , but also Self-existent and Independent upon any other Being ; they making it the first Principle and Original of all things , and consequently the only Numen . Whereas the Genuine Theists , though many of them maintained the Worlds Eternity , yet they all concluded , both the Form and Substance of it , to have always depended upon the Deity , as the Light doth upon the Sun . The Stoicks with some others being here excepted .

XVII . Aristotle tells us , some were of opinion , that this Atheistick Philosophy , which derives all things from sensless and stupid Matter , in the way of Forms and Qualities , was of great Antiquity , and as old as any Records of Time amongst the Greeks ; and not only so , but also that the Ancient Theologers themselves entertained it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Met. l. 1. c. 3. There are some who conceive that even the most ancient of all , and the most remote from this present Generation ; and they also who first Theologized , did Physiologize after this manner ; forasmuch as they made the Ocean and Tethys to have been the Original of Generation ; and for this cause the Oath of the Gods is said to be by water ( called by the Poets Styx ) as being that from which they all derived their Original . For an Oath ought to be by that which is most Honourable ; and that which is most Ancient , is most Honourable . In which words it is very probable that Aristotle aimed at Plato ; however it is certain that Plato in his Theaetetus , affirms this Atheistick Doctrine to have been very ancient , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that all things were the off-spring of Flux and Motion , that is , that all things were Made and Generated out of Matter ; and that he chargeth Homer with it , in deriving the Original of the Gods themselves in like manner , from the Ocean , ( or Floating Matter ) in this Verse of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Father of all Gods , the Ocean is , Tethys their Mother .

Wherefore these indeed seem to have been the ancientest of all Atheists , who though they acknowledged certain Beings superiour to men , which they called by the Name of Gods , did notwithstanding really deny a God , according to the true Notion of him , deriving the Original of all things whatsoever in the Universe , from the Ocean , that is , Fluid Matter , or , which is all one , from Night and Chaos ; and supposing all their Gods to have been Made and Generated , and consequently to be Mortal and Corruptible . Of which Atheistick Theology , Aristophanes gives us the description , in his * * P. 573. Aves , after this manner : That at first was Nothing but Night and Chaos , which laying an Egg , from thence was produced Love , that mingling again with Chaos , begot Heaven , and Earth , and Animals , and all the Gods .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 First all was Chaos , one confused Heap , Darkness enwrapt the disagreeing Deep , In a mixt croud , the Jumbled Elements were , Nor Earth , nor Air , nor Heaven did appear ; Till on this horrid vast Abyss of things , Teeming Night spreading o'er her cole-black Wings , Laid the first Egg ; whence , after times due course , Issu'd forth Love ( the World 's Prolifick Source ) Glistering with golden Wings ; which fluttering o'er Dark Chaos , gendred all the numerous store Of Animals and Gods , &c.

And whereas the Poet there makes the Birds to have been begotten between Love and Chaos before all the Gods ; though one might think this to have been done Jocularly by him , merely to humour his Plot ; yet Salmasius conceives , and not without some reason , that it was really a piece of the old Atheistick Cabala , which therefore seems to have run thus . That Chaos or Matter confusedly moved , being the first Original of all ; Things did from thence rise up gradually , from lesser to greater Perfection . First Inanimate things as the Elements , Heaven , Earth and Seas , then Brute-animals , afterwards Men , and last of all the Gods . As if not only the Substance of Matter , and those Inanimate Bodies of the Elements , Fire , Water , Air and Earth , were , as Aristotle somewhere speaks , according to the sence of those Atheistick Theologers , * * De Gen. & Cor. Lib. 2. c. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , First in order of Nature before God , as being themselves also Gods , but also Brute-animals at least , if not men too . And this is the Atheistick Creation of the World , Gods and all , out of Sensless and Stupid Matter , or Dark Chaos , as the only Original Numen ; the perfectly Inverted order of the Universe .

XVIII . But though this Hypothesis be purely Atheistical , that makes Love , which is supposed to be the Original Deity , to have it self sprung at first from an Egg of the Night ; and consequently that all Deity was the Creature or Off-spring of Matter and Chaos , or Dark Fortuitous Nature ; yet Aristotle somewhere conceives that not only Parmenides , but also Hesiod , and some others , who did in like manner make Love the Supreme Deity , and derive all things from Love and Chaos , were to be exempted out of the number of those Atheistick Materialists before described ; forasmuch as they seemed to understand by Love , an Active Principle , and Cause of Motion in the Universe ; which therefore could not spring from an Egg of the Night , nor be the Creature of Matter , but must needs be something Independent on it , and in order of Nature before it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · One would suspect that Hesiod , and if there be any other who made Love or Desire , a Principle of things in the Universe , aimed at this very thing , ( namely , the setling of another Active Principle besides Matter : ) For Parmenides , describing the Generation of the Universe , makes Love to be the Senior of all the Gods , and Hesiod , after he had mentioned Chaos , introduced Love , as the Supreme Deity . As intimating herein , that besides Matter , there ought to be another Cause or Principle , that should be the Original of Motion and Activity , and also hold and conjoyn all things together . But how these two Principles are to be ordered , and which of them was to be placed first , whether Love or Chaos , may be judged of afterwards . In which latter words Aristotle seems to intimate , that Love , as taken for an Active Principle , was not to be supposed to spring from Chaos , but rather to be in order of Nature before it ; and therefore by this Love of theirs must needs be meant the Deity . And indeed Simmias Rhodius in his Wings , a Hymn made in Honour of this Love , that is Senior to all the Gods , and a Principle in the Universe , tells us plainly , that it is not Cupid , Venuses soft and effeminate Son , but another kind of Love 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I 'm not that Wanton Boy , The Sea-froath Goddess's only Joy . Pure Heavenly Love I hight , and my Soft Magick Charms , not Iron Bands , fast tye Heaven , Earth and Seas . The Gods themselves do readily Stoop to my Laws . The whole World daunces to my Harmony .

Moreover , this cannot be that Love neither , which is described in Plato's Symposium ( as some learned men have conceived ) that was begotten between Penia and Porus , this being not a Divine but Demoniack thing ( as the Philosopher there declares ) no God but a Daemon only , or of a Middle Nature . For it is nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Love of Pulchritude , as such , which though rightly used , may perhaps Wing and Inspire the Mind , to Noble and Generous Attempts , and beget a scornful disdeign in it , of Mean , Dirty , and Sordid things ; yet it is capable of being abused also , and then it will strike downward into Brutishness and Sensuality . But at best it is an Affection , belonging only to Imperfect and Parturient Beings ; and therefore could not be the First Principle of all things . Wherefore we see no very great reason , but that in a Rectified and Qualified sence , this may pass for true Theology ; That Love is the Supreme Deity and Original of all things ; namely , if by it be meant , Eternal , Self-originated , Intellectual Love , or Essential and Substantial Goodness , that having an Infinite overflowing Fulness and Fecundity , dispenses it self Uninvidiously , according to the best Wisdom , Sweetly Governs all , without any Force or Violence ( all things being Naturally subject to its Autority , and readily obeying its Laws ) and reconciles the whole World into Harmony . For the Scripture telling us , that God is Love , seems to warrant thus much to us , that Love in some rightly Qualified sence , is God .

XIX . But we are to omit the Fabulous Age , and to descend to the Philosophical , to enquire there , who they were among the professed Philosophers , who Atheized in that manner , before described . It is true indeed , that Aristotle in other Places , accuses Democritus and Leucippus of the very same thing , that is , of assigning only a Material Cause of the Universe , and giving no account of the Original of Motion ; but yet it is certain that these were not the Persons intended by him here ; Those which he speaks of , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some of the first and most ancient Philosophers of all . Moreover it appears by his Description of them , that they were such as did not Philosophize in the way of Atoms , but resolved all things whatsoever in the Universe , into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matter , and the Passions or Affections , Qualities and Forms of Matter ; so that they were not Atomical , but Hylopathian Philosophers . These two , the old Materialists and the Democriticks , did both alike derive all things from Dead and Stupid Matter , fortuitously Moved ; and the Difference between them was only this , that the Democriticks manag'd this business in the way of Atoms , the other in that more vulgar way of Qualities and Forms : So that indeed , this is really but one and the same Atheistick Hypothesis , in two several Schemes . And as one of them is called the Atomick Atheism , so the other , for Distinctions sake , may be called the Hylopathian .

XX. Now Aristotle tells us plainly , that these Hylopathian Atheists of his , were all the first Philosophers of the Ionick Order and Succession , before Anaxagoras .. Whereof Thales being the Head , he is consentaneously thereunto by Aristotle , made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince and Leader of this kind of Atheistical Philosophy , he deriving all things whatsoever , as Homer had done before him , from Water , and acknowledging no other Principle but the Fluid Matter .

Notwithstanding which Accusation of Aristotle's , Thales is far otherwise represented by good Authors ; Cicero telling us , that besides Water , which he made to be the Original of all Corporeal things , he asserted also Mind for another Principle , which formed all things out of the Water ; and Laertius and Plutarch recording , that he was thought to be the first of all Philosophers who determined Souls to be Immortal ; He is said also to have affirmed , that God was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the oldest of all things , and that the World was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Workmanship of God ; Clemens likewise tells us that being asked 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Whether any of a mans Actions could be concealed from the Deity ? he replied , not so much as any Thought . Moreover Laertius further writes of him , that he held 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the World was animated , De An. l. 1. c. 8. and full of Daemons . Lastly Aristotle himself elsewhere speaks of him as a Theist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Some think ( saith he ) that Soul and Life is mingled with the whole Universe , and thence perhaps was that of Thales , that all things are full of Gods . Wherefore we conceive that there is very good reason , why Thales should be acquitted from this Accusation of Atheism . Only we shall observe the occasion of his being thus differently represented , which seems to have been this ; Because as Laertius and Themistius intimate , he left no Philosophick Writings or Monuments of his own behind him , ( Anaximander being the first of all the Philosophick Writers : ) Whence probably it came to pass , that in after times some did interpret his Philosopy one way , some another , and that he is sometimes represented as a Theist , and sometime again as a down-right Atheist .

But though Thales be thus by good Authority acquitted , yet his next Successor Anaximander can by no means be excused from this Imputation , and therefore we think it more reasonable to fasten that Title upon him , which Aristotle bestows on Thales , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince and Founder of this Atheistick Philosophy ; who derived all things from Matter , in the way of Forms and Qualities ; he supposing a certain Infinite Materia Prima , which was neither Air nor Water nor Fire , but indifferent to every thing , or a mixture of all , to be the only Principle of the Universe , and leading a Train of many other Atheists after him , such as Hippo surnamed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Simplicius and others , Anaximines , and Diogenes Apolloniates , and many more ; who though they had some petty Differences amongst themselves , yet all agreed in this one thing , that Matter devoid of Vnderstanding and Life , was the first Principle of all things ; till at length Anaxagoras stopt this Atheistick Current , amongst these Ionick Philosophers ; introducing Mind as a Principle of the Universe .

XXI . But there is a Passage in Aristotle's Physicks , which seems at first sight , to contradict this again ; and to make Anaximander also , not to have been an Atheist , but a Divine Philosopher . Where having declared that several of the Ancient Physiologers , made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Infinite to be the Principle of all things , he subjoyus these words , Lib. 3. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Therefore there seems to be no Principle of this Infinite , but this to be the Principle of other things , and to Contain all things and Govern all things , as they all say who do not make besides Infinite , any other Causes , such as Mind , or Friendship , and that this is the only real Numen or God in the World , it it being Immortal and Incorruptible , as Anaximander affirms , and most of the Physiologers . From which Place some Late Writers have confidently concluded , that Anaximander , with those other Physiologers , there mentioned , did by Infinite , understand God , according to the True Notion of him , or an Infinite Mind , the Efficient Cause of the Universe , and not Sensless and Stupid Matter ; since this could not be said to be Immortal and to Govern all things ; and consequently , that Aristotle grosly contradicts himself , in making all those Ionick Philosophers before Anaxagoras , to have been Mere Materialists or Atheists . And it is possible , that Clemens Alexandrinus also , might from this very Passage of Aristotle's , not sufficiently considered , have been induced to rank Anaximander , amongst the Divine Philosophers , as he doth in his Protreptick to the Greeks ; where after he had condemned certain of the old Philosophers , as Atheistick Corporealists , he subjoyns these words * * Clem. Pro● ▪ p. 43. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But of the other Philosophers , who transcending all the Elements , searched after some higher and more excellent thing , some of them praised Infinite , amongst which was Anaximander the Milesian , Anaxagoras the Clazomenian , and the Athenian Archelaus . As if these Three had all alike acknowledged an Incorporeal Deity , and made an Infinite Mind , distinct from Matter , the First Original of all things .

But that forecited Passage of Aristotle's alone , well consider'd , will it self afford a sufficient Confutation of this Opinion ; where Anaximander , with those other Physiologers , is plainly opposed to Anaxagoras , who besides Infinite Sensless Matter , or Similar Atoms , made Mind to be a Principle of the Vniverse , as also to Empedocles , who made a Plastick Life and Nature , called Friendship , another Principle of the Corporeal World ; from whence it plainly follows , that Anaximander and the rest , supposed not Infinite Mind , but Infinite Matter , without either Mind or Plastick Nature , to have been the only Original of all things , and therefore the Only Deity or Numen .

Moreover , Democritus being linked in the Context with Anaximander , as making both of them alike , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Infinite , to be the First Principle of all ; it might as well be inferred from this Place , that Democritus was a Genuine Theist , as Anaximander . But as Democritus his only Principle , was Infinite Atoms , without any thing of Mind or Plastick Nature ; so likewise was Anaximander's , an Infinity of Sensless and Stupid Matter ; and therefore they were both of them Atheists alike , though Anaximander , in the cited words , had the Honour ( if it may be so called ) to be only named , as being the most ancient of all those Atheistical Physiologers , and the Ringleader of them .

XXII . Neither ought it at all to seem strange , that Anaximander , and those other Atheistical Materialists should call Infinite Matter , devoid of all Vnderstanding and Life , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Deity or Numen , since to all those who deny a God , ( according to the true Notion of him ) whatsoever else they substitute in his room , by making it the First Principle of all things , though it be Sensless and Stupid Matter , yet this must needs be accounted the Only Numen , and Divinest thing of all .

Nor is it to be wondred at neither , that this Infinite , being understood of Matter , should be said to be , not only Incorruptible , but also Immortal , these two being often used as Synonymous , and Equivalent Expressions . For thus in Lucretius , the Corruption of all Inanimate Bodies is called Death , — Mors ejus quod fuit ante ; And again , Quando aliud ex alio reficit Natura , nec ullam Rem Gigni patitur , nisi Morte adjutam alienâ . In like manner Mortal is used by him for Corruptible , Nam siquid Mortale à cunctis partibus esset , Ex oculis res quaeque repentè erepta periret . And this kind of Language was very familiar with Heraclitus , as appears from these Passages of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Death of Fire , is Generation to Air ; and the Death of Air , is Generation to Water , that is , the Corruption of them . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is Death to Vapour or Air , to be made Water ; and Death to Water , to be made Earth . In which Heraclitus did but imitate Orpheus , as appears from this Verse of his , cited by Clemens Alexand. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Besides which , there are many Examples of this use of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in other Greek Writers , and some in Aristotle himself , who speaking of the Heavens , attributes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to them , as one and the same thing : as also affirms , that the Ancients therefore made Heaven to be the Seat of the Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being only Immortal , that is Incorruptible .

Indeed that other Expression , at first sight , would stagger one more , where it is said of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Infinite , that it doth not only Contein , but also Govern all things ; but Simplicius tells us , that this is to be understood likewise of Matter , and that no more was meant by it , than that all things were derived from it , and depended on it , as the First Principle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These Philosophers spake only of natural Principles , and not of Supernatural ; and though they say , that this Infinite of theirs , does both Contein and Govern all things , yet this is not at all to be wondered at ; forasmuch as Conteining belongs to the Material Cause , as that which goes through all things , and likewise Governing , as that from which all things , according to a certain aptitude of it , are made . Philoponus ( who was a Christian ) represents Aristotle's sence in this whole place more fully , after this manner . Those of the ancient Physiologers who had no respect to any Active Efficient Cause , as Anaxagoras had to Mind , and Empedocles to Friendship and Contention , supposed Matter to be the only Cause of all things , and that it was Infinite in Magnitude , Ingenerable and Incorruptible , esteeming it to be a certain Divine thing , which did Govern all , or preside over the Compages of the Vniverse , and to be Immortal , that is , Vndestroyable . This Anaximenes said to be Air , Thales to be Water , but Anaximander , a certain Middle thing ; some one thing , and some another . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And Aristotle in this Passage , tells us , that it is no wonder , if they who did not attend to the Active Cause , that presides over the Vniverse , did look upon some one of the Elements ( that which each of them thought to be the Cause of all other things ) as God . But as they considering only the Material Principle , conceived that to be the Cause of all things ; so Anaxagoras supposed Mind to be the Principle of all things , and Empedocles Friendship and Contention .

XXIII . But to make it further appear , that Anaximander's Philosophy was purely Atheistical ; we think it convenient to shew what account is given of it by other Writers . Plutarch in his Placita Philosophorum , does at once briefly represent the Anaximandrian Philosophy , and Censure it after this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Lib. 1. c. 3. Anaximander the Milesian affirms , Infinite to be the First Principle . And that all things are Generated out of it , and Corrupted again into it , and therefore that Infinite Worlds , are successively thus Generated and Corrupted . And he gives the reason why it is Infinite , that so there might be never any Fail of Generations . But he erreth in this , that assigning only a Material Cause , he takes away the Active Principle of things . For Anaximander 's Infinite , is nothing else but matter ; but Matter can produce nothing , unless there be also an Active Cause . Where he shews also , how Anaximenes followed Anaximander herein , in assigning only a Material Cause of the Universe , without any Efficient ; though he differed from him , in making the First Matter to be Air , and deriving all things from thence , by Rarefaction and Condensation . Thus , we see , it is plain , that Anaximander's Infinite , was no Infinite Mind , which is the true Deity , but only Infinite Matter , devoid of any Life or Active Power . Ev. Praep. Lib. 1. p. 15. Ed. Steph. Eusebius is more particular in giving an account of Anaximander's Cosmopoeia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Anaximander affirms , Infinite ( Matter ) to be the only Cause of the Generation and Corruption of all things . And that the Heavens , and Infinite Worlds , were made out of it , by way of Secretion or Segregation . Also that those Generative Principles of Heat and Cold , that were conteined in it from Eternity , being Segregated , when this World was made , a certain Sphere of Flame or Fire , did first arise and incompass the Air , which surrounds this Earth , ( a sa Bark doth a Tree ) which being afterwards broken , and divided into smaller Spherical Bodies , constituted the Sun and Moon and all the Stars . Which Anaximandrian Cosmopoeia , Phys. L. 1. c. 6.4 . was briefly hinted by Aristotle in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Some Philosophers Generate the World , by the Secretion and Segregation of inexistent Contrarieties , as Anaximander speaks . And elsewere in his Metaphysicks , L. 14. c. 4. he takes notice of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Anaximander 's Mixture of things . Whence we conclude , that Anaximander's Infinite , was nothing else but an Infinite Chaos of Matter , in which were either Actually , or Potentially , conteined all manner of Qualities ; by the Fortuitous Secretion and Segregation of which , he supposed Infinite Worlds to be successively Generated and Corrupted . So that we may now easily guess , whence Leucippus and Democritus had their Infinite Worlds , and perceive how near a kin , these two Atheistick Hypotheses were . But it will not be amiss to take notice also of that Particular Conceit , which Anaximander had , Pla. Ph. l. 5. c. 19 concerning the First Original of Brute Animals , and Mankind . Of the Former Plutarch gives us this account ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the First Animals were generated in Moisture , and encompass'd about with certain Thorny Barks , by which they were guarded and defended , which after further growth , coming to be more Dry and Cracking , they issued forth , but lived only a short time after . And as for the first Original of Men , Eusebius represents his Sence , thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · E. P. l. 1. Men were at first generated in the Bellies of other Animals , forasmuch as all other Animals , after they are brought forth , are quickly able to feed and nourish themselves , but Man alone needs to be nursed up a long time ; and therefore could not be preserved at first , in any other way . But Plutarch expresseth this something more particularly . Symp. lib. 8. Q. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anaximander concludes that Men were at first Generated in the Bellies of Fishes , and being there nourished , till they grew strong , and were able to shift for themselves , they were afterward cast out upon Dry Land . Lastly , Anaximander's Theology , is thus both represented to us , and censured , by Velleius the Epicurean Philosopher in Cicero . De Nat. D● Lib. 1. Anaximandri opinio est Nativos esse Deos , longis Intervallis Orientes Occidentésque , cósque innumerabiles esse Mundos , sed nos Deum nisi Sempiternum intelligere quî possumus ? Anaximander 's Opinion is , that the Gods are Native , rising and vanishing again , in long Periods of times ; and that these Gods are Innumerable Worlds ; but how can we conceive that to be a God , which is not Eternal ? We learn from hence , that Anaximander did indeed so far comply with Vulgar Opinion , as that he retained the Name of Gods , but however that he really denied the Existence of the thing it self , even according to the judgment of this Epicurean Philosopher . Forasmuch as all his Gods were Native and Mortal , and indeed nothing else , but those Innumerable Worlds , which he supposed in certain Periods of Time , to be successively Generated and Destroyed . Wherefore it is plain , that Anaximander's only Real Numen , that is , his First Principle , that was Ingenerable and Incorruptible , was nothing but Infinite Matter , devoid of all Understanding and Life , by the Fortuitous Secretion of whose inexistent Qualities and Parts , he supposed , First , the Elements of Earth , Water , Air and Fire , and then , the Bodies of the Sun , Moon and Stars , and both Bodies and Souls of men and other Animals , and lastly , Innumerable or Infinite such Worlds as these , as so many Secundary and Native Gods , ( that were also Mortal ) to have been Generated , according to that Atheistical Hypothesis described in Plato .

XXIV . It is certain that the Vulgar in all Ages have been very ill Judges of Theists and Atheists , they having condemned many hearty Theists , as guilty of Atheism , merely because they dissented from them , in some of their Superstitious Rites and Opinions . As for example ; Anaxagoras the Clazomenian , though he was the first of all the Ionick Philosophers , ( unless Thales ought to be excepted ) who made an Infinite Mind to be a Principle , that is , asserted a Deity , according to the true Notion of it , yet he was notwithstanding , generally cried down for an Atheist , merely because he affirmed the Sun to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mass of Fire , or a Fiery Globe , Pl● . Apol ▪ Socr. and the Moon to be an Earth , that is , because he denied them to be Animated and endued with Understanding Souls , and consequently to be Gods . So likewise Socrates was both accused , and condemned , for Atheistical Impiety , as denying all Gods , though nothing was pretended to be proved against him , Plat. Apol. but only this , that he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Teach that those were not true Gods which the City worshipt , and in the room thereof introduce other new Gods . And lastly , the Christians in the Primitive times , for the same reason , were vulgarly traduced for Atheists , by the Pagans , as Justin Martyr declares in his Apology , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We are called Atheists , and we confess our selves such , in respect of those Gods which they worship , but not of the true God . And as the Vulgar have unjustly condemned many Theists for Atheists , so have they also acquitted many Rank Atheists from the Guilt of that Crime , merely because they externally complied with them , in their Religious Worship , and Forms of Speech . Neither is it only the Vulgar that have been imposed upon herein , but also the Generality of Learned men , who have been commonly so superficial in this business , as that they have hardly taken notice of above three or four Atheists that ever were in former times , as namely , Diagoras , Theodorus , Euemerus , and Protagoras ; whereas Democritus and Anaximander , were as rank Atheists , as any of them all , though they had the wit to carry themselves externally , with more Cautiousness . And indeed it was really one and the self-same Form of Atheism , which both these entertained , they deriving all things alike , from Dead and Stupid Matter Fortuitously Moved , the Difference between them being only this , that they managed it two different ways ; Anaximander in the way of Qualities and Forms , which is the more Vulgar and Obvious kind of Atheism ; but Democritus in the way of Atoms and Figures , which seems to be a more learned kind of Atheism .

And though we do not doubt at all , but that Plato , in his Tenth De Legibus , where he attacques Atheism , did intend the Confutation as well of the Democritick as the Anaximandrian Atheism ; yet whether it were , because he had no mind to take any notice at all of Democritus , who is not so much as once mentioned by him any where , or else because he was not so perfectly acquainted with that Atomick way of Physiologizing , certain it is , that he there describes the Atheistick Hypothesis more according to the Anaximandrian than the Democritick Form . For when he represents the Atheistick Generation of Heaven and Earth , and all things in them , as resulting from the Fortuitous Commixture of Hot and Cold , Hard and Soft , Moist and Dry Corpuscula ; this is clearly more agreeable with the Anaximandrian Generation of the World , by the Secretion of Inexistent Contrarieties in the Matter , than the Democritick Cosmopoeia , by the Fortuitous Concourse of Atoms , devoid of all manner of Qualities and Forms .

Some indeed seem to call that Scheme of Atheism , that deduces all things from Matter , in the way of Qualities and Forms , by the name of Peripatetick or Aristotelick Atheism ; we suppose for this reason , because Aristotle Physiologized in that way of Forms and Qualities , educing them out of the Power of the Matter . But since Aristotle himself cannot be justly Taxed for an Atheist , this Form of Atheism ought rather , as we conceive , to be denominated from Anaximander , and called the Anaximandrian Atheism .

XXV . Now the Reasons why Democritus and Leucippus New-modelled Atheism , from the Anaximandrian and Hylopathian , into the Atomick Form , seem to have been chiefly these ; First , because , they being well instructed in that Atomick way of Physiologizing , were really convinced , that it was not only more Ingenious , but also more agreeable to Truth ; the other by Real Qualities and Forms , seeming a thing Unintelligible . Secondly , because they foresaw , as Lucretius intimates , that the Production of Forms and Qualities out of Nothing , and the Corruption of them again into Nothing , would prepare an Easie way , for mens Belief of a Divine Creation and Annihilation . And lastly , because , as we have already suggested , they plainly perceived , that these Forms and Qualities of Matter were of a doubtful Nature , and therefore , as they were sometimes made a shelter for Atheism , so they might also prove , on the contrary , an Asylum for Corporeal Theism ; in that it might possibly be supposed , that either the Matter of the whole World , or else the more Subtle and Fiery Part of it , was Originally endued with an Understanding Form or Quality , and consequently the Whole an Animal or God . Wherefore they took another more Effectual Course , to secure their Atheism , and exclude all Possibility of a Corporeal God , by deriving the Original of all things from Atoms , devoid of all Forms and Qualities , and having nothing in them , but Magnitude , Figure , Site and Motion , as the First Principles ; it following unavoidably from thence , that Life and Vnderstanding , as well as those other Qualities , could be only Accidental and Secundary Results from certain Fortuitous Concretions and Contextures of Atoms ; so that the World could be made by no Previous Counsel or Understanding , and therefore by no Deity .

XXVI . We have here represented , Three several Forms of Atheism , the Anaximandrian , the Democritical and the Stratonical . But there is yet another Form of Atheism , different from them all , to be taken notice of , which is such , as supposes one kind of Plastick and Spermatick , Methodical and Artificial Nature , but without any Sense or Conscious Understanding , to preside over the whole World , and dispose and conserve all things , in that Regular Frame in which they are . Such a Form of Atheism as this , is hinted to us in that doubtful Passage of Seneca's ; Sive Animal est Mundus , Nat Quaest. l. 3. Sect. 29. ( for so it ought to be read , and not Anima ) sive Corpus Naturâ Gubernante , ut Arbores , ut Sata ; Whether the whole World be an Animal ( i. e. endued with one Sentient and Rational Life ) or whether it be only a Body Governed , by ( a certain Plastick and Methodical , but Sensless ) Nature , as Trees , and other Plants or Vegetables . In which words are two several Hypotheses , of the Mundane System , Sceptically proposed , by one who was a Corporealist , and took it for granted that all was Body . First , that the whole World , though having nothing but Body in it , yet was notwithstanding an Animal , as our Humane Bodies are , endued with one Sentient , or Rational Life and Nature , one Soul or Mind , governing and ordering the Whole . Which Corporeal Cosmo-zoism we do not reckon amongst the Forms of Atheism , but rather account it for a kind of Spurious Theism , or Theism disguized in a Paganick Dress , and not without a Complication of many false apprehensions , concerning the Deity , in it . The Second is , that the whole World is no Animal , but as it were , one Huge Plant or Vegetable , a Body endued with one Plastick or Spermatick Nature , branching out the whole , Orderly and Methodically , but without any Understanding or Sense . And this must needs be accounted a Form of Atheism , because it does not derive the Original of things in the Universe , from any clearly Intellectual Principle or Conscious Nature .

XXVII . Now this Form of Atheism which supposes the Whole World ( there being nothing but Body in it ) not to be an Animal , but only a Great Plant or Vegetable , having one Spermatick Form , or Plastick Nature , which without any Conscious Reason or Understanding , orders the whole , though it have some nearer Correspondence with that Hylozoick Form of Atheism before described , in that it does not suppose Nature to be a mere Fortuitous , but a kind of Artificial thing ; yet it differs from it in this , that the Hylozoick supposing all Matter , as such , to have Life , Essentially belonging to it , must therefore needs to attribute to every part of Matter ( or at least every Particular Totum , that is one by Continuity ) a Distinct Plastick Life of its own , but acknowledge no one Common Life , as ruling over the whole Corporeal Universe , and consequently impute the Original of all things ( as hath been already observed ) to a certain Mixture of Chance , and Plastick or Methodical Nature , both together . Whereas the Cosmo-plastick Atheism , quite excludes Fortune or Chance , subjecting all things to the Regular and Orderly Fate , of one Plastick or Plantal Nature , ruling over the Whole . Thus that Philosopher before mentioned concludes , that whether the World were an Animal ( in the Stoical sence ) or whether it were a mere Plant or Vegetable , Nat. Q. l. 3. c. 29. Ab initio ejus usque ad exitum , quicquid facere , quicquid pati debeat , inclusum est . Vt in Semine , omnis futuri ratio hominis comprehensa est . Et Legem Barbae & Canorum , nondum natus Infans habet . Totius enim Corporis , & sequentis , aetatis , in parvo occultoque , Lineament a sunt . Sic Origo Mundi , non magis Solem & Lunam , & Vices Syderum , & Animalium Ortus , quàm quibus mutarentur Terrena , continuit . In his fuit Inundatio , quae non secus quàm Hyems , quàm Aestas , Lege Mundi venit . Whatsoever , from the beginning to the end of it , it can either Do or Suffer , it was all at first included in the Nature of the whole ; As in the Seed is conteined the Whole Delineation of the Future man , and the Embryo or Vnborn infant , hath already in it , the Law of a Beard and Gray Hairs . The Lineaments of the whole Body , and of its following age , being there described as it were in a little and obscure Compendium . In like manner , the Original and First Rudiments of the World , conteined in them , not only the Sun and Moon , the Courses of the Stars , and the Generations of Animals , but also the Vicissitudes of all Terrestrial things . And every Deluge or Inundation of Water , comes to pass no less , by the Law of the World ( its Spermatick or Plastick Nature ) than Winter and Summer doth .

XXVIII . We do not deny it to be possible , but that some in all Ages might have entertained such an Atheistical Conceit as this , That the Original of this whole Mundane System was from one Artificial , Orderly and Methodical , but Sensless Nature lodge in the Matter ; but we cannot trace the footsteps of this Doctrine any where so much as among the Stoicks , to which Sect Seneca , who speaks so waveringly and uncertainly in this point , ( Whether the World were an Animal or a Plant ) belonged . And indeed diverse learned men have suspected , that even the Zenonian and Heraclitick Deity it self , was no other than such a Plastick Nature or Spermatick Principle in the Universe , as in the Seeds of Vegetables and Animals , doth frame their respective Bodies , Orderly and Artificially . Nor can it be denied , but that there hath been just cause given for such a suspicion ; forasmuch as the best of the Stoicks , sometimes confounding God with Nature , seemed to make him nothing but an Artificial Fire , Orderly and Methodically proceeding to Generation . And it was Familiar with them , as Laertius tells us , to call God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spermatick Reason or Form of the World . Nevertheless , because Zeno and others of the chief Stoical Doctors , did also many times assert , that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Rational and Intellectual Nature ( and therefore not a Plastick Principle only ) in the Matter of the Universe ; as likewise that the whole World was an Animal , and not a mere Plant : Therefore we incline rather , to excuse the generality of the first and most ancient Stoicks from the imputation of Atheism , and to account this Form of Atheism which we now speak of , to be but a certain Degeneracy from the right Heraclitick and Zenonian Cabala , which seemed to contain these two things in it ; First , that there was an Animalish , Sentient and Intellectual Nature , or a Conscious Soul and Mind , that presided over the whole World , though lodged immediately in the Fiery Matter of it : Secondly , that this Sentient and Intellectual Nature , or Corporeal Soul and Mind of the Universe , did contain also under it , or within it , as the inferiour part of it , a certain Plastick Nature or Spermatick Principle which was properly the Fate of all things . For thus Heraclitus defined Fate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A certain Reason passing through the Substance of the whole World , or an Ethereal Body , that was the Seed of the Generation of the Vniverse . And Zeno's first Principle , as it is said to be an Intellectual Nature , so it is also said , to have contained in it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All the Spermatick Reasons and forms , by which every thing is done according to Fate . However , though this seem to have been the genuine Doctrine , both of Heraclitus and Zeno ; yet others of their Followers afterwards , divided these two things from one another , and taking only the latter of them , made the Plastick or Spermatick Nature , devoid of all Animality or Conscious Intellectuality , to be the highest Principle in the Universe . Thus Laertius tells us , that Boethus , an eminent and famous Stoical Doctor did plainly deny the World to be an Animal , that is , to have any Sentient , Conscious or Intellectual Nature presiding over it , and consequently must needs make it to be but Corpus Naturâ gubernante , ut Arbores , ut Sata , A Body governed by a Plastick or Vegetative Nature , as Trees , Plants and Herbs . And as it is possible that other Stoicks and Heracliticks , might have done the like before Boethus , so it is very probable that he had after him many Followers ; amongst which , as Plinius Secundus may be reckoned for one , so Seneca himself was not without a doubtful Tincture of this Atheism , as hath been already shewed . Wherefore this Form of Atheism , which supposes one Plastick or Spermatick Nature , one Plantal or Vegetative Life in the whole World , as the Highest Principle , may , for distinction sake , be called the Pseudo-Stoical or Stoical Atheism .

XXIX . Besides these Philosophick Atheists , whose several Forms we have now described , it cannot be doubted , but that there have been in all Ages many other Atheists that have not at all Philosophized , nor pretended to maintain any particular Atheistick System or Hypothesis , in a way of Reason , but were only led by a certain dull and sottish , though confident , Disbelief of whatsoever they could not either See or Feel : Which kind of Atheists may therefore well be accompted Enthusiastical or Fanatical Atheists . Though it be true in the mean time , that even all manner of Atheists whatsoever , and those of them who most of all pretend to Reason and Philosophy , may in some sence be justly stiled also both Enthusiasts and Fanaticks . Forasmuch as they are not led or carried on , into this way of Atheizing , by any clear Dictates of their Reason or Understanding , but only by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain Blind and Irrational Impetus , they being as it were Inspired to it , by that lower Earthly Life and Nature , which is called in the Scripture-oracles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spirit of the World , or a Mundane Spirit , and is opposed to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spirit that is of God . For when the Apostle speaks after this manner , We have not received the Spirit of the World , but the Spirit that is of God , he seems to intimate thus much unto us ; That as some men were Led and Inspired by a Divine Spirit , so others again are Inspired by a Mundane Spirit , by which is meant the Earthly Life . Now the former of these Two , are not to be accompted Enthusiasts , as the word is now commonly taken in a Bad Sence , because the Spirit of God is no Irrational thing , but either the very self same thing with Reason , or else such a thing as Aristotle ( as it were Vaticinating concerning it ) somewhere calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain Better and Diviner thing than Reason , and Plotinus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Root of Reason . But on the contrary , the Mundane Spirit , or Earthly Life , is Irrational Sottishness ; and they who are Atheistically Inspired by it ( how abhorrent soever they may otherwise seem to be from Enthusiasm and Revelations ) are notwithstanding really no better , than a kind of Bewitched Enthusiasts and Blind Spiritati , that are wholly ridden and acted by a dark , narrow and captivated Principle of Life , and , to use their own Language , In-blown by it , and by it bereft , even in Speculative things , of all Free Reason and Understanding . Nay they are Fanaticks too , however that word seem to have a more peculiar respect to something of a Deity : All Atheists being that Blind Goddess , Natures Fanaticks .

XXX . We have described four several Forms of Atheism ; First , the Hylopathian or Anaximandrian , that derives all things from Dead and Stupid Matter in the way of Qualities and Forms , Generable and Corruptible : Secondly , the Atomical or Democritical , which doth the same thing in the way of Atoms and Figures : Thirdly , the Cosmoplastick or Stoical Atheism , which supposes one Plastick and Methodical but Sensless Nature , to preside over the whole Corporeal Universe : And lastly , the Hylozoick or Stratonical , that attributes to all Matter , as such , a certain Living and Energetick Nature , but devoid of all Animality , Sense and Consciousness . And as we do not meet with any other Forms or Schemes of Atheism , besides these Four , so we conceive that there cannot easily be any other excogitated or devised : and that upon these two following Considerations . First , because all Atheists are mere Corporealists , that is , acknowledge no other Substance besides Body or Matter . For as there was never any yet known , who asserting Incorporeal Substance , did deny a Deity ; so neither can there be any reason , why he that admits the former should exclude the later . Again , the same Dull and Earthly Disbelief or confounded Sottishness of Mind , which makes men deny a God , must needs incline them to deny all Incorporeal Substance also . Wherefore as the Physicians speak of a certain Disease or Madness , called Hydrophobia , the Symptome of those that have been bitten by a mad Dog , which makes them have a monstrous Antipathy to Water ; so all Atheists are possessed with a certain kind of Madness , that may be called Pneumatophobia , that makes them have an irrational but desperate Abhorrence from Spirits or Incorporeal Substances , they being acted also , at the same time , with an Hylomania , whereby they Madly dote upon Matter , and Devoutly worship it , as the only Numen .

The Second Consideration is this , because as there are no Atheists but such as are mere Corporealists , so all Corporealists are not to be accompted Atheists neither : Those of them , who notwithstanding they make all things to be Matter , yet suppose an Intellectual Nature in that Matter , to preside over the Corporeal Universe , being in Reason and Charity to be exempted out of that number . And there have been always some , who though so strongly captivated under the power of gross Imagination , as that an Incorporeal God seemed to them , to be nothing but a God of Words ( as some of them call it ) a mere Empty Sound or Contradictious Expression , Something and Nothing put together ; yet notwithstanding , they have been possessed with a firm belief and perswasion of a Deity , or that the System of the Universe depends upon one Perfect Understanding Being as the Head of it ; and thereupon have concluded that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain kind of Body or Matter , is God . The grossest and most sottish of all which Corporeal Theists , seem to be those , who contend that God is only one particular Piece of Organized Matter , of Humane Form and Bigness , which endued with Perfect Reason and Understanding , exerciseth an Universal Dominion over all the rest . Which Hypothesis , however it hath been entertained by some of the Christian Profession , both in former and later times , yet it hath seemed very ridiculous , even to many of those Heathen Philosophers themselves , who were mere Corporealists , such as the Stoicks , who exploded it with a kind of Indignation , contending earnestly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God ( though Corporeal ) yet must not be conceived to be of any Humane Shape . And Xenophanes , an Ancient Philosophick Poet , expresseth the Childishness of this Conceit after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If Oxen , Lions , Horses and Asses , had all of them a Sense of a Deity , and were able to Limn and Paint , there is no question to be made , but that each of these several Animals would paint God according to their respective Form & Likeness , and contend that he was of that shape & no other . But that other Corporeal Theism , seems to be of the two , rather more Generous and Gentile , which supposes the whole World to be one Animal , and God to be a certain Subtle and Etherial , but Intellectual Matter , pervading it as a Soul ; which was the Doctrine of others before the Stoicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hippasus of Metapontus and Heraclitus the Ephesian supposed the Fiery and Etherial Matter of the World to be God . However , neither these Heracliticks and Stoicks , nor yet the other Anthropomorphites , are by us condemned for downright Atheists , but rather look'd upon as a sort of Ignorant , Childish and Vnskilful Theists .

Wherefore we see that Atheists are now reduced into a narrow Compass , since none are concluded to be Atheists , but such as are mere Corporealists , and all Corporealists must not be condemned for Atheists neither , but only those of them who assert , that there is no Conscious Intellectual Nature , presiding over the whole Universe . For this is that which the Adepti in Atheism , of what Form soever , all agree in , That the first Principle of the Universe , is no Animalish , Sentient and Conscious Nature , but that all Animality , Sense and Consciousness , is a Secondary , Derivative and Accidental thing , Generable and Corruptible , arising out of particular Concretions of Matter organized and dissolved together with them .

XXXI . Now if the First Principle and Original of all things in the Universe , be thus supposed to be Body or Matter , devoid of all Animality , Sense and Consciousness , then it must of necessity be either perfectly Dead and Stupid , and without all manner of Life , or else endued with such a kind of Life only , as is by some called Plastick , Spermatical and Vegetative , by others the Life of Nature , or Natural Perception . And those Atheists who derive all things from Dead and Stupid Matter , must also needs do this , either in the way of Qualities and Forms , and these are the Anaximandrian Atheists ; or else in the way of Atoms and Figures , which are the Democritical . But those who make Matter endued with a Plastick Life , to be the first Original of all things , must needs suppose either One such Plastick and Spermatick Life only , in the whole Mass of Matter or Corporeal Universe , which are the Stoical Atheists ; or else all Matter as such to have Life and an Energetick Nature belonging to it ( though without any Animal Sense or Self-perception ) and consequently all the Particular Parts of Matter , and every Totum by Continuity , to have a distinct Plastick Life of its own , which are the Stratonick Atheists . Wherefore there does not seem to be any room now left , for any other Form of Atheism , besides these Four , to thrust in .

And we think fit here again to inculcate , what hath been already intimated , That one Grand Difference amongst these several Forms of Atheism is this , That some of them attributing no Life at all to Matter , as such , nor indeed acknowledging any Plastick Life of Nature , distinct from the Animal , and supposing every thing whatsoever is in the world , besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bare Substance of Matter considered as devoid of all Qualities , ( that is , mere extended Bulk ) to be Generated and Corrupted , consequently resolve , that all manner of Life whatsoever is Generable and Corruptible , or educible out of Nothing and reducible to Nothing again , and these are the Anaximandrian and Democritick Atheisms . But the other , which are the Stoical and Stratonical , do on the contrary suppose some Life to be Fundamental and Original , Essential and Substantial , Ingenerable and Incorruptible , as being a First Principle of things . Nevertheless , this not to be any Animal , Conscious and Self-perceptive Life , but a Plastick Life of Nature only ; all Atheists still agreeing in those Two forementioned Things ; First , that there is no other Substance in the World besides Body ; Secondly , that all Animal Life , Sense and Self-perception , Conscious Vnderstanding and Personality are Generated and Corrupted , successively Educed out of Nothing and Reduced into Nothing again .

XXXII . Indeed we are not ignorant , that some , who seem to be Well-wishers to Atheism , have talk'd sometimes of Sensitive and Rational Matter , as having a mind to suppose , Three several sorts of Matter in the Universe , Specifically different from one another , that were Originally such , and Self-existent from Eternity ; namely Sensless , Sensitive and Rational : As if the Mundane System might be conceived to arise , from a certain Jumble of these Three several sorts of Matter , as it were scuffling together in the Dark , without a God , and so producing Brute Animals and Men. But as this is a mere Precarious Hypothesis , there being no imaginable accompt to be given , how there should come to be such an Essential Difference betwixt Matters , or why this Piece of Matter should be Sensitive , and that Rational , when another is altogether Sensless ; so the Suggestors of it are but mere Novices in Atheism , and a kind of Bungling Well-wishers to it . First , because , according to this Hypothesis , no Life would be Produced or Destroyed in the successive Generations and Corruptions of Animals , but only Concreted and Secreted in them ; and consequently all humane Personalities must be Eternal and Incorruptible : Which is all one , as to assert the Prae and Post-existence of all Souls , from Eternity to Eternity , a thing that all Genuine and Thorow-pac'd Atheists are in a manner as abhorrent from , as they are from the Deity it self . And Secondly , because there can be no imaginable Reason given by them , Why there might not be as well , a certain Divine Matter perfectly Intellectual and Self-existent from Eternity , as a Sensitive and Rational Matter . And therefore such an Hypothesis as this , can never serve the turn of Atheists . But all those that are Masters of the Craft of Atheism , and thorowly Catechized or Initiated in the Dark Mysteries thereof , ( as hath been already inculcated ) do perfectly agree in this , That all Animal , Sentient and Conscious Life , all Souls and Minds , and consequently all humane Personalities , are Generated out of Matter , and Corrupted again into it , or rather Educed out of Nothing and Reduced into Nothing again .

We understand also that there are certain Canting Astrological Atheists , who would deduce all things from the Occult Qualities and Influences of the Stars , according to their different Conjunctions , Oppositions and Aspects , in a certain blind and unaccomptable manner . But these being Persons devoid of all manner of Sense , who neither so much as pretend to give an Accompt of these Stars , whether they be Animals or not , as also whence they derive their Original , ( which if they did undertake to do Atheistically , they must needs resolve themselves at length into one or other of those Hypotheses already proposed ) therefore , as we conceive , they deserve not the least Consideration . But we think fit here to observe , that such Devotoes to the heavenly Bodies , as look upon all the other Stars as petty Deities , but the Sun as the Supreme Deity and Monarch of the Universe , in the mean time conceiving it also to be Perfectly Intellectual , ( which is in a manner the same with the Cleanthean Hypothesis ) are not so much to be accompted Atheists , as Spurious , Paganical and Idolatrous Theists . And upon all these Considerations we conclude again , that there is no other Philosophick Form of Atheism , that can easily be devised , besides these Four mentioned , the Anaximandrian , the Democritical , the Stoical and the Stratonical .

XXXIII . Amongst which Forms of Atheism , there is yet another Difference to be observed , and accordingly another Distribution to be made of them . It being first premised , that all these forementioned Sorts of Atheists ( if they will speak consistently and agreeably to their own Principles ) must needs suppose all things to be one way or other Necessary . For though Epicurus introduced Contingent Liberty , yet it is well known , that he therein plainly contradicted his own Principles . And this indeed , was the First and Principal thing intended by us , in this whole Undertaking , to confute that False Hypothesis of the Mundane System , which makes all Actions and Events Necessary upon Atheistick Grounds , but especially in the Mechanick way . Wherefore in the next place we must observe , that though the Principles of all Atheists introduce Necessity , yet the Necessity of these Atheists is not one and the same , but of two different kinds ; some of them supposing a Necessity of Dead and Stupid Matter , which is that which is commonly meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Material Necessity , and is also called by Aristotle , an Absolute Necessity of things : Others the Necessity of a Plastick Life , which the same Aristotle calls an Hypothetical Necessity . For the Anaximandrian and Democritick Atheists do both of them assert a Material and Absolute Necessity of all things ; one in the way of Qualities , and the other of Motion and Mechanism : But the Stoical and Stratonical Atheists assert a Plastical and Hypothetical Necessity of things only .

Now one grand Difference betwixt these two Sorts of Atheisms and their Necessities lies in this , That the Former , though they make all things Necessary , yet they suppose them also to be Fortuitous ; there being no Inconsistency between these Two . And the Sence of both the Anaximandrian and Democritick Atheisms seems to be thus described by Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things were mingled together by Necessity according to Fortune . For that Nature from whence these Atheists derived all things , is at once both Necessary and Fortuitous . But the Plastick Atheisms suppose such a Necessary Nature , for the First Principle of things , as is not merely Fortuitous , but Regular , Orderly and Methodical ; the Stoical excluding all Chance and Fortune universally , because they subject all things to One Plastick Nature ruling over the whole Universe , but the Stratonical doing it in part only , because they derive things , from a Mixture of Chance and Plastick Nature both together .

And thus we see that there is a Double Notion of Nature amongst Atheists , as well as Theists ; De Nat. De● l. 2. which we cannot better express than in the words of Balbus the Stoick , personated by Cicero : Alii Naturam censent esse Vim quandam sine Ratione , cientem motus in corporibus necessarios ; Alii autem Vim participem Ordinis , tanquam Viâ progredientem . Cujus Solertiam , nulla Ars , nulla Manus , nemo Opifex , consequi potest imitando ; Seminis enim Vim esse tantam , ut id quanquam perexiguum , nactumque sit Materiam , quâ ali augerique possit , ita fingat & efficiat , in suo quidque genere , partim ut per stirpes alantur suas , partim ut movere etiam possint , & ex se similia sui generare . Some by Nature mean a certain Force without Reason and Order , exciting Necessary Motions in Bodies ; but others understand by it , such a Force as participating of Order , proceeds as it were Methodically . Whose exquisiteness , no Art , no Hand , no Opificer can reach to by Imitation . For the Force of Seed is such , that though the Bulk of it be very small , yet if it get convenient Matter for its nourishment and increase , it so Forms and Frames things in their several kinds , as that they can partly through their Stocks and Trunks be nourished , and partly Move themselves also , and Generate their like . And again ; Sunt qui omnia Naturae Nomine appellent , ut Epicurus ; Sed nos , cum dicimus Naturâ constare administraríque Mundum , non ita dicimus , ut Glebam , aut Fragmentum Lapidis , aut aliquid ejusmodi , nulla cohaerendi Natura ; Sed ut Arborem , ut Animalia , in quibus nulla Temeritas , sed Ordo apparet & Artis quaedam Similitudo . There are some who call all things by the name of Nature , as Epicurus : But we , when we say that the World is administred by Nature , do not mean such a Nature as is in Clods of Earth and Pieces of Stone ; but such as is in a Tree or Animal , in whose Constitution there is no Temerity , but Order and Similitude of Art . Now according to these Two different Notions of Nature , the Four forementioned Forms of Atheism may be again Dichotomized after this manner ; into such as derive all things from a mere Fortuitous and Temerarious Nature , devoid of all Order and Methodicalness ; and such as deduce the Original of things from a certain Orderly , Regular and Artificial , though Sensless Nature in Matter . The former of which are the Anaximandrian and Democritick Atheisms , the latter the Stoical and Stratonical .

It hath been already observed , that those Atheisms that derive all things from a mere Fortutious Principle , as also suppose every thing besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bare Substance of Matter or Extended Bulk , to be Generated and Corrupted ; though they asserted the Eternity of Matter , yet they could not , agreeably to their own Hypothesis , maintain the Eternity and Incorruptibility of the World . And accordingly hereunto , both the Anaximandrian and Democritick Atheists did conclude the World to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as was at first Made and should be again Corrupted . And upon this accompt , Lucretius concerns himself highly herein , to prove both the Novity of the World , and also its Future Dissolution and Extinction , that Totum Nativum Mortali Corpore constat . But instead of the Worlds Eternity , these Two sorts of Atheists , introduced another Paradox , namely an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Infinity of Worlds , and that not only Successive , in that space which this World of ours is conceived now to occupy , in respect of the Infinity of Past and Future Time , but also a Contemporary Infinity of Coexistent Worlds , at all times throughout Endless and Unbounded Space .

However it is certain , that some Persons Atheistically inclined , have been always apt to run out another way , and to suppose that the Frame of things , and System of the World , ever was from Eternity , and ever will be to Eternity , such as now it is , dispensed by a certain Orderly and Regular , but yet Sensless and Vnknowing Nature . And it is Prophesied in Scripture , that such Atheists as these should especially abound in these latter days of ours ; There shall come in the last days ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Atheistical Scoffers , 2 Pet. 3. walking after their own Lusts and saying , Where is the promise of his Coming ? For since the Fathers fell as●eep all things continue as they were from the beginning of the Creation . Which latter words are spoken only according to the received Hypothesis of the Jews , the meaning of these Atheists being quite otherwise , that there was neither Creation nor Beginning of the World ; but that things had continued , such as now they are , from all Eternity . As appears also from what the Apostle there adds by way of Confutation , That they were wilfully Ignorant of this , that by the word of God the Heavens were of old , and the Earth standing out of the Water and in the Water ; and that as the World that then was , overflowing with Water perished , so the Heavens & Earth which now are , by the same word are kept in store , and reserved unto Fire against the day of Judgment & Perdition of Vngodly men . And it is evident , that some of these Atheists at this very day , march in the garb of Enthusiastical Religionists , acknowledging no more a God than a Christ without them , and Allegorizing the day of Judgment and future Conflagration , into a kind of seemingly Mystical , but really Atheistical Non-sence . These , if they did Philosophize , would resolve themselves into one or other of those Two Hypotheses before mentioned ; either that of One Plastick Orderly and Methodical , but Sensless Nature , ruling over the whole Universe ; or else that of the Life of Matter , making one or other of these two Natures to be their only God or Numen . It being sufficiently agreeable to the Principles of both these Atheistick Hypotheses ( and no others ) to maintain the Worlds both Antè and Post-Eternity ; yet so as that the latter of them , namely the Hylozoists , admitting a certain Mixture of Chance together with the Life of Matter , would suppose , that though the main Strokes of things , might be preserved the same , and some kind of constant Regularity always kept up in the World , yet that the whole Mundane System did not in all respects continue the same , from Eternity to Eternity , without any Variation . Strab. l. 1. But as Strabo tells us that Strato Physicus maintained , the Euxine Sea at first to have had no Out-let by Byzantium into the Mediterranean , but that by the continual running in of Rivers into it , causing it to overflow , there was in length of time a passage opened by the Propontis and Hellespont . As also that the Mediterranean Sea forced open that passage of the Herculean straits , being a continual Isthmus or neck of Land before ; that many parts of the present Continent were heretofore Sea , as also much of the present Ocean habitable Land : So it cannot be doubted , but that the same Strato did likewise suppose such kind of Alternations and Vicissitudes as these , in all the greater parts of the Mundane System .

But the Stoical Atheists , who made the whole World to be dispensed by one Orderly and Plastick Nature , might very well , and agreeably to their own Hypothesis , maintain , besides the Worlds Eternity , one Constant and Invariable Course or Tenor of things in it , as Plinius Secundus doth , who , if he were any thing , seems to have been one of these Atheists ; Mundum & hoc quod nomine alio Coelum appellare libuit , Nat. H. l. 2. c. ● . ( cujus circumflexu reguntur cuncta ) Numen esse , credi par est , Aeternum , Immensum , neque Genitum neque Interiturum — Idem rerum Naturae Opus , & rerum ipsa Natura ; The World , and that which by another name is called the Heavens , by whose Circumgyration all things are governed , ought to be believed to be a Numen , Eternal , Immense , such as was never Made , and shall never be Destroyed . Where by the way , it may be again observed , that those Atheists who denied a God according to the True Notion of him , as a Conscious , Vnderstanding Being , presiding over the whole World , did notwithstanding look upon either the World it self , or else a mere Sensless Plastick Nature in it , as a kind of Numen or Deity , they supposing it to be Ingenerable and Incorruptible . Which same Pliny , as upon the grounds of the Stoical Atheism , he maintained against the Anaximandrians and Democriticks the Worlds Eternity and Incorruptibility ; so did he likewise in way of Opposition to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Infinity of Worlds of theirs , assert that there was but One World , and that Finite . In like manner we read concerning that Famous Stoick Boethus , whom Laertius affirms , to have denied the World to be an Animal ( which according to the language and sence of those times was all one as to deny a God ) that he also maintained , contrary to the received Doctrine of the Stoicks , the Worlds Ante-Eternity and Incorruptibllity , Philo in his Treatise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Incorruptibility of the World testifying the same of him .

Nevertheless it seems , that some of these Stoical Atheists did also agree with the Generality of the other Stoical Theists , in supposing a successive Infinity of Worlds Generated and Corrupted , by reason of intervening Periodical Conflagrations ; though all dispensed by such a Stupid and Sensless Nature as governs Plants and Trees . For thus much we gather from those words of Seneca before cited , where describing this Atheistical Hypothesis , he tells us , that though the World were a Plant , that is , governed by a Vegetative or Plastick Nature , without any Animality , yet notwithstanding , ab initio ejus usque ad exitum , &c. it had both a Beginning and will have an End , and from its Beginning to its End , all was dispensed by a kind of Regular Law , even its Successive Conflagrations too , as well as those Inundations or Deluges which have sometimes hapned . Which yet they understood after such a manner , as that in these several Revolutions and Successive Circuits or Periods of Worlds , all things should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , exactly alike , to what had been Infinitely before , and should be again Infinitely afterwards . Of which more elsewhere .

XXXIV . This Quadripartite Atheism which we have now represented , is the Kingdom of Darkness Divided , or Labouring with an Intestine Seditious War in its own Bowels , and thereby destroying it self . Insomuch that we might well save our selves the labour of any further Confutation of Atheism , merely by committing these several Forms of Atheism together , and dashing them one against another , they opposing and contradicting each other , no less than they do Theism it self . For first , those two Pairs of Atheisms , on the one hand the Anaximandrian and Democritick , on the other the Stoical and Stratonical , do absolutely destroy each other ; the Former of them supposing the First Principle of all things to be Stupid Matter devoid of all manner of Life , and contending that all Life as well as other Qualities is Generable and Corruptible , or a mere Accidental thing , and looking upon the Plastick Life of Nature as a Figment or Phantastick Capritio , a thing almost as formidable and altogether as impossible as a Deity ; the other on the contrary , founding all upon this Principle , That there is a Life and Natural Perception Essential to Matter , Ingenerable and Incorruptible , and contending it to be utterly impossible to give any accompt of the Phaenomena of the World , the Original of Motion , the Orderly Frame and Disposition of things , and the Nature of Animals , without this Fundamental Life of Nature .

Again , the Single Atheisms belonging to each of these several Pairs , quarrel as much also between themselves . For the Democritick Atheism explodes the Anaximandrian Qualities and Forms , demonstrating that the Natural Production of such Entities out of Nothing , and the Corruption of them again into Nothing , is of the two , rather more impossible , than a Divine Creation and Annihilation . And on the other side , the Anaximandrian Atheist plainly discovers , that when the Democriticks and Atomicks have spent all their Fury against these Qualities and Forms , and done what they can to salve the Phaenomena of Nature , without them another way , themselves do notwithstanding like drunken men reel and stagger back again into them , and are unavoidably necessitated at last , to take up their Sanctuary in them .

In like manner the Stoical and Stratonical Atheists , may as effectually undo and confute each other ; the Former of them urging against the Latter , That besides that Prodigious Absurdity , of making every Atom of Sensless Matter Infallibly Wise or Omniscient , without any Consciousness , there can be no reason at all given by the Hylozoists , why the Matter of the whole Universe , might not as well Conspire and Confederate together into One , as all the single Atoms that compound the Body of any Animal or Man , or why one Conscious Life might not as well result from the Totum of the former , as of the latter ; by which means the whole World would become an Animal or God . Again , the Latter contending , that the Stoical or Cosmo-plastick Atheist can pretend no reason , why the whole World might not have one Sentient and Rational , as well as one Plastick Soul in it , that is , as well be an Animal as a Plant. Moreover , that the Sensitive Souls of Brute Animals , and the Rational Souls of Men , could never possibly emerge out of one Single , Plastick and Vegetative Soul in the whole Universe . And lastly , that it is altogether as impossible , that the whole World should have Life in it , and yet none of its Parts have any Life of their own , as that the whole World should be White or Black , and yet no part of it have any Whiteness or Blackness at all in it . And therefore that the Stoical Atheists , as well as the Stoical Theists , do both alike deny Incorporeal Substance but in words only , whilst they really admit the thing it self ; because One and the same Life , ruling over all the distant parts of the Corporeal Universe , must needs be an Incorporeal Substance , it being all in the Whole , and all acting upon every part , and yet none of it in any part by it self ; for then it would be many and not one . From all which it may be concluded , That Atheism is a certain strange kind of Monster , with Four Heads , that are all of them perpetually biting , tearing and devouring one another .

Now though these several Forms of Atheism do mutually destroy each other , and none of them be really Considerable or Formidable in it self , as to any strength of Reason which it hath ; yet as they are compared together among themselves ; so some of them may be more considerable than the rest . For first , as the Qualities and Forms of the Anaximandrian Atheist , supposed to be really distinct from the Substances , are things unintelligible in themselves ; so he cannot , with any colour or pretence of Reason , maintain the Natural Production of them out of Nothing , and the Reduction of them again into Nothing , and yet withstand a Divine Creation and Annihilation , as an Impossibility . Moreover the Anaximandrian Atheism , is as it were swallowed up into the Democritick , and further improved in it , this latter carrying on the same Design , with more seeming Artifice , greater Plausibility of Wit , and a more pompous Show of Something where indeed there is Nothing . Upon which accompt , it hath for many Ages past beaten the Anaximandrian Atheism , in a manner quite off the Stage , and reigned there alone . So that the Democritick or Atomick Atheism , seems to be much more considerable of the Two , than the Anaximandrian or Hylopathian .

Again ; as for the two other Forms of Atheism , if there were any Life at all in Matter , as the First and Immediate Recipient of it , then in reason this must needs be supposed to be after the same manner in it , that all other Corporeal Qualities are in Bodies , so as to be Divisible together with it , and some of it be in every part of the Matter ; which is according to the Hypothesis of the Hylozoists : Whereas on the contrary the Stoical Atheists supposing one Life only in the whole Mass of Matter , after such a manner , as that none of the parts of it by themselves should have any Life of their own , do thereby no less than the Stoical Theists , make this Life of theirs to be no Corporeal Quality or Form , but an Incorporeal Substance ; which is to contradict their own Hypothesis . From whence we may conclude , that the Cosmo-plastick or Stoical Atheism , is of the two , less considerable than the Hylozoick or Stratonical .

Wherefore amongst these Four Forms of Atheism , that have been propounded , these Two , the Atomick or Democritical , and the Hylozoick or Stratonical are the Chief . The former of which , namely the Democritick Atheism , admitting a true Notion of Body , that ( according to the Doctrine of the first and most Ancient Atomists ) it is nothing but Resisting Bulk , devoid of all manner of Life ; yet because it takes for granted , that there is no other Substance in the World besides Body , does therefore conclude , that all Life and Vnderstanding in Animals and Men , is Generated out of Dead and Stupid Matter , though not as Qualities and Forms ( which is the Anaximandrian way ) but as resulting from the Contextures of Atoms , or some peculiar Composition of Magnitudes , Figures , Sites and Motions , and consequently that they are themselves really nothing else but Local Motion and Mechanism : Which is a thing , that sometime since , was very Pertinently and Judiciously both observed and perstringed , by the Learned Author of the Exercitatio Epistolica , S●ct . 4. c. 3. now a Reverend Bishop . But the latter , namely the Hylozoick , though truly acknowledging on the contrary , that Life , Cogitation and Vnderstanding are Entities really distinct from Local Motion and Mechanism , and that therefore they cannot be Generated out of Dead and Stupid Matter , but must needs be somewhere in the World , Originally , Essentially , and Fundamentally ; yet because they take it also for granted , that there is no other Substance besides Matter , do thereupon adulterate the Notion of Matter or Body , blending and confounding it with Life , as making them but two Inadequate Conceptions of Substance , and concluding that all Matter and Substance as such , hath Life and Perception or Vnderstanding Natural and Inconscious , Essentially belonging to it ; and that Sense and Conscious Reason or Vnderstanding in Animals arises only from the Accidental Modification of this Fundamental Life of Matter by Organization .

We conclude therefore , that if these Two Atheistick Hypotheses , which are found to be the most Considerable , be once Confuted , the Reality of all Atheism will be ipso facto Confuted . There being indeed nothing more requisite , to a thorough Confutation of Atheism , than the proving of these Two things ; First , that Life and Vnderstanding are not Essential to Matter as such ; and Secondly , that they can never possibly rise out of any Mixture or Modification of Dead and Stupid Matter whatsoever . The reason of which Assertion is , because all Atheists , as was before observed , are mere Corporealists , of which there can be but these Two Sorts ; Either such as make Life to be Essential to Matter , and therefore to be Ingenerable and Incorruptible ; or else such as suppose Life and Every thing besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Bare Substance of Matter , or Extended Bulk to be merely Accidental , Generable or Corruptible , as rising out of some Mixture or Modification of it . And as the Proving of those Two Things will overthrow all Atheism , so it will likewise lay a clear Foundation , for the demonstrating of a Deity distinct from the Corporeal World .

XXXV . Now that Life and Perception or Vnderstanding , should be Essential to Matter as such , or that all Sensless Matter should be Perfectly and Infallibly wise ( though without Consciousness ) as to all its own Congruities and Capabilities , which is the Doctrine of the Hylozoists ; This I say , is an Hypothesis so Prodigiously Paradoxical , and so Outragiously Wild , as that very few men ever could have Atheistick Faith enough , to swallow it down and digest it . Wherefore this Hylozoick Atheism hath been very obscure ever since its first Emersion , and hath found so few Fautors and Abettors , that it hath look'd like a forlorn and deserted thing . Neither indeed are there any Publick Monuments at all extant , in which it is avowedly Maintained , Stated and Reduced into any System . Insomuch that we should not have taken any notice of it at this time , as a Particular Form of Atheism , nor have Conjured it up out of its Grave , had we not Understood , that Strato's Ghost had begun to walk of late , and that among some Well-wishers to Atheism , despairing in a manner of the Atomick Form , this Hylozoick Hypothesis , began already to be look'd upon , as the Rising Sun of Atheism , — Et tanquam Spes altera Trojae , it seeming to smile upon them , and flatter them at a distance , with some fairer hopes of supporting that Ruinous and Desperate Cause .

Whereas on the Contrary , that other Atomick Atheism , as it insists upon a True Notion of Body , that it is nothing but Resisting Bulk ; by which means we , joyning issue thereupon , shall be fairly conducted on to a clear Decision of this present Controversie , as likewise to the disintangling of many other points of Philosophy ; so it is that which hath filled the World with the Noise of it , for Two Thousand years past ; that concerning which several Volumes have been formerly written , in which it hath been stated and brought into a kind of System ; and which hath of late obteined a Resurrection amongst us , together with the Atomick Physiology , and been recommended to the World anew , under a Specious Shew of Wit and profound Philosophy .

Wherefore as we could not here insist upon both these Forms of Atheism together , because that would have been to confound the Language of Atheists , and to have made them like the Cadmean Off-spring , to do immediate Execution upon themselves ; so we were in all reason obliged to make our First and Principal Assault upon the Atomick Atheism , as being the only considerable , upon this accompt , because it is that alone which publickly confronts the World , and like that proud Vncircumcised Philistine , openly defies the Hosts of the Living God . Intending nevertheless in the Close of this whole Discourse , ( that is , the Last Book ) where we are to determine the Right Intellectual System of the Vniverse , and to assert an Incorporeal Deity , to demonstrate , That Life , Cogitation and Vnderstanding do not Essentially belong to Matter , and all Substance as such , but are the Peculiar Attributes and Characteristicks of Substance Incorporeal .

XXXVI . However since we have now started these Several Forms of Atheism , we shall not in the mean time neglect any of them neither . For in the Answer to the Second Atheistick Ground , we shall Confute them all together at once , as agreeing in this One Fundamental Principle , That the Original of all things in the Vniverse is Sensless Matter , or Matter devoid of all Animality or Conscious Life . In the Reply to the Fourth Atheistick Argumentation , we shall briefly hint the Grounds of Reason , from which Incorporeal Substance is Demonstrated . In the Examination of the Fifth , we shall confute the Anaximandrian Atheism there propounded , which is as it were , the First Sciography , and Rude Delineation of Atheism . And in the Confutation of the Sixth , we shall shew , how the ancient Atomick Atheists , did preventively overtherthrow the Foundation of Hylozoism . Besides all which , in order to a Fuller and more Thorough Confutation , both of the Cosmo-plastick and Hylozoick Atheism , we shall in this very place take occasion to insist largely upon the Plastick life of Nature , giving in the First Place , a True Accompt of it ; and then afterwards shewing , how grosly it is misunderstood , and the Pretence of it abused by the Asserters of both these Atheistick Hypotheses . The Heads of which Larger Digression , because they could not be so conveniently inserted in the Contents of the Chapter , shall be represented to the Readers View , at the End of it .

XXXVII . For we think fit here to observe , that neither the Cosmo-plastick or Stoical , nor the Hylozoick or Stratonical Atheists are therefore condemned by us , because they suppose such a thing , as a Plastick Nature , or Life distinct from the Animal ; albeit this be not only exploded , as an Absolute Non-entity , by the Atomick Atheists , who might possibly be afraid of it , as that which approached too near to a Deity , or else would hazard the introducing of it ; but also utterly discarded by some Professed Theists of later times ; who might notwithstanding have an Undiscerned Tang of the Mechanick Atheism , hanging about them , in that their so confident rejecting of all Final and Intending Causality in Nature , and admitting of no other Causes of things , as Philosophical , save the Material and Mechanical only . This being really to banish all Mental , and consequently Divine Causality , quite out of the World ; and to make the whole World to be nothing else , but a mere Heap of Dust , Fortuitously agitated , or a Dead Cadaverous thing , that hath no Signatures of Mind and Vnderstanding , Counsel and Wisdom at all upon it ; nor indeed any other Vitality acting in it , than only the Production of a certain Quantity of Local Motion and the Conservation of it according to some General Laws ; which things the Democritick Atheists take for granted , would all be as they are , though there were no God . And thus * * De Coe . l. 2. c. 12. Aristotle describes this kind of Philosophy , That it made the whole World to consist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of nothing but Bodies and Monads ( that is , Atoms or Small Particles of Matter ) only ranged and disposed together into such an order , but altogether Dead and Inanimate .

2. For unless there be such a thing admitted as a Plastick Nature , that acts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the sake of something , and in order to Ends , Regularly , Artificially and Methodically , it seems that one or other of these Two Things must be concluded , That Either in the Efformation and Organization of the Bodies of Animals , as well as the other Phenomena , every thing comes to pass Fortuitously , and happens to be as it is , without the Guidance and Direction of any Mind or Vnderstanding ; Or else , that God himself doth all Immediately , and as it were with his own Hands , Form the Body of every Gnat and Fly , Insect and Mite , as of other Animals in Generations , all whose Members have so much of Contrivance in them , that Galen professed he could never enough admire that Artifice which was in the Leg of a Fly , ( and yet he would have admired the Wisdom of Nature more , had he been but acquainted with the Use of Microscopes . ) I say , upon supposition of no Plastick Nature , one or other of these Two things must be concluded ; because it is not conceived by any , that the things of Nature are all thus administred , with such exact Regularity and Constancy every where , merely by the Wisdom , Providence and Efficiency , of those Inferior Spirits , Daemons or Angels . As also , though it be true that the Works of Nature are dispensed by a Divine Law and Command , yet this is not to be understood in a Vulgar Sence , as if they were all effected by the mere Force of a Verbal Law or Outward Command , because Inanimate things are not Commandable nor Governable by such a Law ; and therefore besides the Divine Will and Pleasure , there must needs be some other Immediate Agent and Executioner provided , for the producing of every Effect ; since not so much as a Stone or other Heavy Body , could at any time fall downward , merely by the Force of a Verbal Law , without any other Efficient Cause ; but either God himself must immediately impel it , or else there must be some other subordinate Cause in Nature for that Motion . Wherefore the Divine Law and Command , by which the things of Nature are administred , must be conceived to be the Real Appointment of some Energetick Effectual and Operative Cause for the Production of every Effect .

3. Now to assert the Former of these Two things , that all the Effects of Nature come to pass by Material and Mechanical Necessity , or the mere Fortuitous Motion of Matter , without any Guidance or Direction , is a thing no less Irrational than it is Impious and Atheistical . Not only because it is utterly Unconceivable and Impossible , that such Infinite Regularity and Artificialness , as is every where throughout the whole World , should constantly result out of the Fortuitous Motion of Matter , but also because there are many such Particular Phaenomena in Nature , as do plainly transcend the Powers of Mechanism , of which therefore no Sufficient Mechanical Reasons can be devised , as the Motion of Respiration in Animals ; as there are also other Phaenomena that are perfectly Cross to the Laws of Mechanism ; as for Example , that of the Distant Poles of the Aequator and Ecliptick which we shall insist upon afterward . Of both which kinds , there have been other Instances proposed , by my Learned Friend Dr. More in his Enchiridion Metaphysicum , and very ingeniously improved by him to this very purpose , namely to Evince that there is something in Nature besides Mechanism , and consequently Substance Incorporeal .

Moreover those Theists , who Philosophize after this manner , by resolving all the Corporeal Phaenomena into Fortuitous Mechanism , or the Necessary and Vnguided Motion of Matter , make God to be nothing else in the World , but an Idle Spectator of the Various Results of the Fortuitous and Necessary Motions of Bodies ; and render his Wisdom altogether Useless and Insignificant , as being a thing wholly Inclosed and shut up within his own breast , and not at all acting abroad upon any thing without him .

Furthermore all such Mechanists as these , whether Theists or Atheists , De part . An. l. 1. c. 1. do , according to that Judicious Censure passed by Aristotle long since upon Democritus , but substitute as it were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Carpenters or Artificers Wooden Hand , moved by Strings and Wires , in stead of a Living Hand . They make a kind of Dead and Wooden World , as it were a Carved Statue , that hath nothing neither Vital nor Magical at all in it . Whereas to those who are Considerative , it will plainly appear , that there is a Mixture of Life or Plastick Nature together with Mechanism , which runs through the whole Corporeal Universe .

And whereas it is pretended , not only that all Corporeal Phaenomena may be sufficiently salved Mechanically , without any Final , Intending and Directive Causality , but also that all other Reasons of things in Nature , besides the Material and Mechanical , are altogether Vnphilosophical , the same Aristotle ingeniously exposes the Ridiculousness of this Pretence after this manner ; telling us , That it is just as if a Carpenter , Joyner or Carver should give this accompt , as the only Satisfactory , of any Artificial Fabrick or Piece of Carved Imagery , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that because the Instruments , Axes and Hatchets , Plains and Chissels , happened to fall so and so upon the Timber , cutting it here and there , that therefore it was hollow in one place , and plain in another , and the like , and by that means the whole came to be of such a Form . For is it not altogether as Absurd and Ridiculous , for men to undertake to give an accompt of the Formation and Organization of the Bodies of Animals , by mere Fortuitous Mechanism , without any Final or Intending Causality , as why there was an Heart here and Brains there , and why the Heart had so many and such different Valves in the Entrance and Out-let of its Ventricles , and why all the other Organick Parts , Veins and Arteries , Nerves and Muscles , Bones and Cartilages , with the Joints and Members , were of such a Form ? Because forsooth , the Fluid Matter of the Seed happened to move so and so , in several places , and thereby to cause all those Differences , which are also divers in different Animals ; all being the Necessary Result of a certain Quantity of Motion at first indifferently impressed , upon the small Particles of the Matter of this Universe turned round in a Vortex . But as the same Aristotle adds , no Carpenter or Artificer is so simple , as to give such an Accompt as this , and think it satisfactory , but he will rather declare , that himself directed the Motion of the Instruments , after such a manner , and in order to such Ends : * * De Part. An. l. 1. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · A Carpenter would give a better account than so , for he would not think it sufficient to say , that the Fabrick came to be of such a form , because the Instruments happened to fall so and so , but he will tell you that it was because himself made such strokes , and that he directed the Instruments and determined their motion after such a manner , to this End that he might make the Whole a Fabrick fit and useful for such purposes . And this is to assign the Final Cause . And certainly there is scarcely any man in his Wits , that will not acknowledge the Reason of the different Valves in the Heart , from the apparent Usefulness of them , according to those particular Structures of theirs , to be more Satisfactory , than any which can be brought from mere Fortuitous Mechanism , or the Unguided Motion of the Seminal Matter .

4. And as for the Latter Part of the Disjunction , That every thing in Nature should be done Immediately by God himself ; this , as according to Vulgar Apprehension , it would render Divine Providence Operose , Sollicitous and Distractious , and thereby make the Belief of it to be entertained with greater difficulty , and give advantage to Atheists ; so in the Judgment of the Writer De Mundo , it is not so Decorous in respect of God neither , that he should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , set his own Hand , as it were , to every Work , and immediately do all the Meanest and Triflingest things himself Drudgingly , without making use of any Inferior and Subordinate Instruments . * * Cap. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If it were not congruous in respect of the State & Majesty of Xerxes the Great King of Persia that he should condescend to do all the meanest Offices himself ; much less can this be thought decorous in respect of God . But it seems far more August , and becoming of the Divine Majesty , that a certain Power and Vertue , derived from him , and passing through the Vniverse , should move the Sun and Moon , and be the Immediate Cause of those lower things done here upon Earth .

Moreover it seems not so agreeable to Reason neither , that Nature as a Distinct thing from the Deity , should be quite Superseded or made to Signifie Nothing , God himself doing all things Immediately and Miraculously ; from whence it would follow also , that they are all done either Forcibly and Violently , or else Artificially only , and none of them by any Inward Principle of their own .

Lastly ; This Opinion is further Confuted , by that Slow and Gradual Process that is in the Generations of things , which would seem to be but a Vain and Idle Pomp , or a Trifling Formality , if the Agent were Omnipotent : as also by those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Aristotle calls them ) those Errors and Bungles which are committed , when the Matter is Inept and Contumacious ; which argue the Agent not to be Irresistible , and that Nature is such a thing , as is not altogether uncapable ( as well as Humane Art ) of being sometimes frustrated and disappointed , by the Indisposition of Matter . Whereas an Omnipotent Agent , as it could dispatch its work in a Moment , so it would always do it Infallibly and Irresistibly ; no Ineptitude or Stubbornness of Matter , being ever able to hinder such a one , or make him Bungle or Fumble in any thing .

5. Wherefore since neither all things are produced Fortuitously , or by the Unguided Mechanism of Matter , nor God himself may reasonably be thought to do all things Immediately and Miraculously ; it may well be concluded , that there is a Plastick Nature under him , which as an Inferior and Subordinate Instrument , doth Drudgingly Execute that Part of his Providence , which consists in the Regular and Orderly Motion of Matter : yet so as that there is also besides this , a Higher Providence to be acknowledged , which presiding over it , doth often supply the Defects of it , and sometimes Over-rule it ; forasmuch as this Plastick Nature cannot act Electively nor with Discretion . And by this means the Wisdom of God will not be shut up nor concluded wholly within his own Breast , but will display it self abroad , and print its Stamps and Signatures every where throughout the World ; so that God , as Plato ( after Orpheus ) speaks , will be not only the Beginning and End , but also the Middle of all things , they being as much to be ascribed to his Causality , as if himself had done them all Immediately , without the concurrent Instrumentality of any Subordinate Natural Cause . Notwithstanding which , in this way it will appear also to Humane Reason , that all things are Disposed and Ordered by the Deity , without any Sollicitous Care or Distractious Providence .

And indeed those Mechanick Theists , who rejecting a Plastick Nature , affect to concern the Deity as little as is possible in Mundane Affairs , either for fear of debasing him and bringing him down to too mean Offices , or else of subjecting him to Sollicitous Encumberment , and for that Cause would have God to contribute nothing more to the Mundane System and Oeconomy , than only the First Impressing of a certain Quantity of Motion , upon the Matter , and the After-conserving of it , according to some General Laws : These men ( I say ) seem not very well to understand themselves in this . Forasmuch as they must of necessity , ether suppose these their Laws of Motion to execute themselves , or else be forced perpetually to concern the Deity in the Immediate Motion of every Atom of Matter throughout the Universe , in order to the Execution and Observation of them . The Former of which being a Thing plainly Absurd and Ridiculous , and the Latter that , which these Philosophers themselves are extremely abhorrent from , we cannot make any other Conclusion than this , That they do but unskilfully and unawares establish that very Thing which in words they oppose ; and that their Laws of Nature concerning Motion , are Really nothing else , but a Plastick Nature , acting upon the Matter of the whole Corporeal Universe , both Maintaining the Same Quantity of Motion always in it , and also Dispensing it ( by Transferring it out of one Body into another ) according to such Laws , Fatally Imprest upon it . Now if there be a Plastick Nature , that governs the Motion of Matter , every where according to Laws , there can be no Reason given , why the same might not also extend further , to the Regular Disposal of that Matter , in the Formation of Plants and Animals and other things , in order to that Apt Coherent Frame and Harmony of the whole Universe .

6. And as this Plastick Nature is a thing which seems to be in it self most Reasonable , so hath it also had the Suffrage of the best Philosophers in all Ages . For First , it is well known , that Aristotle concerns himself in nothing more zealously than this , That Mundane things are not Effected , merely by the Necessary and Vnguided Motion of Matter , or by Fortuitous Mechanism , but by such a Nature as acts Regularly and Artificially for Ends ; yet so as that this Nature is not the Highest Principle neither , or the Supreme Numen , but Subordinate to a Perfect Mind or Intellect , he affirming , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Mind together with Nature was the Cause of this Vniverse ; and that Heaven and Earth , Plants and Animals were framed by them both ; that is , by Mind as the Principal and Directive Cause , but by Nature as a Subservient or Executive Instrument : and elsewhere joyning in like manner God and Nature both together , as when he concludes , That God and Nature do nothing in Vain .

Neither was Aristotle the First Broacher or Inventor of this Doctrine , Plato before him having plainly asserted the same . For in a Passage already cited , he affirms that Nature together with Reason , and according to it , orders all things ; thereby making Nature , as a Distinct thing from the Deity , to be a Subordinate Cause under the Reason and Wisdom of it . And elsewhere he resolves , that there are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Certain Causes of a Wise and Artificial Nature , which the Deity uses as Subservient to it self ; as also , that there are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Con-causes which God makes use of , as Subordinately Cooperative with himself .

Moreover before Plato , Empedocles Philosophized also in the same manner , when supposing Two Worlds , the one Archetypal , the other Extypal , he made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Friendship & Discord , to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Active Principle and Immediate Operator in this Lower World . He not understanding thereby , as Plutarch and some others have conceited , Two Substantial Principles in the World , the one of Good the other of Evil , but only a Plastick Nature , as Aristotle in sundry places intimates : which he called by that name , partly because he apprehended that the Result and Upshot of Nature in all Generations and Corruptions , amounted to nothing more than Mixtures and Separations , or Concretion and Secretion of Preexistent things , and partly because this Plastick Nature is that which doth reconcile the Contrarieties and Enmities of Particular things , and bring them into one General Harmony in the Whole . Which latter is a Notion that Plotinus , describing this very Seminary Reason or Plastick Nature of the World , ( though taking it in something a larger sence , than we do in this place ) doth ingeniously pursue after this manner ; En. 3. l. 2. §. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Seminary Reason or Plastick Nature of the Vniverse , opposing the Parts to one another and making them severally Indigent , produces by that means War and Contention . And therefore though it be One , yet notwithstanding it consists of Different and Contrary things . For there being Hostility in its Parts , it is nevertheless Friendly and Agreeable in the Whole ; after the same manner as in a Dramatick Poem , Clashings and Contentions are reconciled into one Harmony . And therefore the Seminary and Plastick Nature of the World , may fitly be resembled to the Harmony of Disagreeing things . Which Plotinick Doctrine , may well pass for a Commentary upon Empedocles , accordingly as Simplicius briefly represents his sence , In Arist. de Coe . l. 1. c. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Empedocles makes Two Worlds , the one Vnited and Intelligible , the other Divided and Sensible ; and in this lower Sensible World , he takes notice both of Vnity and Discord .

It was before observed , that Heraclitus likewise did assert a Regular and Artificial Nature , as the Fate of things in this Lower World ; for his Reason passing thorough the Substance of all things , or Ethereal Body , which was the Seed of the Generation of the Vniverse , was nothing but that Spermatick or Plastick Nature which we now speak of . And whereas there is an odd Passage of this Philosophers recorded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that neither any God nor Man made this World , which as it is justly derided by Plutarch for its Simplicity , so it looks very Atheistically at first sight ; yet because Heraclitus hath not been accompted an Atheist , we therefore conceive the meaning of it to have been this , That the World was not made by any whatsoever , after such a manner as an Artificer makes an House , by Machins and Engins , acting from without upon the Matter , Cumbersomly and Moliminously , but by a certain Inward Plastick Nature of its own .

And as Hippocrates followed Heraclitus in this ( as was before declared ) so did Zeno and the Stoicks also , they supposing besides an Intellectual Nature , as the Supreme Architect and Master-builder of the World , another Plastick Nature as the Immediate Workman and Operatour . Which Plastick Nature hath been already described in the words of Balbus , as a thing which acts not Fortuitously but Regularly , Orderly and Artificially ; and Laertius tells * * In Vita Z●n ▪ us , it was defined by Zeno himself after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature is a Habit moved from it self according to Spermatick Reasons or Seminal Principles , perfecting and containing those several things , which in determinate times are produced from it , and acting agreeably to that from which it was secreted .

Lastly , as the Latter Platonists and Peripateticks have unanimously followed their Masters herein , whose Vegetative Soul also is no other than a Plastick Nature ; so the Chymists and Paracelsians insist much upon the same thing , and seem rather to have carried the Notion on further , in the Bodies of Animals , where they call it by a new name of their own , the Archeus .

Moreover , we cannot but observe here , that as amongst the Ancients , They were generally condemned for down-right Atheists , who acknowledged no other Principle besides Body or Matter , Necessarily and Fortuitously moved , such as Democritus and the first Ionicks ; so even Anaxagoras himself , notwithstanding that he was a professed Theist , and plainly asserted Mind to be a Principle , yet because he attributed too much to Material Necessity , admitting neither this Plastick Nature nor a Mundane Soul , was severely censured , not only by the Vulgar ( who unjustly taxed him for an Atheist ) but also by Plato and Aristotle , as a kind of spurious and imperfect Theist , and one who had given great advantage to Atheism . Aristotle in his Metaphysicks thus represents his Philosophy , * * L. 1. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Anaxagoras useth Mind and Intellect , that is , God , as a Machin in the Cosmopoeia , and when he is at a loss to give an accompt of things by Material Necessity , then and never but then , does he draw in Mind or God to help him out ; but otherwise he will rather assign any thing else for a Cause than Mind . Now if Aristotle censure Anaxagoras in this manner , though a professed Theist , because he did but seldom make use of a Mental Cause , for the salving of the Phaenomena of the World , and only then when he was at a loss for other Material and Mechanical Causes ( which it seems he sometimes confessed himself to be ) what would that Philosopher have thought of those our so confident Mechanists of later times , who will never vouchsafe so much as once to be beholding to God Almighty , for any thing in the Oeconomy of the Corporeal World , after the first Impression of Motion upon the Matter ?

Plato likewise in his Phaedo and elsewhere , condemns this Anaxagoras by name , for this very thing , that though he acknowledged Mind to be a Cause , yet he seldom made use of it , for salving the Phaenomena ; but in his twelfth de Legibus , he perstringeth him Unnamed , as one who though a professed Theist , had notwithstanding given great Encouragement to Atheism , after this manner ; * * P. 967. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Some of them who had concluded , that it was Mind that ordered all things in the Heavens , themselves erring concerning the Nature of the Soul , and not making that Older than the Body , have overturned all again ; for Heavenly Bodies being supposed by them , to be full of Stones , and Earth , and other Inanimate things ( dispensing the Causes of the whole Vniverse ) they did by this means occasion much Atheism and Impiety .

Furthermore the same Plato there tells us , that in those times of his , Astronomers and Physiologers commonly lay under the prejudice and suspicion of Atheism amongst the vulgar , merely for this reason , because they dealt so much in Material Causes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Vulgar think that they who addict themselves to Astronomy and Physiology , are made Atheists thereby , they seeing as much as is possible how things come to pass by Material Necessities , and being thereby disposed to think them not to be ordered by Mind and Will , for the sake of Good . From whence we may observe , that according to the Natural Apprehensions of Men in all Ages , they who resolve the Phaenomena of Nature , into Material Necessity , allowing of no Final nor Mental Causality ( disposing things in order to Ends ) have been strongly suspected for Friends to Atheism .

7. But because some may pretend , that the Plastick Nature is all one with an Occult Quality , we shall here show how great a Difference there is betwixt these Two . For he that asserts an Occult Quality , for the Cause of any Phaenomenon , does indeed assign no Cause at all of it , but only declare his own Ignorance of the Cause ; but he that asserts a Plastick Nature , assigns a Determinate and proper Cause , nay the only Intelligible Cause , of that which is the greatest of all Phaenomena in the World , namely the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Orderly , Regular and Artificial Frame of things in the Universe , whereof the Mechanick Philosophers , however pretending to salve all Phaenomena by Matter and Motion , assign no Cause at all . Mind and Understanding is the only true Cause of Orderly Regularity , and he that asserts a - Plastick Nature , asserts Mental Causality in the World ; but the Fortuitous Mechanists , who exploding Final Causes , will not allow Mind and Vnderstanding to have any Influence at all upon the Frame of things , can never possibly assign any Cause of this Grand Phaenomenon , unless Confusion may be said to be the Cause of Order , and Fortune or Chance of Constant Regularity ; and therefore themselves must resolve it into an Occult Quality . Nor indeed does there appear any great reason why such men should assert an Infinite Mind in the World , since they do not allow it to act any where at all , and therefore must needs make it to be in Vain .

8. Now this Plastick Nature being a thing which is not without some Difficulty in the Conception of it , we shall here endeavour to do these Two things concerning it ; First , to set down a right Representation thereof , and then afterwards to show how extremely the Notion of it hath been Mistaken , Perverted and Abused by those Atheists , who would make it to be the only God Almighty , or First Principle of all things .

How the Plastick Nature is in general to be conceiv'd , Aristotle instructs us in these words , * * Phys. l. 2. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the Naupegical Art , that is the Art of the Shipwright , were in the Timber it self , Operatively and Effectually , it would there act just as Nature doth . And the Case is the same for all other Arts ; If the Oecodomical Art , which is in the Mind of the Architect , were supposed to be transfused into the Stones , Bricks and Mortar , there acting upon them in such a manner , as to make them come together of themselves and range themselves into the Form of a complete Edifice , as Amphion was said by his Harp , to have made the Stones move , and place themselves Orderly of their own accord , and so to have built the Walls of Thebes : Or if the Musical Art were conceived to be immediately in the Instruments and Strings , animating them as a Living Soul , and making them to move exactly according to the Laws of Harmony , without any External Impulse . These and such like Instances , in Aristotle's Judgment , would be fit Iconisms or Representations of the Plastick Nature , That being Art it self acting Immediately upon the Matter as an inward Principle in it . To which purpose the same Philosopher adds , that this thing might be further illustrated by an other Instance or Resemblence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature may be yet more clearly Resembled to the Medicinal Art , when it is imployed by the Physician , in curing himself . So that the meaning of this Philosopher is , that Nature is to be conceived as Art Acting not from without and at a Distance , but Immediately upon the thing it self which is Formed by it . And thus we have the first General Conception of the Plastick Nature , That it is Art it self , acting immediately on the Matter , as an Inward Principle .

9. In the next Place we are to observe , that though the Plastick Nature be a kind of Art , yet there are some Considerable Preeminences which it hath above Humane Art , the First whereof is this ; That whereas Humane Art cannot act upon the Matter otherwise than from without and at a distance , nor communicate it self to it , but with a great deal of Tumult and Hurliburly , Noise and Clatter , it using Hands and Axes , Saws and Hammers , and after this manner with much ado , by Knockings and Thrustings , slowly introducing its Form or Idea ( as for Example of a Ship or House ) into the Materials . Nature in the mean time is another kind of Art , which Insinuating it self Immediately into things themselves , and there acting more Commandingly upon the Matter as an Inward Principle , does its Work Easily , Cleaverly and Silently . Nature is Art as it were Incorporated and Imbodied in matter , which doth not act upon it from without Mechanically , but from within Vitally and Magically , Pl. Eu. 3. l. 8. §. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Here are no Hands , nor Feet , nor any Instrument , Connate or Adventitious , there being only need of Matter to work upon and to be brought into a certain Form , and Nothing else . For it is manifest that the Operation of Nature is different from Mechanism , it doing not its Work by Trusion or Pulsion , by Knockings or Thrustings , as if it were without that which it wrought upon . But as God is Inward to every thing , so Nature Acts Immediately upon the Matter , as an Inward and Living Soul or Law in it .

10. Another Preeminence of Nature above Humane Art is this , That whereas Humane Artists are often to seek and at a loss , and therefore Consult and Deliberate , as also upon second thoughts mend their former Work ; Nature , on the contrary , is never to seek what to do , nor at a stand ; and for that Reason also ( besides another that will be Suggested afterwards ) it doth never Consult nor Deliberate . Indeed Aristotle Intimates , as if this had been the Grand Objection of the old Atheistick Philosophers against the Plastick Nature , That because we do not see Natural Bodies to Consult or Deliberate , therefore there could be Nothing of Art , Counsel or Contrivanee in them , but all came to pass Fortuitously . But he confutes it after this manner : * * Phys. l. 2. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is absurd for Men to think nothing to be done for Ends , if they do not see that which moves to consult , although Art it self doth not Consult . Whence he concludes that Nature may Act Artificially , Orderly and Methodically , for the sake of Ends , though it never Consult or Deliberate . Indeed Humane Artists themselves do not Consult properly as they are Artists , but when ever they do it , it is for want of Art , and because they are to seek , their Art being Imperfect and Adventitious : but Art it self or Perfect Art , is never to seek , and therefore doth never Consult or Deliberate . And Nature is this Art , which never hesitates nor studies , as unresolved what to do , but is always readily prompted ; nor does it ever repent afterwards of what it hath formerly done , or go about , as it were upon second thoughts , to alter and mend its former Course , but it goes on in one Constant , Unrepenting Tenor , from Generation to Generation , because it is the Stamp or Impress of that Infallibly Omniscient Art , of the Divine Understanding , which is the very Law and Rule of what is Simply the Best in every thing .

And thus we have seen the Difference between Nature and Humane Art ; that the Latter is Imperfect Art , acting upon the Matter from without , and at a Distance ; but the Former is Art it self or Perfect Art , acting as an Inward Principle in it . Wherefore when Art is said to imitate Nature , the meaning thereof is , that Imperfect Humane Art imitates that Perfect Art of Nature , which is really no other than the Divine Art it self , as before Aristotle , Plato had declared in his Sophist , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Those things which are said to be done by Nature , are indeed done by Divine Art .

11. Notwithstanding which , we are to take notice in the next place , that as Nature is not the Deity it self , but a Thing very remote from it and far below it , so neither is it the Divine Art , as it is in it self Pure and Abstract , but Concrete and Embodied only ; for the Divine Art considered in it self , is nothing but Knowledge , Vnderstanding or Wisdom in the Mind of God : Now Knowledge and Understanding , in its own Nature is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain Separate and Abstract thing , and of so Subtil and Refined a Nature , as that it is not Capable of being Incorporated with Matter , or Mingled and Blended with it , as the Soul of it . And therefore Aristotle's Second Instance , which he propounds as most pertinent to Illustrate this business of Nature by , namely of the Physicians Art curing himself , is not so adequate thereunto ; because when the Medicinal Art Cures the Physician in whom it is , it doth not there Act as Nature , that is , as Concrete and Embodied Art , but as Knowledge and Vnderstanding only , which is Art Naked , Abstract and Vnbodied ; as also it doth its Work Ambagiously , by the Physician 's Willing and Prescribing to himself , the use of such Medicaments , as do but conduce , by removing of Impediments , to help that which is Nature indeed , or the Inward Archeus to effect the Cure . Art is defined by Aristotle , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Reason of the thing without Matter ; and so the Divine Art or Knowledge in the Mind of God is Vnbodied Reason ; but Nature is Ratio Mersa & Confusa , Reason Immersed and Plunged into Matter , and as it were Fuddled in it , and Confounded with it . Nature is not the Divine Art Archetypal , but only Ectypal , it is a living Stamp or Signature of the Divine Wisdom , which though it act exactly according to its Arthetype , yet it doth not at all Comprehend nor Understand the Reason of what it self doth . And the Difference between these two , may be resembled to that between the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Reason of the Mind and Conception , called Verbum Mentis , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Reason of External Speech ; the Latter of which though it bear a certain Stamp and Impress of the Former upon it , yet it self is nothing but Articulate Sound , devoid of all Vnderstanding and Sense . Or else we may Illustrate this business by another Similitude , comparing the Divine Art and Wisdom to an Architect , but Nature to a Manuary Opificer ; the Difference betwixt which two is thus set forth by Aristotle pertinently to our purpose ; M●t. l. 1. c. ● , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We account the Architects in every thing more honourable than the Manuary Opificers , because they understand the Reason of the things done , whereas the other , as some Inanimate things , only Do , not knowing what they Do : the Difference between them being only this , that Inanimate Things Act by a certain Nature in them , but the Manuary Opificer by Habit. Thus Nature may be called the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Manuary Opificer that Acts subserviently under the Architectonical Art and Wisdom of the Divine Understanding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which does Do without Knowing the Reason of what ●t Doth .

12. Wherefore as we did before observe the Preeminences of Nature above Humane Art , so we must here take Notice also of the Imperfections and Defects of it , in which respect it falls short of Humane Art , which are likewise Two ; and the First of them is this , That though it Act Artificially for the sake of Ends , yet it self doth neither Intend those Ends , nor Vnderstand the Reason of that it doth . Nature is not Master of that Consummate Art and Wisdom according to which it acts , but only a Servant to it , and a Drudging Executioner of the Dictates of it . This Difference betwixt Nature and Abstract Art or Wisdom is expressed by Plotinus in these words : En. 4. l. 4. c. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . How doth Wisdom differ from that which is called Nature ? Verily in this Manner , That Wisdom is the First Thing , but Nature the Last and Lowest ; for Nature is but an Image or Imitation of Wisdom , the Last thing of the Soul , which hath the lowest Impress of Reason shining upon it ; as when a thick piece of Wax , is thoroughly impressed upon by a Seal , that Impress which is clear and distinct in the superiour Superficies of it , will in the lower side be weak and obscure ; and such is the Stamp and Signature of Nature , compared with that of Wisdom and Vnderstanding , Nature being a thing which doth only Do , but not Know. And elsewhere the same Writer declares the Difference between the Spermatick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , En. 2. l. 3. s. 17. or Reasons , and Knowledges or Conceptions of the Mind in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whether are these Plastick Reasons or Forms in the Soul Knowledges ? But how shall it then Act according to those Knowledges ? For the Plastick Reason or Form Acts or Works in Matter , and that which acts Naturally is not Intellection nor Vision , but a certain Power of moving Matter , which doth not Know , but only Do , and makes as it were a Stamp or Figure in Water .

And with this Doctrine of the Ancients , a Modern Judicious Writer and Sagacious Inquirer into Nature , seems fully to agree , that Nature is such a Thing as doth not Know but only Do : For after he had admired that Wisdom and Art by which the Bodies of Animals are framed , he concludes that one or other of these two things must needs be acknowledged , that either the Vegetative or Plastick Power of the Soul , by which it Fabricates and Organizes its own body , is more Excellent and Divine than the Rational ; Or else , Harv . Gen. Ex. 49. In Naturae Operibus neque Prudentiam nec Intellectum inesse , sedita solùm videri Conceptui nostro , qui secundùm Artes nostras & Facultates , seu Exemplaria à nobismetipsis mutuata , de rebus Naturae divinis judicamus ; Quasi Principia Naturae Activa , effectus suos eo modo producerent , quo nos opera nostra Artificialia solemus : That in the Works of Nature there is neither Prudence nor Vnderstanding , but only it seems so to our Apprehensions , who judge of these Divine things of Nature , according to our own Arts and Faculties , and Patterns borrowed from our selves ; as if the Active Principles of Nature did produce their Effects in the same manner , as we do our Artificial Works . Wherefore we conclude , agreeably to the Sence of the best Philosophers , both Ancient and Modern , That Nature is such a Thing , as though it act Artificially and for the sake of Ends , yet it doth but Ape and Mimick the Divine Art and Wisdom , it self not Understanding those Ends which it Acts for , nor the Reason of what it doth in order to them ; for which Cause also it is not Capable of Consultation or Deliberation , nor can it Act Electively or with Discretion .

13. But because this may seem strange at the first sight , that Nature should be said to Act 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the sake of Ends , and Regularly or Artificially , and yet be it self devoid of Knowledge and Vnderstanding , we shall therefore endeavour to perswade the Possibility , and facilitate the Belief of it , by some other Instances ; and first by that of Habits , particularly those Musical ones , of Singing , Playing upon Instruments , and Dancing . Which Habits direct every Motion of the Hand , Voice , and Body , and prompt them readily , without any Deliberation or Studied Consideration , what the next following Note or Motion should be . If you jogg a sleeping Musician , and sing but the first Words of a Song to him , which he had either himself composed , or learnt before , he will presently take it from you , and that perhaps before he is thoroughly awake , going on with it , and singing out the remainder of the whole Song to the End . Thus the Fingers of an exercised Lutonist , and the Legs and whole Body of a skilful Dancer , are directed to move Regularly and Orderly , in a long Train and Series of Motions , by those Artificial Habits in them , which do not themselves at all comprehend those Laws and Rules of Musick or Harmony , by which they are governed : So that the same thing may be said of these Habits , which was said before of Nature , That they do not Know , but only Do. And thus we see there is no Reason , why this Plastick Nature ( which is supposed to move Body Regularly and Artificially ) should be thought to be an Absolute Impossibility , since Habits do in like manner , Gradually Evolve themselves , in a long Train or Series of Regular and Artificial Motions , readily prompting the doing of them , without comprehending that Art and Reason by which they are directed . The forementioned Philosopher illustrates the Seminary Reason and Plastick Nature of the Universe , by this very Instance : En. 3. l. 2. s. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Energy of Nature is Artificial , as when a Dancer moves ; for a Dancer resembles this Artificial Life of Nature , forasmuch as Art it self moves him , and so moves him as being such a Life in him . And agreeably to this Conceit , the Ancient Mythologists represented the Nature of the Universe , by Pan Playing upon a Pipe or Harp , and being in love with the Nymph Eccho ; as if Nature did , by a kind of Silent Melody , make all the Parts of the Universe every where Daunce in measure & Proportion , it self being as it were in the mean time delighted and ravished with the Re-ecchoing of its own Harmony . Habits are said to be an Adventitious and Acquired Nature , and Nature was before defined by the Stoicks to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Habit : so that there seems to be no other Difference between these two , than this , that whereas the One is Acquired by Teaching , Industry and Exercise ; the other , as was expressed by Hippocrates , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnlearned and Vntaught , and may in some sence also be said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-taught , though she be indeed always Inwardly Prompted , Secretly Whispered into , and Inspired , by the Divine Art and Wisdom .

14. Moreover , that something may Act Artificially and for Ends , without Comprehending the Reason of what it doth , may be further evinced from those Natural Instincts that are in Animals , which without Knowledge direct them to Act Regularly , in Order both to their own Good and the Good of the Vniverse . As for Example ; the Bees in Mellification , and in framing their Combs and Hexagonial Cells , the Spiders in spinning their Webs , the Birds in building their Nests , and many other Animals in such like Actions of theirs , which would seem to argue a great Sagacity in them , whereas notwithstanding , as Aristotle observes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They do these things , neither by Art nor by Counsel nor by any Deliberation of their own , and therefore are not Masters of that Wisdom according to which they Act , but only Passive to the Instincts and Impresses thereof upon them . And indeed to affirm , that Brute Animals do all these things by a Knowledge of their own , and which themselves are Masters of , and that without Deliberation and Consultation , were to make them to be endued with a most Perfect Intellect , far transcending that of Humane Reason ; whereas it is plain enough , that Brutes are not above Consultation , but Below it , and that these Instincts of Nature in them , are Nothing but a kind of Fate upon them .

15. There is in the next place another Imperfection to be observed in the Plastick Nature , that as it doth not comprehend the Reason of its own Action , so neither is it Clearly and Expresly Conscious of what it doth ; in which Respect , it doth not only fall short of Humane Art , but even of that very Manner of Acting which is in Brutes themselves , who though they do not Understand the Reason of those Actions , that their Natural Instincts lead them to , yet they are generally conceived to be Conscious of them , and to do them by Phancy ; whereas the Plastick Nature in the Formation of Plants and Animals , seems to have no Animal Fancie , no Express 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , En. 4. L. 4. s. 13. Con-sense or Consciousness of what it doth . Thus the often Commended Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nature hath not so much as any Fancie in it ; As Intellection and Knowledge is a thing Superiour to Fancie , so Fancie is Superiour to the Impress of Nature , for Nature hath no Apprehension nor Conscious Perception of any thing . In a Word , Nature is a thing that hath no such Self-perception or Self-injoyment in it , as Animals have .

16. Now we are well aware , that this is a Thing which the Narrow Principles of some late Philosophers will not admit of , that there should be any Action distinct from Local Motion besides Expresly Conscious Cogitation . For they making the first General Heads of all Entity , to be Extension and Cogitation , or Extended Being and Cogitative , and then supposing that the Essence of Cogitation consists in Express Consciousness , must needs by this means exclude such a Plastick Life of Nature , as we speak of , that is supposed to act without Animal Fancie or Express Consciousness . Wherefore we conceive that the first Heads of Being ought rather to be expressed thus ; Resisting or Antitypous Extension , and Life , ( i.e. Internal Energy and Self-activity : ) and then again , that Life or Internal Self-activity , is to be subdivided into such as either acts with express Consciousness and Synaesthesis , or such as is without it ; the Latter of which is this Plastick Life of Nature : So that there may be an Action distinct from Local Motion , or a Vital Energy , which is not accompanied with that Fancie , or Consciousness , that is in the Energies of the Animal Life ; that is , there may be a simple Internal Energy or Vital Autokinesie , which is without that Duplication , that is included in the Nature of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Con-sense and Consciousness , which makes a Being to be Present with it self , Attentive to its own Actions , or Animadversive of them , to perceive it self to Do or Suffer , and to have a Fruition or Enjoyment of it self . And indeed it must be granted , that what moves Matter or determines the Motion of it Vitally , must needs do it by some other Energy of its own , as it is Reasonable also to conceive , that it self hath some Vital Sympathy with that Matter which it Acts upon . But we apprehend , that Both these may be without Clear and Express Consciousness . Thus the Philosopher , En. 3. L. 2 c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Every Life is Energie , even the worst of Lives , and therefore that of Nature . Whose Energie is not like that of Fire , but such an Energie , as though there be no Sense belonging to it , yet is it not Temerarious or Fortuitous , but Orderly & Regular .

Wherefore this Controversie whether the Energy of the Plastick Nature , be Cogitation , or no , seems to be but a Logomachy , or Contention about Words . For if Clear and Express Consciousness be supposed to be included in Cogitation , then it must needs be granted that Cogitation doth not belong to the Plastick Life of Nature : but if the Notion of that Word be enlarged so as to comprehend all Action distinct from Local Motion , and to be of equal Extent with Life , then the Energie of Nature is Cogitation .

Nevertheless if any one think fit to attribute some Obscure and Imperfect Sense or Perception , different from that of Animals , to the Energie of Nature , and will therefore call it a kind of Drowsie , Vnawakened , or Astonish'd Cogitation , the Philosopher , before mentioned , will not very much gainsay it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . En. 3. L. 8. S. 3. If any will needs attribute some kind of Apprehension or Sense to Nature , then it must not be such a Sense or Apprehension , as is in Animals , but something that differs as much from it , as the Sense or Cogitation of one in a profound sleep , differs from that of one who is awake . And since it cannot be denied but that the Plastick Nature hath a certain Dull and Obscure Idea of that which it Stamps and Prints upon Matter , the same Philosopher himself sticks not to call this Idea of Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Spectacle and Contemplamen , as likewise the Energy of Nature towards it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Silent Contemplation ; nay he allows , that Nature may be said to be , in some Sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Lover of Spectacles or Contemplation .

17. However , that there may be some Vital Energy without Clear and Express 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Con-sense and Consciousness , Animadversion , Attention , or Self-perception , seems reasonable upon several accompts . For first , those Philosophers themselves , who make the Essence of the Soul to consist in Cogitation , and again the Essence of Cogitation in Clear and Express Consciousness , cannot render it any way probable , that the Souls of Men in all profound Sleeps , Lethargies and Apoplexies , as also of Embryo's in the Womb , from their very first arrival thither , are never so much as one moment without Expresly Conscious Cogitations ; which if they were , according to the Principles of their Philosophy , they must , ipso facto , cease to have any Being . Now if the Souls of Men and Animals be at any time without Consciousness and Self-perception , then it must needs be granted , that Clear and Express Consciousness is not Essential to Life . There is some appearance of Life and Vital Sympathy in certain Vegetables and Plants , which however called Sensitive Plants and Plant-animals , cannot well be supposed to have Animal Sense and Fancy , or Express Consciousness in them ; although we are not ignorant in the mean time , how some endeavour to salve all those Phaenomena Mechanically . It is certain , that our Humane Souls themselves are not always Conscious , of whatever they have in them ; for even the Sleeping Geometrician , hath at that time , all his Geometrical Theorems and Knowledges some way in him ; as also the Sleeping Musician , all his Musical Skill and Songs : and therefore why may it not be possible for the Soul to have likewise some Actual Energie in it , which it is not Expresly Conscious of ? We have all Experience , of our doing many Animal Actions Non-attendingly , which we reflect upon afterwards ; as also that we often continue a long Series of Bodily Motions , by a mere Virtual Intention of our Minds , and as it were by Half a Cogitation . That Vital Sympathy , by which our Soul is united and tied fast , as it were with a Knot , to the Body , is a thing that we have no direct Consciousness of , but only in its Effects . Nor can we tell how we come to be so differently affected in our Souls , from the many different Motions made upon our Bodies . As likewise we are not Conscious to our selves of that Energy , whereby we impress Variety of Motions and Figurations upon the Animal Spirits of our Brain in our Phantastick Thoughts . For though the Geometrician perceive himself to make Lines , Triangles and Circles in the Dust , with his Finger , yet he is not aware , how he makes all those same Figures , first upon the Corporeal Spirits of his Brain , from whence notwithstanding , as from a Glass , they are reflected to him , Fancy being rightly concluded by Aristotle to be a Weak and Obscure Sense . There is also another more Interiour kind of Plastick Power in the Soul ( if we may so call it ) whereby it is Formative of its own Cogitations , which it self is not always Conscious of ; as when in Sleep or Dreams , it frames Interlocutory Discourses betwixt it self and other Persons , in a long Series , with Coherent Sence and Apt Connexions , in which oftentimes it seems to be surprized with unexpected Answers and Reparties ; though it self were all the while the Poet and Inventor of the whole Fable . Not only our Nictations for the most part when we are awake , but also our Nocturnal Volutations in Sleep , are performed with very little or no Consciousness . Respiration or that Motion of the Diaphragmae and other Muscles which causes it ( there being no sufficient Mechanical accompt given of it ) may well be concluded to be always a Vital Motion , though it be not always Animal ; since no man can affirm that he is perpetually Conscious to himself , of that Energy of his Soul , which does produce it when he is awake , much less when asleep . And Lastly , the Cartesian Attempts to salve the Motion of the Heart Mechanically , seem to be abundantly confuted , by Autopsy and Experiment , evincing the Systole of the Heart to be a Muscular Constriction , caused by some Vital Principle , to make which , nothing but a Pulsifick Corporeal Quality in the Substance of the Heart it self , is very Unphilosophical and Absurd . Now as we have no voluntary Imperium at all , upon the Systole and Diastole of the Heart , so are we not conscious to our selves of any Energy of our own Soul that causes them , and therefore we may reasonably conclude from hence also , that there is some Vital Energy , without Animal Fancy or Synaesthesis , express Consciousness and Self-perception .

18. Wherefore the Plastick Nature acting neither by Knowledge nor by Animal Fancy , neither Electively nor Hormetically , must be concluded to act Fatally , Magically and Sympathetically . And thus that Curious and Diligent Inquirer into Nature , before commended , resolves , Natura tanquam Fato quodam , Harvey de Gen. An. seu Mandato secundùm Leges operante , movet ; Nature moveth as it were by a kind of Fate or Command , acting according to Laws . Fate , and the Laws or Commands of the Deity , concerning the Mundane Oeconomy ( they being really the same thing ) ought not to be looked upon , neither as Verbal things , nor as mere Will and Cogitation in the Mind of God ; but as an Energetical and Effectual Principle , constituted by the Deity , for the bringing of things decreed to pass . The Aphrodisian Philosopher with others of the Ancients , have concluded , that Fate and Nature are but two different Names , for one and the same thing , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both that which is done Fatally , is done Naturally , and also whatever is done Naturally , is done Fatally ; but that which we assert in this place is only this , that the Plastick Nature may be said to be , the True and Proper Fate of Matter , or the Corporeal World . Now that which acts not by any Knowledge or Fancy , Will or Appetite of its own , but only Fatally according to Laws and Impresses made upon it ( but differently in different Cases ) may be said also to act Magically and Sympathetically . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith the Philosopher ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The true Magick is the Friendship and Discord that is in the Vniverse ; and again Magick is said to be founded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In the Sympathy and Variety of diverse Powers conspiring together into one Animal . Of which Passages , though the Principal meaning seem to be this , that the ground of Magical Fascination , is one Vital Vnitive Principle in the Universe ; yet they imply also , that there is a certain Vital Energy , not in the way of Knowledge and Fancy , Will and Animal Appetite , but Fatally Sympathetical and Magical . As indeed that Mutual Sympathy which we have constant Exp●rience of , betwixt our Soul and our Body , ( being not a Material and Mechanical , but Vital thing ) may be called also Magical .

19. From what hath been hitherto declared concerning the Plastick Nature , it may appear ; That though it be a thing that acts for Ends Artificially , and which may be also called the Divine Art , and the Fate of the Corporeal World ; yet for all that it is neither God nor Goddess , but a Low and Imperfect Creature . Forasmuch as it is not Master of that Reason and Wisdom according to which it acts nor does it properly Intend those Ends which it acts for , nor indeed is it Expresly Conscious of what it doth ; it not Knowing but only Doing , according to Commands & Laws imprest upon it . Neither of which things ought to seem strange or incredible , since Nature may as well act Regularly and Artificially , without any Knowledge and Consciousness of its own , as Forms of Letters compounded together , may Print Coherent Philosophick Sence , though they understand nothing at all ; and it may also act for the sake of those Ends , that are not intended by it self , but some Higher Being , as well as the Saw or Hatchet in the hand of the Architect or Mechanick doth , Simplic . in Arist. Phys. L. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ax cuts for the sake of something , though it self does not ratiocinate , nor intend or design any thing , but is only subservient to that which does so . It is true , that our Humane Actions are not governed by such exact Reason , Art , and Wisdom , nor carried on with such Constancy , Eavenness and Uniformity , as the Actions of Nature are ; notwithstanding which , since we act according to a Knowledge of our own , and are Masters of that Wisdom by which our Actions are directed , since we do not act Fatally only , but Electively and Intendingly , with Consciousness and Self-perception ; the Rational Life that is in us , ought to be accompted a much Higher and more Noble Perfection , than that Plastick Life of Nature . Nay , this Plastick Nature , is so far from being the First and Highest Life , that it is indeed the Last and Lowest of all Lives ; it being really the same thing with the Vegetative , which is Inferiour to the Sensitive . The difference betwixt Nature and Wisdom was before observed , that Wisdom is the First and Highest thing , but Nature the Last and Lowest ; this latter being but an Umbratile Imitation of the former . And to this purpose , this Plastick Nature is further described by the same Philosopher in these Words , En. 3. l. 2. c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Spermatick Reason or Plastick Nature , is no pure Mind or perfect Intellect , nor any kind of pure Soul neither ; but something which depends upon it , being as it were an Effulgency or Eradiation , from both together , Mind and Soul , or Soul affected according to Mind , generating the same as a Lower kind of Life .

And though this Plastick Nature contain no small part of Divine Providence in it , yet since it is a thing that cannot act Electively nor with Discretion , it must needs be granted that there is a Higher and Diviner Providence than this , which also presides over the Corporeal World it self , which was a thing likewise insisted upon by that Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · En. 4. l. 4. c. 39. The things in the world , are not administred merely by Spermatick Reasons , but by Perileptick ( that is , Comprehensive Intellectual Reasons ) which are in order of Nature before the other , because in the Spermatick Reasons cannot be contained that which is contrary to them , &c. Where though this Philosopher may extend his Spermatick Reasons further than we do our Plastick Nature in this place , ( which is only confined to the Motions of Matter ) yet he concludes , that there is a higher Principle presiding over the Universe than this . So that it is not Ratio mersa & confusa , a Reason drowned in Matter , and confounded with it , which is the Supreme Governour of the World , but a Providence perfectly Intellectual , Abstract and Released .

20. But though the Plastick Nature be the Lowest of all Lives , nevertheless since it is a Life , it must needs be Incorporeal ; all Life being such . For Body being nothing but Antitypous Extension , or Resisting Bulk , nothing but mere Outside , Aliud extra Aliud , together with Passive Capability , hath no Internal Energy , Self-activity , or Life belonging to it ; it is not able so much as to Move it self , and therefore much less can it Artificially direct its own Motion . Moreover , in the Efformation of the Bodies of Animals , it is One and the self-same thing that directs the Whole ; that which Contrives and Frames the Eye , cannot be a distinct thing from that which Frames the Ear ; nor that which makes the Hand , from that which makes the Foot ; the same thing which delineates the Veins , must also form the Arteries ; and that which fabricates the Nerves , must also project the Muscles and Joynts ; it must be the same thing that designs and Organizes the Heart and Brain , with such Communications betwixt them ; One and the self-same thing must needs have in it , the entire Idea and the complete Model or Platform of the whole Organick Body . For the several parts of Matter distant from one another , acting alone by themselves , without any common Directrix , being not able to confer together , nor communicate with each other , could never possibly conspire to make up one such uniform and Orderly System or Compages , as the Body of every Animal is . The same is to be said likewise concerning the Plastick Nature of the whole Corporeal Universe , in which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all things are ordered together conspiringly into One. It must be one and the same thing , which formeth the whole , or else it could never have fallen into such an Uniform Order and Harmony . Now that which is One and the Same , acting upon several distant parts of Matter , cannot be Corporeal .

Indeed Aristotle is severely censured by some learned men for this , that though he talk every where of such a Nature as acts Regularly , Artificially and Methodically , in order to the Best , yet he does no where positively declare whether this Nature of his be Corporeal or Incorporeal , Substantial or Accidental , which yet is the less to be wondred at in him , because he does not clearly determine these same points concerning the Rational Soul neither , but seems to stagger uncertainly about them . In the mean time it cannot be denied , but that Aristotle's Followers do for the most part conclude this Nature of his to be Corporeal ; whereas notwithstanding , according to the Principles of this Philosophy , it cannot possibly be such : For there is nothing else attributed to Body in it , besides these three , Matter , Form and Accidents ; neither of which can be the Aristotelick Nature . First , it cannot be Matter ; because Nature , according to Aristotle , is supposed to be the Principle of Motion and Activity , which Matter in it self is devoid of . Moreover Aristotle concludes , that they who assign only a Material Cause , assign no Cause at all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of well and fit , of that Regular and Artificial Frame of things which is ascribed to Nature ; upon both which accompts , it is determined by that Philosopher , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature is more a Principle and Cause than Matter , and therefore it cannot be one and the same thing with it . Again , it is as plain , that Aristotle's Nature cannot be the Forms of particular Bodies neither , as Vulgar Peripateticks seem to conceive , these being all Generated and Produced by Nature , and as well Corruptible as Generable . Whereas Nature is such a thing as is neither Generated nor Corrupted , it being the Principle and Cause of all Generation and Corruption . To make Nature and the Material Forms of Bodies to be one and the self-same thing , is all one as if one should make the Seal ( with the Stamper too ) to be one and the same thing , with the Signature upon the Wax . And Lastly , Aristotle's Nature can least of all be the Accidents or Qualities of Bodies ; because these act only in Vertue of their Substance , neither can they exercise any Active Power over the Substance it self in which they are ; whereas the Plastick Nature is a thing that Domineers over the Substance of the whole Corporeal Vniverse , and which Subordinately to the Deity , put both Heaven and Earth into this Frame in which now it is . Wherefore since Aristotle's Nature can be neither the Matter , nor the Forms , nor the Accidents of Bodies , it is plain , that according to his own Principles , it must be Incorporeal .

21. Now if the Plastick Nature be Incorporeal , then it must of necessity , be either an Inferiour Power or Faculty of some Soul which is also Conscious , Sensitive or Rational ; or else a lower Substantial Life by it self , devoid of Animal Consciousness . The Platonists seem to affirm both these together , namely that there is a Plastick Nature lodged in all particular Souls of Animals , Brutes and Men , and also that there is a General Plastick or Spermatick Principle of the whole Vniverse distinct from their Higher Mundane Soul , though subordinate to it , and dependent upon it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which is called Nature , is the Off-spring of an higher Soul , which hath a more Powerful Life in it . And though Aristotle do not so clearly acknowledge the Incorporeity and Substantiality of Souls , yet he concurrs very much with this Platonick Doctrine , that Nature is either a Lower Power or Faculty of some Conscious Soul , or else an Inferiour kind of Life by it self , depending upon a Superiour Soul .

And this we shall make to appear from his Book De Partibus Animalium , L. 1. c. 1. after we have taken notice of some considerable Preliminary Passages in it in order thereunto . For having first declared , that besides the Material Cause , there are other Causes also of Natural Generations , namely these two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that for whose sake , ( or the Final Cause ) and that from which the Principle of Motion is , ( or the Efficient Cause ) he determines that the former of these Two , is the principal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The chiefest of these two Causes seems to be the Final or the Intending Cause ; for this is Reason , and Reason is alike a Principle in Artificial and in Natural things . Nay the Philosopher adds excellently , that there is more of Reason and Art , in the things of Nature , than there is in those things that are Artificially made by men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is more of Final or Intending Causality and of the reason of Good , in the works of Nature than in those of Humane Art . After which he greatly complains of the first and most Ancient Physiologers , meaning thereby Anaximander , and those other Ionicks before Anaxagoras , that they considered only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Material Principle and Cause of things , without attending to those Two other Causes , the Principle of Motion , and that which aims at Ends , they talking only , of Fire , Water , Air and Earth , and generating the whole World , from the Frotuitous Concourse of these Sensless Bodies . But at length Aristotle falls upon Democritus , who being Junior to those others before mentioned , Philosophised after the same Atheistical manner , but in a new way of his own , by Atoms ; acknowledging no other Nature , neither in the Universe , nor in the Bodies of Animals , than that of Fortuitous Mechanism , and supposing all things to arise from the different Compositions of Magnitudes , Figures , Sites , and Motions . Of which Democritick Philosophy , he gives his Censure in these following words , De part . An. Lib. 1. cap. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If Animals and their several parts did consist of nothing but Figure and Colour , then indeed Democritus would be in the right : But a Dead man hath the same Form and Figure of Body , that he had before , and yet for all that he is not a Man ; neither is a Brazen or Wooden Hand a Hand , but only Equivocally , as a Painted Physician , or Pipes made of Stone are so called . No member of a Dead Mans Body , is that which it was before , when he was alive , neither Eye , nor Hand , nor Foot . Wherefore this is but a rude way of Philosophizing , and just as if a Carpenter should talk of a Wooden Hand . For thus these Physiologers declare the Generations and Causes of Figures only , or the Matter out of which things are made , as Air and Earth . Whereas no Artificer would think it sufficient , to render such a Cause of any Artificial Fabrick , because the Instrument happened to fall so upon the Timber , that therefore it was Hollow here and Plane there ; but rather because himself made such strokes , and for such Ends , &c.

Now in the close of all , this Philosopher at length declares , That there is another Principle of Corporeal things , besides the Material , and such as is not only the Cause of Motion , but also acts Artificially in order to Ends , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is such a thing as that which we call Nature , that is , not the Fortuitous Motion of Sensless Matter , but a Plastick Regular and Artificial Nature , such as acts for Ends and Good ; declaring in the same place , what this Nature is , namely that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Soul , or Part of Soul , or not without Soul ; and from thence inferring , that it properly belongs to a Physiologer , to treat concerning the Soul also . But he concludes afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the whole Soul is not Nature ; whence it remains , that according to Aristotle's sence , Nature is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either part of a Soul or not without Soul , that is , either a lower Part or Faculty of some Conscious Soul ; or else an Inferiour kind of Life by it self , which is not without Soul , but Suborditate to it and dependent on it .

22. As for the Bodies of Animals Aristotle first resolves in General , that Nature in them is either the whole Soul , or else some part of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature as the Moving Principle , or as that which acts Artificially for Ends , ( so far as concerns the Bodies of Animals ) is either the whole Soul , or else some Part of it . But afterward he determines more particularly , that the Plastick Nature is not the whole Soul in Animals , but only some part of it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Nature in Animals , properly so called , is some Lower Power or Faculty lodged in their respective Souls , whether Sensitive or Rational .

And that there is Plastick Nature in the Souls of Animals , the same Aristotle elsewhere affirms and proves after this manner : De An. l. 1. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · What is that which in the Bodies of Animals holds together such things as of their own Nature would otherwise move contrary ways , and flie asunder , as Fire and Earth , which would be distracted and dissipated , the one tending upwards , the other downwards , were there not something to hinder them : now if there be any such thing , this must be the Soul , which is also the Cause of Nourishment and Augmentation . Where the Philosopher adds , that though some were of Opinion , that Fire was that which was the Cause of Nourishment and Augmentation in Animals , yet this was indeed but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , only the Concause or Instrument , and not simply the Cause , but rather the Soul . And to the same purpose he philosophizeth elsewhere , De Resp. ● . ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither is Concoction by which Nourishment is made in Animals done without the Soul , nor without Heat , for all things are done by Fire .

And certainly it seems very agreeable to the Phaenomena , to acknowledge something in the Bodies of Animals Superiour to Mechanism , as that may well be thought to be , which keeps the more fluid parts of them constantly in the same Form and Figure , so as not to be enormously altered in their Growth by disproportionate nourishment ; that which restores Flesh that was lost , consolidates dissolved Continuities , Incorporates the newly received Nourishment , and joyns it Continuously with the preexistent parts of Flesh and Bone ; which regenerates and repairs Veins consumed or cut off ; which causes Dentition in so regular a manner , and that not only in Infants , but also Adult persons ; that which casts off Excrements and dischargeth Superfluities ; which makes things seem ungrateful to an Interiour Sense , that were notwithstanding pleasing to the Taste . That Nature of Hippocrates , that is the Curatrix of Diseases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that Archeus of the Chymists or Paracelsians , to which all Medicaments are but Subservient , as being able to effect nothing of themselves without it . I say , there seems to be such a Principle as this in the Bodies of Animals , which is not Mechanical but Vital ; and therefore since Entities are not to be multiplied without necessity , we may with Aristotle conclude it to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain part of the Soul of those Animals , or a Lower Inconscious Power lodged in them .

23. Besides this Plastick Nature which is in Animals , forming their several Bodies Artificially , as so many Microcosms or Little Worlds , there must be also a general Plastick Nature in the Macrocosm the whole Corporeal Universe , that which makes all things thus to conspire every where , and agree together into one Harmony . Concerning which Plastick Nature of the Universe , the Author de Mundo writes after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Power passing thorough all things , , ordered and formed the whole World . Again he calls the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Spirit , and a Living and Generative Nature , and plainly declares it , to be a thing distinct from the Deity , but Subordinate to it and dependent on it . But Aristotle himself in that genuine Work of his before mentioned , speaks clearly and positively concerning this Plastick Nature of the Universe , as well as that of Animals , De Part. An. lib. 1. c. 1. in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It seemeth , that as there is Art in Artificial things , so in the things of Nature , there is another such like Principle or Cause , which we our selves partake of ; in the same manner as we do of Heat and Cold , from the Vniverse . Wherefore it is more probable that the whole World was at fi●st made by such a Cause as this ( if at least it were made ) and that it is still conserved by the same , than that Mortal Animals should be so : For there is much more of Order and determinate Regularity , in the Heavenly Bodies than in our selves ; but more of Fortuitousness and inconstant Regularity among these Mortal things . Notwithstanding which , some there are , who , though they cannot but acknowledge that the Bodies of Animals were all framed by an Artificial Nature , yet they will needs contend that the System of the Heavens sprung merely from Fortune and Chance ; although there be not the least appearance of Fortuitousness or Temerity in it . And then he sums up all into this Conclusion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore it is manifest , that there is some such thing as that which we call Nature , that is , that there is not only an Artificial , Methodical and Plastick Nature in Animals , by which their respective Bodies are Framed and Conserved ; but also that there is such a General Plastick Nature likewise in the Vniverse , by which the Heavens and whole World are thus Artificially Ordered and Disposed .

24. Now whereas Aristotle in the forecited Words , tells us , that we partake of Life and Understanding , from that in the Universe , after the same manner as we partake of Heat and Cold , from that Heat and Cold that is in the Universe ; It is observable , that this was a Notion borrowed from Socrates ; ( as we understand both from Xenophon and Plato ) that Philosopher having used it as an Argumentation to prove a Deity . And the Sence of it is represented after this manner by the Latin Poet ; Principio Coelum ac Terram , Campósque Liquentes , Lucentémque Globum Lunae , Titaniáque Astra , Spiritus intus alit , totósque Infusa per Artus , Mens agitat Molem , & Magno se Corpore miscet . Inde Hominum Pecudúmque Genus , Vitaeque Volantûm . From whence it may be collected , that Aristotle did suppose , this Plastick Nature of the Vniverse to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Either Part of some Mundane Soul , that was also Conscious and Intellectual , ( as that Plastick Nature in Animals is ) or at least some Inferiour Principle , depending on such a Soul . And indeed whatever the Doctrine of the modern Peripateticks be , we make no doubt at all , but that Aristotle himself held the Worlds Animation , or a Mundane Soul ; Forasmuch as he plainly declares himself concerning it , elsewhere in his Book De Coelo , after this manner ; Lib. c. 2 : 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But we commonly think of the Heavens , as nothing else but Bodies and Monads , having only a certain Order , but altogether ina●imate ; wh●r●as we ought on the contrary to conceive of them , as partaking of Life , and Action : that is , as being endued with a Rational or Intellectual Life . For so Simplicius there rightly expounds the place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But we ought to think of the Heavens , as Animated with a Rational Soul , and thereby partaking of Action and Rational Life . For ( saith he ) though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be affirmed not only of Irrational Souls , but also of Inanimate Bodies , yet the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 does only denominate Rational Beings . But further , to take away all manner of scruple or doubt , concerning this business ; that Philosopher before in the same Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Heaven is Animated , and hath a Principle of Motion within it self : Where by the Heaven , as in many other places of Aristotle and Plato , is to be understood the Whole World .

There is indeed One Passage in the same Book De Coelo , which at first sight , and slightly considered , may seem to contradict this again , and therefore probably is that , which hath led many into a contrary Perswasion , that Aristotle denied the Worlds Animation , L. 2. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But it is not reasonable neither , to think that the Heavens continue to Eternity , moved by a Soul necessitating , or violently compelling them . Nor indeed is it possible , that the Life of such a Soul should be pleasurable or happy . Forasmuch as the continual Violent Motion of a Body ( naturally inclining to move another way ) must needs be a very unquiet thing , and void of all Mental Repose ; especially when there is no such Relaxation , as the Souls of Mortal Animals have by sleep ; and therefore such a Soul of the World as this , must of necessity be condemned to an Eternal Ixionian Fate . But in these Words Aristotle does not deny the Heavens to be moved by a Soul of their own , ( which is positively affirmed by him elsewhere ) but only by such a Soul , as should Violently and Forcibly agitate , or drive them round , contrary to their own Natural Inclination , whereby in the mean time , they tended downwards of themselves towards the Centre . And his sence , concerning the Motion of the Heavens , is truly represented by Simplicius in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The whole World or Heaven , being as well a natural , as an Animalish Body , is moved properly by Soul , but yet by means of Nature also , as an Instrument , so that the Motion of it is not Violent . But whereas Aristotle there insinuates , as if Plato had held the Heavens to be moved , by a Soul violently , contrary to their Nature ; Simplicius , though sufficiently addicted to Aristotle , ingenuously acknowledges his Error herein , and vindicating Plato from that Imputation , shews how he likewise held a Plastick Nature , as well as a Mundane Soul ; and that amongst his Ten Instances of Motion , * * De ●eg l. 10. the Ninth is that of Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · that which always moves another , being it self changed by something else ; as the Tenth , that of the Mundane Soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which originally both moves it self and other things : as if his Meaning in that place were , That though Nature be a Life and Internal Energy , yet it acts Subserviently to a Higher Soul , as the First Original Mover .

But the Grand Objection against Aristotle's holding the Worlds Animation , is still behind ; namely from that in his Metaphysicks , where he determines the Highest Starry Heaven , to be moved by an Immoveable Mover , commonly supposed to be the Deity it self , and no Soul of the World ; and all the other Spheres likewise , to be moved by so many Separate Intelligencies , and not by Souls . To which we reply , that indeed Aristotle's First Immoveable Mover is no Mundane Soul , but an Abstract Intellect Separate from Matter , and the very Deity it self ; whose manner of moving the Heavens is thus described by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It Moveth only as being Loved : wherefore besides this Supreme Vnmoved Mover , that Philosopher supposed another Inferiour Moved Mover also , that is , a Mundane Soul , as the Proper and Immediate Efficient Cause of the Heavenly Motions ; of which he speaks after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which it self being moved , ( objectively , or by Appetite and Desire of the First Good ) moveth other things . And thus that safe and sure-footed Interpreter , Alex. Aphrodisius , expounds his Masters Meaning ; That the Heaven being Animated , and therefore indeed Moved by an Internal Principle of its own , is notwithstanding Originally moved , by a certain Immoveable and Separate Nature , which is above Soul , Quaest. Nat. L. 1. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both by its contemplating of it , and having an Appetite and Desire , of assimilating it self thereunto . Aristotle seeming to have borrowed this Notion from Plato , who makes the Constant Regular Circumgyration of the Heavens , to be an Imitation of the Motion or Energy of Intellect . So that Aristotle's First Mover , is not properly the Efficient , but only the Final and Objective Cause , of the Heavenly Motions , the Immediate Efficient Cause thereof being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Soul and Nature .

Neither may this be Confuted from those other Aristotelick Intelligences of the Lesser Orbs ; that Philosopher conceiving in like manner concerning them , that they were also the Abstract Minds or Intellects of certain other inferiour Souls , which moved their several Respective Bodies or Orbs , Circularly and Uniformly , in a kind of Imitation of them . For this plainly appears from hence , in that he a●firms of these his Inferiour Intelligences likewise as well as of the Supreme Mover , that they do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Move only as the end .

Where it is Evident , that though Aristotle did plainly suppose a Mundane Intellectual Soul , such as also conteined , either in it , or under it , a Plastick Nature , yet he did not make either of these to be the Supreme Deity ; but resolved the First Principle of things , to be One Absolutely Perfect Mind or Intellect , Separate from Matter , which was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Immoveable Nature , whose Essence was his Operation , and which Moved only as being Lov●d , or as the Final Cause : of which he pronounces in this manner , Met. L. 14. c. ● . Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That upon such a Principle as this , Heaven and Nature depends ; that is , the Animated Heaven , or Mundane Soul , together with the Plastick Nature of the Universe , must of necessity depend upon such an Absolutely Perfect , and Immoveable Mind or Intellect .

Having now declared the Aristotelick Doctrine concerning the Plastick Nature of the Universe , with which the Platonick also agrees , that it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either Part of a Mundane Intellectual Soul , ( that is a Lower Power and Faculty of it ) or else not without it , but some inferior thing depending on it ; we think sit to add in this place , that though there were no such Mundane Soul , as both Plato and Aristotle supposed , distinct from the Supreme Deity , yet th●re might notwithstanding be a Plastick Nature of the Universe , depending immediately upon the Deity it self . For the Plastick Nature essentially depends upon Mind or Intellect , and could not possibly be without it ; according to those words before cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature depends upon such an Intellectual Principle ; and for this Cause that Philosopher does elsewhere joyn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind and Nature both together .

25. Besides this General Plastick Nature of the Universe , and those Particular Plastick Powers in the Souls of Animals , it is not impossible but that there may be other Plastick Natures also ( as certain Lower Lives , or Vegetative Souls ) in some Greater Parts of the Universe ; all of them depending , if not upon some higher Conscious Soul , yet at least upon a Perfect Intellect , presiding over the whole . As for Example ; Though it be not reasonable to think , that every Plant , Herb and Pile of Grass , hath a Particular Plastick Life , or Vegetative Soul of its own , distinct from the Mechanism of the Body ; nor that the whole Earth is an Animal endued with a Conscious Soul : yet there may possibly be , for ought we know , one Plastick Nature or Life , belonging to the whole Terrestrial ( or Terraqueous ) Globe , by which all Plants and Vegetables , continuous with it , may be differently formed , according to their different Seeds , as also Minerals and other Bodies framed , and whatsoever else is above the Power of Fortuitous Mechanism effected , as by the Immediate Cause , though always Subordinate to other Causes , the chief whereof is the Deity . And this perhaps may ease the Minds of those , who cannot but think it too much , to impose all upon one Plastick Nature of the Universe .

26. And now we have finished our First Task , which was to give an Accompt of the Plastick Nature , the Sum whereof briefly amounts to this ; That it is a certain Lower Life than the Animal , which acts Regularly and Artificially , according to the Direction of Mind and Vnderstanding , Reason and Wisdom , for Ends , or in Order to Good , though it self do not know the Reason of what it does , nor is Master of that Wisdom according to which it acts , but only a Servant to it , and Drudging Executioner of the same ; it operating Fatally and Sympathetically , according to Laws and Commands , prescribed to it by a Perfect Intellect , and imprest upon it ; and which is either a Lower Faculty of some Conscious Soul , or else an Inferiour kind of Life or Soul by it self ; but essentially depending upon an Higher Intellect .

We procede to our Second Vndertaking ; which was to shew , how grosly those Two Sorts of Atheists before mentioned , the Stoical or Cosmo-plastick , and the Stratonical or Hylozoick , both of them acknowledging this Plastick Life of Nature , do mistake the Notion of it , or Pervert it and Abuse it , to make a certain Spurious and Counterfeit God-Almighty of it , ( or a First Principle of all things ) thereby excluding the True Omnipotent Deity , which is a Perfect Mind , or Consciously Vnderstanding Nature , presiding over the Universe ; they substituting this Stupid Plastick Nature in the room of it .

Now the Chief Errors or Mistakes of these Atheists concerning the Plastick Nature , are these Four following . First , that they make that to be the First Principle of all , and the Highest thing in the Universe , which is the Last and Lowest of all Lives ; a thing Essentially Secondary , Derivative and Dependent . For the Plastick Life of Nature is but the mere Vmbrage of Intellectuality , a faint and shadowy Imitation of Mind and Vnderstanding ; upon which it doth as Essentially depend , as the Shadow doth upon the Body , the Image in the Glass upon the Face , or the Eccho upon the Original Voice . So that if there had been no Perfect Mind or Intellect in the World , there could no more have been any Plastick Nature in it , than there could be an Image in the Glass without a Face , or an Eccho without an Original Voice . If there be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if there be a Plastick Nature , that acts Regularly and Artificially in Order to Ends , and according to the Best Wisdom , though it self not comprehending the reason of it , nor being clearly Conscious of what it doth ; then there must of necessity be a Perfect Mind or Intellect , that is , a Deity upon which it depends . Wherefore Aristotle does like a Philosopher in joyning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nature and Mind both together ; but these Atheists do very Absurdly and Unphilosophically , that would make a Sensless and Inconscious Plastick Nature , and therefore without any Mind or Intellect , to be the First Original of all things .

Secondly , these Atheists augment the Former Error , in supposing those Higher Lives of Sense or Animality , and of Reason or Vnderstanding , to rise both of them from that Lower Sensless Life of Nature , as the only Original Fundamental Life . Which is a thing altogether as Irrational and Absurd , as if one should suppose the Light that is in the Air or Aether , to be the Only Original and Fundamental Light , and the Light of the Sun and Stars but a Secondary and Derivative thing from it , and nothing but the Light of the Air Modificated and Improved by Condensation . Or as if one should maintain that the Sun and Moon , and all the Stars , were really nothing else , but the mere Reflections of those Images that we see in Rivers and Ponds of Water . But this hath always been the Sottish Humour and Guise of Atheists , to invert the Order of the Universe , and hang the Picture of the World , as of a Man , with its Heels upwards . Conscious Reason and Vnderstanding , being a far higher Degree of Life and Perfection , than that Dull Plastick Nature , which does only Do , but not Know , can never possibly emerge out of it ; neither can the Duplication of Corporeal Organs be ever able to advance that Simple and Stupid Life of Nature into Redoubled Consciousness or Self-perception ; nor any Triplication or indeed Milleclupation of them , improve the same into Rea-Vnderstanding .

Thirdly ; for the better Colouring of the Former Errors , the Hylozoists adulterate the Notion of the Plastick Life of Nature ; confounding it with Wisdom and Vnderstanding . And though themselves acknowledge , that no Animal-sense , Self-perception and Consciousness belongs to it , yet they will have it to be a thing Perfectly Wise , and consequently every Atom of Sensless Matter that is in the whole World , to be Infallibly Omniscient , as to all its own Capacities and Congruities , or whatsoever it self can Do or Suffer ; which is plainly Contradictious . For though there may be such a thing as the Plastick Nature , that according to the Former Description of it , can Do without Knowing , and is devoid of Express Consciousness or Self-perception , yet Perfect Knowledge and Vnderstanding without Consciousness , is Non-sence and Impossibility . Wherefore this must needs be condemned for a great piece of Sottishness , in the Hylozoick Atheists , that they attribute Perfect Wisdom and Vnderstanding to a Stupid Inconscious Nature , which is nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mere Drudging Instrument , or Manuary Opificer of Perfect Mind

Lastly , these Atheists err in this , that they make this Plastick Life of Nature , to be a mere Material or Corporeal thing ; whereas Matter or Body cannot move it self , much less therefore can it Artificially order and dispose its own Motion . And though the Plastick Nature be indeed the Lowest of all Lives , yet notwithstanding since it is a Life , or Internal Energy , and Self-activity , distinct from Local Motion , it must needs be Incorporeal , all Life being Essentially such . But the Hylozoists conceive grosly both of Life and Vnderstanding , spreading them all over upon Matter , just as Butter is spread upon Bread , or Plaster upon a Wall , and accordingly slicing them out , in different Quantities and Bulks , together with it ; they contending that they are but Inadequate Conceptions of Body , as the only Substance ; and consequently concluding , that the Vulgarly received Notion of God , is nothing else but such an Inadeqaute Conception of the Matter of the Whole Corporeal Universe , mistaken for a Complete and Entire Substance by it self , that is supposed to be the Cause of all things . Which fond Dream or Dotage of theirs , will be furth●r confut●d in due place . But it is now time to put a Period , to this long ( though necessary ) Digression , concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature .

XXXVIII . Plato gives an accompt , why he judged it necessary in those times , publickly to propose that Atheistick Hypothesis , in order to a Confutation , De Leg. lib. 10. as also to produce . Rational Arguments for the Proof of a Deity , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Had not these Atheistick Doctrines been publickly divulged , and made known in a manner to all , it would not have been needful to have confuted them , nor by Reasons to prove a Deity ; but now it is necessary . And we conceive that the same Necessity at this time , will justifie our present undertaking likewise ; since these Atheistick Doctrines have been as boldly vented , and publickly asserted in this latter Age of ours , as ever they could be in Plato's time . When the severity of the Athenian Government , must needs be a great check to such Designs , Socrates having been put to death upon a mere false and groundless Accusation of Atheism , and Protagoras , ( who doubtless was a Real Atheist ) having escaped the same punishment no otherwise than by flight , his Books being notwithstanding publickly burnt in the Market-place at Athens , and himself condemned to perpetual Exile , though there was nothing at that time proved against him , save only this one Sceptical Passage , in the beginning of a Book of his , Diog. La. in Vita Prot. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Concerning the Gods , I have nothing at all to say , either that they be or be not ; there being many things that hinder the knowledge of this Matter , both the Obscurity of the thing it self , and the shortness of humane Life . Whereas Atheism in this Latter Age of ours , hath been impudently asserted , and most industriously promoted : that very Atomick Form , that was first introduced ( a little before Plato's time ) by Leucippus , Protagoras and Democritus , having been also Revived amongst us , and that with no small Pomp and Ostentation of Wisdom and Philosophy .

It was before observed that there were Two several Forms of Atomical Philosophy ; First , the most Ancient and Genuine that was Religious , called Moschical ( or if you will Mosaical ) and Pythagorical ; Secondly , the Adulterated Atheistick Atomology , called Leucippean or Democritical . Now accordingly , there have been in this Latter Age of ours , Two several successive Resurrections or Restitutions of those Two Atomologies . For Renatus Cartesius first revived and restored the Atomick Philosophy , agreeably for the most part , to that ancient Moschical and Pythagorick Form , acknowledging besides Extended Substance and Corporeal Atoms , another Cogitative Incorporeal Substance , and joyning Metaphysicks or Theology , together with Physiology , to make up one entire System of Philosophy . Nor can it well be doubted , but that this Physiology of his , as to the Mechanick part of it , hath been Elaborated by the ingenious Author , into an Exactness at least equal with the best Atomologies of the Ancients . Nevertheless , this Cartesian Philosophy is highly obnoxious to Censure upon some Accompts , the Chief whereof is this ; That deviating from that Primitive Moschical Atomology , in rejecting all Plastick Nature , it derives the whole System of the Corporeal Universe , from the Necessary Motion of Matter , only divided into Particles Insensibly small , and turned round in a Vortex , without the Guidance or Direction of any Vnderstanding Nature . By means whereof , though it boast of Salving all the Corporeal Phaenomena , by mere Fortuitous Mechanism , and without any Final or Mental Causality , yet it gives no Accompt at all of that which is the Grandest of all Phaenomena , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Orderly Regularity and Harmony of the Mundane System . The Occasion of which Miscarriage hath been already intimated , namely from the acknowledging only Two Heads of Being , Extended and Cogitative , and making the Essence of Cogitation to consist in Express Consciousness ; from whence it follows , that there could be no Plastick Nature , and therefore either all things must be done by Fortuitous Mechanism , or else God himself be brought Immediately upon the Stage , for the salving of all Phaenomena . Which Latter Absurdity , our Philosopher being over careful to avoid , cast himself upon the Former , the banishing of all Final and Mental Causality quite out of the World , and acknowledging no other Philosophick Causes , beside Material and Mechanical . It cannot be denied , but that even some of the ancient Religious Atomists , were also too much infected with this Mechanizing Humour ; but Renatus Cartesius hath not only out-done them all herein , but even the very Atheists themselves also , as shall be shewed afterward . And therefore as much as in him lies , has quite disarmed the World , of that grand Argument for a Deity , taken from the Regular Frame and Harmony of the Vniverse . To which Gross Miscarriage of his , there might be also another added , That he seems to make Matter Necessarily Existent , and Essentially Infinite and Eternal . Notwithstanding all which , we cannot entertain that Uncharitable Opinion of him , that he really designed Atheism , the Fundamental Principles of his Philosophy being such , as that no Atheistick Structure can possibly be built upon them . But shortly after this Cartesian Restitution of the Primitive Atomology that acknowledgeth Incorporeal Substance , we have had our Leucippus and Democritus too , who also revived and brought again upon the Stage , that other Atheistick Atomology , that makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sensless and Lifeless Atoms , to be the only Principles of all things in the Vniverse , thereby necessarily excluding , besides Incorporeal Substance and Immortality of Souls , a Deity and Natural Morality ; as also making all Actions and Events , Materially and Mechanically necessary .

Now there could be no Satisfactory Confutation of this Atheistick Hypothesis , without a fair Proposal first made of the several Grounds of it , to their best advantage , which we have therefore endeavoured in the Former Chapter . The Answers to which Atheistick Arguments , ought , according to the Laws of Method , to be reserved for the Last Part of the whole Treatise , where we are positively to determine the Right Intellectual System of the Vniverse ; it being properly our Work here , only to give an Account of the Three False Hypotheses of the Mundane System , together with their several Grounds . Nevertheless , because it might not only seem Indecorous , for the Answers to those Atheistick Arguments , to be so long deferred , and placed so far behind the Arguments themselves , but also prove otherwise really Inconvenient , we shall therefore choose rather to break those Laws of Method , ( neglecting the Scrupulosity thereof ) and subjoyn them immediately in this place , craving the Readers Pardon for this Preposterousness .

It is certain that the Source of all Atheism , is generally a Dull and Earthy Disbelief of the Existence of things beyond the Reach of Sense ; and it cannot be denied but that there is something of Immorality in the Temper of all Atheists , as all Atheistick Doctrine tends also to Immorality . Notwithstanding which , it must not be therefore concluded , that all Dogmatick Atheists came to be such , merely by means of Gross Intemperance , Sensuality , and Debauchery . De L●g . l. 10. p. 908. Plato indeed describes one sort of Atheists in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Such who together with this Opinion , that all things are void of Gods , are acted also by Intemperance of Pleasures and Pains , and hurried away with Violent Lusts , being Persons otherwise endued with strong Memories , and quick Wits . And these are the Debauched , Ranting , and Hectoring Atheists . But besides These , Ibid. that Philosopher tells us , that there is another Sort of Atheists also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Such , who though they think there be no Gods at all , yet notwithstanding being naturally disposed to Justice and Moderation , as they will not do Outragious and Exorbitant things themselves , so they will shun the Conversation of wicked debauched persons , and delight rather in the Society of those that are Fair and Just. And these are a sort of Externally honest , or Civilized Atheists . Now what that thing is , which besides Gross Sensuality and Debauchery , might tempt men to entertain Atheistick Opinions , the same Philosopher also declares ; namely that it is , an Affectation of Singularity , or of seeming Wiser than the Generality of Mankind . For thus when Clinias had disputed honestly against Atheists , from those Vulgar Topicks , of the Regularity and Harmony of the Universe ( observable in the Courses of Sun , Moon and Stars , and the Seasons of the Year ) and of the common Notions of Mankind , in that both Greeks and Barbarians generally agreed in this , that there were Gods , thinking he had thereby made a Sufficient Confutation of Atheism , the Athenian Hospes hereupon discovers a great Fear and Jealousie which he had , lest he should thereby but render himself an Object of Contempt to Atheists , as being a conceited and scornful Generation of men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. I am afraid of those wicked men the Atheists , lest they should despise you : For you are ignorant concerning them , when you think the only Cause of Atheism to be Intemperance of Pleasures and Lusts , violently hurrying mens Souls on to a wicked Life . Clin. What other Cause of Atheism can there be besides this ? Ath. That which you are not aware of , who live remotely , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · A certain grievous Ignorance , which yet notwithstanding hath the appearance of the greatest Wisdom . And therefore afterwards , when that Philosopher goes about to propose the Atheistick Hypothesis , he calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which to many seemeth to be the Wisest and Profoundest of all Doctrines .

And we find the same thing at this very day , that Atheists make a great Pretence to Wisdom and Philosophy , and that many are tempted to maintain Atheistick Opinions , that they may gain a Reputation of Wit by it . Which indeed was one Reason that the rather induced us , nakedly to reveal all the Mysteries of Atheism , because we observed , that so long as these things are concealed and kept up in Huggermugger , many will be the rather apt to suspect , that there is some great Depth and Profundity of Wisdom lodged in them , and that it is some Noble and Generous Truth , which the Bigotick Religionists endeavour to smoother and oppress .

Now the Case being thus , it was pertinently suggested also , by the forementioned Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That it must needs be a Matter of no small moment , for any one to make it appear , that they who maintain wicked Atheistical Opinions , do none of them reason rightly , but grosly fumble in all their Ratiocinations . And we hope to effect this in our present Undertaking , to make it evident , that Atheists are no such Conjurers , as ( though they hold no Spirits ) they would be thought to be ; no such Gigantick men of Reason , nor Profound Philosophers , but that notwithstanding all their Pretensions to Wit , their Atheism is really nothing else , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a most Grievous Ignorance , Sottishness and Stupidity of Mind in them .

Wherefore we shall in the next place , Conjure down all those Devils raised and displayed in their most Formidable Colours , in the Precedent Chapter ; or rather we shall discover that they are really nothing else , but what these Atheists pretend God and Incorporeal Spirits to be , Mere Phantastick Spectres and Impostures , Vain Imaginations of deluded Minds , utterly devoid of all Truth and Reality . Neither shall we only Confute those Atheistick Arguments , and so stand upon our defensive Posture ; but we shall also assault Atheism even with its own Weapons , and plainly demonstrate , that all Forms of Atheism are unintelligible Nonsence , and Absolute Impossibility to Humane Reason . As we shall likewise over and above , Occasionally insert some ( as we think ) Undeniable Arguments for a Deity .

The Digression concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature , N. 37. Chap. 3.

1. That neither the Hylozoick nor Cosmo-plastick Atheists are condemned for asserting an Orderly and Artificial Plastick Nature , as a Life distinct from the Animal , however this be a Thing exploded , not only by the Atomick Atheists , but also by some Professed Theists , who notwithstanding might have an undiscerned Tang of the Mechanically-Atheistick Humour hanging about them . 2. If there be no Plastick Artificial Nature admitted , then it must be concluded , that either all things come to pass by Fortuitous Mechanism , and Material Necessity ( the Motion of Matter unguided ) or else that God doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do all things himself Immediately and Miraculously , framing the Body of every Gnat and Fly , as it were with his own hands ; since Divine Laws and Commands cannot Execute themselves , nor be the proper Efficient Causes of things in Nature . 3. To suppose all things to come to pass Fortuitously , or by the Vnguided Motion of Matter , a thing altogether as Irrational as it is Atheistical and Impious ; there being many Phaenomena , not only above the Powers of Mechanism , but also contrary to the Laws of it . The Mechanick Theists make God but an Idle Spectator of the Fortuitous Motions of Matter , and render his Wisdom altogether Vseless and Insignificant . Aristotle's Judicious Censure of the Fortuitous Mechanists , with the Ridiculousness of that Pretence , that Material and Mechanical Reasons are the Only Philosophical . 4. That it seems neither decorous in respect of God , nor congruous to Reason , that he should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do all things himself Immediately and Miraculously , Nature being quite Superseded and made to signifie nothing . The same further confuted by the Slow and Gradual Process of things in Nature , as also by those Errors and Bungles that are committed , when the Matter proves Inept and Contumacious , arguing the Agent not to be Irresistible . 5. Reasonably inferred , that there is a Plastick Nature in the Vniverse , as a Subordinate Instrument of Divine Providence , in the Orderly Disposal of Matter ; but yet so as not without a Higher Providence presiding over it , forasmuch as this Plastick Nature , cannot act Electively or with Discretion . Those Laws of Nature concerning Motion , which the Mechanick Theists themselves suppose , really nothing else but a Plastick Nature . 6. The Agreeableness of this Doctrine with the Sentiments of the best Philosophers in all Ages , Aristotle , Plato , Empedocles , Heraclitus , Hippocrates , Zeno and the Paracelsians . Anaxagoras , though a Professed Theist , severely censur'd , both by Aristotle and Plato , as an Encourager of Atheism , merely because he used Material and Mechanical Causes more than Mental and Final . Physiologers and Astronomers why vulgarly suspected of Atheism in Plato's time . 7. The Plastick Nature , no Occult Quality , but the only Intelligible Cause of that which is the Grandest of all Phaenomena , the Orderly Regularity and Harmony of Things , which the Mechanick Theists , however pretending to salve all Phaenomena , can give no accompt at all of . A God , or Infinite Mind , asserted by them , in vain and to no purpose . 8. Two Things here to be performed by us ; First to give an Accompt of the Plastick Nature , and then to shew how the Notion of it hath been Mistaken , and Abused by Atheists . The First General Accompt of this Plastick Nature according to Aristotle , that it is to be conceived as Art it self acting , Inwardly and Immediately upon the Matter : as if Harmony Living in the Musical Instruments , should move the Strings of them , without any External Impulse . 9. Two Preeminencies of the Plastick Nature above Humane Art . First , that whereas Humane Art acts upon the Matter from without Cumbersomely and Moliminously , with Tumult and Hurliburly , Nature acting on it from within more Commandingly , doth its Work Easily , Cleaverly and Silently . Humane Art acts on the Matter Mechanically , but Nature Vitally and Magically . 10. The Second Preeminence of Nature above Humane Art , that , whereas Humane Artists are often to seek and at a loss , anxiously Consult and Deliberate , and upon Second thoughts Mend their former Work , Nature is never to seek , nor Vnresolved what to do , nor doth she ever Repent afterwards of what she hath done , changing her Former Course . Humane Artists themselves Consult not , as Artists , but only for want of Art ; and therefore Nature , though never Consulting , may act Artificially . Concluded , that what is called Nature , is really the Divine Art . 11. Nevertheless , that Nature is not the Divine Art , Pure and Abstract , but Concreted and Embodied in Matter : Ratio Mersa & Confusa : Not the Divine Art Archetypal , but Ectypal . Nature differs from the Divine Art , as the Manuary Opificer from the Architect . 12. Two Imperfections of the Plastick Nature , in respect whereof it falls short even of Humane Art ; First , That though it act for Ends Artificially , yet it self neither Intends those Ends , nor Vnderstands the Reason of what it doth , and therefore cannot act Electively . The Difference between the Spermatick Reasons and Knowledge . Nature doth but Ape or Mimick the Divine Art or Wisdom , being not Master of that Reason , according to which it acts , but only a Servant to it , and Drudging Executioner of it . 13. Proved that there may be such a thing as acts Artificially , though it self do not comprehend that Art , by which its Motions are Governed , First from Musical Habits ; The Dauncer resembles the Artificial Life of Nature . 14. The same further evinced from the Instincts of Brute-animals , directing them to act Rationally and Artificially , in order to their own Good and the Good of the Vniverse , without any Reason of their own . The Instincts in Brutes but Passive Impresses of the Divine Wisdom , and a kind of Fate upon them . 15. The Second Imperfection of the Plastick Nature , that it acts without Animal Phancy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Express Con-sense , and Consciousness , and is devoid of Self-perception and Self-enjoyment . 16. Whether this Energy of the Plastick Nature , be to be called Cogitation or no , but a Logomachy or Contention about Words . Granted that what moves Matter Vitally , must needs do it by some Energy of its own , distinct from Local Motion ; but that there may be a simple Vital Energy , without that Duplicity which is in Synaesthesis , or clear and express Consciousness . Nevertheless that the Energy of Nature might be called a certain Drowsie , Vnawakened , or Astonish'd Cogitation . 17. Instances which render it probable , that there may be a Vital Energy , without Synaesthesis , clear and express Con-sense , or Consciousness . 18. The Plastick Nature , acting neither Knowingly nor Phantastically , acts Fatally , Magically and Sympathetically . The Divine Laws and Fate , as to Matter , not mere Cogitation in the Mind of God , but an Energetick and Effectual Principle ; and the Plastick Nature , the true and proper Fate of Matter , or the Corporeal World . What Magick is , and that Nature which acts Fatally , acts also Magically and Sympathetically . 19. That the Plastick Nature , though it be the Divine Art and Fate , yet for all that , it it neither God nor Goddess , but a Low and Imperfect Creature , it acting Artificially and Rationally no otherwise , than compounded Forms of Letters , when printing Coherent Philosophick Sence , nor for Ends , than a Saw or Hatchet in the hands of a skilful Mechanick . The Plastick and Vegetative Life of Nature the Lowest of all Lives , and Inferiour to the Sensitive . A Higher Providence than that of the Plastick Nature governing the Corporeal World it self . 20. Notwithstanding which , forasmuch as the Plastick Nature is a Life , it must needs be Incorporeal . One and the same thing , having in it an entire Model and Platform , and acting upon several distant parts of Matter at once coherently , cannot be Corporeal ; and though Aristotle no where declare whether his Nature be Corporeal or Incorporeal ( which he neither doth clearly concerning the Rational Soul ) and his Followers conclude it to be Corporeal , yet according to the very Principles of that Philosophy it must needs be otherwise . 21. The Plastick Nature being Incorporeal , must either be a Lower Power lodged in Souls that are also Conscious , Sensitive or Rational ; or else a distinct Substantial Life by it self , and Inferiour Kind of Soul . How the Platonists complicate both these together ; with Aristotle's agreeable Determination , that Nature is either Part of a Soul , or not without Soul . 22. The Plastick Nature as to Animals , according to Aristotle , a Part or Lower Power of their Respective Souls . That the Phaenomena prove a Plastick Nature or Archeus in Animals , to make which a distinct thing from the Soul , is to multiply Entities without necessity . The Soul endued with a Plastick Power , the chief Formatrix of its own Body , the Contribution of certain other Causes not excluded . 23. That besides that Plastick Principle in Particular Animals , forming them as so many Little Worlds , there is a General Plastick Nature in the whole Corporeal Vniverse , which likewise according to Aristotle is either a Part and Lower Power of a Conscious Mundane Soul , or else something depending on it . 24. That no less according to Aristotle than Plato and Socrates , our selves partake of Life from the Life of the Vniverse , as well as we do of Heat and Cold , from the Heat and Cold of the Vniverse ; from whence it appears , that Aristotle also held the worlds Animation , with further Vndeniable Proof thereof . An Answer to Two the most considerable places of that Philosopher that seem to imply the contrary . That Aristotles First Immoveable Mover , was no Soul , but a Perfect Intellect Abstract from Matter , but that he supposed this to move only as a Final Cause , or as being Loved , and besides it a Mundane Soul and Plastick Nature , to move the Heavens Efficiently . Neither Aristotle's Nature nor his Mundane Soul , the Supreme Deity . However , though there be no such Mundane Soul as both Plato and Aristotle conceived , yet notwithstanding there may be a Plastick Nature depending upon a Higher Intellectual Principle . 25. No Impossibility of some other Particular Plastick Principles ; and though it be not reasonable to think , that every Plant , Herb , and Pile of Grass hath a Plastick or Vegetative Soul of its own , nor that the Earth is an Animal ; yet that there may possibly be One Plastick Inconscious Nature , in the whole Terraqueous Globe , by which Vegetables may be severally organized and framed , and all things performed which transcend the Power of Fortuitous Mechanism . 26. Our Second Vndertaking , which was to shew how grosly those Atheists , ( who acknowledge this Plastick Nature ) Misunderstand it and Abuse the Notion , to make a Counterfeit God-almighty or Numen of it , to the exclusion of the True Deity . First , in their supposing that to be the First and Highest Principle of the Vniverse , which is the Last and lowest of all Lives , a thing as Essentially Derivative from , and Dependent upon a Higher Intellectual Principle , as the Eccho on the Original Voice . 27. Secondly , in their making Sense and Reason in Animals to Emerge out of a Sensless Life of Nature , by the mere Modification and Organization of Matter . That no Duplication of Corporeal Organs , can ever make One Single Inconscious Life , to advance into Redoubled Consciousness and Self-enjoyment . 28. Thirdly , in attributing Perfect Knowledge and Vnderstanding to this Life of Nature , which yet themselves suppose to be devoid of all Animal Sense and Consciousness . 29. Lastly , in making the Plastick Life of Nature to be merely Corporeal ; the Hylozoists contending that it is but an Inadequate Conception of Body , as the only Substance , and fondly dreaming , that the Vulgar Notion of God , is nothing but such an Inadequate Conception of the Matter of the Whole Vniverse , mistaken for a Complete and Entire Substance by it self , the Cause of all things .

CHAP. IV.

The Idea of God declared , in way of Answer to the First Atheistick Argument . The Grand Prejudice against the Naturality of this Idea , as Essentially including Unity or Onelyness in it , from the Pagan Polytheism , removed . Proved that the Intelligent Pagans generally acknowledged One Supreme Deity . What their Polytheism and Idolatry was : with some Accompt of Christianity . 1. The either Stupid Insensibility or Gross Impudence of Atheists , in denying the word GOD , to have any Signification , or that there is any other Idea answering to it , besides the mere Phantasm of the Sound . The Disease called by the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Petrification ( or Dead Insensibility ) of the Mind . 2. That the Atheists themselves must needs have an Idea of God in their minds , or otherwise when they deny his Existence , they should deny the Existence of Nothing . And that they have also the same Idea of him with Theists , they denying the very same thing which the others affirm . 3. A Lemma or Preparatory Proposition to the Idea of God , That though some things be Made or Generated , yet it is not possible that all things should be Made , but something must of Necessity Exist of it self from Eternity Vnmade , and be the Cause of those other things that are Made . 4. The Two most Opposite Opinions , concerning that which was Self-existent from Eternity or Vnmade , and the Cause of all other things Made : One , That it was nothing but Sensless Matter , the most Imperfect of all things ; The Other , That it was something Most Perfect , and therefore Consciously Intellectual . The Asserters of this latter Opinion , Theists in a strict and proper sence ; of the former , Atheists . So that the Idea of God in general , is a Perfect Consciously Vnderstanding Being ( or Mind ) Self-existent from Eternity , and the Cause of all other things . 5. Observed , That the Atheists who deny a God , according to the true Idea of him , do often Abuse the word , calling Sensless Matter by that Name , and meaning nothing else thereby , but a First Principle or Self-existent Vnmade thing . That according to this Notion of the word God , there can be no such thing as an Atheist , no man be●ng able to perswade himself , that all things sprung from Nothing . 6. In order to the more punctual Declaration of the Divine Idea , the Opinion of those taken notice of , who suppose Two Self-existent Vnmade Principles , God and Matter , and so God not to be the Sole but only the Chief Principle . 7. That these are but Imperfect and Mistaken Theists . Their Idea of God declared , with its Defectiven●ss . A Latitude in Theism . None to be condemned for Absolute Atheists , but ●uch as deny an Eternal Vnmade Mind , ruling over the matter . 8. The most Compendious Idea of God , An Absolutely Perfect Being . ●hat this includes not only Conscious Intellectuality and Necessary Existence , but also , Omni-causality , Omnipotence and Infinite Power : and ther●fore God , the sole Principle of all , and Cause of Matter . The true Notion of Infinite Power . Pagans acknowledged the Divine Omnipotence . And that the Atheists supposed Infinite Power to be included in the Idea of God , proved from Lucretius . 9. That absolute Perfection implies something more than Power and Knowledge . A Vaticination in mens minds of a Higher Good than either . That God is Better than Knowledge , according to Aristotle : and that there is Morality in the Nature of God , wherein his chief Happiness consis●eth . This borrowed from Plato , who makes the Highest Perfection , and Supreme Deity , to be Goodness it self , above Knowledge and Intellect . God , and the Supreme Good , according to the Scripture , Love . God no soft or fond Love , but an Impartial Law , and the Measure of all things . That the Atheists supposed Goodness also to be included in the Idea of God . The Idea of God more Explicate and Vnfolded , A Being absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Existent , and not only the Framer of the World , but also the Cause of all things . 10. That this Idea of God Essentially includes Unity or Onelyness in it ; since there can be but One Supreme , One Cause of all things , One Omnipotent , and One Infinitely Perfect . This Vnity or Onelyness of the Deity , supposed also by Epicurus and Lucretius , who professedly denyed a God according to this Idea . 11. The Grand Prejudice against the Naturality of this Idea of God , as it Essentially includes Vnity and Solitariety , from the Polytheism of all Nations formerly , besides the Jewes , and of all the wisest men and Philosophers ; from whence it is inferred , that this Idea of God is but Artificial , and owes its Original to Laws and Institution . An Enquiry to be made concerning the true sence of the Pagan Polytheism . That the Objectors take it for granted , that the Pagan Polytheists universally asserted , Many Self-existent Intellectual Beings , and Independent Deities , as so many Partial Causes of the World . 12. First , the Irrationality of this Opinion , and its manifest Repugnancy to the Phaenomena , which render it less probable , to have been the Belief of all the Pagan Polytheists . 13. Secondly , That no such thing at all appears , as that ever any Intelligent Pagans asserted a Multitude of Eternal , Vnmade , Independent Deities . The Hesiodian Gods . The Valentinian Aeons . The nearest Approach made thereunto by the Manichean Good and Evil Gods . This Doctrine not generally asserted by the Greek Philosophers , as Plutarch affirmeth . Questioned whether the Persian Evil Daemon or Arimanius , were a Self-existent Principle , Essentially Evil. Aristotle's Confutation and Explosion of Many Principles , or Independent Deities . Faustus the Manichean his Conceit , that the Jews and Christians Paganized , in the Opinion of Monarchy , with St. Austin's Judgment , concerning the Pagans , thereupon . 14. Concluded that the Pagan Polytheism must be understood according to another Equivocation in the word Gods , as used for Created Intellectual Beings , superiour to Men , that ought to be Religiously Worshipped . That the Pagans held both Many Gods and One God , ( as Onatus the Pythagorean declares himself ) in different Sences : Many Inferiour Deities Suberdinate to One Supreme . 15. Further Evidence of this , that the Intelligent Pagan Polytheists , held only a Plurality of Inferiour Deities , Subordinate to one Supreme : First because after the Emersion of Christianity , and its contest with Paganism , when occasion was offered , not only no Pagan asserted a Multiplicity of Independent Deities , but also all Vniversally disclaim'd it , and professed to acknowledge One Supreme God . 16. That this was no Refinement or Interpolation of Paganism , as might possibly be suspected , but that the Doctrine of the most Ancient Pagan Theologers , and greatest Promoters of Polytheism was agreeable hereunto ; which will be proved , not from suspected Writings ( as of Trismegist and the Sibyls ) but such as are Indubitate . First , That Zoroaster the chief Promoter of Polytheism in the Eastern Parts , acknowledged one Supreme Deity , the Maker of the World , proved from Eubulus in Porphyry , besides his own words cited by Eusebius . 17. That Orpheus , commonly called by the Greeks , The Theologer , and the Father of the Grecanick Polytheism , clearly asserted one Supreme Deity , proved by his own words , out of Pagan Records . 18. That the Aegyptians themselves , the most Polytheistical of all Nations , had an acknowledgement amongst them of one Supreme Deity . 19. That the Poets , who were the greatest Depravers of the Pagan Theology , and by their Fables of the Gods , made it look more Aristocratically , did themselves notwithstanding acknowledge a Monarchy , one Prince and Father of Gods . That famous Passage of Sophocles not to be suspected , though not found in any of these Tragedies now extant . 20. That all the Pagan Philosophers , who were Theists , universally asserted a Mundane Monarchy . Pythagoras as much a Polytheist as any , and yet his First Principle of Things , as well as Numbers , a Monad or Unity . Anaxagoras his One Mind ordering all things for Good . Xenophanes his One and All , and his One God the Greatest among the Gods . 21. Parmenides his Supreme God , One Immoveable . Empedocles his both Many Gods Junior to Friendship and Contention , and his One God called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Senior to them . Zeno Eleates his Demonstration of One God , in Aristotle . 22. Philolaus , his Prince and Governour of all , God always One . Euclides Megarensis his God called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One the Very Good . Timaeus Locrus his Mind and Good , above the Soul of the World . Antisthenes his One Natural God . Onatus his Corypheus . 23. Generally believed and true , that Socrates acknowledged One Supreme God ; but that he disclaimed all the Inferiour Gods of the Pagans , a Vulgar Error . Plato also a Polytheist , and that Passage which some lay so great stress upon ( That he was serious , when he began his Epistles with God , but when with Gods jocular ) Spurious and Counterfeit ; and yet he was notwithstanding an undoubted Monotheist also in another sence ; an Asserter , of One God over all , of a Maker of the World , of a First God , of a Greatest of the Gods . The First Hypostasis of the Platonick Trinity , properly the King of all things , for whose sake are all things ; T●e Father of the Cause and Prince of the World , that is , of the Eternal Intellect , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 24. Aristotle an Acknowledger of Many Gods ( he accounting the Stars such ) and yet an express Asserter of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Prince , One Immoveable Mover . 25. Cleanthes and Chrysippus Stoicks , though they filled the whole Heaven , Earth , Air and Sea with Gods ; yet notwithstanding they acknowledged , only One G●d Immortal , Jupiter ; all the rest being consumed into him , in the Successive Conflagrations , and afterwards made anew by him . Cleanthes his excellent and devout Hymn to the Supreme God . 26. E●dless to cite all the Passages of the later Pagan Writers and Polytheists , in which one Supreme God is asserted . Excellent Discourses in some of them concerning the Deity , particularly Plotinus . Who though he derived all things , even Matter it self , from one Supreme Deity , yet was a Contender for Many Gods . 27. This not only the Opinion of Philosophers and Learned men , but also the General Belief of the Pagan Vulgar ; that there was One Supreme God , proved from Maximus Tyrius . The Romans Deus Optimus Maximus . The Pa●ans when most serious spake of God singularly . Kyrie Eleeson part of the Pagans Litany to the Supreme God . The more civiliz●d Pagans at this very day acknowledge one Supreme Deity , the Maker of the World . 28. Plutarch's Testimony , that notwithstanding the variety of Paganick Religions , and the different Names of Gods used in them ; yet One Reason , Mind or Providence ordering all things , and its Inferiour Ministers , were alike every where Worshipped . 29. Plain that the Pagan Theists must needs acknowledge One Supreme Deity , because they generally believed , the whole World to be One Animal , g●vern●d by One Soul . Some Pagans made this Soul of the World their Supreme God , others an Abstract Mind Superiour to it . 30. The Hebrew Doctors generally of this Perswasion , that the Pagans worshipped one Supreme God , and that all their other Gods were but Mediatours betwixt him and men . 31. Lastly , this confirmed from Scripture . The Pagans Knew God . Aratus his Jupiter , and the Athenians Unknown God , the True God . 32. In order to a fuller Explication of the Pagan Theology , and shewing the Occasion of its being misunderstood , Three Heads requisite to be insisted on . First , that the Pagans worshipped One Supreme God under Many Names : Secondly , that besides this one God , they worshipped also Many Gods , which were indeed Inferiour Deities Subordinate to him : Thirdly , that they worshipped both the Supreme and inferiour Gods in Images , Statues and Symbols , sometimes abusively called also Gods . First , that the Supreme God amongst the Pagans was Polyonymous , and worshipped under several Personal Names , according to his several Attributes and the Manifestations of them , his Gifts and Effects in the World . 33. That upon the same accompt , Things not Substantial were Personated and Deified by the Pagans , and worshipped as so many several Names or Notions of One God . 34. That as the whole Corporeal World Animated , was supposed by some of the Pagans to be the Supreme God , so he was worshipped in the several Parts and Members of it ( having Personal Names bestowed upon them ) as it were by Parcels and Piece-meal , or by so many Inadequate Conceptions . That some of the Pagans made the Corporeal World the Temple of God only , but others the Body of God . 35. The Second Head proposed , that besides the One Supreme God , under several Names , the Pagans acknowledged and Worshipped also Many Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Made Gods , Created intellectual Beings Superiour to Men. 36. The Pythagorick or Platonick Trinity of Divine Hypostases . And the Higher of the Inferiour Deities , according to this Hypothesis ; Nous , Psyche , and the whole Corporeal World ; with particular Noes and Henades . 37. The other Inferiour Deities acknowledged as well by the Vulgar as Philosophers , of Three Sorts . First the Sun , Moon and Stars , and other greater Parts of the Vniverse , Animated ; called Sensible Gods . 38. Secondly , their Inferiour Deities Invisible , Ethereal and Aereal Animals , called Daemons . These appointed by the Supreme Deity , to preside over Kingdoms , Cities , Places , Persons and Things . 39. The Last sort of the Pagan Inferiour Deities , Heroes and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Men-gods . Euemerus taxed by Plutarch , for making all the Pagan Gods nothing but Dead Men. 40. The Third general Head proposed , That the Pagans worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols . That first of all , before Images and Temples , Rude Stones and Pillars without Sculpture , were erected for Religious Monuments , and called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Bethels . 41. That afterwards Images , Statues and Symbols were used , and housed in Temples . These placed in the West-end of the Temples to face the East ; so that the Pagans entering , worshipped towards the West : One probable Occasion of the Ancient Christians Praying towards the East . The Golden Calf made for a Symbolick Presence of the God of Israel . 42. All the parts of the entire Pagan Religion represented together at once in Plato . 43. That some late Writers , not well understanding the Sence of Pagans , have confounded all their Theology , by supposing them to Worship the Inanimate parts of the World as such , for Gods ; therefore distinguishing betwixt their Animal and their Natural Gods . That no Corporeal thing was worshipped by the Pagans otherwise , than either as being it self Animated with a Particular Soul of its own , or as being part of the whole Animated World , or as having Daemons presiding over it , to whom the Worship was properly directed ; or Lastly , as being Images or Symbols of Divine Things . 44. That though the Egyptians be said to have Worshipped Brute Animals , and were generally therefore condemned by the other Pagans ; yet the wiser of them used them only as Hieroglyphicks and Symbols . 45. That the Pagans worshipped not only the Supreme God , but also the Inferiour Deities , by Material Sacrifices . Sacrifices or Fire-offerings , in their First and General Notion , nothing else but Gifts and Signs of Gratitude , and Appendices of Prayer . But that Animal Sacrifices had afterwards a Particular Notion also of Expiation fastned on them , whether by Divine Direction , or Humane Agreement , left undetermined . 46. The Pagans Apology for the Three forementioned Things . First , for Worshipping one Supreme one God under Many Personal Names , and that not only according to his several Attributes , but also his several Manifestations , Gifts and Effects , in the Visible World . With an Excuse for those Corporeal Theists , who Worshipped the whole Animated World as the Supreme God , and the several Parts of it under Personal Names , as Living Members of him . 47. Their Apology for Worshipping , besides the One Supreme God , Many Inferiour Deities . That they Worshipping them only as Inferiour , could not therefore be guilty of giving them that Honour , which was proper to the Supreme . That they Honour'd the Supreme God Incomparably above all . That they put a Difference in their Sacrifices , and that Material Sacrifices were not the proper Worship of the Supreme God , but rather below him . 48. Several Reasons of the Pagans , for giving Religious Worship to Inferiour Created Beings . First that this Honour which is bestowed upon them , does ultimately redound to the Supreme God , and aggrandize his State and Majesty , they being all his Ministers and Attendants . 49. That as Daemons are Mediatours betwixt the Celestial Gods and Men , so those Celestial Gods and all the other Inferiour Deities , are themselves also Mediatours betwixt Men and the Supreme God , and as it were Convenient steps , by which we ought with Reverence to approach him . 50. That there is an Honour in Justice due , to all those excellent Beings that are above us , and that the Pagans do but honour every thing as they ought , in that due rank and place , in which the Supreme God hath set it . 51. That Daemons or Angels being appointed to preside over Kingdoms , Cities and Persons , and the several parts of the Corporeal Vniverse , and being many ways Benefactors to us , Thanks ought to be returned to them by Sacrifice . 52. That the Inferiour Gods , Demons and Heroes , being all of them able to do us either Good or Hurt , and being also Irascible , and therefore Provokable by our neglect of them , it is as well our Interest as our Duty , to Pacifie and Appease them by Worship . 53. Lastly , that it cannot be thought , that the Supreme God will envy those Inferiour Gods , that Worship or Honour which is bestowed upon them ; nor suspected , that any of those Inferiour Deities will Factiously go about to set up themselves against the Supreme God . 54. That many of the Pagans worshiped none but Good Daemons , and that those of them who worshipped Evil ones did it only in order to their Appeasment and Mitigation , that so they might do them no hurt . None but Magicians to be accompted properly Devil-Worshippers , who honour Evil Daemons , in order to the gratification of their Revenge , Lust and Ambition . 55. The Pagans plead that those Daemons , who delivered Oracles , and did Miracles amongst them , must needs be Good , since there cannot be a greater reproach to the Supreme God , than to suppose him to appoint Evil Daemons as Presidents and Governours over the World , or to suffer them to have so great a sway and share of Power in it . The Faith of Plato in Divine Providence , that the Good every where prevails over the Bad , and that the Delphick Apollo was therefore a Good Daemon . 56. The Pagans Apology for Worshipping the Supreme God in Images , Statues and Symbols . That these are only Schetically Worshipped by them , the Honour passing from them to the Prototype . And that since we living in Bodies , cannot easily have a Conception of any thing without some Corporeal Image or Phantasm , thus much must be indulged to the Infirmity of Humane Nature ( at least in the Vulgar ) to Worship God Corporeally in Images , to prevent their running to Atheism . 57. That though it should appear by this Apology of the Pagans , that their Case were not altogether so Bad , as is commonly supposed , yet they cannot be Justified thereby , in the Three Particulars above mentioned , but the Scripture-Condemnation of them is Irrefragable , That knowing God , they did not Glorifie him as God , or Sanctifie his Name ; that is , Worship him according to his Vncommon and Incommunicable , his Peerless and Insociable , Transcendent and Singular , Incomparable and Vnresembleable Nature ; but mingled some way or other Creature-worship with the Worship of the Creatour . First , that the Worshipping of One God in his Various Gifts and Effects , under several personal Names , a thing in it self absurd , may also prove a great occasion of Atheism , when the things themselves come to be called by those Names , as Wine Bacchus , Corn Ceres . The Conclusion easily following from thence , that the Good things of Nature are the only Deities . But to Worship the Corporeal World it self Animated , as the Supreme God , and the Parts of it , as the Members of God , plainly to Confound God with the Creature , and not to Glorifie him as Creatour , nor according to his Separate and Spiritual Nature . 58. To give Religious Worship to Daemons or Angels , Heroes or Saints , or any other Intellectual Creatures , though not honouring them equally with the Supreme God , is to deny God the Honour of his Holiness , his Singular , Insociable and Incommunicable Nature , as he is the only Self-originated Being , and the Creator of all : Of whom , Through Whom , and To Whom are all things . As God is such a Being , that there is nothing Like him , so ought the Worship which is given him , to be such as hath nothing Like to it , A Singular , Separate and Incommunicate Worship . They not to be Religiously Worshipped that Worship . 59. That the Religious Worship of Created Spirits proceeded chiefly from a Fear that if they were not worshipped , they would be provoked and do hurt , which is both highly Injurious to Good Spirits , and a Distrust of the Sufficiency of God's Power to protect his Worshippers . That all Good Spirits Vninvok'd , are of themselves officiously ready to assist those who sincerely Worship and Propitiate the Supreme Deity , and therefore no need of the Religious Worship of them , which would be also Offensive to them . 60. That Mens praying to Images and Statues is much more Ridiculous than Childrens talking to Babies made of Clouts , but not so Innocent , they thereby Debasing both themselves and God , not Glorifying him according to his Spiritual and Vnresembleable Nature , but changing the Glory of the Incorruptible God , into the Likeness of Corruptible Man or Beast . 61. The Mistake of those who think none can be guilty of Idolatry , that believe One God the Maker of the World . 62. That from the same ground of Reason , That nothing ought to be Religiously Worshipped besides the Supreme God , or whom he appoints to represent himself ( because he ought to be Sanctified , and dealt withal according to his Singular Nature as unlike to every thing ) it follows , contrary to the Opinion of some Opposers of Idolatry , that there ought also to be a Discrimination made , between things Sacred and Prophane , and Reverence used in Divine Worship . Idolatry and Sacrilege allied . 63. Another Scripture-Charge upon the Pagans , that they were Devil-worshippers ; not as though they intended all their Worship to Evil Daemons or Devils as such , but because their Polytheism and Idolatry ( unacceptable to God and Good Spirits ) was promoted by Evil Spirits delivering Oracles and doing Miracles for the Confirmation of it , they also insinuating themselves into the Temples and Statues , therefore the Worship was look'd upon , as done to them . The same thing said of others besides Pagans , that they Worshipped Devils . 64. Proved that they were Evil Daemons who delivered Oracles and did Miracles amongst the Pagans , for the carrying on of that Religion , from the many Obscene Rites and Mysteries , not only not prohibited , but also injoyned by them . 65. The same thing further proved , from other cruel and bloody Rites , but especially that of Man Sacrifices . Plutarch's Clear Acknowledgement , that both the Obscene Rites and Man-Sacrifices , amongst the Pagans , owed their Original to Wicked Daemons . 66. That the God of Israel , neither required , nor accepted of Man-Sacrifices , against a modern Diatribist . 67. That what Faith soever Plato might have in the Delphick Apollo , he was no other than an Evil Daemon or Devil . An Answer to the Pagans Argument from Divine Providence . 68. That the Pagans Religion , unsound in its Foundation , was Infinitely more Corrupted and Depraved by means of these Four Things ; First , the Superstition of the Ignorant Vulgar . 69. Secondly , the Licentious Figments of Poets and Fable-Mongers , frequently condemned by Plato and other Wiser Pagans . 70. Thirdly , the Craft of Priests and Politicians . 71. Lastly , the Imposture of evil Daemons or Devils . That by means of these Four Things , the Pagan Religion became a most foul and unclean thing . And as some were captivated by it under a most grievous Yoke of Superstition , so others strongly inclined to Atheism . 72. Plato not insensible that the Pagan Religion stood in need of Reformation ; nevertheless , supposing many of those Religious Rites , to have been introduced by Visions , Dreams , and Oracles , he concluded that no wise Legislator would of his own head venture to make an Alteration . Implying , that this was a thing not to be effected otherwise than by Divine Revelation and Miracles . The generally received Opinion of the Pagans , that no man ought to trouble himself about Religion , but content himself to worship God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the Law of that Country which he lived in . 73. Wherefore God Almighty in great compassion to Mankind , designed himself to reform the Religion of the Pagan World , by introducing another Religion of his own framing in stead of it ; after he had first made a Praeludium thereunto , in one Nation of the Israelites , where he expresly prohibited by a Voice out of the Fire , in his First Commandment , the Pagan Polytheism , or the worshipping of other Inferior Deities besides himself , and in the Second , their Idolatry , or the Worshipping of the Supreme God in Images , Statues or Symbols . Besides which he restrain'd the use of Sacrifices . As also successively gave Predictions , of a Messiah to come , such as together with Miracles might reasonably conciliate Faith to him when he came . 74. That afterwards in due time , God sent the promised Messiah , who was the Eternal Word Hypostatically united with a Pure Humane Soul and Body , and so a true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or God-man : Designing him for a Living Temple and Visible Statue or Image , in which the Deity should be represented and Worshipped ; as also after his Death and Resurrection , when he was to be invested with all Power and Authority , for a Prince and King , a Mediatour and Intercessour , betwixt God and Men. 75. That this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or God-man was so far from intending to require Men-sacrifices of his Worshippers , as the Pagan Demons did , that he devoted himself to be a Catharma & Expiatory Sacrifice for the Sins of the whole World , and thereby also abolished all Sacrifices or Oblations by Fire whatsoever , according to the Divine Prediction . 76. That the Christian Trinity , though a Mystery , is more agreeable to Reason than the Platonick , and that there is no absurdity at all , in supposing the Pure Soul and Body of the Messiah , to be made a Living Temple or Shechinah , Image or Statue of the Deity . That this Religion of One God and One Mediatour , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God-man , preached to the Pagan World and confirm'd by Miracles , did effectually destroy all the Pagan Inferiour Deities , Middle Gods and Mediatours , Demons and Heroes , together with their Statues and Images . 77. That it is no way incongruous to suppose that the Divine Majesty , in prescribing a Form of Religion to the World , should graciously condescend to comply with Humane Infirmity , in order to the removing of Two such Grand Evils , as Polytheism and Idolatry , and the bringing of men to Worship God in Spirit and in Truth . 78. That Demons and Angels , Heroes and Saints are but different Names for the same things , which are made Gods by being worshipped . And that the introducing of Angel and Saint-worship , together with Image-Worship , into Christianity , seems to be a defeating of one grand design of God Almighty in it , and the Paganizing of that , which was intended for the Vnpaganizing of the World . 79. Another Key for Christianity in the Scripture , not disagreeing with the former , That since the way of Wisdom and Knowledge , proved Ineffectual as to the Generality of Mankind , men might by the contrivance of the Gospel be brought to God and a holy Life ( without profound Knowledge ) in the way of Believing . 80. That according to the Scripture , there is a Higher , more Precious and Diviner Light , than that of Theory and Speculation . 81. That in Christianity , all the Great , Goodly and most Glorious things of this World , are slurried and disgraced , comparatively with the Life of Christ . 82. And that there are all possible Engines in it to bring men up to God , and engage them in a holy Life . 83. Two Errors here to be taken notice of ; The First of those who make Christianity , nothing but an Antinomian Plot against Real Righteousness , and as it were a secret Confederacy with the Devil . The Second , of those who turn that into Matter of mere Notion and Opinion , Dispute and Controversie , which was designed by God only as a Contrivance , Machin , or Engine to bring men Effectually to a Holy and Godly Life . 84. That Christianity may be yet further illustrated , from the consideration of the Adversary or Satanical Power , which is in the World . This no M●nichean Substantial Evil Principle , but a Polity of Lapsed Angels , with which the Souls of Wicked men are also Incorporated , and may therefore be called The Kingdom of Darkness . 85. The History of the Fallen Angels in Scripture briefly explained . 86. The concurrent Agreement of the Pagans concerning Evil Demons or Devils , and their Activity in the World . 87. That there is a perpetual War betwixt Two Polities or Kingdoms in the World , the one of Light , the other of Darkness ; and that our Saviour Christ or the Messiah , is appointed the Head or Chieftain over the Heavenly Militia , or the Forces of the Kingdom of Light . 88. That there will be at length a Palpable and Signal Overthrow , of the Satanical Power , and whole Kingdom of Darkness , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God appearing in an extraordinary and miraculous manner ; and that this great affair is to be managed by our Saviour Christ , as God's Vicegerent , and a Visible Judge both of Quick and Dead . 89. That our Saviour Christ designed not , to set up himself Factiously against God Almighty , nor to be accounted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , superiour to God , but that when he hath done his Work , and put down all Adversary Power , himself will then be subject to God , even the Father , that so God may be all in all . 90. Lastly , having spoken of Three Forms of Religious , the Jewish , Christian and the Pagan , and there remaining only a Fourth the Mahometan , in which the Divine Monarchy is zealously asserted , we may now Conclude , that the Idea of God ( as essentially including Vnity in it ) hath been entertained in all Forms of Religion . An Accompt of that seemingly-strange Phaenomenon of Providence ; the Rise , Growth and Continuance of the Mahometan Religion , not to be attempted by us , at least in this place .

I. HAving in the Former Chapter prepared the way , we shall now procede ( with the Divine Assistance ) to Answer and Confute all those Atheistick Arguments before proposed . The First whereof was this , That there is no Idea of God , and therefore , either no such Thing existing in Nature , or at least no Possible Evidence of it .

To affirm that there is no Idea of God , is all one as to affirm , that there is no Conception of the Mind answering to that Word or Name ; And this the Modern Atheists stick not to maintain , That the Word God hath no Signification , and that there is no other Idea or Conception in Mens Minds , answering thereunto , besides the mere Phantasm of the Sound . Now for any one to go about soberly to confute this , and to Prove that God is not the Only Word without a Signification , and that men do not every where pay all their Religious Devotions , to the mere Phantasm of a Transient Sound , expecting all Good from it , might very well seem to all Intelligent persons , a most Absurd and Ridiculous Undertaking ; both because the thing is so evident in it self , and because the plainest things of all can least be Proved ; Procl . in Timae . p. 176. for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He that thinks all things to be Demonstrable , takes away Demonstration it self . Wherefore we shall here only suggest thus much , that since there are different words for God in several Languages , and men have the same Notion or Conception in their Minds answering to them all , it must needs be granted , that they have some other Idea or Conception belonging to those Words , besides the Phantasms of their several Sounds . And indeed it can be nothing else , but either Monstrous Sottishness and Stupidity of Mind , or else Prodigious Impudence , in these Atheists to deny , that there is any Idea of God at all , in the Minds of men , or that the Word hath any Signification .

It was hereofore observed by Epictetus , Arria . l. 1. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That if any man will oppose or contradict the most evident Truths , it will not be easie , to find arguments wherewith to convince him . And yet this notwithstanding , ought neither to be Imputed , to any Inability in the Teacher , nor to any strength of Wit in the Denier , but only to a certain dead Insensibility in him . Whereupon he further adds , that there is a double 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mortification or Petrification of the Soul ; the one , when it is Stupified and Besotted in its Intellectuals ; the other , when it is Bedeaded in its Morals , as to that Pudor that naturally should belong to a Man . And he concludes , that either of these States ( though it be not commonly so apprehended ) is a Condition little less deplorable , than that of Bodily Death ; as also that such a person is not at all to be Disputed with . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · What Sword can one bring or what Fire , by burning or slashing , to make such a one perceive that he is dead ? but if he be sensible , and will not acknowledge it , then he is worse than dead , being castrated as to that Pudor that belongs to a man . Moreover , that Philosopher took notice that in those times , when this Denial of most Evident Truths , proceeded rather from Impudence than Stupidity or Sottishness , the Vulgar would be apt to admire it , for strength of Wit and great Learning ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But if any mans Pudor be deaded or mortified in him , we call this Power and Strength .

Now as this was sometimes the Case of the Academicks , so is it also commonly of the Atheists , that their Minds are Partly Petrified and Benummed into a kind of Sottish and Stupid Insensibility , so that they are not able to discern things that are most Evident ; and Partly Depudorated or become so void of Shame , as that though they do perceive , yet they will Obstinately and Impudently deny the plainest things that are , as this , that there is any Idea answering to the word God , besides the Phantasm of the Sound . And we do the rather insist upon this Prodigious Monstrosity of Atheists in this place , because we shall have occasion afterwards more than once to take notice of it again , in other Instances , as when they affirm , that Local Motion and Cogitation , are really one and the self same thing , and the like . And we conceive it to be unquestionably True , that it is many times nothing else , but either this Shameless Impudence or Sottish Insensibility in Atheists , that is admired by the Ignorant , for Profoundness of Wit and Learning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But shall I call this Power or Wit , and commend it upon that accompt ? No more than I will commend the Impudence of the Cinaedi , who stick not publickly to Do and Say any thing .

II. But whatever these Atheists deny in words , it is notwithstanding evident , that even themselves have an Idea or Conception in their Minds answering to the Word , God , when they deny his Existence , because otherwise they should deny the existence of Nothing . Nor can it be at all doubted , but that they have also the same Idea of God with Theists , they denying the Existence of no other thing than what these assert . And as in all other Controversies , when men dispute together , the one Affirming the other Denying , both Parties must needs have the same Idea in their Minds of what they dispute about , or otherwise their whole Disputation would be but a kind of Babel-Language and Confusion ; so must it be likewise in this present Controversie , betwixt Theists and Atheists ▪ Neither indeed would there be any Controversie at all between them , did they not both by God , mean one and the same thing ; nor would the Atheists be any longer Atheists , did they not deny the Existence of that very same Thing , which the Theists affirm , but of something else .

III. Wherefore we shall in the next place declare what this Idea of God is , or what is that thing whose Existence they that affirm are called Theists , and they who deny Atheists . In order whereunto , we must first lay down this Lemma or Preparatory Proposition , That as it is generally acknowledged , that all things did not exist from Eternity , such as they are , Vnmade , but that something were Made and Generated or produced ; so it is not possible that All things should be Made neither , but there must of necessity be something Self-existent from Eternity , and Vnmade ; because if there had been once Nothing , there could never have been any thing . The Reason of which is so evident and irresistible , that even the Atheists confess themselves conquered by it , and readily acknowledge it for an indubitable Truth , That there must be something 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , something which was never Made or Produced , and which therefore is the Cause of those other things that are Made , something 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that was Self-originated and Self-existing , and which is as well 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Incorruptible and Vndestroyable , as Ingenerable ; whose Existence therefore must needs be Necessary , because if it were supposed to have happened by Chance to exist from Eternity , then it might as well happen again to Cease to Be. Wherefore all the Question now is , what is this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Ingenerable and Incorruptible , Self-originated and Self-existent Thing , which is the Cause of all other things that are Made .

IV. Now there are Two Grand Opinions Opposite to one another concerning it : For first , some contend that the only Self-existent , Vnmade and Incorruptible Thing , and First Principle of all things , is Sensless Matter , that is , Matter either perfectly Dead and Stupid , or at least devoid of all Animalish and Conscious Life . But because this is really the Lowest and most Imperfect of all Beings , Others on the contrary judge it reasonable , that the First Principle and Original of all things , should be that which is Most Perfect ( as Aristotle observes of Pherecydes and his Followers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they made the First Cause and Principle of Generation to be the Best ) and then apprehending that to be endewed with Conscious Life and Vnderstanding , is much a Greater Perfection than to be devoid of both , ( as Balbus in Cicero declares upon this very occasion , Nec dubium quin quod Animans sit , De Nat. Deo ▪ L. 2. habeátque Mentem & Rationem & Sensum , id sit melius quàm id quod his careat ) they therefore conclude , That the only Vnmade thing , which was the Principle , Cause and Original of all other things , was not Sensless Matter , but a Perfect Conscious Vnderstanding Nature , or Mind . And these are they who are strictly and properly called Theists , who affirm that a Perfectly Conscious Vnderstanding Being , or Mind , existing of it self from Eternity , was the Cause of all other things ; and they on the contrary who derive all things from Sensless Matter , as the First Original , and deny that there is any Conscious Vnderstanding Being Self-existent or Vnmade , are those that are properly called Atheists . Wherefore the true and genuine Idea of God in general , is this , A Perfect Conscious Vnderstanding Being ( or Mind ) Existing of it self from Eternity , and the Cause of all other things .

V. But it is here observable , that those Atheists who deny a God , according to this True and Genuine Notion of him , which we have declared , do often Abuse the Word , calling Sensless Matter by that Name . Partly perhaps as indeavouring thereby , to decline that odious and ignominious name of Atheists , and partly as conceiving , that whatsoever is the First Principle of things , Ingenerable and Incorruptible , and the Cause of all other things besides it self , must therefore needs be the Divinest Thing of all . Wherefore by the word God , these mean nothing else , but that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade or Self-existent , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or First Principle of things . Thus it was before observed , that Anaximander called Infinite Matter , devoid of all manner of Life , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or God ; and Pliny , the Corporeal World , endewed with nothing but a Plastick Vnknowing Nature , Numen ; as also others in Aristotle , upon the same account called the Inanimate Elements Gods , as Supposed First Principles of things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for these are also Gods . And indeed Aristotle himself seems to be guilty of this miscarriage of Abusing the word God after this manner , when speaking of Love and Chaos , Metaph. lib. 1. cap. 4. as the two first Principles of things , he must , according to the Laws of Grammar , be understood to call them both Gods : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Concerning these two ( Gods ) how they ought to be ranked , and which of them is to be placed first , whether Love or Chaos , is afterwards to be resolved . Which Passage of Aristotle's seems to agree with that of Epicharmus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; But Chaos is said to have been made the first of the Gods ; unless we should rather understand him thus , That Chaos was said , to have been made before the Gods . And this Abuse of the Word God , is a thing which the learned Origen took notice of in his Book against Celsus , where he speaks of that Religious Care , which ought to be had about the use of Words : L. 1. p. 19. Caut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He therefore that hath but the least consideration of these things , will take a Religious care , that he give not improper names to things , left he should fall into a like miscarriage with those , who attribute the name of God to Inanimate and Sensless matter . Now according to this false and spurious Notion of the word God , when it is taken for any Supposed First Principle , or Self-existent Unmade Thing , whatsoever that be , there neither is nor can be any such things as an Atheist ; since whosoever hath but the least dram of Reason , must needs acknowledge , that Something or other Existed from Eternity Vnmade , and was the Cause of those other things that are Made . But that Notion or Idea of God , according to which some are Atheists , and some Theists , is in the strictest sence of it , what we have already declared , A Perfect Mind , or Consciously Vnderstanding Nature , Self-existent from Eternity , and the Cause of all other things . The genuine Theists being those who make the First Original of all things Universally , to be a Consciously Vnderstanding Nature ( or Perfect Mind ) but the Atheists properly such , as derive all things from Matter , either perfectly Dead and Stupid , or else devoid of all Conscious and Animalish Life .

VI. But that we may more fully and punctually declare the true Idea of God , we must here take notice of a certain Opinion of some Philosophers , who went as it were in a middle betwixt both the Former , and neither made Matter alone , nor God , the Sole Principle of all things ; but joyned them both together and held Two First Principles or Self-existent Vnmade Beings , independent upon one another , God , and the Matter . Amongst whom the Stoicks are to be reckoned , who notwithstanding because they held , that there was no other Substance besides Body , strangely confounded themselves , being by that means necessitated , to make their Two First Principles , the Active and the Passive , to be both of them really but One and the self-same Substance : their Doctrine to this purpose being thus declared by Cicero ; Naturam dividebant in Res Duas , ut Altera esset Efficiens , Altera autem quasi huic se praebens , ex qua Efficeretur aliquid . In eo quod Efficeret , Vim esse censebant ; in eo quod Efficeretur , Materiam quandam ; in Vtroque tamen Vtrumque . Neque enim Materiam ipsam ohaerere potuisse si nullâ Vi contineretur , neque Vim sine aliqua Materia ; Nihil est enim quod non Alicubi esse cogatur . The Stoicks divided Nature into Two Things as the First Principles , One whereof is the Efficient , or Artificer , the Other that which offers it self to him for things to be made out of it . In the Efficienti Principle they took notice of Active Force , in the Patient of Matter ; but so as that in each of these were both together : forasmuch as neither the Matter could cohere together unless it were contained by some Active Force , nor the Active Force subsist of it self without Matter , because that is Nothing which is not somewhere . But besides these Stoicks , there were other Philosophers , who admitting of Incorporeal Substance , did suppose Two First Principles , as Substances really distinct from one another that were Coexistent from Eternity , an Incorporeal Deity and Matter ; as for Example Anaxagoras , Archelaus , Atticus , and many more ; See Euseb. Praep. Ev. Li. 7. c. 7. insomuch that Pythagoras himself was reckoned amongst those by Numenius , and Plato by Plutarch and Laertius .

And we find it commonly taken for granted , that Aristotle also was of this Perswasion , though it cannot be certainly concluded from thence ( as some seem to suppose ) because he asserted the Eternity of the World : Plotinus , Porphyrius , Jamblichus , Proclus and Simplicius , doing the like , and yet notwithstanding maintaining , that God was the Sole Principle of all things , and that Matter also was derived from him . L. 1. c. 1 , Neither will that Passage of Aristotle's in his Metaphysicks , necessarily evince the Contrary , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God seems to be a Cause to all things and a certain Principle , because this might be understood only of the Forms of things .

But it is plain that Plutarch was a Maintainer of this Doctrine , from his Discourse upon the Platonick Psychogonia , ( besides other Places ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is therefore better for us to follow Plato ( than Heraclitus ) and loudly to declare , that the World was made by God . For as the world is the Best of all Works , so is God the Best of all Causes . Nevertheless the Substance or Matter out of which the World was made , was not it self made ; but always ready at hand , and subject to the Artificer , to be ordered and disposed by him . For the making of the World , was not the Production of it out of Nothing , but out of an antecedent Bad and Disorderly State , like the Making of an House , Garment or Statue .

It is also well known , that Hermogenes and other ancient Pretenders to Christianity , did in like manner assert the Self-existence and Improduction of the Matter , for which Cause they were commonly called Materiarii , or the Materiarian Hereticks ; they pretending by this means to give an account ( as the Stoicks had done before them ) of the Original of Evils , and to free God from the Imputation of them . Their Ratiocination to which purpose , is thus set down by Tertullian . Adver. Hermog. p. 282. Reg. God made all things , either out of Himself , or out of Nothing , or out of Matter . He could not make all things out of Himself , because himself being always Vnmade , he should then really have been the Maker of Nothing . And he did not make all out of Nothing , because being Essentially good , he would have made Nihil non optimum , every thing in the Best manner , and so there could have been no Evil in the World . But since there are Evils , and these could not procede from the Will of God , they must needs arise from the Fault of something , and therefore of the Matter , out of which things were made . Lastly , it is sufficiently known likewise , that some Modern Sects of the Christian Profession , at this day , do also assert the Vncreatedness of the Matter . But these suppose , in like manner as the Stoicks did , Body to be the Onely Substance .

VII . Now of all these whosoever they were who thus maintained Two Self-existent Principles , God and the Matter , we may pronounce Universally , that they were neither Better nor Worse , than a kind of Imperfect Theists .

They had a certain Notion or Idea of God , such as it was , which seems to be the very same , with that expressed in Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Animal the Best Eternal , and represented also by Epicurus in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · An Animal that hath all Happiness with Incorruptibility .

Wherein it was acknowledged by them , that besides Sensless Matter , there was also an Animalish and Conscious or Perceptive Nature , Self-existent from Eternity ; in opposition to Atheists , who made Matter , either devoid of all manner of Life , or at least of such as is Animalish and Conscious , to be the Sole Principle of All things . For it hath been often observed , that some Atheists attributed , a kind of Plastick Life or Nature , to that Matter , which they made to be the Only Principle of the Universe . And these Two sorts of Atheisms were long since taken notice of by Seneca in these words ; Nat. Qu. Praef. L. 1. Vniversum in quo nos quoque sumus , expers esse Consilii , & aut ferri Temeritate quadam aut Naturâ Nesciente quid faciat . The Atheists make the Vniverse , whereof our selves are part , to be devoid of Counsel , and therefore either to be carried on Temerariously and Fortuitously ; or else by such a Nature , as which ( though it be Orderly , Regular and Methodical ) yet is notwithstanding Nescient of what it doth . But no Atheist ever acknowledged Conscious Animality , to be a First Principle in the Universe ; nor that the Whole was governed by any Animalish , Sentient , and Vnderstanding Nature , presiding over it as the Head of it ; but as it was before declared , they Concluded all Animals and Animality , all Conscious , Sentient and Self-perceptive Life , to be Generated and Corrupted , or Educed out of Nothing , and Reduced to Nothing again . Wherefore they who on the Contrary asserted Animality and Conscious Life , to be a First Principle or Vnmade thing in the Universe are to be accounted Theists . Thus Balbus in Cicero , declares , that to be a Theist , is to assert , Ab Animantibus Principiis Mundum , esse Generatum , That the World was Generated or Produced at first from Animant Principles , and that it is also still governed by such a Nature , Res omnes subjectas esse Naturae Sentienti , That all things are subject to a Sentient and Conscious Nature , steering and guiding of them .

But to distinguish this Divine Animal , from all others , these Desiners added , that it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Best and most Happy Animal ; and accordingly , this Difference is added to that Generical Nature of Animality , by Balbus the Stoick , to make up the Idea or Definition of God complete : Cicero de Nat. D. l. 2. Talem esse Deum certâ Notione animi praesentimus ; Primùm , ut sit Animans ; Deinde , ut in omni Natura nihil Illo sit Praestantius : We presage concerning God , by a certain Notion of our Mind ; First , that he is an Animans , or Consciously Living Being ; and then Secondly , that he is such an Animans , as that there is nothing in the Whole Vniverse , or Nature of things , more Excellent than Him .

Wherefore these Materiarian Theists acknowledged God to be a Perfectly-understanding Being , and Such as had also Power over the Whole Matter of the Universe ; which was utterly unable to move it self , or to produce any thing without him . And all of them except the Anaxagoreans concluded , that He was the Creator of all the Forms of Inanimate Bodies , and of the Souls of Animals . However , it was Universally agreed upon amongst them , that he was at least The Orderer and Disposer of all , and that therefore he might upon that account well be called , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Maker or Framer of the World .

Notwithstanding which , so long as they Maintained Matter to exist Independently upon God , and sometimes also to be Refractory and Contumacious to him , and by that means to be the Cause of Evli , contrary to the Divine Will ; it is plain that they could not acknowledge the Divine Omnipotence , according to the Full and Proper sence of it . Which may also further appear from these Queries of Seneca concerning God . Quantum Deus possit ? Materiam ipse sibi Formet , an Datâ utatur ? Deus quicquid Vult efficiat ? An in multis rebus illuni Tractanda destituant , & à Magno Artifice Pravè formentur multa , non quia cessat Ars , sed quia id in quo exercetur , saepe Inobsequens Arti est ? How far Gods Power does extend ? Whether he make his own Matter , or only use that which is offered him ? Whether he can do whatsoever he will ? Or the Materials in many things Frustrate and Disappoint him , and by that means things come to be Ill-framed by this great Artificer , not because his Art fails him , but because that which it is exercised upon , proves Stubborn and Contumacious ? Wherefore , I think , we may well conclude , that those Materiarian Theists , had not a Right and Genuine Idea of God .

Nevertheless , it does not therefore follow , that they must needs be concluded Absolute Atheists ; for there may be a Latitude allowed in Theism ; and though in a strict and proper sence , they be only Theists , who acknowledge One God perfectly Omnipotent , the Sole Original of of all things , and as well the Cause of Matter , as of any thing else ; yet it seems reasonable , that such Consideration should be had of the Infirmity of Humane Understandings , as to extend the Word further , that it may comprehend within it , those also who assert One Intellectual Principle Self-existent from Eternity , the Framer and Governor of the whole World , though not the Creator of the Matter ; and that none should be condemned for Absolute Atheists , merely because they hold Eternal Vncreated Matter , unless they also deny , an Eternal Vnmade Mind , ruling over the Matter , and so make Sensless Matter the Sole Original of all things . And this is certainly most agreeable to common apprehensions ; for Democritus and Epicurus , would never have been condemned for Atheists , merely for asserting Eternal Self-existent Atoms , no more than Anaxagoras and Archelaus were , ( who maintained the same thing ) had they not also denied , that other Principle of theirs , a Perfect Mind , and concluded that the World was made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Without the ordering and disposal of any Vnderstanding Being , that had all Happiness with Incorruptibility .

VIII . The True and Proper Idea of God , in its Most Contracted Form is this , A Being Absolutely Perfect . For this is that alone , to which Necessary Existence is Essential , and of which it is Demonstrable . Now as Absolute Perfection includes in it all that belongs to the Deity , so does it not only comprehend ( besides Necessary Existence ) Perfect Knowledge or Understanding , but also Omni-causality and Omnipotence ( in the full extent of it ) otherwise called Infinite Power . God is not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Animans quo nihil in omni Natura praestantius , as the Materiarian Theists describ'd him , The Best Living Being ; nor as Zeno Eleates called him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Most Powerful of all things ; but he is also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Absolutely Omnipotent , and Infinitely Powerful : and therefore neither Matter , nor any thing else can exist of it self Independently upon God ; but he is the Sole Principle and Source , from which all things are derived .

But because this Infinite Power , is a thing , which the Atheists quarrel much withal , as if it were altogether Vnintelligible and therefore Impossible , we shall here briefly declare the Sence of it , and render it ( as we think ) easily Intelligible or Conceivable , in these Two following steps . First , that by Infinite Power is meant nothing else , but Perfect Power , or else as Simplicius calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Whole and Entire Power , such as hath no Allay and Mixture of Impotency , nor any Defect of Power mingled with it . And then again , that this Perfect Power ( which is also the same with Infinite ) is really nothing else , but a Power of Producing and Doing , all whatsoever is Conceivable , and which does not imply a Contradiction ; for Conception is the Only Measure of Power and its Extent ; as shall be shewed more fully in due place .

Now here we think fit to observe , that the Pagan Theists did themselves also , vulgarly acknowledge Omnipotence as an Attribute of the Deity ; which might be proved from sundry Passages of their Writings .

Homer . Od. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Deus aliud post aliud Jupiter , Bonúmque Malúmque dat , Potest enim Omnia . And again , Od. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Deus autem hoc dabit , illud omittet , Quodcunque ei libitum fuerit , Potest enim Omnia . To this Purpose also before Homer , Linus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And after him , Callimachus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All things are possible for God to do , and nothing transcends his Power : Thus also amongst the Latin Poets , Virgil Aen. the First , Sed Pater Omnipotens , Speluncis abdidit Atris . Again Aen. the Second , At Pater Anchises , oculos ad sydera laetus Extulit , & Coelo palmas cum Voce tetendit ; Jupiter Omnipotens , precibus si flecteris ullis ▪ : And Aen. the Fourth , Talibus orantem dictis , arásque tenentem Audiit Omnipotens . Ovid in like manner , Metamorph. 1. Tum Pater Omnipotens , misso persregit Olympum Fulmine , & excussit subjectum Pelion Ossae . And to cite no more , Agatho an ancient Greek Poet , is commended by Aristotle , for affirming , nothing to be exempted from the Power of God , but only this , that he cannot make That not to have been , which hath been ; that is , do what implies a Contradiction . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eth. Nic. L. 4. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Hoc namque duntaxat , negatum etiam Deo est , Quae facta sunt , Infecta posse reddere . Lastly , that the Atheists themselves under Paganism look'd upon Omnitence , and Infinite Power , as an Essential Attribute of the Deity , appears plainly from Lucretius , when he tells us , that Epicurus , in order to the Taking away of Religion , set himself to Confute Infinite Power . Lib. 1. — Omne Immensum peragravit Mente Animóque , Vnde refert nobis Victor , quid possit Oriri , Quid nequeat : Finita Potestas denique quoique Quanam sit ratione , atque altè Terminus haerens . Quare Relligio pedibus subjecta vicissim Obteritur , nos exaequat Victoria Coelo . As if he should have said , Epicurus by shewing that all Power was Finite , effectually destroyed Religion ; he thereby taking away the Object of it , which is an Omnipotent and Infinitely Powerful Deity . And this is a thing which the same Poet often harps upon again , that there is No Infinite Power , and Consequently no Deity , according to the true Idea of it . But last of all , in his Sixth Book , he condemns Religionists , as guilty of great folly , in asserting Omnipotence or Infinite Power ( that is , a Deity ) after this manner . Rursus in antiquas referuntur Relligiones , Et Dominos acres asciscunt , Omnia Posse , Quos miseri credunt , ignari quid queat esse , Quid nequeat , Finita Potestas denique quoique , Quanam sit ratione , atque altè Terminus haerens : Quo magis errantes totâ regione feruntur . Where though the Poet , speaking carelesly , after the manner of those times , seem to attribute Omnipotence and Infinite Power to Gods Plurally , yet as it is evident in the thing it self , that this can only be the Attribute of One Supreme Deity ; so it may be observed , that in those Passages of the Poets before cited , it is accordingly always ascribed to God Singularly . Nevertheless all the Inferiour Pagan Deities , were supposed by them to have their certain shares of this Divine Omnipotence , severally dispensed and imparted to them .

IX . But we have not yet dispatched all that belongs to the Entire Idea of God . For Knowledge and Power alone , will not make a God . For God is generally conceived by all to be a Most Venerable and Most Desirable Being : whereas an Omniscient and Omnipotent Arbitrary Deity , that hath nothing either of Benignity or Morality in its Nature to Measure and Regulate its Will , as it could not be truly August and Venerable , according to that Maxime , sine Bonitate nulla Majestas ; so neither could it be Desirable , it being that which could only be Feared and Dreaded , but not have any Firm Faith or Confidence placed in it . Plutarch in the Life of Aristides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. God seems to excel in these Three things , Incorruptibility , Power and Virtue , of all which the Most Divine and Venerable is Vertue , for Vacuum and the Sensless Elements have Incorruptibility , Earthquakes , and Thunders , Blustering Winds and Overflowing Torrents , Much of Power and Force . Wherefore the Vulgar being affected three manner of ways towards the Deity , so as to admire its Happiness , to Fear it , and to Honour it ; they esteem the Deity Happy for its Incorruptibility , they Fear it and stand in awe of it for its Power , but they Worship it , that is Love and Honour it , for its Justice . And indeed an Omnipotent Arbitrary Deity , may seem to be in some sence , a Worse and more Vndesireable Thing , than the Manichean Evil God ; forasmuch as the Latter could be but Finitely Evil , whereas the Former might be so Infinitely . However ( I think ) it can be little doubted , but that the whole Manichean Hypothesis , taken all together , is to be preferred , before this of One Omnipotent Arbitrary Deity ( devoid of Goodness and Morality ) ruling all things ; because there the Evil Principle is Yoaked with another Principle Essentially Good , checking and controlling it . And it also seems less Dishonourable to God , to impute Defect of Power than of Goodness and Justice to him .

Neither can Power and Knowledge alone , make a Being in it self completely Happy ; for we have all of us by Nature 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as both Plato and Aristotle call it ) a certain Divination , Presage , and Parturient Vaticination in our minds , of some Higher Good and Perfection , than either Power or Knowledge . Knowledge is plainly to be preferred before Power , as being that which guides and directs its blind Force and Impetus ; but Aristotle himself declares , Eth Eudem . l. 7● c. 1● . that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Something better than Reason and Knowledge , which is the Principle and Original of it . For ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Principle of Reason is not Reason , but Something Better . Where he also intimates this to be the Proper and Essential Character of the Deity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; For what is there , that can be better than Knowledge , but God ? Likewise the same Philosopher elsewhere plainly determines , that there is Morality in the Nature of God , and that his Happiness consisteth principally therein , and not in External things , and the Exercise of his Power , De Rep. l. 7. c. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That every man hath so much of Happiness , as he hath of Vertue and Wisdom , and of Acting according to these , ought to be confessed and acknowledged by us , it being a thing that may be proved from the Nature of God , who is Happy , but not from any external Goods , but because he is himself ( or that which he is ) and in such a manner affected according to his Nature , that is , because he is Essentially Moral and Vertuous .

Which Doctrine of Aristotle's , seems to have been borrowed from Plato . who in his Dialogues De Republica , discoursing about Moral Vertue , occasionally falls upon this Dispute concerning the Summum Bonum or Chiefest Good ; wherein he concludes , that it neither consisted in Pleasure as such , according to the Opinion of the Vulgar , nor yet in Mere Knowledge and Vnderstanding , according to the Conceit of others , Lib. 6. who were more Polite and Ingenious . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You know that to the Vulgar , Pleasure seems to be the Highest Good , but to those who are more Elegant and Ingenuous , Knowledge : But they who entertain this Latter Opinion , can none of them declare what kind of Knowledge it is , which is that Highest and Chiefest Good , but are necessitated at last to say , that it is The Knowledge of Good , very ridiculously : Forasmuch as herein they do but run round in a Circle , and upbraiding us for being ignorant of this Highest Good , they talk to us at the same time , as knowing what it is . And thereupon he adds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That though Knowledge and Truth be both of them Excellent things , yet he that shall conclude the Chief Good to be something which transcends them both , will ●ot be mistaken . For as Light , and Sight or the Seeing Faculty , may both of them rightly be said to be Soliform things , or of Kin to the Sun , but neither of them to be the Sun it self ; so Knowledge and Truth , may likewise both of them be said to be Boniform things , and of Kin to the Chief Good , but neither of them to be that Chief Good it self ; but this is still to be look'd upon as a thing more August and Honourable . In all which of Plato's , there seems to be little more , than what may be experimentally found within our selves ; namely , that there is a certain Life , or Vital and Moral Disposition of Soul , which is much more Inwardly and thoroughly Satisfactory , not only than Sensual Pleasure , but also than all Knowledge and Speculation whatsoever .

Now whatever this Chiefest Good be , which is a Perfection Superiour to Knowledge and Understanding ; that Philosopher resolves that it must needs be First and Principally in God , who is therefore called by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The very Idea or Essence of Good . Wherein he trode in the Footsteps of the Pythagoreans , and particularly of Timaeus Locrus , who making Two Principles of the Universe , Mind and Necessity , adds concerning the Former , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The First of these Two , is of the Nature of Good , and it is called God , the Principle of the Best things . Agreeably with which Doctrine of theirs , the Hebrew Cabalists also make a Sephirah in the Deity , Superiour both to Binah and Chochmah ( Vnderstanding and Wisdom ) which they call Chether or the Crown . And some would suspect this Cabalistick Learning to have been very ancient among the Jews , and that Parmenides was imbued with it , he calling God in like manner 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Crown . For which Velleius in Cicero , ( representing the several Opinions of Philosophers concerning God ) perstringes him amongst the rest , Parmenides Commentitium quiddam , Coronae similitudine efficit , Stephanem appellat , continentem ardore lucis orbem , qui cingit Coelum , quem appellat Deum .

But all this while we seem to be to seek , What the Chief and Highest Good Superiour to Knowledge is , in which the Essence of the Deity principally consists , and it cannot be denied , but that Plato sometimes talks too Metaphysically and Clowdily about it ; for which cause , as he lay open to the Lash of Aristotle , so was he also Vulgarly perstringed for it , as appears by that of Amphys the Poet in Laertius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · What Good that is , which you ex●ect from hence , I confess , I less understand , than I do Plato ' s Good . Nevertheless he plainly intimates these two Things concerning it . First , that this N●ture of Good which is also the Nature of God , includes Benignity in it , when he gives this accompt of Gods both Making the World and after such a Manner ; Because he was Good , and that which is Good hath no Envy in it , and therefore he both made the World , and also made it as well , and as like to himself as was possible . And Secondly , that it comprehends Eminently all Vertue and Justice , the Divine Nature being the First Pattern hereof ; for which cause Vertue is defined to be , An Assimilation to the Deity . Justice and Honesty are no Factitious things , Made by the Will and Command of the more Powerful to the Weaker , but they are Nature and Perfection , and descend downward to us from the Deity .

But the Holy Scripture without any Metaphysical Pomp and Obscurity , tells us plainly , Both what is that Highest Perfection of Intellectual Beings , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Better than Reason and Knowledge , and which is also the Source , Life and Soul of all Morality , namely that it is Love or Charity . Though I speak with the Tongue of Men and Angels , and have not Love , I am but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Sounding Brass or a Tinkling Cymbal , which only makes a Noise without any Inward Life . And though I have Prophecy , and understand all Mysteries and all Knowledge , and though I have all Faith , so that I could remove Mountains , and have not Love , I am Nothing , that is , I have no Inward Satisfaction , Peace or True Happiness . And though I bestow all my Goods to feed the Poor , and give my body to be burned , and have not love , it profiteth me nothing ; I am for all that utterly destitute of all True Morality , Vertue and Grace . And accordingly it tells us also in the next place , what the Nature of God is , that he is properly , neither Power nor Knowledge ( though having the Perfection of both in him ) but Love . And certainly whatever Dark Thoughts concerning the Deity , some Men in their Cells may sit brooding on , it can never reasonably be conceived , that that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Most Self-sufficient and Self-happy Being , should have any Narrow and Selfish Designs abroad , without it self , much less harbour any Malignant and Despightful ones , towards its Creatures . Nevertheless because so many are apt to abuse the Notion of the Divine Love and Goodness , and to frame such Conceptions of it , as destroy that Awful and R●v●rential Fear that ought to be had of the Deity , and make Men Presumptuous and Regardless of their Lives , therefore we think fit here to superadd also , that God is no Soft nor Fond and Partial Love , but that Justice is an Essential Branch of this Divine Goodness ; God being , as the Writer De Mundo well Expresses it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Impartial Law , and as Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Measure of all things . In Imitation whereof , Aristotle concludes also , that a Good Man ( in a Lower and more Imperfect sence ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too , an Impartial Measure of Things and Actions .

It is evident that the Atheists themselves in those former times of Paganism , took it for Granted , that Goodness was an Essential Attribute of the Deity whose Existence they opposed ( so that it was then generally acknowledged for such , by the Pagan Theists ) from those Argumentations of theirs before mentioned , the 12th . and 13th . taken from the Topick of Evils , the Pretended Ill Frame of things , and Want of Providence over Humane Affairs . Which if they were true , would not at all disprove such an Arbitrary Deity ( as is now phancied by some ) made up of Nothing but Will and Power , without any Essential Goodness and Justice . But those Arguments of the Atheists are directly Level'd against the Deity , according to the True Notion or Idea of it ; and could they be made Good , would do execution upon the same . For it cannot be denied , but that the Natural Consequence of this Doctrine , That there is a God Essentially Good , is this , that therefore the World is Well Made and Governed . But we shall afterwards declare , that though there be Evil in the Parts of the World , yet there is none in the Whole ; and that Moral Evils are not Imputable to the Deity .

And now we have proposed the Three Principal Attributes of the Deity . The First whereof is Infinite goodness with Fecundity , the Second Infinite Knowledge and Wisdom , and the Last Infinite Active and Perceptive Power . From which Three Divine Attributes , the Pythagoreans and Platonists , seem to have framed their Trinity of Archical Hypostases , such as have the Nature of Principles in the Universe , and which though they apprehended as several Distinct Substances , gradually subordinate to one another , yet they many times extend the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so far , as to comprehend them all within it . Which Pythagorick Trinity seems to be intimated by Aristotle in those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Coel. l. 1. c. 1. As the Pythagoreans also say , the Vniverse and all things , are determin'd and contein'd by three Principles . Of which Pythagorick Trinity more afterward . But now we may enlarge and fill up , that Compendious Idea of God premised , of A Being Absolutely Perfect , by adding thereunto ( to make it more Particular ) such as is Infinitely Good , Wise , and Powerful , necessarily Existing , and not only the Framer of the World , but also the Cause of all things . Which Idea of the Deity , is sufficient , in order to our present Undertaking .

Nevertheless , if we would not only attend to what is barely necessary for a Dispute with Atheists , but also consider the Satisfaction of other Free and Devout Minds , that are hearty and sincere Lovers of this Most Admirable and Most Glorious Being , we might venture for their Gratification , to propose yet a more Full , Free and Copious Description of the Deity , after this manner . God is a Being Absolutely Perfect , Vnmade or Self-originated , and Necessarily Existing , that hath an Infinite Fecundity in him , and Virtually Conteins all things ; as also an Infinite Benignity or Overflowing Love , Vninvidiously displaying and communicating it self ; together with an Impartial Rectitude , or Nature of Justice : Who fully comprehends himself , and the Extent of his own Fecundity ; and therefore all the Possibilities of things , their several Natures and Respects , and the Best Frame or System of the Whole : Who hath also Infinite Active and Perceptive Power : The Fountain of all things , who made all that Could be Made , and was Fit to be made , producing them according to his Own Nature ( his Essential Goodness and Wisdom ) and therefore according to the Best Pattern , and in the Best manner Possible , for the Good of the Whole ; and reconciling all the Variety and Contrariety of things in the Vniverse , into One most Admirable and Lovely Harmony . Lastly , who Conteins and Vpholds all things , and governs them after the Best Manner also , and that without any Force or Violence ; they being all Naturally subject to his Authority , and readily obeying his Laws . And Now we see that God is such a Being , as that if he could be supposed Not to Be , there is Nothing , whose Existence , a Good Man could Possibly more Wish or Desire .

X. From the Idea of God thus declared , it evidently appears , that there can be but One such Being , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity , Oneliness or Singularity is Essential to it : forasmuch as there cannot possibly be more than One Supreme , more than One Omnipotent or Infinitely Powerful Being , and more than One Cause of all things besides it self . And however Epicurus , endeavouring to pervert and Adulterate the Notion of God , pretended to satisfie that Natural Prolepsis or Anticipation in the Minds of Men , by a Feigned and Counterfeit asserting of a Multiplicity of Coordinate Deities , Independent upon One Supreme , and such as were also altogether unconcerned either in the Frame or Government of the World , yet himself notwithstanding plainly took notice of this Idea of God which we have proposed , including Vnity or Onelyness in it ( he professedly opposing the Existence of such a Deity ) as may sufficiently appear from that Argumentation of his , in the Words before cited .

Quis regere Immensi summam , Quis habere Profundi Lib. 2. p 1●8 . Lamb. Indu manu validas potis est moderanter habenas ? Quis pariter coelos omnes convertere , & omnes Ignibus aetheriis terras suffire feraces ? Omnibus ínque locis esse omni tempore praesto ?

Where he would conclude it to be a thing Utterly impossible , for the Deity to Animadvert , Order and Dispose all things , and be Present every where in all the distant places of the World at once ; which could not be Pretended of a Multitude of Coordinate Gods , sharing the Government of the World amongst them , and therefore it must needs be levell'd against a Divine Monarchy , or One Single , Solitary Supreme Deity , ruling over all . As in like manner , when he pursues the same Argument further in Cicero , to this purpose , that though such a thing were supposed to be Possible , yet it would be notwithstanding absolutely Inconsistent with the Happiness of any Being , De Nat. D. l. 1. he still procedes upon the same Hypothesis of one So●e and Single Deity : Sive ipse Mundus Deus est , quid potest esse minus quietum , quam nullo puncto temporis intermisso , versari circum axem Coeli admirabili celeritate ? Sive in ipso Mundo Deus inest aliquis qui regat , qui gubernet , qui cursus astrorum , mutationes temporum , hominum commoda vitásque tueatur ; nae Ille est implicatus molestis negotiis & operosis . Whether you will suppose the World it self to be a God , what can be more unquiet , than without intermission perpetually to whirle round upon the Axis of the Heaven , with such admirable celerity ? Or whether you will imagine a God in the World distinct from it , who does govern and dispose all things , keep up the Courses of the Stars , the Successive Changes of the Seasons , and Orderly Vicissitudes of things , and contemplating Lands and Seas , conserve the Vtilities and Lives of men ; certainly He must needs be involved in much solicitous trouble and Employment . For as Epicurus here speaks Singularly , so the Trouble of this Theocracy could not be thought so very great , to a Multitude of Coordinate Deities , when parcel'd out among them , but would rather seem to be but a sportful and delightful Divertisement to each of them . Wherefore it is manifest that such an Idea of God , as we have declared , including Vnity , Oneliness and Singularity in it , is a thing , which the ancient Atheists , under the times of Paganism , were not unacquainted with , but principally directed their Force against . But this may seem to be Anticipated in this place , because it will fall in afterwards more opportunely to be discoursed of again .

XI . For this is that which lies as the Grand Prejudice and Objection against that Idea of God , which we have proposed , Essentially including 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Singularity or Oneliness in it , or the Real Existence of such a Deity , as is the Sole Monarch of the Universe ; Because all the Nations of the World heretofore ( except a small and inconsiderable handful of the Jews ) together with their Wisest men and greatest Philosophers , were generally look'd upon as Polytheists , that is , such as Acknowledged and Worshipped a Multiplicity of Gods . Now One God and Many Gods , being directly Contradictious to one another , it is therefore concluded from hence , that this Opinion of Monarchy or of One Supreme God , the Maker and Governour of all , hath no Foundation in Nature , nor in the genuine Idea's and Prolepses of mens minds , but is a mere Artificial thing , owing its Original wholly to Private Phancies and Conceits , or to Positive Laws and Institutions , amongst Jews , Christians and Mahometans .

For the assoilling of which Difficulty ( seeming so formidable at first sight ) it is necessary , that we should make a Diligent Enquiry into the True and Genuine sence of this Pagan Polytheism . For since it is impossible that any man in his Wits , should believe a Multiplicity of Gods , according to that Idea of God before declared , that is , a Multiplicity of Supreme , Omnipotent , or Infinitely Powerful Beings ; it is certain that the Pagan Polytheism , and Multiplicity of Gods , must be understood according to some other Notion of the Word Gods , or some Equivocation in the use of it . It hath been already observed , that there were sometime amongst the Pagans , such , who meaning nothing else by Gods , but Vnderstanding Beings Superiour to men , did suppose a Multitude of such Deities , which yet they conceived to be all ( as well as Men ) Native and Mortal , Generated successively out of Matter and Corrupted again into it , as Democritus his Idols were . But these Theogonists , who thus Generated all things whatsoever , and therefore the Gods themselves universally , out of Night and Chaos , the Ocean or Fluid Matter , ( notwithstanding their Using the Name Gods ) are plainly condemned both by Aristotle and Plato , for down-right Atheists , they making Sensless Matter , the Only Self-existent thing , and the Original of all things .

Wherefore there may be another Notion of the Word Gods , as taken for Vnderstanding Beings Superiour to Men , that are not only Immortal , but also Self-existent and Vnmade ; and indeed the Assertors of a Multiplicity of such Gods as these , though they cannot be accounted Theists in a strict and proper sence ( according to that Idea of God before declared ) yet they are not vulgarly reputed Atheists neither , but look'd upon as a kind of Middle thing betwixt Both , and commonly called Polytheists . The reason whereof seems to be this , because it is generally apprehended to be Essential to Atheism , to make Sensless Matter the Sole Original of all things , and consequently to suppose all Conscious Intellectual Beings to be Made or Generated ; wherefore they who on the contrary assert ( not One but ) Many Understanding Beings Vnmade and Self-existent , must needs be look'd upon as those , who of the Two , approach nearer to Theism than to Atheism , and so deserve rather to be called Polytheists , than Atheists .

And there is no Question to be made , but that the Urgers of the forementioned Objection against that Idea of God , which includes Oneliness and Singularity in it , from the Pagan Polytheism , or Multiplicity of Gods , take it for granted , that this is to be understood of Many Vnmade Self-existent Deities , Independent upon one Supreme , that are so many First Principles in the Universe , and Partial Causes of the World . And certainly , if it could be made to appear , that the Pagan Polytheists did universally acknowledge such a Multiplicity of Vnmade Self-existent Deities , then the Argument fetch'd from thence , against the Naturality of that Idea of God proposed ( Essentially including Singularity in it ) might seem to have no small Force or Validity in it .

XII . But First this Opinion of Many Self-existent Deities , Independent upon One Supreme , is both Very Irrational in it self , and also plainly Repugnant to the Phaenomena . We say First , it is Irrational in it self , because Self-existence , and Necessary Existence being Essential to a Perfect Being and to nothing else , it must needs be very Irrational and Absurd , to suppose a Multitude of Imperfect Understanding Beings Self-existent , and no Perfect One. Moreover , if Imperfect Understanding Beings were imagined to Exist of themselves from Eternity , there could not possibly be any reason given , why just so many of them should exist , and neither More nor Less , there being indeed no reason why any at all should . But if it be supposed , that these Many Self-existent Deities happened only to Exist thus from Eternity , and their Existence notwithstanding , was not Necessary but Contingent , the Consequence hereof will be , that they might as well happen again to cease to be , and so could not be Incorruptible . Again , if any One Imperfect Being whatsoever , could exist of it self from Eternity , then all might as well do so , not only Matter , but also the Souls of Men and other Animals , and consequently there could be No Creation by any Deity , nor those suposed Deities therefore deserve that Name . Lastly , we might also add , that there could not be a Multitude of Intellectual Beings Self-existent , because it is a thing which may be proved by Reason , that all Imperfect Understanding Beings or Minds , do partake of One Perfect Mind , and suppose also Omnipotence or Infinite Power ; were it not , that this is a Consideration too remote from Vulgar Apprehension , and therefore not so fit to be urged in this place .

Again , as this Opinion of Many Self-existent Deities , is Irrational in it self , so is it likewise plainly Repugnant to the Phaenomena of the World . In which , as Macrobius writes , Omnia sunt connexa , all things conspire together into One Harmony , and are carried on Peaceably and Quietly , Constantly and Eavenly , without any Tumult or Hurly-burly , Confusion or Disorder , or the least appearance of Schism and Faction ; which could not possibly be supposed , were the World Made and Governed , by a Rabble of Self-existent Deities , Coordinate , and Independent upon One Supreme . Wherefore this kind of Polytheism was obiter thus confuted by Origen ; C●ntr . Cels. l. 1. p. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; How much better is it , agreably to what we see in the harmonious System of the World , to worship one only Maker of the World , which is one , and conspiring throughout with its whole self , and therefore could not be made by many Artificers , as neither be conteined by Many Souls , Moving the Whole Heaven ? Now since this Opinion is both Irrational in it self and Repugnant to the Phaenomena , there is the less Probability that it should have been received and entertained by all the more Intelligent Pagans .

XIII . Who , that they did not thus Universally , look upon all their Gods as so many Vnmade Self-existent Beings , is unquestionably manifest from hence , because ever since Hesiod's and Homer's time at least , the Greekish Pagans generally acknowledged a Theogonia , a Generation and Temporary Production of the Gods ; which yet is not to be understood Universally neither , forasmuch as he is no Theist , who does not acknowledge some Self-existent Deity . Concerning this Theogonia , Herodotus writeth after this manner : Euter . p. 53. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whence every one of the Gods was Generated , or whether they all of them ever were , and what are their forms , is a thing that was not known till very lately ; for Hesiod and Homer , were ( as I suppose ) not above four hundred years my Seniors . And these were they who introduced the Theogonia among the Greeks , and gave the Gods their several Names : that is , settled the Pagan Theology . Now if before Hesiod's and Homer's time , it were a thing not known or determined amongst the Greeks , whether their Gods were Generated , or all of them Existed from Eternity ; then it was not Universally concluded by them , that they were all Vnmade and Self-existent . And though perhaps some might in those ancient times believe one way , and some another , concerning the Generation and Eternity of their Gods , yet it does not follow , that they who thought them to be all Eternal , must therefore needs suppose them to be also Vnmade or Self-existent . For Aristotle , who asserted the Eternity of the World , and consequently also , of those Gods of his , the Heavenly Bodie , did not for all that , suppose them to be Self-existent or First Principles , but all to depend upon One Principle or Original Deity . And indeed the true meaning of that Question in Herodotus , Whether the Gods were Generated or Existed all of them from Eternity , is ( as we suppose ) really no other than that of Plato's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whether the World were Made or Vnmade ; and whether it had a Temporary beginning , or existed such as it is from Eternity ; which will be more fully declared afterwards . But ever since Hesiod's and Homer's time , that the Theogonia or Generation of the Gods , was settled , and generally believed amongst the Greeks , it is certain that they could not possibly think , all their Gods Eternal , and therefore much less , Vnmade and Self-existent .

But though we have thus clearly proved that all the Pagan Gods were not Universally accounted by them , so many Vnmade Self-existent Deities , they acknowledging a Theogonia or a Generation of Gods , yet it may be suspected notwithstanding , that they might suppose a Multitude of them also ( and not only One ) to have been Vnmade from Eternity and Self-existent . Wherefore we add in the next place , that no such thing does at all appear neither , as that the Pagans or any others , did ever publickly or professedly assert a Multitude of Vnmade Self-existent Deities . For First , it is plain concerning the Hesiodian Gods , which were all the Gods of the Greekish Pagans , that either there was but One of them only Self-existent , or else None at all . Because Hesiods Gods were either all of them derived from Chaos ( or the Floting Water ) Love it self being Generated likewise out of it ( according to that Aristophanick Tradition before mentioned ) or else Love was supposed to be a distinct Principle from Chaos , namely the Active Principle of the Universe , from whence together with Chaos , all the Theogonia and Cosmogonia was derived . Now if the Former of these were true , that Hesiod supposed all his Gods Universally , to have been Generated and sprung Originally from Chaos or the Ocean , then it is plain that notwithstanding all that Rabble of Gods muster'd up by him , he could be no other than One of those Atheisti●k Theogonists beforementioned , and really acknowledged no God at all , according to the True Idea of him ; he being not a Theist , who admits of no Self-existent Deity . But if the Latter be true , that Hesiod supposed Love to be a Principle distinct from Chaos , namely the Active Principle of the Universe , and derived all his other Gods from thence , he was then a right Paganick Theist , such as acknowledged indeed Many Gods , but only One of them Vnmade and Self-existent , all the rest being Generated or Created by that One. Indeed it appears from those Passages of Aristotle before cited by us , P. 116.112 . that that Philosopher had been sometimes divided in his Judgment concerning Hesiod , where he should 〈◊〉 rank him , whether among the Atheists or the Theists . For in his Book de Coelo , he ranks him amongst those , who made all things to be Generated and Corrupted , besides the Bare Substance of the Matter , that is amongst the Absolute Atheists , and look'd upon him as a Ringleader of them : but in his Metaphysicks , upon further thoughts , suspects that many of those who made Love the Ch●●fest of the Gods , were Theists , they supposing it to be a First Principle in the Universe , or the Active Cause of things , and that not only Parmenides , but also Hesiod was such . Which Latter Opinion of his is by far the more probable , and therefore embraced by Plutarch , who somewhere determines Hesiod to have asserted One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Vnmade Deity , as also by the ancient Scholiast●●● upon him , writ thus , that Hesiods Love was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Heavenly Love , which is also God , that other Love that was born of Venus , being Junior . But Joannes Diaconus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By Love here ( saith he ) we must not understand Venus her Son , whose Mother was as yet Vnborn , but another more ancient Love , which I take to be the Active Cause or Principle of Motion , Naturally inserted into things . Where though he do not seem to suppose this Love to be God himself , yet he conceives it to be an Active Principle in the Universe derived from God , and not from Matter . But this Opinion will be further confirmed afterward .

The next considerable appearance of a Multitude of Self-existent Deities , seems to be in the Valentinian Thirty Gods and Aeons , which have been taken by some for such ; but it is certain that these were all of them save One , Generated ; they being derived by that Phantastick Devizer of them , from One Self-originated Deity , called Bythus . For thus Epiphanius informs us , Har. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This ( Valentinus ) would also introduce Thirty Gods and Aeons , and Heavens , the first of which is Bythus ; he meaning thereby an Unfathomable Depth and Profundity ; and therefore this Bythus , was also called by him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Highest and Ineffable Father .

We do indeed acknowledge that there have been some , who have really asserted a Duplicity of Gods , in the sence declared ; that is of Animalish or Perceptive Beings Self-existent ; One as the Principle of Good , and the other of Evil. And this Ditheism of theirs , seems to be the nearest approch , that was ever really made to Polytheism . Unless we should here give heed to Plutarch , who seems to make the ancient Persians , besides their Two Gods , the Good and the Evil , or Oromasdes and Arimanius ; to have asserted also a Third Middle Deity called by them Mithras ; or to some Ecclesiastick Writers , who impute a Trinity of Gods to Marcion ; ( though Tertullian be yet more Liberal , and encrease the Number to an Ennead . ) For those that were commonly called Tritheists , being but mistaken Christians and Trinitarians , fall not under this Consideration . Now as for that forementioned Ditheism , or Opinion of Two Gods , a Good and an Evil one , it is evident that its Original sprung from nothing else , but First a Firm Perswasion of the Essential Goodness of the Deity , together with a Conceit that the Evil that is in the world , was altogether Inconsistent and Vnreconcilable with the same , and that therefore for the salving of this Phenomenon , it was absolutely necessary , to suppose another Animalish Principle Self-existent , or an Evil God . Wherefore as these Ditheists , as to all that which is Good in the World , held a Monarchy , or one Sole Principle and Original , so it is plain , that had it not been for this business of Evil ( which they conceived could not be salved any other way ) they would never have asserted any more Principles or Gods than One.

The chiefest and most eminent Assertors of which Ditheistick Doctrine of Two Self-existent Animalish Principles in the Universe , a Good God and an Evil Daemon , were the Marcionites and the Manicheans , both of which , though they made some slight Pretences to Christianity , yet were not by Christians owned for such . But it is certain that besides these and before them too , some of the Professed Pagans also , entertained the same Opinion , that famous Moralist Plutarchus Chaeronensis , being an Undoubted Patron of it ; which in his Book De Iside & Osiride he represents , with some little difference , after this manner ; P. 371. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Generation and Constitution of this World is mixt of contrary Powers or Principles ( the one Good , the other Evil ) yet so as that they are not both of equal force , but the Better of them more prevalent : notwithstanding standing which , it is also absolutely impossible , for the Worser Power or Principle to be ever Vtterly destroyed , much of it being always intermingled in the Soul , and much in the Body of the Vniverse , there perpetually tugging against the Better Principle .

Indeed learned men of later times , have for the most part look'd upon Plutarch here , but either as a bare Relater of the Opinion of other Philosophers ; or else as a Follower only , and not a Leader in it . Notwithstanding which , it is evident , that Plutarch was himself heartily Engaged in this Opinion , he discovering no small fondn●ss for it , in sundry of his other Writings : as for Example in his Platonick Questions , where he thus declares himself concerning it , P. 1003. Par· 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Or else that which is often affirmed by us is true , that a Mad Irrational soul , and an unformed disorderly Body did coexist with one another from Eternity , neither of them having any Generation or Beginning . And in his Timaean Psychogonia , he does at large industriosly maintain the same , there and elsewhere endeavouring to establish this Doctrine , as much as possibly he could , upon Rational Foundations . As First , that Nothing can be Made or Produced without a Cause , and therefore there must of necessity , be some Cause of Evil also , and that a Positive one too ; he representing the Opinion of those as very ridiculous , who would make the Nature of Evil , to be but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Accidental Appendix to the World , and all that Evil which is in it , to have come in only by the by , and by Consequence , without any Positive Cause . Secondly , that God being Essentially Good could not possibly be the Cause of Evil , where he highly applauds Plato for removing God to the greatest distance imaginable from being the Cause of Evil. Thirdly , that as God could not , so neither could 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matter in it self devoid of all form and Quality , be the Cause of Evil , noting this to have been the Subterfuge of the Stoicks . Upon which account , he often condemns them , but uncertainly , sometimes as such , who affigned No Cause at all of Evils , and sometimes again as those who made God the Cause of them . For in his Psychogonia he concludes that unless we acknowledge a Substantial Evil Principle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Stoical Difficulties will of necessity overtake and involve us , who introduce Euil into the World from Nothing , or Without a Cause , since neither that which is Essentially Good ( as God ) nor yet that which is devoid of all Quality ( as Matter ) could possibly give being or Generation to it . But in his Book against the Stoicks , he accuses them as those , who made God , Essentially Good the Cause of Evil. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Themselves make God being Good , the Principle and cause of Evil , since Matter which is devoid of Quality , and recieves all its Differences from the Active Principle , that moves and forms it , could not possibly be the Cause thereof . Wherefore Evil must of necessity , eithercome from Nothing , or else it must come from the Active and Moving Principle , which is God . Now from all these Premises joyned together , Plutarch concludes , that the Phaenomenon of Evil , could no otherwise possibly be salved , than by supposing a Substantial Principle for it , and a certain Irrational and Maleficent Soul or Daemon , Vnmade , and Coexisting with God and Matter from Eternity to have been the Cause thereof . And accordingly he resolves , that as whatsoever is Good in the Soul and Body of the Vniverse , and likewise in the Souls of Men and Daemons , is to be ascribed to God as its only Original , so whatsoever is Evil , Irregular and Disorderly in them , ought to be imputed to this other Substantial Principle , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Irrational and Maleficent Soul or Daemon , which insinuating it s●lf every where throughout the World , is all along intermingled with the Better Principle : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , So that neither the Soul of the Vniverse , nor that of Men and Daemons , was wholly the Workmanship of God , but the Lower , Brutish and Disorderly part of them , the Effect of the Evil Principle .

But besides all this , it is evident that Plutarch was also strongly possessed with a Conceit , that nothing Substantial could be Created ( no not by Divine Power ) out of Nothing Preexisting ; and therefore that all the Substance of whatsoever is in the World did Exist from Eternity Vnmade : so that God was only the Orderer , or the Methodizer and Harmonizer thereof . Wherefore as he concluded that the Corporeal World was not Created by God out of Nothing , as to the Substance of it , but only the Preexisting Matter , which before moved Disorderly , was brought into this Regular Order and Harmony by him : In like manner he resolved that the Soul of the World ( for such a thing is always supposed by him ) was not made by God out of Nothing neither , nor out of any thing Inanimate and Soulless Preexisting , but out of a Preexisting Disorderly Soul , was brought into an Orderly and Regular Frame ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Psychog . p. 1014. Par. &c. There was Vnformed Matter , before this Orderly World was made , which Matter was not Incorporeal , nor Vnmoved or Inanimate , but Body discomposed and acted by a Furious and Irrational Mover , the Deformity whereof was the Disharmony of a Soul in it , devoid of Reason . For God neither made Body out of that which was No-Body , nor Soul out of No-soul . But as the Musician who neither makes Voice nor Motion , does by ordering of them notwithstanding , produce Harmony ; so God , though he neither made the Tangible and Resisting Substance of Body , nor the Phantastick and Self-moving Power of Soul , yet taking both those Principles preexisting ( the one of which was Dark and Obscure , the other Turbulent and Irrational ) and orderly disposing and Harmonizing of them , he did by that means produce this most beautiful and perfect Animal of the World . And further to the same purpose ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God was not the Cause or Maker of Body simply , that is , neither of Bulk nor Matter , but only of that Symmetry and Pulchritude which is in Body , and that likeness which it hath to himself . Which same ought to be concluded also , concerning the Soul of the World , that the Substance of it was not made by God neither ; nor yet that it was always the Soul of this World , but at first a certain Self-moving Substance , endowed with a Phantastick Power , Irrational and Disorderly , Existing such of it self from Eternity , which God by Harmonizing , and introducing into it fitting Numbers and Proportions , Made to be the Soul and Prince of this Generated World . According to which Doctrine of Plutarch's , in the supposed Soul of the World , though it had a Temporary beginning , yet was it never Created out of Nothing , but only that which preexisted disorderly , being acted by the Deity , was brought into a Regular Frame . And therefore he concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Soul partaking of Mind , Reason and Harmony , is not only the Work of God , but also a Part of him , nor is it a thing so much made by him , as from him and existing out of him . And the same must he likewise affirm concerning all other Souls , as those of Men and Demons , that they are either all of them the Substance of God himself , together with that of the Evil Demon , or else certain Delibations from both , ( if any one could understand it ) blended and confounded together : He not allowing any new Substance at all to be created by God out of nothing preexistent . It was observed in the beginning of this Chapter , that Plutarch was an Assertor of two 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Self-existent Principles in the Universe , God and Matter , but now we understand , that he was an Earnest Propugnor of another Third Principle ( as himself calls it ) besides them both , viz. a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mad Irrational and Maleficent Soul or Daemon : So that Plutarch was both a Triarchist , and a Ditheist , an Assertor of Three Principles , but of Two Gods ; according to that forementioned Notion of a God , as it is taken , for an Animalish or Perceptive Being Self-existent .

We are not ignorant , that Plutarch endeavours with all his might to perswade , this to have been the constant Belief of all the Pagan Nations , and of all the Wisest men and Philosophers that ever were amongst them . For this ( saith he , in his Book De Iside & Osiride ) is a most ancient Opinion , that hath been delivered down from Theologers and Law-makers , all along to Poets and Philosophers ; and though the first Author thereof be Vnknown , yet hath it been so firmly believed every where , that the Footsteps of it have been imprinted upon the Sacrifices and Mysteries or Religious Rites , both of Barbarians and Greeks , Namely , That the World is neither wholly Vngoverned by any Mind or Reasan , as if all things floated in the streams of Chance and Fortune , nor yet that there is any one Principle steering and guiding all , without Resistance or Control : because there is a Confused Mixture of Good and Evil in every thing , and nothing is Produced by Nature sincere . Wherefore it is not one only Dispenser of things , who as it were out of several Vessels distributeth those several Liquors of Good and Evil , mingling them together and dashing them as he pleaseth . But there are two Distinct and Contrary Powers or Principles in the World , One of them always leading as it were to the Right hand , but the other tugging a Contrary way . Insomuch that our whole Life and the whole World is a certain Mixture and Confusion of these Two : at least this Terrestrial World below the Moon is such , all being every where full of Irregularity and Disorder . For if nothing can be Made without a Cause , and that which is Good cannot be the Cause of Evil , there must needs be a distinct Principle in Nature for the Production of Evil as well as Good . And this hath been the Opinion of the Most and Wisest Men , some of them affirming 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that there are Two Gods as it were of Contrary Crafts and Trades , one whereof is the Maker of all Good , and the other of all Evil ; but others calling the Good Principle only a God , and the Evil Principle a Daemon , as Zoroaster the Magician . Besides which Zoroaster and the Persian Magi , Plutarch pretends that the Footsteps of this Opinion were to be found also in the Astrology of the Chaldeans , and in the Mysteries and Religious Rites , not only of the Egyptians , but also of the Grecians themselves ; and lastly he particularly imputes the same , to all the most famous of the Greek Philosophers , as Pythagoras , Empedocles , Heraclitus , Anaxagoras , Plato and Aristotle ; though his chiefest endeavour of all be to prove , that Plato was an Undoubted Champion for it ; De Ps●chog ▪ p. 1015. Ed. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But Plato was not guilty of that Miscarriage of Later Philosophers , in overlooking the Third Power which is between the Matter and God , and thereby falling into the Grossest of all Absurdities , That the Nature of Evils was but an Accidental Appendix to the World , and came into it merely by chance , no body knows how . So that those very Philosophers who will by no means allow to Epicurus , the Smallest Declension of his Atoms from the Perpendicular , alledging that this would be to introduce a Motion without a Cause , and to bring something out of Nothing ; themselves do notwithstanding , suppose all that Vice and Misery which is in the World , besides innumerable other Absurdities and Inconveniences about Body , to have come into it , merely by Accidental Consequence , and without having any Cause in the First Principles . But Plato did not so , but devesting Matter of all Qualities and Differences , by means whereof , it could not possibly be made the Cause of Evils , and then placing God at the greatest distance from being the Cause thereof ; he consequently resolved it into a Third Vnmade Principle between God and the Matter , an Irrational Soul or Demon , moving the Matter disorderly .

Now because Plutarch's Authority passeth so uncontrolled , and his Testimony in this particular seems to be of late generally received as an Oracle , and consequently the thing taken for an Unquestionable Truth , that the Ditheistick Doctrine of a Good and Evil Principle , was the Catholick or Universal Doctrine of the Pagan Theists , and particularly that Plato , above all the rest , was a Professed Champion for the same ; we shall therefore make bold to examine Plutarch's Grounds for this so confident Assertion of his ; and principally concerning Plato . And his Grounds for imputing this Opinion to Plato , are only these Three which follow . First , because that Philosopher in his Politicus , speaks of a Necessary and Innate Appetite , that may sometimes turn the Heavens a contrary way , and by that means cause Disorder and Confusion ; Secondly because in his Tenth De Legibus , he speaks of Two kinds of Souls , whereof One is Beneficent , but the other Contrary ; And Lastly , because in his Timaeus he supposeth , the Matter to have been Moved disorderly before the World was made , which implies that there was a Disorderly and Irrational Soul consisting with it as the Mover of it , Matter being unable ●o move it self . But as to the First of these Allegations out of Plato's Politicus , we shall only observe , that that Philosopher , as if it had been purposely to prevent such an Interpretation of his meaning there as this of Plutarch's inserts these very words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither must any such thing be supposed , as if there were two Gods , contrarily minded to one another , turning the Heavens sometimes one way and sometimes another . Which plain declaration of Plato's Sence , being directly contrary to Plutarch's Interpretation , and this Ditheistick Opinion , might serve also for a sufficient Confutation of His Second Ground from the Tenth De Legibus , as if Plato had there affirmed , that there were Two Souls moving the Heavens , the One Beneficent , but the other Contrary ; because this would be all one as to assert Two Gods , contrarily minded to one another . Notwithstanding which , for a fuller Answer thereunto , we shall further add , that this Philosopher , did there , First , only distribute Souls in General into Good and Evil , those Moral Differences Properly belonging to that rank of Beings called by him Souls , and first emerging in them , according to this Premised Doctrine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Soul is the Cause of Good and Evil , Honest and Dishonest , Just and Vnjust . But then afterwards , making Enquiry concerning the Soul of the World or Heaven , what kind of Soul that was , he positively concludes , that it was no other than a Soul endued with all Vertue . P. 898. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ath. Hosp. Since it is Soul that moves all things , we must of necessity affirm , that the Heaven or World is moved by some Soul or other , adorning and disposing of it , whether it be the Best Soul , or the Contrary . Clin. O Hospes , it is certainly not Holy nor pious to conclude otherwise , than that a Soul endued with all Vertue , One or More , moves the World . And as for the last thing urged by Plutarch , that before the World was made , the Matter is said by Plato , to have been Moved disorderly , we conceive that that Philosopher did therein only adhere to that Vulgarly received Tradition , which was Originally Mosaical , that the First beginning of the Cosmopoeia , was from a Chaos , or Matter confusedly moved , afterward brought into Order . And now we think it plainly appears , that there is no strength at all in any of Plutarch's forementioned Allegations , nor any such Monster to be found any where in Plato , as this Substantial Evil Principle or God , a Wicked Soul or Demon , Unmade and Self-existent from Eternity , Opposite and Inimicous to the Good God , sharing the Empire and Dominion of the World with him . Which Opinion is really nothing else but the Deifying of the Devil , or Prince of Evil Spirits , making him a Corrival with God , and entitling him to a Right of receiving Divine Honour and Worship .

And it is observable , that Plutarch himself confesseth this Interpretation which he makes of Plato , to be New and Paradoxical , or an Invention of his own , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Psychog . p. 1012. Such as because it was contrary to the Generally received Opinion of Platonists , himself thought to stand in need of some Apology and Defence . To which purpose therefore he adds again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 1014. I will ( saith he ) declare mine own Opinion first concerning these things , confirming it with Probabilities , and as much as possibly I can , aiding and assisting the Truth and Paradoxicalness thereof . Moreover Proclus upon the Timaeus takes notice of no other Philosophers , that ever imputed this Doctrine to Plato , or indeed maintained any such Opinion , of Two Substantial Principles of Good and Evil , but only Plutarch and Atticus ; ( though I confess Chalcidius cites Numenius also to the same purpose ) Proclus his words are these : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P. 116. Plutarchus Cheronensis and Atticus maintain , that before the Generation and Formation of the World , there was Vnformed and disorderly Matter existing ( from Eternity ) together with a Maleficent Soul ; for whence , say they , could that Motion of the Matter , in Plato 's Timaeus , procede , but from a Soul ? and if it were a Disorderly Motion , it must then needs come from a Disorderly Soul . And as Proclus tells us , that this Opinion of theirs had been before confuted by Porphyrius and Jamblychus , as that which was both Irrational and Impious , so doth he there likewise himself briefly refel it in these Two Propositions ; First , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every Soul is the Off-spring of God , and there can be no Soul nor any thing else , besides God Self-existing ; and Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is absurd to make Evil alike Eternal with Good , for that which is Godless cannot be of like honour with God , and equally Vnmade , nor indeed can there be any thing at all , positively opposite to God .

But because it may probably be here demanded , What Account it was then possible for Plato to give , of the Original of Evils , so as not to impute them to God himself , if he neither derived them from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnqualified Matter ( which Plutarch has plainly proved to be absurd ) nor yet from a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Irrational and Maleficent Soul of the World or Demon , Self-existent from Eternity ; we shall therefore hereunto briefly reply : That though that Philosopher derived not the Original of Evils , from Vnqualified Matter , nor from a Wicked Soul or Demon Vnmade , yet did he not therefore impute them to God neither , but as it seemeth , to the Necessity of Imperfect Beings . For as Timaeus Locrus had before Plato determined , that the World was made by God and Necessity , so does Plato himself accordingly declare in his Timaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Generation of this World is mixt and made up of a certain composition of Mind and Necessity both together , yet so as that Mind , doth also ( in some sence ) rule over Necessity . Wherefore though according to Plato , God be properly and directly the Cause of nothing else but Good , yet the Necessity of these Lower Imperfect things , does unavoidably give Being and Birth to Evils . For First , as to Moral Evils , ( which are the Chiefest ) there is a Necessity that there should be Higher and Lower Inclinations in all Rational Beings Vitally United to Bodies , and that as Autexousious or Free-willed , they should have a Power of determining themselves more or less , either way ; as there is also a Necessity , that the same Liberty of Will ( essential to Rational Creatures ) which makes them capable of Praise and Reward , should likewise put them in a Possibility of deserving Blame and Punishment . Again , as to the Evils of Pain and Inconvenience ; there seems to be a Necessity , that Imperfect Terrestrial Animals , which are capable of the Sense of Pleasure , should in contrary Circumstances ( which will also sometimes happen , by reason of the Inconsistency and Incompossibility of things ) be obnoxious to Displeasure and Pain . And Lastly , for the Evils of Corruptions and Dissolutions ; there is a plain Necessity , that if there be Natural Generations in the World , there should be also Corruptions ; according to that of Lucretius before cited , Quando alid ex alio reficit Natura , nec ullam Rem gigni patitur , nisi Morte adjutam alienâ . To all which may be added , according to the Opinion of many , That there is a kind of Necessity of some Evils in the World , for a Condiment ( as it were ) to give a Rellish and Haut-goust to Good ; since the Nature of Imperfect Animals is such , that they are apt to have but a Dull and Sluggish Sense , a Flat and Insipid Taste of Good , unless it be quickned and stimulated , heightned and invigorated , by being compared with the Contrary Evil. As also , that there seems to be a Necessary Vse in the World of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Involuntary Evils of Pain and Suffering , both for the Exercise of Vertue , and the Quickning and Exciting the Activity of the World , as also for the Repressing , Chastising and Punishing of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Voluntary Evils of Vice and Action . Upon which several accompts , probably , Plato concluded , that Evils could not be u●terly destroyed , at least in this Lower World , which according to him , is the Region of Lapsed Souls : In Thiae●● p. 1●6 . S●●p● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But it is neither possible ( O Theodorus ) That Evils should be quite destroyed ( for there must be something always Contrary to Good ) nor yet that they should be seated amongst the Gods , but they will of necessity infest this Lower Mortal Region and Nature . Wherefore we ought to endeavour to flee from hence , with all possible speed , and our flight from hence is this , to assimilate our selves to God as much as may be . Which Assimilation to God consisteth in being Just and Holy with Wisdom . Thus , according to the Sence of Plato , though God be the Original of all things , yet he is not to be accounted properly the Cause of Evils , at least Moral ones , ( they being only Defects ) but they are to be imputed to the Necessity of Imperfect Beings , which is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Necessity which doth often resist God , and as it were shake off his Bridle . Rational Creatures being by means thereof , in a Capability of acting contrary to God's Will and Law , as well as their own true Nature and Good ; and other things hindred of that Perfection , which the Divine Goodness would else have imparted to them . Notwithstanding which , Mind , that is , God , is said also by Plato , to Rule over Necessity , because those Evils , occasioned by the Necessity of Imperfect Beings , are Over-ruled by the Divine Art , Wisdom and Providence , for Good ; Typhon and Arimanius ( if we may use that Language ) being as it were Outwitted , by Osiris and Oromasdes , and the worst of all Evils made , in spight of their own Nature , to contribute subserviently to the Good and Perfection of the Whole ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and this must needs be acknowledged to be the greatest Art of all , to be able to Bonifie Evils , or Tincture them with Good .

And now we have made it to appear ( as we conceive ) that Plutarch had no sufficient Grounds to impute this Opinion , of Two Active Perceptive Principles in the World , ( one the Cause of Good and the other of Evil ) to Plato . And as for the other Greek Philosophers , his Pretences to make them Assertors of the same Doctrine , seem to be yet more slight and frivolous . For he concludes the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Pythagorians no where admitted Evil amongst the Principles . Syrianus in Aristot . Metaphys . MS. p. 218. Pythagoreans to have held Two such Substantial Principles of Good and Evil , merely because they sometimes talkt of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Contrarieties and Conjugations of things , such as Finite and Infinite , Dextrous and Sinistrous , Eaven and Odd , and the like . As also that Heraclitus entertain'd the same Opinion . because he spake of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Versatil Harmony of the World , whereby things reciprocate forwards and backwards , as when a Bow is successively Intended and Remitted ; as likewise because he affirmed , All things to flow , and War to be the Father and Lord of all . Moreover he resolves that Empedocles his Friendship and Contention could be no other than a Good and Evil God ; though we have rendred it probable , that nothing else was understood thereby , but an Active Spermatick Power in this Corporeal World , causing Vicissitudes of Generation and Corruption . Again Anaxagoras is entitled by him to the same Philosophy , for no other reason , but only because he made Mind and Infinite Matter , Two Principles of the Universe . And Lastly , Aristotle himself cannot scape him from being made an Assertor of a Good and Evil God too , merely because he concluded Form and Privation , to be Two Principles of Natural Bodies . Neither does Plutarch acquit himself any thing better , as to the Sence of Whole Nations , when this Doctrine is therefore imputed by him to the Chaldeans , because their Astrologers supposed Two of the Planets to be Beneficent , Two Maleficent , and Three of a Middle Nature : and to the ancient Greeks , because they sacrificed , not only to Jupiter Olympius , but also to Hades or Pluto , who was sometimes called by them the Infernal Jupiter . We confess that his Interpretation of the Traditions and Mysteries of the ancient Egyptians is ingenious , but yet there is no necessity for all that , that by their Typhon should be understood a Substantial Evil Principle , or God Self-existent , as he contends . For it being the manner of the ancient Pagans , ( as shall be more fully declared afterwards ) to Physiologize in their Theology , and to Personate all the several Things in Nature ; it seems more likely , that these Egyptians did after that manner , only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Personate that Evil and Confusion , Tumult and Hurliburly , Constant Alternation and Vicissitude of Generations and Corruptions , which is in this Lower World , ( though not without a Divine Providence ) by Typhon .

Wherefore the only Probability now left , is that of the Persian Magi , that they might indeed assert Two such Active Principles of Good and Evil , as Plutarch and the Manicheans afterwards did ; and we must confess , that there is some Probability of this , because besides Plutarch , Laertius affirms the same of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there are Two Principles according to the Persian Magi , a Good Demon and an Evil one ; he seeming to Vouch it also from the Autorities of Hermippus , Eudoxus and Theopompus . Notwithstanding which , it may very well be Questioned , whether the meaning of those Magi , were not herein misunderstood , they perhaps intending nothing more by their Evil Demon , than such a Satanical Power as we acknowledge , that is , not a Substantial Evil-Principle , unmade and Independent upon God , but only a Polity of Evil Demons in the World , united together under One Head or Prince . And this not only because Theodorus in Photius , calls the Persian Arimanius , by that very name , Satanas ; but also because those very Traditions of theirs , recorded by Plutarch himself , seem very much to favour this Opinion , they running after this manner ; De Is. & Osir. 370. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That there is a Fatal time at hand , in which Arimanius , the Introducer of Plagues and Famines , must of necessity be utterly destroyed , and when , the Earth being made plain and equal , there shall be but one Life , and one Polity of men , all happy and speaking the same Language . Or else as Theopompus himself represented their sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That in conclusion , Hades shall be utterly abolished , and then men shall be perfectly happy , their Bodies neither needing food , nor casting any shadow . That God , which contrived this whole Scene of things , resting only for the present a certain season , which is not long to him , but like the intermission of sleep to men . For since an Unmade and Self-existent Evil Demon , such as that of Plutarch's and the Manicheans , could never be utterly abolished or destroyed ; it seems rather probable , that these Persian Magi did , in their Arimanius , either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , personate Evil only , as we suppose the Egyptians to have done in Typhon ; or else understand a Satanical Power by it : notwithstanding which , they might possibly sacrifice thereunto ( as the Greeks did to Evil Demons ) for its Appeasement and Mitigation ; or else as worshipping the Deity it self , in the Ministers of its Wrath and Vengeance .

However , from what hath been declared , we conceive it does sufficiently appear , that this Ditheistick Doctrine of a Good and Evil God , ( or a Good God and Evil Demon both Self-existent ) asserted by Plutarch and the Manicheans , was never so universally received amongst the Pagans , as the same Plutarch pretendeth . Which thing may be yet further evidenced from hence , because the Manicheans professed themselves not to have derived this Opinion from the Pagans , nor to be a Subdivision under them , or Schism from them , but a quite different Sect by themselves . Contra Faust ▪ Lib. 20. c. 3. Thus Faustus in St. Augustine : Pagani Bona & Mila , Tetra & Splendida , Perpetua & Caduca , Mutabilia & Certa , Corporalia & Divina , Vnum habere Principium dogmatizant . His ego valde contraria censeo , qui Bonis omnibus Principium fateor Deum , Contrariis verò Hylen ( sic enim Mali Principium & Naturam Theologus noster appellat . ) The Pagans dogmatize , that Good and Evil things , Foul and Splendid , Perishing and Perpetual , Corporeal and Divine , do all alike procede from the same Principle . Whereas we think far otherwise , that God is the Principle of all Good , but Hyle ( or the Evil Demon ) of the contrary , which names our Theologer ( Manes ) confounds together . And afterwards Faustus there again determines , that there were indeed but Two Sects of Religion in the World , really distinct from one another , viz. Paganism and Manicheism . From whence it may be concluded , that this Doctrine , of Two Active Principles of Good and Evil , was not then look'd upon , as the Generally received Doctrine of the Pagans . Wherefore it seems reasonable to think , that Plutarch's imputing it so Universally to them , was either out of Design , thereby to gain the better countenance and authority , to a Conceit which himself was fond of ; or else because he being deeply tinctured , as it were , with the Suffusions of it , every thing which he look'd upon , seem'd to him coloured with it . And indeed for ought we can yet learn , this Plutarchus Chaeronensis , Numenius and Atticus were the only Greek Philosophers , who ever in Publick Writings positively asserted any such Opinion .

And probably S. Athanasius , is to be understood of These , when in his Oration Contra Gentes , he writes thus concerning this Opinion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Some of the Greeks , wandring out of the right way , and ignorant of Christ , have determined Evil to be a Real Entity by it self , erring upon two accounts , because they must of necessity , either suppose God not to be the Maker of all Things , if Evil have a Nature and Essence by it self , and yet be not made by him ; or else that he is the Maker and Cause of Evil , whereas it is impossible , that he who is Essentially Good , should produce the Contrary . After which that Father speaks also of some degenerate Christians , who fell into the same Error ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Some Hereticks , forsaking the Ecclesiastical Doctrine , and making shipwrak of the Faith , have in like manner , fasly attributed a Real Nature and Essence to Evil. Of which Hereticks there were several Sects before the Manicheans , sometime taken notice of and censur'd by Pagan Philosophers themselves ; as by Celsus , where he charges Christians with holding this Opinion , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Execrable God contrary to the Great God , and by Plotinus , writing a whole Book against such Christians , the 9th of his Second Ennead , which by Porphyrius was inscribed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Against the Gnosticks .

But if notwithstanding all that we have hitherto said to the contrary , that which Plutarch so much contends for , should be granted to be true , that the Pagan Theologers generally asserted Two Self-existent Principles ( a Good God , and an Evil Soul or Demon ) and no more , it would unavoidably follow from thence , that all those other Gods which they worshipped , were not look'd upon by them , as so Many Vnmade Self-existent Beings , because then they should have acknowledged so many First Principles . However it is certain , that if Plutarch believed his own Writings , he must of necessity take it for granted , that none of the Pagan Gods ( those Two Principles of Good and Evil only excepted ) were by their Theologers accounted Vnmade or Self-existent Beings . And as to Plutarch himself , it is unquestionably manifest , that though he were a Pagan , and a Worshipper of all those Many Gods of theirs , but especially amongst the rest , of the Delian Apollo ( whose Priest he declares himself to have been ) yet he supposed them all ( except only one Good God , and another Evil Soul of the World ) to be no Selfexistent Deities , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated or Created Gods only . And the same is to be affirmed of all his Pagan Followers , as also of the Manicheans , forasmuch as they , besides their Good and Evil God ( the only Unmade Self-existent Beings acknowledged by them ) worshipped also Innumerable other Deities .

Hitherto we have not been able to find amongst the Pagans , any who asserted a Multitude of Vnmade Self-existent Deities , but on the contrary we shall now find One , who took notice of this Opinion of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Many Principles , so far forth as to confute it , and that is Aristotle , who was not occasioned to do that neither , because it was a Doctrine then Generally Received , but only because he had a mind , odiously to impute such a thing to the Pythagoreans and Platonists , they making Idea's ( sometimes called also Numbers ) in a certain sence , the Principles of things . Nevertheless the Opinion it self is well confuted by that Philosopher , from the Phaenomena after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Arist Met. L. 14. c. 10. They who say that Mathematical Number is the First , and suppose one Principle of one thing , and another of another , would make the whole World to be like an incoherent and disagreeing Poem , where things do not all mutually contribute to one another , nor conspire together to make up one Sence and Harmony ; But the contrary ( saith he ) is most evident in the World ; and therefore their cannot be Many Principles , but only One. From whence it is manifest , that though Aristotle were a Worshipper of Many Gods , as well as the other Pagans , ( he somewhere representing it as very absurd to Sacrifice to none but Jupiter ) yet he was no Polytheist , in the sence before declared , of many Vnmade Self-existent Deities , nor indeed any Ditheist neither , no assertor of Two Vnderstanding Principles , a Good and Evil God , ( as Plutarch pretended him to be ) he not only here exploding that Opinion of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Many Principles , but also expresly deriving all from One , and in that very Chapter affirming , that Good is a Principle , but not Evil. But as for the Platonists and Pythagoreans there perstringed by him , though it be true that they made Idea's in some sence Principles , as the Paradigms of things , yet according to Aristotle's own Confession , even in that same Chapter , they declared also , that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , another Principle more excellent or Superiour , which is indeed that that was called by them the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity it self or a Monad , that is , One most Simple Deity .

Though we did before demonstrate , that the Pagan Gods were not all supposed by them to be Vnmade Self-existent Beings , because they acknowledged a Theogonia , a Generation and Temporary Production of Gods ; yet forasmuch as it might be suspected , that they held notwithstanding a Multitude of Unmade Deities , we have now made the best Enquiry that we could concerning this , and the utmost that we have been able yet to discover is , that some few of the Professed Pagans , as well as of pretended Christians , have indeed asserted a Duplicity of such Gods ( viz. Vnderstanding Beings Vnmade ) one Good and the other Evil , but no more . Whereas on the contrary we have found , that Aristotle did professedly oppose , this Opinion of Many Principles , or Vnmade Gods , which certainly he durst never have done , had it then been the Generally received Opinion of the Pagans . And though it be true , that several of the Ancient Christians , in their Disputes with Pagans , do confute that Opinion of Many Vnmade Deities , yet we do not find for all that , that any of them seriously charge the Pagans with it , they only doing it occasionally and ex abundanti . But we should be the better enabled , to make a clear Judgment concerning this Controversie , whether there were not amongst the Pagan Deities , a Multitude of Supposed Vnmade Beings ; if we did but take a short survey of their Religion , and consider all the several kinds of Gods worshipped by them ; which may , as we conceive , be reduced to these following Heads . In the First place therefore it is certain , that Many of the Pagan Gods , were nothing else but Dead Men ( or the Souls of Men Deceased ) called by the Greeks Heroes , and the Latines Manes , such as Hercules , Liber , Aesculapius , Castor , Pollux , Quirinus , and the like . Neither was this only true of the Greeks and Romans , but also of the Aegyptians , Syrians and Babylonians . For which cause the Pagan Sacrifices , are by way of contempt in the Scripture called , the Sacrifices of the Dead , that is , not of Dead or Lifeless Statues , as some would put it off , but of Dead Men. which was the reason , why many of the Religious Rites and Solemnities , observed by the Pagan Priests , were Mournful and Funeral ; accordingly as it is expressed in Baruch concerning the Babylonians , Chap. 6. v. 31. The●r Piests sit in their Temples having their clothes rent , and their heads and beards shaven , and nothing upon their heads ; They rore and cry before their Gods , as men do at the Feast , when one is dead . ( Some of which Rites , are therefore thought to have been Interdicted to the Israelitish Priests . ) And the same thing is noted likewise by the Poet concerning the Egyptians , Et quem tu plangens , Hominem testaris , Osirin : And intimated by Xenophanes the Colophonian , when he reprehensively admonished the Egyptians after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That if they thought those to be Gods , they should not so lament them , but if they would lament them , they should no longer think them Gods . Moreover it is well known , that this Humour of Deifying Men , was afterwards carried on further , and that Living Men ( as Emperors ) had also Temples and Altars , erected to them ; Nay Humane Polities and Cities , were also sometimes Deified by the Pagans , Rome it self being made a Goddess . Now no man can imagine that those Men-gods and City-gods , were look'd upon by them , as so many Vnmade Self-existent Deities , they being not indeed so much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods Made or Generated by Nature , but rather Artificially Made , by Humane Will and Pleasure . Again , Another sort of the Pagan Deities , were all the Greater Parts of the Visible Mundane System , or Corporeal World , as supposed to be Animated , The Sun , the Moon and the Stars , and even the Earth it self , under the Names of Vesta , and Cybele , the Mother of the Gods , and the like . Now it is certain also , that none of these could be taken for Unmade Self-existent Deities neither , by those who supposed the whole World it self to have been Generated , or had a Beginning , which as Aristotle tells us , was the Generally received Opinion before his time . There was also a Third Sort of Pagan Deities , Ethereal and Aerial Animals Invisible , called Daemons , Genii and Lares , Superiour indeed to Men , but Inferiour to the Celestial or Mundane Gods before mentioned . Wherefore these must needs be look'd upon also by them but as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated or Created Gods , they being but certain Inferiour Parts of the whole Generated World .

Besides all these , the Pagans had yet another Sort of Gods , that were nothing but mere Accidents or Affections of Substances , which therefore could not be supposed by them to be Self-existent Deities , because they could not so much as Subsist by themselves . Such as were , Vertue , Piety , Felicity , Truth , Faith , Hope , Justice , Clemency , Love , Desire , Health , Peace , Honour , Fame , Liberty , Memory , Sleep , Night , and the like ; all which had their Temples or Altars erected to them . Now this kind of Pagan Gods , cannot well be conceived to have been any thing else , but the Several and Various Manifestations of that One Divine Force , Power and Providence that runs through the Whole World ( as respecting the Good and Evil of Men ) Fictitiously Personated , and so represented as so Many Gods and Goddesses .

Lastly , There is still Another kind of Pagan Gods behind , having Substantial and Personal Names , which yet cannot be conceived neither to be so many Vnderstanding Beings , Vnmade , and Independent upon any Supreme , were it for no other reason but only this , because they have all of them their Particular Places and Provinces , Offices and Functions severally ( as it were ) assigned to them , and to which they are confined ; so as not to enterfere and clash with one another , but agreeably to make up one Orderly and Harmonious System of the Whole ; One of those Gods ruling only in the Heavens , Another in the Air , Another in the Sea , and Another in the Earth and Hell ; One being the God or Goddess of Learning and Wisdom , Another of Speech and Eloquence , Another of Justice and Political Order ; One the God of War , Another the God of Pleasure , One the God of Corn , and Another the God of Wine , and the like . For how can it be conceived , that a Multitude of Understanding Beings Self-existent and Independent , could thus of themselves have fallen into such a Uniform Order and Harmony , and without any clashing , peaceably and quietly sharing the Government of the whole World amongst them , should carry it on with such a Constant Regularity ? For which Cause we conclude also , that neither those Dii Majorum Gentium , whether the Twenty Selecti , or the Twelve Consentes , nor yet that Triumvirate of Gods , amongst whom Homer shares the Government of the whole World , according to that of Maximus Tyrius , Diss. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Sea being assigned to Neptune , the Dark and Subterraneous Parts to Pluto , but the Heaven to Jupiter , which Three are sometimes called also the Celestial , Marine , and Terrestrial Jupiter ; Nor lastly , that other Roman and Samothracian Trinity of Gods , worshipped all together in the Capitol , Jupiter , Minerva and Juno ; I say , that none of all these could reasonably be thought by the Pagans themselves , to be so many really distinct , Vnmade , and Self-existent Deities .

Wherefore the Truth of this whole business seems to be this , that the ancient Pagans did Physiologize in their Theology , and whether looking upon the Whole World Animated , as the Supreme God , and consequently the Several Parts of it , as his Living Members , or else apprehending it at least to be a Mirror , or Visible Image of the Invisible Deity , and consequently all its Several Parts , and Things of Nature , but so many Several Manifestations of the Divine Power and Providence , they pretended , that all their Devotion towards the Deity , ought not to be Hudled up in one General and Confused Acknowledgment , of a Supreme Invisible Being , the Creator and Governour of all , but that all the Several Manifestations of the Deity in the World , considered singly and apart by themselves , should be made so many Distinct Objects of their Devout Veneration ; and therefore in order hereunto did they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , speak of the things in Nature , and the Parts of the World , as Persons , and consequently as so many Gods and Goddesses ; yet so , as that the Intelligent might easily understand the Meaning , that these were all really nothing else , but so many Several Names and Notions , of that One Numen , Divine Force and Power , which runs through the whole World , multiformly displaying it self therein . To this purpose Balbus in Cicero , Videtisne ut à Physicis rebus , tracta Ratio sit ad Commentitios & Fictos Deos ? See you not how from the Things of Nature , Fictitious Gods have been made ? And Origen seems to insist upon this very thing , ( where Celsus upbraids the Jews and Christians for worshipping One only God ) shewing that all that seeming Multiplicity of Pagan Gods , could not be understood of so Many Distinct Substantial Independent Deities ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . L. 1. p. 18. C. To this Sence ; Let Celsus therefore himself shew , how he is able to make out a Multiplicity of Gods ( Substantial and Self-existent ) according to the Greeks and other Barbarian Pagans ; let him declare the Essence and Substantial Personality of that Memory which by Jupiter generated the Muses , or of that Themis which brought forth the Hours ; Or let him shew how the Graces always Naked do subsist by themselves . But he will never be able to do this , nor to make it appear that those Figments of the Greeks ( which seem to be really nothing else but the Things of Nature turned into Persons ) are so many distinct ( Self-existent ) Deities . Where the latter Words are thus rendred in a Late Edition ; Sed nunquam poterit ( Celsus ) Graecorum Figmenta , quae validiora fieri videntur , ex rebus ipsis Deos esse arguere , which we confess we cannot understand ; but we conceive the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there turned Validiora fieri , is here used by Origen in the same sence with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so that his meaning is as we have declared , that those Figments of the Greeks and other Barbarian Pagans , ( which are the same with Balbus his Commentitii & Ficti Dii ) are really nothing else but the Things of Nature , Figuratively and Fictitiously Personated , and consequently not so many Distinct Substantial Deities , but only several Notions and Considerations of One God , or Supreme Numen , in the World .

Now this Fictitious Personating , and Deifying of Things , by the Pagan Theologers , was done Two manner of ways ; One , when those Things in Nature , were themselves without any more ado or Change of Names , spoken of as Persons , and so made Gods and Goddesses , as in the many instances before proposed . Another , when there were distinct Proper and Personal Names accommodated severally to those Things , as of Minerva to Wisdom , of Neptune to the Sea , of Ceres to Corn and of Bacchus to Wine . In which Latter Case , those Personal Names Properly signifie , the Invisible Divine Powers , supposed to preside over those several Things in Nature , and these are therefore properly those Gods and Goddesses , which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Givers and Dispensers of the Good Things , and the Removers of the Contrary ; but they are used Improperly also , for the Things of Nature themselves , which therefore as Manifestations of the Divine Power , Goodness and Providence , Personated , are sometimes also Abusively , called Gods and Goddesses . This Mystery of the Pagan Polytheism , is thus fully declared by Moscopulus ; In Hesiod . p. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We must know , that whatsoever the Greeks ( or Pagans ) saw to have any Power , Vertue or Ability in it , they looked upon it as not acting according to such Power , without the Providence , Presidency , or Influence of the Gods ; and they called both the Thing it self , which hath the Power , and the Deity presiding over it , by one and the same Name ; whence the Ministerial Fire used in Mechanick Arts , and the God presiding over those Arts that work by fire , were both alike called Hephaestus or Vulcan ; so the name Demetra or Ceres , was given as well to Corn and Fruits , as to that Goddess which bestows them ; Athena or Minerva , did alike signifie , Wisdom , and the Goddess which is the Dispenser of it ; Dionysus or Bacchus , Wine , and the God that giveth Wine ( whence Plato etymologizes the Name from giving of Wine . ) In like manner , they called both the Childbearing of Women , and the Goddesses that superintend over the same Eilithuia or Lucina ; Coitus or Copulation , and the Deity presiding over it , Aphrodite or Venus . And lastly , in the same manner , by the Muses , they signified both those Rational Arts , Rhetorick , Astronomy , Poetry , and the Goddesses which assist therein or promote the same . Now as the several Things in Nature and Parts of the Corporeal World , are thus Metonymically and Catacrestically , called Gods and Goddesses , it is evident , that such Deities as these , could not be supposed to be Vnmade or Self-existent , by those who acknowledged the whole World to have been Generated and had a Beginning . But as these Names were used more Properly , to signifie Invisible and Vnderstanding Powers , Presiding over the Things in Nature , and Dispensing of them , however they have an appearance of so many several distinct Deities , yet they seem to have been all really nothing else , but as Balbus in Cicero expresses it , Deus Pertinens per Naturam cujusque Rei , God passing through , and acting in the Nature of every thing , and consequently , but several Names , or so many Different Notions and Considerations of that One Supreme Numen , that Divine Force , Power , and Providence , which runs through the whole World , as variously Manifesting it self therein .

Wherefore , since there were no other Kinds of Gods amongst the Pagans , besides these already enumerated , unless their Images , Statues and Symbols should be accounted such ( because they were also sometimes Abusively called Gods ) which could not be supposed by them to have been Vnmade or without a Beginning , they being the Workmanship of mens own hands ; We conclude universally , that all that Multiplicity of Pagan Gods , which makes so great a shew and noise , was really either nothing but Several Names and Notions of One Supreme Deity , according to its different Manifestations , Gifts and Effects in the World , Personated ; or else Many Inferiour Vnderstanding Beings , Generated or Created by One Supreme : so that One Vnmade Self-existent Deity , and no more , was acknowledged by the more Intelligent of the ancient Pagans , ( for of the Sottish Vulgar no man can pretend to give an account , in any Religion ) and consequently , the Pagan Polytheism ( or Idolatry ) consisted not , in worshipping a Multiplicity of Vnmade Minds , Deities and Creators Self-existent from Eternity and Independent upon One Supreme ; but in Mingling and Blending , some way or other unduly , Creature-worship , with the Worship of the Creator .

And that the ancient Pagan Theists thus acknowledged One Supreme God , who was the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade or Vnproduced Deity , ( I say , Theists , because those amongst the Pagans , who admitted of Many Gods , but none at all Unmade , were absolute Atheists ) this may be undeniably concluded from what was before proved , that they acknowledged Omnipotence or Infinite Power , to be a Divine Attribute . Because upon the Hypothesis of Many Vnmade Self-existent Deities , it is plain that there could be none Omnipotent , and consequently no such thing as Omnipotence in rerum natura : and therefore Omnipotence was rightly and properly styled by Macrobius , Summi Dei Omnipotentia , it being an Attribute Essentially Peculiar , to One Supreme , and Sole Self-existent Deity . And Simplicius likewise a Pagan , confuted the Manichean Hypothesis of Two Self-existent Deities from hence also , because it destroyed Omnipotence : In. Epict. C. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For they who assert Two Principles of the Vniverse ( One Good , the other Evil ) are necessitated to grant , that the Good Principle called by them God , is not the Cause of all things , neither can they praise it as Omnipotent , nor ascribe a Perfect and Whole Entire Power to it , but only the Half of a Whole Power at most , if so much . Over and besides all which , it hath been also proved already , that the ancient Atheists under Paganism , directed themselves principally , against the Opinion of Monarchy , or of One Supreme Deity ruling over all ; from whence it plainly appears , that it was then asserted by the Pagan Theists .

And we think it here observable , that this was a thing so generally confessed and acknowledged , that Faustus the Manichean , took up this Conceit , that both the Christians and Jews Paganized in the Opinion of Monarchy , that is , derived this Doctrine of One Deity , the Sole Principle of all things , only by Tradition from the Pagans , and by consequence were no other than Schisms or Subdivided Sects of Paganism . S. Aug. contr● Faust. L. 20. Vos desciscentes à Gentibus ( saith he ) M●narchiae Opinionem primò vobiscum divulsistis , id est , ut Omnia credatis ex Deo . Estis sanè Schisma , necnon & Priores vestri Judaei . De Opinione Monarchiae , in nullo-etiam ipsi dissentiunt à Paganis . Quare constat Vos atque Jude●s , Schisma esse Gentililitatis . Sectas autem si quaeras , non plus erunt quàm Duae , Gentium & Nostra . You revolting from the Gentiles , broke off their Opinion of Monarchy , and carried it along with you , so as to believe all things to come from God . Wherefore you are really nothing but a Schism of Paganism , or a Subdivided Branch of it , and so are your Predecessors the Jews ; who differ nothing from Pagans neither , in this Opinion of Monarchy . Whence it is manifest , that both Christians and Jews are but Schisms of Gentilism . But as for Sects of Religion , really differing from another , there are but these Two , That of the Pagans , and That of ours , who altogether dissent from them . Now though this be false and foolish , as to the Christians and Jews , deriving that Opinion of Monarchy , only by way of Tradition , from the Pagans , which is a thing founded in the Principles of Nature ; yet it sufficiently shews , this to have been the General Sence of the Pagans , that all their Gods were derived from One Sole Self-existent Deity ; so that they neither acknowledged a Multitude of Unmade Deities , nor yet that Duplicity of them , which Plutarch contended for , ( One Good and the Other Evil ) who accordingly denied God to be the Cause of all Things , writing thus in his Defect of Oracles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They are guilty of one Extreme , who make God the Cause of Nothing , and they of another , who make him the Cause of all things . But this Paradox , was both late started amongst the Greeks , and quickly cried down by the Succession of their Philosophers , and therefore prejudiceth not the Truth of Faustus his General Assertion , concerning the Pagans . Which is again fully confirmed , L. 20. cap. 10. by St. Austin in his Reply ; Siquis ità dividat , ut dicat eorum quae aliquâ Religione detinentur , Aliis placere Vnum Deum colendum , Aliis Multos ; per hanc differentiam & Pagani à nobis Remoti sunt , & Manichaei cum Paganis deputantur , nos autem cum Judaeis . Hîc fortê dicatis , quòd Multos Deos Vestros , ex Vna Substantia perhibetis ; Quasi Pagani Multos suos , non ex Vna asserant , quamvis diversa illis Officia , & Opera , & Potestates illis attribuant ; sicut etiam apud vos , Alius Deus expugnat Gentem Tenebrarum , Alius ex eâ captâ fabricat Mundum , &c. If one should make another Distribution of Religionists , into such as Worship either One God , or Many Gods ; according to this Division the Pagans will be removed from us Christians , and joyned with You Manicheans . But perhaps you will here say , that all your Many Gods are derived from One Substance , as if the Pagans did not also derive all their Gods from One , though attributing several Offices , Works and Powers to them ; in like manner as amongst you , One God expugns the Nation of Darkness , Another God makes a World out of it , &c. And again afterwards he writes further to the same purpose ; S. Ang. contra Eanst . L. 20. c. 19. Discat ergò Faustus Monarchiae Opinionem , non ex Gentibus nos habere , sed Gentes non usque adeò ad Falsos Deos esse dilapsas , ut Opinionem amitterent Vnius Veri Dei , ex quo est Omnis qualiscunque Natura : Let Faustus therefore know , that We Christians have not derived the Opinion of Monarchy from the Pagans , but that the Pagans have not so far degenerated , sinking down into the Worship of false Gods , as to have lost the Opinion of One True God , from whom is all Whatsoever Nature .

XIV . It follows from what we have declared , that the Pagan Polytheism or Multiplicity of Gods , is not to be understood in the sence before expressed , of Many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Many Vnproduced and Self-existent Deities , but according to some other Notion or Equivocation of the word Gods . For God is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one of those words that hath been used in many different sences , the Atheists themselves acknowledging a God and Gods , according to some Private Sences of their own , ( which yet they do not all agree in neither ) and Theists not always having the same Notion of that Word : Forasmuch as Angels in Scripture are called Gods in one sence , that is , as Vnderstanding Beings Superiour to men , Immortal , Holy and Happy ; and the word is again sometimes carried down lower to Princes and Magistrates ; and not only so , but also to Good men as such , when they are said to be Made Partakers of the Divine Nature . And thus that learned Philosopher and Christian Boethius , Omnis Beatus Deus ; sed Natura quidem Vnus , Participatione verò nihil prohibet esse quamplurimos , every Good and Happy man is a God , and though there be only One God , by Nature , yet nothing hinders but that there may be Many by Participation . But then again all Men and Angels are alike denied to be Gods in other Respects , and particularly , as to Religious Worship . Thou shalt Worship the Lord thy God , and him only shalt thou Serve . Now this is that , which seems to be Essentially included in the Pagan Notion of the word God or Gods , when taken in general , namely , a Respect to Religious Worship . Wherefore a God in general according to the sence of the Pagan Theists , may be thus defined , An Vnderstanding Being superiour to Men , not originally derived from Sensless Matter , and look'd upon as an Object for mens Religious Worship . But this general Notion of the word God , is again restrained and limited , by Differences , in the Division of it . For such a God as this , may be either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingenerate or Vnproduced , and consequently Self-existent ; or else 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated or Produced , and Dependent on some Higher Being as its Cause . In the former sence , the Intelligent Pagans , as we have declared , acknowledged only One God , who was therefore called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to that of Thales in Laertius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is the oldest of all things , because he is Vnmade or Vnproduced , and the only thing that is so : but in the latter , they admitted of Many Gods , Many Vnderstanding Beings , which , though Generated or Produced , yet were Superiour to Men , and look'd upon as Objects for their Religious Worship . And thus the Pagan Theists were both Polytheists and Monotheists in different Sences , they acknowledged both Many Gods and One God ; that is , Many Inferiour Deities , subordinate to One Supreme . Thus Onatus the Pythagorean in Stobaeus declares himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Ecl. Phys. L. 1. p. 4. It seemeth to me that there is not only One God , but that there is One the Greatest and Highest God , that governeth the whole World , and that there are Many other Gods , besides him differing as to power , that One God reigning over them all , who surmounts them all , in Power , Greatness and Vertue . This is that God , who conteins and comprehends the whole World ; but the other Gods , are those who together with the Revolution of the Vniverse , orderly follow that First and Intelligible God . Where it is evident , that Onatus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Many Gods , were only the Heavenly Bodies , or Animated Stars . And partly , from those words cited , but chiefly others which follow after in the same place , ( that will be produced elsewhere ) it plainly appears , that in Onatus his time , there were some who acknowledged One Only God , denying all those other Gods , then commonly Worshipped . And indeed Anaxagoras , seems to have been such a one ; forasmuch as asserting One Perfect Mind Ruling over all , ( which is the True Deity ) he effectually degraded all those other Pagan Gods , the Sun , Moon and Stars from their Godships , by making the Sun nothing but a Globe of Fire , and the Moon Earth and Stones , and the like of the other Stars and Planets . And some such there were also amongst the Ancient Egyptians , as shall be declared in due place . Moreover Proclus upon Plato's Timaeus tells us , P. 206. that there hath been always less doubt and controversie in the World concerning the One God , than concerning the Many Gods . Wherefore Onatus here declares his own sence , as to this particular , viz. that besides the One Supreme God , there were also Many other Inferiour Deities , that is , Vnderstanding Beings , that ought to be Religiously Worshipped .

But because it is not impossible , but that there might be imagin'd One Supreme Deity , though there were many other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnmade made and Self-existent Gods besides , as Plutarch supposed before , One Supreme God , together with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Irrational Soul or Daemon Vnmade Inferiour in power to it ; therefore we add in the next place , that the more Intelligent Pagans , did not only assert One God that was Supreme and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most Powerful of all the Gods , but also who being Omnipotent , was the Principle and Cause of all the rest , and therefore the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the only Vnproduced and Self-existent Deity . Maximus Tyrius affirms this to have been the general sence of all the Pagans , Diss. 1. pag. 5. that there was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One God the King and Father of all , and many Gods , the Sons of God , reigning together with God . Neither did the Poets imply any thing less , when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was so often called by the Greeks and Jupiter by the Latins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Hominum Pater atque Deorum , or Hominum Satórque Deorum , and the like . And indeed the Theogonia of the ancient Pagans before mention'd , was commonly thus declared by them universally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that the Gods were Generated , or as Herodotus expresseth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that every one of the Gods was Generated or Produced ; which yet is not so to be understood , as if they had therefore supposed , no God at all Vnmade or Self-ex●stent , ( which is Absolute Atheism ) but that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Gods , as distinguish'd from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from God or the Supreme Deity , were all of them universally , Made or Generated .

But to the end that we may now render this business , yet something more easie to be believed , that the Intelligent Pagans did thus suppose all their Gods save One , to have been Made or Generated , and consequently acknowledged only One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Vnproduced and Self-existent Deity , we shall in this place further observe , that the Theogonia of those Ancient Pagans , their Genesis and Generation of Gods , was really one and the same thing with the Cosmogonia , the Genesis and Generation of the World , and indeed both of them understood of a Temporary Production both of these Gods and the World . And this we shall first prove from Plato in his Timaeus ; where he being to treat of the Cosmogonia , premiseth this Distinction , concerning Two Heads of Being ; That Some were Eternal and never Made , and Some again Made or Generated , the former whereof he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Essence , the latter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Generation : adding also this difference betwixt them , that the Eternal and Immutable things , were the proper Objects of Science and Demonstration , but the other Generated things of Faith and Opinion only ; Pag. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For what Essence is to Generation , the same is certain●y of Truth or Knowledge to Faith . And thereupon he declares that his Reader was not to expect the same Evidence and Certainty of Truth from him , where he was now to treat of things Generated ( namely the Gods and the Visible World ) as if he had been to discourse about things Immutable and Eternal , Pag. 29. in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. If therefore , O Socrates , many things having been spoken by many men , concerning the Gods , and the Generation of the Vniverse , we be not able to discourse Demonstratively concerning the same , you ought not at all to wonder at it , or be displeased with us , but on the contrary , to rest well satisfied with our performance , if upon this Argument we do but deliver Probabilities . Where the Gods are by Plato plainly referred to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and not to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Generation and not to Eternal or Immutable Essence , as they are also joyned with the Generation of the World , as being but a Part thereof . Neither is this at all to be wondred at in Plato , since first the whole Visible World , was no less to him , than it was to the other Pagans , a God ; he calling it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Happy God , and before it was yet Made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a God about to be Made . Not as if Plato accompted the Sensless Matter of this Corporeal World , whether as perfectly Dead and Stupid , or as endued with a Plastick Nature only , to be a God , ( for no Inanimate thing was a God to Plato ) but because he supposed the World to be an Animal , endued with an Intellectual Soul , and indeed the best of all Animals compounded of Soul and Body , P. 30. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore we are thus according to Probability to conclude , that this World was really made by the Providence of God , an Intellectual Animal ; whence from an Animal forthwith it became a God . So that here we are to take notice , of Two Gods in Plato , very different from one another , One a Generated God , this whole World Animated , and another that God , by whose Providence this World was Generated , and thus made an Animal and a God ; which latter must needs be an Vnmade , Self-existent Deity , and not belong to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not to Generation but to Immutable Essence . Again those greater Parts of the World , the Sun , the Moon and the Stars , ( as supposed also to be Animated with Particular Souls of their own ) were as well accompted by Plato , as by the other Pagans , Gods , he plainly calling them there 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Visible and Generated Gods . Besides which Celestial Gods , the Earth it self also is supposed by him , to be either a God or Goddess , according to those Ancient Copies of the Timaeus , used both by Cicero and Proclus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God Fabricated the Earth also , which is our Nurse , turning round upon the Axis of the World , and thereby causing and maintaining the Succession of Day and Night , the First and Oldest of all the Gods , Generated within the Heavens . Where since that Philosopher seems the rather to make the Earth an Animal and a God , because of its Diurnal Circumgyration upon its own Axis , we may conclude that afterwards when in his old age , ( as Plutarch records from Theophrastus ) he gave entertainment also to that other part of the Pythagorick Hypothesis , and attributed to the Earth a Planetary Annual Motion likewise about the Sun , ( from whence it would follow , that as Plotinus expresseth it , the Earth was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one of the Stars ) he was therefore still so much the more inclin'd , to think the Earth to be a God as well as the other Planets , or at least as the Moon ; that having been formerly represented in the Orphick Tradition , but as another Habitable Earth . For these Verses of Orpheus , are recorded by Proclus , to that purpose ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The sence whereof is this ; That God in the Cosmogonia or Cosmopoeia , besides this Earth of ours , fabricated also another Vast Earth , which the Immortal Gods call Selene , but mortal men Mene , or the Moon ; that hath many Hills and Vallies , many Cities and Houses in it . From whence Proclus , though as it seems a Stranger to the Pythagorick System , yet being much addicted to these Orphick Traditions , See Ma●rob . Som. Scip. L. 1. c. 11. concluded the Moon to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Ethereal Earth .

After all this , Plato , that he might be thought to omit nothing in his Timaean Cosmogonia , speaks also of the Genesis , Ortus or Generation of the Poetick Gods , under the name of Demons , such as Tethys and Phorcys , Saturn and Rhea , Jupiter and Juno , and the like ; which seem to be really nothing else , but the other Inanimate Parts of the World and Things of Nature 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Fictitiously Personated and Deified ( as is elsewhere declared . ) Which whole business was a Thing set off by those Poets with much Fiction and Physiological Allegory . And though Plato , out of a seeming compliance with the Laws of his City , pretends here to give credit to this Poetick Theogonia , as Tradition delivered down from the Sons of the Gods , who must not be supposed to have been ignorant of their Parents ; yet as Eusebius well observeth , he doth but all the while slily jear it , plainly insinuating the Fabulosity thereof , when he affirmeth it to have been introduced not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without necessary Demonstrations , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without so much as Probabilities . Nevertheless Proclus suspecting no such matter , but taking Plato in all this , to have been in very good earnest , interprets these Poetick Gods or Demons mentioned by him , to be the Gods below the Moon , ( notwithstanding that the Earth was mentioned before by Plato ) calling them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Gods that cause Generation , and seeming to understand thereby the Animated Elements ; Jupiter being here not taken , as he is often elsewhere , for the Supreme God , but only for the Animated Ether , as Juno for the Animated Air. And upon this occasion , he runs out into a long Dispute , to prove , that not only the Stars were Animated , but also all the other Sublunary Bodies or Elements : p. 28● ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For if the whole World be a Happy God , then none of the Parts of it are Godless , or devoid of Providence ; but if all things partake of God and Providence , then are they not unfurnisht of the Divine Nature , and if so , there must be some peculiar Orders of Gods presiding over them . For if the Heavens by reason of particular Souls and Minds , partake of that one Soul and one Mind ; why should we not conclude the same , concerning the Elements , that they also by certain intermedious Orders of Gods , partake of that One Divinity of the whole World . Wherefore a little before , the same Proclus highly condemns , certain Ancient Physiologers , whom he supposeth Aristotle to have followed : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 286. The Elements were thought by most of the Ancient Physiologers to be Inanimate , and to be moved Fortuitously without Providence . For though they acknowledged the Heavenly Bodies , by reason of that Order that appears in them , to partake of Mind and Gods ; yet they left this Sublunary World ( or Genesis ) to Float up and down without Providence . And these Aristotle afterwards followed , appointing immoveable Intelligences to preside over the Celestial Sphears only , ( whether Eight or more ) but leaving all the lower Elements Dead and Inanimate

Lastly , besides all those other Mundane Gods before mentioned , as Generated together with the World , though Proclus seem to be of another Opinion , yet it is manifest that Plato doth not there in his Timaeus , P. 41. altogether forget those properly called Daemons ( elsewhere so much insisted upon by him ) but in the very next following words , he plainly insinuates them , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Gods which appear visibly to us as often as they please , or which can appear and disappear at pleasure , speaking also of their Genesis or Generation as part of the Cosmogonia ; and then again afterwards calling them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Junior Gods , he describes them as those , P. 42. whose particular Office it was , to superintend and preside over Humane Affairs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and to govern this mortal Animal , Man , after the best manner possible , so that he should no otherwise fail of doing well or being happy , than as he became a cause of Evil and Misery to himself , by the abuse of his own Liberty .

And thus much out of Plato's Timaeus ; but the same thing might be proved also out of his other Writings , as particularly from that Passage in his Tenth Book of Laws , where he takes notice again of the Theogonia of the Ancients , and that as it had been depraved and corrupted by a great mixture of Impious and Immoral Fables . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There are , saith he , extant amongst us Athenians , certain stories and traditions , very ancient , concerning the Gods , written partly in Metre and partly in Prose , declaring how the Heaven , and the other Gods were at first made , or Generated , and then carrying on their fabulous Theogonia farther , how these Generated Gods , afterward conversed with one another , and ingendring after the manner of men , begat other Gods . Where that Philosopher taking off his vizard , plainly discovers his great dislike of that whole Fabulous Theogonia ( however he acknowledges elsewhere that it did contain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Physiological Allegories under it ) as a thing that was destructive of all Piety and Vertue , by reason of its attributing all Humane Passions and Vices to the Gods . However it plainly appears from hence , that the Theogonia and the Cosmogonia were one and the same thing , the Generation of the Gods being here , the Generation of the Heaven , and of the Sun , Moon , and Stars , and the like .

Moreover this same thing is sufficiently manifest also , even from Hesiod's own Theogonia , which doubtless was that which Plato principally aimed at , and if it were not absolutely the First , yet is it the most ancient Writing now extant , in that kind . For there in the beginning of that Poem , Hesiod invokes his Muses after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Salvete natae Jovis , date verò amabilem cantilenam : Celebrate quoque immortalium divinum genus semper existentium , Qui Tellure prognati sunt , Coelo stellato , Noctéque caliginosâ , quos item salsus nutrivit Pontus . Dicite insuper , ut primùm Dii & Terra facti fuerint , Et Flumina , & Pontus immensus aestu fervens , Astraque sulgentia , & Caelum latum supernè , Et qui ex his nati sunt Dii datores bonorum .

Where we see plainly , that the Generation of the Gods , is the Generation of the Earth , Heaven , Stars , Seas , Rivers , and other things begotten from them ( as probably amongst the rest Demons and Nymphs which the same Hesiod speaks of elsewhere . ) But immediatly after this Invocation of the Muses , the Poet begins with Chaos and Tartara and Love , as the First Principles , and then procedes to the Production of the Earth , and of Night out of Chaos ; of the Ether and of Day from Night ; of the Starry Heavens , Mountains and Seas , &c. All which Genesis or Generation of Gods is really nothing but a Poetical Description of the Cosmogonia : as throughout the Sequele of that whole Poem , all seems to be Physiology , veiled under Fiction and Allegories . And thus the Ancient Scholia upon that Book begin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we must know , that the whole Doctrine of the Theogonia , contains under it , in way of Allegory , a Physiological Declaration of things . Hesiod's Gods being not only the Animated Parts of the World , but also all the other Things of Nature , fictitiously Personated and Deified , or Abusively called Gods and Goddesses .

Neither was this only the Doctrine of the Greeks , that the World was thus Made or Generated , and that the Generation of the World , was a Theogonia or a Generation of Gods ( the World it self and its several Parts being accounted such by them ) but also in like manner of the other Barbarian Pagans . For Diogenes Laertius hath recorded , In Proam . p. 2. concerning the Persian Magi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they did both assert the Being and Generation of Gods , and also that these Gods were Fire and Earth and Water , that is , That the Animated Elements were Gods , ( as Proclus also before declared ) and that these together with the World , were Generated , or had a Beginning . In the Persia●s Sacrifices , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ou● of the Mag● standing by sung the Theogonia ( i.e. The Cosmogonia ) Herod . in Olio . n. 132. And both Laertius and Diodorus represent it as the Opinion of the ancient Egyptians , that the World was Generated or had a Temporary Production ; as also that the Sun and Moon and other Parts of the World , were Gods . But whereas the same Diodorus writes of certain Egyptian Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which had an Eternal Generation , he seems to mean thereby , only the Celestial Gods the Sun , Moon and Stars , as distinct from those other Hero's and Men-Gods , which are again thus described by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who though naturally Mortal , yet by reason of their Wisdom , Vertue and Beneficence toward Mankind , had been advanced to Immortality .

And by this time we think it doth sufficiently appear , that the Theogonia of the Ancients , is not to be understood merely of their Heroes and Men-gods , or of all their Gods , as supposed to have been nothing else but Mortal Men , ( Dii Mortalibus nati Matribus , as Cotta in Cicero speaks ) who according to the more Vulgar signification of the Word , had been Generated , ( Humano More ) as some , otherwise Learned Men , have seemed to suppose ; but that it extends to all the Inferiour Pagan Gods , some whereof were Parts of the Visible World Animated , as the Sun , Moon , Stars , and Earth ; so that their Theogonia , was the very same thing with the Cosmogonia , or at least a Part thereof . Notwithstanding which , we deny not but that there was also in the Paganick Fables of the Gods , a certain Mixture of History and Herology interserted , and complicated all along together with Physiology .

We are in the next place to observe , that both this Theogonia and Cosmogonia of the Ancient Pagans , their Generation of the World and Gods , is to be understood of a Temporary Production of them , whereby they were Made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or from an Antecedent Non-existence brought into Being . For this was the General Tradition amongst the Pagans , that the World was made out of an antecedent Chaos , as shall be afterwards further declared . And Aristotle affirmeth , that before his time , this Genesis and Temporary Production of the World had been Universally entertain'd by all , and particularly that Plato was an Assertor of the same . Nevertheless , the generality of the latter Platonists , endeavour with all their might , to force a contrary sence upon his Timaeus . Which is a thing that Plutarch , long since observed , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Psychog . Plat. P. 1013. P. The most of Plato 's Followers , being infinitely troubled and perplexed in their minds , turn themselves every way , using all manner of Arts , and offering all kind of violence to his Text , as conceiving , that they ought by all means possible , to hide and conceal that Opinion ( as infand and detestable ) of the Generation of the World , and of the Soul of it , so as not to have continued from Eternity , or through a succession of Infinite Time . Notwithstanding which , we conceive it to be undeniably evident , that Plato in his Timaeus , doth assert the Genesis of the World in this sence , to wit of a Temporary Production of it , and as not having existed from Eternity or without Beginning . First , because in the entrance of that Discourse , he opposeth these Two things to one another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which alway is , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Generated or Made , and therefore in affirming the World to have been Generated , he must needs deny the Eternity thereof . Again , the Question is so punctually stated by him afterwards , as that there is no possibility of any Subterfuge left , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whether the World always were , having no Beginning or Generation , or whether it was Made or Generated , having commenced from a certain Epocha ? To which the Answer is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it was Made or had a Beginning . Moreover this Philosopher , there plainly affirms also , that Time it self was Made , or had a Beginning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Time was made together with the Heaven , that being both Generated together , they might be both dissolved together likewise , if at least there should ever be any dissolution of them . Besides which , he plainly declares that before this Orderly World was produced , the Matter of it did move disorderly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God taking all that Matter , which was , ( not then resting , but moving confusedly and disorderly ) he brought it into Order , out of Confusion . Which is no more than if he should have said , God made this World , out of an antecedent Chaos ; which , as we said before , was the constant Tradition of the Ancient Pagans . Now as to Authority , we may well conclude , that Aristotle was better able to understand both Plato's Philosophy , and Greek , than any of those Juniour Platonists , who lived hundreds of years after . And yet we are not quite destitute of other Suffrages besides Aristotle's neither , not only Philo the Jew , but also Plutarch and Atticus , who were both of them Platonick Pagans , voting on this side , besides Alexander Aphrodisius a judicious Peripatetick . The only Objection considerable , is from what Plato himself writes in his Third and Sixth Book of Laws . In the former whereof Clinias , and the Athenian Hospes , discourse together after this manner , concerning the Original or First Beginning of Common-wealths : P. 676. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Ath. What beginning shall we say there was of Common-wealths ? Cl. Whence would your self derive them ? Ath. I suppose from a great length and Infinity of time , through Successive Changes . Cl. I understand not well what you mean . Ath. Thus therefore , Do you think that you are able to determine , what Length or Quantity of Time there hath been since Cities and Polities of Men first began ? Cl. This is by no means easie to be done Ath. Wherefore there is a kind of Infinity and Inestimability of this time . Cl. It is very true . Ath. Have there not then been Innumerable Cities constituted within this time , and as many again destroyed , of all several Forms ; they being changed from Greater to Lesser , and from Lesser to Greater , from Better to Worser and from Worser to Better ? Now we say that if Plato intended here , to assert an Absolute Infinity of Time Past , then it must needs be granted , that in his old age , when he wrote his Book of Laws , he changed his Opinion from what it was before when he wrote his Timaeus ; and if so , he ought in all reason to have retracted the same , which he does not here do . But in very truth , the meaning of this Philosopher , in those words cited , seems to be this ; not that there was an Absolute Infinity of Time past ( as Proclus contends , taking advantage of that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) but only that the World had lasted such a Length of Time , as was in a manner inestimable to us , or uncomputable by us , there having happened , as he addeth , in the mean time , several Successive Destructions and Consumptions of Mankind , by means of various Accidents , as particularly , One most remarkable Deluge and Inundation of Waters . The Latter place , in his Sixth Book of Laws , runs thus ; P. 781. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Either the Generation of Men had no Beginning at all , and will have no End , but always was and always will be , or else , there has been an Inestimable Length of Time , from the Beginning of it . Which place affordeth still more light to the former , for we may well conclude that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there , was not meant an Absolute Infinity of Time , but only such as had a very remote or distant Beginning , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here , is plainly taken in that sence . We conceive therefore , that this was Platos Opinion in his Old Age , when he wrote his Book of Laws , that though the World had a Beginning , yet it had continued a very long Time , not computable by us ; or at least , he thought fit to declare himself after that manner , perhaps by reason of the Clamours of Aristotle , or some others against his Timaeus , that so he might thereby somewhat mollifie that Opinion of the Novity of the World , by removing the Epocha and Date thereof to so great a distance .

Now it is very true , what we have several times before suggested , that there have been amongst the Pagans , both Theogonists and Cosmogonists too , that were Atheists . They abusing the word Gods several ways ; Some of them , as Anaximander , understanding thereby Inanimate Worlds successively Generated out of Sensless Matter , and Corrupted again into it ; others , as Anaximenes and Democritus , allowing that there were certain Animals and Understanding Beings Superiour to Men , but such only as were Native and Mortal , in like manner as Men , and calling these by the Name of Gods . Of the former of which Two Philosophers , St. Austin gives us this accompt ; Anaximenes omnes rerum causas Infinito Aeri dedit , nec Deos negavit aut tacuit , non tamen ab ipsis Aerem factum , sed ipsos ex Aere ortos credidit : Anaximenes made Infinite Air , to be the first Original and Cause of all things , and yet was he not therefore silent concerning the Gods , much less did he deny them ; nevertheless he did not believe the Air to have been Made by the Gods , but the Gods to have been all generated out of the Air. These were therefore such Theogonists , as supposed all the Gods without exception , to be Generable and Corruptible , and acknowed no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at all , no Understanding Being Vnmade and Self-existent , but concluded Sensless Matter to be the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Original of all things , which is Absolute Atheism . Notwithstanding which , it is certain that all the Pagan Theogonists were not Atheists , ( no more than all their Cosmogonists Theists ) but that there was another sort of Theogonists amongst them , who supposed indeed all the Inferiour Mundane Gods to have been Made or Generated in one Sence or other , but asserted One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Supreme Vnmade Self-existent Deity , who was the Cause of them all , Which Theogonists for distinction sake , from those other Atheistick ones ; may be called Divine .

And that Plato was such a Divine Theogonist , is a thing as we conconceive out of question . But if there had been any doubt concerning it , it would have been sufficiently removed from those Passages before-cited out of his Timaeus . To which nevertheless , for fuller satisfaction sake , may be added these Two which follow . The first , pag. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For thus it ought to be read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is also in Aldus his Edition , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in Stevens , following an error in that of Ficinus . And accordingly the words are thus rendred by Cicero , Haec Deus is qui Semper erat , de Aliquando Futuro Deo ●ogitans , laevem eum effecit , & undique aequabilem , &c. This was the Ratiocination or Resolution of that God , which Always Is , concerning that God which was sometime about to be made ; that he should be Smooth and Spherical , &c. Where again , it presently follows in Cicero's Version , Sic Deus ille Aeternus , Hunc Perfectè Beatum Deum procreavit , Thus that Eternal God , procreated this perfectly Happy God , the World . Where there is plainly mention made , of Two Gods , one a Generated God , the Animated World , called elsewhere in Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and another Eternal and Vnmade God , Innatus & Infectus Deus , who was the Cause of the Worlds Generation or Production . Or to keep close to Plato's own Language , One God who belonged to Genesis , or that head of Being which he calls Generation , and therefore must needs have an Antecedent Cause of his Existence ; since nothing can be Made without a Cause ; and another God , that was truly and properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Immutable Essence , who was the Cause of that Generated God , the Vniverse , and therefore of All things . The other Passage of Plato's is pag. 41. of his Timaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · When therefore all the Gods , both those which move visibly about the Heavens , and those which appear to us as often as they please ( that is both the Stars & Demons ) were Generated or Created ; that God which made this whole Vniverse , bespake these Generated Gods , after this manner , Ye Gods of Gods ( whom I my self am the Maker and Father of ) attend . Where the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , notwithstanding Proclus his other differing conjectures , seem to have been very well rendred by Cicero , Dii qui Deorum Satu orti estis , Ye Gods which are the Progeny or Off-spring of the Gods . And the Gods whose Off-spring these Generated Gods ( the Animated Stars and Demons ) are said to be , must needs be those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Eternal Gods , elsewhere mentioned in the same Timaeus , as where the Philosopher calls the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Generated or Created Image of the Eternal Gods ; as Cicero also is to be understood of these , when he speaks of the Worlds being Made by The Gods , and by the Counsel of The Gods . Now these Eternal Gods of Plato , called by his Followers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Supramundane Gods , though according to that stricter Notion of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is used both in Plato and Aristotle , for a Temporary Production of things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they were indeed all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because they never were not , and had no beginning of their Existence : yet notwithstanding were they not therefore supposed by that Philosopher , to be all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so many Self-originated and Self-subsistent Beings , or First Principles , but only One of them such ; and the rest derived from that One : it being very true , as we conceive , what Proclus affirms , In Tima. p. 11● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Plato reduces all things to One Principle , even Matter it self ; but unquestionable , that he deriveth all his Gods from One. Wherefore all those Eternal Gods of Plato ( One only excepted ) though they were not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Generated in one sence , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as to a Temporary beginning , yet were they notwithstanding as Proclus distinguisheth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated in another sence , as produced from a Superiour Cause , there being only One such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One Ingenerate or Vnproduced Deity . Thus according to Plato , there were Two sorts of Secundary or Inferiour and Derivative Gods , First the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Mundane Gods , such as had all of them a Temporary Generation with the World , and of whom Plato's Theogonia and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is properly to be understood ; And Secondly the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Supramundane and Eternal Gods , which were all of them also , save only One , produced from that One , and dependent on it as their Cause . But of these Inferiour Eternal Gods , of the Platonists and Pythagoreans , we are to speak again afterwards . In the mean time it is evident , that in that Passage of Plato's before-cited , there is plain mention made , both of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Dii Orti , Gods who were made or Generated with the World , and of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of One God who was the maker of them , and of the Whole Universe , who therefore is himself every way 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnmade or Vnproduced . And accordingly he afterwards subjoyns , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · which Cicero thus renders , Atque is quidem ( Deus ) qui cuncta composuit , constanter in suo manebat statu , qui autem erant ab eo creati ( Dii ) cùm Parentis ordinem cognovissent , hunc sequebantur , &c. Then that God who framed all things , remained constantly in his former State ; and his Sons , or the Gods that were Created by him , observed his Order and Appointment .

Neither was Plato singular in this , but the Generality of the other Pagan Theists who were more Intelligent , all along agreed with him herein , as to the Generation of the Mundane Gods , and so were both Theists and Theogonists , they indeed understanding nothing else by their Theogonia or Generation of Gods , than a Divine Cosmogonia or Creation of the World by God ; forasmuch as they supposed the World it self as Animated , and its several Parts , to be Gods . So that they asserted these Three Things , First a Cosmogonia the Generation of the World , that it was not from Eternity , but had a Novity or Beginning . Secondly , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , the World it self and several of its Parts Animated being esteemed such . And Lastly , that both these Gods and the World , were Made and Produced by One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Vnproduced and Self-originated Deity . All which Particulars , we may here briefly exemplifie in P. Ovidius Naso , whose Paganity sufficiently appears , from his Fastorum and all his other Writings , and who also went off the Stage , before Christianity appeared on it , and may well be presumed , to represent the then generally received Doctrine of the Pagans . First therefore , as for the Generation and Novity of the World , and its First Production out of a Chaos , we have it fully acknowledged by him in these following Verses . Metam . l. 1. Ante Mare & Terras , & , quod tegit omnia , Coelum , Vnus erat toto Naturae Vultus in orbe , Quem dixere Chaos ; rudis indigestaque moles , Nec quicquam nisi pondus iners , congestaque eodem Non benè junctarum discordia semina rerum . Nullus adhuc mundo praebebat Lumina Titan , Nec nova crescendo reparabat cornua Phoebe , Nec circumfuso pendebat in äere Tellus , Ponderibus librata suis ; nec brachia longo Margine terrarum porrexerat Amphitrite . Quaque erat & Tellus , &c. Which in Mr. Sandys his English , with some little alteration , speaks thus : Before that Sea and Earth and Heaven was fram'd , One face had Nature which they Chaos nam'd . No Titan yet the World with Light adorns , Nor waxing Phebe fills her wained Horns ; Nor hung the self-poiz'd Earth in thin Air plac'd , Nor Amphitrite the vast shore embrac'd ; Earth , Air and Sea Confounded , &c. In the next place , when there was a World made out of this Chaos , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , is plainly intimated in these Verses . Neu Regio foret ulla suis Animalibus orba , Astra tenent coeleste solum , Formaeque Deorum . To this sence , That nought of Animals might unfurnish'd lie , The Gods , in Form of Stars , possess the Skie . And that all this was effected , and this Orderly Mundane System produced out of a disorderly confused Chaos , not by a Fortuitous Motion of Matter , or the Jumbling of Atoms , but by the Providence and Command of One Vnmade Deity , which was also that that furnish'd all the several Parts of the World with respective Animals ; the Sea with Fishes , the Earth with Men , and the Heaven with Gods ; is thus declared also by the Poet ; Hanc Deus & Melior litem Natura diremit , Nam Coelo Terras , & Terris abscidit Vndas : Et liquidum spisso secrevit ab Aere Coelum , &c. Sic ubi dispositam , Quisquis fuit Ille Deorum , Congeriem secuit , sectámque in membra redegit ; Principio terram , nè non aequalis ab omni Parte foret , magni speciem glomeravit in orbis : Tum freta diffudit , rapidísque tumescere ventis Jussit , &c. Sic onus inclusum , numero distinxit eodem Cura Dei , &c. This Strife ( with Better Nature ) God decides , He Earth from Heaven , the Sea from Earth divides : He Ether pure extracts from Grosser Air. All which unfolded by His Prudent Care , From that blind Mass ; the happily disjoyn'd With strifeless peace , He to their seats confin'd , &c. What God soever this Division wrought , And every part to due proportion brought , First lest the Earth unequal should appear , He turn'd it round in figure of a Sphere . Then Seas diffus'd , Commanding them to roar With ruffling Winds , and give the Land a shore . To those he added Springs , Ponds , Lakes immense , And Rivers whom their winding borders fence . Where though that learned Paraphrast , supposed ( and not without some probability neither ) that Deus & Melior Natura , God and the Better Nature , were one and the self same thing , yet we rather conceived them to be distinct , but one of them subordinate to the other as its Instrument , God and the Plastick Nature , accordingly as Aristotle writes in his Physicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Mind and Nature , were both together , the Cause of this Vniverse .

Nevertheless we cannot but observe in this place , that though that Poet speak more than once of God Singularly , as also calls him Mundi Fabricator , and Ille Opifex Rerum , and Mundi melioris Origo , yet notwithstanding , where he writes of the making of Man , Pagan-like , he affirms him , though to have been made by God , yet according to the Image or Likeness of The Gods , which govern all things . Sanctius his Animal , mentísque capacius altae Deer at adhuc , & quod dominari in caetera posset : Natus homo est : sive hunc divino semine fecit , Ille Opifex rerum , mundi melioris Origo : Sive recens tellus , seductáque nuper ab alto Aethere , cognati retinebat semina coeli . Quam satus Iapeto , mistam fluvialibus undis , Finxit in effigiem Moderantûm cuncta Deorum . The Nobler Being , with a Mind possest , Was wanting yet , that should command the rest . That Maker , the best Worlds Original , Either him fram'd of seed Celestial ; Or Earth which late he did from Heaven divide , Some sacred seeds retain'd to Heaven allied : Which with the living stream Prometheus mixt , And in that Artificial Structure fixt , The Form of all the All-ruling Deities . And because some may probably be puzzled with this seeming Contradiction , that One God should be said to be the Maker of the whole World and of Man , and yet the Government of all should be attributed to Gods , Plurally ; and Man said to be made in the Image and Likeness of the Gods ; we shall therefore add here , that according to the tenor of the Pagan Theology , the Inferiour and Minor Gods were supposed also , to have all of them , their several share in the Government of things below them : For which cause they are called not only by Maximus Tyrius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-rulers with God , but also by Plato himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Co-governours and Co-reigners with the Supreme God . So that the Government of this Inferiour World , was by the Pagans often attributed to them joyntly , the Supreme and Inferiour Gods both together , under that one general name of Gods . But the chief of those Inferiour Deities , in whose Image Man is also said to have been made , as well as in the Likeness of the Supreme , were either those Celestial Gods and Animated Stars , before mentioned by the Poet , or else the Eternal Gods of Plato , which were look'd upon likewise as Co-makers of the World subordinate .

Besides Ovid , we might instance here in many more of the Pagan Theogonists , clearly acknowledging in like manner One Vnmade Deity , which Generated both the World , and all the other Gods in it ; as for example , Strabo , who affirming that the World was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 17. p. 809. The joint work both of Nature and Providence , as it was before ascribed by Ovid , to Deus & Melior Natura ; adds concerning Providence or the Deity in this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That having a multiform Fecundity in it , and delighting in variety of works , it designed principally to make Animals , as the most excellent things , and amongst them chiefly those Two Noblest kinds of Animals , Gods and Men ; for whose sakes the other things were made ; and then assigned Heaven to the Gods , and Earth to Men , the Two extreme parts of the World , for their respective Habitations . Thus also Seneca in Lactantius , speaking concerning God , Hic cùm prima Fundamenta molis pulcherrimae jaceret , & hoc ordiretur quo neque majus quicquam novit Natura nec melius ; ut omnia sub Ducibus irent , quamvis ipse per totum se corpus intenderat , tamen Ministros regni sui Deos genuit . God when he laid the Foundations of this most beautiful Fabrick , and began to erect that Structure , than which Nature knows nothing greater or more excellent ; to the end that all things might be carried on under their respective Governours orderly , though he intended Himself through the whole , as to preside in chief over all , yet did he Generate Gods also ; as subordinate Ministers of his Kingdom under him . We shall forbear to mention the Testimonies of others here , because they may be more opportunely inserted elsewere , only we shall add , as to Hesiod and Homer , that though they seem to have been sometimes suspected , both by Plato and Aristotle , for Atheistick Theogonists , yet as Aristotle did upon maturer thoughts , afterwards change his Opinion concerning both of them , so is it most probable that they were no Atheists but Divine Theogonists , such as supposed indeed Many Generated Gods , but One Supreme Vnmade Deity , the Maker both of the World and Them . And this not only for the Grounds before alledged concerning Hesiod , and because both of them do every where affirm , even their Generated Gods to be Immortal , ( which no Atheists did ) but also for sundry other Reasons , some of which may be more conveniently inserted elsewhere . Moreover it hath been already intimated , that the Generated Gods of Hesiod and Homer , extend farther than those of Plato's , they being not only the Animated Parts of the World , but also all the other Things of Nature Fictitiously Personated , and Improperly or Abusively called Gods and Goddesses , whereof a farther account will be afterwards given .

Neither ought it at all to be wondred at , if these Divine Theogonists amongst the Pagans , did many times as well as those other Atheistick ones , make Chaos and the Ocean , Seniour to the Gods , and Night the Mother of them . The former of these being not only done by Hesiod and Homer , but also by the Generality of the ancient Pagan Theists in Epicharmus : and the Latter by Orpheus an undoubted Theist , in his Hymn of the Night , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Noctem concelebro Genetricem Hominúmque Deûmque . They not understanding this Absolutely and Universally , of all the Gods without exception , as the other Atheistick Theogonists did , as if there had been no Vnmade Deity at all , but Chaos and Night , ( that is , Sensless Matter , blindly and fortuitously moved ) had been the Sole Original of all things , but only of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Gods , so called by way of Distinction from God or the Supreme Deity , that is , the Inferiour Mundane Gods Generated together with the World . The Reason whereof was , because it was a most ancient and in a manner Universally received Tradition amongst the Pagans , as hath been often intimated , that the Cosmogonia or Generation of the World took its first Beginning from a Chaos , ( the Divine Cosmogonists agreeing herein with the Atheistick ones ; ) this Tradition having been delivered down , from Orpheus and Linus ( amongst the Greeks ) by Hesiod and Homer and others ; acknowledged by Epicharmus ; and embraced by Thales , Anaxagoras , Plato , and other Philosophers , who were Theists : The Antiquity whereof was thus declared by Euripides ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Non hic Meus , sed Matris est sermo meae , Figura ut Vna fuerit & Coeli & Soli , Secreta quae mox ut receperunt Statum , Cuncta ediderunt haec in oras Luminis ; Feras , Volucres , Arbores , Ponti Gregem , Homines quoque ipsos . Neither can it reasonably be doubted , but that it was Originally Mosaical , and indeed at first a Divine Revelation , since no man could otherwise pretend to know , what was done before Mankind had any Being . Wherefore those Pagan Cosmogonists who were Theists , being Polytheists and Theogonists also , and asserting besides the One Supreme Vnmade Deity , other Inferiour Mundane Gods , Generated together with the World ( the Chief whereof were the Animated Stars ) they must needs according to the Tenor of that Tradition , suppose them as to their Corporeal Parts at least , to have been Juniors to Night and Chaos , and the Off-spring of them , because they were all made out of an Antecedent Dark Chaos . Sympos . L. 4. Qu. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Plutarch ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Mus Araneus being blind , is said to have been deified by the Egyptians , because they thought , that Darkness was older than Light . And the Case was the same concerning their Demons likewise , they being conceived to have their Corporeal Vehicula also ; for which Cause as Porphyrius from Numenius writeth , the ancient Egyptians pictured them in Ships or Boats floating upon the Water : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Egyptians therefore represented all their Demons , as not standing upon firm Land , but in Ships upon the Water . But as for the Incorporeal Part or Souls of those Inferiour Gods , though these Divine Theogonists could not derive their Original from Chaos or Matter , but rather from that other Principle called Love , as being Divinely Created , and so having God for their Father , yet might they notwithstanding , in another sence , phancy Night to have been their Mother too , inasmuch as they were all made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from an antecedent Non-existence or Nothing , brought forth into Being . For which Cause there seems to have been in Orpheus , a Dialogue betwixt the Maker of the World and Night . For that this ancient Cabala , which derived the Cosmogonia from Chaos and Love , was at first Religious and not Atheistical , and Love understood in it not to be the Off-spring of Chaos ; may be concluded from hence , because this Love as well as Chaos , was of a Mosaical Extraction also , and plainly derived from that Spirit of God , which is said in the Scripture , To have moved upon the waters , that is , upon the Chaos : whether by this Spirit be to be meant God Himself , as acting immediatly upon the Matter , or some other Active Principle derived from God and not from Matter ( as a Mundane Soul or Plastick Nature . ) From whence also it came , that as Porphyrius testifieth , the ancient Pagans thought the Water to be Divinely inspired , De Aut. Nymph . p. 266. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They thought that Souls attended upon the Water or resorted thereunto , as being Divinely Inspired , as Numenius writeth , adding the Prophet also , therefore to have said , That the Spirit of God moved upon the Water .

And that this Cabala was thus understood by some of the ancient Pagan Cosmogonists themselves , appears plainly , not only from Simmias Rhodius and Parmenides , but also from these following Verses of Orpheus , or whoever was the Writer of those Argonauticks , undoubtedly ancient , where Chaos and Love are thus brought in together ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 17. Ed. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · To this Sence ; We will first sing a pleasant and delightful Song , concerning the ancient Chaos , how Heaven , Earth and Seas , were framed out of it , as also concerning that Much-wise and Sagacious Love , The Oldest of all , and Self-perfect , which actively produced all these things , separating one thing from another . Where this Love is not only called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Much-counsel or Sagaciousness , which implies it to have been a Substantial and Intellectual Thing , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Oldest of all , and therefore Senior to Chaos , as likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-perfect or Self-originated . From whence it is manifest , that according to the Orphick Tradition , this Love which the Cosmogonia was derived from , was no other than the Eternal Vnmade Deity ( or an Active Principle depending on it ) which produced this whole Orderly World , and all the Generated Gods in it , as to their Material part , out of Chaos and Night . Accordingly as Aristotle determines in his Metaphysicks , not only in the place before-cited , Lib. 1. c. 6. p. 849. but also afterward ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Others , besides the Material Cause of the World , assign an Efficient , or Cause of Motion , namely whosoever make , either Mind ( and Intellect ) or Love a Principle . Wherefore we conclude that that other Atheistick Cabala , or Aristophanick Tradition before-mentioned , which accordingly as Aristotle also , elsewhere declareth concerning it , did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generate all things whatsoever , even the Gods themselves universally out of Night and Chaos , making Love it self likewise , to have been produced from an Egg of the Night . I say , that this was nothing else but a mere Depravation of the ancient Mosaick Cabala , as also an Absolutely Impossible Hypothesis , it deriving all things whatsoever in the Universe , besides the Bare Substance of Sensless Matter , in another Sence then that before-mentioned , out of Non-entity or Nothing ; as shall be also farther manifested afterwards .

We have now represented the Sence and generally received Doctrine of the ancient Pagan Theologers , that there was indeed a Multiplicity of Gods , but yet so that One of them only was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingenerate or Vnmade , by whom all the other Gods together with the World were Made , so as to have had a Novity of Being or a Temporary Beginning of their Existence . Plato and the Pythagoreans here only differing from the rest in this , that though they acknowledged the World and all the Mundane Gods , to have been Generated together in Time , yet they supposed certain other Intelligible and Supramundane Gods also , which however produced from one Original Deity , were nevertheless Eternal or without Beginning . But now we must acknowledge , that there were amongst the Pagan Theists some of a different perswasion from the rest , who therefore did did not admit of any Theogonia in the sence before declared , that is , any Temporary Generation of Gods , because they acknowledged no Cosmogonia , no Temporary Production of the World , but concluded it to have been from Eternity .

That Aristotle was one of these , is sufficiently known , whose Inferior Gods therefore , the Sun , Moon and Stars , must needs be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Ingenerate , in this sence , so as to have had no Temporary Production , because the Whole World to him was such . And if that Philosopher be to be believed , himself was the very First , at least , of all the Greeks , who asserted this Ingenerateness or Eternity of the World , he affirming that all before him , did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generate or Make the World , that is attribute a Temporary Production to it , and consequently to all those Gods also , which were a Part thereof . Notwithstanding which , the Writer de Placitis Philosophorum , and Stobaeus , impute this Dogma of the Worlds Eternity , to certain others of the Greek Philosophers before Aristotle , ( besides Ocellus Lucanus , who is also acknowledged by Philo to have been an assertor thereof . ) And indeed Epicharmus , though a Theist , seems plainly to have been of this Perswasion , that the World was Vnmade , as also that there was no Theogonia nor Temporary Production of the Inferiour Gods , from these Verses of his , according to Grotius his Correction .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Excerp p. 478. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nempe Dî semper fuerunt , atque nunquam intercident : Haec quae dico semper nobis rebus in iisdem se exhibent . Extitisse sed Deorum Primum perhibetur Chaos : Quînam verò ? nam de nihilo nîl pote primum existere . Ergo nec Primum profecto quicquam , nec fuit Alterum : Sed quae nunc sic appellantur , alia fient postmodum .

Where , though he acknowledges this to have been the General Tradition of the ancient Theists , That Chaos was before the Gods , and that the Inferior Mundane Gods , had a Temporary Generation or Production with the World , yet notwithstanding does he conclude against it , from this Ground of Reason , because Nothing could procede from Nothing , and therefore , both the Gods , and indeed whatsoever else is Substantial in the World , was from Eternity Unmade , only the Fashion of things having been altered .

Moreover Diodorus Siculus affirms , the Chaldeans likewise to have asserted this Dogma of the Worlds Eternity , L. 2. p. 82. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Chaldeans affirm , the Nature of the World to be Eternal , and that it was neither Generated from any Beginning , nor will ever admit Corruption . Who , that they were not Atheists for all that ( no more than Aristotle ) appears from those following words of that Historiographer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They believe also , that the Order and Disposition of the World , is by a certain Divine Providence , and that every One of those things which come to pass in the Heavens , happens not by chance , but by a certain determinate and firmly ratified Judgment of the Gods . However , it is a thing known to all , that the Generality of the later Platonists stiffly adhered to Aristotle in this , neither did they onely assert the Corporeal World , with all the Inferior Mundane Gods in it , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Ingenerate , and to have existed from Eternity , but also maintained the same concerning the Souls of Men and all other Animals ; ( They concluding that no Souls were Younger than Body or the World ; ) and because they would not seem to depart from their Master Plato , therefore did they endeavour , violently to force this same sence upon Plato's words also .

Notwithstanding which , concerning these Latter Platonists , it is here observable , that though they thus asserted , the World , and all Inferior Gods and Souls , to have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to that stricter sence of the Word declared , that is , to have had no Temporary Generation or Beginning , but to have Existed from Eternity , yet by no means did they therefore conceive them to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-originated , and Self-existing , but concluded them to have been all derived from one sole Self-existent Deity as their Cause , which therefore , though not in order of Time , yet of Nature , was before them . En. 3. l. 2. c. 1. To this purpose Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Mind or God , was before the World , not as if it existed before it in Time , but because the World proceeded from it , and that was in order of Nature First , as the cause thereof , and its Archetype or Paradigm ; the World also always subsisting , by it and from it . And again elsewhere to the same purpose , En. 2. l. 9. c. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The things which are said to have been made or Generated , were not so Made , as that they ever had a Beginning of their Existence , but yet they were Made and will be always Made , ( in another sence ; ) nor will they ever be destroyed , otherwise than as being dissolved into those Simple Principles , out of which some of them were compounded . Where though the World be said never to have been Made , as to a Temporary beginning , yet in another sence , is it said to be always Made , as depending upon God perpetually , as the Emanative Cause thereof . Agreeably whereunto , the Manner of the Worlds Production from God , is thus declared by that Philosopher ; En. 5. l. 8. c. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They do not rightly , who Corrupt and Generate the World , for they will not understand what Manner of Making or Production the World had , to wit , by way of Effulgency or Eradiation from the Deity . From whence it follows , that the World must needs have been so long as there was a God , as the Light was coeve with the Sun . So likewise Proclus concludes , that the World was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , always Generated or Eradiated from God , and therefore must needs be Eternal , God being so . Wherefore these Latter Platonists , supposed the same thing concerning the Corporeal World , and the Lower Mundane Gods , which their Master Plato did , concerning his Higher Eternal Gods ; that though they had no Temporary Production , yet they all depended no less upon one Supreme Deity , than if they had been made out of Nothing by Him . From whence it is manifest , that none of these Philosophers apprehended any Repugnancy at all , betwixt these Two Things ; Existence from Eternity , and Being Caused or produced by Another . Nor can we make any great Doubt , but that if the Latter Platonists , had been fully convinced of any Contradictious Inconsistency here , they would readily have disclaimed , that their so beloved Hypothesis , of the Worlds Eternity ; it being so far from Truth what some have supposed , that the Assertors of the Worlds Eternity , were all Atheists , that these Latter Platonists , were led into this Opinion no otherwise than from the sole Consideration of the Deity ; to wit , its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , its Essential Goodness , and Generative Power , or Emanative Fecundity , as Proclus plainly declares upon the Timaeus . Pag. 116.

Now though Aristotle were not Acted with any such Divine Enthusiasm , as these Platonists seem to have been , yet did he notwithstanding , after his sober Manner , really maintain the same thing ; That though the World and Inferior Mundane Gods , had no Temporary Generation , yet were they nevertheless , all Produced from One Supreme Deity as their Cause . Thus Simplicius represents that Philosopher's Sence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In Arist. Phys. L. 8. Aristotle would not have the World to have been made ( so as to have had a Beginning ) but yet nevertheless to have been produced from God after some other manner . And again afterward ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristotle though making God the Cause of the Heaven and its Eternal Motion , yet concludes it notwithstanding to have been Ingenerate or Vnmade , that is , without Beginning . However , we think sit here to observe , that though Aristotle do for the most part express , a great deal of Zeal and Confidence , for that Opinion of the Worlds Eternity , yet doth he sometimes for all that , seem to flag a little , and speak more Languidly and Sceptically about it ; as for Example , in his Book De Partibus Animalium , where he treats concerning an Artificial Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 1. C. 1. It is more likely that the Heaven was made by such a Cause as this ( if it were Made ) and that it is maintained by such a Cause , than that Mortal Animals should be so ; which yet is a thing more generally acknowledged . Now it was before declared , that Aristotle's Artificial Nature , was nothing but the mere Executioner or Opificer of a Perfect Mind , that is , of the Deity , which Two therefore he sometimes joyns together in the Cosmopoeia , affirming that Mind and Nature , that is , God and Nature , were the Cause of this Universe .

And now we see plainly , that though there was a Real Controversie amongst the Pagan Theologers , ( especially from Aristotle's time downward ) concerning the Cosmogonia and Theogonia , according to the Stricter notion of those words , the Temporary Generation or Production of the World and Inferior Gods ; or whether they had any Beginning or no ; yet was there no Controversie at all , concerning the Self-existency of them , but it was Universally agreed upon amongst them , That the World and the Inferior Gods , however supposed by some to have existed from Eternity , yet were nevertheless all derived , from one Sole Self-existent Deity , as their Cause ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being either Eradiated or Produced from God . Wherefore it is observable , that these Pagan Theists , who asserted the Worlds Eternity , did themselves distinguish concerning the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Orium , Natum , & Factum , as that which was Equivocal , and though in one sence of it , they denied that the World and Inferior Gods were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet notwithstanding did they in another sence clearly affirm the same . For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( say they ) strictly and properly taken , Simplic . in Arist. Phys. fol. 265. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which in respect of time , passed out of Non-existence into Being , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which being not before , afterwards was . Nevertheless they acknowledge , that in a larger sence , this Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be taken also for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which doth any way depend upon a Superior Being as its Cause . And there must needs be the same Equivocation in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so that this in like manner may be taken also , either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for that which is Ingenerate in respect of Time , as having no Temporary Beginning ; or else for that which is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingenerate or Vnproduced from any Cause ; in which latter sence , that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Vnmade is of equal force and extent , with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Self-subsistent or Selforiginated ; and accordingly it was used by those Pagan Theists , who concluded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. That Matter was Vnmade , that is , not only existed from Eternity without Beginning , but also was Self-existent , and Independent upon any Superior Cause . Now as to the Former of these two sences of those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Generality of the ancient Pagans , and together with them Plato , affirmed , the World and all the Inferior Gods to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to have been Made in Time , or to have had a Beginning ; ( for whatever the Latter Platonists pretend , this was undoubtedly Plato's Notion of that word and no other , when he concluded the World to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , forasmuch as himself expresly opposes it to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Eternal . ) But on the contrary , Aristotle and the Later Platonists , determined the World and all the Inferior Gods , to be in this sence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as had no Temporary Beginning , but were from Eternity . However according to the later Sence of those words , all the Pagan Theologers agreed together , that the World and all the Inferior Gods , , whether having a Beginning , or Existing from Eternity , were notwithstanding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , produced or derived from a Superior Cause ; and that thus , there was only One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Vnproduced and Self-existent Deity , who is said by them to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Superior to a Cause and Older than any Cause , he being the Cause of all things besides himself . Thus Crantor and his Followers in Proclus , In Timae . pag. 85. zealous Assertors of the Worlds Eternity , determined , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · that the World ( with all the Inferior Mundane Gods in it ) notwithstanding their Being from Eternity , might be said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is orti or made , as being produced from another Cause , and not Self-originated or Self-existing . In like manner Proclus himself , that grand Champion for the Worlds Eternity , plainly acknowledged notwithstanding , the Generation of the Gods and World in this sence , as being produced from a Superior Cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We call it the Generations of the Gods , meaning thereby , not any Temporary Production of them , but their Ineffable Procession , from a Superior First Cause . Thus also Salustius , in his Book de Diis & Mundo , where he contends the World to have been from Eternity or without Beginning , yet concludes both it , and the other Inferiour Gods to have been made by One Supreme Deity , who is called by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First God . For saith he , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God or the First Cause , having the greatest power or being Omnipotent , ought therefore to make , not only Men , and other Animals , but also Gods and Demons . And accordingly this is the Title of his 13. Chapter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , How Eternal things may be said to be Made or Generated . It is true indeed ( as we have often declared ) that some of the Pagan Theists asserted , God not to be the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the only Vnmade and Self-existent Being , but that Matter also was such ; nevertheless , this Opinion was not so generally received amongst them , as is commonly supposed : and though some of the ancient Fathers confidently impute it to Plato , yet there seems to be no sufficient ground for their so doing ; and Porphyrius , Jamblychus , Proclus , and other Platonists , do not only professedly oppose the same , as false , but also as that which was dissonant from Plato's Principles . Wherefore according to that larger Notion of the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as taken synonymously with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there were Very many of the Pagan Theologers who agreed with Christians in this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God is the only Ingenerate or Vnmade Being , and that his very Essence is Ingenerability or Innascibility ; all other things , even Matter it self , being made by him . But all the rest of them ( only a few Ditheists excepted ) though they supposed Matter to be Self-existent yet did they conclude , that there was only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , onely One Vnmade or Vnproduced God , and that all their other Gods , were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in One sence or other , if not as Made in Time , yet at least as Produced from a Superiour Cause .

Nothing now remaineth , but onely that we shew , how the Pagans did distinguish , and put a difference , betwixt the One Supreme Vnmade Deity , and all their other Inferior Generated Gods . Which we are the rather concerned to do ; because it is notorious that they did many times also confound them together , attributing the Government of the Whole World to the Gods promiscuously , and without putting any due Discrimination , betwixt the Supreme , and Inferior ; ( the true reason whereof seems to have been this , because the supposed the Supreme God , not to do all immediatly , in the Government of the World , but to permit much to his Inferior Ministers ) One Instance of which we had before in Ovid , and innumerable such others might be cited out of their most sober Writers . As for Example Cicero , in his First Book of Laws ; Deorum Immortalium vi , ratione , potestate , mente , numine , Natura omnis regitur , The Whole Nature , or Vniverse , is governed by the Force , Reason , Power , Mind , and Divinity of the Immortal Gods . And again in his Second Book , Deos esse Dominos ac Moderatores omnium rerum , eáque quae geruntur , eorum geri Judicio atque Numine , eosdémque optimè de genere hominum mereri , & qualis quisque sit , quid agat , quid in se admittat , qua mente , qua pietate Religiones colat , intueri ; piorúmque & impiorum habere Rationem ; à Principio Civibus suasum esse debet : The Minds of Citizens , ought to be first of all embued with a firm perswasion , that the Gods are the Lords and Moderators of all things , and that the Conduct and Management of the whole World is directed and over-ruled by their Judgement and Divine Power ; that they deserve the best of mankind , that they behold and consider what every man is , what he doth and takes upon himself , with what Mind , Piety and Sincerity he observes the Duties of Religion ; and Lastly , that these Gods have a very different regard to the Pious and the Impious . Now such Passages as these , abounding every where in Pagan Writings , it is no wonder if many , considering their Theology but slightly and superficially , have been led into an Error , and occasioned thereby to conclude , the Pagans not to have asserted a Divine Monarchy , but to have imputed both the making and Governing of the World to an Aristocracy or Democracy of Co-ordinate Gods , not only all Eternal , but also Self-existent and Vnmade . The contrary whereunto , though it be already sufficiently proved , yet it will not be amiss for us here in the Close , to shew how the Pagans , who sometimes jumble and confound the Supreme and Inferior Gods all together , do notwithstanding at other times , many ways distinguish , betwixt the One Supreme God , and their other Many Inferior Gods .

First therefore , as the Pagans had Many Proper Names for One and the same Supreme God , according to several Particular Considerations of him , in respect of his several different Manifestations and Effects in the World ; which are oftentimes mistaken for so many Distinct Deities ; ( some supposing them Independent , others Subordinate ; ) so had they also besides these , other Proper Names of God , according to that more full and comprehensive notion of him , as the Maker of the Whole World , and its Supreme Governour , or the Sole Monarch of the Universe . For thus the Greeks called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. the Latins Jupiter and Jovis , the Babylonians Belus and Bel , the Persians Mithras and Oromasdes , the Egyptians and Scythians ( according to Herodotus ) Ammoun and Pappaeus . And Celsus in Origen , concludes it to be a Matter of pure Indifferency , to call the Supreme God by any of all these Names , either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Ammoun or Pappaeus or the like , Lib. 5. C. Celsum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Celsus thinks it to be a matter of no moment , whether we call the Highest and Supreme God , Adonai and Sabaoth , as the Jews do ; or Dia and Zena , as the Greeks ; or as the Egyptians Ammoun ; or as the Scythians Pappaeus . Notwithstanding which , that Pious and Jealous Father expresseth a great deal of Zeal , against Christians then using any of those Pagan Names . But we will rather endure any torment ( saith he ) than confess Zeus , ( or Jupiter ) to be God ; being well assured that the Greeks often really worship , under that Name , an Evil Demon , who is an enemy both to God and Men. And we will rather suffer death , than call the Supreme God Ammoun , whom the Egyptian Enchanters thus Invoke ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And though the Scythians call the Supreme God Pappaeus , yet we acknowledging a Supreme God , L. 5. p. 262. will never be perswaded , to call him by that name , Which it pleased that Daemon ( who ruled over the Scythian Desert , People and Language ) to impose . Nevertheless he that shall use the Appellative name for God , either in the Scythian , Egyptian , or any other Language , which he hath been brought up in , will not offend . Where Origen plainly affirms , the Scythians to have acknowledged One Supreme God , called by them Pappaeus , and Intimates that the Egyptians did the like , calling him Ammoun . Neither could it possibly be his intent , to deny the same of the Greeks and their Zeus , however his great Jealousie , made him to call him here a Demon , it being true in a certain sence , which shall be declared afterward , that the Pagans did oftentimes , really worship an Evil Demon , under those very Names , of Zeus , and Jupiter , as they did likewise under those of Hammon and Pappaeus .

In the mean time we deny not , but that both the Greeks used that word Zeus , and the Latins Jupiter , sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the Aether , Fire , or Air , some accordingly etymologizing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , others 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Whence came those Formes of Speech , Sub Jove , and Sub Dio. And thus Cicero , Jovem Ennius nuncupat ità dicens , De nat. D. l. ● . 223 . Lamb. Aspice hoc sublime candens , quem invocant omnes Jovem . Hunc etiam Augures nostri cùm dicunt , Jove Fulgente , Jove Tonante ; dicunt enim in Coelo Fulgente , Tonante , &c. The reason of which speeches seems to have been this , because in ancient times , some had supposed the Animated Heaven , Ether and Air , to be the Supreme Deity . We grant moreover , that the same words have been sometimes used 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , for an Hero or Deified Man , said by some to have been born in Crete , by others in Arcadia . And Callimachus though he were very angry with the Cretians , for affirming Jupiter's Sepulchral Monument , to have been with them in Crete , as thereby making him Mortal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Cretes semper mendaces , tuum enim , Rex , Sepulchrum Extruxerunt : Tu verò non es mortuus , semper enim es . Himself nevertheless ( as Athenagoras and Origen observe ) attributed the beginning of death to him , when he affirmed him to have been born in Arcadia ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because a Terrene Nativity is the Beginning of Death . Wherefore this may pass for a general Observation here , that the Pagan Theology , was all along Confounded with a certain Mixture , of Physiology and Herology or History blended together . Nevertheless it is unquestionable , that the more intelligent of the Greekish Pagans , did frequently understand by Zeus , that Supreme Vnmade Deity , who was the Maker of the World , and of all the Inferiour Gods . Porphyrius in Eusebius thus declares their sence , Praep. Ev. L. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · By Zeus , the Greeks understand that Mind of the World which framed all things in it , and containeth the whole World . Agreeable whereunto is that of Maximus Tyrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · By Jupiter you are to understand , that most Ancient and Princely Mind , which all things follow and obey . And Eusebius himself , though not forward to grant any more than needs he must to Pagans , concludes with this acknowledgment hereof , Praep. Ev. L. 3. c. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Let Jupiter therefore be no longer , that Fiery and Ethereal Substance , which the ancient Pagans according to Plutarch supposed him to be ; but that Highest Mind , which was the Maker of all things . But Phornutus by Jupiter understands the Soul of the World , he writing thus concerning him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As we our selves are governed by a Soul , so hath the World in like manner a Soul that containeth it ; and this is called Zeus , being the Cause of Life to all things that live ; and therefore Zeus or Jupiter , is said to reign over all things . However , though these were two different Conceptions amongst the Pagans concerning God , some apprehending him to be an Abstract Mind separate from the World and Matter , but others to be a Soul of the World only , yet nevertheless they all agreed in this , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter was the Supreme Moderator or Governour of all . And accordingly Plato in his Cratylus taking these Two Words , P. 396. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both together , etymologizeth them as one , after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These Two words compounded together , declare the Nature of God ; for there is nothing , which is more the Cause of Life both to our selves and all other Animals , than He who is the Prince and King of all things , so that God is rightly thus called ; He being that by whom all things Live . And these are really but one Name of God , though divided into Two Words . But because it was very obvious , then to object against this Position of Plato's , that Zeus or Jupiter could not be the Prince of all things , and First Original of Life , from the Theogonia of Hesiod and other ancient Pagans , in which himself was made to have been the Son of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Saturn ; therefore this Objection is thus preoccupated by Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whosoever shall hear this , ( saith he ) will presently conclude it , to be contumelious to this Zeus or Jupiter ( as he hath been described by us ) to be accounted the Son of Cronos or Saturn . And in answer hereunto , that Philosopher stretcheth his Wits , to salve that Poetick Theogonia , and reconcile it with his own Theological Hypothesis ; and thereupon he interprets that Hesiodian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , into a Compliance with the Third Hypostasis of his Divine Triad , so as properly to signifie the Superiour Soul of the World ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nevertheless it is reasonable to suppose , Zeus or Jupiter to be the Off-spring of some Great Mind : and Chronos or Saturn signifieth a pure and Perfect Mind Eternal ; who again is said to be the Son of Uranus or Coelius . Where it is manifest , that Plato endeavours to accommodate this Poetick Trinity of Gods , Vranus , Chronos and Zeus ; or Coelius , Saturn and Jupiter , to his own Trinity of Divine Hypostases , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First Good , a Perfect Intellect , and the Highest Soul . Which Accommodation , is accordingly further pursued by Plotinus in several places , as Enn. 5. l. 1. c. 4. and Enn. 5. l. 8. c. 13. Nevertheless these Three Archical Hypostases of the Platonick Trinity , though look'd upon as Substances distinct from each other , and Subordinate ; yet are they frequently taken all together by them for the Whole Supreme Deity . However the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by Plato severally attributed , to each of them ; P. 298. which Proclus thus observed upon the Timaeus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We say therefore , that there are several Orders , Ranks or Degrees of Zeus or Jupiter in Plato ; for sometimes he is taken for the Demiurgus or Opificer of the World , as in Cratylus , sometimes for the First of the Saturnian Triad , as in Gorgias , sometimes for the Superiour Soul of the World , as in Phaedrus , and lastly sometimes for the Lower Soul of the Heaven . Though by Proclus his lieve , that Zeus or Jupiter which is mentioned in Plato's Cratylus ( being plainly the Superiour Psyche or Soul of the World ) is not properly the Demiurgus or Opificer , according to him , that Title rather belonging to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intellect , which is the Second Hypostasis in his Trinity .

As for the Vulgar of the Greekish Pagans , whether they apprehended God to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mind or Intellect separate from the World , or else to be a Soul of the World only ; it cannot be doubted , but that by the word Zeus , they commonly understood the Supreme Deity in one or other of those sences , the Father and King of Gods : he being frequently thus stiled in their solemn Nuncupations of Vows , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O Jupiter Father , and O Jupiter King . As he was invoked also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that excellent Prayer of an ancient Poet , not without cause commended in Plato's Alcibiades . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · O Jupiter King , give us good things whether we pray or pray not for them , but with-hold evil things from us , though we should pray never so earnestly for them . But the Instances of this kind being innumerable , we shall forbear to mention any more of them . Only we shall observe , that Zeus Sabazius was a name for the Supreme God , sometime introduced amongst the Greeks , and derived in all probability , from the Hebrew Sabaoth , or Adonai Tsebaoth , the Lord of Hosts , ( that is of the Heavenly Hosts ) or the Supreme Governour of the World . Which therefore Aristophanes took notice of , as a strange and foreign God , lately crept in amongst them , that ought to be banish'd out of Greece : these several Names of God being then vulgarly spoken of , as so many distinct Deities ; as shall be more fully declared afterwards . We shall likewise elsewhere show , that besides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also was used by the Greeks , as a Name for that God , who is the supreme Moderator and Governour of the whole World .

That the Latins did in like manner , by Jupiter and Jovis , frequently denote the Supreme Deity , and Monarch of the Vniverse , is a thing unquestionable ; and which does sufficiently appear from those Epithets that were commonly given to him , of Optimus and Maximus , the Best and the Greatest , as also of Omnipotens frequently bestowed upon him by Virgil and others . Which word Jupiter or Jovis , though Cicero etymologize it à Juvando , or from Juvans Pater , as not knowing how to do it otherwise , yet we may rather conclude it to have been of an Hebraical Extraction , and derived from that Tetragrammaton or Name of God , consisting of Four Consonants ; whose Vowels ( which it was to be pronounced with ) though they be not now certainly known , yet must it needs have some such sound as this , either Jovah , or Jahvoh , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the like : and the abbrebreviation of this Name was Jah . For as the Pagan Nations , had besides Appellatives , their several Proper Names for God , so also had the H●brews theirs , and such as being given by God himself , was most expressive of his Nature , it signifying Eternal and Necessary Existence .

But in the next place we shall suggest , that the Pagans did not only signifie the Supreme God , by these Proper Names , but also frequently by the Appellatives themselves , when used not for a God in General , but for The God , or God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by way of eminency . And thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are often taken by the Greeks , not for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a God , or one of the Gods , but for God , or the Supreme Deity . We have several Examples hereof , in Passages before-cited occasionally in this very Chapter , as in that of Aristotle's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What is there therefore , that can be better than Knowledge , but only God : As also that other of his , that Happiness consisteth principally in Vertue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a thing that ought to be acknowledged by us from the Nature of God . So likewise in that of Thales , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is the oldest of all things , because he is Vnmade , and that of Maximus Tyrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Many Gods the Sons of God and Co-reigners together with God . Besides which , there have been others also mentioned , which we shall not here repeat . And innumerable more Instances of this kind might be added , as that of Antiphanes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is like to nothing , for which cause he cannot be learnt by any , from an Image : This of Socrates , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If God will have it so , let it be so . And that of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Do thou only remember , these Catholick and Vniversal Principles ; What is Mine and what is not Mine ? What would God have me now to do ? and what would he have me not to do ? But we shall mention no more of these , because they occurr so frequently in all manner of Greek Writers , both Metrical and Prosaical .

Wherefore we shall here only add , that as the Singular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was thus often used by the Greeks for God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or in way of Eminency , that is , for the Supreme Deity , so was likewise the Plural 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frequently used by them , for the Inferiour Gods by way of Distinction from the Supreme . As in that usual Form of Prayer and Exclamation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O Jupiter and the Gods , and that Form of Obtestation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , By Jupiter and the Gods . So in this of Euripedes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Est , ( sint licèt qui rideant ) est Jupiter , Superíque ; Casus qui vident Mortalium .

In which Passages , as Jupiter is put for the Supreme God , so is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 likewise put , for the Inferiour Gods , in way of distinction from him . Thus also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are taken both together , in Plato's Phaedo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Supreme , Unmade and Incorruptible Deity , P. 106. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Inferiour Gods only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I suppose , said Socrates , that God and the very Species , Essence or Idea of Life , will be granted by all to be Incorruptible .

Plato de R●p . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

He will never be neglected of the Gods , who endeavours , as much as it is possible for a man , to be like to God . p. 613.

Doubtless by all men ( said Cebes ) but much more as I conceive , by the Gods . But a further Instance will be propounded afterwards , of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thus used by way of distinction , for the Inferiour Gods only ; as it was before declared , that the Theogonia or Generation of Gods was accordingly understood by the Greeks universally , of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the Inferiour Gods .

Moreover as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or by way of eminency , for the Supreme God , so was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 likewise . As for example , in this Passage of Callimachus before cited imperfectly , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · — Si Deus est tibi notus , Hoc etiam noris , omnia posse Deum . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are used both alike signanter , for the Supreme God . And thus also in that famous Passage of another Poet , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer likewise , in one and the same place , seems to use 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 both together , after the same manner , for the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Quoties homo vult , adverso Numine , cum viro pugnare Quem Deus honorat , mox in eum magna clades devolvitur .

Again we conceive , that Jupiter or the Supreme God , was sometimes signified amongst the Pagans , by that expression , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deus Ipse , as in that of Homer's Ninth Iliad , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · — Neque si mihi promitteret Deus Ipse , Senectutem abradens , effecturum me Juvenem pubescentem . And thus St. Cyril of Alexandria interprets Homer here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Contra Jul. L. 1. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · So Justin. Mart. Ad Grae. coh . p. 22. Homer doth not say , If any of the Gods would promise me freedom from old Age and restitution of Youth , but he reserves the matter only to the Supreme God ; neither doth he refer it to any of the Fictitious Poetick Gods , but to the true God alone . The same Language was also spoken , in the Laws of the Twelve Tables ; Deos adeunto caste , Opes amovento : Si secus faxint , Deus ipse vindex erit : Let the Gods be worshipp'd chastely , superfluity of Riches and Pomp being removed : If men do otherwise , God Himself will be the Avenger . Where though the word Gods be used generally , so as to comprehend both the Supreme and Inferiour Gods under it , yet Deus Ipse , God himself , denotes the Supreme God only . In like manner 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also seems to be taken for the Supreme God in that of Euripedes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which was thus rendred by Horace , — Ipse Deus , simulatque volet , me solvet .

Notwithstanding which , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are often distinguished from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they being put for an Inferiour rank of Beings below the Gods , vulgarly called Demons , which word in a large sence comprehends also Heroes under it . For though these Daemons be sometimes called Gods too , yet were they rather accounted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Demi-gods , than Gods . And thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods and Demons , are frequently joyned together , as things distinct from one another : which Notion of the word Plato refers to , when he concludes , Love not to be a God , but a Demon only . But of these Demons we are to speak more afterwards .

Furthermore , the Pagan Writers frequently understand the Supreme God by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when the word is used Substantively . As for example , in this of Epicharmus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Res nulla est Deum quae lateat , scire quod te convenit : Ipse est noster Introspector , tum Deus nil non potest . So likewise in this of Plato's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is far removed both from Pleasure and Grief . And Plotinus calls the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Divinity that is in the Vniverse . But because the Instances hereof are also innumerable , we shall decline the mentioning of any more , and instead of them , only set down the Judgment of that diligent and impartial Observer of the Force of words , Henricus Stephanus , concerning it ; Redditur etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saepe Deus , sed ita tamen ut intelligendum sit , non de quolibet Deo , ab ipsis etiam profanis Scriptoribus dici , verùm de eo quem intelligerent , cùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicebant quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ad differentiam eorum , qui multi , appellatione 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 includebantur , summum videlicet Supremúmque Numen , & quasi dicas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut loquitur de Jove Homerus .

Lastly , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so likewise was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 used by the Greeks , for the Supreme Numen , or that Divinity which governs the whole World . Thus whereas it was commonly said ( according to Herodotus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God was envious ; the meaning whereof was , that he did not commonly suffer any great Humane Prosperity , to continue long , without some check or counterbuff ; the same Proverbial speech is expressed in Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in this sence the word seems to be used in Isocrates ad Demonicum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Worship God always , but especially with the City , in her Publick Sacrifices . And doubtless it was thus taken by Epictetus in this Passage of his , Arr. Lib. 4. c. 4. p. 387. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is but one way to Tranquillity of Mind and Happiness , Let this therefore be always ready at hand with thee , both when thou wakest early in the morning , and all the day long , and when thou goest late to sleep ; to account no external things thine own , but to commit all these to God and Fortune . And there is a very remarkable Passage in Demosthenes ( observed by Budeus ) that must not be here omitted ; in which we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plainly for the Inferiour or Minor Gods only , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Supreme God , both together ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Gods and the Deity will know or take notice of him that gives not a righteous sentence ; that is , both the Inferior Gods and the Supreme God himself . Wherefore we see , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as to its Grammatical Form , is not a Diminitive , as some have conceived , but an Adjective Substantiv'd ; as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is . Nevertheless in Pagan Writings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from whence it is derived , is often used for an Inferionr Rank of Beings below the Gods , though sometimes called Gods too ; and such was Socrates his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so commonly known . But the Grammar of this Word , and its proper Signification in Pagan Writers , cannot better be manifested , P. 27. Steph. than by citing that Passage of Socrates his own , in his Apology , as written by Plato ; who though generally supposed to have had a Daemon , was notwithstanding by Melitus accused of Atheism ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. Is there any one , O Melitus , who acknowledging that there are Humane things , can yet deny that there are any Men ? or confessing that there are Equine things , can nevertheless deny that there are any Horses ? If this cannot be , then no man who acknowledges Demonial things , can deny Demons . Wherefore I being confessed to assert 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , must needs be granted , to hold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , also . Now do we not all think , that Demons are either Gods , or at least Sons of the Gods . Wherefore for any one to conceive that there are Daemons , and yet no Gods , is altogether as absurd , as if one should think that there are Mules , but yet neither Horses nor Asses . However , in the New Testament , according to the Judgment of Origen , Eusebius , and others of the Ancient Fathers , both those words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are alike taken , always in a Worser sence , for Evil and Impure Spirits only .

But over and besides all this ; the Pagans do often characterize the Supreme God , by such Titles , Epithets , and Descriptions , as are Incommunicably proper to him : thereby plainly distinguishing him from all other Inferiour Gods . He being sometimes called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Opifex Architect or Maker of the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince and chief Ruler of the Vniverse ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( by the Greeks ) and ( by the Latins ) Primus Deus , the First God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First Mind ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Great God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the greatest God and the greatest of the Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Highest ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Supreme of the Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Vppermost , or most Transcendent God ; Princeps ille Deus , that Chief or Principal God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God of Gods ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principle of Principles ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First Cause ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that Generated or Created this whole Vniverse ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that ruleth over the whole World ; Summus Rector & Dominus , The Supreme Governour and Lord of all ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God over all ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Ingenerate or Vnmade Self-originated and Self-subsisting Deity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Monad ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity and Goodness it self ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is above Essence or Super-essential ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is above mind and Vnderstanding ; Summum illud & Aeternum , neque mutabile neque interiturum , That Supreme and Eternal Being , which is Immutable and can never perish ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Beginning , and End , and Middle of all things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and all things ; Deus Vnus & Omnes , One God and All Gods ; And Lastly , to name no more , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Providence , as distinguished from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nature , is often used by them also , as a Name for the Supreme God , which because it is of the Feminine Gender , the Impious and Atheistical Epicureans , therefore took occasion , to call God ridiculously and jearingly , Anum fatidicam Pronoean . Now all these , and other such like Expressions , being found in the Writings of Professed Pagans ( as we are able to shew ) and some of them very frequently , it cannot be denied , but that the Pagans did put a Manifest Difference betwixt the Supreme God , and all their other Inferiour Gods .

XV. What hath been now declared , might , as we conceive , be judged sufficient , in order to our present Undertaking ; which is to prove , that the more Intelligent of the Ancient Pagans , notwithstanding that Multiplicity of Gods worshipped by them , did generally acknowledge , One Supreme , Omnipotent , and Only Vnmade Deity . Nevertheless , since men are commonly so much prepossess'd with a contrary Perswasion ; ( the reason whereof seems to be no other than this , that because the Notion of the Word God , which is now generally received amongst us Christians , is such as does essentially include Self-existence in it , they are therefore apt to conceit , that it must needs do so likewise amongst the Pagans ; ) we shall endeavour to produce yet some further Evidence for the Truth of our Assertion . And first we conceive , This to be no small Confirmation thereof , because after the Publication of Christianity , and all along during that Tugging and Contest which was betwixt it and Paganism , none of the Professed Champions for Paganism , and Antagonists of Christianity ( when occasion was now offered them ) did ever assert any such thing , as a Multiplicity of Vnderstanding Deities Vnmade ( or Creators ) but on the contrary , they all generally disclaimed it , professing to acknowledge One Supreme Self-existent Deity , the Maker of the whole Vniverse .

It is a thing highly probable , if not unquestionable , that Apollonius Tyanaeus , shortly after the Publication of the Gospel to the World , was a Person made choice of by the Policy , and assisted by the Powers of the Kingdom of Darkness , for the doing of some things Extraordinary ; merely out of design , to derogate from the Miracles of our Saviour Christ , and to enable Paganism the better , to bear up against the assaults of Christianity . For amongst the many Writers of this Philosophers Life ; some , and particularly Philostratus , seem to have had no other aim in this their whole undertaking , then only to dress up Apollonius , in such a garb and manner , as might make him best seem to be a fit Corrival , with our Saviour Christ , both in respect of Sanctity and Miracles . Eunapius therefore telling us , that he mis-titled his Book , and that in stead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Life of Apollonius , he should have called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Coming down , and Converse of God with Men ; forasmuch as this Apollonius ( saith he ) was not a bare Philosopher or Man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but a certain middle thing betwixt the Gods and Men. And that this was the use commonly made by the Pagans , of this History of Apollonius , namely to set him up in way of opposition and Rivalry to our Saviour Christ , Ep. 4. appears sundry ways . Marcellinus , in an Epistle of his to St. Austin , declares this as the Grand Objection of the Pagans against Christianity , ( therefore desiring St. Austin's answer to the same ; ) Nihil aliud Dominum , quàm alii hominos facere potuerunt , fecisse vel egisse mentiuntur ; Apollonium siquidem suum nobis , & Apuleium , aliósque Magicae artis homines , in medium proferunt , quorum majora contendunt extitisse miracula : The Pagans pretend , That our Saviour Christ did no more , than what other men have been able to do , they producing their Apollonius and Apuleius , and other Magicians , whom they contend to have done greater miracles . And it is well known that Hierocles to whom Eusebius gives the commendation of a very Learned man , wrote a Book against the Christians ( entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the chief design whereof was to compare this Apollonius Tyanaeus with , and prefer him before our Saviour Christ : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · they are Hierocles his own words in Eusebius ; The Christians ( saith he ) keep a great deal of stir , crying up of one Jesus , for restoring sight to the blind , and doing some such other Wonders . And then mentioning the Thaumaturgi or Wonder-workers amongst the Pagans , but especially Apollonius Tyanaeus , and insisting largely upon his Miracles , he adds in the close of all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · To what purpose now have we mentioned all these things ? but only that the solid Judgement of us ( Pagans ) might be compared with the Levity of the Christians ; forasmuch as we do not accompt him a God , who did all these Miracles , but only a Person beloved of the Gods ; whilst they declare Jesus to be a God , merely for doing a few Wonders . Where , because Eusebius is silent , we cannot but subjoyn an Answer out of Lactantius ( which indeed he seems to have directed against those very words of Hierocles , though not naming of him ) it being both pertinent and full ; De Justi . l. 5. c. 3. Apparet nos sapientiores esse , qui mirabilibus factis , non statim fidem Divinitatis adjunximus , quàm vos , qui ob exigua portenta Deum cr●didistis — Disce igitur , si quid tibi cordis est , non solùm idcirco à nobis Deum creditum Christum , quia mirabilia fecit , sed quia vidimus in eo fact a esse omnia quae nobis annunciata sunt , Vaticinia Prophetarum . Fecit mirabilia ; Magum putassemus , ut & vos nuncupatis ; & Judaei tunc putaverunt ; si non illa ipsa facturum Christum , Prophetae omnes uno spiritu praedicassent . Itaque Deum credimus , non magis ex factis , operibúsque mirandis ; quàm ex illa ipsa Cruce , quam vos sicut Canes lambitis ; quoniam simul & illa praedicta est . Non igitur Suo Testimonio , ( cui enim de se dicenti potest credi ? ) sed Prophetarum Testimonio , qui omnia quae fecit ac passus ●st , multo antè cecinerunt ; fidem Divinitatis accepit ; quod neque Apollonio neque Apuleio , neque cuiquam Magorum potest aliquando con●ingere . It is manifest that we Christians are wiser than you Pagans , in that we do not presently attribute Divinity to a person , merely because of his Wonders ; whereas a few Portentous things , or Extraordinary actions , will be enough with you , to make you Deifie the Doer of them ; ( and so indeed did some of them , however Hierocles denies it , Deifie Apollonius . ) Let this writer against Christianity therefore learn , ( if he have any Vnderstanding or Sense in him ) that Christ was not therefore believed to be a God by us Christians , merely because of his Miracles , but because we saw all those things done by , and accomplish'd in him , which were long before predicted to us , by the Prophets . He did miracles , and we should therefore have suspected him for a Magician ( as you now call him , and as the Jews then supposed him to be ; ) had not all the Prophets , with one voice foretold , that he should do such things . We believe him therefore to be God , no more from his Miracles , than from that very Cross of his , which you so much quarrel with , because that was likewise foretold . So that our Belief of Christ's Divinity , is not founded upon his own Testimony ( for who can be believed concerning himself ? ) but upon the Testimony of the Prophets , who sang long before of all those things , which he both did and suffered . Which is such a peculiar advantage and privilege of his , as that neither Apollonius nor Apuleius , nor any other Magician , could ever share therein . Now as for the Life and Morals of this Apollonius Tyanaeus , as it was a thing absolutely necessary , for the carrying on of such a Diabolical Design , that the Person made use of for an Instrument , should have some colourable and plausible pretence to Vertue , so did Apollonius accordingly take upon him the profession of a Pythagorean ; and indeed act that part externally so well , that even Sidonius Apollinaris , though a Christian , was so dazled with the glittering show and lustre of his counterfeit Vertues , as if he had been inchanted by this Magician , so long after his death . Nevertheless whosoever is not very dim-sighted in such matters as these , or partially affected , may easily perceive , that this Apollonius was so far from having any thing of that Divine Spirit which manifested it self in our Saviour Christ ( transcending all the Philosophers that ever were ) that he fell far short of the better moralized Pagans , as for example Socrates , there being a plain appearance of much Pride and Vain-glory ( besides other Foolery ) discoverable both in his Words and Actions . And this Eusebius undertakes to evince from Philostratus his own History ( though containing many Falshoods in it ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Apollonius was so far from deserving to be compared with our Saviour Christ , that he was not fit to be ranked amongst the moderately and indifferently Honest men . Wherefore as to his reputed Miracles , if credit be to be given to those Relations , and such things were really done by him , it must for this reason also be concluded , that they were done no otherwise than by Magick and Necromancy ; and that this Apollonius was but an Archimago or grand Magician . Neither ought this to be suspected for a mere slander cast upon him , by partially affected Christians only , since , during his Life-time , he was generally reputed , even amongst the Pagans themselves , for no other than a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Infamous Inchanter , and accused of that very Crime before Domitian the Emperour ; as he was also represented such , Con. Cels. L. 6. p. 302. by one of the Pagan Writers of his Life , Moeragenes , senior to Philostratus ; as we learn from Origen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As concerning the Infamous and Diabolical Magick , he that would know whether or no a Philosopher be temptable by it , or illaqueable into it , let him read the Writings of Moeragenes , concerning the memorable things of Apollonius Tyanaeus , the Magician and Philosopher ; in which he that was no Christian , but a Pagan Philosopher himself , affirmeth , some not ignoble Philosophers to have been taken , with Apollonius his Magick , including ( as I suppose ) in that number Euphrates and a certain Epicurean . And no doubt but this was the reason why Phil●stratus derogates so much from the authority of this Moeragenes , affirming him to have been ignorant of many things concerning Apollonius ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. ) Because Moeragenes had thus represented Apollonius in his true colours , as a Magician ; whereas Philostratus his whole business and design was , on the contrary , to vindicate him from that Imputation : the Truth whereof of notwithstanding , may be sufficiently evinced , even from those very things that are recorded by Philostratus himself . And here by the way we shall observe , that it is reported by good Historians , that Miracles were also done by Vespasian at Alexandria , Per eos menses ( they are the words of Tacitus ) multa miracula even●re , H●st . l. 4. p. 111. quîs coelestis favor , & quaedam in Vespasianum inclinatio numinum ostenderetur . Ex plebe Alexandrinâ quidam , oculorum tabe notus , genua ejus advolvitur , remedium caecitatis exposcens gemitu ; monitu Serapidis Dei , quem dedita superstitionibus gens ante alios colit ; precabatúrque Principem , ut genas & oculorum orbes dignaretur respergere oris excr●mento . Alius manu aeger , eodem Deo auctore , ut pede ac vestigio Caesaris calcaretur orabat . At that time many Miracles happen'd at Alexandria , by which was manifested the Heavenly Favour , and Inclination of the Divine Powers towards Vespasian . A Plebeian Alexandrian , that had been known to be blind , casts himself at the feet of Vespasian , begging with tears from him a remedy for his sight ( and that according to the suggestion of the God Serapis ) that he would deign but to spit upon his Eyes and Face . Another having a Lame hand ( directed by the same Oracle ) beseeches him but to tread upon it with his foot . And after some debate concerning this business , both these things being done by Vespasian , statim conversa ad usum manus , & caeco reluxit dies , the Lame hand presently was restored to its former usefulness , and the Blind man recovered his sight : Both which things ( saith the Historian ) some who were Eye-witnesses , do to this very day testifie , when it can be no advantage to any one to lye concerning it . And that there seems to be some reason to suspect , that our Archimago Apollonius Tyanaeus , might have some Finger in this business also , because he was not only familiarly and intimately acquainted with Vespasian , but also at that very time ( as Philostratus informeth us ) present with him at Alexandria , where he also did many Miracles himself . However we may here take notice of another Stratagem and Policy of the Devil in this , both to obscure the Miracles of our Saviour Christ , and to weaken mens Faith in the Messiah , and baffle the Notion of it ; that whereas a Fame of Prophecies had gone abroad every where , that a King was to come out of Judea , and rule over the whole World ( by which was understood no other than the Messiah ) by reason of these Miracles done by Vespasian , this Oracle or Prediction might the rather seem to have its accomplishment in him , who was first proclaimed Emperour in Judea , and to whom Josephus himself basely and flatteringly had applied it . And since this business was started and suggested by the God Serapis , that is , by the Devil ; ( of whose Counsel probably Apollonius also was : ) this makes it still more strongly suspicable , that it was really a Design or Policy of the Devil , by imitating the Miracles of our Saviour Christ , both in Apollonius and Vespasian , to counter-work God Almighty in the Plot of Christianity , and to keep up or conserve his own Usurped Tyranny in the Pagan World still . Nevertheless we shall here show Apollonius all the favour we can , and therefore suppose him , not to have been one of those more foul and black Magicians , of the common sort , such as are not only grosly sunk and debauched in their Lives , but also knowingly do Homage to Evil Spirits as such , for the gratification of their Lusts ; but rather one of those more refined ones , who have been called by themselves Theurgists , such as being in some measure freed from the grosser Vices , and thinking to have to do only with good Spirits ; nevertheless being Proud and Vainglorious , and affecting Wonders , , and to transcend the Generality of Mankind , are by a Divine Nemesis , justly exposed to the illusions of the Devil or Evil Spirits , cunningly insinuating here , and aptly accommodating themselves to them . However concerning this Apollonius , it is undeniable , that he was a zealous Upholder of the Pagan Polytheism , and a stout Champion for The Gods , he professing to have been taught by the Samian Pythagoras his Ghost how to Worship these Gods , Invisible as well as Visible , and to have converse with them . For which cause he is stiled by Vopiscus , Amicus verus Deorum , A true Friend of the Gods , that is , a hearty and sincere Friend , to that old Pagan Religion , now assaulted by Christianity , in which not One only True God , but a Multiplicity of Gods , were Worshipped . But notwithstanding all this , Apollonius himself was a clear and undoubted Asserter of One Supreme Deity , as is evident from his Apologetick Oration in Philostratus , prepared for Domitian , in which he calls him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that God who is the Maker of the whole Vniverse , and of all things . And as he elsewhere in Philostratus declares both the Indians and Egyptians to have agreed in this Theology ; insomuch that though the Egyptians condemn'd the Indians for many other of their Opinions , yet did they highly applaud this Doctrine of theirs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God was the Maker both of the Generation and Essence of all things , and that the cause of his making them , was his Essential Goodness : So doth he himself very much commend this Philosophy of Jarchas the Indian Brachman , Philos. P. 142. viz. That the whole World was but One Great Animal , and might be resembled to a Vast Ship , wherein their are many Inferiour subordinate Governours , under One Supreme , the Oldest and Wisest ; as also expert Mariners of several sorts , some to attend upon the Deck , and others to climb the Masts and order the Sails , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In which the first and high●st seat is to be given to That God , who is the Generatour or Creator of this great Animal , and the next under it , to those Gods that govern the several parts of it respectively ; so that the Poets were to be approved of here , when they affirm , that there are Many Gods in the Heavens , Many in the Seas , Many in the Rivers and Fountains , Many also upon the Earth and some under the Earth . Wherein we have a true representation of the old Paganick Theology , which both Indians , and Egyptians , and European Poets ( Greek and Latin ) all agreed in ; That there is One Supreme God , the Maker of the Universe , and under him Many Inferiour Generated Gods , or Understanding Beings ( Superiour to Men ) appointed to govern and preside over the several parts thereof , who were also to be religiously honoured and worshipped by Men. And thus much for Apollonius Tyanaeus .

The first Pagan Writer against Christianity , was Celsus ; who lived in the times of Adrian , and was so professed a Polytheist , that he taxes the Jews for having been seduced by the Frauds of Moses into this Opinion of One God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Orig. p. 17 , 18. Those silly Shepherds and Herdsmen , following Moses their Leader , and being seduced by his Rustick frauds , came to entertain this Belief , that there was but One only God . Nevertheless this Celsus himself plainly acknowledged , amongst his Many Gods , One Supreme , whom he sometimes calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First God ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Greatest God ; and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Supercelestial God , and the like ; and he doth so zealously assert the Divine Omnipotence , that he casts an imputation upon the Christians of derogating from the same , in that their Hypothesis of an Adversary Power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Orig. l. 6. p. 303 The Christians are erroneously led into most wicked Opinions concerning God , by reason of their great ignorance of the Divine Enigms ; whilst they make a certain Adversary to God , whom they call the Devil , and in the Hebrew Language Satan : And affirm , contrary to all Piety , that the Greatest God , having a mind to do good to men , is disabled or withstood by an Adversary , resisting him . Orig. con. Cels. l. 8. p. 419. Lastly where he pleads most for the worship of Demons , he concludes thus concerning the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But God is by no means , any where to be laid aside , or left out ; neither by Day nor by Night , neither in Publick nor in Private , either in our Words or Actions ; but in every thing our Mind ought constantly to be directed towards God . A Saying that might very well become a Christian.

The next and greatest Champion for the Pagan Cause in Books and Writings , was that Famous Tyrian Philosopher , Malchus , called by the Greeks Porphyrius ; who published a Voluminous and elaborate Treatise ( containing Fifteen Books ) against the Christians ; and yet He notwithstanding was plainly as zealous an Assertor of One Supreme Deity , and One Onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade or Self-existent Principle of all things ; as any of the Christians themselves could be ; he strenuously opposing that forementioned Doctrine of Plutarch and Atticus , concerning Three Unmade Principles , a Good God , an Evil Soul or Demon , and the Matter , and endeavouring to demonstrate , that all things whatsoever , even Matter it self , was derived from One Perfect Understanding Being , or Self-originated Deity . The Sum of whose Argumentation to which purpose , we have represented by Proclus upon the Timaeus , Page 119.

After Porphyrius , the next eminent Antagonist of Christianity , and Champion for Paganism , was Hierocles the Writer of that Book entituled ( in Eusebius ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Lover of the Truth ; which is noted to have been a Modester Inscription , than that of Celsus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or True Oration . For if Eusebius Pamphili , were the Writer of that Answer to this Philalethes now Extant , as we both read in our Copies , and as Photius also read ; then must it needs be granted , that Hierocles the Author of it , was either contemporary with Porphyrius , or else but little his Junior . De Just. L. ● . c. 2. Moreover this Hierocles seems plainly to be the person intended by Lactantius in these following words , Alius eandem mat●riam mordaciùs scripsit ; qui erat tum è numero Judicum , & qui auctor in primis faciendae persecutionis fuit : quo scelere non contentus , etiam scriptis eos quos afflixerat , insecutus est . Composuit enim Libellos Duos , non Contrà Christianos , nè inimicè insectari videretur , sed Ad Christianos ; ut humanè ac benignè consulere videretur . In quibus ita falsitatem Scripturae Sacrae arguere conatus est , tanquam sibi esset tota contraria . — Praecipuè tamen Paulum Petrúmque laceravit , caeterósque Discipulos , tanquam fallaciae seminatores ; quos eosdem tamen rudes & indoctos fuisse testatus est . Another hath handled the same matter more smartly ; who was First himself one of the Judges and a chief Author of the Persecution ; but being not contented with that wickedness , he added this afterwards , to persecute the Christians also with his Pen : He composing Two Books , not inscribed Against the Christians ( lest he should seem plainly to act the part of an enemy ) but To the Christians ( that he might be thought to counsel them humanely and benignly : ) in which he so charges the holy Scripture with Falshood , as if it were all nothing else but contradictions : but he chiefly lashes Paul and Peter , as divulgers of lyes and deceits , whom notwithstanding he declares to have been rude and illiterate Persons . I say , though Hierocles for some cause or other be not named here by Lactantius in these Cited words , or that which follows , yet it cannot be doubted , but that he was the Person intended by him , for these Two Reasons : First , because he tells us afterward that the main business of that Christiano-mastix , was to compare Apollonius with our Saviour Christ . Cùm facta Christi mirabilia destrueret , nec tamen negaret , voluit ostendere , Apollonium vel paria , vel etiam majora fecisse . Mirum quòd Apuleium praetermiserit , cujus solent & multa & mira memorari . Et ex hoc insolentiam Christi voluit arguere , quòd Deum se constituerit : ut ille verecundior fuisse videretur , qui cùm majora faceret ( ut hic putat ) tamen id sibi non arrogaverit : That he might obscure the Miracles of our Saviour Christ , which he could not deny , he would undertake to show that Equal or greater Miracles were done by Apollonius . And it was a wonder he did not mention Apuleius too : of whose many and wonderful things , the Pagans use to brag likewise . Moreover he condemns our Saviour Christ of Insolency , for making himself a God , affirming Apollonius to have been the modester Person , who though he did ( as he supposes ) greater miracles , yet arrogated no such thing to himself . The Second Reason is , because Lactantius also expresly mentions the very Title of Hierocles his Book , viz. Philalethes . Cùm talia ignorantiae suae deliramenta fudisset , cùmque Veritatem peni●ùs excidere connixus est , ausus est Libros suos nefarios , ac Dei hostes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 annotare : Though pouring out so much folly and madness , professedly fighting against the Truth , yet he presumed to call these his wicked Books , and Enemies of God , Philaletheis or Friends to Truth . From which words of Lactantius and those foregoing , where he affirms this Christiano-mastix to have writen Two Books , Dr. Pearson Bp. of Chester . the Learned Prefacer to the late Edition of Hierocles , probably concludes , that the whole Title of Hierocles his Book was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And I conceive that the First of those Two Books of Hierocles insisted upon such things as Porphyrius had before urged against the Christians ; but then in the Second he added this de novo of his own , to compare Apollonius with our Saviour Christ : which Eusebius only takes notice of . Wherefore Epiphanius telling us , that there was one Hierocles a Presect or Governour of Alexandria , in those persecuting times of Diocletian , we may probably conclude , that this was the very Person described in Lactantius , who is said to have been First , of the Number of the Judges , and a Principal Actor in the Persecution ; and then afterwards to have written this Philalethes against the Christians , wherein , besides other things , he ventured to compare Apollonius Tyanaeus with our Saviour Christ . Now if this Hierocles who wrote the Philalethes in defence of the Pagan Gods , against the Christians , were the Author of those two other Philosophick Books , the Commentary upon the Golden Verses , and that De Fato & Providentia , it might be easily evinced from both of them , that he was notwithstanding , an Asserter of One Supreme Deity . But Photius tells us that that Hierocles who wrote the Book concerning Fate and Providence , did therein make mention of Jamblichus and his Junior Plutarchus Atheniensis : from whence Jonsius taking it for granted , that it was one and the same Hierocles , who wrote against the Christians , and de Fato , infers , that it could not be Eusebius Pamphili who Answered the Philalethes , but that it must needs be some other Eusebius much Junior . But we finding Hierocles his Philalethes in Lactantius , must needs conclude on the contrary , that Hierocles the famous Christiano-mastix , was not the same with that Hierocles who wrote de Fato . Which is further evident , from Aenaeas Gazeus in his Theophrastus ; where first he mentions one Hierocles an Alexandrian , P. 7. that had been his Master , whom he highly extols , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , But tell me , I pray you , are there yet left amongst you in Aegypt , any such Expounders of the Arcane Mysteries of Philosophy as Hierocles our Master was ? And this we suppose to be that Hierocles , who wrote concerning Fate and Providence , ( if not also upon the Golden Verses . ) But afterward upon occasion of Apollonius , the Cappadocian , or Tyanaean , he mentions another Hierocles distinct from the former ; namely him , who had so boasted of Apollonius his Miracles , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 24. Thus Apollonius is convinced of falshood ; but Hierocles ( not our Master ) but he that boasts of the Miracles ( of Apollonius ) adds another incredible thing . And though it be probable , that one of these was the Author of that Commentary upon the Golden Verses , ( for that it should be written by a Christian is but a dream ) yet we cannot certainly determine which of them it was . However that this Hierocles , who was the Mastix of Christianity and Champion for The Gods , was notwithstanding , a professed asserter of one Supreme Deity , is clearly manifest also from Lactantius , in these following words , Quam tandem nobis attulisti Veritatem ? nisi quod Assertor Deorum , eos ipsos ad ultimum prodidisti : Prosecutus enim Summi Dei laudes , quem Regem , quem Maximum , quem Opificem rerum , quem Fontem bonorum , quem Parentem omnium , quem Factorem Altorémque viventium confessus es ; ademisti Jovi tuo Regnum ; eúmque Summa potestate depulsum , in Ministrorum numerum redigisti . Epilogus ergo te tuus arguit Stultitiae , Vanitatis , Erroris . Affirmas Deos esse ; & illos tamen subjicis & mancipas ei Deo , cujus Religionem conaris evertere . Though you have entitled your Book Philalethes , yet what Truth have you brought us therein , unless only this , that being an Asserter of the Gods ( contradicting your self ) you have at last betrayed those very Gods . For in the close of your Book , prosecuting the praises of the Supreme God , and confessing him to be the King , the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , the Maker and Conserver of all Living beings , you have by this means dethroned your Jupiter , and degrading him from his Sovereign Power , reduced him into the rank of Inferiour Ministers . Wherefore your Epilogue argues you guilty of Folly , Vanity and Error , in that you both assert Gods , and yet subject and mancipate them under that one God , whose Religion you endeavour to overthrow . Where we must confess we understand not well Lactantius his Logick ; forasmuch as Hierocles his Zeus or Jupiter , was one and the same with his Supreme God ( as is also here intimated ) and though he acknowledged all the other Gods to be but his Inferiour Ministers yet nevertheless did he contend , that these ought to be Religiously Worshipped , which was the thing that Lactantius should have confuted . But that which we here take notice of , is this , that Hierocles a grand Persecutor of the Christians , and the Author of that bitter Invective against them , called Philalethes , though he were so strenuous an asserter of Polytheism and Champion for The Gods , yet did he nevertheless at the same time , clearly acknowledge one Supreme Deity , calling him the King ( that is the Monarch of the Universe ) the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , and the Maker and Conserver of all Life .

But the greatest Opposer of Christianity every way , was Julian the Emperour ; who cannot reasonably be suspected to have disguised or blanched Paganism , because he was an Emperour , and had so great an Animosity against Christianity , and was so superstitiously or bigotically zealous for the Worship of the Gods ; and yet this very Julian notwithstanding , was an unquestionable Assertor of One Supreme Deity . Cyril . cont . Jul. 4. p. 115. In his Book written against the Christians , he declares the general sence of the Pagans , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Our Theologers affirm , the Maker of all to be a common Father , and King , but that the Nations , as to particular things , are distributed by him to other Inferiour Gods , that are appointed to be Governours over Countries and Cities , every one of which administers in his own Province agreeably to himself . For whereas in the Common Father , all things are Perfect , and One is All , in the Particular or Partial Deities , one excels in one Power , and another in another . Afterwards in the same Book he contends , that the Pagans did entertain righter Opinions concerning the Supreme God , than the Jews themselves ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 146. If that God who is so much spoken of by Moses , be the Immediate Opificer of the whole World , we Pagans entertain better Opinions of him ; who suppose him to be the common Lord of all ; but that there are other Governours of Nations and Countries under him , as Prefects or Presidents appointed by a King ; we not ranking him , amongst those Partial Governours of Particular Countries and Cities , as the Jews do . From both which places , it is evident , that according to Julian's Theology , all those other Gods , whose Worship he contended so much for , were but the Subordinate Ministers of that One Supreme God , the Maker of all .

The same thing might be further manifested from Julian's Oration made in praise of the Sun as a Great God in this visible World ; he therein plainly acknowledging another far more Glorious Deity , which was the Cause of all things , P. 262. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is One God the Maker of all things , but besides him there are many other Demiurgical Gods moving round the Heavens , in the midst of which is the Sun . Where we have a clear acknowledgement of One Supreme God , and of Many Inferiour Deities both together . Moreover in the same Oration , he declareth that the Ancient Poets , making the Sun to have been the Off-spring of Hyperion , did by this Hyperion understand nothing else , but the Supreme Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Him who is above all things , and about whom , and for whose sake , are all things . Which Supreme Deity is thus more largely described by him in the same Oration ( where he calls him the King of all things ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 248 ▪ &c. This God , whether ●e ought to be called , that which is above Mind and Vnderstanding , or the Idea of all things , or The One ( since Vnity seems to be the old●st of all things ; ) or else as Plato was wont to call him , The Good ; I say , this Vniform Cause of all things , which is the Original of all Pulchritude and Perfection , Vnity and Power ; produced from himself a certain Intelligible Sun , every way like himself , of which the Sensible Sun is but an Image . For thus Dionysius Petavius rightly declares the sence of Julian in this Oration ; P. 2●4 . Vanissimae hujus & loquacissimae disputationis mysterium est ; à Principe ac Primario Deo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quendam , & archetypum Solem editum fuisse ; qui eandem prorsus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in genere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 habeat , quam in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ille quem videmus , Solaris Globus obtinet . Tria itaque discernenda sunt , Princeps ille Deus , qui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à Platone dicitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The mystery of this most vain and loquacious Disputation is this , That from the First and Chief Deity , was produced a certain Intelligible and Archetypal Sun , which hath the same place or order , in the rank of Intelligible Things , that the Sensible Sun hath in the rank of Sensibles . So that here are Three things to be distinguish'd from one another , First the Supreme Deity which Plato calls , The Good , Secondly the Intelligible Sun or Eternal Intellect , and Lastly the Corporeal or Sensible Sun ( Animated . ) Where notwithstanding , we may take notice , how near this Pagan Philosopher and Emperour , Julian , approached to Christianity , though so much opposed by him ; in that he also supposed an Eternal Mind or Intellect , as the Immediate Off-spring of the First Fountain of all things ; which seems to differ but a little from the Christian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . However it is plain that this devout Restorer of Paganism , and zealous Contender for the Worship of The Gods , asserted no Multiplicity of Independent , Self-existent Deities , but derived all his Gods from One.

As for those other Philosophers and Learned men , who in those latter times of the Declining of Paganism , after Constantine , still stood out in opposition against Christianity , such as Jamblichus , Syrianus , Proclus , Simplicius , and many others , it is unquestionably evident concerning them all , that they clearly acknowledged One Supreme Deity , as the Original of all things . Maximus Madaurensis , a confident and resolved Pagan in St. Austin's time , Ep. 43. expressed both his own and the general sence of Pagans after this manner ; Equidem Vnum esse Deum Summum , sine initio , Naturae ceu Patrem Magnum atque Magnificum , quis tam demens tam mente captus neget esse certissimum ? Hujus nos virtutes per Mundanum opus diffusas , multis vocabulis invocamus , quoniam nomen ejus cuncti proprium videlicet ignoramus . Ita sit , ut dum ejus quasi quaedam Membra carptim , variis supplicationibus prosequimur , Totum colere profectò videamur . Truly that there is One Supreme God , without beginning , as the Great and Magnificent Father of Nature ; who is so mad or devoid of sense as not to acknowledge it to be most certain ? His Vertues diffused throughout the whole World ( because we know not what his proper name is ) we invoke under many different names . Whence it comes to pass , that whilst we prosecute with our supplications , his as it were divided Members severally , we must needs be judged to worship the whole Deity . And then he concludes his Epistle thus ; Dii te servent , per quos & Eorum , atque cunctorum mortalium , Communem Patrem , universi mortales quos terra sustinet , mille modis , concordi discordia venerantur : The Gods keep thee , by and through whom , we Pagans , dispersed over the whole World , do worship the common Father , both of those Gods , and all Mortals , after a thousand different manners , nevertheless with an agreeing discord . Ep. 21. Longimanus likewise , another more modest Pagan Philosopher , upon the request of the same St. Austin , declares his sence concerning the way of worshipping God and arriving to happiness to this purpose . Per Minores Deos perveniri ad Summum Deum non sine Sacris Purificatoriis , That we are to come to the Supreme God , by the Minor or Inferior Gods , and that not without Purifying Rites and Expiations ; he supposing that besides a vertuous and holy Life , certain Religious Rites and Purifications , were necessary to be observed , in order to that end . In which Epistle , the Supreme God is also stiled by him , Vnus , Vniversus , Incomprehensibilis , Ineffabilis & Infatigabilis Creator .

Moreover , that the Pagans generally disclaim'd this Opinion of Many Vnmade Self-existent Deities , appeareth plainly from Arnobius , where he brings them in complaining , Lib. 1. p. 19. that they were falsly and maliciously accused by some Christians , as guilty thereof , after this manner ; Frustrà nos falso & calumnioso incessitis & appetitis crimine , tanquam inficias eamus Deum esse Majorem ; cùm à nobis & Jupiter nominetur , & Optimus habeatur & Maximus : cúmque illi augustissimas sedes , & Capitolia constituerimus immania ; In vain do you Christians calumniate us , Pagans , and accuse us as if we denied , One Supreme Omnipotent God ; though we both call him Jupiter , and accompt him the Best and the Greatest ; having dedicated the most august seats to him , the vast Capitols . Where Arnobius in way of opposition , shows first how perplexed and intangled a thing the Pagans Theology was , their Poetick Fables of the Gods , nonsensically confounding Herology together with Theology ; and that it was impossible that that Jupiter of theirs , which had a Father and a Mother , a Grandfather and a Grandmother , should be the Omnipotent God . Nam Deus Omnipotens , mente una omnium , & communi mortalitatis assensu , neque Genitus scitur , neque novam in lucem aliquando esse prolatus ; nec ex aliquo tempore coepisse esse , vel saeculo . Ipse enim est Fons rerum , Sator saeculorum ac temporum . Non enim ipsa per se sunt , sed ex ejus perpetuitate perpetua , & infinita semper continuatione procedunt . At verò Jupiter ( ut vos fertis ) & Patrem habet & Matrem , Avos & Avias , nunc nuper in utero matris suae formatus , &c. You Pagans confound your selves with Contradictions ; for the Omnipotent God , according to the natural sence of all mankind , was neither begotten or made , nor ever had a Beginning in time , he being the Fountain and Original of all things . But Jupiter ( as you say ) had both Father and Mother , Grandfathers and Grandmothers , and was but lately formed in the womb ; and therefore he cannot be the Eternal Omnipotent God . Nevertheless Arnobius afterwards considering ( as we suppose ) that these Poetick Fables , were , by the wiser Pagans , either totally rejected , or else some way or other Allegorized , he candidly dismisseth this advantage which he had against them , and grants their Jupiter to be the true Omnipotent Deity , and consequently that same God which the Christians worshiped ; but from thence infers , that the Pagans therefore must needs be highly guilty , whilst worshipping the same God with the Christians , they did hate and persecute them after that manner . Sed sint , ut vultis , unum , nec in aliquo , vi numinis , & majestate distantes ; ecquid ergò injustis persequimini nos odiis ? Quid , ut ominis pessimi , nostri nominis inhorrescitis mentione , st , quem Deum colitis , eum & nos ? an t quid in eadem causa vobis esse contenditis familiares Deos , inimicos atque infestissimos nobis ? Etenim , si una religio est nobis vobísque communis , cessat ira coelestium . But let it be granted that ( as you affirm ) your Jupiter and the Eternal Omnipotent God , are one and the same ; Why then do you prosecute us with unjust hatreds ? abominating the very mention of our names , if the same God that you worship be worshipped by us ? or if your Religion and ours be the same , why do you pretend that the Gods are propitious to you , but most highly provoked and incensed against us ? Where the Pagans defence and reply is , Sed non idcirco Dii vobis infesti sunt , quòd Omnipotentem colatis Deum : sed quod hominem natum , & quod personis infame est vilibus , crucis supplicio interemptum , & Deum fuisse contenditis , & superesse adhuc creditis , & quotidianis supplicationibus adoratis : But we do not say that the Gods are therefore displeased with you Christians , because you worship the Omnipotent God , but because you contend him to be a God , who was not only born a mortal man , but also died an ignominious death , suffering as a Malefactor ; believing him still to survive , & adoring him with your dayly prayers . To which Arnobius retorts in this manner : Tell us , now I pray you , who these Gods are , who take it as so great an injury & indignity done to themselves , that Christ should be worshipped ? Are they not Janus and Saturn , Aesculapius and Liber , Mercurius the son of Maia , and the Theban or Tyrian Hercules , Castor and Pollux , and the like ? Hice ergo Christum coli & à nobis accipi & existimari pro Numine , vulneratis acipiunt auribus ? & obliti paulo ante sortis & conditionis suae , id quod sibi concessum est , impertiri alteri nolunt ? Haec est Justititia Coelitum ? hoc Deorum judicium sanctum ? Nonne istud livoris est & avaritiae genus ? non obtrectatio quaedam sordens , suas eminere solummodo velle fortunas , aliorum res premi & in contempta humilitate calcari ? Natum hominem colimus ; Quid enim , Vos hominem nullum colitis natum ? non unum & alium ? non innumeros alios ? quinimo non omnes quos jam templis habetis vestris , mortalium sustulistis ex numero , & coelo sideribúsque donastis ? Concedamus interdum manum vestris opinationibus dantes , unum Christum fuisse de nobis , mentis , animae , corporis , fragilitatis & conditionis unius ; nonne dignus à nobis est tantorum ob munerum gratiam , Deus dici Deúsque sentiri ? Si enim vos Liberum quòd reperit usum vini ; si quòd panis , Cererem ; si Aesculapium , quòd herbarum ; si Minervam , quòd oleae ; si Triptolemum , quòd aratri ; si denique Herculem , quòd feras , quòd fures , quòd multiplicium capitum superavit compescuítque natrices , divorum retulistis in coelum : honoribus quantis afficiendus est nobis , qui ab erroribus nos magnis insinuatâ veritate traduxit ? &c. Are these the Gods who are so much offended , with Christ's being worshipped , and accompted a God by us ? they who being forgetful of their former condition , would not have the same bestowed upon another , which hath been granted to themselves ? Is this the Justice of the Heavenly Powers ? This the righteous judgment of Gods ? or is it not rather base Envy and Covetousness , for them thus to ingross all to themselves ? We worship indeed one that was born a man , What then ? Do you worship no such ? not one , and another , and innumerable ? And are not almos● all ●our Gods , such as were taken from out of the rank of men , and placed among the Stars ? And will you accompt that damnable in us , which you your selves practice ? Let us for the present yield thus much to your Infideity , and grant , that Christ was but an ordinary man , of the same rank and condition with other mortals , yet might we not for all that ( according to your Principles ) think him worthy , by reason of the great benefits we received from him to be accompted a God ? For if you have advanced into the number of your Divi , Bacchus or Liber for inventing the use of Wine , Ceres of Corn , Aesculapius of Herbs , Minerva of the Olive , Triptolemus of the Plow , and Hercules for subduing Beasts , Thieves and Monsters ; With how great honours ought he to be affected by us , who by the insinuation of divine truth hath delivered us from such great Errors of mind , &c. Which Argumentation of Arnobius though it were good enough ad homines , to stop the mouths of the Pagans , there being more reason , that Christ should be made a God , for the Benefits that mankind receive from him , than that Bacchus or Ceres or Hercules should be so ; yet as the same Arnobius himself seems to intimate , it is not sufficient without something else superadded to it , for the Justification of Christianity . Neither indeed was that the chief quarrel which the Pagans had with the Christians , That they had deified one who was crucified ( though the Cross of Christ was also a great offence to them ) but that they condemning the Pagans , for worshipping others besides the Supreme Omnipotent God , and decrying all those Gods of theirs , did themselves notwithstanding worship one Mortal man for a God . Lib. 8. p. 385. This Celsus urges in Origen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If these Christians themselves worshipp'd no other but One God , or the pure Divinty , then might they perhaps seem to have some just pretense of censuring us ; but now they themselves give divine Honour , to one that lately rose up and they perswade themselves , that they do not at all offend God in worshipping that supposed Minister of his . Which as Origen makes there a reply to it , so shall it be further considered by us afterwards .

As for the Judgment of the Fathers in this Particular , Clemens Alexandrinus , was not only of this Opinion , that the Pagans ( at least the Greekish ) did worship the true God , and the same God with the Christians ( though not after a right manner ) but also endeavours to confirm it from the Authority of St. Peter : Strom. 6. p. 635. That the Greeks knew God Peter intimates in his Predication . There is One God , saith he , who made the Beginning of all things , and hath power over their End , &c. Worship this God , not as the Greeks do . Wherein he seemeth to suppose , the Greeks to worship the same God , with us , though not according to the right Tradition received by his Son . He does not enjoyn us not to worship that God , which the Greeks worship ; but to worship him otherwise than they do ; altering only the manner of the worship , but not the Object , or preaching another God . And what that is , not to worship God as the Greeks do , the same Peter intimated in those words , They worship him in images of wood and stone , brass and Iron , gold and silver , and sacrifice to the Dead also , as to Gods . Where he adds further out of St. Peter's Predication , Neither worship God as the Jews do , &c. The one and only God ( saith Clemens ) is worshipped by the Greeks Paganically , by the Jews Judaically , but by Vs newly and Spiritually . For the same God who gave the two Testaments to the Jews and Christians , gave Philosophy to the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by which the Omnipotent God , is glorified amongst the Greeks .

Lactantius Firmianus also , in many places affirms , De J. D. p. 727. the Pagans to have acknowledged One Supreme Deity ; Summum Deum & Philosophi & Poetae , & ipsi denique qui Deos colunt , saepè fatentur , That there is One Supreme Deity , both Philosophers and Poets , and even the vulgar Worshippers of the Gods themselves , frequently acknowledge . From whence he concludes , that all the other Pagan Gods , were nothing but the Ministers of this One Supreme , and Creatures made by him , ( he then only blaming them , for calling them Gods , and giving them religious Worship ) Lib. 1. When he had declared that it was altogether as absurd to suppose , the World to be governed by many Independent Gods , Lib. 1. p. 16. as to suppose the Body of a man to be governed by many Minds or Souls Independent ; he adds , Quòd quia intelligunt isti assertores Deorum , ita eos praeesse singulis rebus ac partibus dicunt , ut tantùm Vnus sit Rector eximius . Jam ergo caeteri non Dii erunt , sed Satellites ac Ministri , Quos ille Vnus , Maximus & Potens omnium , officiis his praefecit , ut ipsi ejus imperio & nutibus serviant . Si universi pares non sunt ; non igitur Dii omnes sunt . Nec enim potest hoc idem esse , quod servit & quod dominatur . Nam si Deus est nomen summae potestatis , Incorruptibilis esse debet , Perfectus , Impassibilis , nulli rei subjectus . Ergo Dii non sunt quos parere Vni Maximo Deo necessitas cogit . Which because the Assertors of Gods well understand , they affirm these Gods of theirs so to preside over the several parts of the World , as that there is only One chief Rectour or Governour . Whence it follows , that all their other Gods , can be no other thing than Ministers and Officers , which one Greatest God , who is Omnipotent , hath variously appointed and constituted , so as to serve his command and beck . Now if all the Pagan Gods be not equal , then can they not be all Gods ; since that which ruleth , and that which serveth cannot be the same . God is a name of absolute Power , and implies Incorrubtibility , Perfection , Impassibility and Subjection to nothing . Wherefore these ought not to be called Gods , P. 28. whom necessity compels , to obey one Greatest God . Again in the same Book , Nunc satis est , Demonstrare , summo ingenio viros attigisse veritatem ac propè tenuisse ; nisi eos retrorsum infatuata pravis opinionibus consuetudo rapuisset , qua & Deos alios esse opinabantur , & ea quae in usum hominis Deus fecit , tanquam sensu praedita essent , pro Diis habenda & colenda credebant . It is now sufficient to have shown , that the more ingenious and intelligent Pagans , came very near to the truth , and would have fully reach'd it , had not a certain customary Infatuation of Evil Opinions , snatch'd them away , to an acknowledgment of other Gods ; and to a belief that those things which God made for the use of men , as endued with sense ( or animated ) ought to be accompted Gods and Worshipped ; namely , the Stars . And afterward , Quòd si Cultores Deorum , P. 39. eos ipsos se colere putant , quos summi Dei Ministros appellamus , nihil est quod nobis faciant invidiam , qui Vnum Deum dicamus , Multos negemus ; If the Worshippers of the Gods think that they worship no other than the Ministers of the one Supreme God , then there is no cause , why they should render us as hateful , who say , that there is one God and deny Many Gods .

Praep. Evang. Lib. 3. cap. 13. Eusebius Caesariensis likewise gives us this accompt of the Pagans Creed or the Tenour of their Theology , as it was then held forth by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Pagans declare themselves in this manner , That there is One God , who with his various Powers filleth all things , and passeth through all things , and presideth over all things ; but being incorporeally and invisibly present in all things , and pervading them , he is reasonably worshipped By or In those things that are manifest and visible . Which Passage of Eusebius will be further considered afterward , when we come to give a more particular accompt of Paganism .

What St. Austin's sence was , concerning the Theology of the Pagans , hath been already declared , namely , That they had not so far degenerated as to have lost the knowledge of One Supreme God , from whom is all whatsoever Nature ; and That they derived all their Gods from One. We shall now in the last place conclude with the Judgment of Paulus Orosius , His. lib. 6. c. 1. who was his Contemporary , Philosophi dum intento mentis studio quaerunt scrutantúrque omnia , Vnum Deum , Authorem omnium repererunt , ad quem Vnum omnia referrentur ; unde etiam nunc Pagani , quos jam declarata Veritas de contumaciâ magis quàm de ignorantia convincit , cùm à nobis discutiuntur , non se Plures sequi , sed sub Vno Deo Magno , Plures Ministros venerari fatentur . Restat ig●tur de intelligentia veri Dei , per multas intelligendi suspiciones , Confusa dissensio , quia de Vno Deo , omnium penè una est opinio . The Philosophers of the Gentiles , whilst with intent study of mind , they enquired and searched after things , found that there was One God , the Author of all things , and to which One , all things should be referred . Whence also the Pagans at this very day , whom the declared truth rather convinceth of Contumacy , than of Ignorance ; when they are urged by us , confess themselves , not to follow Many Gods , but only under One God to worship Many Ministers . So that there remaineth only a confused dissension concerning the manner of understanding the true God , because about One God , there is almost one and the same opinion of all .

And by this time we think it is sufficiently evident ; that the Pagans ( at least after Christianity ) though they asserted Many Gods , they calling all Vnderstanding Beings Superiour to men by that Name ( according to that of St. Jerom , Deum quicquid supra se esset , Gentiles putabant ; ) yet they acknowledged One Supreme Omnipotent and only Vnmade Deity .

XVI . But because it s very possible , that some may still suspect , all this to have been nothing else but a Refinement and Interpolation of Paganism , after that Christianity had appeared upon the Stage ; or a kind of Mangonization of it , to render it more vendible and plausible ; the better able to defend it self , and bear up against the Assaults of Christianity ; whilest in the mean time the Genuine Doctrine of the ancient Pagans was far otherwise : although the contrary hereunto might sufficiently appear from what hath been already declared , yet however , for the fuller satisfaction of the more strongly prejudiced , we shall by an Historical Deduction made , from the most ancient times all along downwards , demonstrate that the Doctrine of the Greatest Pagan Polytheists , as well before Christianity as after it , was always the same , That besides their Many Gods , there was One Supreme , Omnipotent and Only Vnmade Deity .

And this we shall perform not as some have done , by laying the chief stress upon the Sibylline Oracles , and those reputed Writings of Hermes Trismegist , the Authority whereof hath been of late so much decried by Learned Men ; nor yet upon such Oracles of the Pagan Deities , as may be suspected to have been counterfeited by Christians : but upon such Monuments of Pagan Antiquity , as are altogether unsuspected and indubitate . As for the Sibylline Oracles , there may ( as we conceive ) be Two Extremes concerning them : One , in swallowing down all that is now extant under that Title , as Genuine and Sincere ; whereas nothing can be more manifest , than that there is much Counterfeit and Supposititious stuff , in this Sibylline Farrago which now we have . From whence , besides other Instances of the like kind , it appears tooevidently to be denied , that some pretended Christians of former times , have been for Pious and Religious Frauds ; and endeavoured to uphold the Truth of Christianity by Figments and Forgeries of their own devising . Which as it was a thing Ignoble and Unworthy in it self , and argued that those very Defenders of Christianity , did themselves distrust their own Cause ; so may it well be thought , that there was a Policy of the Devil in it also , there being no other more Effectual way than this , to render all Christianity ( at least in after-ages ) to be suspected . Insomuch that it might perhaps be question'd , Whether the Truth and Divinity of Christianity appear more , in having prevail'd against the open force and opposition of its professed Enemies , or in not being at last smothered and oppressed , by these Frauds and Forgeries of its seeming Friends and Defenders . The Other Extreme may be , in concluding the whole business of the Sibylline Oracles ( as any ways relating to Christianity ) to have been a mere Cheat and Figment ; and that there never was any thing in those Sibylline Books , which were under the Custody of the Quindecimviri , that did in the least predict our Saviour Christ or the Times of Christianity . For notwithstanding all that the Learned Blundel hath written , it seems to be undeniably evident , from Virgil's Fourth Idyllium , that the Cumean Sibyl , was then supposed to have predicted a New Flourishing Kingdom or Monarchy , together with a Happy State of Justice or Righteousness , to succede , in the Latter Age of the World .

Vltima Cumaei venit jam Carminis aetas , Magnus ab integro Seclorum nascitur ordo . Jam redit & Virgo , redeunt Saturnia Regna , Jam nova progenies Coelo delabitur alto , &c.

Moreover it is certain , that in Cicero's time , the Sibylline Prophecies , were interpreted by some in favour of Caesar , as predicting a Monarchy ; Cic. Div. L. 2. Sibyllae versus observamus , quos illa furens fudisse dicitur . Quorum Interpres nuper falsa quadam hominum fama dicturus in Senatu putabatur , Eum , quem reverà Regem habebamus , appellandum quoque esse Regem , si salvi esse vellemus . We take notice of the Verses of the Sibyl , which she is said to have powred out in a Fury or Prophetick Frenzy , the Interpreter whereof , L. Cotta Quind●cimvir . was lately thought to have been about to declare in the Senate-house , That if we would be safe , we should acknowledge him for a King , who really was so . Which Interpretation of the Sibylline Oracles ( after Caesar's Death ) Cicero was so much offended with , ( he also looking upon a Roman Monarchy , as a thing no ness impossible than undesirable ) that upon this occasion , he quarrels with those very Sibylline Oracles themselves , as well as the Readers and Expounders of them , after this manner ; Hoc si est in Libris , in quem Hominem , & in quod Tempus est ? De Div. l. 2. Callidè enim , qui illa composuit , perfecit , ut , quodcunque accidisset , praedictum videretur , Hominum & ●emporum definitione sublatâ . Adhibuit etiam latebram obscuritatis , ut iidem versus aliàs in aliam rem posse accommodari viderentur . Non esse autem illud Carmen furentis , tum ipsum Poema declarat , ( est enim magis Artis & Diligentiae quàm Incitationis & motus ) tum verò ea quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dicitur , cum deinceps ex primis Versuum literis aliquid connectitur . Quamobrem Sibyllam quidem sepositam & conditam habeamus , ut , id , quod proditum est à Majoribus , injussu Senatûs nè legantur quidem Libri . If there be any such thing conteined in the Sibylline Books , then we demand , concerning what Man is it spoken , and of what Time ? For whoever framed those Sibylline Verses , he craftily contrived , that whatsoever should come to pass , might seem to have been predicted in them , by taking away all Distinction of Persons and Times . He also purposely affected Obscurity , that the same Verses might be accommodated sometime to one thing , and sometime to another . But that they proceeded not from Fury and Prophetick Rage , but rather from Art and Contrivance , doth no less appear otherwise , than from the Acrostick in them . Wherefore let us shut up the Sibyl and keep her close , that according to the Decree of our Ancestors , her Verses may not be read without the express command of the Senate . And lastly he addeth , Cum Antistitibus agamus , ut quidvis potius ex illis libris , quàm Regem proserant , quem Romae posthac nec Dii nec Homines esse patientur ; Let us also deal with the Quindecimviri , and Interpreters of these Sibylline Books , that they would rather produce any thing out of them , than a King ; whom neither Gods nor Men will hereafter suffer at Rome . Where though Cicero were mistaken , as to the Event of the Roman Government , and there were doubtless some Predictions in these Sibylline Books , of a New Kingdom or Monarchy , to be set up in the World ; yet that the Roman Empire was not the thing intended in them , doth manifestly appear from that Discription in Virgil's forementioned Eclogue ; wherein there is accordingly another Completion of them expected , though flatteringly applied to Saloninus . Wherefore we conclude that the Kingdom and Happy State or Golden Age , predicted in the Sibylline Oracles , was no other than that of the Messi●h , or our Saviour Christ , and the times of Christianity . Lastly , in that other Passage of Cicero's , concerning the Sibylline Oracles , Valeant ad deponendas potiùs quàm ad suscipiendas Religiones ; Let them be made use of rather for the extinguishing , than the begetting of Religions and Superstitions ; there seems to be an Intimation , as if of themselves they rather tended , to the Lessening than Encreasing of the Pagan Superstitions ; and therefore may probably be thought , to have predicted a Change of that Pagan Religion , by the Worship of one Sole Deity to be introduced . Neither ought it to seem a jot more strange , that our Saviour Christ should be foretold by the Pagan Sibyl , than that he was so clearly predicted , by Balaam the Aramitick Sorcerer . However those things in the Sibylline Verses , might have been derived some way or other , from the Scripture-prophecies ; which there is indeed the more probability of , because that Sibylline Prophet made use of those very same Figures and Allegories , in describing the Future Happy State , that are found in the Scripture ; as for Example , — Nec magnos metuent Armenta Leones ; Occidet & Serpens , &c.

Now as Cicero seems to complain , that in his time these Sibylline Oracles were too much exposed to view , so is it very probable , that notwithstanding they were to be kept under the Guard of the Quindecimviri , yet many of them might be copied out , and get abroad , and thereby an occasion be offered , to the ignorantly zealous Christians , who were for Officious Lyes and Pious Frauds , to add a great deal more of their own forging to them . Neither indeed is it imaginable , how any such Cheat as this , should either at first have been attempted , or afterwards have proved successful , had there not been some Foundation of Truth , to support and countenance it . Besides which , it is observable , that Celsus who would have had the Christians rather to have made the Sibyl than our Saviour Christ a God ; taking notice of their using of those Sibylline Testimonies against the Pagans , did not tax them , for counterfeiting the whole business of these Sibylline Oracles , Orig. c. Cels. lib. 7. p. 368. but only for inserting many things of their own into them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · You Christians might much rather have acknowledged , even the Sibyl for the Off-spring of God ; but now you can boldly insert into her Verses , Many , and those Maledicent things of your own . Where Origen , that he might vindicate as well as he could the honour of Christians , pleads in their defence , that Celsus for all that , could not shew what they had foisted into those Sibylline Verses , because if he had been able to have produced more ancient and incorrupt Copies , in which such things were not found , he would certainly have done it . Notwithstanding which it is likely , that there were other ancient Copies then to be found , and that Celsus might have met with them too , and that from thence he took occasion to write as he did . However , this would not justifie the present Sibylline Books , in which there are Forgeries , plainly discoverable , without Copies . Nevertheless it seems that all the ancient Christians did not agree in making use of these Sibylline Testimonies , thus much being intimated by Celsus himself , in the forecited words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which some of you make use of ; as they did not all acknowledge the Sibyl to have been a Prophetess neither , since upon Celsus mentioning a Sect of Christians called Sibyllists , Origen tells us , that these were such as using the Sibylline Testimonies , were called so in way of disgrace , by other Christians , who would not allow the Sibyl to have been a Prophetess ; they perhaps conceiving it derogatory to the Scriptures . But though their may be some of the ancient Sibylline Verses still left , in that Farrago which we now have ; yet it being impossible for us to prove which are such ; we shall not insist upon any Testimonies at all from thence , to evince that the ancient Pagans acknowledged One Supreme Deity . Notwithstanding which we shall not omit one Sibylline Passage , which we find recorded in Pausanias ( from whence by the way it appears also , that the Sibylline Verses were not kept up so close , but that some of them got abroad ) he telling us , that the defeat of the Athenians at Aegos Potamos , was predicted by the Sibyl in these Words ( amongst others ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Ac tum Cecropidis luctum gemitúsque ciebit , Jupiter Altitonans , rerum cui Summa Potestas , &c. Whereto might be added also , that of another ancient Peliadean Prophetess , in the same Writer , wherein the Divine Eternity and Immutability , is plainly declared .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jupiter Est , Fuit , atque Erit : O bone Jupiter alme .

Besides these Sibylline Prophecies , there are also other Oracles of the Pagan Deities themselves , in which there was a clear acknowledgment of One Supreme and Greatest God . But as for such of them , as are said to have been delivered since the Times of Christianity , when the Pagan Oracles began to fail , and such as are now extant only in Christian Writings , however divers of them are cited out of Porphyrius his Book of Oracles ; because they may be suspected ; we shall not here mention any of them . Nevertheless we shall take notice of One Oracle of the Clarian Apollo , that is recorded by Macrobius , in which One Supreme Deity is not only asserted ; but is also called by that Hebrew Name , ( or Tetragrammaton ) Jao , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You are to call the Highest and Supreme of all the Gods , Jao : Though it be very true , that that Clarian Devil there , cunningly endeavoured to divert this to the Sun , as if that were the Only Supreme Deity and True Jao . To which might be added , another ancient Oracle ( that now occurrs ) of the Dodonean Jupiter , together with the Interpretation of Themistocles , to whom it was delivered ; wherein he was commanded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to repair to him who was called by the same Name with God ; which Themistocles apprehended to be the King of Persia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because both he and God , were alike called ( though in different respects and degrees ) the Great King or Monarch .

But as for those Writings , commonly imputed to Hermes Trismegist , that have been generally condemned by the Learned of this Latter Age , as wholly Counterfeit and Supposititious , and yet on the contrary are asserted by Athanasius Kircherus , for sincere and Genuine ; we shall have occasion to declare our sence , concerning them , more opportunely afterward .

The most Ancient Theologers , and most Eminent Assertors of Polytheism amongst the Pagans , were Zoroaster in the Eastern Parts , and Orpheus amongst the Greeks . The former of which , was of so great Antiquity , that Writers cannot well agree about his Age. But that he was a Polytheist is acknowledged by all , some affirming it to be signified in his very Name , as given him after his death ; it being interpreted by them A Worshipper of the Stars . Neither is it to be doubted , but that Ster or Ester in the Persian Language did signifie a Star , as it hath been observed also by Learned men , concerning sundry other Words , now familiar in these European Languages , that they derived their Original from the Persian . Notwithstanding which , it may be suspected that this was here but a Greek Termination : the Word being not only in the Oriental Languages , written Zertoost and Zaradust , but also in Agathias , Zarades . However Zoroaster's Polytheism is intimated by Plato ; where his Magick is defined , to have been nothing else , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Worship of the Gods . Whence by the way we learn also , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Magick , De A●st . L. 4. p. 165. was first taken in a good sence , which is confirmed by Porphyrius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Amongst the Persians , those who were skilful in the knowledge of the Deity , and Religious Worshippers of the same , were called Magi. And as Magick is commonly conceived to be founded in a certain Vital Sympathy that is in the Universe , so did these ancient Persian Magi , and Chaldeans ( as Psellus tells us ) suppose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that there was a Sympathy , betwixt the Superiour and Inferiour Beings ; but it seems , the only way at first by them approved , of attracting the Influence and Assistance of those Superior Invisible Powers , was by Piety , Devotion , and Religious Rites : Nevertheless their Devotion was not carried out only to One Omnipotent God , but also to Many Gods ; neither is it to be questioned but that this Divine Magick of Zoroaster , shortly after degenerated in many of his Followers , into the Theurgical Magick , and at length into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , downright Sorcery and Witchcraft ; the only thing which is now vulgarly called Magick . But how many Gods soever this Zoroaster worshipped , that he acknowledged notwithstanding One Supreme Deity , appeareth from the Testimony of Eubulus , cited by Porphyrius in his De Antro Nympharum , P. 254. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Zoroaster first of all , as Eubulus testifieth , in the Mountains adjoyning to Persis , consecrated a Native Orbicular Cave , adorned with flowers and watered with fountains , to the honour of Mithras , the Maker and Father of all things ; this Cave being an Image or Symbol to him , of the whole World , which was made by Mithras . Which Testimony of Eubulus , is the more to be valued , because as Porphyrius elsewhere informeth us , he wrote the History of Mithras at large , in many Books , from whence it may be presumed , that he had thoroughly furnished himself with the knowledge of what belonged to the Persian Religion . Wherefore from the Authority of Eubulus , we may well conclude also , that notwithstanding the Sun , was generally worship'd by the Persians as a God , yet Zoroaster and the ancient Magi , who were best initiated in the Mithraick Mysteries , asserted * * That Mithras , which was called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Hidden God , was not the Visible Sun . another Deity , Superior to the Sun , for the True Mithras , such as was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Maker and Father of all things , or of the whole World , whereof the Sun is a part . However these also look'd upon the Sun as the most lively Image of this Deity , in which it was worshipped by them , as they likewise worship'd the same Deity Symbolically in Fire , as Maximus Tyrius informeth us ; agreeable to which , is that in the Magick Oracles , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All things are the Off-spring of one Fire ; that is , of One Supreme Deity . And Julian the Emperor was such a Devout Sun-worshipper as this , who acknowledged besides the Sun , another Incorporeal Deity , transcendent to it . Nevertheless we deny not , but that others amongst the Persians , who were not able to conceive of any thing Incorporeal , might , as well as Heraclitus , Hippocrates , and the Stoicks amongst the Greeks , look upon the Fiery Substance of the whole World ( and especially the Sun ) as Animated and Intellectual , to be the Supreme Deity , and the only Mithras , according to that Inscription , Deo Soli Invicto Mithrae . However , Mithras , whether supposed to be Corporeal or Incorporeal , was unquestionably taken by the Persians for the Supreme Deity , according to that of Hesychius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mithras , The First God among the Persians ; who was therefore called in the Inscription Omnipotent , Omnipotenti Deo Mithrae . Which First , Supreme and Omnipotent God was acknowledged by Artabanus the Persian , in his Conference with Themistocles , Plut. Themist . in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Amongst those many excellent Laws of ours , the most excellent is this , that the King is to be honoured and worshipped religiously , as the Image of that God , which conserveth all things . Scaliger with some others ( though we know not upon what certain grounds ) affirm , that Mither in the Persian Language signified Great , and Mithra , Greater or Greatest , according to which , Mithras would be all one , with Deus Major or Maximus , The Greatest God . Wherefore we conclude , that either Herodotus was mistaken , in making the Persian Mithras the same with Mylitta or Venus ; ( And perhaps such a mistake might be ocasioned from hence , because the Word Mader or Mether in the Persian Language signified Mother , as Mylitta in the Syrian did ; ) or else rather , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Genitrix . that this Venus of his , is to be understood of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the heavenly Venus or Love ; and thus indeed is she there called in Herodotus , Vrania ; by which though some would understand nothing else but the Moon , yet we conceive the Supreme Deity , True Heavenly love ( the Mother and Nurse of all things ) to have been primarily signified therein .

But Zoroaster and the ancient Magi are said to have called the Supreme God also by another name , viz. Oromasdes or Ormisdas ; however Oromasdes , according to Plato , seems to have been the Father of Zoroaster . Thus , besides Plutarch and others , Porphyrius , P. 191. in the Life of Pythagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Which we would understand thus . Pythagoras exhorted men chiefly to the Love of Truth , as being that alone which could make them resemble God , he having learn'd from the Magi that God , whom they call Oromasdes , was as to Corporeals most like to Light , and as to Incorporeals to Truth . Though perhaps some would interpret these words otherwise , so as to signifie Oromasdes to have been really compounded of Soul and Body , and therefore nothing else but the Animated Sun , as Mithras is commonly supposed also to have been . But the contrary hereunto , is plainly implied in those Zoroastrian Traditions or Fables , concerning Oromasdes , recorded in Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Oromasdes was as far removed from the Sun , as the Sun was from the Earth . Wherefore Oromasdes was according to the Persians , a Deity superior to the Sun ; God properly as the Fountain of Light and Original of all Good , and the same with Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or First Good . From whom the Persians , as Scaliger informs us , called the First Day of every Month Ormasda , probably because he was the Beginning of all things . And thus Zoroaster and the ancient Magi , acknowledged one and the same Supreme Deity , under the different names of Mithras and Oromasdes .

But it is here observable , that the Persian Mithras was commonly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Three-fold or Treble . Thus Dionysius the Pseudo-Areopagite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Persian Magi to this very day , celebrate a Festival Solemnity in honour of the Triplasian ( that is , the Three-fold or Triplicated ) Mithras . And something very like to this , is recorded in Plutarch , concerning Oromasdes also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Oromasdes Thrice augmented or Triplicated himself ; from whence it further appears that Mithras and Oromasdes were really one and the same Numen . Now the Scholiasts upon Dionysius pretend to give a reason of this Denomination of the Persian Mithras , Triplasios , or Threefold , from the Miracle done in Hezekiah's Time , when the Day was encreased , and almost Triplicated ; as if the Magi then observing the same , had thereupon given the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Threefold , to their God Mithras , that is , the Sun , and appointed an Anniversary Solemnity for a Memorial thereof . But Learned men have already shewed the Foolery of this Conceit ; and therefore it cannot well be otherwise concluded , but that here is a manifest Indication of a Higher Mystery , viz. a Trinity in the Persian Theology ; which Gerardus J. Vossius would willingly understand , according to the Christian Hypothesis , of a Divine Triunity , or Three Hypostases in one and the same Deity , whose Distinctive Characters , are Goodness , Wisdom , and Power . But the Magical or Zoroastrian Oracles , seem to represent this Persian Trinity , more agreeably to that Pythagorick or Platonick Hypothesis , of Three Distinct Substances Subordinate one to another , the Two First whereof , are thus expressed in the following Verses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To this Sence : The Father or First Deity , perfected all things , and delivered them to the Second Mind , who is that , whom the Nations of men commonly take for the First . Which Oracle Psellus thus glosseth upon ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The First Father of the Trinity , having produced this whole Creation , delivered it to Mind or Intellect . Which Mind , the whole Generation of Mankind being ignorant of the Paternal Transcendency , commonly call the First God . After which , Psellus takes notice of the difference here betwixt this Magical or Chaldaick Theology , and that of Christians : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. But our Christian Doctrine is contrary hereunto , namely thus ; That the First Mind or Intellect , being the Son of the Great Father , made the whole Creation . For the Father in the Mosaick Writings , speaks to his Son , the Idea of the Creation ; but the Son is the immediate Opifex thereof . His meaning is , that according to this Persian or Chaldaick Theology , the First Hypostasis of the Divine Triad , was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Immediate Architect of the World , whereas according to the Christian as well as Platonick Doctrine , he is the Second . For which cause , Pletho framed another Interpretation of that Magick Oracle , to render it more conformable both to the Christian and Platonick Doctrine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Father perfected all things , that is the Intelligible Ideas ( for these are those things which are complete and perfect ) and delivered them to the Second God , to rule over them . Wherefore whatsoever is produced by this God , according to its own Exemplar and the Intelligible Essence , must needs owe its Original also to the Highest Father . Which Second God , the Generations of men , commonly take for the First , they looking up no higher , than to the Immediate Architect of the World . According to which Interpretation of Pletho's ( the more probable of the Two ) the Second Hypostasis in the Magick ( or Persian ) Trinity , as well as in the Platonick and Christian , is the Immediate Opifex or Architect of the World ; and this seems to be properly that which was called Mithras in Eubulus .

But besides these Two Hypostases , there is also a Third mentioned in a certain other Magick or Chaldaick Oracle , cited by Proclus , under the Name of Psyche , or the Mundane Soul ; — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · After ( or next below ) the Paternal Mind , I Psyche dwell . Now the Paternal Mind , as Psellus informs us , is the Second Hypostasis before-mentioned ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Paternal Mind is the Second God , and the Immediate Demiurgus or Opifex of the Soul . Wherefore though both those Names Oromasdes and Mithras , were frequently used by the Magi , for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or whole Deity in General , yet this being Triplasian or Threefold , according to their Theology , as conteining Three Hypostases in it ; the First of those Three , seems to have been that , which was most properly called Oromasdes , and the Second Mithras . And this is not only confirmed by Pletho , but also with this further Superaddition to it , that the Third Hypostasis of that Persian Trinity , was that which they called Arimanius ; he gathering as much even from Plutarch himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They say that Zoroaster made a Threefold Distribution of Things , and that he assigned the First and Highest Rank of them , to Oromasdes , who in the Oracles , is called the Father ; the lowest to Arimanes ; and the Middle to Mithras , who in the same Oracles is likewise called the Second Mind . Whereupon he observes , how great an Agreement there was , betwixt the Zoroastrian and the Platonick Trinity , they differing in a manner only in Words . And the Middle of these , namely the Eternal Intellect that conteins the Ideas of all things , being , according to the Platonick Hypothesis , the Immediate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Architect of the World , this probably was that Mithras , as we have already intimated , who is called in Eubulus , the Demiurgus of the World , and the Maker and Father of all things . Now if that Third Hypostasis of the Magick or Chaldaick Oracles , be the same with that , which the Persians call Arimanius , then must it be upon such an accompt as this , because this Lower World ( wherein are Souls Vitally united to Bodies , and Lapsable ) is the Region where all manner of Evils , Wickedness , Pains , Corruption and Mortality reign . And herewith Hesychius seemeth to agree : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Arimanius among the Persians , is Hades , that is , either Orcus or Pluto ; wherein he did but follow Theopompus , who in Plutarch calls Arimanius likewise Hades or Pluto : which it seems was as well the Third in the Persian , Trinity ( or Triplasian Deity ) as it was in the Homerican . And this was that Arimanius , whom the Persian King in Plutarch , In vit. Them . upon Themistocles his flight , addressed his Devotion to , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He prayed , that Arimanius would always give such a mind to his Enemies , as thus to banish and drive away their best men from them . And indeed from that which Plutarch affirms , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Persians from their God Mithras , called any Mediator , or Middle betwixt two , Mithras ; it may be more reasonably concluded , that Mithras , according to the Persian Theology , was properly the Middle Hypostasis of that Triplasian or Triplicated Deity of theirs , than that he should be a Middle Self-existent God , or Mediator , betwixt Two Adversary Gods Vnmade , one Good , and the other Evil , as Plutarch would suppose .

Notwithstanding which , if that which the same Plutarch and others do so confidently affirm , should be true , that Zoroaster and the ancient Magi , made Good and Evil , Light and Darkness , the Two Substantial Principles of the Universe , that is , asserted an Evil Daemon Coeternal with God , and Independent on him , in the very same manner that Plutarch himself and the Manicheans afterward did ; yet however it is plain , that in this way also , Zoroaster and the Magi , acknowledged One only Fountain and Original of all Good , and nothing to be independent upon that One Good Principle or God , but only that which is so contrary to his Nature and Perfection , as that it could not proceed from him , namely Evil. But we have already discovered a suspicion , that the meaning of those ancient Magi , might possibly be otherwise ; they philosophizing only concerning a certain Mixture of Evil and Darkness , together with Good and Light , that was in the Composition of this Lower World , and Personating the same ; as also perhaps taking notice especially therein of Evil Daemons ( who are acknowledged likewise in the Magick Oracles , and called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beasts of the Earth , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Terrestial Dogs ; ) the Head of which might be sometimes called also Emphatically 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Evil Demon of the Persians , as being the very same with the Devil : all which was under the immediate Presidency or Government of that God , called by them Arimanius , Hades or Pluto , the Third Hypostasis in the Triplasian Deity of the Persians . Which suspicion , may be yet further confirmed from hence , because the Persian Theologers , as appears by the Inscriptions , expresly acknowledged the Divine Omnipotence , which they could not possibly have done , had they admitted of a Manichean Substantial Evil Principle , Coeternal with God , and Independent on him . Besides which it is observable , that whereas the Gnosticks in Plotinus time , asserting this World to have been made , not so much from a Principle Essentially Evil and Eternal , as from a Lapsed Soul ; to weigh down the Authority of Plato that was against them , did put Zoroaster in the other Scale , producing a Book entituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Revelations of Zoroaster , Porphyrius tells us , that himself wrote purposely , to disprove those Zoroastrian Revelations , as New and Counterfeit , and forged by those Gnosticks themselves ; therein implying also the Doctrine of the ancient Zoroaster , no way to have countenanced or favoured that Gnostick Heresie . Moreover the Tenents of these ancient Magi , concerning that Duplicity of Principles , are by Writers represented with great Variety and Uncertainty . That Accompt which Theodorus in Photius ( treating of the Persian Magick ) gives thereof , as also that other of Eudemus in Damascius , are both of them so Nonsensical , that we shall not here trouble the Reader with them ; however , neither of them suppose the Persian Arimanius or Satanas , to be an Unmade Self-existing Demon. But the Arabians , writing of this Altanawiah , or Persian Duplicity of Good and Evil Principles , affirm , That according to the most approved Magi , Light , was Kadiman , the Most Ancient and First God , and that Darkness was but a Created God ; they expresly denying the Principle of Evil and Darkness , to be Coeve with God , or the Principle of Good and Light . And Abulseda represents the Zoroastrian Doctrine ( as the Doctrine of the Magi Reformed ) after this manner ; That God was older than Darkness and Light , Pocock Spec. Hist. Ar. p. 146 , 147 , 148. and the Creator of them , so that he was a Solitary Being , without Companion or Corrival ; and that Good and Evil , Vertue and Vice did arise from a certain Commixture of Light and Darkness together , without which this lower World could never have been produced ; which Mixture was still to continue in it , till at length Light should overcome Darkness : and then Light and Darkness shall each of them have their separate and distinct Worlds , apart from one another .

If it were now needful , we might still make it further evident that Zoroaster , notwithstanding the Multiplicity of Gods worship'd by him , was an Asserter of One Supreme , Prap. Ev. L. 1 ▪ from his own Description of God extant in Eusebius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is the First Incorruptible , Eternal , Vnmade , Indivisible , Most unlike to every thing , the Head or Leader of all Good , Vnbribable , the Best of the Good , the Wisest of the Wise ; He is also the Father of Law and Justice , Self-taught , Perfect , and the only Inventor of the Natural Holy . Which Eusebius tells us , that this Zoroastrian Description of God , was conteined verbatim , in a Book entituled , A Holy Collection of the Persian Monuments ; as also that Ostanes ( himself a famous Magician , and admirer of Zoroaster ) had recorded the very same of him , in his Octateuchon .

Now we having , in this Discourse concerning Zoroaster and the Magi , cited the Oracles , called by some Magical , and imputed to Zoroaster , but by others Chaldaical ; we conceive it not improper to give some account of them here . And indeed if there could be any Assurance of the Antiquity and Sincerity of those Reputed Oracles , there would then need no other Testimony to prove , that either Zoroaster and the Persian Magi , or else at least the Chaldeans , asserted not only a Divine Monarchy , or One Supreme Deity the Original of all things ; but also a Trinity , consistently with the same .

And it is certain that those Oracles are not such Novel Things as some would suspect , they being cited by Synesius , as then Venerable and of great Authority , under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Holy Oracles , and there being of this Number , some produced by him that are not to be found in the Copies of Psellus and Pletho ; from whence it may be concluded , that we have only some Fragments of these Oracles now left . And that they were not forged by Christians , as some of the Sibylline Oracles undoubtedly were , seems probable from hence , because so many Pagan Philosophers make use of their Testimonies , laying no small stress upon them . As for Example Damascius , out of whom Patritius hath made a Considerable Collection of such of these Oracles are wanting in Psellus and Pletho's Copies . And we learn from Photius , that whereas Hierocles his Book of Fate and Providence , was divided into Seven Parts , the Drift of the Fourth of them was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to reconcile the Reputed Oracles , with Plato 's Doctrines . Where it is not to be doubted , but that those Reputed Oracles of Hierocles , were the same with these Magick or Chaldaick Oracles ; because these are frequently cited by Philosophers under that name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Oracles . P. 97. Proclus upon the Timaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Maker of the Vniverse , is celebrated both by Plato , and Orpheus , and The Oracles , as the Father of Gods and Men ; who both produceth Multitudes of Gods , and sends down Souls for the Generations of Men. And as there are other Fragments of these , cited by Proclus elsewhere under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Oracles , so doth he sometimes give them that higher Title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Theology that was of Divine Tradition or Revelation . Which magnificent Encomium , was bestowed in like manner upon Pythagoras his Philosophy , by Jamblichus , that being thought to have been derived in great part from the Chaldeans and the Magi ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This Philosophy of Pythagoras , having been first Divinely delivered , or reveiled by the Gods , ought not to be handled by us without a Religious Invocation of them . And that Porphyrius was not unacquainted with these Oracles neither , may be concluded from that Book of his , entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , concerning the Philosophy from Oracles ; which consisting of more Parts , one of them was called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Oracles of the Chaldeans : which that they were the very same with those we now speak of , shall be further proved afterward . Now though Psellus affirm , that the Chaldean Dogmata , conteined in those Oracles , were some of them admitted both by Aristotle and Plato , yet does he not pretend , these very Greek Verses themselves to have been so ancient . But it seems probable from Suidas , that Juliane a Chaldean and Theurgist , the Son of Juliane a Philosopher , ( who wrote concerning Daemons and Telesiurgicks ) was the First that turned those Chalday or Magick Oracles , into Greek Verse ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Juliane in the time of Marcus Antoninus the Emperor , wrote the Theurgick and Telestick Oracles , in Verse . For that there is something of the Theurgical Magick mixed together with Mystical Theology in these Oracles , is a thing so manifest , from that Operation about the Hecatine Circle , and other passages in them , that it cannot be denied ; which renders it still more unlikely , that they should have been forged by Christians . Nevertheless they carry along with them ( as hath been already observed ) a clear acknowledgement of a Divine Monarchy , or One Supreme Deity , the Original of all things ; which is called in them The Father , and the Paternal Principle , and that Intelligible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that cannot be apprehended otherwise than by the Flower of the Mind ; as also that One Fire from whence all things spring ; Psellus thus glossing upon that Oracle , All things were the Off-spring of one Fire , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All things whether Intelligible or Sensible receive their Essence from God alone , and return back again only to him ; so that this Oracle is irreprehensible , and full of our Doctrine . And it is very observable , that these very same Oracles , expresly determined also , that Matter was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade or Self-existent , but derived in like manner , from the Deity . Which we learn from Proclus upon Plato's Timaeus ; where when he had positively asserted , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One thing the Cause of all things ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Supreme Good , being the Cause of all things , is also the Cause of Matter , he confirms this Assertion of his , from the Authority of the Oracles , P. 118. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · From this Order also , do the Oracles deduce , the Generation of the Matter , in these words , From thence ( that is , from One Supreme Deity ) altogether proceeds the Genesis of the Multivarious Matter . Which unquestionably was one of those very Magick or Chalday Oracles ; and it may be further proved from hence , because it was by Porphyrius set down amongst them , as appears from Aeneas Gazeus in his Theophrastus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither was Matter void of Generation or Beginning , which the Chaldeans and Porphyrius teach thee ; he making this the Title of a whole Book published by him , The Oracles of the Chaldeans , in which it is confirmed , that Matter was Made .

Moreover that there was also in these Magick or Chalday Oracles , a clear Signification of a Divine Triad , hath been already declared . But we shall here produce Proclus his Testimony for it too , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Thus the Divinely Delivered ( or Inspired ) Theology , affirmeth the whole World to have been completed from these Three ; Psyche or the Mundane Soul , therein speaking concerning that Zeus or Jupiter , who was above the Maker of the World , in this manner , &c. For we have already declared , that Proclus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Theology of Divine Tradition or Revelation , is one and the same thing with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Oracles . To which Testimony of Proclus , we might also ●upe●add , that Oracle cited out of Damascius , by Patritius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In the whole World shineth forth a Triad or Trinity , the 〈…〉 a Monad or Perfect Vnity ; Than which nothing can be pla●●e .

XVII . And now we pass out of Asia into Europe , from Zor●●s●●● to Orpheus . G.I. Vossius D. Ar. Po. c. 13. It is the Opinion of some Eminent Philologers of L●t●er times , That there never was any such Man as Orpheus , bu● only in Fairy-land , and that the whole History of Orpheus , was nothing b●● a mere Romantick Allegory , utterly devoid of all Truth and Reality . But there is nothing alledged for this Opinion from Antiquity , save only this one Passage of Cicero's concerning Aristotle ; De Nat. D.L. 1. p. 211. Orpheum Poctam docet Aristoteles nunquam fuisse , Aristotle teacheth that there never was any such man as Orpheus the Poet ; in which notwithstanding Aristotle seems to have meant no more than this , that there was no such Poet as Orpheus Senior to Homer , or that the Verses vulgarly called Orphical , were not written by Orpheus . However , if i● should be granted , that Aristotle had denied the Existence of such a man ; there seems to be no reason at all , why his Single Testimony should here preponderate , against that Universal Consent of all Antiquity , which is for one Orpheus the Son of Oeager , by birth a Thracian ▪ the Father or Chief Founder , of the Mythical and Allegorical Theology amongst the Greeks , and of all their most Arcane Religious Rites and Mysteries ; who is commonly supposed to have lived before the Trojan War , ( that is , in the time of the Israelitish Judges ) or at least , to have been Senior both to Hesiod and Homer ; and also to have died a Violent Death , most affirming him to have been torn in pieces by Women . For which cause in that Vision of Herus Pamphylius in Plato , De Rep. L. 10. Lib. 4. p. 162. Orpheus his Soul being to come down again , into another Body , is said to have chosen rather , that of a Swan ( a reputed Musical Animal ) than to be born again of a Woman , by reason of that great hatred , which he had conceived of all Woman-kind , for his suffering such a Violent Death from them . And the Historick Truth of Orpheus , was not only acknowledged by Plato , but also by Isocrates , Seniour to Aristotle likewise ( in his Oration in the praise of Busiris ; ) and confirmed by that sober Historiographer Diodorus Siculus , he giving this Accompt of Orpheus , That he was a man who diligently applied himself to Literature , and having learn'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Mythical Part of Theology , travelled into Egypt , where he attain'd to further knowledge , and became the greatest of all the Greeks , in the Mysterious Rites of Religion , Theological Skill and Poetry . To which Pausanias addeth , that he gained great authority , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Lib. 9. p. . 586. As being believed to have found out Expiations for wicked Actions , Remedies for Diseases , and Appeasments of the Divine Displeasure . Neither was this History of Orpheus contradicted by Origen , when Celsus gave him so fit an occasion , and so strong a Provocation to do it , by his Preferring Orpheus , before our Saviour Christ . To all which may be added in the last place , that it being commonly concluded from the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Greeks derived their Teletae and Mysteries of Religion , from the Thracians , it is not so reasonable to think with the Learned Vossius , that Xamolxis was the Founder of them , ( and not Orpheus ) this Xamolxis being by most reported to have been Pythagoras his Servant , and consequently too much a Juniour ; and though Herodotus attribute more Antiquity to him , yet did he conceive him to have been no other than a Daemon , who appearing to the Thracians , was worshipped by them ; whereas in the mean time , the General Tradition of the Greeks , derived the Thracian Religious Rites and Mysteries , from Orpheus and no other , according to this of Suidas ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is commonly said , that Orpheus the Thracian , was the First Inventor of the Religious Mysteries of the Greeks , and that Religion was from thence called Threscheia , as being a Thracian Invention . Wherefore though it may well be granted , that by reason of Orpheus his great Antiquity , there have been many Fabulous and Romantick things intermingled with his History ; yet there appears no reason at all , why we should disbelieve the Existence of such a Man .

But though there were such a man as Orpheus , yet may it very well be question'd for all that , Whether any of those Poems , commonly entitled to him , and called Orphical , were so ancient , and indeed written by him . And this the rather , because Herodotus declares it as his own Opinion , that Hesiod and Homer , L. 2. p. 53. were the ancientest of all the Greek Poets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that those other Poets , said to have been before them , were indeed Juniors to them ; meaning hereby in all probability , Orpheus , Musaeus and Linus . As also because Aristotle seems plainly to have followed Herodotus in this , he mentioning the Orphick Poems ( in his Book Of the Soul ) after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 1. c. 7. §. 7. The Verses that are called Orphical . Besides which Cicero tells us that some imputed all the Orphick Poems to Cercops a Pythagorean , and it is well known , that many have attributed the same to another of that School , Onomacritus , who lived in the times of the Pisistratidae : Wherefore we read more than once in Sextus Empiricus of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Onomacritus in the Orphicks . Suidas also reports , that some of the Orphick Poems were anciently ascribed to Theogneius , others to Timocles , Proleg . in Flor. Stob. others to Zopyrus , &c. From all which Grotius seems to have made up this Conclusion ; That the Pythagoricks entitled their own Books to Orpheus and Linus , just in the same manner , as Ancient Christians entitled theirs , some to the Sibyls , and others to Hermes Trismegist . Implying therein , that both the Orphick Poems and Doctrine , owed there very Being and First Original , only to the Pythagoreans . But on the other side , Clemens Alexandrinus affirmeth that Heraclitus the Philosopher borrowed many things from the Orphick Poems . And it is certain , that Plato does not only very much commend the Orphick Hymns , for their Suavity and Deliciousness , but also produce some Verses out of them , De N. De. L. 1. p. 201. Lamb. without making any Scruple concerning their Author . Cicero himself , notwithstanding what he cites out of Aristotle to the contrary , seems to acknowledge Orpheus for the most ancient Poet , he writing thus of Cleanthes , In Secundo Libro De Natura Deorum , vult Orphei , Musaei , Hesiodi , Homeri que Fabellas accomdare ad ea quae ipse de Diis Immortalibus scripserat , ut etiam Veterrimi Poetae qui haec ne suspicati quidem sint , Stoici fuisse videantur ; Cleanthes in his Second Book of the Nature of the Gods , endeavours to accommodate the Fables of Orpheus , Musaeus , Hesiod and Homer , to th●se very things which himself had written concerning them ; so that the most ancient Poets , who never dream'd of any such matter , are made by him to have been Stoicks . Diodorus Siculus affirmeth Orpheus to have been the Author of a most excellent Poem . And Justin Marty● , Cl●mens Alexandrinus , Athenagoras , and others , take it for granted , that Homer borrowed many Passages of his Poems from the Orphick Verses , and particularly that very Beginning of his Iliads , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Lastly , Jamblichus testifieth , that by Most Writers , Orpheus was represented as the ancientest of all the Poets , De V. Pyth. c.. 34. adding moreover , what Dialect he wrote in , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Most of the Historiographers declare , that Orpheus , who was the ancientest of all the Poets , wrote in the Dorick Dialect . Which if it be true ▪ then those Orphick Fragments , that now we have , ( preserved in the Writings of such as did not Dorize ) must have been transformed by them out of their Native Idiom . Now as concerning Herodotus , who supposing Homer and Hesiod to have been the ancientest of all the Greek Poets , seemed therefore to conclude the Orphick Poems to have been Pseudepigraphous ; himself intimates that this was but a Singular Opinion , and as it were , Paradox , of his own , the contrary thereunto being then generally received . However Aristotle probably , might therefore be the more inclinable to follow Herodotus in this , because he had no great kindness for the Pythagorick or Orphick Philosophy . But it is altogether Irrational and Absurd to think , that the Pythagoricks would entitle their Books to Orpheus , as designing to gain credit and authority to them thereby ; had there been no such Doctrine before , either conteined in some ancient Monument of Orpheus , or at least transmitted down by Oral Tradition from him . Wherefore the Pythagoricks themselves constantly maintain , that before Pythagoras his time , there was not only an Orphick Cabala Extant , but also Orphick Poems . The Former was declared in that ancient Book called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or The Holy Oration , if we may believe Proclus upon the Timaeus . P. 291. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Timaeus being a Pythagorean , follows the Pythagorick Principles , and these are the Orphick Traditions ; for what things Orpheus deliver'd Mystically , ( or in arcane Allegories ) these Pythagoras learn'd when he was initiated by Aglaophemus in the Orphick Mysteries , Pythagoras himself affirming as much in his Book called , The Holy Oration . Where Proclus without any doubt or scruple , entitles the Book inscribed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or The Holy Oration , to Pythagoras himself . Indeed several of the ancients have resolved , Pythagoras to have written nothing at all , as Fla. Josephus , Plutarch , Lucian and Porphyrius ; and Epigenes in Clemens Alex. affirms that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Holy Oration , was written by Cercops a Pythagorean . Nevertheless Diogenes Laertius thinks them not to be in good earnest , who deny Pythagoras to have written any thing , and he tells us that Heraclides acknowledged this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Holy Oration for a genuine and indubitate Foetus of Pythagoras . Jamblichus is also of the same opinion , as the most received ; though confessing some to have attributed that Book , to Telauges Pythagoras his Son . But whoever was the Writer of this Hieros Logos , whether Pythagoras himself , or Telauges , or Cercops , it must needs be granted to be of great antiquity , according to the Testimony whereof , Pythagoras derived much of his Theology , from the Orphick Traditions . Strom. L. 1. p. 333. Moreover Ion Chius in his Trigrammi testified , as Clemens Alexandrinus informeth us , that Pythagoras himself referred some Poems to Orpheus as their Author ; which is also the General sence of Platonists as well as Pythagoreans . Wherefore upon all accounts , it seems most probable , That either , Orpheus himself wrote some Philosophick or Theologick Poems , though certain other Poems might be also father'd on him , because written in the same strain , of Mystical and Allegorical Theology , and as it were in the same Spirit , with which this Thracian Prophet was inspired : Or else at least , that the Orphick Doctrine , was first conveyed down by Oral Cabala or Tradition from him , and afterwards for its better Preservation , expressed in Verses , that were imputed to Orpheus , after the same manner , as the Golden Verses written by Lysis , were to Pythagoras . And Philoponus intimates this Latter to have been Aristotle's Opinion concerning the Orphick Verses : He glossing thus upon those words of Aristotle before cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Aristotle calls them the Reputed Orphick Verses , because they seem not to have been written by Orpheus himself , as the same Aristotle affirmeth in his Book of Philosophy . The Doctrine and Opinions of them indeed were his , but Onomacritus is said to have put them into Verse . However , there can be no doubt at all made , but that the Orphick Verses , by whomsoever Written , were some of them of great antiquity ( they being much older than either Aristotle , Plato or Herodotus ) as they were also had in great esteem amongst the Pagans ; and therefore we may very well make a judgment of the Theology of the ancient Pagans , from them .

Now that Orpheus , the Orphick Doctrine , and Poems , were Polytheistical , is a thing acknowledged by all . Justin Martyr affirms that Orpheus asserted Three Hundred and Sixty Gods ; he also bestows upon him , this Honourable Title ( if it may be so accounted ) of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Father and First Teacher of Polytheism amongst the Greeks ; he supposing that Homer derived his Polytheism from him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Homer emulating Orpheus his Polytheism , did himself therefore fabulously write of many Gods , that he might not seem to dissent from his Poems whom he had so great a Veneration for . With which also agreeth the Testimony of Athenagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Orpheus first invented the very names of the Gods , declaring their Generations , and what was done by each of them , and Homer for the most part follows him therein . Indeed the whole Mythical Theology , or Fables of the Gods together with the Religious Rites amongst the Greeks , are commonly supposed to have owed their First Original to no other but Orpheus . In which Orphick Fables , not only the Things of Nature , and Parts of the World were all Theologized , but also all manner of Humane Passions , Imperfections , and Vices ( according to the Literal Sence ) attributed to the Gods . Insomuch that divers of the Pagans themselves , took great offence at them , In Lau. Busir . as for Example Isocrates ; who concludes that a Divine Nemesis or Vengeance was inflicted upon Orpheus for this Impiety , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orpheus . who was most of all guilty in this kind , died a violent death . Also Diog. Laertius for this Cause made a question , whether he should reckon Orpheus amongst the Philosophers or no : and others have Concluded that Plato ought to have banish'd Orpheus likewise out of his Commonwealth , for the same reason that he did Homer , which is thus expressed , For not Lying well concerning the Gods . And here we may take notice of the Monstrosity and Extravagancy of Orpheus his Phancy , from what Diamascius and others tell us , that he made one of his Principles to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Dragon , having the Heads both of a Bull and a Lion , and in the midst the Face of a God , with Golden Wings upon his shoulders ; which forsooth must be an Incorporeal Deity and Hercules , with which Nature ( called Ananche and Adrastea ) was associated . Nevertheless the Generality of the Greekish Pagans , looking upon this Orpheus , not as a meer Fanciful Poet and Fabulator , but as a Serious and Profound Philosopher , or Mystical Theologer ; a Person transcendently Holy and Wise ; they supposed all his Fables of the Gods , to be deep Mysteries and Allegories which had some Arcane and Recondite Sence under them , and therefore had a high Veneration for him , as one who did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Athenagoras writes ) More truly Theologize than the rest , and was indeed Divinely Inspired . C. Cels. L. 7. p. 367. Insomuch that Celsus would rather have had the Christians to have taken Orpheus for a God , than our Saviour Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being a man unquestionably endewed with a holy Spirit , and one who also ( as well as the Christians Jesus ) died a violent death .

But that Orpheus , notwithstanding all his Polytheism or Multiplicity of Gods , acknowledged One Supreme Vnmade Deity , as the Original of all things , may be First Presumed from hence , because those Two Most Religious Philosophick Sects , the Phythagoreans and Platonists , not only had Orpheus in great esteem , he being commonly called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Theologer , but were also thought , in great measure to have owed their Theology and Philosophy to him , as deriving the same from his Principles and Traditions . This hath been already intimated and might be further proved . Pythagoras , as we are informed by Porphyrius and Jamblichus , learn'd something from all these Four , from the Egyptians , from the Persian Magi , from the Chaldeans , MS. Coll. Caj . Cant. p. 14. and from Orpheus or his Followers . Accordingly Syrianus makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Orphick and Pythagorick Principles to be one and the same . And as we understand from Suidas , the same Syrianus wrote a Book entituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Harmony of Orpheus , Pythagoras and Plato . Proclus , besides the place before cited , frequently insists upon this elsewhere , in his Commentary upon the Timaeus , as p. 289. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is Pythagorical to follow the Orphick Genealogies . For from the Orphick Tradition downward by Pythagoras , was the knowledge of the Gods derived to the Greeks . And that the Orphick Philosophy did really agree and symbolize with that which afterward was called Pythagorick and Platonick , and was of the same strain with it , may be gathered from that of Plato in his Cratylus , where he speaks concerning the Etymology of the Greek Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 400. Steph. Orpheus and his followers seem to me to have given the best Etymology of this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) That the Soul is here in a state of Punishment , its Body being a Prison to it , wherein it is kept in custody , till its Debts or Faults be expiated , and is therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now these Three Philosophies , the Platonick , Pythagorick , and Orphick , symbolizing so much together , it is probable that as the Platonick and Pythagorick , so the Orphick likewise , derived all their Gods from One Self-existent Deity .

Which may be further manifested , from that Epitome of the Orphick Doctrine , made long since by Timotheus the Chronographer in his Cosmopoeia , still extant in Cedrenus and Eusebii Chronica , and imperfectly set down by Suidas ( upon the Word Orpheus ) as his own , or without mentioning the Authors Name : — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · First of all the Aether was made by God , and after the Aether a Chaos ; a Dark and dreadful Night , then covering all under the whole Aether . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orpheus hereby signifying ( saith Timotheus ) that Night was Seniour to day , or that the World had a Beginning ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He having declared also in his Explication , that there was a certain Incomprehensible Being , which was the Highest and Oldest of all things , and the Maker of every thing , even of the Aether it self , and all things under the Aether . But the Earth being then invisible by reason of the Darkness , a Light breaking out through the Aether , illuminated the whole Creation : This Light being said by him , to be that Highest of all Beings ( before mentioned ) which is called also Counsel and Life . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( to use Suidas his words here ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These Three Names in Orpheus ( Light , Counsel and Life ) declaring one and the same Force and Power of that God , who is the Maker of all , and who produceth all out of Nothing into Being , whether Visible or Invisible . To conclude with Timotheus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And the same Orpheus in his Book declared , that all things were made by one Godhead in Three Names , and that this God is all things .

But that Orpheus asserted One Supreme Deity , as the Original of all things , is unquestionably evident from the Orphick Verses themselves ; of which notwithstanding , before we mention any , in way of Proof , we shall premise this Observation , or rather Suspicion of our own ; That there seem to be some Orphick Verses supposititious , as well as there were Sibylline ; they being counterfeited either by Christians or Jews . For we must freely profess , for our own part , that we cannot believe all that to be genuine , which is produced by ancient Fathers as Orphical ; that is , either to have been written by Orpheus himself , or else by Onomacritus , or any other Pagan of that Antiquity , according to the Orphick Cabala or Tradition .

As for example , this concerning Moses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Vt habet sermo antiquorum , ut Ex-aqua-ortus descripsit , Acceptâ divinitùs Lege quae Duplicia Praecepta continet . And this that is commonly understood of Abraham , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non enim quispiam mortalium videre posset eum qui hominibus imperat , Nisi Vnigenitus quidam profectus ab antiqua origine Gentis Chaldaeorum ; Sciebat enim astri cursum . The manifest Forgery of which , might make one suspect also some other Passages , such as this concerning the Divine Logos ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherefore it being not ingenuous , to lay stress upon that for the Proof of any thing , which our selves believe not to be sincere and genuine ; we shall here cite no Orphick Verses , for the acknowledgment of One Supreme Deity , but only such as we find attested in Pagan Writings . As first of all that Copy produced by Proclus upon the Timaeus : P. 99. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To this Sence : Wherefore , together with the Vniverse , were made within Jupiter , the Heighth of the Ethereal Heaven , the Breadth of the Earth and Sea , the great Ocean , the Profound Tartara , the Rivers and Fountains , and all the other things ; all the Immortal Gods , and Goddesses . Whatsoever hath been , or shall be , was ot once conteined in the Womb of Jupiter .

Proclus understands this of the Idea's of all things , being in God , before the World was produced , that is , in order of Nature only , he supposing them in time Coeve . However it is plain , that all things are said to be conteined in the Womb and Fecundity of One Self-originated Deity ; not only all the other Gods and Goddesses , but every thing else whatsoever .

Again Proclus in the same place , ushers in another Copy of Orphick Verses ( which are also found in the Writer de Mundo ) after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Demiurgus or Maker of the World , being full of Ideas , did by these comprehend all things within himself , as that Theologer also declareth in these following Verses : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Which likewise in plain Prose is this : The high-thundering Jove is both the First and the Last ; Jove is both the Head and Middle of all things ; All things were made out of Jupiter ; Jove is both a Man and an Immortal Maid ; Jove is the Profundity of the Earth and Starry Heaven ; Jove is the Breath of all things ; Jove is the Force of the untameable Fire ; Jove the Bottom of the Sea ; Jove is Sun , Moon and Stars ; Jove is both the Original , and King of all things : There is one Power , and One God , and one great Ruler over all .

Where though there be many strange Expressions , yet this seems to be the strangest of them all , that Jupiter should be said to be , both a Man , and an Immortal Maid . But this is nothing but a Poetick Description of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Male and Female together . And it was a thing very familar with all the Mystical Theologers amongst the Pagans , to call God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Male and Female together ; they signifying thereby Emphatically , The Divine Fecundity , or the Generative and Creative Power of the Deity ; that God was able from himself alone , to produce all things . Thus Damascius the Philosopher , writing of this very Orphick Theology , expounds it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Orphick Theology calls the First Principle , Hermaphroditick , or Male and Female together ; thereby denoting that Essence , that is Generative or Productive of all things . And that Learned and Pious Christian Bishop , Synesius , it seems thought the Expression so harmless , that he scrupled not himself to make use of it . in those elegant and devout Hymns of his to God Almighty .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tu Pater , Tu es Mater , Tu Mas , Tu Foemina .

Besides these , there are also certain other Orphick Verses , scatter'd up and down in Proclus , but cited altogether in Eusebius out of Porphyrius , in which the whole World is represented , as One Great Animal , God being the Soul thereof . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Omnia Regali sunt haec in corpore clausa , Ignis & Vnda , & Terra , Aether cum Nocte Dieque : ( Consilium , Primus Genitor , cum Numine Amoris : ) Juppiter immenso sub Corpore cuncta coerect : En hujus Caput Eximium , Vultúsque decoros Vndique resplendens Coelum , cui pendula circum Aurea Caesaries Astrorum lumina fundit : Sunt oculi Phoebus , Phoeboque adversa recurrens Cynthia , &c. Where probably that one Verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · though truly Orphical , and indeed Divine ( it signifying that Mind and Love were the First Begetters and Original of all things ) was notwithstanding , clap'd in unduly out of some other place . But from all these Citations , it plainly appears , that according to the Orphick Theology , though there were many Ghds and Goddesses too , admitted , yet there was One Original and King of them all , One Supreme Deity acknowledged . We are not ignorant , that some of the ancient and learned Fathers , conceiving it contradictious , for Orpheus at the same time , to assert both Many Gods , and One God , apprehended this to be a convenient Salvo for this Difficulty , to suppose that Orpheus had by Fits and Turns , been of different Humours and Perswasions ; First a Rank Polytheist , asserting Three Hundred Gods , and more ; and then afterwards a Converted Monotheist ; they being the rather led into this Opinion , by reason of certain Counterfeit Orphick Verses in Aristobulus , made probably by some ignorant Jew ; wherein Orpheus is made to sing a Palinodia or Recantation , for his former Error and Polytheism . But we must crave lieve with all due respect , to dissent from Reverend Antiquity in this , See Just. Mart. and Clem. Al. Prot. it plainly appearing from that First Orphick Exception in Proclus , that Orpheus at the same time acknowledged , both One Vnmade Deity ( the Original of all things ) and Many Generated Gods and Goddesses , that were all conteined in it .

Having now made it sufficiently evident from such Orphick Fragments , as have been acknowledged by Pagan Writers and by them cited out of Orpheus his Hymns and Rapsodies ; that the Opinion of Monarchy or One Self-existent Deity , the Original of all things , was an Essential Part of the Orphick Theology or Cabala ; we shall here further observe , that besides this Opinion of Monarchy ( but consistently with the same ) a Trinity also of Divine Hypostases Subordinate , P. 93. was another part of this Orphick Cabala . Proclus upon Plato's Timaeus , making an Enquiry into Plato's Demiurgus or Opifex of the World , gives us an accompt amongst other Platonists , of the Doctrine of Amelius ( who was contemporary with Plotinus , and who is said to have taken notice of what St. John the Evangelist had written concerning the Logos , as agreeing with the Platonick and Pythagorick Hypothesis ) after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Passage being very remarkable , we thought fit to set it down at large , and shall here translate it . Amelius makes a Threefold Demiurgus or Opifex of the World , Three Minds and Three Kings : Him that Is , Him that Hath , and Him that Beholds . Which Three Minds differ thus , in that the First is Essentially that which he is ( or all Perfection : ) The Second Is its own Intelligible , but Hath the First ( as something distinct from it ) and indeed partakes thereof , and therefore is Second . The Third , Is also that Intelligible of its own , ( for every Mind is the same thing with its correspondent Intelligible ) but Hath that which is in the Second , and Beholds the First . For how much soever every Being departs from the First , so much the Obscurer is it . After which Proclus immediately subjoyns , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Amelius therefore supposeth These three Minds and Demiurgick Principles of his , to be both the same with Plato 's Three Kings , and with Orpheus his Trinity , of Phanes , Uranus , and Chronus ; but Phanes is supposed by him to be principally the Demiurgus . Where though Proclus ( who had some Peculiar Phansies and Whimseys of his own , and was indeed a Confounder of the Platonick Theology , and a Mingler of much Unintelligible Stuff with it ) does himself assert a Monad or Vnity , Superior to this Whole Trinity , yet does he seem nevertheless , rightly to contend against Amelius , that it was not the First Hypostasis neither in the Platonick nor Orphick Trinity , that was chiefly and properly the Demiurgus or Opifex of the World , but the Sec●nd . And thus Proclus his Master Syrianus had before determined , that in the Orphick Theology , the Title of Opifex , did properly belong to Orpheus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or First-begotten God , which was the same with Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divine Intellect . Agreeably whereunto Proclus his Conclusion is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Thus much may suffice to have declared , who is the Demiurgus of the World , namely , that it is the Divine Intellect , which is the proper and immediate Cause of the whole Creation , and that it is one and the same Demiurgical Jupiter , that is praised both by Orpheus and Plato . Now besides this , it is observable that Damascius in his Book 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Concerning the Principles ( not yet published ) giving an account of the Orphick Theology , tells us amongst other things , that Orpheus introduced , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Triform Deity . To all which may be added , what was before cited out of Timotheus the Chronographer , That God had Three Names , Light , Counsel , and Life , and that all things were made by one Deity under these Three several Names . Where Cedrenus , the Preserver of that excellent Fragment of Antiquity , concludes in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 These things Timotheus the Chronographer wrote , affirming Orpheus so long ago , to have declared , That All things were made by a Coessential or Consubstantial Trinity . Which though otherwise it might be looked upon suspiciously , because that Timotheus was a Christian ( especially in regard of that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) yet by comparing it with what we have before alledged , out of Pagan Writers , it appears , that so far as concerns an Orphick Trinity , it was not altogether vainly Written , or without Ground by him .

But we have not yet done with Orpheus and the Orphick Theology , before we have made one further Reflection upon it , so as to take notice of that strong and rank Haut-goust , which was in it , of making God to be All. As for example , if we may repeat the forecited Passages , and put in the Name of God , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This Vniverse , and all things belonging to it , were made within God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things were contained together in the Womb of God : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is the Head and Middle of all things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. God is the Basis of the Earth and Heaven ; God is the Depth of the Sea ; God is the Breath of all ( or the Air that we breath ; ) God is the Force of the Vntameable Fire ; God is Sun , Moon and Stars . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is One Kingly ( or Divine ) Body ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For All these things lie in the Great Body of God . And thus was the Orphick Theology before represented also by Timotheus the Chronographer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things were made by God , and Himself is All Things .

But further to prove that the ancient Greekish Pagans , were indeed of such a Religious Humour as this , to resolve All Things into God , and to make God All , we shall here cite a Remarkable Testimony of Plutarch's , out of his Defect of Oracles ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 436. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whereas there are Two Causes of all Generation ( the Divine and the Natural ) the most ancient Theologers and Poets , attended only to the more excellent of these Two ( the Divine Cause ) resolving all things into God , and pronouncing this of them universally , That God was both the Beginning , and Middle , and that all things were out of God . Insomuch that these had no regard at all to the other Natural and Necessary Causes of things . But on the contrary their Juniours , who were called Physici ( or Naturalists ) straying from this most excellent and Divine Principle , placed all in Bodies , their Passions , Collisions , Mutations and Commixtures together . Where by the most ancient Theologers and Poets , Plutarch plainly meant Orpheus and his Followers , it being an Orphick Verse , that is here cited by him , whereby he gives also an acknowledgment of their Antiquity . But by their Juniors , who are called Physici , he could understand no other , than those First Ionick Philosophers , Anaximander , Anaximenes , Hippo , and the rest , whom those Degenerate Italicks afterward followed , Atomizing Atheistically , Leucippus , Democritus , and Epicurus . So that here we have another Confirmation also , of what was before asserted by us , that the Ionick Philosophers after Thales , and before Anaxagoras , were generally Atheistical . And indeed from them the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Naturalists , came to be often used as Synonymous with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Atheists . Now these Two are here condemned by Plutarch , for Two Contrary Extremes ; the One who resolved all into Natural and Necessary Causes , that is , into Matter , Motion , and Qualities of Bodies , leaving out the Divine Cause , as guilty of Atheism ; the other , who altogether neglecting the Natural and Necessary Causes of things , resolved all into the Divine Cause , as it were swallowing up all into God , as guilty of a kind of Fanaticism . And thus we see plainly , that this was one Grand Arcanum of the Orphick Cabala , and the ancient Greekish Theology , That God is All things .

Some Fanaticks of Latter Times , have made God to be All , in a Gross Sence , so as to take away all Real Distinction betwixt God and the Creature , and indeed to allow no other Being besides God ; they supposing the Substance of every thing , and even of all Inanimate Bodies , to be the very Substance of God himself , and all the variety of things that is in the World , to be nothing but God under several Forms , Appearances and Disguizes . The Stoicks anciently made God to be All , and All to be God , in somewhat a different way ; they conceiving God properly to be the Active Principle of the whole Corporeal Universe , which yet ( because they admitted of no Incorporeal Substance ) they supposed , together with the Passive or the Matter , to make up but one and the same complete Substance . And others who acknowledged God to be an Incorporeal Substance distinct from the Matter , have notwithstanding made All to be God also , in a certain sence ; they supposing God to be nothing but a Soul of the World , which together with the Matter , made up all into One entire Divine Animal . Now the Orphick Theologers cannot be charged with making God all , in that First and Grosly-Fanatick Sence ; as if they took away all Real Distinction betwixt God and the Creature , they so asserting God to be all , as that notwithstanding , they allowed other things to have Distinct Beings of their own . Thus much appearing from that Riddle , which in the Orphick Verses was proposed by the Maker of the World , to Night . Proclus in Tim. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; How can All things be One , and yet Every thing have a distinct Being of its own ? Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things One. or One all things , seems to be the Supreme Deity , or Divine Intellect , as Proclus also interprets it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Jupiter who conteineth the Vniverse , and All things within himself , Vnitively and Intellectually , according to these Orphick Oracles , gives a Particular Subsistence of their own also , to all the Mundane Gods , and other parts of the Vniverse . And this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that fore-cited Orphick Verse , Every thing apart by it self , the whole Produced or Created Universe , with all its Variety of things in it ; which yet are Orphically said to be God also , in a certain other sence , that shall be declared afterward . Nor can the Orphick Theologers be charged with making God All , in the Second Stoical Sence , as if they denied all Incorporeal Substance , they plainly asserting as Damascius and others particularly note , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Incorporeal Deity . But as for the Third way it is very true , that the Orphick Theologers , did frequently call the World , The Body of God , and its Several Parts , His Members , making the Whole Universe to be One Divine Animal ; Notwithstanding which they supposed not , this Animated World to be the First and Highest God , but either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Hermaick or Trismegistick Writers call it , The Second God ; or else as Numenius and others of the Platonists speak , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Third God : the Soul thereof being as well in the Orphick , as it was in the Pythagorick and Platonick Trinity , but the Third Hypostasis ; they supposing Two other Divine Hypostases Superiour thereunto , which were perfectly Secrete from Matter . Wherefore , as to the Supreme Deity , these Orphick Theologers , made Him to be All things , chiefly upon the Two following Accompts . First because All things coming from God , they inferred , that therefore they were all conteined in Him , and consequently were in a certain sence Himself ; thus much being declared in those Orphick Verses cited by Proclus and others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which Apuleius thus renders , Namque Sinu Occultans , dulces in luminis oras Cuncta tulit , sacro versans sub pectore curas . The Sence whereof is plainly this ; That God at first Hiding or Occultly conteining all things within himself , did from thence display them , and bring them forth into light , or distinct Beings of their own , and so make the World . The Second is , Because the World , produced by God , and really existing without him , is not therefore quite cut off from him , nor subsists alone by it self as a Dead Thing , but is still Livingly united to him , essentially Dependent on him , always Supported and Upheld , Quickned and Enlivened , Acted and Pervaded by him ; according to that Orphick Passage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — God passes through and intimately pervades All things .

Now it is very true , that some Christian Theologers also have made God to be All , according to these Latter sences ; as when they affirm the whole World to be nothing else but Deum Explicatum , God Expanded or Vnfolded , and when they call the Creatures , as St. Jerom and others often do , Radios Deitatis , the Rays of the Deity . Nay the Scripture it self may seem , to give some countenance also hereunto , when it tells us , That Of Him , and Through Him , and To Him , are All things , which in the Orphick Theology was thus expressed , God is the Beginning , and Middle , Col. 1.16 . and End of All things ; That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things were made in him , as in the Orphick Verses , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Col. 1.17 . That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things consist in him : That , In Him we Live and Move , and have our Being ; That God doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 6.13 . Quicken all things , and that he ought to be made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 15.28 . All in All ; which supposeth him in some sence to be so . Notwithstanding which , this is a very Ticklish Point , and easily lyable to Mistake and Abuse : and , as we conceive , it was the mistake and abuse of this One Thing , which was the Chief Ground and Original of the both Seeming and Real Polytheism , not only of the Greekish and European , but also of the Egyptian and other Pagans ; as will be more particularly declared afterwards : They concluding that because God was All things , and consequently All things God , that therefore God ought to be Worshipped in All things , that is , in all the several Parts of the World , and Things of Nature ; but especially in those Animated Intellectual Beings , which are Superiour to Men. Consentaneously whereunto , they did both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Theologize or Deifie all things , looking upon every thing as having 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; something Supernatural , or a kind of Divinity in it ; and also bestow Several Names upon God , according to all the several Parts of the World , and Things of Nature , calling him in the Starry Heaven and Aether , Jupiter ; in the Air , Juno ; in the Winds , Aeolus ; in the Sea , Neptune ; in the Earth and Subterraneous Parts Pluto ; in Learning , Knowledge and Invention , Minerva and the Muses ; in War , Mars ; in Pleasure , Venus ; in Corn , Ceres ; in Wine , Bacchus , and the like .

However it is unquestionably Evident from hence , that Orpheus with his Followers , that is , the Generality of the Greekish Pagans , acknowledged One Vniversal and All-comprehending Deity , One that was All ; and consequently could not admit of Many Self-existent and Independent Deities .

XVIII . Having treated largely concerning the Two most Eminent Polytheists amongst the ancient Pagans , Zoroaster and Orpheus . and clearly proved that they asserted One Supreme Deity ; we shall in the next place observe , that the Egyptians themselves also , notwithstanding their Multifarious Polytheism and Idolatry , had an acknowledgment , amongst them , of One Supreme , and Vniversal Numen .

There hath been some Controversie amongst Learned Men , Whether Polytheism and Idolatry had their first rise from the Egyptians or the Chaldeans , because the Pagan Writers for the most part give the Precedency here to the Egyptians : Dea Syria p. 1059. Lucian himself , who was by Birth a Syrian , and a diligent enquirer into the Antiquities of his own Country , affirming that the Syrians and Assyrians received their Religion and Gods first from the Egyptians : and before Lucian , Herodotus the Father of History , reporting likewise that the Egyptians were the First , that erected Temples and Statues to the Gods . But whether the Egyptians or Chaldeans were the First Polytheists and Idolaters , there is is no question to be made , but that the Greeks , and Europeans generally derived their Polytheism and Idolatry from the Egyptians . Herodotus affirms in oneplace , that the Greeks received their Twelve Gods from thence , and in another , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Almost all the Names of the Gods , came first out of Egypt into Greece . In what sence this might be true of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it self , though the word be Originally Greekish , shall be declared afterwards : But it is probable that Herodotus had here a further meaning , that the very Names of many of the Greekish Gods , were originally Egyptian . In order to the confirmation of which , we shall here propound a Conjecture concerning One of them , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , called otherwise by the Greeks Pallas , and by the Latins Minerva . For first , the Greek Etymologies of this word , seem to be all of them either Trifling and Frivolous , or Violent and Forced . Plato in his Cratylus having observed , that according to the ancient Allegorical Interpreters of Homer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind or Vnderstanding Personated and Deified , conceived that the first imposers of that Name , intending to signifie thereby Divine Wisdom called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Vnderstanding of God , or the Knowledge of Divine things ; as if the Word had been at first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thence afterward transformed into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But being not fully satisfied himself with this Etymology , he afterwards attempts another , deriving the Word from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Knowledge concerning Manners or Practical Knowledge ; as if it had been at first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and from thence changed into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Others of the Greeks have deduced this Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it is the Property of Wisdom , to collect all into One , supposing that it was at first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Others would fetch it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Alpha Privative , because Minerva or Wisdom , though she be a Goddess , yet hath nothing of Feminine Imperfection in her . Others again would etymologize it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because Vertue or Wisdom , is of such a Noble and Generous temper , as that it scorns to subject it self to any base and unworthy servitude . Lastly , others would derive it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , affirming it to have been at first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . From all which uncertainty of the Greeks concerning the Etymon of this Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and from the Frivolousness or Forcedness of these Conjectures , we may rather conclude , that it was not originally Greekish but Exotical , and probably , according to Herodotus , Egyptian . Wherefore let us try whether or no , we can find any Egyptian Word from whence this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 might be deri●ed . Plato in his Timaeus , making mention of Sais a City in Egypt , where Solon sometime sojourned , tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the President or Tutelar God of that City was called in the Egyptian Language Neith , but in the Greek , as the same Egyptians affirm , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now why might not this very Egyptian word Neith , by an easie inversion have been at first turned into Thien or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( men commonly pronouncing Exotick words ill-favouredly ) and then by additional Alpha's at the beginning and end , transformed into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? This seems much more probable , than either Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or any other of those Greek Etymologies before-mentioned . And as the Greeks thus derived the Names of many of their Gods from the Egyptians , so do the Latins seem to have done the like , from this one Instance of the word Neptune ; which though Varro would deduce à nubendo , as if it had been Nuptunus , because the Sea covers and hides the Land , and Scaliger with others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from Washing , this being the chief use of Water , yet as the learned Bochart hath observed , it may with greater probability be derived from the Egyptian word Nephthus , Plutarch telling us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Egyptians called the Maritime parts of Land , or such as border upon the Sea , Nephthus . Which Conjecture may be further confirmed from what the same Plutarch elsewhere write , that as Isis was the Wife of Osiris , so the Wife of Typhon was called Nephthus . From whence one might collect , that as Isis was taken sometimes for the Earth ; or the Goddess presiding over it , so Nephthus was the Goddess of the Sea . To which may be further added out of the same Writer , that Nephthus was sometimes called by the Egyptians 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Venus , probably because Venus is said to have risen out of the Sea . But whatever may be thought of these Etymological conjectures , certain it is , that no Nation in the world was ever accompted by the Pagans , more Devout , Religious and Superstitious , than the Egyptians , and consequently none was more Polytheistical and Idolatrous . Isocrates in his Praise of Busiris , gives them a high Encomium for their Sanctity ; and Herodotus affirmeth of them , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exceedingly more Religious and more Devout Worshippers of the Deity , than all other Mortals . Wherefore they were highly celebrated by Apollo's Oracle ( recorded by Porphyrius ) and preferred before all other Nations for teaching rightly , Euseb. Pr. Ev. l. 9. c. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that hard and difficult way that leadeth to God and Happiness ▪ But in the Scripture , Aegypt is famous for her Idols and for her Spiritual Whoredoms and Fornications ; to denote the uncleanness whereof , she is sometimes joyned with Sodom . For the Egyptians , besides all those other Gods that were worshipped by the Greeks and other Barbarians ; besides the Stars , Demons and Heroes ; and those Artificial Gods , which they boasted so much of their power of making , viz. Animated Statues ; had this peculiar Intoxication of their own , which render'd them infamous and ridiculous even amongst all the other Pagans , that they worshipped Brute Animals also , in one sence or other , J●v . Sat. 1● . Quis nescit , Volusi Bithynice , qualia demens Aegyptus portenta colat ? Crocodilon adorat Pars haec , illa pavet saturam serpentibus Ibin . Concerning which Origen against Celsus thus writeth ; Lib. 3. p. 121. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To him that cometh to be a Spectator of the Egyptian Worship , there first offer themselves to his view , most splendid and stately Temples , sumptuously adorned , together with solemn Groves , and many pompous Rites and mystical Ceremonies ; but as soon as he enters in , he perceives that it was either a Cat or an Ape , a Crocodile or a Goat , or a Dog , that was the Object of this Religious Worship .

But notwithstanding this multifarious Polytheism and Idolatry of these Egyptians , that they did nevertheless acknowledge , One Supreme and Vniversal Numen , may first be probably collected , from that great Fame which they had anciently over the whole World for their Wisdom . The Egyptians are called by the Elei in Herodotus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The wisest of Men , and it is a commendation that is given to one in the same Writer , That he excelled the Egyptians , in wisdom , who excelled all other Mortals . Thus is it set down in the Scripture , for Moses his Encomium , that he was learned in all the Wisdom of the Egyptians ; and the Transcendency of Solomon's Wisdom is likewise thus expressed , by the Writer of the Book of Kings , that it excelled the Wisdom of all the Children of the East-country , and all the Wisdom of Egypt . Where by the Children of the East , are chiefly meant the Persian Magi , and the Chaldeans ; and there seems to be a Climax here , that Solomon's Wisdom did not only excel the Wisdom of the Magi and of the Chaldeans , but also that of the Egyptians themselves . From whence it appears , that in Solomon's time Egypt was the chief School of Literature in the whole World , and that the Greeks were then but little or not at all taken notice of , nor had any considerable fame for Learning . For which cause , we can by no means give credit to that of Philo in the Life of Moses , that besides the Egyptian Priests , Learned men were sent for by Pharaoh's Daughter , out of Greece to instruct Moses . Whereas it is manifest from the Greekish Monuments themselves , that for many Ages after Solomon's time , the most famous of the Greeks , travell'd into Egypt to receive Culture and Literature , as Lycurgus , Solon , Thales and many others , amongst whom were Pythagoras and Plato . Concerning the former of which Isocrates writes , that coming into Egypt , and being there instructed by the Priests , he was the first that brought Philosophy into Greece : and the latter of them is perstringed by Xenophon , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not contented with that simple Philosophy of Socrates ( which was little else besides Morality ) he was in love with Egypt , and that monstrous Wisdom of Pythagoras . Now as it is not probable that the Egyptians , who were so famous for Wisdom and Learning , should be ignorant of One Supreme Deity , so is it no small Argument to the contrary , that they were had in so great esteem by those Two Divine Philosophers , Pythagoras and Plato . We grant indeed , that after the Greeks began to flourish in all manner of Literature , the Fame of the Egyptians was not only much eclipsed , ( so that we hear no more of Greeks travelling into Egypt upon the former accompt ) but also that their ardour towards the liberal Sciences , did by degrees languish and abate ; so that Strabo in his time could find little more in Egypt , besides the empty Houses and Pallaces in which Priests formerly famous for Astronomy and Philosophy had dwelt . Nevertheless their Arcane Theology remained more or less amongst them unextinct to the last , as appears from what Origen , Porphyrius and Jamblichus have written concerning them .

The Learning of the Egyptians was either Historical , or Philosophical , or Theological . First the Egyptians were famous for their Historick Learning and Knowledge of Antiquity , they being confessed in Plato to have had so much ancienter Records of Time than the Greeks , that the Greeks were but Children or Infants compared with them . They pretended to a continued and uninterrupted series of History , from the Beginning of the World downward , and therefore seem to have had the clearest and strongest Perswasions of the Cosmogonia . Indeed it cannot be denied , but that this Tradition of the World's Beginning , was at first in a manner Universal among all Nations . For concerning the Greeks and Persians we have already manifested the same , and as Sancuniathon testifieth the like concerning the Phenicians , so does Strabo likewise of the Indian Brachmans , L. 15.715 . affirming that they did agree with the Greeks in many things and Particularly in this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the World was both Made , and should be Destroyed . Euseb. Chron. p. 6. And though Diodorus affirm the contrary of the Chaldeans , yet we ought in reason to assent rather to Berosus , in respect of his greater Antiquity , who represents the sence of the Ancient Chaldeans after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That there was a time when all was Darkness and Water , but Bell ( who is interpreted Jupiter ) cutting the Darkness in the middle , separated the Earth and Heaven from one another and so framed the World ; this Bell also producing the Stars , the Sun and the Moon and the five Planets . From which Testimony of Berosus , according to the Version of Alexander Polyhistor , by the way it appears also , that the Ancient Chaldeans acknowledged One Supreme Deity , the Maker of the whole World , as they are also celebrated for this in that Oracle of Apollo , which is cited out of Porphyry by Eusebius , Eu. P. l. 9. c. 1●0 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Where the Chaldeans are joyned with the Hebrews , as worshipping likewise in a holy manner , One Self-existent Deity . Wherefore if Diodorus were not altogether mistaken , it must be concluded , that in the latter times , the Chaldeans ( then perhaps receiving the Doctrine of Aristotle ) did desert and abandon the Tradition of their Ancestors concerning the Cosmogonia . But the Egyptians , however they attributed more Antiquity to the World than they ought , yet seem to have had a constant Perswasion of the Beginning of it , and the Firmest of all other Nations : they ( as Kircher tells us ) therefore picturing Horus or the World , as a Young man Beardless , not only to signifie its constant youthful and flourishing Vigour , but also the Youngness and Newness of its Duration . Neither ought it to be suspected , that though the Egyptians held the World to have had a Beginning , yet they conceived it to be made by Chance without a God , as Anaximander , Democritus and Epicurus afterwards did ; the contrary thereunto being so Confessed a Thing , that Simplicius a zealous Contender for the Worlds Eternity , affirms the Mosaick History of its Creation by God , to have been nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Egyptian Fables . The Place is so considerable , that I shall here set it down in the Authors own Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Simpl. in Arist. Phys. l. 8. fol. 268. col . 1. If Grammaticus here mean the Lawgiver of the Jews , writing thus , [ In the beginning God made Heaven and Earth , and the Earth was invisible and unadorned , and Darkness was upon the Deep , and the Spirit of God moved upon the Water : ] and then afterward when he had made Light , and separated the Light from the Darkness , adding [ And God called the Light Day , and the Darkness Night , and the Evening and the Morning were the First Day ] I say , if Grammaticus think this to have been the First Generation and Beginning of Time ; I would have him to know , that all this is but a Fabulous Tradition , and wholly drawn from Egyptian Fables .

As for the Philosophy of the Egyptians , That besides their Physiology , and the Pure and Mix'd Mathematicks ( Arithmetick , Geometry and Astronomy ) they had another higher kind of Philosophy also , concerning Incorporeal Substances , appears from hence , because they were the first Asserters of the Immortality of Souls , their Preexistence and Transmigration , from whence their Incorporeity is necessarily inferred . Thus Herodotus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euterp . 123. &c. The Egyptians were the first Asserters of the Souls Immortality , and of its Transmigration after the Death and Corruption of this Body , into the Bodies of other Animals successively , viz. until it have run round through the whole Circuit of Terrestrial , Marine and Volatile Animals , after which ( they say ) it is to return again into a Humane Body ; they supposing this Revolution or Apocatastasis of Souls , to be made in no less space than that of Three Thousand years . But whether Herodotus were rightly Catechized and instructed in the Egyptian Doctrine as to this particular or no , may very well be questioned ; because the Pythagoreans whom he there tacitly reprehends for arrogating the first Invention of this to themselves , when they had borrowed it from the Egyptians , did represent it otherwise ; namely , That the Descent of Humane Souls into these Earthy Bodies , was first in way of Punishment , and that their sinking lower afterwards into the Bodies of Brutes , was only to some , a further Punishment for their further Degeneracy ; but the Vertuous and Pious Souls should after this Life enjoy a state of Happiness , in Celestial or Spiritual Bodies . And the Egyptian Doctrine is represented after the same manner by Porphyrius in Stobaeus , as also in the Hermetick or Tristmegistick Writings . Moreover Chalcidius reports , that Hermes Trismegist , when he was about to die , made an Oration to this purpose , That he had here lived in this Earthly Body , but an Exile and Stranger , and was now returning home to his own Country , so that his Death ought not to be lamented , this Life being rather to be accompted Death . Which Perswasion the Indian Brachmans also were embued withal , whether they received it from the Egyptians ( as they did some other things ) or no ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That this Life here is but the Life of Embryo's , and that Death [ to good men ] is a Generation or Birth into true life . And this may the better be believed to have been the Egyptian Doctrine , Strabo L. 15. p. 715. because Diodorus himself , hath some Passages sounding that way ; as that the Egyptians lamented not the Death of Good men , but applauded their Happiness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being to live ever in the other World with the pious . Domicilia Viventium , Diversoria appellant , Diod. However it being certain from this Egyptian Doctrine of Preexistence and Transmigration , that the Egyptians did assert the Souls Incorporeity , it cannot reasonably be doubted , but that they acknowledged also , an Incorporeal Deity . The Objection against which , from what Porphyrius writeth concerning Chaeremon , will be answered afterwards .

We come in the last place to the Theology of the Egyptians . Now it is certain , that the Egyptians besides their Vulgar and Fabulous Theology ( which is for the most part that which Diodorus S. describes ) had another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Arcane and Recondite Theology , that was concealed from the Vulgar and communicated only to the Kings , and such Priestsand others as were thought capable thereof ; These Two Theologies of theirs differing , as Aristotle's Exotericks and Acroamaticks . Thus much is plainly declared by Origen , whose very name was Egyptian , it being interpreted Horo-genitus , ( which Horus was an Egyptian God ) upon occasion of Celsus his boasting , that he thoroughly understood all that belonged to Christianity ; Celsus ( saith he ) seemeth here to me , L. 1. p. 11. to do just as if a man travelling into Egypt , where the Wise men of the Egyptians , according to their Country-Learning Philosophize much , about those things that are accounted by them Divine , whilst the Idiots in the mean time , hearing only certain Fables which they know not the meaning of , are very much pleased therewith : Celsus , I say , doth as if such a Sojourner in Egypt , who had conversed only with those Idiots , and not been at all instructed by any of the Priests , in their Arcane and Recondite Mysteries , should boast that he knew all that belonged to the Egyptian Theologie . Where the same Origen also adds , that this was not a thing proper neither to the Egyptians only , to have such an Arcane and True Theology , distinct from their Vulgar and Fabulous one , but common with them to the Persians , Syrians , and other Barbarian Pagans ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. What we have now affirmed ( saith he ) concerning the difference betwixt the Wise men and the Idiots amongst the Egyptians , the same may be said also of the Persians , amongst whom the Religious Rites are performed Rationally by those that are ingenious , whilest the superficial Vulgar look no further in the observation of them , than the external Symbol or Ceremony . And the same is true likewise concerning the Syrians and Indians , and all those other Nations , who have besides their Religious Fables , a Learning and Doctrine . Neither can it be dissembled , that Origen in this place plainly intimates the same also concerning Christianity it self ; namely that besides the Outside and exteriour Cortex of it ( in which notwithstanding there is nothing Fabulous ) communicated to all , there was a more Arcane and Recondite Doctrine belonging thereunto , which all were not alike capable of ; he elsewhere observing this to be that Wisdom that St. Paul spake amongst the Perfect . From whence he concludes that Celsus vainly boasted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For I know all things belonging to Christianity , when he was acquainted only with the exteriour Surface of it . But concerning the Egyptians this was a thing most notorious and observed by sundry other Writers , as for Example Clemens of Alexandria , a man also well acquainted with the affairs of Egypt ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Strom. l. 5. p. 508. The Egyptians do not reveal their Religious Mysteries promiscuously to all , nor communicate the knowledge of Divine things to the Profane , but only to those who are to succeed in the Kingdom , and to such of the Priests as are judged most fitly qualified for the same , upon account both of their Birth and Education . With which agreeth also the Testimony of Plutarch , he adding a further Confirmation thereof from the Egyptian Sphinges , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Is. & Os. 354. When a mongst the Egyptians there is any King chosen out of the Military Order , he is forthwith brought to the Priests , and by them instructed in that Arcane Theology , which conceals Mysterious Truths under obscure Fables and Allegories . Wherefore they place Sphinges before their Temples , to signifie that their Theology contained a certain Arcane and Enigmatical Wisdom in it . And this meaning of the Sphinges in the Egyptian Temples , is confirmed likewise by Clemens Alexandrinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Therefore do the Egyptians place Sphinges before their Temples , to declare thereby , that the Doctrine concerning God is Enigmatical and Obscure . Notwithstanding which , we acknowledge that the same Clemens gives another interpretation also of these Sphinges , or Conjecture concerning them , which may not be unworthy to be here read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But perhaps the meaning of those Egyptian Sphinges might be also to signifie , that the Deity ought both to be Loved and Feared ; to be Loved as benigne and propitious to the Holy , but to be Feared as inexorably just to the Impious , the Sphinx being made up of the Image both of a Man and a Lion . Moreover besides these Sphinges , the Egyptians had also Harpocrates and Sigalions in their Temples , which are thus described by the Poet , Quíque premunt vocem , digitóque silentia suadent . They being the Statues of Young men pressing their Lips with their Finger . De Is. & Osir. The meaning of which Harpocrates is thus expressed by Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Harpocrates of the Egyptians is not to be taken for an Imperfect and Infant God , but for the President of mens Speech concerning the Gods , that is but imperfect , balbutient and inarticulate , and the Regulator or Corrector of the same ; his Finger upon his Mouth being a Symbol of Silence and Taciturnity . It is very true that some Christians have made another Interpretation of this Egyptian Harpocrates , as if the meaning of it had been this ; That the Gods of the Egyptians had been all of them really nothing else but Mortal Men , but that this was a Secret that was to be concealed from the Vulgar . Which Conceit , however it be witty , yet is it devoid of Truth ; and doubtless the meaning of those Egyptian Harpocrates was no other than this , That either the Supreme and Incomprehensible Deity was to be adored with Silence , or not spoken of without much caution and circumspection ; or else that the Arcane Mysteries of Theology were not to be promiscuously communicated , but concealed from the profane Vulgar . Which same thing seems to have been allso signified , by that yearly Feast kept by the Egyptians in honour of Thoth or Hermes , when the Priests eating Honey and Figs , pronounced those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Truth is sweet . As also by that Amulet which Isis was fabled to have worn about her , the interpretation whereof , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , True speech .

This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Arcane and Recondite Theology of the Egyptians , was concealed from the Vulgar Two manner of ways , by Fables or Allegories , and by Symbols or Hieroglyphicks . Eusebius informs us , that Porphyrius wrote a Book 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Concerning the Allegorical Theology both of the Greeks and Egyptians . And here by the way we may observe , that this business of Allegorizing in matters of Religion , had not its first and only Rise amongst the Christians , but was a thing very much in use among the Pagan Theologers also : and therefore Celsus in Origen , commends some of the Christians for this , that they could Allegorize ingeniously and handsomly . It is well known how both Plutarch and Synesius Allegorized those Egyptian Fables of Isis and Osiris , the one to a Philosophical , the other to a Political sence . And the Egyptian Hieroglyphicks , which were Figures not answering to Sounds or Words , but immediately representing the Objects and Conceptions of the Mind , were chiefly made use of by them to this purpose , to express the Mysteries of their Religion and Theology , so as that they might be concealed from the prophane Vulgar . For which cause the Hieroglyphick Learning of the Egyptians , is commonly taken for one and the same thing with their Arcane Theology or Metaphysicks . And this the Author of the Questions and Answers ad Orthodoxos , Q. 25. tells us was anciently had in much greater esteem amongst the Egyptians , than all their other Learning , and that therefore Moses was as well instructed in this Hieroglyphick Learning and Metaphysical Theology of theirs , as in their Mathematicks . And for our parts we doubt not but that the Mensa Isiaca lately published , containing so many strange and uncouth Hieroglyphicks in it , was something of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Arcane Theology of the Egyptians , and not meer History , as some imagine : Though the late confident Oedipus , seem to arrogate too much to himself , in pretending to such a certain and exact Interpretation of it . Now as it is reasonable to think , that in all those Pagan Nations where there was another Theology besides the Vulgar , the principal part thereof , was the Doctrine of One Supreme and Vniversal Deity the Maker of the whole World , so can it not well be conceived , what this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Arcane and Mysterious and Enigmatick Theology of the Egyptians , so much talked of , should be other than a kind of Metaphysicks concerning God , as One Perfect Incorporeal Being , the Original of all things .

We know nothing of any Moment , that can be objected against this , save only that which Porphyrius , in his Epistle to Anebo an Egyptian Priest , writeth concerning Chaeremon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pr. Ev. Lib. 3. c. 4. &c. Chaeremon and others acknowledge nothing before this Visible and Corporeal World , alledging for the countenance of their Opinion , such of the Egyptians as talk of no other Gods , but the Planets and those Stars that fill up the Zodiack , or rise together with them , their Decans , and Horoscopes , and Robust Princes , as they call them ; whose names are also inserted into their Almanacks or Ephemerides , together with the times of their Risings and Settings , and the Prognosticks or significations of future Events from them . For he observed that those Egyptians who made the Sun the Demiurgus or Architect of the World , interpreted the Stories of Isis and Osiris , and all those other Religious Fables , into nothing but Stars and Planets and the River Nile , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and referred all things universally into Natural or Inanimate , nothing into Incorporeal and Living Substances . Which Passage of Porphyrius concerning Chaeremon , we confess Eusebius lays great stress upon , endeavouring to make advantage of it , first against the Egyptians , and then against the Greeks and other Pagans , as deriving their Religion and Theology from them ; It is manifest from hence , saith he , that the very Arcane Theology of the Egyptians , Deified nothing but Stars and Planets , and acknowledged no Incorporeal Principle or Demiurgick Reason as the Cause of this Vniverse , but only the Visible Sun : And then he concludes in this manner , See now what is become of this Arcane Theology of the Egyptians , that deifies nothing but sensless Matter or Dead Inanimate Bodies . But it is well known that Eusebius took all advantages possible , to represent the Pagans to the worst , and render their Theology ridiculous and absurd ; nevertheless what he here urgeth against the Egyptians , is the less valuable , because himself plainly contradicts it elsewhere , declaring that the Egyptians acknowledged a Demiurgick Reason and Intellectual Architect of the World , which consequently was the Maker of the Sun ; and confessing the same of the other Pagans also . Now to affirm that the Egyptians acknowledged no other Deity than Inanimate Matter and the Sensless Corporeal World , is not only to deny that they had any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Arcane Theology at all , ( which yet hath been sufficiently proved ) but also to render them absolute Atheists . For if this be not Atheism to acknowledge no other Deity besides Dead and Sensless Matter , then the word hath no signification . Chaeremon indeed seems to impute this Opinion ( not to all the Egyptians ) but to some of them ; and it is very possible that there might be some Atheists amongst the Egyptians also , as well as amongst the Greeks and their Philosophers . And doubtless this Chaeremon himself was a kind of Astrological Atheist ; for which cause we conclude , that it was not Chaeremon the Stoick , from whom notwithstanding Porphyrius in his Book of Abstinence citeth certain other things concerning the Egyptians , but either that Chaeremon whom Strabo made use of in Egypt , or else some other of that name . But that there ever was or can be any such Religious Atheists , as Eusebius with some others imagine , who though acknowledging no Deity , besides Dead and Sensless Matter , notwithstanding devoutly court and worship the same , constantly invoking it and imploring its assistance , as expecting great Benefit to themselves thereby ; This we confess is such a thing , as that we have not Faith enough to believe , it being a sottishness and contradictious Non-sence , that is not incident to humane Nature . Neither can we doubt , but that all the devout Pagans , acknowledged some Living and Vnderstanding Deities or other ; nor easily believe that they ever Worshipped any Inanimate or Sensless Bodies otherwise , than as some way referring to the same , or as Images and Symbols of them . But as for that Passage in Porphyrius his Epistle concerning Chaeremon , where he only propounds doubts to Anebo the Egyptian Priest , as desiring further Information from him concerning them , Jamblichus hath given us a full answer to it , under the person of Abammo another Egyptian Priest , which notwithstanding hath not hitherto been at all taken notice of , because Ficinus and Scutellius not understanding the word Chaeremon to be a Proper name , ridiculously turn'd it in their Translations , Optarem and Gauderem , thereby also perverting the whole sence . The words in the Greek MS. ( now in the hands of my Learned Friend Mr. Gale ) run thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But Chaeremon and those others who pretend to write of the first Causes of the World , declare only the Last and Lowest Principles , as likewise they who treat of the Planets , the Zodiack , the Decans , the Horoscopes and the Robust Princes . And those things that are in the Egyptian Almanacks ( or Ephemerides ) contain the least part of the Hermaical Institutions , namely the Phases and Occultations of the Stars , the Increase and Decrease of the Moon and the like Astrological Matters ; which things have the lowest place in the Egyptian Aetiology . Nor do the Egyptians resolve all things into ( Sensles ) Nature , but they distinguish both the Life of the Soul , and the Intellectual Life , from that of Nature , and that not only in our selves , but also in the Vniverse ; they determining Mind and Reason , first to have existed of themselves , and so this whole World to have been made . Wherefore they acknowledge before the Heaven and in the Heaven a Living Power , and place pure Mind above the World , as the Demiurgus and Architect thereof . From which Testimony of Jamblichus , who was but little Juniour to Porphyrius , and Contemporary with Eusebius , and who had made it his business to inform himself thoroughly concerning the Theology of the Egyptians , it plainly appears that the Egyptians did not generally suppose ( as Chaeremon pretended concerning some of them ) a Sensless Inanimate Nature to be the first Original of all things , but that as well in the World as in our selves , they acknowledged Soul superiour to Nature , and Mind or Intellect superiour to Soul , this being the Demiurgus of the World . But we shall have afterwards occasion more opportunely to cite other Passages out of this Jamblichus his Egyptian Mysteries , to the same purpose .

Wherefore there is no pretense at all to suspect , that the Egyptians were universally Atheists and Anarchists , such as supposed no Living Understanding Deity , but resolved all into Sensless Matter as the first and highest Principle ; But all the question is whether they were not Polyarchists , such as asserted a Multitude of Understanding Deities Self-existent or Unmade . Now that Monarchy was an essential part of the Arcane and True Theology of the Egyptians A. Steuchus Eugubinus , and many other learned men , have thought to be unquestionably evident , from the Hermetick or Trismegistick Writings , they taking it for granted , that these are all genuine and sincere . Whereas there is too much cause to suspect that there have been some Pious Frauds practised upon these Trismegistick Writings , as well as there were upon the Sibylline ; and that either whole Books of them have been counterfeited by pretended Christians , or at least several spurious and supposititious Passages here and there inserted into some of them . Isaac Casaubon who was the first Discoverer , has taken notice of many such , in that first Hermetick Book entituled Paemander , some also in the Fourth Book inscribed Crater , and some in the Thirteenth call'd the Sermon in the Mount , concerning Regeneration ; which may justly render those Three whole Books , or at least the First and Last of them to be suspected . We shall here repeat none of Casaubon's condemned Passages , but add one more to them out of the Thirteenth Book , or Sermon in the Mount , which , however omitted by him , seems to be more rankly Christian than any other , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Tell me this also , Who is the Cause or Worker of Regeneration ? The Son of God , One Man , by the will of God . Wherefore though Ath. Kircherus contend with much zeal for the sincerity of all these Trismegistick Books ; yet we must needs pronounce of the Three forementioned , at least the Paemander properly so called , and the Sermon in the Mount , that they were either wholly forged and counterfeited by some pretended Christians , or else had many spurious Passages inserted into them . Wherefore it cannot be solidly proved , from the Trismegistick Books , after this manner , as supposed to be all alike Genuine and sincere , that the Egyptian Pagans acknowledged One Supreme and Vniversal Numen . Much less can the same be evinced from that pretended Aristotelick Book , De secretiore parte Divinae Sapientiae secundùm Aegyptios , greedily swallowed down also by Kircherus , but unquestionably pseudepigraphous .

Notwithstanding which , we conceive that though all the Trismegistick Books that now are or have been formerly extant , had been forged by some pretended Christians , as that Book of the Arcane Egyptian Wisdom , was by some Philosopher and imputed to Aristotle ; yet would they for all that upon another accompt , afford no inconsiderable Argument to prove that the Egyptian Pagans asserted One Supreme Deity ; viz. Because every Cheat and Imposture must needs have some Basis or Foundation of Truth to stand upon ; there must have been something truly Egyptian , in such counterfeit Egyptian Writings , ( and therefore this at least of One Supreme Deity ) or else they could never have obtained credit at first , or afterwards have maintain'd the same . The rather because these Trismegistick Books were dispersed in those ancient times before the Egyptian Paganism and their Succession of Priests were yet extinct ; and therefore had that which is so much insisted upon in them , been dissonant from the Egyptian Theology , they must needs have been presently exploded as meer Lyes and Forgeries . Wherefore we say again , that if all the Hermaick or Trismegistick Books that are now extant , and those to boot , which being mentioned in ancient Fathers have been lost , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like , had been nothing but the Pious Frauds and Cheats of Christians , yet must there needs have been some Truth at the bottom to give subsistence to them ; This at least , that Hermes Trismegist or the Egyptian Priests , in their Arcane and True Theology , really acknowledged One Supreme and Vniversal Numen .

But it does not all follow that because some of these Hermaick or Trismegistick Books now extant , were counterfeit or supposititious , that therefore all of them must needs be such , and not only so , but those also that are mentioned in the Writings of ancient Fathers which are now lost . Wherefore the Learned Casaubon seems not to have reckoned or concluded well , when from the detection of Forgery in Two or Three of those Trismegistick Books at most , he pronounces of them all universally , that they were nothing but Christian Cheats and Impostures . And probably he was lead into this mistake , by reason of his too securely following that vulgar Errour ( which yet had been confuted by Patricius ) that all that was published by Ficinus under the name of Hermes Trismegist , was but one and the same Book Poemander , consisting of several Chapters , whereas they are all indeed so many Distinct and Independent Books , whereof Poemander is only placed First . However there was no shadow of reason , why the Asclepius should have fallen under the same condemnation , nor several other Books superadded by Patricius , they being unquestionably distinct from the Poemander , and no signs of Spuriousness or Bastardy discovered in them . Much less ought those Trismegistick Books , cited by the Fathers and now lost , have been condemned also Unseen . Wherefore notwithstanding all that Casaubon has written , there may very well be some Hermetick or Trismegistick Books Genuine , though all of them be not such ; that is , according to our after-declaration , there may be such Books , as were really Egyptian , and not counterfeited by any Christian , though perhaps not written by Hermes Trismegist himself , nor in the Egyptian Language . And as it cannot well be conceived how there should have beeen any counterfeit Egyptian Books , had there been none at all Real , so that there were some Real , and Genuine , will perhaps be rendered probable by these following Considerations .

That there was anciently amongst the Egyptians , such a man as Thoth , Theuth or Taut , who together with Letters , was the First Inventor of Arts and Sciences , as Arithmetick , Geometry , Astronomy , and of the Hieroglyphick Learning , ( therefore called by the Greeks Hermes , and by the Latins Mercurius ) cannot reasonably be denied ; it being a thing confirmed by general Fame in all Ages , and by the Testimonies not only of Sanchuniathon a Phenician Historiographer , who lived about the times of the Trojan War , and wrote a Book concerning the Theology of the Egyptians , and Manethos Sebennyta an Egyptian Priest , contemporary with Ptol. Philadelphus ; but also of that grave Philosopher Plato , who is said to have sojourned Thirteen years in Egypt , that in his Philebus speaks of him as the First Inventor of Letters ( who distinguished betwixt Vowels and Consonants determining their several Numbers ) there calling him either a God or Divine Man ; but in his Phaedrus attributeth to him also , the Invention of Arithmetick , Geometry and Astronomy , together with some ludicrous Recreations , making him either a God or Demon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I have heard ( saith he ) that about Naucratis in Egypt , there was one of the ancient Egyptian Gods , to whom the Bird Ibis was sacred , as his Symbol or Hieroglyphick ; the name of which Demon was Theuth . In which place , the Philosopher subjoyns also an Ingenious Dispute , betwixt this Theuth , and Thamus then King of Egypt , concerning the Convenience and Inconvenience of Letters ; the Former boasting of that Invention 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a Remedy for Memory and great Help to Wisdom , but the Latter contending , that it would rather beget Oblivion , by the neglect of Memory , and therefore was not so properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Remedy for Memory , as Reminiscence , or the Recovery of things forgotten : adding , that it would also weaken and enervate Mens Natural Faculties , by slugging them , and rather beget 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Puffy Conceit and Opinion of Knowledge , by a Multifarious Rabble of Indigested Notions , than the Truth thereof . Moreover since it is certain , that the Egyptians were famous for Literature before the Greeks , they must of necessity have some One or More Founders of Learning amongst them , as the Greeks had ; and Thoth is the Only or First Person celebrated amongst them upon this accompt , in remembrance of whom the First Moneth of the Year was called by that Name . Which Thoth is generally supposed to have lived in the times of the Patriarchs , or considerably before Moses ; Moses himself being said to have been instructed in that Learning , which owed its Original to him .

Again , besides this Thoth or Theuth , who was called the First Hermes , the Egyptians had also afterwards , another eminent Advancer or Restorer of Learning , who was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Second Hermes ; They perhaps supposing the Soul of Thoth or the First Hermes to have come into him by Transmigration ; but his proper Egyptian Name was Siphoas , as Syncellus out of Manetho informs us ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Siphoas ( who is also Hermes ) the Son of Vulcan . This is he , who is said to have been the Father of Tat , and to have been Surnamed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ter Maximus , ( he being so styled by Manetho , Jamblichus and others . ) And he is placed by Eusebius in the Fiftieth year after the Israelitish Exitus , though probably somewhat too Early . The Former of these Two Hermes , was the Inventor of Arts and Sciences , the Latter , the Restorer and Advancer of them : the First wrote in Hieroglyphicks upon Pillars , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as the learned Valesius conjectures it should be read , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) Which Syringes what they were , Am. Marcellinus will instruct us ; The Second Interpreted and Translated those Hieroglyphicks , composing many Books in several Arts and Sciences ; the Number whereof set down by Jamblichus , must needs be Fabulous , unless it be understood of Paragraphs , or Verses . Which Trismegistick or Hermetick Books , were said to be carefully preserved by the Priests , in the Interiour Recesses of their Temples .

But besides the Hieroglyphicks written by the First Hermes , and the Books composed by the Second ( who was called also Trismegist ) it cannot be doubted , but that there were Many other Books written by the Egyptian Priests successively in several Ages . And Jamblichus informs us , in the beginning of his Mysteries , That Hermes the God of Eloquence , and President or Patron of all true Knowledge concerning the Gods , was formerly accounted Common to all the Priests , insomuch , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they dedicated the Inventions of their Wisdom to him , entitling their own Books to Hermes Trismegist . Now though One Reason hereof , might probably have been thought to have been this , because those Books were supposed to have been written , according to the Tenour of the Old Hermetick or Trismegistick Doctrine ; yet Jamblichus here acquaints us with the chief Ground of it , namely this , that though Hermes was once a Mortal Man , yet he was afterward Deified by the Egygtians ( which is testified also by Plato ) and made to be the Tutelar God , and Fautor of all Arts and Sciences , but especially Theology ; by whose Inspiration therefore , all such Books were conceived to have been written . Nay further we may observe , that in some of the Hermaick or Trismegistick Books , now extant , Hermes is sometimes put for the Divine Wisdom or Vnd●rstanding it self . And now we see the true Reason , Why there have been many Books , called Hermetical and Trismegistical ; Some of which notwithstanding , cannot possibly be conceived to have been of such great Antiquity , nor written by Hermes Trismegist himself , viz. because it was customary with the Egyptian Priests , to entitle their own Philosophick and Theologick Books , to Hermes . Moreover it is very probable , that several of the Books of the Egyptian Priests of Latter times , were not Originally written in the Egyptian Language , but the Greek ; because at least from the Ptolemaick Kings downward , Greek was become very familiar to all the learned Egyptians , and in a manner vulgarly spoken ; as may appear from those very Words , Hermes , Trismegist , and the like , so commonly used by them , together with the Proper Names of Places , and because the Coptick Language to this very day , hath more of Greek than Egyptian Words in it ; nay Plutarch ventures to etymologize those Old Egyptian Names , Isis , Osiris , Horus and Typhon from the Greek , as if the Egyptians had been anciently well acquainted with that Language .

Now that some of those ancient Hermaick Books , written by Hermes Trismegist himself , or believed to be such by the Egyptians , and kept in the custody of their Priests , were still in being and extant amongst them , after the times of Christianity , seems to be unquestionable , Strom. 6. p. 633. from the testimony of that Pious and Learned Father Clemens Alexandrinus , he giving this particular Accompt of them , after the mentioning of their Opinion concerning the Transmigration of Souls . The Egyptians follow a certain peculiar Philosophy of their own , which may be best declared by setting down the Order of their Religious Procession . First , therefore goes the Precentor , carrying Two of Hermes his Books along with him , the One of which conteins the Hymns of the Gods , the Other Directions for the Kingly Office . After him follows the Horoscopus , who is particularly instructed in Hermes his Astrological Books , which are Four . Then succeeds the Hierogrammateus or Sacred Scribe , with Feathers upon his head , and a Book and Rule in his hands , to whom it belongeth to be thoroughly acquainted with the Hieroglyphicks , as also with Cosmography , Geography , the Order of the Sun and Moon and Five Planets , the Chorography of Egypt , and Description of Nile . In the next place cometh the Stolistes , who is to be thoroughly instructed in those Ten Books , which treat concerning the honour of the Gods , the Egyptian Worship , Sacrifices , First-fruits , Prayers , Pomps , and Festivals . And last of all marcheth the Prophet , who is President of the Temple and Sacred things , and ought to be thoroughly versed in those other Ten Books , called Sacerdotal , concerning Laws , the Gods , and the whole Discipline of the Priests . Wherefore amongst the Books of Hermes there are Forty Two accounted most necessary , of which Thirty Six , conteining all the Egyptian Philosophy , were to be learned by those Particular Orders before-mentioned ; but the other Six , treating of Medicinal things , by the Pastophori . From which place we understand , that at least Forty Two Books of the ancient Hermes Trismegist , or such reputed by the Egyptians , were still extant in the time of Clemens Alexandrinus ; about Two Hundred years after the Christian Epocha .

Furthermore , that there were certain Books really Egyptian , and called Hermaical or Trismegistical ( whether written by the ancient Hermes Trismegist himself , or by other Egyptian Priests of latter times according to the Tenour of his Doctrine , and only entitled to him ) which after the times of Christianity began to be taken notice of by other Nations , the Greeks and Latins ; seems probable from hence , because such Books are not only mentioned and acknowledged by Christian Writers and Fathers , but also by Pagans and Philosophers . P. 374. In Plutarch's Discourse de Iside & Osiride we read thus of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In the Books called Hermes 's or Hermaical , it is reported to have been written concerning Sacred Names ; that the Power appointed to preside over the Motion of the Sun , is called by the Egyptians Horus ( as by the Greeks Apollo ) and that which presides over the Air and Wind , is called by some Osiris , by others Sarapis , and by others Sothi , in the Egyptian Language . Now these Sacred Names in Plutarch , seem to be , Several Names of God , and therefore whether these Hermaick Books of his , were the same with those in Clemens Alexandrinus , such as were supposed by the Egyptians to have been written by Hermes Trismegist himself , or other Books written by Egyptian Priests according to the Tenour of this Doctrine ; We may by the way observe , that according to the Hermaical or Trismegistick Doctrine , One and the same Deity , was worshipped under Several Names and Notions , according to its Several Powers and Vertues , manifested in the World ; which is a thing afterwards more to be insisted on . Moreover it hath been generally believed , that L. Apuleius Madaurensis an eminent Platonick Philosopher , and zealous Asserter of Paganism , was the Translator of the Asclepian Dialogue of Hermes Trismegist , out of Greek into Latin ; which therefore hath been accordingly published with Apuleius his Works . And Barthius affirms that St. Austin does somewhere expresly impute this Version to Apuleius , but we confess we have not yet met with the place . However there seems to be no sufficient reason , why Colvius should call this into Question , from the Stile and Latin . Again it is certain , that Jamblichus doth not only mention these Hermaick Books , under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Books that are carried up and down as Hermes 's or vulgarly imputed to him ; but also vindicate them from the imputation of Imposture . Not as if there were any suspicion at all of that which Casaubon is so confident of , that these Hermaick Books were all forged by Christians , but because some might then possibly imagine them to have been counterfeited by Philosophers . Wherefore it will be convenient here to set down the whole Passage of Jamblichus concerning it , as it is in the Greek MS. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. These things being thus discussed and determined , the Solution of that difficulty , from those Books which Porphyrius saith he met withal , ( namely the Hermaicks , and those Writings of Chaeremon ) will be clear and easie . For the Books vulgarly imputed to Hermes , do really contain the Hermaick Opinions and Doctrines in them , although they often speak the language of Philosophers , the reason whereof is , because they were translat●d out of the Egyptian tongue , by men not unacquainted with Philosophy . But Chaeremon and those others , &c. Where it is First observable , that Jamblichus doth not affirm , these Hermaick Books to have been written by Hermes Trismegist himself , he calling them only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Books that were carried about as Hermes ' s. But that which he affirmeth of them is this , That they did really contain the Hermaical Opinions , and derive their Original from Egypt . Again whereas some might then possibly suspect , that these Hermaick Books had been counterfeited by Greek Philosophers , and contained nothing but the Greek Learning in them , because they speak so much the Philosophick Language ; Jamblichus gives an accompt of this also , that the reason hereof was , because they were translated out of the Egyptian Language , by men skilled in the Greek Philosophy , who therefore added something of their own Phrase and Notion to them . It is true indeed , that most of these Hermaick Books which now we have , seem to have been written originally in Greek , notwithstanding which , others of them and particularly those that are now lost , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like , might as Jamblichus here affirmeth , have been translated out of the Egyptian Tongue , but by their Translators disguised with Philosophick Language and other Grecanick things intermixed with them . Moreover from the forecited Passage of Jamblichus , we may clearly collect , that Porphyrius in his Epistle to Anebo the Egyptian Priest ( of which Epistle there are only some small fragments left ) did also make mention of these Hermaick Writings ; and whereas he found the Writings of Chaeremon to be contradictious to them , therefore desired to be resolved by that Egyptian Priest , whether the Doctrine of those Hermaick Books , were genuine and truly Egyptian , or no. Now Jamblichus in his answer here affirmeth , that the Doctrine of the ancient Hermes , or the Egyptian Theology , was as to the Substance truly represented in those Books , ( vulgarly imputed to Hermes , ) but not so by Chaeremon . Lastly , St. Cyril of Alexandria informs us , C. Jul. L. 1. that there was an Edition of these Hermaick or Trismegistick Books ( compiled together ) formerly made at Athens , under this Title , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Fifteen Hermaick Books . Which Hermaicks , Casaubon , conceiving them to have been published before Jamblichus his time , took them for those Salaminiaca , which he found in the Latin Translations of Jamblichus made by Ficinus and Scutellius . Whereas indeed he was here abused by those Translators , there being no such thing to be found in the Greek Copy . But the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( not understood by them ) being turned into Salaminiaca ; Casaubon therefore conjectur'd them to have been those Hermaick Books published at Athens , because Salamin was not far distant from thence . Now it cannot be doubted , but that this Edition of Hermaick Books at Athens , was made by some Philosopher or Pagans and not by Christians , this appearing also from the words of St. Cyril himself , where having spoken of Moses and the agreement of Hermes with him , he adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Of which Moses he also who compiled and published the Fifteen Hermaick Books at Athens , makes mention in his own discourse ( annexed thereunto . ) For thus we conceive that place is to be understood , that the Pagan Publisher of the Hermaick Books himself , took notice of some agreement that was betwixt Moses and Hermes . But here it is to be noted that because Hermes and the Hermaick Books were in such great credit not only amongst the Christians , but also the Greek and Latin Pagans , therefore were there some counterfeit Writings obtruded also under that specious Title ; such as that Ancient Botanick Book mentioned by Galen , and those Christian Forgeries of later times the Paemander and Sermon on the Mount . Which being not cited by any ancient Father or Writer , were both of them doubtless Later than Jamblichus , who discovers no suspicion of any Christian Forgeries in this kind .

But Casaubon , who contends that all the Theologick Books imputed to Hermes Trismegist , were counterfeited by Christians , affirms , all the Philosophy , Doctrine and Learning of them ( excepting what only is Christian in them ) to be merely Platonical and Grecanical but not at all Egyptian ; thence concluding , that these Books were forged by such Christians , as were skilled in the Platonick or Grecanick Learning . But First , it is here considerable , that since Pythagorism , Platonism and the Greek Learning in general , was in great part derived from the Egyptians , it cannot be concluded , that whatsoever is Platonical or Grecanical , therefore was not Egyptian . The only Instance that Casaubon insists upon , is this Dogma in the Trismegistick Books , That Nothing in the World perisheth , and that Death is not the Destruction , but Change and Translation of Things only : Which because he finds amongst some of the Greek Philosophers , he resolves to be peculiar to them only , and not common with the Egyptians . But since the chief design and tendency of that Dogma , was plainly to maintain the Immortality , preexistence and Transmigration of Souls which Doctrine was unquestionably derived from the Egyptians , there is little reason to doubt but that this Dogma was it self Egyptian also . And Phythagoras , who was the chief Propagator of this Doctrine amongst the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That no real Entity ( in Generations and Corruptions ) was Made or destroyed , according to those Ovidian Verses before cited , Nec perit in toto quicquam , mihi credite , mundo , Sed variat faciemque novat . Nascique vocatur Incipere esse Aliud , &c. did in all probability , derive it together with its superstructure , ( the Preexistence and Transmigration of Souls , ) at once from the Egyptians . But it is observable , that the Egyptians had also a peculiar ground of their own , for this Dogma ( which we do not find insisted upon by the Greek Philosophers ) and it is thus expressed in the Eighth of Ficinus his Hermetick Books or Chapters ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the World be a Second God and an Immortal Animal , then is it impossible that any part of this Immortal Animal should perish or come to nothing ; but all things in the World are Parts of this great Mundane Animal , and chiefly Man , who is a Rational Animal . Which same Notion we find also insisted on in the Asclepian Dialogue ; Secundum Deum hunc crede , ô Asclepi , omnia gubernantem omniaque mundana illustrantem animalia . Si enim Animal , Mundus , vivens , semper & fuit & est & erit , nihil in mundo mortale est : viventis enim uniuscujusque Partis , quae in ipso mundo , sicut in uno eodemque Animale semper vivente , nullus est mortalitatis locus . Where though the Latin be a little imperfect , yet the sence is this ; You are to believe the World , ô Asclepius , to be a Second God , governing all things , and illustrating all Mundane Animals . Now if the World be a Living Animal , and Immortal ; then there is nothing Mortal in it , there being no place for mortality as to any Living Part or Member , of that Mundane Animal , that always Liveth . Notwithstanding which we deny not , but that though Pythagoras First derived this Notion from the Egyptians , yet he and his Followers might probably improve the same farther ( as Plato tells us , that the Greeks generally did , what they received from the Barbarians ) namely to the taking away the Qualities and Forms of Bodies , and resolving all Corporeal Things , into Magnitude , Figure and Motion . But that there is indeed some of the old Egyptian Learning , contained in these Trismegistick Books now extant , shall be clearly proved afterwards , when we come to speak of that Grand Mystery of the Egyptian Theology ( derived by Orpheus from them ) That God is All. To conclude , Jamblichus his judgment in this case , ought without controversie , to be far preferred before Casaubon's , both by reason of his great Antiquity , and his being much better skilled , not only in the Greek , but also the Egyptian Learning ; That the Books imputed to Hermes Trismegist did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , really contain the Hermaick Opinions , though they spake sometimes the Language of the Greek Philosophers .

Wherefore upon all these Considerations , we conceive it reasonable to conclude , that though there have been some Hermaick Books counterfeited by Christians , since Jamblichus his time , as namely the Paemander and The Sermon in the Mount , concerning Regeneration ; neither of which are found cited by any ancient Father ; yet there were other Hermaick Books which though not written by Hermes Trismegist himself , nor all of them in the Egyptian Language , but some of them in Greek , were truly Egyptian , and did for the substance of them , contain the Hermaick Doctrine . Such probably were those mentioned by the Ancient Fathers , but since lost , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which seems to have been a discourse concerning the Cosmogonia , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the like . And such also may some of these Hermaick Books be , that are still extant , as to instance particularly , the Asclepian Dialogue , entituled in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Perfect Oration , and in all probability translated into Latin by Apuleius . For it can hardly be imagined , that he who was so devout a Pagan , so learned a Philosopher , and so Witty a man , should be so far imposed upon , by a counterfeit Trismegistick Book , and mere Christian Cheat , as to bestow Translating upon it , and recommend it to the World , as that which was genuinely Pagan . But however , whether Apuleius were the Translator of this Asclepian Dialogue or no , it is evident that the Spirit of it is not at all Christian , but rankly Pagan ; one Instance whereof we have , in its glorying of a power that men have of Making Gods , upon which accompt St. Austin thought fit to concern himself in the confutation of it . Moreover it being extant and vulgarly known before Jamblichus his time , it must needs be included in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and consequently receive this attestation from him , that it did contain not merely the Greekish , but the Hermaical and Egyptian Doctrine .

Pag. 607. Col. There are indeed some Objections made against this , as first from what we read in this Dialogue , concerning the Purgation of the World partly by Water , and partly by Fire ; Tunc ille Dominus & Pater Deus , Primipotens , & Vnus Gubernator mundi , intuens in mores factaque hominum , voluntate sua ( quae est Dei Benignitas ) vitiis resistens , & corruptelae errorem revocans , malignitatem omnem vel Alluvione diluens , vel igne consumens , ad antiquam faciem mundum revocabit : When the World becomes thus Degenerate , then that Lord and Father , the Supreme God , and the only Governour of the World , beholding the manners and deeds of men , by his Will ( which is his Benignity ) always resisting vice , and restoring things from their Degeneracy , will either wash away the Malignity of the World by Water , or else consume it by Fire , and restore it to its ancient form again . But since we find in Julius Firmicus , that there was a Tradition amongst the Egyptians , concerning the Apocatastasis of the World , partim per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , partim per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , partly by Inundation and partly by Conflagration , this Objection can signifie nothing . Wherefore there is another Objection , that hath some more plausibility , from that Prophecy which we find in this Asclepius , concerning the overthrow of the Egyptian Paganism ( ushered in with much Lamentation ) in these words , Tunc Terra ista , sanctissima sedes Delubrorum , Sepulchrorum erit mortuorumque plenissima ; Then this Land of Egypt , formerly the most holy seat of the Religious Temples of the Gods , shall be every where full of the Sepulchers of Dead men . The sence whereof is thus expressed by St. Austin , Civ . D.L. 8. c. 26. Hoc videtur dolere , quod Memoriae Martyrum nostrorum , Templis eorum Delubrisque succederent ; ut viz. qui haec legunt , animo à nobis averso atque perverso , putent à Paganis Deos cultos fuisse in Templis , à nobis autem coli Mortuos in Sepulchris : He seems to lament this , that the Memorials of our Martyrs should succeed in the place of their Temples , that so they who read this with a perverse mind , might think that by the Pagans the Gods were worshipped in Temples , but by us ( Christians ) Dead men in Sepulchers . Notwithstanding which , this very thing seems to have had its accomplishment too soon after , as may be gather'd from these Passages of Theodoret , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Cur. G. A. L 8. Now the Martyrs have utterly abolished and blotted out of the minds of men , the memory of those who were formerly called Gods . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Our Lord hath now brought his Dead ( that is his Martyrs ) into the room and place ( that is the Temples ) of the Gods ; whom he hath sent away empty , and bestowed their honour upon these his Martyrs . For now in stead of the Festivals of Jupiter and Bacchus , are celebrated those of Peter and Paul , Thomas and Sergius , and other holy Martyrs . Wherefore this being so shrewd and plain a Description in the Asclepian Dialogue , of what really happened in the Christian World , it may seem suspicious , that it was rather a History , written after the Event , than a Prophecy before it , as it pretends to be . It very much resembling that complaint of Eunapius Sardianus in the Life of Aedesius , when the Christians had demolished the Temple of Serapis in Egypt , seizing upon its Riches and Treasure , That instead of the Gods , the Monks then gave Divine honour to certain vile and flagitious persons deceased , called by the name of Martyrs . Now if this be granted , this Book must needs be Counterfeit and supposititious . Nevertheless St. Austin entertained no such Suspicion , concerning this Asclepian Passage , as if it had been a History written after the Fact , that is , after the Sepulchers and Memorials of the Martyrs came to be so frequented ; he supposing this Book to be unquestionably , of greater Antiquity . Wherefore he concludes it to be a Prophecy or Prediction made , instinctu fallacis Spiritûs , by the Instinct or Suggestion of some Evil Spirit ; they sadly then presaging the ruine of their own Empire . Neither was this Asclepian Dialogue only ancienter than St. Austin , but it is cited by Lactantius Firmianus also , under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Perfect Oration , as was said before , and that as a thing then reputed of great Antiquity . Wherefore in all probability this Asclepian Passage , was written before that described Event had its accomplishment . And indeed if Antoninus the Philosopher ( as the forementioned Eunapius writes ) did predict the very same thing , that after his decease , that magnificent Temple of Serapis in Aegypt , together with the rest , should be demolished , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Temples of the Gods turned into Sepulchers ; why might not this Egyptian or Trismegistick Writer , receive the like Inspiration or Tradition ? Or at least make the same Conjucture .

But there is yet another Objection made against the Sincerity of this Asclepian Dialogue , from Lactantius his citing a Passage out of it , Lib. 4. cap. 6. for the Second Person in the Trinity , the Son of God ; Hermes in eo Libro ( saith Lactantius ) qui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inscribitur , his usus est verbis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Which we find in Apuleius his Latin Translation thus rendered , Dominus & omnium Conformator , Colv. p. 588. quem rectè Deum dicimus , à se Secundum Deum fecit , qui videri & sentiri possit ; quem Secundum [ Deum ] sensibilem ita dixerim , non ideo quod ipse sentiat ( de hoc enim an ipse sentiat annon alio dicemus tempore ) sed eo quod videntium sensus incurrit : ) Quoniam ergo hunc fecit ex se Primum , & à se Secundum , visusque est ei pulcher , utpote qui est omnium bonitate plenissimus , amavit eum ut Divinitatis suae Prolem ( for so it ought to be read , and not Patrem , it being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Greek : ) The Lord and Maker of all , whom we rightly call God , when he had made a Second God , Visible and Sensible ( I say , sensible , not actively , because himself hath Sense , for concerning this , whether he have Sense or no , we shall speak elsewhere , but passively , because he incurrs into our Senses ) this being his First and Only Production , seemed both beautiful to him , and most full of all good , and therefore he loved him dearly as his own Offspring . Which Lactantius , and after him St. Austin , understanding of the Perfect Word of God or Eternal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , made use of it as a Testimony against the Pagans , for the Confirmation of Christianity , they taking it for granted that this Hermaick Book was genuinely Egyptian and did represent the Doctrine of the ancient Hermes Trismegist . But Dionysius Petavius and other later Writers , understanding this place in the same sence with Lactantius and St. Austin , have made a quite different use of it , namely , to inferr from thence , that this Book was Spurious and Counterfeited by some Christian. To which we reply , First , that if this Hermaick Writer had acknowledged , an Eternal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Word of God and called it a Second God and the Son of God , he had done no more in this , than Philo the Jew did , who speaking of this same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expresly calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Second God and the First Begotten Son of God . Notwithstanding which , those Writings of Philo's are not at all suspected . In Gen. Hom. 14. And Origen affirms that some of the Ancient Philosophers did the like , Multi Philosophorum Veterum , Vnum esse Deum qui cuncta crearit , dixerunt ; atque in hoc consentiunt Legi . Aliquanti autem hoc adjiciunt , quod Deus cuncta per Verbum suum fecerit & regat , & Verbum Dei sit , quo cuncta moderentur ; in hoc non solùm Legi , sed & Evangelio quoque consona scribunt . Many of the old Philosophers ( that is all besides a few Atheistick ones ) have said , that there is One God who created all things , and these agree with the Law : but some add further , that God made all things by his Word , and that it is the Word of God , by which all things are governed , and these write consonantly not only to the Law but also to the Gospel . But whether Philo derived this Doctrine from the Greek Philosophers , or from the Egyptians and Hermes Trismegist , he being an Alexandrian , Con Jul. lib. 1. p. 33. may well be a Question . For St. Cyril doth indeed cite several Passages out of Hermaick Writings then extant , to this very purpose . We shall only set down one of them here ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The World hath a Governour set over it , that Word of the Lord of all , which was the Maker of it ; this is the first Power after himself , Vncreated , Infinite , looking out from him , and ruling over all things that were made by him ; this is the Perfect and genuine Son of the first Omniperfect Being . Nevertheless the Author of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Asclepian Dialogue , in that forecited Passage of his , by his Second God , the Son of the First , meant no such thing at all , as the Christian Logos , or Second Person of the Trinity , but only the Visible World . Which is so plain from the words themselves , that it is a wonder how Lactantius and St. Austin could interpret them otherwise , he making therein a Question whether this Second God were [ actively ] Sensible or no. But the same is farther manifrom other places of that Dialogue , as this for example , Aeternitatis Dominus Deus Primus est , Secundus est Mundus ; The Lord of Eternity is the First God , but the Second God is the World . And again , Summus qui dicitur Deus Rector Gubernatorque Sensibilis Dei , ejus qui in se complectitur omnem locum , omnemque rerum substantiam ; The Supreme God is the Governour of that Sensible God , which contains in it all place and all the Substance of things . And that this was indeed a part of the Hermaick or Egyptian Theology , that the Visible World Animated , was a Second God , and the Son of the First God , appears also from those Hermaick Books published by Ficinus , and vulgarly called Poemander , though that be only the First of them . There hath been one Passage already cited out of the Eighth Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The World is a Second God . After which followeth more to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The First God is that Eternal Vnmade Maker of all things ; the Second is he that is made according to the Image of the First , which is contained , cherished or nourished and immortalized by him , as by his own Parent , by whom it is made an Immortal Animal . So again in the Ninth Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is the Father of the World , and the World is the Son of God . And in the Twelfth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This whole World is a Great God and the Image of a Greater .

As for the other Hermetick or Trismegistick Books , published partly by Ficinus , and partly by Patricius , we cannot confidently condemn any of them for Christian Cheats or Impostures , save only the Poemander , and the Sermon in the Mount concerning Regeneration , the First and Thirteenth of Ficinus his Chapters or Books . Neither of which Books are cited by any of the Ancient Fathers , and therefore may be presumed not to have been extant in Jamblichus his time , but more lately forged ; and that probably by one and the self same hand , since the Writer of the Latter ( the Sermon in the Mount ) makes mention of the Former ( that is , the Poemander ) in the close of it . For that which Casaubon objects against the Fourth of Ficinus his Books or Chapters ( entituled the Crater ) seems not very considerable , it being questionable , whether by the Crater , any such thing were there meant , as the Christian Baptisterion . Wherefore as for all the rest of those Hermaick Books , especially such of them as being cited by ancient Fathers , may be presumed to have been extant before Jamblichus his time ; we know no reason why we should not concurr with that learned Philosopher in his Judgment concerning them , That though they often speak the Language of Philosophers , and were not written by Hermes Trismegist himself , yet they do really contain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hermaical Opinions , or the Egyptian Doctrine . The Ninth of Ficinus his Books mentions the Asclepian Dialogue , under the Greek Title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pretending to have been written by the same hand ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The meaning of which place ( not understood by the Translator ) is this ; I lately published ( O Asclepius ) the Book entituled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( or the Perfect Oration ) and now I judge it necessary , in pursuit of the same , to discours concerning Sense . Which Book , as well as the Perfect Oration , is cited by Lactantius . As is also the Tenth of Ficinus , called the Clavis , which does not only pretend to be of kin to the Ninth and consequently to the Asclepius likewise , but also to contain in it an Epitome of that Hermaick Book called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mentioned in Eusebius his Chronicon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · My former Discourse was dedicated to thee ( O Asclepius ) but this to Tatius , it being an Epitome of those Genica that were delivered to him . Which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are thus again afterwards mentioned in the same Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Have you not heard in the Genica , that all Souls are derived from one Soul of the Vniverse ? Neither of which two places were understood by Ficinus . But doubtless this latter Hermaick Book had something foisted into it , because there is a manifest contradiction found therein ; forasmuch as that Transmigration of Humane Souls into Brutes , which in the former part thereof is asserted after the Egyptian way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the just punishment of the wicked , is afterwards cried down and condemned in it , as the greatest Error . And the Eleventh and Twelfth following Books , seem to us to be as Egyptian , as any of the rest ; as also does that long Book entituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Thirteenth in Patricius . Nay it is observable , that even those very Books themselves , that are so justly suspected and condemned for Christian Forgeries , have something of the Hermaical or Egyptian Philosophy , here and there interspersed in them . As for example , when in the Poemander God is twice called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Male and Female together , this seems to have been Egyptian ( and derived from thence by Orpheus ) according to that elegant Passage in the Asclepian Dialogue concerning God ; Hic ergo qui Solus est Omnia , utriusque Sexûs foecunditate plenissimus , semper Voluntatis suae pregnans , parit semper quicquid voluerit procreare ; He therefore who alone is All Things , and most full of the Fecundity of both Sexes , being always pregnant of his own Will , always produceth whatsoever he pleaseth . Again when Death is thus described in it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be nothing else but the Change of the Body , and the Form or Lifes passing into the Invisible : This agreeth with that in the Eleventh Book or Chapter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Death is nothing but a Change , it being only the dissolution of the Body , and the Life or Soul's passing into the Invisible or Inconspicuous . In which Book it is also affirmed of the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That every day some part or other of it , goes into the Invisible , or into Hades , that is , does not utterly perish , but only disappears to our sight , it being either translated into some other Place , or changed into another Form . And accordingly it is said of Animals , in the Twelfth Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they are dissolved by Death , not that they might be destroyed , but made again anew . As it is also there affirmed of the World , that it doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make all things out of it self , and again unmake them into it self , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that dissolving all things it doth perpetually renew them . For that nothing in the whole World utterly perisheth , as it is often declared elsewhere in these Trismegistick Writings , so particularly in this Twelfth Book of Ficinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The whole World is unchangeable , only the parts of it being alterable ; and this so , as that none of these neither utterly perisheth , or is absolutely destroyed ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; For how can any part of that be Corrupted , which is Incorruptible , or any thing of God perish or go to nothing ? All which , by Casaubon's lieve , we take to have been originally Egyptian Doctrine , and thence in part afterwards transplanted into Greece . Moreover when in the Poemander , God is styled more than once , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Light and Life , this seems to have been Egyptian also , because it was Orphical . In like manner the Appendix to the Sermon in the Mount , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Occult Cantion , hath some strains of the Egyptian Theology in it , which will be afterwards mentioned .

The result of our present Discourse is this , that though some of the Trismegistick Books , were either wholly counterfeited , or else had certain supposititious Passages inserted into them by some Christian hand , yet there being others of them originally Egyptian , or which as to the substance of them , do contain Hermaical or Egyptian Doctrines ( in all which One Supreme Deity is every where asserted ) we may well conclude from hence , that the Egyptians had an acknowledgment amongst them of One Supreme Deity . And herein several of the Ancient Fathers have gone before us ; as first of all Justin Martyr , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Ammon in his Books , calleth God Most Hidden , and Hermes plainly declareth , That it is hard to conceive God , but impossible to express him . Neither doth it follow that this latter Passage is counterfeit , as Casaubon concludes , because there is something like it in Plato's Timaeus , there being doubtless a very great agreement betwixt Platonism and the Ancient Egyptian Doctrine . Thus again St. Cyprian ; De Idol . van . Hermes quoque Trismegistus Vnum Deum loquitur , eumque ineffabilem & inaestimabilem confitetur , Hermes Trismegist also acknowledgeth One God , confessing him to be ineffable and inestimable ; which Passage is also cited by St. Austin . Lib. 1. pag. 30. Lactantius likewise ; Thoth antiquissimus & instructissimus omni genere Doctrinae , adeò ut ei multarum rerum & artium scientia Trismegisti cognomen imponeret ; Hic scripsit Libros & quidem multos , ad cognitionem Divinarum rerum pertinentes , in quibus Majestatem Summi & Singularis Dei asserit , iisdemque nominibus appellat , quibus nos , Deum & Patrem . Ac nè quis nomen ejus requireret 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esse dixit . Thoth ( that is Hermes ) the most ancient and most instructed in all kind of Learning ( for which he was called Trismegist ) wrote Books and those many , belonging to the Knowledge of Divine things , wherein he asserts the Majesty of One Supreme Deity , calling him by the same names that we do , God and Father ; but ( lest any one should require a Proper name of him ) affirming him to be Anonymous . Lastly , St. Cyril hath much more to the same purpose also : And we must confess that we have the rather here insisted so much upon these Hermaick or Trismegistick Writings , that in this particular we might vindicate these Ancient Fathers , from the Imputation either of Fraud and Imposture , or of Simplicity and Folly .

But that the Egyptians acknowledged , besides their Many Gods , One Supreme and All-comprehending Deity , needs not be proved from these Trismegistick Writings ( concerning which we leave others to judge as they find Cause ) it otherwise appearing , not only because Orpheus ( who was an undoubted Asserter of Monarchy , or One First Principle of All things ) is generally affirmed to have derived his Doctrine from the Egyptians ; but also from plain and express Testimonies . For besides Apollonius Tyanaeus his Affirmation concerning both Indians and Egyptians , Pag. 269. before cited , Plutarch throughout his whole Book De Iside & Osiride , supposes the Egyptians thus to have asserted One Supreme Deity , they commonly calling him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First God . Thus in the beginning of that Book he tells us , that the End of all the Religious Rites and Mysteries , of that Egyptian Goddess Isis , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Knowledge of that First God , who is the Lord of all things , and only intelligible by the Mind , whom this Goddess exhorteth men to seek , in her Communion . After which he declareth , that this First God of the Egyptians was accounted by them an Obscure and Hidden Deity , and accordingly he gives the reason why they made the Crocodile to be a Symbol of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Pag. 381. Because they say the Crocodile is the only Animal , which living in the water , hath his Eyes covered by a thin transparent membrane , falling down over them , by reason whereof it sees and is not seen , which is a thing that belongs to the First God , To see all things , himself being not seen . Though Plutarch in that place gives also another reason why the Egyptians made the Crocodile a Symbol of the Deity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither were the Egyptians without a plausible reason , for worshipping God Symbolically in the Crocodile , that being said to be an Imitation of God , in that it is the only Animal without a Tongue . For the Divine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Reason standing not in need of Speech , and going on through a silent path of Justice in the World , does without noise righteously govern and dispense all humane affairs . In like manner Horus-Apollo in his Hieroglyphicks , tells us , that the Egyptians acknowledging a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Omnipotent Being that was the Governour of the whole World , did Symbolically represent him by a Serpent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they picturing also a great House or Palace within its circumference , because the World is the Royal palace of the Deity . Which Writer also gives us another reason , why the Serpent was made to be the Hieroglyphick of the Deity ; Lib. 1. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Because the Serpent feeding as it were upon its own Body , doth aptly signifie , that all things generated in the World by Divine Providence , are again resolved into him . And Philo Byblius from Sanchuniathon , gives the same reason why the Serpent was Deified by Tant or the Egyptian Hermes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it is immortal and resolved into it self . Though sometimes the Egyptians added to the Serpent also a Hawk , thus complicating the Hieroglypick of the Deity ; according to that of a famous Egyptian Priest in Eusebius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that the First and Divinest Being of all , is Symbolically represented , by a Serpent having the head of an Hawk . And that a Hawk was also sometimes used alone , for a Hieroglyphick of the Deity , appeareth from that of Plutarch , That in the Porch of an Egyptian Temple at Sais , were ingraven these Three Hieroglyphicks , a Young man , an Old man , and an Hawk ; to make up this Sentence , That both the Beginning and End of humane Life dependeth upon God , or Providence . But we have Two more remarkable Passages in the forementioned Horus Apollo , concerning the Egyptian Theology , which must not be pretermitted ; the first this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That according to them , there is a Spirit passing through the Whole World , to wit , God . And again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It seemeth to the Egyptians , that nothing at all consists without God . In the next place , Jamblichus was a person who had made it his business , to inform himself thoroughly , concerning the Theology of the Egyptians , and who undertakes to give an account thereof , in his Answer to Porphyrius his Epistle to Anebo an Egyptian Priest ; whose Testimony therefore may well seem to deserve credit . And he first gives us a Summary account of their Theology after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That God , who is the Cause of Generation and the whole Nature , and of all the Powers in the Elements themselves , is Separate , Exempt , Elevated above , and expanded over , all the Powers and Elements in the World . For being above the World and transcending the same , Immaterial , and Incorporeal , Supernatural , Vnmade , Indivisible , manifested wholly from himself , and in himself , he ruleth over all things and in himself conteineth all things . And because he virtually comprehends all things , therefore does he impart and display the same from himself . According to which excellent Description of the Deity , it is plain that the Egyptians asserting One God that Comprehends All things , could not possibly suppose a Multitude of Self-existent Deities . In which place also the same Jamblichus tells us , that as the Egyptian Hieroglyphick for Material and Corporeal things , was Mud or floating Water , so they pictur'd God , in Loto arbore sedentem super Lutum , sitting upon the Lote-tree above the Watery Mud , Quod innuit Dei eminentiam altissimam , qua fit ut nullo modo attingat Lutum ipsum . Demonstratque Dei imperium intellectuale , quia Loti arboris omnia sunt rotunda tam frondes quàm fructus , &c. Which signifies the transcendent Eminency of the Deity above the Matter , and its intellectual Empire over the World , because , both the Leaves and Fruit of that tree are Round , representing the Motion of intellect . Again he there adds also , that the Egyptians sometime pictured God sitting at the Helm of a Ship . Seg. 8. c. 1. But afterward in the same Book , he sums up the Queries , which Porphyrius had propounded to the Egyptian Priest , to be resolved concerning them , in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 You desire to be resolved , What the Egyptians think to be the first Cause of all . Whether Intellect or something above Intellect ? And that Whether alone or with some other ? Whether Incorporeal or Corporeal ? Whether the first Principle be the same with the Demiurgus and Architect of the World , or before him ? Whether all things proceed from One or Many ? Whether they suppose Matter , or Qualified Bodies , to be the first ? and if they admit a First Matter , Whether they assert it to be Vnmade or Made ? In answer to which Porphyrian Quaeries , Jamblichus thus begins ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I shall first reply to that you first demand , That , according to the Egyptians , before all Entities and Principles there is One God , who is in order of nature before ( him that is commonly called ) the first God and King ; Immoveable ; and always remaining in the solitariety of his own Vnity , there being nothing Intelligible nor any thing else complicated with him , &c. In which words of Jamblichus and those others that there follow after , though there be some obscurity ( and we may perhaps have occasion further to consider the meaning of them elsewhere ) yet he plainly declares , that according to the Egyptians , the first Original of all things , was a perfect Unity above Intellect ; but intimating withall , that besides this First Unity , they did admit of certain other Divine Hypostases ( as a Perfect Intellect , and Mundane Soul ) subordinate thereunto , and dependent on it , concerning which he thus writeth afterwards ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Egyptians acknowledge , before the Heaven , and in the Heaven , a Living Power ( or Soul ) and again they place a pure Mind or Intellect above the World . But that they did not acknowledge a Plurality of Coordinate & Independent Principles is further declared by him after this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And thus the Egyptian Philosophy , from first to last , begins from Vnity ; and thence descends to Multitude ; the Many being always governed by the One ; and the Infinite or Vndeterminate nature , every where mastered and conquered by some finite and determined measure ; and all ultimately , by that highest Vnity that is the first Cause of all things . Moreover in answer to the last Porphyrian Question concerning Matter ; whether the Egyptians thought it to be Vnmade and Selfexistent or Made , Jamblichus thus replies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That according to Hermes and the Egyptians , Matter was also Made or produced by God ; ab Essentialitate succisa ac subscissâ Materialitate , as Scutellius turns it . Which Passage of Jamblichus , Pag. 117. Proclus upon the Timaeus ( where he asserts that God was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the uneffable cause of Matter ) takes notice of in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And the Tradition of the Egyptians agreeth herewith , That Matter was not Vnmade or Self-existent , but produced by the Deity : For the Divine Jamblichus hath recorded , that Hermes would have Materiality to have been produced from Essentiality ( that is , the Passive Principle of Matter from that Active Principle of the Deity : ) And it is very probable from hence , that Plato was also of the same opinion concerning Matter ; viz. because he is supposed to have followed Hermes and the Egyptians . Which indeed is the more likely , if that be true which the same Proclus affirmeth concerning Orpheus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Orpheus also did after the same manner , deduce or derive Matter from the First Hypostasis of Intelligibles , that is , from the Supreme Deity . We shall conclude here in the last place with the Testimony of Damascius , in his Book of Principles writing after this manner concerning the Egyptians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Eudemus hath given us no exact account of the Egyptians , but the Egyptian Philosophers that have been in our times , have declared the hidden truth of their Theology , having found in certain Egyptian Writings , that there was according to them , One Principle of all things , praised under the name of the Vnknown Darkness , and that thrice repeated : Which Unknown Darkness is a Description of that Supreme Deity , that is Incomprehensible .

But that the Egyptians amongst their Many Gods did acknowledge One Supreme , may sufficiently appear also , even from their vulgar Religion and Theology . In which they had first a Peculiar and Proper Name for him as such . For as the Greeks called the Supreme God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Latins Jupiter or Jovis , so did the Egyptians call him Hammon or Ammon according to Herodotus , whose Testimony to this purpose hath been already cited , and confirmed by Origen who was an Egyptian born . Thus also Plutarch in his Book de Iside , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is supposed by most , that the proper name of Zeus or Jupiter ( that is , the Supreme Deity ) amongst the Egyptians , is Amous , which we Greeks pronounce Hammon . To the same purpose Hesychius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ammous according to Aristotle is the same with Zeus . Whence it came to pass that by the Latin Writers Hammon was vulgarly called Jupiter Hammon . Which Hammon was not only used as a proper name for the Supreme Deity by the Egyptians , but also by the Arabians and all the Africans , according to that of Lucan , Quamvis Aethiopum populis Arabumque beatis Gentibus , atque Indis , unus sit Jupiter Ammon . Wherefore not only Marmarica ( which is a part of Africa , wherein was that most famous Temple of this Ammon ) was from thence denominated Ammonia , but even all Africa , as Stephanus informs us , was sometimes called Ammonis , from this God Ammon , who hath been therefore stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Libyan Jupiter .

Indeed it is very probable , that this word Hammon or Ammon , was at first derived from Ham or Cham the son of Noah , whose Posterity was chiefly seated in these African parts , and from whom Egypt was called , not only in the Scripture , the Land of Ham , but also by the Egyptians themselves , as Plutarch testifieth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Chemia , and as St. Jerome , Ham ; and the Coptites also to this very day call it Chemi . Nevertheless this will not hinder , but that the Word Hammon for all that , might be used afterwards by the Egyptians , as a name for the Supreme God , because amongst the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in like manner , was supposed to have been at first the name of a Man or Hero , but yet afterwards applied to signifie the Supreme God . And there might be such a mixture of Herology or History , together with Theology as well amongst the Egyptians , as there was amongst the Greeks . Nay some learned men conjecture , and not without probability , that the Zeus of the Greeks also was really the very same with that Ham or Cham the son of Noah , whom the Egyptians first worshipped as an Hero or Deified Man ; there being several considerable agreements and correspondencies between the Poetick Fables of Saturn and Jupiter , and the true Scripture-story , of Noah and Cham ; as there is likewise a great affinity betwixt the words themselves , for as Cham signifies Heat or Fervour , so is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 derived by the Greek Grammarians from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And thus will that forementioned Testimony of Herodotus , in some sence be verified , that the Greeks received the names of most of their Gods , even of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 himself , from the Egyptians .

Perhaps it may be granted also , that the Sun was sometime worshipped by the Egyptians , under the Name of Hammon ; it having been in like manner sometimes worshipped by the Greeks under the Name of Zeus . And the word very well agreeth herewith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew Language signifying not only Heat but the Sun ; from whence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chamanim also was derived . Nevertheless it will not follow from hence , that therefore the Visible Sun , was generally accounted by the Egyptians the Supreme Deity , no more than he was amongst the Greeks . But as we have often occasion to observe , there was in the Pagan Religion , a confused Jumble , of Herology , Physiology , and Theology all together . And that the Notion of this Egyptian God Ammon , was neither confined by them to the Sun , nor yet to the whole Corporeal World or Nature of the Vniverse ( as some have conceived ) is evident from hence , because the Egyptians themselves , interpreted it , according to their own Language , to signifie , That which was Hidden and Obscure , as both Manetho an ancient Egyptian Priest , and Hecataeus ( who wrote concerning the Philosophy of the Egyptians ) in Plutarch agree : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Manetho Sebennites conceives the Word Amoun , to signifie that which is Hidden . And Hecataeus affirmeth that the Egyptians Vse this Word when they call any one to them that was distant or absent from them ; Wherefore the First God , because he is Invisible and Hidden , they , as it were Inviting him to approach near , and to make himself Manifest and conspicuous to them , call him Amoun . And agreeably hereunto , Jamblichus gives us this account of the true Notion of this Egyptian God Ammon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Demiurgical Intellect , and President of Truth , as with Wisdom it proceedeth to Generation , and produceth into Light , the Secret and Invisible Powers of the hidden Reasons , is , according to the Egyptian Language , called Hammon . Wherefore we may conclude , that Hammon amongst the Egyptians , was not only the Name of the Supreme Deity , but also of such a one as was Hidden , Invisible and Incorporeal .

And here it may be worth our observing , that this Egyptian Hammon was in all Probability taken notice of in Scripture , though vulgar Interpreters have not been aware thereof . For thus we understand that of Jeremy 46.25 . The Lord of Hosts , the God of Israel saith , behold I will visit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( that is , not the Multitude of Noe , but ) Ammon ( the God ) of Noe , and Pharaoh and Egypt with her ( other ) Gods and Kings , and all that trust in him ; I will deliver them into the hands of those that seek their lives , and into the hands of Nebuchadnezzar King of Babylon . For the understanding of which place , we must observe , that according to the Language of those ancient Pagans , when every Country or City , had their Peculiar and Proper names , for the Gods presiding over them or Worshipped by them , the several Nations and Places , were themselves commonly denoted and signified , by the names of those their respective Gods . With which kind of Language , the Scripture it self also complieth ; as when the Moabites are called in it , the People of Chemosh , Numbers 21. And when the Gods of Damascus are said to have smitten Ahaz , because the Syrians smote him , 2 Chron. 28. Accordingly whereunto also , whatsoever was done or attempted against the several Nations or Countries , is said to have been done or attempted against their Gods . Thus Moab's Captivity is described , Jeremy 48. Thou shalt be taken , and Chemosh shall go into captivity . And the overthrow of Babylon is predicted after the same manner , in the Prophecy of Isaiah Cap. 46. Bell boweth down , Nebo stoopeth , themselves are gone into captivity . As also the same is threatned in that of Jeremy , C. 51. I will visit Bell in Babylon , and will bring out of his mouth , that which he hath swallowed up , and the Nations shall not flow unto him any more , for the Wall of Babylon shall be broken down . Now Bell according to Herodotus , was a name for the Supreme God amongst the Babylonians , as well as Ammon was amongst the Egyptians ; who notwithstanding by both of them was worshipped after an Idolatrous manner . And therefore as in these latter places , by the Visiting and Punishing of Bell , is meant the visiting and punishing of the Babylonians ; so in that former place of Jeremy , by the visiting of Ammon , and the Gods of Egypt , is understood , the visiting of the Egyptians themselves ; accordingly as it is there also expressed . No was , it seems , the Metropolis of all Egypt ; and therefore Ammon the Chief God of those Ancient Egyptians , and of that City , was called Ammon of No. As likewise the City No , is denominated from this God Ammon in the Scripture , and called both No-Ammon , and Ammon-No . The former in the Prophecy of Nahum , Cap. 3. Art thou better than No-Ammon ? or that No in which the God Ammon is worshipped ? Which is not to be understood of the Oracle of Ammon in Marmarica , as some have imagined ( they taking No for an Appellative and so to signifie Habitation ; ) it being unquestionably the Proper name of a City in Egypt . The Latter in that of Ezekiel , Cap. 30. I will pour out my fury upon Sin , the strength of Egypt , and will cut off Hammon-No . In which place as by Sin is meant Pelusium , so Hammon-No , by the Seventy , is interpreted Diospolis , the City of Jupiter ; that is , the Egyptian Jupiter , Hammon . Which Diospolis was otherwise called the Egyptian Thebes , ( ancietly the Metropolis of all Egypt ) but whose Proper name in the Egyptian Language , seems to have been No ; which from the chief God there worshipped , was called both No-Ammon and Hammon-No ; as that God himself was also denominated from the City , Ammon of No. In Phaedro . And this is the rather probable , because Plato tells us expresly , that Ammon was anciently the Proper or Chief God of the Egyptian Thebes or Diospolis , where he speaks of Theuth or Thoth the Egyptian Hermes , in these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Thamus was then King over all Egypt , reigning in that great City ( the Metropolis thereof ) which the Greeks call the Egyptian Thebes , and whose God was Ammon . But whereas the Prophet Nahum ( who seems to have written after the completion of that judgment upon No , predicted both by Jeremy and Ezekiel ) describes the place , as situate among the Rivers , and having the Sea for its Wall and Rampart ; whence many Learned men have concluded , that this was rather to be understood of Alexandria than Diospolis ( notwithstanding that Alexandria was not then in being , nor built till a long while after in Alexander the Great 's time . ) This may very well , as we conceive , be understood of Egypt in general , whose Metropolis this No was ; that it was situate amongst the Rivers and had the Seas for its Wall and Rampart ; the Red and Mediterranean . And thus much for the Egyptian Jupiter , or their Supreme Deity , called by them Hammon .

There is an excellent Monument of Egyptian Antiquity preserved by Plutarch and others , from whence it may be made yet further Evident , that the Egyptians did not suppose a Multitude of Vnmade Self-existent Deities , but acknowledged One Supreme , Vniversal and All-comprehending Numen . And it is that Inscription upon the Temple at Sais , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am all that Hath been , Is , and Shall be , and my Peplum or Veil , no mortal hath ever yet uncovered ; which though perhaps some would understand thus , as if that Deity therein described , were nothing but the Sensless Matter of the whole Corporeal Universe , according to that Opinion of Chaeremon before mentioned and confuted ; yet it is plain , that this could not be the meaning of this Inscription : First , because the God here described , is not a mere Congeries of disunited Matter , or Aggregation of Divided Atoms , but it is some One thing which was All : According to that other Inscription upon an Altar dedicated to the Goddess Isis , which we shall also afterward make use of , Tibi , Vna , quae es Omnia ; To thee who being One , art All Things . Again , in the Deity here described , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Proclus of this Egyptian God , that it was both Invisible and Manifest . In Timae . P. 30. there is both a Veil or Outside , and also something Hidden and Recondite ; the sence seeming to be this , I am all that Was , Is , and Shall be ; and the whole World is nothing but my self Veiled ; but my naked and unveiled Brightness , no mortal could ever yet behold or comprehend : Which is just , as if the Sun should say , I am all the Colours of the Rainbow ( whose mild and gentle light may easily be beheld ) and they are nothing but my Simple and Vniform Lustre , variously refracted and abated ; but my immediate Splendour and the Brightness of my Face , no mortal can contemplate , without being either blinded or dazled by it . Wherefore this Description of the Deity , may seem not a little to resemble that Description which God makes of himself to Moses , Thou shalt see my Back-parts , but my Face shall not be seen . Where there is also something Exteriour and Visible in the Deity , and something Hidden and Recondite , Invisible and Incomprehensible to Mortals . And Philo thus glosseth upon those words , P. 474. Pat. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is sufficient for a wise man to know God á Posteriori , or from his Effects ; but whosoever will needs behold the naked Essence of the Deity , will be blinded with the transcendent Radiancy and Splendour of his Beams . Where , as according to Philo , the Works of God , as manifesting the Attributes of his Power , Goodness and Wisdom , are called the Back-parts of the Deity ; so are they here in this Inscription called the Peplum , the Veil and Exteriour Garment of it , or else God himself Veiled . Wherefore it is plain , that the Deity here described , cannot be the mere Visible and Corporeal World as Sensless and Inanimate , that being all Outside and Exposed to the View of Sense , and having nothing Hidden or Veiled in it . But thirdly , this will yet be more evident , if we do but take notice of the Name of this God , which was here described , and to whom that Temple was dedicated ; and that was in the Egyptian Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Procl . upon Plato's Tim. p. 30. Neith , the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amongst the Greeks , and Minerva amongst the Latins ; by which is meant Wisdom or Vnderstanding : from whence it is plain , that the Inscription is to be understood not of such a God , as was meerly Sensless Matter ( which is the God of the Atheists ) but a Mind . Athenagoras tells us , that the Pagan Theologers interpreted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Minerva to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisdom or Mind passing and diffusing it self through all Things ; than which there cannot be a better Commentary on this Inscription . Wherefore it may be here observed , that those Pagans who acknowledged God to be a Mind , and Incorporeal Being secrete from Matter , did notwithstanding frequently consider him , not abstractly by himself alone , but concretely together with the Result of his whole Fecundity , or as displaying the World from himself , and diffusing himself through all things , and being in a manner All Things . Accordingly we learn'd before from Horus Apollo , that the Egyptians by God , meant , a Spirit diffusing it self through the World , and intimately pervading all things ; and that they supposed , that nothing at all could consist without God . And after this manner , Jamblichus in his Mysteries , interprets the meaning of this Egyptian Inscription : For when he had declared that the Egyptians , did both in their Doctrine and their Priestly Hierurgies , exhort men to ascend above Matter , to an Incorporeal Deity the Maker of all , he adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Hermes also propounded this Method , and Bithys the Prophet interpreted the same to King Ammon , having found it written in Hieroglyphick letters in the Temple of Sais in Egypt ; as he also there declared the name of that God , who extends or diffuses himself through the whole World . And this was Neith , or Athenae , that God thus described , I am all that Was , Is , and Shall be , and my Peplum or Veil no mortal could ever uncover . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Sais and Athens , had one and the same Tutelar God . Procl . in Tim. p. 30. Where also Theopompus affirmeth the Athenians to have been a Colony of the Saites . Where we cannot but take notice also , that whereas the Athena of the Greeks , was derived from the Egyptian Neith , that she also was famous for her Peplum too , as well as the Egyptian Goddess . Peplum ( saith Servius ) est Propriè Palla picta Faeminea , Minervae consecrata ; Peplum is properly a womanish Pall or Veil , embroidered all over , and consecrated to Minerva . Which Rite was performed at Athens , in the Great Panathenaicks , with much Solemnity , when the Statue of this Goddess , was also by those Noble Virgins of the City , who embroidered this Veil , cloathed all over therewith . From whence we may probably conclude , that the Statue of the Egyptian Neith also , in the Temple of Sais , had likewise agreeably to its Inscription , such a Peplum or Veil cast over it , as Minerva or Artemis at Athens had ; this Hieroglyphically to signifie , that the Deity was invisible and incomprehensible to mortals , but had Veiled it self in this Visible Corporeal World , which is as it were the Peplum , the exteriour variegated or embroidered Vestment of the Deity . To all which Considerations may be added in the last place , In Timae . p. 30. what Proclus hath recorded , that there was something more belonging to this Egyptian Inscription , than what is mentioned by Plutarch ; namely these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And the Sun was the fruit or off-spring which I produced ; from whence it is manifest , that according to the Egyptians , the Sun was not the Supreme Deity , and that the God here described , was as Proclus also observeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Demiurgical Deity the Creator of the whole World , and of the Sun . Which Supreme Incorporeal Deity , was notwithstanding in their Theology , said to be All Things , because it diffused it self thorough All.

Wherefore , whereas Plutarch cites this Passage out of Hecataeus , concerning the Egyptians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they take the First God , and the Vniverse , for one and the Same thing ; the meaning of it cannot be , as if the First or Supreme God of the Egyptians , were the Sensless Corporeal World , Plutarch himself in the very next words declaring him to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Invisible and Hidden ; whom therefore the Egyptians , as inviting him to manifest himself to them , called Hammon ; as he elsewhere affirmeth , That the Egyptians First God or Supreme Deity , did see all things , himself being not seen . But the forementioned Passage must needs be understood thus , that according to the Egyptians , the First God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Vniverse , were Synonymous expressions , often used to signifie the very same thing ; because the First Supreme Deity , is that which contains All Things , and diffuseth it self through All Things . And this Doctrine was from the Egyptians derived to the Greeks , Orpheus declaring , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that all things were One , and after him Parmenides and other Philosophers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that One was the Vniverse or All , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Vniverse was Immovable , they meaning nothing else hereby , but that the First Supreme Deity , was both One and All things , and Immovable . And thus much is plainly intimated by Aristotle in these words , Metaph. L. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There are some who pronounced concerning the whole Vniverse , as being but One Nature ; that is , who called the Supreme Deity 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Vniverse , because that vertually contained All things in it .

Nevertheless 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Vniverse , was frequently taken by the Pagan Theologers also , as we have already intimated , in a more comprehensive sence , for the Deity , together with all the extent of its Fecundity , God as displaying himself in the World ; or , for God and the World both together ; the Latter being look'd upon , as nothing but an Emanation or Efflux from the Former . And thus was the word taken by Empedocles in Plutarch , when he affirmed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the World was not the Vniverse , but only a small part thereof . And according to this sence was the God Pan understood both by the Arcadians and other Greeks , not for the mere Corporeal World as Sensless and Inanimate , nor as endued with a Plastick Nature only ( though this was partly included in the Notion of Pan also ) but as proceeding from a Rational and Intellectual Principle , diffusing it self through All ; or for the whole System of Things , God and the World together , as one Deity . For that the Arcadick Pan , was not the Corporeal World alone , but chiefly the Intellectual Ruler and Governour of the same , appears from this Testimony of Macrobius ; Hunc Deum Arcades colunt , appellantes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non sylvarum Dominum , sed universae substantiae Materialis Dominatorem : The Arcadians worship this God Pan ( as their most ancient and honourable God ) calling him the Lord of Hyle , that is , not the Lord of the Woods , but the Lord or Dominator over all Material Substance . And thus does Phornultus likewise describe the Pan of the other Greeks ; not as the mere Corporeal World , Sensless and Inanimate , but as having a Rational and Intellectual Principle for the Head of it , and presiding over it , that is , for God and the World both together , as one System ; the World being but the Efflux and Emanation of the Deity . The lower parts of Pan ( saith he ) were Rough and Goatish , because of the asperity of the Earth , but his upper parts of a Humane Form , because the Ether being Rational and Intellectual , is the Hegemonick of the World : Adding hereunto , that Pan was feigned to be Lustful or Lascivious , because of the Multitude of Spermatick Reasons contained in the World , and the continual Mixtures and Generations of things ; to be cloathed with the Skin of a Libbard , because of the bespangled Heavens , and the beautiful variety of things in the World ; to live in a Desaert , because of the Singularity of the World ; and Lastly , to be a good Demon , by reason of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that supreme Mind , Reason and Vnderstanding , that governs all in it . Pan therefore was not the mere Corporeal World Sensless and Inanimate , but the Deity as displaying it self therein , and pervading All things . Agreeably to which Diodorus Siculus determines , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 were but two several Names for one and the same Deity , ( as it is well known that the whole Universe was frequently called by the Pagans Jupiter also , as well as Pan. ) And Socrates himself in Plato directs his Prayer in a most devout and serious manner , to this Pan , that is , not the Corporeal World or Sensless Matter , but an Intellectual Principle Ruling over all , or the Supreme Deity diffusing it self through All ; he therefore distinguishing him from the Inferiour Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · O Good ( or Gracious ) Pan ; and ye other Gods , who preside over this place ; Grant that I may be Beautiful or Fair within , and that those External things , which I have , may be such as may best agree with a right Internal disposition of mind , and that I may account him to be rich that is wise and just : The matter of which prayer , though it be excellent , yet is it Paganically directed to Pan ( that is the Supreme God ) and the Inferiour Gods both together . Thus we see that as well according to the Greeks , as the Egyptians , the First or Supreme God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Universe , were really the same thing .

And here we cannot but by the way take notice of that famous and remarkable Story of Plutarch's in his defect of Oracles , concerning Demons lamenting the Death of the Great Pan. In the time of Tiberius ( saith he ) certain persons embarquing from Asia for Italy , towards the Evening sailed by the Echinades , where being becalmed , they heard from thence a loud voice calling one Thamous an Egyptian Mariner amongst them , and after the third time commanding him when he came to the Palodes , to declare That the Great Pan was dead . He with the advice of his company resolved , that if they had a quick gale when they came to the Palodes , he would pass by silently , but if they should find themselves there becalmed , he would then perform what the voice had commanded : But when the ship arrived thither , there neither was any Gale of Wind nor agitation of Water . Whereupon Thamous looking out of the hinder Deck , towards the Palodes , pronounced these words with a loud voice , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Great Pan is dead , which he had no sooner done , but he was answered , with a Quire of many voices , making a great Howling and Lamentation , not without a certain mixture of Admiration . Plutarch , who gives much credit to this Relation , adds how Sollicitous Tiberius the Emperour was , first concerning the truth thereof , and afterwards , when he had satisfied himself therein , concerning the Interpretation ; he making great Enquiry amongst his Learned men , who this Pan should be . But the only use which that Philosopher makes of this Story is this , to prove that Demons having Bodies as well as men , ( though of a different kind from them and much more longeve ) yet were notwithstanding Mortal : he endeavouring from thence to salve that Phaenomenon of the Defect of Oracles , because the Demons who had formerly haunted those places were now dead . But this being an idle Fancy of Plutarch's , it is much more probably concluded , by Christian Writers ; that this thing coming to pass in the Reign of Tiberius when our Saviour Christ was crucified , was no other than a Lamentation of Evil Demons ( not without a mixture of Admiration ) upon account of our Saviours Death , happening at that very time : They not mourning out of Love for him that was dead , but as sadly presaging evil to themselves from thence , as that which would threaten danger to their Kingdom of Darkness , and a Period to that Tyranny and Domination which they had so long exercised over Mankind ; according to such Passages of Scripture as these , Now is the Prince of this World judged ; and Having spoiled Principalities and Powers ( by his Death upon the Cross ) He triumphed over them in it . Now our Saviour Christ could not be called Pan , according to that Notion of the word , as taken for nothing but the Corporeal World devoid of all manner of Life , or else as endued only with a Plastick Nature ; but this Appellation might very well agree to him , as Pan was taken for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Reason and Vnderstanding by which all things were made , and by which they are all governed , or for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Divine Wisdom which diffuseth it self through all things . Moreover Pan being used not so much for the naked and abstract Deity , as the Deity as it were embodied in this Visible Corporeal World , might therefore the better signifie , God manifested in the Flesh , and cloathed with a Particular Humane Body ( in which respect alone , he was capable of dying . ) Neither indeed was there any other Name , in all the Theology of the Pagans , that could so well befit our Saviour Christ as this .

We have now made it manifest , that according to the ancient Egyptian Theology , ( from whence the Greekish and European was derived ) there was One Intellectual Deity , One Mind or Wisdom , which as it did produce all things from it self , so doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , contain and comprehend the whole , and is it self in a manner All things . We think fit in the next place to observe , how this Point of the Old Egyptian Theology , viz. God's being All things , is every where insisted upon throughout the Hermaick or Trismegistick Writings . We shall begin with the Asclepian Dialogue or the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , translated into Latin by Apuleius ; in the Entrance of which , the Writer having declared , Omnia Vnius esse , & Vnum esse Omnia , that all things were of One , and that One was All things , he afterwards adds this explication thereof , Nonne hoc dixi , Omnia Unum esse , & Unum Omnia , utpote quia in Creatore fuerint omnia , antequam creâsset omnia ? Nec immeritò Vnus est dictus Omnia , cujus membra sunt Omnia . Hujus itaque qui est Unus Omnia , vel ipse est Creator omnium , in tota hac disputatione curato meminisse : Have we not already declared , that All things are One , and One All things ? forasmuch as All things existed in the Creator , before they were made ; Neither is he improperly said to be All things , whose Members all things are . Be thou therefore mindful in this whole disputation , of him who is One and All things , or was the Creator of All. And thus afterwards does he declare , that all Created things were in the Deity before they were made , Idcirco non erant quando nata non erant , sed in eo jam tunc erant unde nasci habuerunt , they did not properly then exist before they were made , and yet at that very time , were they in him from whom they were afterwards produced . Again , he writes thus concerning God , non spero totius Majestatis Effectorem , omnium rerum Patrem vel Dominum , uno posse quamvis è multis composito nomine nuncupari . Hunc voca potius omni nomine , siquidem sit Unus & Omnia ; ut necesse sit aut Omnia ipsius nomine , aut ipsum omnium nomine nuncupari . Hic ergo Solus Omnia , &c. I cannot hope sufficienly to express , the Author of Majesty , and the Father and Lord of all things , by any One Name , though compounded of never so many names . Call him therefore by every Name , forasmuch as he is One and All things , P. 612. Colv. so that of necessity , either All things must be called by His name , or he by the Names of All things . And when he had spoken of the mutability of Created things he adds , Solus Deus ipse In se , & A se , & Circum se , totus est plenus atque persectus , isque sua firma stabilitas est ; nec alicujus impulsu , nec loco moveri potest , cum in eo sint Omnia , & in omnibus ipse est Solus : God alone in himself , and from himself , and about himself , is altogether perfect ; and himself is his own stability . Neither can he be moved or changed , by the impulse of any thing , since All things are in him , and he alone is in All things . Lastly , to omit other places , Hic Sensibilis Mundus , P. 617. receptaculum est omnium sensibilium specierum , ●ualitatum , vel corporum ; quae omnia sine Deo vegetari non possunt : Omnia enim Deus , & à Deo Omnia ; & sine hoc , nec Fuit aliquid , nec Est , nec Erit ; Omnia enim ab eo , & in ipso , & per ipsum — Si totum animadvertes , vera ratione perdisces ; Mundum ipsum Sensibil●m , & quae in eo sunt omnia , à Superiore illo Mundo , quasi Vestimento esse contecta : This Sensible World , is the Receptacle of all Forms , Qualities , and Bodies , all which cannot be vegetated and quickned without God ; for God is All Things , and All things are from God , and all ●hings the Effect of his Will ; and without God , there neither Was any thing , nor Is , nor Shall be ; but all things are from him , and in him , and by him — And if you will consider things after a right manner , you shall learn , that this sensible World , and all the things therein , are covered all over , with that superiour World ( or Deity ) as it were with a Garment . As for the other Trismegistick Books of Ficinus his Edition , the Third of them called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is thus concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Divinity is the whole Mundane Compages , or Constitution : for Nature is also placed in the Deity . In the Fifth Book written upon this Argument , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Invisible God is must manifest , we read thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For there is nothing in the whole World , which he is not , He is both the things that are , and the things that are not ; for the things that are , He hath manifested , but the things that are not , He contains within himself . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He is both Incorporeal and Omnicorporeal , for there is nothing of any Body , which he is not ; He is all things that are , and therefore he hath all Names , because all things are from one Father ; and therefore he hath no Name , because he is the Father of all things . And in the close of the same Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For what shall I praise thee ? for those things which thou hast made ? or for those things which thou hast not made ? for those things which thou hast manifested , or for those things which thou hast hidden and concealed within thy self ? And for what cause shall I praise thee ? because I am my own , as having something proper , and distinct from thee ? Thou art whatsoever I am , thou art whatsoever I do , or say , for thou art All things , and there is nothing which thou art not ; thou art that which is made , and thou art that which is unmade . Where it is observable , that before things were Made , God is said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Hide them within himself ; but when they are made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Manifest and reveil them from himself . Book the Eighth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Vnderstand that the whole World is from God , and in God ; for God is the Beginning , Comprehension and Constitution of all things . Book the Ninth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I would not say , that God Hath all things , but rather declare the truth , and say that he Is All things ; not as receiving them from without , but as sending them forth from himself . Again afterwards in the same Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There shall never be a time , when any thing that is , shall cease to be , for when I say any thing that Is , I say any thing of God ; for God hath all things in him and there is neither any thing without God , nor God without any thing . Book the Tenth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What is God , but the very Being of all things that yet are not , and the Subsistence of things that are . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is both the Father and Good , because he is All things . Book the Eleventh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God acting immediately from himself , is always in his own work , Himself being that which he makes ; for if that were never so little separated from him , all would of necessity fall to nothing and die . Again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are in God , but not as lying in a place . And further , since our own Soul can by Cogitation and Phancy , become what it will , and where it will , any thing , or in any place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · You may consider God in the same manner , as containing the whole World within himself , as his own Conceptions and Cogitations . And in the Close of that Chapter , that which is also thence cited by St. Cyril , is to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Is God Invisible ? Speak worthily of him , for who is more manifest than he ? for this very reason did he make all things , that thou mightest see him through all things ; This is the Vertue and Goodness of the Deity , to be seen through all things . The Mind is seen in thinking , but God in Working or Making . Book the Twelfth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I have heard the good Demon ( for he alone , as the first begotten God , beholding all things , spake Divine Words ) I have heard him sometimes saying , that One is All things . Again in the same Chapter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This whole World is intimately united to him , and observing the order and will of its Father , hath the fulness of Life in it , and there is nothing in it through Eternity ( neither Whole nor Part ) which does not live ; for there neither is , nor hath been , nor shall be , any thing Dead in the world . The meaning is , that all things vitally depend upon the Deity , who is said in Scripture , to quicken and enliven all things . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This is God , the Vniverse or All. And in this Vniverse there is nothing which he is not : Wherefore there is neither Magnitude nor Place nor Quality nor Figure nor Time about God , for he is All or the Whole , ( but those things belong to Parts . ) And the Arcane Cantion , though that Thirteenth Book to which it is subjoyned be supposititious , yet harps much upon this Point of the Egyptian Theology , That God is All : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I am about to praise the Lord of the Creation , the All and the One. And again , All the Powers that are in me , praise the One and the All. Book the Fifteenth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If any one go about to separate the All from the One , he will destroy the All , or the Vniverse , for All ought to be One . Book the Sixteenth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I will begin with a Prayer to him , who is the Lord and Maker and Father and Bound of all things ; and who being All things , is One , and being One is All things ; for the fulness of All things is One and in One. And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All things are Parts of God , but if all things be Parts of God , then God is All things ; Wherefore He making All things , doth , as it were , make himself .

Now by all this we see , how well these Trismegistick Books , agree with that Ancient Egyptian Inscription , in the Temple of Sais , That God is all that Was , Is , and Shall be . Wherefore the Egyptian Theology thus undoubtedly asserting , One God that was All things ; it is altogether impossible that it should acknowledge a Multitude of Self-existent , and Independent Deities .

Hitherto we have taken notice of Two several Egyptian Names , for One and the same Supreme Deity ; Hammon and Neith ; but we shall find that besides these , the Supreme God was sometimes worshipped by the Egyptians under other Names and Notions also ; as of Isis , Osiris and Sarapis . For first , though Isis have been taken by some for the Moon , by others for the whole Earth , by others for Ceres or Corn , by others for the Land of Egypt , ( which things in what sence they were Deified by the Egyptians , will be elsewhere declared ) yet was she undoubtedly taken also sometimes , for an Vniversal and All-comprehending Numen . For Plutarch affirms , that Isis and Neith , were really one and the same God among the Egyptians , and therefore the Temple of Neith or Minerva at Sais , where the forementioned Inscription was found , is called by him , the Temple of Isis ; so that Isis as well as Neith or Minerva among the Egyptians , was there described , as That God , who is All that Was , Is , and Shall be , and whose Veil no Mortal hath ever uncovered ; that is , not a particular God , but an Universal and All-comprehending Numen . And this may be yet further confirmed , from that Ancient Inscription and Dedication to the Goddess Isis , still extant at Capua .

TIBI . UNA . QUAE . ES. OMNIA . DEA . ISIS .

Where the Goddess Isis is plainly declared to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and All things , that is , a Vniversal and All-comprehending Deity . And with this agreeth also that Oration of this Goddess Isis in Apuleius ; Metam . l. 12. En adsum tuis , commota , Luci , precibus , rerum Natura Parens , elementorum omnium Domina , seculorum Progenies initialis : Summa numinum , Regina marium , Prima Coelitum , Deorum Dearumque Facies uniformis ; quae coeli luminosa culmina , maris salubria flamina , inferorum deplorata silentia , nutibus meis dispenso . Cujus Numen unicum multiformi specie , ritu vario , nomine mùltijugo totus veneratur orbis : Behold here am I , moved by thy Prayers , Lucius , that Nature which was the Parent of things ; the Mistress of all the Elements ; the Beginning and Original of Ages ; the Sum of all the Divine Powers ; the Queen of the Seas ; the First of the Celestial Inhabitants ; the Vniform Face of Gods and Goddesses ; which with my becks dispense the Luminous Heights of the Heavens , the wholesome Blasts of the Sea , and the deplorable silences of Hell ; whose only Divine Power , the whole World worships and adores , in a Multiform manner , and under Different Rites and Names . From which words it is plain , that this Goddess Isis , was not the meer Animated Moon ( which was rather a Symbol of her ) but that she was an Universal Deity , comprehensive of the whole Nature of things ; the One Supreme God , worshipped by the Pagans , under several Names , and with different Rites . And this is the plain meaning of those last words Numen Vnicum , &c. that the whole World worshippeth one and the same Supreme God , in a multiform manner , with various Rites , and under many different Names . For besides the Several Names of the other Pagans there mentioned , the Egypptians worshipped it , under the Names of Hammon , Neith , and others that shall be afterwards declared . And thus was Isis again worshipped and invok'd , as the unicum Numen , or only Divine power , by Apuleius himself , in these following Words ; Tu sancta & humani generis Sospitatrix perpetua , dulcem matris affectionem miseris tribuis , fatorum inextricabiliter contorta retractas litia , fortunae tempestates mitigas , & stellarum noxios meatus cohibes : Te Superi colunt , observant Inferi . Tu rotas orbem , luminas solem , regis mundum , calcas Tartarum . Tibi respondent sydera , gaudent numina , serviunt elementa : Tuo nutu spirant flamina , &c. Thou holy and perpetual Saviour of Mankind that art always bountiful in cherishing Mortals , and dost manifest the dear affections of a M●●her to them in their Calamities , thou extricatest the involved threds of Fate , mitigatest the tempests of Fortune , and restrainest the noxious Influences of the Stars : the Celestial Gods worship thee , the Infernal Powers obey thee ; thou rollest round the Heavens , enlightnest the Sun , governest the World , treadest upon Tartarus or Hell ; the Starrs obey thee , the Elements serve thee , at thy beck the winds blow , &c. Where Isis is plainly supposed to be an Universal Numen and supreme Monarch of the World . Neither may this hinder , that she was called a Goddess as Neith also was ; these Pagans making their Deities to be indifferently of either Sex , Male or Female . But much more was Osiris taken for the Supreme Deity , whose name was sometimes said , to have signified in the Egyptian Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which had many Eyes , sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an active and beneficent Force ; ( and whose Hieroglyphick was an Eye and a Scepter ; ) the former signifying Providence and Wisdom , and the Latter Power and Majesty ( as Plutarch tells us ) Who also is thus described in Apuleius , Deus Deorum magnorum potior , & majorum summus , & Summorum Maximus , & Maximorum Regnator , Osiris : That God who is the chiefest of the Greater Gods , and the Greatest of the Chiefest , and which Reigneth over the Greatest . Wherefore the same Apuleius also tells us , that Isis and Osiris were really one and the same Supreme Numen , though considered under different Notions and Worshipped with different Rites , in these words , Quanquam connexa imo vero unica , ratio Numinis , Religionisque esset , tamen Teletae discrimen esse maximum ; though Isis and Osiris be really One and the same Divine Power , yet are their Rites and Ceremonies very different . The proper notion of Osiris , being thus declared by Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that First and Highest of all Beings , which is the same with Good . Agreeably whereunto , Jamblichus affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 5. p. 257. that God as the Cause of all Good is call'd Osiris by the Egyptians . Lastly , as for Sarapis , though Origen tells us , that this was a new upstart Deity , set up by Ptolemy in Alexandria : yet this God in his Oracle to Nicocrion the King of Cyprus , declares himself also to be a Universal Numen , comprehending the whole World , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. to this Sence ; The Starry Heaven is my Head , the Sea my Belly , my Ears are in the Ether , and the bright Light of the Sun is my clear piercing Eye . And doubtless he was worshipped by many under this Notion . For as Philarchus wrote thus concerning him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Sarapis was the Name of that God , which orders and governs tbe whole World ; so doth Plutarch himself conclude , that Osiris and Sarapis , were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both of them Names of One God , and the same Divine Power . Accordingly whereunto Diodorus Siculus determines , that these Three , Hammon , Osiris and Sarapis , were but different names for one and the same Deity , or Supreme God . Notwithstanding which , Porphyrius it seems , had a very ill conceit of that Power which manifested it self in the Temple of this God Sarapis , above all the other Pagan Gods , he suspecting it to be no other than the very Prince of evil Demons or Devils , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. Praep. L. 4. cap 23. &c. We do not vainly or without ground suspect and conjecture , that the evil Demons , are under Sarapis as their Prince and Head : this appearing ( saith he ) not only from those Rites of Appeasment used in the Worship of this God , but also from the Symbol of him , which was a Three-headed Dog , signifying that Evil Demon , which ruleth in those Three Elements , Water , Earth , and Air. Neither indeed can it be doubted , but that it was an Evil Demon or Devil , that delivered Oracles in this Temple of Sarapis as well as elsewhere among the Pagans , however he affected to be worshipped as the Supreme God .

Besides all this , Eusebius himself from Porphyrius informs us , that the Egyptians acknowledged One Intellectual Demiurgus , or Maker of the World , under the name of Cneph , whom they worshipped in a Statue of Humane Form , and a blackish Sky-coloured Complexion ; holding in his hand a Girdle and a Scepter , and wearing upon his Head a Princely Plume , and thrusting forth an Egg out of his Mouth . Praep. L. 3. c. 11. p. 115. The reason of which Hieroglyphick is thus given , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Because that Wisdom and Reason , by which the World was made , is not easie to be found out but hidden and obscure . And because this is the Fountain of Life and King of all things ; and because it is Intellectually moved , signified by the Feathers upon his head . Moreover by the Egg thrust out of the Mouth of this God , was meant the World , created by the Eternal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and from this Cneph , was said to be Generated or Produced Another God , whom the Egyptians call Phtha and the Greeks Vulcan ; of which Phtha more afterwards . That the Egyptians were the most eminent Asserters of the Cosmogonia or Temporary Beginning of the World , hath been already declared ; for which cause the Scholiast upon Ptolemy thus perstringeth them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Egyptians were wont to talk perpetually of the Genesis or Generation of the World . And Asclepius an ancient Egyptian Writer in his Myriogenesis , Scal Emend . Temp. l. 5. de condit . mundi . affirms that according to the Egyptian Tradition , the Sun was made in Libra . But that the Egyptians did not suppose the world to have been made by Chance , as Epicurus and other Atheistical Philosophers did , but by an Intellectual Demiurgus called by them Cneph is evident from this Testimony of Porphyrius . Which Cneph was look'd upon by them as an Vnmade and Eternal Deity , and for this very cause the Inhabitants of Thebais refused to worship any other God besides him , as Plutarch informs us in these words , De Is. & Osir. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whilest the other Egyptians paid their proportion of Tax imposed upon them , for the nourishment of those sacred Animals , worshipped by them , the Inhabitants of Thebais only refused , because they would acknowledge no Mortal God , and worshipped him only whom they call Cneph , an Vnmade and Eternal Deity .

Having now made it undeniably manifest , that the Egyptians had an acknowledgement amongst them of One Supreme Vniversal and Vnmade Deity , we shall conclude this whole Discourse with the Two following Observations ; First that a great part of the Egyptian Polytheism , was really nothing else but the Worshipping of One and the same Supreme God , under many different Names and Notions , as of Hammon , Neith , Isis , Osiris , Sarapis , Kneph , to which may be added Phtha , and those other names in Jamblichus , of Eicton and Emeph . And that the Pagans universally over the whole world did the like , was affirmed also by Apuleius , in that fore-cited Passage of his , Numen Vnicum , multiformi specie , ritu vario , nomine multijugo , totus veneratur orbis , the Whole World worshippeth one only Supreme Numen in a multiform manner , under different names and with different Rites . Which different names for one and the same Supreme God , might therefore be mistaken by some of the sottish Vulgar amongst the Pagans , as well as they have been by learned men of these later times , for so many distinct Vnmade and Self-existent Deities .

Nevertheless here may well be a Question started , whether amongst those several Egyptian Names of God , some might not signifie distinct Divine Hypostases Subordinate ; and particularly , whether there were not some Footsteps of a Trinity , to be found in the old Egyptian Theology ? For since Orpheus , Pythagoras and Plato , who all of them asserted a Trinity of Divine Hypostases , unquestionably derived much of their Doctrine from the Egyptians , it may reasonably be suspected , that these Egyptians did the like before them . And indeed Athanasius Kircherus makes no doubt at all hereof , but tells us that in the Pamphylian Obelisk , that First Hieroglyphick of a Winged Globe , with a Serpent coming out of it , was the Egyptian Hieroglyphick of a Triform Deity , or Trinity of Divine Hypostases ; he confirming the same , from the Testimony of Abenephius an Arabian Writer , and a Chaldaick Fragment imputed to Sanchuniathon ; the Globe being said to signifie , the First Incomprehensible Deity without Beginning or End , Self-existent ; the Serpent the Divine Wisdom and Creative Vertue ; and lastly the Wings , that Active Spirit , that cherisheth , quickneth , and enliveneth all things . How far credit is to be given to this , we leave others to judge ; but the clearest footsteps that we can find any where of an Egyptian Trinity is in Jamblichus his Book , written concerning their Mysteries ; which whole place therefore is worth the setting down , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . According to another order or method , Hermes places the God Emeph * * or Cneph . , as the Prince and Ruler over all the Celestial Gods , whom he affirmeth to be a Mind understanding himself and converting his Cogitations or Intellections into himself . Before which Emeph * * or Cneph . , he placeth One Indivisible , whom he calleth Eicton , in which is the first Intelligible , and which is worshipped only by silence . After which Two , Eicton and Emeph * * or Cneph . , the Demiurgick Mind and President of truth as with wisdom it proceedeth to Generations , and bringeth forth the hidden Powers of the occult Reasons into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with truth , Phtha ( which Phtha the Greeks attending only to the Artificialness thereof call Hephestus or Vulcan ) as it is productive of Good , Osiris , besides other names that it hath according to its other Powers and Energies . In which Passage of Jamblichus we have plainly Three Divine Hypostases , or universal Principles Subordinate , according to the Hermaick Theology ; First an Indivisible Vnity called Eicton , Secondly a Perfect Mind converting its Intellections into it self , called Emeph or Hemphta , and Thirdly theimmediate Principle of Generation , called by several names , according to its several Powers , as Phtha , Ammon , Osiris and the like : So that these Three Names with others , according to Jamblichus , did in the Egyptian Theology , signifie , one and the same Third Divine Hypostasis . How well these Three Divine Hypostases of the Egyptians , agree with the Pythagorick or Platonick Trinity , of First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity and Goodness it self , Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind , and Thirdly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Soul , I need not here declare . Only we shall call to mind what hath been already intimated , that that Reason or Wisdom which was the Demiurgus of the World , and is properly the Second of the forementioned Hypostases , was called also amongst the Egyptians , by another name , Cneph ; from whom was said to have been produced or begotten the God Phtha , the Third Hypostasis of the Egyptian Trinity ; so that Cneph and Emeph are all one . Wherefore we have here plainly an Egyptian Trinity of Divine Hypostases Subordinate , Eicton , Emeph ( or Cneph ) and Phtha . We know not what to add more to this of Jamblichus , concerning an Egyptian Trinity , unless we should insist upon those Passages which have been cited by some of the Fathers to this purpose out of Hermaick or Trismegistick Books , whereof there was one before set down out of St. Cyril ; or unless we should again call to mind , that Citation out of Damascius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that according to the Egyptians , there is One Principle of all things praised under the name of the Vnknown Darkness , and this Thrice repeated . Agreeably to which Augustinus Steuchus produces another Passage out of the same Philosophick Writer ; that the Egyptians made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First Principle of all , to be Darkness above all Knowledge and Vnderstanding ( or Vnknown Darkness ) they Thrice repeating the same . Which the forementioned Steuchus takes to be a clear acknowledgement of a Trinity of Divine Hypostases in the Egyptian Theology .

Our Second Observation is this , That the Egyptian Theology as well as the Orphick ( which was derived from it ) asserting One Incorporeal Deity , that is All Things ; as it is evident , that it could not admit a Multitude of Self-existent and Independent Deities , so did the seeming Polytheism of these Egyptians proceed also in great measure from this Principle of theirs not rightly understood ; they being led thereby , in a certain sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Personate and Deifie the Several Parts of the World , and Things of Nature , bestowing the Names of Gods and Goddesses upon them . Not that they therefore worshipped the Inanimate Parts of the World as such , Much less Things not Substantial but meer Accidents , for so many Real , Distinct , Personal Deities ; but because conceiving that God who was All things , ought to be Worshipped in All things ( such especially as were most Beneficial to Mankind ) they did , according to that Asclepian and Trismegistick Doctrine before-mentioned , Call God by the Name of every ●hing , or Every thing by the Name of God . And that the wiser of them very well understood that it was really One and the same Simple Deity , that was thus worshipped amongst them by piece-meal , in the several Parts of the World , and Things of Nature , and under different Names and Notions , with different Ceremonies , De Is. & Os. 351. is thus declared by Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Isis is a Greek Word , which signifies Knowledge ; and Typhon is the Enemy to this Goddess ; who being puffed up by Ignorance and Error , doth Distract and Discerp the Holy Doctrine ( of the Simple Deity ) which Isis collects together again , and makes up into One ▪ and thus delivers it to those who are initiated into her sacred Mysteries , in order to Deification . In which words , Plutarch intimates , that the Egyptian Fable , of Osiris being Mangled and Cut in pieces by Typhon , did Allegorically signifie the Discerption and Distraction of the Simple Deity , by reason of the Weakness and Ignorance of vulgar minds ( not able to comprehend it altogether at once ) into several Names and Partial Notions , which yet True Knowledge and Vnderstanding , that is , Isis , makes up whole again and unites into One.

XIX . It is well known that the Poets , though they were the Prophets of the Pagans , and pretending to a kind of Divine Inspiration , did otherwise embue the minds of the Vulgar , with a certain Sense of Religion , and the Notions of Morality , yet these notwithstanding were the grand Depravers and Adulterators of the Pagan Theology . For this they were guilty of upon several Accounts . As First , Their attributing to the Gods , in their Fables concerning them , all manner of Humane Imperfections , Passions and Vices . Which abuse of theirs , the wiser of the Pagans were in all ages highly sensible of and offended with , as partly appears from these Free Passages vented upon the Stage , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eur●p . in Iön● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; — Si quis est mortalium Qui scelera patrat , exigunt poenam Dei : At nonne iniquum est , vos , suas leges quibus Gens debet hominum , jure nullo vivere ? To this sence : Since mortal men are punished by the Gods for transgressing their Laws , is it not unjust , that ye Gods who write these Laws , should your selves live without Law ? And again , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · — Nulla nos posthac notet Censura , siquando ista quae superos decent Imitamur homines . Culpa ad auctores redit . Let men no longer be blamed for imitating the Evil Actions of the Gods ; for they can only be justly blamed , who teach men to do such things by their Examples .

Secondly , the Poets were further guilty of Depraving the Religion and Theology of the Pagans , by their so frequently Personating and Deifying all the Things of Nature , and Parts of the World , and calling them by the Names of those Gods , that were suppos'd to preside over them ; that is , of the several Divine Powers manifested in them . This Plutarch taxes the Poets with , where giving directions for young mens reading of their Writings , he thus seasonably cautions against the danger of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is very profitable and necessary if we would receive good from the Writings of the Poets and not hurt ; that we should understand how they use the names of the Gods in different sences . Wherefore the Poets sometimes use the names of the Gods , properly , as intending to signifie thereby the Gods themselves , and sometimes again they use them Improperly and Equivocally , for those Powers which the Gods are the Givers and Dispensers of , or the Things which they Preside over . As for example , Vulcane is sometimes used by the Poets , for that God or Divine Power which presides over Fire and the Arts that operate by Fire , and sometimes again the word is taken by them for Fire it self . So Mars in like manner , is sometimes used for the God which presides over Military Affairs , and sometimes again it signifies nothing else but War. An instance whereof is there given by Plutarch out of Sophocles . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Mars ( O Mulieres ) caecus hirsuto suis Velut ore frendens , cuncta commiscet mala . And we might give this other instance of the same from Virgil , — Furit toto Mars impius orbe . For the God of War , that is , the Divine Providence that presides over Military Affairs , could not be called Impious or Wicked , but it is War it self that is there so styled .

Indeed we shall afterwards make it appear , that the first Original of this business , proceded from a certain Philosophick Opinion amongst the Pagans , That God was diffused throughout the whole World , and was himself in a manner All Things ; and therefore ought to be Worshipped in All Things ; but the Poets were principally the men , who carried it on thus far , by Personating the several Inanimate Parts of the World and Things of Nature , to make such a Multitude of distinct Gods and Goddesses of them . Which Humour , though it were chiefly indulged by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , only for the delight and pleasure of the Reader , besides gratifying their own Poetick Phancies ; yet was it a matter of Dangerous Cons●quence , as the same Plutarch gravely and soberly advizes , in his Book de Iside , it begetting in some gross and irrational Superstition ( that is , in our Christian Language , Idolatry ) and carrying others on to downright Impiety and Atheism . But this will be afterwards also again insisted on .

Wherefore in the next place , we shall observe that the Poets did also otherwise deprave the Theology of the Pagans , so as to make it look somewhat more Aristocratically , and this principally Two manner of wayes ; First by their speaking so much of the Gods in General and without Distinction , and attributing the Government of the Whole World to them in Common , so as if it were managed and carried on , Communi Consilio Deorum , by a Common Council and Republick of Gods , wherein all things were determined by a Majority of Votes , and as if their Jupiter or Supreme God were no more amongst them than a Speaker of a House of Lords or Commons , or the Chairman of a Committee . In which they did indeed attribute more to their Inferiour Deities , than according to their own Principles they ought .

And Secondly ( which is the Last Depravation of the Pagan Theology by these Poets ) by their making those that were really nothing else but several Names and Notions of one and the same Supreme Deity , according to its several Powers manifested in the World , or the different Effects produced by it ; to be so many really distinct Persons and Gods ; insomuch as sometimes to be at odds and variance with one another and even with Jupiter himself . This St. Basil seems to take notice of , in his Oration , How Young men may be profited by the Writings of the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But least of all will we give credit to the Poets , where they discourse concerning the Gods , and speak of them as Many ( Distinct and Independent ) Persons , and that not agreeing amongst themselves neither , but siding several ways , and perpetually quarrelling with one another .

Notwithstanding all which Extravagancies and Miscarriages of the Poets , we shall now make it plainly to appear , that they really asserted , not a Multitude of Self-existent and Independent Deities ; but One only Vnmade Deity , and all the other , Generated or Created Gods . This hath been already proved concerning Orpheus from such Fragments of the Orphick Poems , as have been owned and attested by Pagan Writers : but it would be further evident , might we give credit to any of those other Orphick Verses , that are found cited by Christians and Jews only ( and we cannot reasonably conclude all these to be counterfeit and supposititious ) amongst which we have this for one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is One only Vnmade God , and all other Gods and Things , are the Off-spring of this One. Moreover when God in the same Orphick Fragments , is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both Father and Mother of all things ( accordingly as it was observed before ) that both the Orphick and Egyptian Theology , made the Supreme Deity especially , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hermaphroditical , or Male and Female together ; This , as Clemens Alexandrinus rightly interprets the meaning of it , was to signifie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Production of things out of nothing or from the Deity alone , without any Preexistent or Self-existent Matter .

But we shall pass from Orpheus to Homer . Now it is certain that Homer's Gods , were not all Eternal , Vnmade and Self-existent , he plainly declaring the contrary concerning the Gods in general ; that they had a Genesis , that is , a Temporary Production , as in that forecited Verse of his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Ocean from whence the Gods were Generated , Where by Gods are meant all the Animated parts of the world superiour to men , but principally ( as Eustathius observes ) the Stars , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods ( saith he ) are here put for Stars . And as the same Philologer further adds , the Gods or Stars , do by a Synechdoche signifie All Things , or the Whole World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Part being put for the Whole , accordingly as the same Poet elsewhere declares his sence , speaking likewise of the Ocean , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which was the Original of all things , or from whence ( not only the Gods but also ) all other things were Generated . Wherefore the full meaning of Homer was this , That the Gods or Stars , together with this whole Visible World , had a Temporary Production , and were at first made out of the Ocean , that is , out of the Watry Chaos . So that Homer's Theogonia as well as Hesiod's , was one and the same thing with the Cosmogonia , his Generation of Gods , the same with the Generation or Creation of the World , both of them having in all probability derived it from the Mosaick Cabala , or Tradition . And Eustathius tells us , that , according to the Ancients , Homer's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , described Il. σ. was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an obscure signification of the Cosmogenia or Cosmogonia .

Nevertheless though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the Gods in general , be by Homer , thus generated from the Ocean or Watry Chaos , yet this is to be understood only of the Inferiour Gods , and He is supposed to be distinguished from them , who in the same Poet is frequently called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God by way of eminency ( to whom he plainly ascribes Omnipotence ) and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , whom he stileth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most powerful of all , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First and Chiefest of the Gods , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Highest of Gods and Governours , and whom he affirmeth infinitely to transcend the Gods , Il. θ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And to reign as well over Gods as Men , Il. α. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lastly , whom he maketh to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Father of the Gods as well as Men , that is , nothing less than the Creatour of them and the whole World . He therefore who thus produced the Gods and Stars , out of the Ocean or Watry Chaos , must needs be excluded out of that number of Gods , so as not to have been himself Generated or made out of it . Thus have we before observed , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Gods in general , are frequently taken , both by Homer and other Greek Writers , in way of distinction from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , that is , for the Inferiour Gods only .

It is true indeed that others of the Pagan Gods besides Jupiter , were by the Latins in their solemn Rites and Prayers , stiled Patres , Fathers ; and as Jupiter is nothing else but Jovis Pater , contracted into one word , so was Mars called by them Marspiter , and Saturnus , Janus , Neptunus and Liber had the like addition also made to their names , Saturnuspater , Januspater , Neptunuspater , Liberpater ; and not only so , but even their very Heroes also ( as for example , Quirinus ) had this honourable title of Father bestowed on them , All which appeareth from those Verses of Lucilius , Vt nemo sit nostrum quin aut Pater Optimus Divum , Aut Neptunus Pater , Liber , Saturnus Pater , Mars , Janus , Quirinus Pater nomen dicatur ad unum Notwithstanding which , here is a great difference to be be observed , that though those other Gods were called Fathers , yet none of them was ever called , either by the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or by the Latins , Pater Optimus Divum , save only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , the Supreme Deity .

And that Homer was thus generally understood by the Pagans themselves to have asserted a Divine Monarchy , or One Supreme Deity ruling over All , may further appear from these following Citations . Plutarch in his Platonick Questions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Zenocrates called Jupiter , Hypaton , or the Highest , but before him Homer stiled that God , who is the Prince of all Princes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Highest of Rulers or Governours . Again the same Plutarch de Iside & & Osiride , P. 371. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Egyptians when they described Osiris by those Hieroglyphicks of an Eye and a Scepter , did by the former of them signifie Providence , and by the latter Power ; as Homer when he calls that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , who ruleth and reigneth over all things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seems by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to denote his Power and Sovereignty , but by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his Wisdom and Knowledge . P. 96. To Plutarch may be added Proclus , who upon Plato's Timaeus , having proved that according to that Philosopher , there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One only Maker of the whole World , affirms the same likewise of that Divine Poet Homer ( as he there stiles him ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That he also throughout all his Poesie , praises Jupiter , as the Highest of all Rulers , and the Father both of Gods and Men , and attributes all Demiurgical Notions to him . Whereupon he concludes in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And thus we have made it manifest , that all the Greekish Theology , universally ascribes to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , the Making of all things . Lastly , Aristotle himself confirmeth the same with his Testimony , where he writes of the Paternal Authority after this manner , De Rep. L. 1. c. 12 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Paternal Power or Authority over Children , is a Kingly Authority : Wherefore Homer when he intended to set forth Jupiter 's Kingly Power over all , very well called him the Father of Men and Gods . For he that is a King by Nature , ought both to differ from those that he reigneth over , and also to be of the same kind with them ; as the Senior is to the Junior , and he that Begetteth to his Off-spring . Where Aristotle's sence seems to be this , That Jupiter had therefore a Natural and not acquired Kingly Power over all the Gods , because they were all his Off-spring and Begotten by him , as well as Men. In which Passage therefore Aristotle plainly accquits and frees Homer from all suspicion of Atheism .

As for Hesiod , if we had not already sufficiently prov'd from his Theogonia , that all his Gods ( that is his Inferiour Deities ) were Generated and Made , as well as Men , it might be made unquestionably evident , from this Verse of his in his Opera , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , When the Gods and Mortal men , were both together , alike made or Generated . Where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is thus interpreted by the Greek Scholiasts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. The Gods and Men , were both alike made from the same Root or Stock . And though it followeth immediatly after , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That first of all a Golden Age of men was made by the Immortal Gods ; Yet Moschopulus there notes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Immortal Gods made ; the true meaning ( saith he ) is , that Jupiter alone made , this First golden Age of Men ; as may be proved from other places in the same Poet ; and though he speak of the Gods in general yet doth he but transfer that , which was the work of One upon all of the like kind . And there are several other Instances , of this Poets using 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods for God . But it is possible that Hesiod's meaning might be the same with Plato's , that though the Inferiour Mundane Gods were all made at first by the Supreme God , as well as Men , yet they being made something sooner than Men , did afterwards contribute also to the Making of men .

But Hesiod's Theogonia or Generation of Gods , is not to be understood universally neither , but only of the Inferiour Gods , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter being to be excepted out of the number of them , whom the same Hesiod as well as Homer , makes to be the Father of Gods , as also the King of them , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And attributes the Creation of all things to him , as Proclus writeth upon this place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. By whom all Mortal men are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by whom all things are , and not by chance ; the Poet by a Synechdoche , here ascribing the making of all to Jupiter . Wherefore Hesiod's Theogonia is to be understood of the Inferiour Gods only , and not of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Jupiter , who was the Father and Maker of them ( though out of a Watery Chaos ) and himself therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-existent or Vnmade .

In like manner , that Pindar's Gods were not Eternal , but Made or Generated , is plainly declared by him in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nem , Od. 6 ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Vnum Hominum , Vnum Deorum genus , Et ex Vnaspiramus Matre utrique . There is one kind both of Gods and Men , and we both breath from the same Mother , or spring from the same Original . Where by the common Mother both of Gods and Men , the Scholiast understands the Earth and Chaos , taking the Gods here for the Inferiour Deities only , and principally the Stars .

This of Pindar's therefore is to be understood , of all the other Gods , That they were made as well as men out of the Earth or Chaos , but not of that Supreme Deity , whom the same Pindar elsewhere calls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most Powerful of the Gods , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord of all things , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of every thing , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that God who is the best Artificer , or was the Framer of the whole World , and as Clemens Alexandrinus tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Vniverse . Which God also , according to Pindar , Cheiron instructed Achilles to worship principally , above all the other Gods . Pyth. Od. 6. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The sence of which words is thus declared by the Scholiast , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That he should honour and worship the Loud-sounding Jupiter , the Lord of Thunder and Lightning , transcendently above all the other Gods . Which by the way confutes the Opinion of those who contend , that the Supreme God , as such , was not at all Worshipped by the Pagans .

However this is certain concerning these Three , Homer , Hesiod and Pindar ; that they must of necessity either have been all absolute Atheists , in acknowledging no Eternal Deity at all , but making sensless Chaos , Night and the Ocean , the Original of all their Gods without exception , and therefore of Jupiter himself too , that King and Father of them , or else assert One only Eternal Unmade Self-existent Deity ; so as that all the other Gods were Generated or Created by that One. Which latter doubtless was their genuine sence ; and the only reason why Aristotle and Plato might possibly sometime have a suspicion of the contrary , seems to have been this , their not understanding that Mosaick Cabbala , which both Hesiod and Homer followed , of the World's , that is , both Heaven and Earth's , being made at first out of a Watery Chaos ; for thus is the Tradition declared by St. Peter , Ep. 2. Ch. 3.

There might be several remarkable Passages to the same purpose , produced out of those two Tragick Poets , Aeschylus and Sophocles ; which yet because they have been already cited , by Justin Martyr , Clemens Alexandrinus , and others ; to avoid unnecessary tediousness , we shall here pass by . Only we think fit to observe concerning that one famous Passage of Sophocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Vnus profectò , Vnus est tantùm Deus , Coeli solique machinam qui condidit , Vadumque Ponti coerulum , & vim Spiritus ▪ &c. There is in truth , One only God , who made Heaven and Earth , the Sea , Air and Winds , &c. After which followeth also , something against Image-worship ; That though this be such as might well become a Christian , and be no where now to be found in those extant Tragedies of this Poet ( many whereof have been lost ) yet the sincerity thereof , cannot reasonably be at all suspected by us , it having been cited by so many of the Ancient Fathers in their Writings against the Pagans , as particularly , Justin Martyr , Athenagoras , Clemens Alexandrinus , Justin Martyr , Eusebius , Cyril and Theodoret ; of which number , Clemens tells us , that it was attested likewise , by that ancient Pagan Historiographer Hecataeus . But there are so many Places to our purpose , in Euripides , that we cannot omit them all ; In his Supplices we have this , wherein all mens Absolute Dependence upon Jupiter , or one Supreme Deity , is fully acknowledged , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Miseros quid Homines , O Deûm Rex & Pater , Sapere arbitramur ? Pendet è nutu tuo Res nostra , facimusque illa quae visum tibi . We have also this excellent Prayer to the Supreme Governour of Heaven and Earth , cited out of the same Tragedian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Tibi ( Cunctorum Domino ) Vinum , Salsamque Molam fero , seu Ditis , Tu , sive Jovis nomine gaudes : Tu namque Deos Superos inter , Sceptrum tractas Sublime Jovis ; Idem Regnum Terestre tenes . Tu Lucem animis infunde Virûm , Qui scire volunt , quo sata Mentis Lucta sit ortu , Quae Causa Mali ; Cui Coelicolûm rite litando Requiem sit habere laborum . Where we may observe that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter and Pluto , are both of them supposed to be Names , equally belonging to One and the same Supreme God . And the Sum of the Prayer is this , That God would infuse Light into the Souls of men , whereby they might be enabled to know , What is the Root , from whence all their Evils spring , and by what means they may avoid them .

Lastly , there is another Devotional Passage , cited out of Euripides , which conteins also a clear acknowledgment of One Self-existent Being , that comprehends and governs the whole World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Thou Self-sprung Being , that do'st All Enfold , And in thine Arms , Heav'ns Whirling Fabrick hold ! Who art Encircled with resplendent Light , And yet ly'st Mantled o're in Shady Night ! About whom , the Exultant Starry Fires , Dance nimbly round , in Everlasting Gyres . For this sence of the Second and Third Verses , which we think the Words will bear , and which agrees with that Orphick Passage — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God being in himself a most bright and dazeling Light , is respectively to us , and by reason of the Weakness of our Understanding , covered over with a Thick Cloud ; as also with that in the Scripture , Clouds and Darkness are round about him ; I say , this sence , we chose rather to follow , as more Rich and August , than that other Vulgar one , though Grammatically and Poetically good also ; That Successive Day and Night , together with a Numberless Multitude of Stars , perpetually dance round about the Deity .

Aristophanes in the very beginning of his Plutus distinguisheth betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter and the Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And we have this clear Testimony of Terpander cited by Clemens Alexandrinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou Jupiter who art the Original of all things , Thou Jupiter who art the Governour of all . And these following Verses are attributed to Menander . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Rerum universarum Imperatorem & Patrem , Solum perpetuo colere suppliciter decet , Artificem tantae & Largitorem copiae . Where men are exhorted to Worship the Supreme God only , as the sole Author of all Good , or at least transcendently above all the other Gods . There are also Two remarkable Testimonies , one of Hermesianax an ancient Greek Poet , and another of Aratus , to the same purpose ; which shall both be reserved for other places .

Wherefore we pass from the Greek to the Latin Poets , where Ennius first appears , deriving the Gods in General ( who were all the Inferiour Deities ) from Erebus and Night , as supposing them all to have been Made or Generated out of Chaos , nevertheless acknowledging One who was — Divûmque Hominumque Pater , Rex , both Father and King of Gods and Men , that is , the Maker or Creator of the whole World , who therefore made those Gods together with the World out of Chaos , himself being Unmade .

Plautus in like manner sometimes distinguisheth betwixt Jupiter and the Gods , and plainly acknowledgeth One Omniscient Deity , Est profecto Deus , qui quae nos gerimus , auditque & videt . Cap. Act. 2. Sc. 2. Which Passage very much resembles that of Manlius Torquatus in Livy , Est Coeleste Numen , Es Magne Jupiter ; a strong Asseveration of One Supreme and Universal Deity . And the same Plautus in his Rudens clearly asserts one Supreme Monarch and Emperor over All , whom the Inferiour Gods are subservient to , Qui Gentes omnes Mariaque & Terras movet , Ejus sum Civis civitate Coelitum ; Qui est Imperator Divûm atque Hominum Jupiter , Is nos per gentes alium aliâ disparat , Hominum qui facta , mores , pietatem & fidem Noscamus . — Qui falsas lites falsis testimoniis Petunt , quique in jure abjurant pecuniam , Eorum referimus nomina exscripta ad Jovem . Cotidie Ille scit , quis hic quaerat malum . Iterum Ille eam rem judicatam judicat . Bonos in aliis tabulis exscriptos habet . Atque hoc scelesti illi in animum inducunt suum Jovem se placare posse donis , hostiis ; Sed operam & sumptum perdunt , quia Nihil Ei acceptum est à perjuris supplicii . Where Jupiter the Supreme Monarch of Gods and Men , is said to appoint other Inferiour Gods under him , over all the parts of the Earth , to observe the Actions , Manners and Behaviours of men every where ; and to return the names both of bad and good to him . Which Jupiter judges over again all unjust Judgments , rendring a righteous retribution to all . And though wicked men conceit that he may be bribed with sacrifices , yet no worship is acceptable to him from the Perjurious . Notwithstanding which this Poet afterwards jumbles the Supreme and Inferiour Gods all together , after the usual manner , under that one general name of Gods , because they are all supposed to be Co-governours of the World ; Facilius , siqui pius est , à Diis supplicans , Quam qui scelestus est , inveniet veniam sibi . Again the same Poet elsewhere brings in Hanno the Carthaginian , Poen . Act. 5. Sc. 4. with this form of Prayer addressing himself to Jupiter or the Supreme God , Jupiter , qui genus colis alisque Hominum , per quem vivimus Vitale aevum ; quem penes spes , vitaeque sunt Hominum Omnium , Da diem hunc sospitem , quaeso , rebus meis agundis .

In the next place , we have these Verses of Valerius Soranus , an ancient and eminent Poet , full to the purpose , recorded by Varro , Jupiter Omnipotens , Regum Rex ipse Deûmque , Progenitor Genitrixque Deûm ; Deus UNUS & OMNIS . To this sence : Omnipotent Jupiter , the King of Kings and Gods , and the Progenitor and Genitrix , the both Father and Mother of those Gods ; One God and all Gods . Where the Supreme and Omnipotent Deity is stiled Progenitor & Genitrix Deorum , after the same manner as he was called in the Orphick Theology 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that expression denoting the Gods and all other Things , to have been produced from him alone , and without any prexistent matter . Moreover according to the tenour of this Ethnick Theology , that One God was All Gods and Every God , the Pagans supposed , that when ever any Inferiour Deity was worshipped by them , the Supreme was therein also at once worshipped and honoured .

Though the sence of Ovid hath been sufficiently declared before , yet we cannot well omit some other Passages of his , as that grateful and sensible acknowledgment , Quod loquor & spiro , Coelumque & lumina Solis Aspicio ( possumne ingratus & immemor esse ? ) Ipse dedit . And this in the Third of his Metamorph. Ille Pater Rectorque Deûm , cui Dextra trisulcis Ignibus armata est , qui Nutu concutit Orbem .

Virgil's Theology also may sufficiently appear from his frequent acknowledgment of an Omnipotent Deity , and from those Verses of his before cited out of Aen. 6. wherein he plainly asserts One God to be the Original of all things , at least as a Soul of the World ; Servius Honoratus there paraphrazing thus , Deus est quidam Divinus Spiritus , qui per quatuor fusus elementa , gignit universa , God is a certain Spirit , which infused through the Four Elements , begetteth all things . Nevertheless , we shall add from him this also of Venus her Prayer to Jupiter , Aen. 1. — O qui res Hominumque Deûmque , Aeternis regis imperiis , & fulmine terres ! Which Venus again , Aen. 10. bespeaks the same Jupiter after this manner , O Pater , O Hominum Divûmque Aeterna Potestas ! Where we have this Annotation of Servius , Divûmque Aeterna Potestas , propter aliorum Numinum discretionem , Jupiter is here called the Eternal Power of the Gods , to distinguish him from all the other Gods that were not Eternal , but Made or Generated from him .

Neither ought , Horace to be left out , in whom we read to the same purpose , Lib. 1. Od. 12. Quid prius dicam solitis Parentis Laudibus ? Qui res Hominum & Deorum , Qui Mare & Terras , variisque mundum Temperat horis . Vnde nil majus generatur ipso , Nec viget quicquam simile aut secundum ; Proximos illi tamen occupavit Pallas honores . And again , Lib. 3. Od. 4. Qui Terram inertem , qui mare Temperat Ventosum , & Vrbes , Regnaque Tristia ; Divosque , Mortalesque turmas , Imperio regit VNVS aequo . Where from those words of Horace , Solitis Parentis Laudibus , it appears that the One Supreme Deity , the Parent and Maker of all things , was then wont to be celebrated by the Pagans as such , above all the other Gods . And whereas those Pagans vulgarly ascribed the Government of the Seas particularly to Neptune , of the Earth and Hades or Inferi ( which are here called Tristia Regna ) to Pluto , these being here attributed by Horace to One and the same Supreme and Universal Deity , it may well be concluded from thence , that Jupiter , Neptune , and Pluto , were but Three several Names or Notions , of One Supreme Numen , whose sovereignty notwithstanding was chiefly signified by Jupiter . Which same is to be said of Pallas or Minerva too , that signifying the Eternal Wisdom , that it was but another name of God also , though look'd upon as inferiour to that of Jupiter and next in dignity to it : unless we should conclude it to be a Second Divine Hypostasis , according to the Doctrine of the Pythagoreans and Platonists ( probably not unknown to Horace ) as also to that Scripture Cabbala , I was set up from everlasting , or ever the Earth was , when there were no Depths , I was brought forth , &c. But of this more afterward .

Lastly , we shall conclude with Manilius who lived in the same Augustean age , and was a zealous opposer of that Atheistical Hypothesis of Epicurus and Lucretius , as appears from these Verses of his , Quis credat tantas operum sine Numine Moles , Ex Minimis caecoque creatum foedere mundum ? Wherefore he also plainly asserts One Supreme Deity the Framer and Governour of the whole World in this manner , Lib. 2. Namque canam tacitâ Naturam mente potentem , Infusumque Deum Coelo , Terrisque , Fretoque , Ingentem aequali moderantem foedere molem , Totumque alterno consensu vivere mundum , Et rationis agi motu ; quum SPIRITVS VNVS Per cunctas habitet partes , atque irriget Orbem , Omnia pervolitans , Corpusque Animale figuret , &c. And again , Hoc opus immensi constructum corpore mundi , Vis Animae Divina regit , Sacroque Meatu , Conspirat Deus , & tacita ratione gubernat . And , Lib. 4. — Faciem Caeli non invidet Orbi Ipse Deus , vultusque suos , corpusque recludit , Semper volvendo , seque ipsum inculcat & offert ; Vt bene cognosci possit , monstretque videndo Qualis eat , doceatque suas attendere Leges . Ipse vocat nostros animos ad Sydera Mundus , Nec patitur , quia non condit , sua Jura latere . Where notwithstanding , we confess , that the whole Animated World , or rather the Soul thereof , is , according to the Stoical Doctrine , made by Manilius to be the Supreme Numen .

XX. We now pass from the Poets of the Pagans to their Philosophers . A Modern Writer concerning the Religion of the Gentiles , affirmeth this to have been the Opinion of very eminent Philosophers , That even all the Minor Gods of the Pagans , did exist of themselves from Eternity Vnmade , they giving many reasons for the same . But how far from truth this is , will ( as we conceive ) appear sufficiently , from the Sequel of this Discourse . And we cannot conclude otherwise but that this Learned Writer , did mistake that Opinion of Aristotle and the latter Platonists , concerning the Eternity of the World and Gods , as if they had therefore asserted the Self-existence of them ; the contrary whereunto hath been already manifested . Wherefore we shall now make it unquestionably evident by a Particular Enumeration , That the Generality of the Pagan Philosophers who were Theists , however they acknowledged a Multiplicity of Gods , yet asserted One only Self-existent Deity , or a Vniversal Numen , by whom the World and all those other Gods were Made . There being only some few Ditheists to be excepted , ( such as Plutarch and Atticus ) who out of a certain Softness and Tenderness of Nature , that they might free the One Good God , from the Imputation of Evils , would needs set up besides him , an Evil Soul or Daemon also in the World Self-existent , to bear all the blame of them .

And indeed Epicurus is the only Person that we can find , amongst the reputed Philosophers ; who though pretending to acknowledge Gods , yet professedly opposed Monarchy , and verbally asserted a Multitude of Eternal Unmade Self-existent Deities : but such , as had nothing at all to do either with the Making or Governing of the World . The reason whereof was , because he would by no means admit the World to have been made by any Mind or Understanding . Wherefore he concluded , Naturam Rerum , haud Divinâ Mente Coortam , Lucret. l. 3. That there was no God the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Framer of the World . But nevertheless that he might decline the Odium of being accompted an Atheist , he pretended to assert a Multitude of Gods Vnmade and Incorruptible , such as were unconcerned in the Fabrick of the World . Wherein first it is evident , that he was not serious and sincere , because he really admitting no other Principles of things in his Philosophy , besides Atoms and Vacuum , agreeably thereunto , could acknowledge no other Gods , than such as were compounded out of Atoms , and therefore Corruptible . And thus does Origen declare the Doctrine of Epicurus , not indeed as he pretended to hold it , but as according to the tenor of his Principles , Lib. 4. cont. C. p. 169. he must have held it , had he really asserted any Gods at all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epicurus his Gods being compounded of Atoms , an●●●e●efore by their very constitution Corruptible , are in continual labour and toyl , struggling with their Corruptive Principles . Nevertheless if Epicurus had in good earnest asserted such a Commonwealth of Gods , as were neither Made out of Atoms , nor yet Corruptible ; so long as he denied the World to have been Made by any Mind or Wisdom ( as we have already declared ) he ought not to be reckoned amongst the Theists but Atheists .

Thales the Milesian was one of the most Ancient Greek Philosophers , who that he admitted a Plurality of Gods in some sence , is evident from that saying of his cited by Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are full of Gods . But that notwithstanding he asserted One Supreme and only Vnmade or Self-existent Deity , is also manifest from that other Apothegm of his in Laertius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is the Oldest of all things , because he is Vnmade . From whence it may be concluded , that all Thales his other Gods were Generated , and the Off-spring of One sole Unmade Deity .

Pherecydes Syrus was Thales his contemporary , of whom Aristotle in his Metaphysicks hath recorded , that he affirmed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the First Principle from whence all other things were Generated , was the Best or an Absolutely Perfect Being ; So as that in the Scale of Nature things did not ascend upwards from the most Imperfect to the more Perfect Beings , but on the contrary descend downwards , from the most Perfect , to the less Perfect . Moreover Laertius informs us , that this was the Beginning of one of Pherecydes his Books , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Jupiter , and Time , and the Earth always were . Where notwithstanding in the following words , he makes the Earth to be dependent upon Jupiter . Though some reading 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seem to understand him thus ; that Jupiter and Saturn , really one and the same Numen , was always from Eternity . However there is in these words an acknowledgment of One Single and Eternal Deity .

Pythagoras was the most eminent of all the ancient Philosophers , who that he was a Polytheist as well as the other Pagans , may be concluded from that Beginning of the Golden Verses ( though not written by him ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherein men are exhorted in the first place to worship the Immortal Gods , and that accordingly as they were appointed by Law , after them the Heroes , and last of all the Terrestrial Demons . And accordingly Laertius gives this account of Pythagoras his Piety , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That he conceived men ought to worship , both the Gods , and the Heroes ; though not with equal honour . And who these Gods of Pythagoras were , the same Writer also declareth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That they were in part at least , the Sun , and Moon , and Stars .

Notwithstanding which , that Pythagoras acknowledged One Supreme and Universal Numen , which therefore was the Original of all those other Gods , may partly appear from that Prayer in the Golden Verses , which , whether written by Philolaus or Lysis or some other Follower of Pythagoras , were undoubtedly ancient and agreeable to his Doctrine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Salmas . Praef ▪ in Tab. Ceb. Arab. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Jupiter alme , malis jubeas vel solvier omnes : Omnibus utantur vel quonam daemone monstra . Upon which Hierocles thus writeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It was the manner of the Pythagoreans to honour the Maker and Father of this whole Vniverse , with the name of Dis and Zen , it being just , that he who giveth Being and Life to all , should be denominated from thence : And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This very name Zeus , is a convenient symbol or image of the Demiurgical Nature . And they who first gave names to things , were by reason of a certain wonderful Wisdom of theirs , a kind of excellent Statuaries ; they by those several Names , as Images , lively representing the natures of things . Moreover that this Pythagorick Prayer was directed to the Supreme Numen and King of Gods , Jamblichus thus declares in his Protrepticks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Here is an excellent exhortation of these Golden Verses , to the pursuit of Divine Felicity , mingled together with Prayers and the Invocation of the Gods , but especially of that Jupiter who is the King of them . Moreover the same might further appear from those Pythagorick Fragments that are still extant , as that of Ocellus Lucanus , and others who where Moralists , in which as Gods are sometimes spoken of plurally , so also is God often singularly used , for that Supreme Deity which conteineth the whole .

But this will be most of all manifest , from what hath been recorded concerning the Pythagorick Philosophy and its making a Monad the First Principle . It is true indeed that the Writer de Placitis Philosophorum , doth affirm , Pythagoras to have asserted Two Substantial Principles Self-existent , a Monad and a Dyad ; by the former of which as God is confessed to have been meant , so the latter of them is declared with some uncertainty , it being in one place interpreted to be a Daemon , or a Principle of Evil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Pythagoras his First Principle is God and Good , which is the Nature of Vnity , and a perfect Mind ; but his other Principle of Duality , is a Demon or Evil : But in another place expounded to be Matter , Lib. 1. cap. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · ) Pythagoras his Principles , were a Monad and Infinite Duality : The former of them an Active Principle , Mind or God ; the latter Passive and Matter . And Plutarch in some other Writings of his declares that the First Matter did not exist alone by it self Dead and Inanimate , but acted with an irrational Soul ; and that both these together made up that wicked Daemon of his . And doubtless , this Book De Placitis Philosophorum , was either written by Plutarch himself , or else by some Disciple and Follower of his according to his Principles . Wherefore this accompt which is therein given of the Pythagorick Doctrine , was probably infected with that private Conceit of Plutarch's ; That God and a wicked Demon , or else Matter together with an Irrational Soul , Self-existent , were the First Principles of the Vniverse . Though we do acknowledge , that others also besides Plutarch , have supposed Pythagoras to have made Two Self-existent Principles , God and Matter , but not animate , nor informed , as Plutarch supposed , with any Irrational or wicked Soul .

Notwithstanding which , it may well be made a Question , Whether Pythagoras by his Dyad , meant Matter or no ; because Malchus or Porphyrius , in the Life of Pythagoras , thus interprets those Two Pythagorick Principles , P. 203. of Vnity and Duality ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Cause of that Sympathy , Harmony , and Agreement , which is in things , and of the conservation of the Whole , which is always the same and like it self , was by Pythagoras called Vnity or a Monade ( that Vnity which is in the things themselves being but a participation of the First Cause : ) But the reason of Alterity , Inequality and unconstant Irregularity in things was by him called a Dyad . Thus acording to Porphyrius , by the Pythagorick Dyad , is not so much meant Matter , as the Infinite and Indeterminate Nature , and the Passive Capability of Things . So that the Monade and Dyad of Pythagoras , seem to have been the same with Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Finite and Infinite in his Philebus ; the Former of which Two only is Substantial , that First most simple Being , the cause of all Unity and the Measure of all things .

However if Pythagoras his Dyad be to be understood of a Substantial Matter , it will not therefore follow , that he supposed Matter to be Self-existent and Independent upon the Deity , since according to the best and most ancient Writers , his Dyad was no Primary but a Secondary Thing only , and derived from his Monad , the sole Original of all things . Thus Diogenes Laertius tells us , that Alexander who wrote the Successions of Philosophers , affirmed he had found in the Pythagorick Commentaries , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That a Monade was the Principle of all things , but that from this Monade was derived infinite Duality , as Matter for the Monade to work upon , as the Active Cause . With which agreeth Hermias , affirming this to be one of the greatest of all the Pythagorick Mysteries , that a Monade was the sole Principle of all things . Accordingly whereunto Clomens Alexandrinus , Strrm. 5 P 611. cites this Passage out of Thearidas an ancient Pythagorean in his Book concerning Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The true Principle of all things was only One ; for this was in the beginning One and Alone . Which words also seem to imply the World to have had a Novity of Existence or beginning of Duration . And indeed , however Ocellus Lucanus write , yet that Pythagoras himself , did not hold the Eternity of the World , may be concluded from what Porphyrius records of him , where he gives an Account of that his superstitious abstinence from Beans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That at the beginning , things being confounded and mingled together , the Generation and Secretion of them afterwards proceeded by degrees , Animals and Plants appearing ; at which time also from the same putrified Matter , sprung up both Men and Beans .

Pythagoras is generally reported to have held a Trinity of Divine Hypostases : and therefore when St. Cyril affirmeth Pythagoras to have called God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Animation of the whole Heavens , and the Motion of all things ; adding that God was not , as some supposed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without the Fabrick of the World , but whole in the whole , this seems properly to be understood , of that Third Divine Hypostasis of the Pythagorick Trinity , namely the Eternal Psyche . Again when God is called in Plutarch according to Pythagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind it self , this seems to be meant properly of his Second Hypostasis ; the Supreme Deity according to him being something above Mind or Intellect . In like manner when in Cicero , Pythagoras his Opinion concerning the Deity is thus represented , Deum esse animum , per naturam rerum omnium intentum & commeantem , ex quo Animi nostri carperentur , That God was a Mind passing through the whole Nature of things , from whom our Souls were , as it were , decerped or cut out . And again , Ex universa mente Divina , delibatos esse animos nostros ; this in all probability was to be understood also either of the Third or Second Divine Hypostasis , and not of the First , which was properly called by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Vnity and Monade , Met. L. 1. c , 6. and also as Plutarch tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Goodness it self . Aristotle plainly affirmeth that some of the ancient Theologers amongst the Pagans made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Love , to be the First Principle of all things , that is , the Supreme Deity ; and we have already shewed , that Orpheus was one oft hese . For when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Delightful Love , and that which is not blind , but full of Wisdom and Counsel , is made by him to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-perfect and the Oldest of all Things , it is plain that he supposed it to be nothing less than the Supreme Deity . Wherefore since Pythagoras is generally affirmed , to have followed the Orphick Principles , we may from hence presume that he did it in this also . Though it be very true , that Plato who called the Supreme Deity 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as well as Pythagoras , did dissent from the Orphick Theology in this , and would not acknowledge Love for a name of the Supreme Deity ; as when in his Symposion in the person of Agatho he speaks thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though I should readily grant to Phaedrus many other things , yet I cannot consent to him in this , that Love was Older than Saturn and Japet , but on the contrary I do affirm him to be the Youngest of the Gods ; as he is always youthful . They who made Love Older than Saturn as well as Japhet , supposed it to be the Supreme Deity ; wherefore Plato here on the contrary affirms Love not to be the Supreme Deity or Creator of all , but a Creature ; a Certain Junior God , or indeed as he afterwards adds , not so much a God as a Daemon ; it being a thing which plainly implies Imperfection in it . Love ( saith he ) is a Philosopher , whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no God philosophizeth , nor d●sires to be made wise , because he is so already . Agreably with which Doctrine of his , Plotinus determines that Love is peculiar to that middle rank of Beings , called Souls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Every Soul is a Venus , which is also intimated by Venus her Nativity , and Loves being begotten with her ; wherefore the Soul being in its right natural state , Loves God desiring to be united with him , which is a pure , heavenly and virgin Love ; but when it descends to Generation , being courted with these Amorous allurements here below , and deceived by them , it changeth that its Divine and Heavenly Love , for another Mortal one ; but if it again shake off these lascivious and wanton Loves , and keep it self chast from them , returning back to its own Father , and Original , it will be rightly affected as it ought . But the reason of this difference betwixt the Orpheists and Plato , that the former made Love to be the Oldest of all the Gods , but the latter to be a Junior God or Daemon , proceeded only from an Equivocation in the word Love . For Plato's Love was the Daughter of Penia , that is , Poverty and Indigency , together with a mixture of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Riches , and being so as it were compounded of Plenty and Poverty , was in plain language , no other than the Love of Desire , which as Aristotle affirmeth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , accompanied with Grief and Pain . But that Orphick and Pythagorick Love , was nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Infinite Riches and Plenty , a Love of Redundancy and Overflowing Fulness , delighting to communicate it self , which was therefore said to be , the Oldest of all things and most Perfect , that is , the Supreme Deity ; according to which notion also in the Scripture it self , God seems to be called Love , though the word be not there , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But to say the Truth , Parmenides his Love ( however made a Principle somewhere by Aristotle ) seems to be neither exactly the same with the Orphick , nor yet with the Platonick Love , it being not the Supreme Deity , and yet the First of the Created Gods ; which appears from Simplicius his connecting these Two Verses of his together in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In the midst of these Elements is that God which governeth all things , and whom Parmenides affirmeth to be the cause of Gods , writing thus , God first of all created Love , before the other Gods . Wherefore by this Love of Parmenides , is understood nothing else , but the Lower Soul of the World , together with a Plastick Nature , which though it be the Original of Motion and Activity in this Corporeal World , yet is it but a Secondary or Created God . Before whose Production , Necessity is said by those Ethnick Theologers to have reigned ; the true meaning whereof seems to be this , that before that Divine Spirit moved upon the Waters and brought things into an orderly System , there was nothing but the Necessity of Material Motions , unguided by any orderly Wisdom or Method for Good ( that is , by Love ) in that confused and floating Chaos .

But Pythagoras it seemeth , did not only call the Supreme Deity a Monad , but also a Tetrad or Tetractys , for it is generally affirmed , that Pythagoras himself was wont to swear hereby ; though Porphyrius and Jamblichus , and others write , that the Disciples of Pythagoras swore by Pythagoras , who had delivered to them the Doctrine or Cabala of this Tetractys . Which Tetractys also in the Golden Verses , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Fountain of the Eternal Nature , an expression that cannot properly belong to any thing but the Supreme Deity . And thus Hierocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is nothing in the whole World , which doth not depend upon the Tetractys , as its Root and Principle . For the Tetrad is , as we have already said , the Maker of all things ; the Intelligible God , the Cause of the Heavenly and Sensible God , that is of the Animated World or Heaven . Now the Latter Pythagoreans and Platonists , endeavour to give Reasons , why God should be called Tetras or Tetractys , from certain Mysteries in that Number Four , as for example , First , because the Tetrad is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Power of the D●cad , it virtually containing the whole Decade in it , which is all Numbers or Beings ; but the bottom of this Mystery is no more than this , that One , Two , Three , and Four , added all together , make up Ten. Again because the Tetrad is an Arithmetical Mediety , betwixt the Monad and the Hebdomad , which Monad and Hebdomad are said to agree in this , that as the Monad is Ingenit or Unmade , it being the Original and Fountain of all Numbers , so is the Hebdomad said to be , not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Motherless as well as Virgin Number . Wherefore the Tetrad lying in the middle betwixt the Ingenit Monad , and the Motherless Virgin Hebdomad ; and it being both begotten and begetting , say they , must needs be a very Mysterious number and fitly represent the Deity . Whereas indeed it was therefore unfit to represent the Deity , because it is begotten by the Multiplication of another Number ; as the Hebdomade therefore doth not very fitly symbolize with it neither ; because it is barren or begets nothing at all within the Decad , for which cause it is called a Virgin . Again it is further added , that the Tetrad fitly resemb●es that which is Solid , because as a Point answers to a Monad , and a Line to a Dyad , and a Supersicies to a Triad ( the first and most simple figure being a Triangle ) so the Tetrad properly represents the Solid , the first Pyramid being found in it . But upon this consideration , the Tetrade could not be so fit a Symbol of the Incorporeal Deity neither as of the Corporeal World . Wherefore these things being all so trifling , slight and phantastical , and it being really absurd for Pythagoras to call his Monade a Tetrade ; the late conjecture of some Learned men amongst us , seems to be much more probable , that Pythagoras his Tetractys was really nothing else but the Tetragrammaton , or that proper name of the Supreme God amongst the Hebrews , consisting of Four Letters or Consonants . Neither ought it to be wondered at , that Pythagoras ( who besides his travelling into Egypt , Persia , and Chaldea , and his sojourning at Sidon , is affirmed by Josephus , Porphyrius and others , to have conversed with the Hebrews also ) should be so well acquainted with the Hebrew Tetragrammaton , since it was not unknown to the Hetrurians and Latins , their Jove being certainly nothing else . And indeed it is the opinion of some Philologers , that even in the Golden Verses themselves , notwithstanding the seeming repugnancy of the Syntax , it is not Pythagoras that is sworn by , but this Tetractys or Tetragrammaton , that is , Jova or Jehovah , the Name of God , being put for God himself , according to that received Doctrine of the Hebrews 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God and his Name are all one ; as if the meaning of those words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — were this ; By the Tetragammaton or Jovah , who hath communicated [ himself , or ] The Fountain of the Eternal Nature , to our Humane Souls ; for these according to the Pythagorick Doctrine , were said to be ex Mente Divina carptae & delibatae , i. e. nothing but Derivative Streams from that first Fountain of the Divine Mind .

Wherefore we shall now sum up all concerning Pythagoras in this Conclusion of St. Cyril's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · C●nt . Jul. l. 1. Behold we see , clearly , that Pythagoras held there was One God of the whole Vniverse , the Principle and Cause of all things , the Illuminator , Animator and Quickener of the Whole , and Original of Motion ; from whom all things were derived , and brought out of Non-entity into Being .

Next to Pythagoras in order of time , was Xenophanes the Colophonian , the Head of the Eleatick Sect of Philosophers , who that he was an Asserter both of Many Gods and One God , sufficiently appears from that Verse of his before cited , and attested both by Clemens Alexandrinus , and Sextus the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is One God , the Greatest both amongst Gods and Men. Concerning which greatest God , this other Verse of Xenophanes is also vouched , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That he moveth the whole world without any labour or toil , merely by Mind . Besides which , Cicero and others tell us , that this Xenophanes philosophizing concerning the Supreme Deity , was wont to call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and All , as being One most Simple Being that virtually conteineth all things . But Xenophanes his Theosophy , or Divine Philosophy , is most fully declared by Simplicius out of Theophrastus in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In Aristo● . Phys. F. ● . & 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Theophrastus affirmeth , that Xenophanes the Colophonian Parmenides his Master , made One Principle of all things , he calling it One and All , and determining it to be neither Finite nor Infinite ( in a certain sence ) and neither Moving nor Resting . Which Theophrastus also declares , that Xenophanes in this , did not write as a Natural Philosopher or ●hysiologer , but as a Metaphysician or Theologer only ; Xenophanes his One and All , being nothing else but God . Whom he proved to be One solitary Being from hence , because God is the Best and Most Powerful of all things , and there being many degrees of Entity , there must needs be something Supreme to rule over all . Which Best and most Powerful Being can be but One. He also did demonstrate it to be Vnmade , as likewise to be neither Finite nor Infinite ( in a certain sence ; ) as he removed both Motion and Rest from God . Wherefore when he saith that God always remaineth or resteth the same , he understands not this , of that Rest which is opposite to Motion , and which belongs to such things as may be moved ; but of a certain other Rest which is both above that Motion and its Contrary . From whence it is evident , that Xenophanes supposed ( as Sextus the Philosopher also affirmeth ) God to be Incorporeal , a Being unlike to all other things , and therefore of which no Image could be made . And now we understand , that Aristotle dealt not ingenously with Xenophanes , when from that expression of his , that God was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Spheryform , he would infer , that Xenophanes made God to be a Body , and nothing else but the Round Corporeal World Animated ; which yet was repugnant also to another Physical Hypothesis of this same Xenophanes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that there were Infinite Suns and Moons ; by which Moons he understood Planets , affirming them to be all habitable Earths , as Cicero tells us . Wherefore as Simplicius resolves , God was said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Spheryform , by Xenophanes , only in this sence , as being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , every way like and uniform . However it is plain that Xenophanes asserting One God who was All or the Universe , could not acknowledge a Multitude of Partial Self-existent Deities .

Heraclitus was no Clear but a Confounded Philosopher ( he being neither a Good Naturalist nor Metaphysician ) and therefore it is very hard or rather impossible , to reconcile his Several Opinions with one another . Which is a thing the less to be wondred at , because amongst the rest of his Opinions , this also is said to have been One ; That Contradictories may be true ; and his writings were accordingly as Plato intimates , stuft with Unintelligible Mysterious Non-sence . For First he is affirmed to have acknowledged no other Substance besides Body , and to have maintained , That All things did Flow , and nothing Stand , or remain the same ; and yet in his Epistles ( according to the common opinion of Philosophers at that time ) doth he suppose the Prae & Post-existence of Humane Souls in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. My soul seemeth to vaticinate and presage its approaching dismission and freedom from this its prison ; and looking out as it were through the cracks and cranies of this body , to remember those its native Regions or Countries , from whence descending , it was cloathed with this Flowing Mortal Body ; which is made up and constipated of Flegm , Choler , Serum , Blood , Nerves , Bones and Flesh. And not only so , but he also there acknowledgeth the Souls Immortality , which Stoicks , allowing its Permanency after Death , for some time at least , and to the next Conflagration , did deny , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This Body shall be fatally changed to something else , but my Soul shall not die or perish , but being an Immortal thing , shall fly away mounting upwards to Heaven ; those Etherial Houses shall receive me , and I shall no longer converse with men but Gods . Again though Heraclitus asserted the Fatal Necessity of all things , yet notwithstanding was he a strict Moralist , and upon this accompt highly esteemed by the Stoicks , who followed him in this and other things ; and he makes no small pretence to it himself , in his Epistle to Hermodorus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I have also had my difficult Labours and Conflicts as well as Hercules ; I h●ve conquer'd Pleasures , I have conquer'd Riches , I have conquer'd Ambition ; I have subdued Cowardise and Flattery ; neither Fear nor Intemperance can control me ; Grief and Anger are afraid of me , and fly away from me . These are the Victories for which I am crowned , not by Eurystheus , but as being made Master of my self . Lastly though Heraclitus made Fire to be the First Principle of all things and hath some odd Passages imputed to him , yet notwithstanding was he a Devout Religionist , he supposing that Fiery Matter of the whole Universe , Animantem esse & Deum , to be an Animal and God . And as he acknowledged Many Gods , according to that which Aristotle recordeth of him , That when some passing by had espied him sitting in a smoaky Cottage , he bespake them after this manner , Introite , nam & hic Dii sunt , Come in , I pray , for here there are Gods also , he supposing all places to be full of Gods , Demons and Souls ; so was he an undoubted Asserter of One Supreme Numen , that governs all things , and that such as could neither be represented by Images , nor confined to Temples . For after he had been accused of Impiety by Euthycles , he writes to Hermodorus in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But O you unwise and unlearned ! teach us first what God is , that so you may be believed in accusing me of Impiety : Tell us where God is ? Is he shut up within the Walls of Temples ? Is this your Piety to place God in the dark , or to make him a Stony God ? O you unskilful ! know ye not , that God is not made with hands , and hath no basis or fulcrum to stand upon , nor can be inclosed within the Walls of any Temple ; the whole World , variegated with Plants , Animals and Stars , being his Temple . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Am I Impious , O Euthycles , who alone know what God is ? Is there no God without Altars ? or are Stones the only witnesses of him ? No , his own Works give testimony to him , and principally the Sun ; Night and Day bear witness of him ; the Earth bringing forth fruits , declares him ; the Circle of the Moon , that was made by him , is a Heavenly Testimony of him .

In the next place Anaxagoras the Clazomenian Philosopher comes to be considered , whose Predecessors of the Ionick Order ( after Thales ) as Anaximander , Anaximenes and Hippo , were ( as hath been already observed ) Materialists and Atheists ; they acknowledging no other Substance besides Body , and resolving all things into the Motions , Passions , and Affections of it . Whence was that cautious advice given by Jamblichus , Symb. 36. p. 359. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Prefer the Italick Philosophy , which contemplates Incorporeal Substances by themselves , before the Ionick , which principally considers Bodies . And Anaxagoras was the first of these Ionicks who went out of that Road , for seeing a necessity of some other Cause , besides the Material ( Matter being not able , so much as to move it self , and much less if it could , by Fortuitous Motion , to bring it self into an Orderly System and Compages ; ) he therefore introduced Mind into the Cosmopoeia , as the Principal Cause of the Universe ; which Mind is the same with God . Orat. 15. Thus Themistius , speaking of Anaxagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He was the first ( that is , amongst the Ionick Philosophers ) who brought in Mind and God , to the Cosmopoeia , and did not derive all things from Sensless Bodies . And to the same purpose Plutarch in the Life of Pericles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The other Ionick Philosophers before Anaxagoras , made Fortune and blind Necessity , that is , the Fortuitous and Necessary Motions of the Matter , to be the only Original of the World , but Anaxagoras was the first who affirmed a pure and sincere Mind to preside over all . Anaxagoras therefore supposed Two Substantial Self-existent Principles of the Universe , one an Infinite Mind or God , the other an Infinite Homoiomery of Matter , or Infinite Atoms ; not Unqualified , such as those of Empedocles and Democritus , which was the most Ancient and Genuine Atomology ; but Similar , such as were severally endued with all manner of Qualities and Forms , which Physiology of his therefore was a spurious kind of Atomism . Anaxagoras indeed , did not suppose God to have created Matter out of nothing , but that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principle of its Motion , and also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Regulator of this motion for Good , and consequently the Cause of all the Order , Pulchritude , and Harmony of the World : for which reason this Divine Principle , was called also by him , not only Mind but Good ; it being that which act - the Sake of Good . Wherefore according to Anaxagoras , First , the World was not Eternal but had a Beginning in time , and before the World was made , there was from Eternity an Infinite Congeries of Similar and Qualified Atoms , Self-existent , without either Order or Motion ; Secondly , The World was not afterwards made by Chance , but by Mind or God , first moving the Matter , and then directing the Motion of it so , as to bring it into this orderly System and Compages . So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind the first Maker of the World , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind , that which still governs the same , the King and Sovereign Monarch of Heaven and Earth . Thirdly , Anaxagoras his Mind and God , was purely Incorporeal ; to which purpose his words recorded by Simplicius are very remarkable , In Arist 〈◊〉 L. 1. Fol. 33. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Mind is mingled with nothing , but is alone by it self and separate , for if it were not by it self secrete from Matter , but mingled therewith , it would then partake of all things , because there is something of all in every thing ; which things mingled together with it would hinder it , so that it could not master or conquer any thing , as if alone by it self ; for Mind is the most Subtil of all things , and the most Pure , and has the knowledge of all things , together with an absolute Power over all . Lastly , Anaxagoras did not suppose a Multitude of Unmade Minds , coexistent from Eternity , as so many partial Causes and Governours of the World , but only One Infinite Mind or God , ruling over All.

Indeed it may well be made a Question , whether or no besides this Supreme and Universal Deity , Anaxagoras did acknowledge any of those other Inferiour Gods , then Worshipped by the Pagans ? because it is certain , that though he asserted Infinite Mind to be the Maker and Governour of the whole World , yet he was accused by the Athenians for Atheism , and besides a Mulct impos'd upon him , Banished for the same ; the true ground whereof was no other than this , because he affirmed the Sun to be nothing but a Mass of Fire , and the Moon and Earth , having Mountains and Valleys , Cities and Houses in it ; and probably concluded the same of all the other Stars and Planets , that they were either Fires , as the Sun , or Habitable Earths , as the Moon ; wherein , supposing them not to be Animated , he did consequently deny them to be Gods . Which his Ungodding of the Sun , Moon and Stars was then look'd upon by the Vulgar as nothing less than absolute Atheism , they being very prone to think , that if there were not Many Understanding Beings Superiour to Men , and if the Sun , Moon , and Stars were not such , and therefore in their Language Gods ; there was no God at all . Neither was it the Vulgar only who condemned Anaxagoras for this , but even those Two grave Philosophers Socrates and Plato did the like ; the First in his Apology made to the Athenians , where he calls this opinion of Anaxagoras Absurd ; the Second in his Book of Laws , where he complains of this Doctrine as a great In-let into Atheism , in this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Leg. L. 10 p. 886. When You and I , endeavouring by Arguments to prove that there are Gods , speak of the Sun and Moon , Stars and Earth , as Gods and Divine Things , our young men presently , being principled by these new Philosophers , will reply ; that these are nothing but Earth and Stones ( Sensless and Inanimate Bodies ) which therefore cannot mind nor take notice of any Humane affairs . Where we may observe these Two things , First , that nothing was accounted truly and properly a God amongst the Pagans , but only what was endued with Life and Vnderstanding . Secondly , that the taking away of those Inferiour Gods of the Pagans , the Sun , Moon , and Stars , by denying them to be Animated , or to have Life and Understanding in them , was according to Plato's Judgment , then the most ready and effectual way to introduce Absolute Atheism .

Moreover it is true , that though this Anaxagoras were a professed Theist , he asserting an Infinite Self-existent Mind , to be the Maker of the whole World , yet he was severely taxed also , by Aristotle and Plato , as one not thorough-paced in Theism , and who did not so fully , as he ought , adhere to his own Principles . For whereas , to assert Mind to be the Maker of the World , is really all one , as to assert Final Causality for things in Nature , as also that they were made after the Best manner ; Anaxagoras when he was to give his particular account of the Phaenomena , did commonly betake himself to Material Causes only , and hardly ever make use of the Mental or Final Cause , but when he was to seek and at a loss ; then only bringing in God upon the Stage . P. 97. Steph. Socrates his discourse concerning this in Plato's P●aedo , is very well worth our taking notice of : Hearing one sometime read ( saith he ) out of a Book of Anaxagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Mind was the Orderer and Cause of all things , I was exceedingly pleased herewith , concluding that it must needs follow from thence , that All things were ordered and disposed of as they should and after the best manner possible ; and therefore the Causes even of the things in Nature ( or at least the grand Strokes of them ) ought to be fetched from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which is Absolutely the Best . But when afterwards I took Anaxagoras his Book into my hand , greedily reading it over , I was exceedingly disappointed of my expectation , finding therein no other Causes assigned , but only from Airs , and Ethers , and Waters , and such like Physical and Material things . And he seemed to me to deal , just as if one having affirmed that Socrates did all by Mind , Reason and Vnderstanding ; afterward undertaking to declare the Causes of all my Actions , as particularly of My Sitting here at this time , should render it after this manner ; Because forsooth my Body is compounded of Bones and Nerves , which Bones being solid , have Joynts in them at certain distances , and Nerves of such a nature , as that they are capable of being both Intended and Remitted : Wherefore my Bones being lifted up in the Joynts and my Nerves some of them intended and some remitted , was the cause of the bending of my Body , and of my sitting down in this place . He in the mean time neglecting the true and proper Cause hereof , which was no other than this ; Because it seemed good to the Athenians , to condemn me to die , as also to my self most Just , rather to submit to their censure and undergo their punishment , than by slight to escape it ; for certainly otherwise , these Nerves and Bones of mine , would not have been here now in this posture , but amongst the Megarensians and Beotians ; carried thither 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the Opinion of the Best ; had I not thought it Better to submit to the sentence of the City , than to escape the same by flight . Which kind of Philosophers ( saith he ) do not seem to me , to distinguish betwixt the True and Proper Cause of things , and the Cause Sine qua non , that without which they could not have been effected . And such are they , who devise many odd Physical Reasons for the firm Settlement of the Earth , without any regard to that Power which orders all things for the Best , ( as having 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Divine Force in it ; ) but thinking to find out an Atlas far more strong and immortal , and which can better hold all things together ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Good and Fit , being not able , in their Opinions , to Hold , or Bind any Thing .

From which passage of Plato's we may conclude , that though Anaxagoras were so far convinced of Theism , as in Profession to mak One Infinite Mind the Cause of all things , Matter only excepted , yet he had notwithstanding too great a Tang of that Old Material and Atheistical Philosophy of his Predecessors , still hanging about him , who resolved all the Phaenomena of Nature , into Physical , and nothing into Mental or Final Causes . And we have the rather told this long story of him , because it is so exact a Parallel with the Philosophick Humour of some in this present Age , who pretending to assert a God , do notwithstanding discard all Mental and Final Causality , from having any thing to do with the Fabrick of the World ; and resolve all , into Material Necessity , and Mechanism ; into Vortices , Globuli and Striate Particles , and the like . Of which Christian Philosophers we must needs pronounce , that they are not near so good Theists as Anaxagoras himself was , though so much condemned by Plato and Aristotle ; forasmuch as he , did not only assert God to be the Cause of Motion , but also the Governour , Regulator and Methodizer of the same , for the production of this Harmonious System of the World , and therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of Well and Fit . Whereas these utterly reject the Latter , and , only admitting the Former , will needs suppose Heaven and Earth , Plants and Animals , and all things whatsoever in this orderly Compages of the World , to have resulted meerly from a certain Quantity of Motion , or Agitation , at first impressed upon the Matter , and determin'd to Vortex .

XXXI . The Chronology of the old Philosophers having some uncertainty in it , we shall not Scrupulously concern our selves therein , but in the next place consider Parmenides , Xenophanes his Auditor and a Philosophick Poet likewise , but who conversing much with two Pythagoreans , Amenias and Diochoetes , was therefore look'd upon as one that was not a little addicted to the Pythagorick Sect. That this Parmenides acknowledged Many Gods , is evident from what hath been already cited out of him ; notwithstanding which he plainly asserted also , One Supreme , making him , as Simplicius tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of all those other Gods , of which Love is said to have been first produced . Which Supreme Deity , Parmenides as well as Xenophanes called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One that was All , or the Vniverse ; but adding thereunto of his own , that it was also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Immovable .

Now though it be true , that Parmenides his Writings being not without obscurity , some of the Ancients , who were less acquainted with Metaphysical Speculations , understood him Physically ; as if he had asserted the whole Corporeal Vniverse , to be all but One Thing , and that Immovable , thereby destroying together with the Diversity of things , all Motion , Mutation , and Action ; which was plainly to make Parmenides not to have been a Philosopher but a Mad man . Yet Simplicius , a man well acquainted with the Opinions of Ancient Philosophers , and who had by him a Copy of Parmenides his Poems , ( then scarce , but since lost ) assures us that Parmenides dreamt of no such matter , and that he wrote 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not concerning a Physical Element or Principle , but concerning the True Ens , or the Divine Transcendency : Adding , that though some of those Ancient Philosophers did not distinguish , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Natural things from Supernatural ; yet the Pythagoreans , and Xenophones , and Parmenides , and Empedocles , and Anaxagoras , did all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , handle these Two distinctly ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , however , by reason of their obscurity it were not perceived by many ; for which cause they have been most of them misrepresented , not only by Pagans , but also by Christian Writers . For as the same Simplicius informs us , Parmenides propounded Two several Doctrines , one after another ; the First concerning Theological and Metaphysical things , called by him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Truth , the Second concerning Physical and Corporeal things , which he called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Opinion . The Transition betwixt which , was contained in these Verses of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In the Former of which Doctrines , Parmenides asserted One Immoveable Principle ; but in the Latter , Two movable ones , Fire and Earth . He speaking of Souls also as a certain Middle or Vinculum , betwixt the Incorporeal and the Coporeal World , and affirming that God did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sometimes send and translate Souls , from the Visible to the Invisible Regions , and sometimes again , on the contrary from the Invisible to the Visible . From whence it is plain , that when Parmenides asserted his One and All Immovable , he spake not as a Physiologer , but as a Metaphysician and Theologer only . Which indeed was a thing so evident , that Aristotle himself , though he had a mind to obscure Parmenides his sence , that he might have a fling at him in his Physicks , yet could not altogether dissemble it . For when he thus begins , There must of necessity be either One Principle or Many ; and if there be but One , then must it either be Immovable , as Parmenides and Melissus affirm , or else Movable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Naturalists or Physiologers ; he therein plainly intimates , that when Parmenides and Melissus , made One Immovable the Principle of all things , they did not write this as Physiologers . And afterwards he confesses , that this Controversie , whether there were One Immovable Principle , does not belong to Natural Philosophy , but to some other Science . But this is more plainly declared by him elsewhere , writing concerning Parmenides and Melissus after this manner . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though it be granted that Parmenides and Melissus otherwise said well , yet we must not imagine them to have spoken Physically . For this , that there is something Vnmade and Immovable , does not so properly belong to Physicks , as to a certain other Science which is before it .

Wherefore Parmenides as well as Xenophones his Master , by his One and All , meant nothing else , but the Supreme Deity , he calling it also Immovable . For the Supreme Deity was by these Ancient Philosophers styled , First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Vnity and Monad , because they conceived , that the First and most Perfect being and the beginning of all things , must needs be the most Simple . Thus Endorus in Simplicius declares their sence ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These Ancients affirmed , that the One or Vnity , was the first Principle of All , Matter it self as well as other things being derived from it , they meaning by this One , that Highest or Supreme God , who is over all . And Syrianus to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Those Divine Men , called God The One , as being the cause of Vnity to all things , as likewise he was of Being and Life . And Simplicius concludes , that Parmenides his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his One Ens , was a certain Divine Principle Superior to Mind or Intellect , and more Simple , ● . 31. ●r . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It remaineth therefore , that that Intelligible , which is the Cause of all things , and therefore of Mind and Vnderstanding too , in which all things are contained and comprehended compendiously and in a way of Vnity , I say that this was Parmenides his One Ens or Being .

In the next place , Parmenides with the others of those Ancients , called also his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his One Ens or First most Simple Being , All , or the Vniverse ; because it virtually contained all things , and as Simplicius writes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are from this One , distinctly displayed . For which cause , in Plato's Parmenides , this One is said to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , distributed into All things , that are Many . But that Parmenides by his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One-All , or the Vniverse , did not understand the Corporeal World , is evident from hence , In Phys. F 17 ▪ 2. because he called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Indivisible , and as Simplicius observes , supposed it to have no Magnitude ; because that which is Perfectly One , can have no Parts .

Wherefore it may be here observed , that this expression of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One being All , hath been used in very different Sences ; for as Parmenides and Xenophanes understood it of the Supreme Deity ; that One most Perfect and most Simple Being , was the Original of all things , so others of them meant it Atheistically , concerning the most Imperfect and Lowest of all Beings , Matter or Body , they affirming all things to be nothing but One and the same Matter , diversly modified . Thus much we learn from that place of Aristotle's in his Metaphysicks , L 1. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They who affirm One to be All in this sence , as if All things were nothing but one and the same Matter , and that corporeal and endued with magnitude , it is manifest that they err sundry wayes . But here is a great Difference betwixt these Two to be observed , in that , the Atheistical asserters of One and All ( whether they meant Water or Air by it , or something else ) did none of them suppose their One and All to be Immovable but Movable ; but they whose Principle was One and all Immovable ( as Parmenides , Melissus and Zeno ) could not possibly mean any thing else thereby , but the Deity ; that there was one most Simple , Perfect , and Immutable Being Incorporeal , which virtually contained All Things , and from which All things were derived . But Heraclitus , who is one of those who are said to have affirmed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that One was All , or that the Vniverse was but One Thing ; might possibly have taken both those sences together ( which will also agree in the Stoical Hypothesis ) that All things were both from One God , and from One Fire ; they being both alike Corporeal Thei●●s , who supposed an intellectual Fire , to be the First Principle of All Things .

And though Aristotle in his Physicks quarrel very much with Parmenides and Melissus , for making One Immovable Principle , yet in his Metaphysicks , himself doth plainly close with it and own it as very good Divinity , that there is One Incorporeal and Immovable Principle of All Things , and that the Supreme Deity is an Immovable Nature , L. 6. c. 1. & L. 13. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If there be any such Substance as this , that is separate ( from Matter , or Incorporeal ) and Immovable ( as we shall afterwards endeavour to shew that there is ) then the Divinity ought to be placed here , and this must be acknowledged to be the First and most Proper Principle of all . But lest any should suspect , that Aristotle , if not Parmenides also , might for all that , hold Many such Immoveable Principles , or Many Eternal , Uncreated and Self-existent Beings , as so many Partial Causes of the World , Simplicius assures us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. that though divers of the Ancient Philosophers asserted a Plurality of Movable Principles ( and some indeed an Infinity ) yet there never was any Opinion entertained amongst Philosophers , of Many , or More than One , Immovable Principles . From whence it may be concluded , that no Philosopher ever asserted , a Multitude of Unmade Selfexistent Minds , or Independent Deities , as Coordinate Principles of the World .

Indeed Plotinus seems to think that Parmenides in his Writings , by his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Ens , did frequently mean a Perfect Mind or Intellect , there being no True Entity ( according to him ) below that which Understands ( which Mind , though Incorporeal , was likened by him to a Sphere , because it comprehends all within it self , and because Intellection is not from without , but from within . ) But that when again , he called his On or Ens , One , he gave occasion thereby to some , to quarrel with him , as making the same both One and Many ; Intellect being that which conteins the Ideas of all things in it . Wherefore Parmenides his whole Philosophy ( saith he ) was better digested and more exactly and distinctly set down in Plato's Parmenides , where he acknowledgeth , Three Vnities Subordinate , or a Trinity of Divine Hypostases ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · En. 5. L. 1. c. 8. Parmenides in Plato , speaking more exactly , distinguishes Three Divine Vnities Subordinate ; The First of that which is Perfectly and most Properly One ; the Second of that which was called by him , One-Many ; the Third of that which is thus expressed , One and Many . So that Parmenides did also agree in this acknowledgment of a Trinity of Divine or Archical Hypostases . Which Observation of Plotinus is , by the way , the best Key , that we know of , for that Obscure Book of Plato's Parmenides . Wherefore Parmenides thus asserting a Trinity of Divine Hypostases , it was the First of those Hypostases , that was properly called by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One the Vniverse or all : That is , One most Simple Being , the Fountain and Original of all . And the Second of them ( which is a Perfect Intellect ) was it seems by him called , in way of distinction 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One-Many or One-All Things . By which All Things are meant , the Intelligible Ideas of Things , that are all conteined together in One Perfect Mind . And of those was Parmenides to be understood also , when he affirmed , That all Things did stand , and nothing flow ; not of Singular and Sensible Things , which , as the Heracliticks rightly affirmed , do indeed all flow ; but of the Immediate Objects of the Mind , which are Eternal and Immutable ; Aristotle himself acknowledging , that no Generation nor Corruption belongeth to them ; since there could be no Immutable and Certain Science , unless there were some Immutable , Necessary and Eternal Objects of it . Wherefore , as the same Aristotle also declares , Met. L. 4 , c. 5. the true Meaning of that Controversie , betwixt the Heracliticks and Parmenideans , Whether All Things did flow or Some things stand ? was the same with this , Whether there were any other Objects of the Mind , besides Singular Sensibles , that were Immutable ; and consequently , Whether there were any such thing , as Science or Knowledge which had a Firmitude and Stability in it ? For those Heracliticks who contended , that the only Objects of the Mind , were Singular and Sensible things , did with good reason consequently thereupon deny , that there was any Certain and Constant Knowledge , since there can neither be any Definition of Singular Sensibles , ( as Aristotle writes ) nor any Demonstration concerning them . But the Parmenideans on the contrary , who maintained the Firmitude and Stability of Science , did as reasonably conclude thereupon , that besides Singular Sensibles ; there were other Objects of the Mind , Vniversal , Eternal and Immutable , which they called the Intelligible Ideas , all originally conteined in One Archetypal Mind or Understanding , and from thence participated by Inferiour Minds and Souls . But it must be here acknowledged , that Parmenides and the Pythagoreans , went yet a step further , and did not only suppose those Intelligible Ideas , to be the Eternal and Immutable Objects of all Science , but also as they are contained in the Divine Intellect , to be the Principles and Causes of all other things . For thus Aristotle declares their Sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and again , Met. L. ● . c. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Ideas are the Causes of all other things ; and , the Essence of all other things below , is imparted to them from the Ideas , as the Ideas themselves , derive their Essence from the First Vnity . Those Ideas in the Divine Understanding , being look'd upon by these Philosophers , as the Paradigms and Patterns of all Created things . Now these Ideas being frequently called by the Pythagoreans , Numbers , we may from hence clearly understand the Meaning of that seemingly monstrous Paradox or puzzling Griphus of theirs , that Numbers were the Causes and Principles of all things , or that All things were made out of Numbers ; it signifying indeed no more than this , that All things were made from the Ideas of the Divine Intellect , called Numbers ; which themselves also were derived from a Monad or Unity ; Aristotle somewhere intimating this very account of that Assertion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Numbers were the Causes of the Essence of other things , namely , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ideas were Numbers . Though we are not ignorant , how the Pythagoreans made also all the Numbers within the Decad , to be Symbols of Things . But besides these Two Divine Hypostases already mentioned , Parmenides seems to have asserted also a Third , which because it had yet more Alterity , for distinction sake was called by him , neither 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One the Vniverse or All ; nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One-All Things ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and All things ; and this is taken by Plotinus to be the Eternal Psyche , that actively produceth All Things , in this Lower World , according to those Divine Ideas .

But that Parmenides by his One-All Immovable , really understood nothing else but the Supreme Deity , In Arist. Phys. fol. 7. & 17. & 31. is further unquestionably evident from those Verses of his cited by Simplicius , but not taken notice of by Stephanus in his Poesis Philosophica , of which we shall only set down some few here . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · &c. In which together with those that follow , the Supreme Deity is plainly described , as One Single , Solitary , and most Simple Being , Unmade or Self-existent , and Necessarily Existing , Incorporeal and devoid of Magnitude , altogether Immutable or Unchangeable , whose Duration therefore was very different from that of ours , and not in a way of Flux or Temporary Succession , but a Constant Eternity , without either Past or Future . From whence it may be observed , that this Opinion of a Standing Eternity , different from that Flowing Succession of Time , is not so Novel a Thing , as some would perswade , nor was first excogitated by Christian Writers , Schoolmen or Fathers , it being at least as old as Parmenides ; from whom it was also afterwards received and entertained by the best of the other Pagan Philosophers ; however it hath been of late so much decried , not only by Atheistical Writers , but other Precocious and Conceited Wits also , as Non-sence and Impossibility .

It is well known that Melissus held forth the very same Doctrine with Parmenides , of One Immovable , that was All , which he plainly affirmed to be Incorporeal likewise , as Parmenides did ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Simplic . Ar. Phys. f. 19. Melissus also declared , that his One Ens must needs be devoid of Body , because if it had any Crassities in it , it would have Parts . But the only Difference that was between them was this , that Parmenides called this One Immovable that was All , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Finite or Determined , but Melissus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Infinite . Which Difference notwithstanding was in Words only , there being none at all , as to the reality of their Sence ; whilst each of them endeavoured in a different way , to set forth the greatest Perfection of the Deity ; there being an Equivocation in those words Finite and Infinite , and both of them signifying in one sence Perfection , but in another Imperfection . And the Disagreeing Agreement of these two Philosophers with one another , Parmenides and Melissus ; as also of Xenophanes with them both concerning the Deity , is well declared by Simplicius after this manner ; Ar. Phys. f. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Perhaps it will not be improper for us to digress a little here , and to gratifie the studious and inquisitive Reader , by showing how those Ancient Philosophers , though seeming to dissent in their Opinions concerning the Principles , did notwithstanding harmoniously agree together . As first of all , they who discoursed concerning the Intelligible and First Principle of All ; Xenophanes , Parmenides and Melissus ; of whom Parmenides called it One Finite and Determined ; because as Vnity must needs exist before Multitude , so that which is to all things the cause of Measure , Bound and Determination , ought rather to be described by Measure and Finitude , than Infinity ; as also that which is every way perfect , and hath attained its own end , or rather is the end of all things ( as it was the beginning ) must needs be of a Determinate Nature ; for that which is imperfect and therefore indigent , hath not yet attained its Term or Measure . But Melissus , though considering the Immutability of the Deity likewise , yet attending to the Inexhaustible perfection of its Essence , the Vnlimitedness and Vnboundedness of its Power , declareth it to be Infinite , as well as Ingenit or Vnmade . Moreover Xenophanes looking upon the Deity , as the Cause of All things and above All things , placed it above Motion and Rest , and all those Antitheses of Inferiour Beings , as Plato likewise doth in the first Hypothesis of his Parmenides ; whereas Parmenides and Melissus , attending to its Stability and constant Immutability , and its being perhaps above Energy and Power , praised it as Immovable . From which of Simplicius it is plain , that Parmenides when he called God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Finite and Determined , was far from meaning any such thing thereby , as if he were a Corporeal Being of Finite Dimensions , as some have ignorantly supposed ; or as if he were any way limited as to Power and Perfection ; but he understood it in that sence , in which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken by Plato , as opposite to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and for the Greatest Perfection , and as God is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Term and Measure of All Things . But Melissus calling God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Infinite , in the sence before declared , as thereby to signifie his Inexhaustible Power and Perfection , his Eternity and Incorruptibility , doth therein more agree with our present Theology , and the now received manner of speaking . We have the rather produced all this , to shew how Curious the ancient Philosophers were , in their Enquiries after God , and how exact in their Descriptions of him . Wherefore however Anaximanders Infinite , were nothing but Eternal Sensless Matter ( though called by him the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Divinest thing of all ) yet Melissus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Infinite , was the true Deity .

With Parmenides and Melissus fully agreed Zeno Eleates also , Parmenides his Scholar , that One Immovable , was All , or the Original of All things , he meaning thereby nothing else , but the Supreme Deity . For though it be true , that this Zeno did excogitate certain Arguments against the Local Motion of Bodies , proceeding upon that Hypothesis of the Infinite Divisibility of Body , one of which was famously known by that name of Achilles , because it pretended to prove that it was impossible ( upon that Hypothesis ) for the Swift-footed Achilles , ever to overtake the creeping Snail ; ( which Arguments of his , whether or no they are well answered by Aristotle ; is not here to our purpose to enquire ) yet all this was nothing else , but Lusus Ingenii , a sportful exercise of Zeno's Wit , he being a subtil Logician and Disputant , or perhaps an Endeavour also , to show how puzling and perplexing to humane Understanding , the conception even of the most vulgar and confessed Phaenomena of Nature may be . For that Zeno Eleates by his One Immovable that was All , meant not the Corporeal World , no more than Melissus , Parmenides , and Xenophanes , is evident from Aristotle writing thus concerning him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zeno by his one Ens which neither was moved , nor moveable , meaneth God . Moreover the same Aristotle informs us , that this Zeno endeavoured to Demonstrate , that there was but One God , from that Idea which all men have of him , as that which is the Best , the Supreme and most Powerful of all , De Xenoph. Zc. & Gor. or as an absolutely Perfect Being ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If God be the Best of All things , then he must needs be One. Which Argument was thus pursued by him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This is God and the Power of God , to prevail , conquer and rule over all . Wherefore by how much any thing falls short of the Best , by so much does it fall short of being God . Now if there be supposed more such Beings , whereof some are Better , some worse , those could not be all Gods , because it is Essential to God not to be transcended by any ; but if they be conceived to be so many Equal Gods ; then would it not be the nature of God to be the Best , one Equal being neither better nor worse than another , Wherefore if there be a God , and this be the nature of him , then can there be but One. And indeed otherwise he could not be able to do whatever he would .

Empedocles is said to have been an Emulator of Parmenides also , which must be understood of his Metaphysicks , because in his Physiology ( which was Atomical ) he seems to have transcended him . Now that Empedocles acknowledged One Supreme and Universal Numen and that Incorporeal too , P. 26. may be concluded from what hath been already cited out of his Philosophick Poems . Besides which the Writer De Mundo ( who though not Aristotle yet was a Pagan of good antiquity ) clearly affirmeth , that Empedocles derived all things whatsoever , from One Supreme Deity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. All the things that are upon the Earth and in the Air and Water , may truly be called the works of God , who ruleth over the World . Out of whom , according to the Physical Empedocles , proceed all things that were , are , and shall be , viz. Plants , Men , Beasts and Gods . Which notwithstanding we conceive , to be rather true as to Empedocles his sence , than his words , he affirming , as it seems , in that cited place , that all these things were made , not immediately out of God , but out of Contention and Friendship ; because Simplicius who was furnished with a Copy of Empedocles his Poems , twice brings in that cited Passage of his in this connexion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Things are divided and segregated by Contention , but joyned together by Friendship ; from which Two ( Contention and Friendship ) all that was , is , and shall be , proceeds ; as trees , men and women , beasts , birds and fishes , and last of all the long lived and honourable Gods . Wherefore the sence of Empedocles his words here was this ; that the whole created World , together with all things belonging to it , viz. Plants , Beasts , Men and Gods , was made from Contention and Friendship . Nevertheless , since according to Empedocles Contention and Friendship , did themselves depend also upon one Supreme Deity , which he with Parmenides and Xenophanes called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or The Very One ; the Writer De Mundo might well conclude , that according to Empedocles , all things whatsoever , and not only men , but Gods , were derived from One Supreme Deity . And that this was indeed Empedocles his sence , appears plainly from Aristotle in his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 3. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Empedocles makes Contention to be a certain Principle of Corruption and Generation : Nevertheless he seems to generate this Contention it self also from the Very One ( that is , from the Supreme Deity . ) For all things according to him are from this Contention , God only excepted ; he writing after this manner , From which ( that is , Contention and Friendship ) all the things that have been , are and shall be ( Plants , Beasts , Men and Gods ) derived their Original . For Empedocles it seems supposed , that were it not for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Discord or Contention , all things would be One : So that according to him , all things whatsoever proceded from Contention or Discord , together with a mixture of Friendship , save only the Supreme God , who hath therefore no Contention at all in him , because he is Essentially 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity it self and Friendship . From whence Aristotle takes occasion to quarrel with Empedocles , as if it would follow from his Principles , that the Supreme and most Happy God , was the Least wise of all , as being not able to know any thing besides himself , or in the World without him , Met. L. 3. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. This therefore happens to Empedocles , that according to his Principles , the most Happy God , is the least Wise of all other things , for he cannot know the Elements , because he hath no Contention in him ; all Knowledge being by that which is like ; himself writing thus ; We know Earth by Earth , Water by Water , Air by Air , and Fire by Fire ; Friendship by Friendship , and Contention by Contention . But to let this pass ; Empedocles here making the Gods themselves to be derived from Contention and Friendship , the Supreme Deity , or most Happy God , only excepted , ( who hath no Contention in him , and from whom Contention and Friendship themselves were derived ) plainly acknowledged both One Unmade Deity , the Original of all things under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The very One , and many other Inferiour Gods , generated or produced by him ; they being Juniors to Contention , or Discord , as this was also Junior to Vnity , the First and Supreme Deity . Which Gods of Empedocles , that were begotten from Contention ( as well as Men and other things ) were doubtless the Stars and Demons .

Moreover we may here observe , that according to Empedocles his Doctrine , the true Original of all the Evil , both of Humane Souls and Demons ( which he supposed alike Lapsable ) was derived from that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Discord and Contention , According to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P. 23. that is necessarily contained in the Nature of them , together with the the Ill Use of their Liberty , both in this Present and their Pre-existent State . So that Empedocles here trode in the footsteps of Pythagoras , whose Praises he thus loudly sang forth in his Poems , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Porphyr . de Vit. Pyth. p. 194. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Horum de numero quidam praestantia norat Plurima , Mentis Opes Amplas sub pectore servans , Omnia Vestigans Sapientum Docta Reperta , &c.

XXII . Before we come to Socrates and Plato , we shall here take notice of some other Pythagoreans , and Eminent Philosophers , who clearly asserted One Supreme and Vniversal Numen , though doubtless acknowledging withal , Other Inferiour Gods : P. 23. Philo in his Book De Mundi Opificio , writing of the Hebdomad or Septenary Number , and observing that according to the Pythagoreans , it was called both a Motherless and Virgin Number , because it was the only number within the Decad , which was neither Generated , nor did it self Generate , tells us that therefore it was made by them a Symbol of the Supreme Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Pythagoreans likened this Number , to the Prince and Governour of All Things , or the Supreme Monarch of the Vniverse , as thinking it to bear a resemblance of his Immutability ; which Phancy of theirs was before taken notice of by us . However Philo hereupon , occasionally cites this Remarkable Testimony of Philolaus the Pythagorean , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God ( saith he ) is the Prince and Ruler over all , alwayes One , Stable , Immovable , Like to himself , but Vnlike to every thing else . To which may be added what in Stobaeus is further recorded , out of the same Philolaus , Ecl. Phys. p. 44. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This World was from Eternity and will remain to Eternity , One governed by One , which is Cognate and the Best . Where notwithstanding he seemeth , with Ocellus , to maintain the Worlds Pre-eternity . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore , said Philolaus , the World might well be called the Eternal Energy or Effect of God , and of Successive Generation .

Jamblichus in his Protrepticks cites a Passage out of Archytas another Pythagorean , to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , C. 4. p. 20. &c. Whosoever is able to reduce all kinds of things under One and the same Principle , this man seems to me , to have found out an excellent Specula , or high Station , from whence he may be able to take a Large View and Prospect of God , and of all other things ; and he shall clearly perceive that God is the Beginning , and End , and Middle of All things , that are performed according to Justice and Right Reason . Upon which words of Archytas , Jamblichus thus glosseth ; Archytas here declares the End of all Theological Speculation , to be this , not to rest in Many Principles , but to reduce all things under One and the same Head . Adding 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That this knowledge of the first Vnity , the Original of All things , is the end of all Contemplation . Moreover Stobaeus cites this out of Archytas his Book of Principles , viz. That besides Matter and Form , Ecl. Ph. p. 82. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. There is another more necessary cause , which Moving , brings the Form to the Matter , and that this is the First and most Powerful Cause , which is fitly called God . So that there are Three Principles , God , Matter , and Form ; God the Artificer and Mover , and Matter that which is moved , and Form the Art introduced into the Matter . In which same Stobean Excerption it also follows afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there must be something better than Mind , and that this thing better than Mind , is that which we ( properly ) call God .

P. 32. Ocellus also in the same Stobaeus thus writeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Life contains the bodies of Animals , the Cause of which Life is the Soul ; Concord contains Houses and Cities , the cause of which Concord is Law ; and Harmony contains the whole World , the cause of which Mundane Harmony is God . P. 45. And to the same purpose Aristaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As the Artificer is to Art , so is God to the Harmony of the world . There is also this passage in the same Stobaeus cited out of an anonymous Pythagorean , P. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is the Principle , and the First thing ; and the World ( though it be not the Supreme God ) yet is it Divine .

Timaeus Locrus a Pythagorean Senior to Plato , in his Book concerning Nature , or the Soul of the World ( upon which Plato's Timaeus was but a kind of Commentary ) plainly acknowledgeth both One Supreme God the Maker and Governour of the whole World , and also Many other Gods his Creatures and subordinate Ministers ; in the close thereof , writing thus concerning the punishment of wickedmen after this life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All these things , hath Nemesis decreed , to be executed in the second Circuit by the Ministry of Vindictive Terrestrial Demons that are Overseers of humane affairs ; to which Demons , that Supreme God the Ruler over all , hath committed the Government and Administration of the World . Which world is compleated and made up , of Gods , Men , and other Animals , all Created according to the best Pattern of the Eternal and Vnmade Idea . In which words of Timaeus , there are these Three several Points of the Pagan Theology contained ; First , that there is One Supreme God , Eternal and Unmade , the Creator and Governour of the whole World , and who made it according to the Best Pattern or Exemplar of his own Idea's and Eternal Wisdom . Secondly , that this World Created by God , is compounded and made up of other Inferiour Gods , Men , and Brute Animals . Thirdly , that the Supreme God hath committed the Administration of our Humane Affairs to Demons and Inferiour Gods , who are constant inspectors over us , some of which he also makes use of for the punishment of wicked men after this life . Moreover in this Book of Timaeus Locrus the Supreme God is often called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God in way of eminency ; sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Very Good sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Principle of the Best things , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Maker of the Better , ( Evil being supposed not to proceed from him ; ) sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Best and most Powerful Cause , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Prince and Parent of all things . Which God , according to him , is not the Soul of the World neither , but the Creator thereof , he having made the World an Animal , and a Secondary Generated God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God willing to make the world the Best , that it was capable of , made it a Generated God , such as should never be destroyed by any other Cause but only by that God himself who framed it , if he should ever will to dissolve it . But since it is not the part of that which is good to destroy the Best of Works , the World will doubtless ever remain Incorruptible and Happy ; the best of all Generated things , made by the Best Cause , looking not at Patterns Artificially framed without him , but the Idea and Intelligible Essence , as the Paradigms , which whatsoever is made conformable to , must needs be the Best , and such as shall never need to be mended . Moreover he plainly declares , that this Generated God of his , the World , was produced in Time , so as to have a Beginning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Before the Heaven was made , existed the Idea , Matter , and God the Opifex of the Best . Wherefore whatever Ocellus and Philolaus might do , yet this Timaeus held not the Worlds Eternity ; wherein he followed , not only Pythagoras himself ( as we have already shewed ) but also the generality of the first Pythagoreans , Met. L. 1. c. 7. of whom Aristotle pronounces without exception , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they Generated the World . Timaeus indeed in this Book , seems to assert the Pre-eternity of the Matter , Strom. 5. p. 60 ▪ as if it were a Self-existent Principle together with God , and yet Clemens Alexandrinus cites a passage out of him looking another way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Would you hear of one only Principle of all things amongst the Greeks ? Timaeus Locrus in his Book of Nature , will bear me witness thereof ; he there in express words writing thus , There is One Principle of All Things Vnmade ; for if it were made it would not be a Principle , but that would be the Principle , from whence it was made . Thus we see that Timaeus Locrus asserted One Eternal and Vnmade God , the maker of the whole World , and besides this , another Generated God , the World it self Animated , with its several Parts ; the difference betwixt both which Gods , is thus declared by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Eternal God , who is the Prince , Original , and Parent of all these things , is seen only by the Mind , but the other Generated God , is visible to our eyes , viz. this world and those parts of it which are Heavenly , that is , the Stars , as so many particular Gods contained in it . But here it is to be observed , that that Eternal God , is not only so called by Timaeus , as being without beginning , but also as having a distinct kind of duration from that of Time , which is properly called Aeon or Eternity , he therein following Parmenides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Time is but an Image of that Vnmade Duration , which we call Eternity ; wherefore as this sensible World was made according to that Eternal Exemplar or Pattern of the Intelligible World , so was Time made together with the World , as an Imitation of Eternity .

Pag. 233. It hath been already observed , that Onatus another Pythagorean , took notice of an Opinion of some in his time , that there was One only God , who comprehended the whole World , and no other Gods besides , or at least , none such as was to be religiously worshipped ; himself in the mean time asserting , That there was both One God , and Many Gods ; or besides One Supreme and Vniversal Numen , Many other Inferiour and Particular Deities , to whom also men ought to pay Religious Worship . Now his further account of both these Assertions , Stob. Ecl. Phys. p. 5. is contained in these following words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who maintain that there is only One God , and not Many Gods , are very much mistaken , as not considering aright , what the Dignity and Majesty of the Divine Transcendency chiefly consisteth in , namely , in Ruling and Governing those which are like to it ( that is , Gods ) and in excelling or surmounting Others , and being Superiour to them . But all those other Gods , which we contend for , are to that First and Intelligible God , but as the Dancers to the Coryphaeus or Choragus , & as the Inferior Common Soldiers , to the Captain or General ; to whom it properly belongeth , to follow and comply with their Leader and Commander . The work indeed is common or the same to them both , to the Ruler and them that are Ruled ; but they that are ruled , could not orderly conspire and agree together into one work , were they destitute of a Leader , as the Singers and Dancers could not conspire together into one Dance and Harmony , were they destitute of a Coryphaeus , nor Soldiers make up one orderly Army were they without a Captain or Commander .

And as the Supreme God is here called by Onatus , the Coryphaeus of the Gods , so is he in like manner by the Writer De Mundo , stiled the Coryphaeus of the World , or the Praecentor and Presultor of it , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As in a Chorus , when the Coryphaeus or Precentor hath begun , the whole Quire compounded of men , and sometimes of women too , followeth , singing every one their part , some in higher and some in lower notes , but all mingling together into one complete Harmony ; so in the world God , as the Coryphaeus , the Praecentor and Praesultor , beginning the Dance and Musick , the Stars and Heavens move round after him according to those numbers and measures , which he prescribes them , all together making up one most excellent Harmony .

It was also before observed , that Ecphantus the Pythagorean , and Archelaus the Successor of Anaxagoras ( who were both of them Atomists in their Physiology ) did assert the World to have been Made at First , and still to be governed by One Divine Mind ; Pag. 26. which is more than some Atomists of ours in this present age , who notwithstanding pretend to be very good Theists , will acknowledge . We shall in the next place , mention Euclides Megarensis , the Head of that Sect called Megarick , and who is said to have been Plato's Master for some time , after Socrates his death ; whose Doctrine is thus set down by Laertius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Which we understand thus , That Euclides ( who followed Xenophanes and Parmenides ) made the First Principle of all things , to be One the very Good , called sometimes Wisdom , sometimes God , sometimes Mind , and sometimes by other Names ; but that he took away all that is Opposite to Good , denying it to have any Real Entity ; that is , he maintained , that there was no Positive Nature of Evil , or that Evil was no Principle . And thus do we also understand that of Cicero , when he represents the Doctrine of the Megaricks after this manner , Id bonum solum esse , quod esset Vnum , & Simile , & Idem , & Semper ; to wit , that they spake this concerning God , that Good or Goodness it self is a Name properly belonging to him , who is also One , and Like , and the Same , and Alwayes ; and that the true Good of man , consisteth in a Participation of , and Conformity with this First Good . Which Doctrine Plato seems to have derived from him , he in like manner , calling the Supreme Deity , by those Two Names , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the One , and the Good , and concluding true humane Felicity to consist , in a Participation of the First Good , or of the Divine Nature .

In the next place we shall take notice of Antisthenes , who was the Founder also of another Sect , to wit , the Cynick ; for he in a certain Physiological Treatise ,

Cic. De N.D.L. 1.

De Ira D.c. 11·

is said to have affirmed , Esse Populares Deos Multos , sed Naturalem Vnum , That though there were many Popular Gods , yet there was but One Natural God : Or , as it is expressed in Lactantius , Vnum esse Naturalem Deum , quamvis Gentes & Vrbes suos habeant Populares ; That there was but One Natural God , though Nations and Cities had their Several Popular Ones . Wherefore Velleius the Epicurean in Cicero quarrels with this Antisthenes , as one who destroyed the Nature of Gods , because he denied a Multitude of Independent Deities , such as Epicurus pretended to assert . For this of Antisthenes , is not so to be understood , as if he had therein designed to take away all the Inferiour Gods of the Pagans , which had he at all attempted , he would doubtless have been accounted an Atheist , as well as Anaxagoras was ; but his meaning was , only to interpret the Theology of the Pagans , concerning those other Gods of theirs , that were or might be look'd upon , as Absolute and Independent ; that these , though Many Popular Gods , yet indeed were but One and the same Natural God , called by several Names . As for example , when the Greeks worshipped Zeus , the Latins Jovis , the Egyptians Hammon , the Babylonians Bel , the Scythians Pappaeus ; these were indeed many Popular Gods , and yet nevertheless all but One and the same Natural God . So again when in the self same Pagan Cities and Countries , the respective Laws thereof , made mention of several Gods , as Supreme and Absolute in their several Territories , as Jupiter in the Heavens , Juno in the Air , Neptune in the Sea ; or as being Chief in several kinds and Functions , as Minerva for Learning , Bellona for War , &c. ( for this Aristotle takes notice of in his Book against Zeno , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That according to the Laws of Cities and Countries , one God was Best for one thing , and another for another ) Antisthenes here declared concerning these also , that they were indeed Many Popular or Civil Gods , but all really One and the same Natural God .

To Antisthenes might be added Diogenes Sinopensis , of whom it is recorded by Laertius , that observing a Woman too superstitiously worshipping the Statue or Image of a God , endeavouring to abate her Superstition , he thus bespake her , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Take you not care , O Woman , of not behaving your self unseemly , in the sight of that God , who stands behind you ? for all things are full of him : Thereby giving her occasion , more to mind and regard , that Supreme and Universal Numen , that filleth the whole World , and is every where .

XXIII . It hath been frequently affirmed , that Socrates died a Martyr for One only God , in opposition to those Many Gods of the Pagans ; and Tertullian for one , writeth thus of him , Proptereà damnatus est Socrates , quia Deos destruebat ; Socrates was therefore condemned to die , because he destroyed the Gods . And indeed that Socrates asserted one Supreme God , the Maker and Governour of the whole World , is a thing not at all to be doubted . In his discourse with Aristodemus in Xenophon's first Book of Memoirs , he convinced him , that the things of this world were not made by Chance , but by Mind and Counsel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am now convinced from what you say , that the things of this world , were the workmanship of some wise Artificer , who also was a Lover of animals . And so he endeavoured to perswade him , that that Mind and Understanding which is in us , was derived from some Mind and Understanding in the Universe , as well as that Earth and Water which is in us , from the Earth and Water of the Universe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Do you think that you only have Wisdom in your self , and that there is none any where else in the whole World without you ? though you know that you have but a small Part in your Body , of that vast Quantity of Earth which is without you ; and but a little of that Water and Fire , and so of every other thing that your Body is compounded of , in respect of that great Mass and Magazine of them which is in the World . Is Mind and Vnderstanding therefore the only thing , which you fancy you have some way or other luckily got and snatch'd unto your self , whilest there is no such thing any where in the world without you ; all those infinite things thereof being thus orderly disposed by Chance . And when Aristodemus afterward objected , that he could not see any Artificer that made the World , as he could those Artificers which made all other humane things , Socrates thus replies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither do you see your own Soul , which rules over your Body ; so that you might for the same reason conclude , your self to do nothing by Mind and Vnderstanding neither , but all by Chance , as well as that all things in the World are done by Chance . Again when he further disputed in this manner , against the necessity of Worshipping the Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I despise not the Deity , O Socrates , but think him to be a more magnificent Being , than that he should stand in need of my worship of him . Socrates again answers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , How much the more Magnificent and Illustrious that Being is , which takes care of you , so much the more in all reason ought it to be Honoured by you . Lastly , Aristodemus discovering his disbelief of Providence , as a thing which seemed to him Incredible if not Impossible , that one and the same Deity should be able to mind all things at once , Socrates endeavours to cure this disbelief of his in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Consider , Friend , I pray you , if that Mind which is in your Body does order and dispose it every way as it pleases ; why should not that Wisdom which is in the Vniverse , be able to order all things therein also , as seemeth best to it ? and if your Eye can discern things several miles distant from it , why should it be thought impossible for the Eye of God , to behold all things at once ? Lastly , if your Soul can mind things both here and in Egypt , and in Sicily ; why may not the Great Mind or Wisdom of God , be able to take care of all things in all places ? And then he concludes , that if Aristodemus ▪ would diligently apply himself to the worship of God , he should at length be convinced , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That God is such and so great a Being , as that he can at once see all things , and hear all things , and be present every where , and take care of all affairs . Moreover Socrates in his discourse with Euthydemus in Xenophon's Fourth Book , speaks thus concerning that invisible Deity which governs the whole world ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The other Gods giving us good things , do it without visibly appearing to us ; and that God who Framed and Containeth the whole world ( in which are all good and excellent things ) and who continually supplieth us with them , He though he be seen to do the Greatest things of all , yet notwithstanding is himself Invisible and Vnseen . Which ought the less to be wondred at by us , because the Sun , who seemeth manifest to all , yet will not suffer himself to be exactly and distinctly viewed , but if any one boldly and impudently gaze upon him , will deprive him of his sight : As also because the Soul of Man , which most of all things in him partaketh of the Deity , though it be that which manifestly rules and reigns in us , yet is it never seen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which Particulars he that considers , ought not to despise Invisible Things , but to honour the Supreme Deity , taking notice of his Power from his Effects . Where we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as also before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , plainly put for the Supreme Deity . And we did the rather set down these passages of Socrates here , concerning God and Providence , that we might shame those who in these latter days of ours are so Atheistically inclined , if at least they have any Pudor or Shame left in them .

But notwithstanding Socrates his thus clear acknowledging One Supreme and Vniversal Numen , it doth not therefore follow , that he rejected all those other Inferiour Gods of the Pagans , as is commonly conceived . But the contrary thereunto appeareth , from these very passages of his now cited , wherein there is mention made of other Gods besides the Supreme . And how conformable Socrates was to the Pagan Religion and Worship , may appear from those Last Dying words of his ( when he should be most serious ) after he had drunk the poison , Cont. C●ls . l. 6. c 277 wherein he required his friends to offer a Votive Cock for him to Aesculapius : For which Origen thus perstringeth him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And they who had Philosophized so excellently concerning the Soul , and discoursed concerning the happiness of the future state to those who live well , do afterward sink down from these Great , High and Noble things , to a superstitious regard of Little , Small and Trifling Matters , such as the Paying of a Cock to Aesculapius . Where notwithstanding , Origen doth not charge Socrates with such gross and downright Idolatry , as he doth elsewhere , for his sacrificing to the Pythian Apollo , who was but an Inferiour Demon. And perhaps some may excuse Socrates here , as thinking that he look'd upon Aesculapius no otherwise , than as the Supreme Deity , called by that Name , as exercising his Providence over the Sickness and Health or Recovery of Men , and that therefore he would have an Eucharistick Sacrifice offered to him in his behalf , as having now cured him at once of all diseases by Death . However Plato informs us , that Socrates immediately before he drunk his Poyson , did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · pray ( not to God , but to the Gods , that is , to the Supreme and Inferiour Gods both together , as in Plato's Phaedrus he did to Pan and the other Tutelar Gods of that place ) that his Translation from hence into the other world might be happy to him . And Xenophon in his Memoirs , informs us , that Socrates did both in his Words and Practice , approve of that Doctrine of the Pythian Apollo , That the Rule of Piety and Religion , ought to be the Law of every Particular City and Country ; he affirming it to be a Vanity for any man to be singular herein . Lastly , in his own Apology , as written by Plato , he professes to acknowledge , the Sun , Moon and Stars , for Gods ; condemning the contrary Doctrine of Anaxagoras , as Irrational and Absurd . Wherefore we may well conclude this Opinion , of Socrates his being Condemned for denying the Many Gods of the Pagans , or of his being a Martyr for One only God , to be nothing but a Vulgar Errour .

But if you therefore demand , what that accusation of Impiety really was , which he was charged with , Socrates himself in Plato's Euthyphro , will inform you , that it was for his free and open condemning those Traditions concerning the Gods , wherein Wicked , Dishonest and Unjust Actions , were imputed to them . For when Euthyphro having accused his own Father , as guilty of Murther ( meerly for committing a Homicide into prison who hapned to die there ) would justifie himself from the examples of the Gods , namely Jupiter and Saturn , because Jupiter the Best and Justest of the Gods , had committed his Father Saturn to Prison for devouring his sons ; as Saturn himself also had castrated his Father Caelius for some miscarriages of his Socrates thus bespeaks him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Is not this the very thing , O Euthyphro , for which I am accused ? namely because when I hear any one affirming such matters as these concerning the Gods , I am very loath to believe them , and stick not Publickly to declare my dislike of them ? And can you , O Euthyphro , in good earnest think , that there are indeed Wars and Contentions amongst the Gods , and that those other things were also done by them , which Poets and Painters commonly impute to them ? such as the Peplum or Veil of Minerva , which in the Panathenaicks is with great pomp and ceremony brought into the Acropolis , is embroidered all over with ? Thus we see , that Socrates though he asserted one Supreme Deity , yet he acknowledged notwithstanding other Inferiour created Gods , together with the rest of the Pagans , honouring and worshipping them ; only he disliked those Poetick Fables concerning them ( believed at that time by the Vulgar ) in which all manner of Unjust and Immoral Actions were Fathered on them ; which together with the Envy of many , was the only true reason , why he was then accused of Impiety and Atheism .

It hath been also affirmed by many , that Plato really asserted One only God and no more , and that therefore whensoever he speaks of Gods Plurally , he must be understood to have done this , not according to his own Judgment , but only in a way of Politick Compliance with the Athenians , and for fear of being made to drink poyson in like manner as Socrates was . In confirmation of which opinion , there is also a Passage cited out of that Thirteenth Epistle of Plato's to Dionysius , wherein he gives this as a Mark , whereby his Serious Epistles , and such as were written according to the true sence of his own mind , might by his friends be distinguished from those which were otherwise ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , When I begin my Epistles with God , then may you conclude I write seriously , but not so when I begin with Gods . And this place seems to be therefore the more Authentick , because it was long since produced by Eusebius to this very purpose , Praep. Ev. l. 11. c. 13. namely to prove that Plato acknowledged One Only God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is manifest , that Plato really acknowledged One only God , however in compliance with the Language of the Greeks , he often spake of Gods Plurally ; from that Epistle of his to Dionysius , wherein he gives this Symbol or Mark , whereby he might be known to write seriously , namely , when he began his Epistles with God , and not with Gods .

Notwithstanding which , we have allready manifested out of Plato's Timaeus , that he did in good earnest assert a Plurality of Gods ; by which Gods of his are to be understood , Animated or Intellectual Beings Superiour to Men , to whom there is an Honour and Worship from men due . He therein declaring , not only the Sun , and Moon , and Stars , but also the Earth it self ( as Animated ) to be a God or Goddess . P. 40. S●r. For though it be now read in our Copies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Earth was the Oldest of all the Bodies within the Heavens , yet it is certain that anciently it was read otherwise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Oldest of the Gods ; not only from Proclus and Cicero , but also from Laertius writing thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Though Plato 's Gods were for the most part Fiery , yet did he suppose the Earth to be a God or Goddess too , affirming it to be the Oldest of all the Gods within the Heavens , Made or Created to distinguish day and night , by its Diurnal Circumgyration upon its own Axis , in the Middle or Centre of the World . For Plato when he wrote his Timaeus , acknowledged only the Diurnal Motion of the Earth , though afterwards he is said to have admitted its Annual too . And the same might be further evinced from all his other writings , but especially his Book of Laws ( together with his Epinomis ) said to have been written by him in his old age , in which he much insists upon the Godships of the Sun , Moon , and Stars , and complains that the young Gentlemen of Athens , were then so much infected with that Anaxagorean Doctrine , which made them to be nothing but Inanimate Stones and Earth , as also he approves of that then vulgarly received Custom of Worshipping the Rising and Setting Sun and Moon , as Gods , to which in all probability he conformed himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Leg. 10. p. The Prostrations and Adorations that are used both by the Greeks , and all Barbarians , towards the Rising and Setting Sun , and Moon ( As well in their Prosperities as Adversities ) declare them to be unquestionably esteemed Gods . Wherefore we cannot otherwise conclude , but that this Thirteenth Epistle of Plato to Dionysius , though extant it seems before Eusebius his time , yet was Supposititious and counterfeit by some Zealous but Ignorant Christian. As there is accordingly , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Brand of Bastardy prefixed to it in all the Editions of Plato's Works .

However though Plato acknowledged and worshiphed Many Gods , yet is it undeniably evident , that he was no Polyarchist , but a Monarchist , an assertor of One Supreme God , the only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Self-originated Being ; the maker of the Heaven and Earth , and of all those other Gods . For first it is plain that according to Plato , the Soul of the whole World was not it self Eternal , much less Self-existent , but Made or produced by God in time , though indeed before its Body , the World , from these words of his ; Plat. Tim. p. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God did not fabricate , or make the Soul of the world , in the same order , that we now treat concerning it , that is After it , as Junior to it ; but that which was to rule over the world as its Body , being more excellent , he made it First , and Seniour to the same . Upon which account Aristotle quarrels with Plato as contradicting himself , in that he affirmed the Soul to be a Principle , and yet supposed it not to be Eternal , but Made together with the Heaven : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Arist. Met. L. 14. c. 6. Neither is it possible for Plato , here to extricate himself , who sometimes declares the Soul to be a Principle , as that which Moves it self , and yet affirms it again not to be Eternal , but made together with the Heaven . For which cause some Platonists conclude , that Plato asserted a Double Psyche , one the Third Hypostasis of his Trinity , and Eternal , the other Created in Time together with the World , which seems to be a Probable Opinion . Wherefore since according to Plato , the Soul of the World , which is the chief of all his Inferiour Gods , was not Self-existent but Made or Produced by God in time , all those other Gods of his , which were but Parts of the World , as the Sun , Moon , Stars and Demons , must needs be so too . But lest any should suspect , that Plato might for all that , suppose the World and its Gods not to have been made by One only Unmade God , but by a Multitude of Co-ordinate Self-existent Principles , or Deities conspiring ; we shall observe that the contrary hereunto , is plainly declared by him , in way of answer to that Quaere , Whether or no there were Many and infinite Worlds ( as some Philosophers had maintained ) or only One ? he Resolving it thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tim. p. 31. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whether have we rightly affirmed , that there is only One Heaven , ( or World ) or is it more agreeable to reason to hold Many or Infinite ? We say there is but One , if it be made agreeable to its Intellectual Paradigm , conteining the Ideas of all Animals and other things in it ; For there can be but One Archetypal Animal , which is the Paradigm of all created Beings ; wherefore that the World may agree with its Paradigms in this respect of Solitude or Onliness , therefore is it not Two nor Infinite , but One-only-begotten . His meaning is , that there is but One Archetypal Mind , the Demiurgus or Maker of all things , that were produced ; and therefore but One World .

And this One God which according to Plato , was the Maker of the whole World , is frequently called by him in his Timaeus and elsewhere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God or The God , by way of Excellency ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Architect or Artificer of the World ; sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Maker and Father of this Vniverse , whom it is hard to find out , but impossible to declare to the Vulgar ; again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God over all ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Creator of Nature ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sole Principle of the Vniverse ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of all things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind the King of all things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Sovereign Mind , which orders all things and passes through all things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Governour of the Whole ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which always is and was never made ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Greatest God , and the Greatest of the Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that Generated or Produced the Sun ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Rep. L. 10. He that makes Earth , and Heaven , and the Gods ; and doth all things both in Heaven , and Hell , and under the Earth : Again , he by whose Efficiency the Things of the World , In S●phist . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , were afterwards made when they were not Before ; or from an Antecedent Non-existence brought forth into Being . This Philosopher somewhere intimating , that it was as easie for God to produce those Real Things , the Sun , Moon , Stars and Earth , &c. from himself , as it is for us to produce the Images of our selves and whatsoever else we please , D Rep. L. 18. only by interposing a Looking-glass . Lastly he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that Causeth or produceth both All other things , and even Himself ; the meaning whereof is this , He that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as the same Plato also calls him ) a Self-originated Being , and from no other Cause besides Himself , but the Cause of All other things . Neither doth Lactantius Firmianus himself refuse , to speak of God after this very manner ; that Scipsum secit , and that he was , Ex Seipso procreatus , & propterea Talis , Qualem se esse voluit ; that He made Himself , and that , being Procreated from Himself , He therefore was every way such , as he Willed himself to be . Which unusual and bold strain of Theology , is very much insisted upon by Plotinus in his Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , En. 6. L. 8 ▪ P. 749. Concerning the Will of the First One , or Vnity . He there writing thus of the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; He is the Cause of himself , and he is from Himself , and Himself is for Himself . And again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This is He , who is the Maker of himself ; and is Lord over himself ; ( in a certain sence ) for he was not made that , which Another willed him to be , but he is that which he willeth himself to be . Moreover , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 751. &c. The Supreme Deity loving himself as a Pure Light , is himself what he loved ; Thus as it were begetting and giving subsistence to himself , he being a standing Energy . Wherefore since God is a Work or Energy , and yet he is not the Work or Energy of any other Being , he must needs be ( in some sence ) his own Work or Energy ; so that God is not , that which he happened to be ; but that which he willeth himself to be . Thus also a little before , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 743. We must of necessity make Will and Essence the same in the First Being . Wherefore since his Willing is from himself , his Being must needs be from himself too ; the consequence of which Ratiocination is this , that He made himself . For if his volition be from himself , and his own work , and this be the same with his Hypostasis or Substance ; he may be then said to have given subsistence to himself . Wherefore he is not what he happen'd to be , but what he willed himself to be . But because this is so unusual a Notion , we shall here set down yet one or two passages more of this Philosophers concerning it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 747. The Essence of the Supreme God , is not without his Will , but his Will and Essence are the same ; so that God concurreth with Himself , himself willing to be as he is , and being that which he willeth ; and his Will and Himself being one and the same . For Himself is not One thing ( as happening to be that whichhe is ) and that he would will to be Another : For what could God will to be , but that which he is ? And if we should suppose , that it were in his own choice , to be what he would , and that he had liberty to change his Nature into whatsoever else he pleased , it is certain that he would neither will to be any thing else , besides what he is , nor complain of himself as being now that which he is , out of necessity , he being indeed no other but that , which himself hath willed and doth always will to be . For his Will is his Essential Goodness , so that his Will doth not follow his Nature but concurr with it ; in the very Essence of this Good there being contained his Choice , P. 755. and Willing of himself to be such . Lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is all Will , nor is there any thing in him which he doth not Will , nor is his Being before his Will , but his Will is Himself , or he Himself the first Will . So that he is as he would himself , and such as he would , and yet his will did not Generate or Produce any thing , that was not before . And now we may in all Probability conclude ; that Lactantius derived this Doctrine from Plato and Plotinus ; which how far it is to be either allowed of or excused , we leave others to judge ; only we shall observe , that as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , frequently attributed to God by Christians as well as Pagans , seems to imply as much ; so the Scope and Drift of Plotinus in all this , was plainly no other , than partly to set forth the Self-existence of the Supreme Deity after a more lively manner ; and partly to confute that odd Conceit , which some might possibly entertain of God , as if he either Happened by Chance , to be what he is ; or else were such by a Certain Necessity of Nature , and had his Being imposed upon him : whereas , he is as much every way , what he would Will and Chuse to be , as if he had Made himself by his own Will and Choice . Neither have we set down all this , only to give an account of that one Expression of Plato's , That God causeth Himself and all things , but also to show how punctually precise , curious and accurate , some of these Pagans were , in there Speculations concerning the Deity .

To return therefore to Plato ; Though some have suspected that Trinity , which is commonly called Platonick , to have been nothing but a meer Figment and Invention of some later Platonists , yet the contrary hereunto seems to be unquestionably evident , that Plato himself really asserted such a Trinity of Vniversal and Divine Hypostases , which have the nature of Principles . For first , whereas in his Tenth Book of Laws , he professedly opposing Atheists , undertakes to prove the Existence of a Deity , he does notwithstanding there ascend no higher than to the Psyche , or Vniversal Mundane Soul , as a Self-moving Principle , and the immediate or proper Cause of all that Motion which is in the World . And this is all the God , that there he undertakes to prove . But in other places of his Writings he frequently asserts , above the Self-moving Psyche an Immovable and Standing Nous or Intellect , which was properly the Demiurgus , or Architectonick Framer of the whole World . And lastly , above this Multiform Intellect , he plainly asserts yet a higher Hypostasis , One most Simple and most absolutely Perfect Being ; which he calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in opposition to that Multiplicity which speaks something of Imperfection in it , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Goodness it self , as being above Mind and Vnderstanding ; the First Intelligible , and an Infinite Fecundity together with overflowing Benignity . And accordingly in his Second Epistle to Dionysius , does he mention a Trinity of Divine Hypostases , all together . Now the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God and the Divinity in Plato , seem sometimes to comprehend this whole Trinity of Divine Hypostases , as they are again sometimes severally applied to Each of them , accordingly as we have already observed , that Zeus or Jupiter in Plato , is not always taken for the First and Highest Hypostasis in his Trinity , but sometimes the Second Hypostasis of Mind or Intellect is meant thereby , and sometimes again his Third Hypostasis of the Universal and Eternal Psyche ; nevertheless the First of these Three Hypostases , is that which is properly called by the Platonists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Fountain of the Godhead , and by Plato himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The King of All things , about whom are All things , and for whose sake are All things , and the Cause of all Good and Excellent Things .

And this First Divine Hypostasis , which in Plato's Theology , is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Original Deity , is largely insisted upon by that Philosopher in the Sixth of his Politicks , under the Name and Title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Good ; but principally there illustrated by that Resemblance of the Sun , called by that Philosopher also , a Heavenly God , and said to be the Off-spring of this Highest Good , and something Analogous to it in the Corporeal World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; This is the same in the Intelligible World , to Intellect ( or Knowledge ) and Intelligibles , that the Sun is in the Sensible World , to Sight and Visibles . For , as the Sun is not Sight , but only the Cause of it ; nor is that Light , by which we see , the same with the Sun it self , but only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Sun-like Thing ; so neither is the Supreme and Highest Good ( properly ) Knowledge , but the Cause of Knowledge ; nor is Intellect ( precisely considered as such ) the Best and Most Perfect Being , but only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Boniform Thing . Again , As the Sun gives to things not only their Visibility , but also their Generation ; so does that the Highest Good ; not only cause the Cognoscibility of things , but also their very Essences and Beings . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This Highest Good being not it self properly Essence , but above Essence , transcending the same , both in respect of Dignity and Power . Which Language and Conceit of Plato's , some of the Greek Fathers seem to have entertained , yet so as to apply it to the whole Trinity , when they call God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Super-essential . But the meaning of that Philosopher , was as we conceive , no other than this , that this Highest Good , hath no Particular Characteristick upon it , limiting and determining of it , it being the Hidden and Incomprehensible Sourse of all things . In the Last place , we shall observe , that this First Divine Hypostasis of the Platonick Trinity , is by that Philosopher called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Father of the Prince and Cause of All things . Wherein we cannot but take notice of an Admirable Correspondency , betwixt the Platonick Philosophy and Christianity , in that the Second Hypostasis of both their Trinities ( called also sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Platonists , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is said to be the Immediate Cause of All things ; and the Demiurgus , the Architect , Maker or Artificer of the Whole World .

Now to Plato we might here joyn Xenophon , because he was his Equal , and a Socratick too ; ( though it seems there was not so good Correspondence betwixt them ) which Xenophon , however in sundry places of his Writings , he acknowledge a Plurality of Gods , yet doth he give plain Testimony also of One Supreme and Vniversal Numen , as this particularly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He that both agitates all things , and establisheth the Frame of the whole world , though he be manifest to be great and powerful , yet is he , as to his Form Inconspicuous .

XXIV . In the next place we come to Aristotle : Who that he acknowledged more Gods than One ( as well as the other Pagans ) appears from his using the word so often Plurally . As particularly in this Passage of his Nicomachian Ethicks , L. 10. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Perfect Happiness is a Speculative or Contemplative Energy , maybe made manifest from hence ; because we account the Gods most of all Happy . Now what Moral Actions can we attribute to them ? Whether those of Justice amongst one another ; as if it were not ridiculous to suppose the Gods to make Contracts and Bargains among themselves , and the like . Or else those of Fortitude and Magnanimity ? As if the Gods had their Fears , Dangers and Difficulties to encounter withal . Or those of Liberality ? as if the Gods had some such thing as Money too , and there were among them Indigent to receive Alms. Or Lastly , shall we attribute to them the Actions of Temperance ? but would not this be a Reproachful Commendation of the Gods , to say , that they conquer and master their vitious Lusts and appetites ? Thus running through all the Actions of Moral Virtue , we find them to be small and mean and unworthy of the Gods . And yet we all believe the Gods to live , and consequently to Act ; unless we should suppose them perpetually to sleep as Endymion did . Wherefore if all Moral Actions , and therefore much more Mechanical Operations be taken away from that which Lives and Vnderstands , what is there left to it besides Contemplation ? To which he there adds a further Argument also of the same thing . Because other Animals , who are depriv'd of Contemplation , partake not of Happiness . For to the Gods all their Life is Happy ; to men so far forth , as it appoacheth to Contemplation ; but brute Animals , that do not at all contemplate , partake not at all of Happiness . Where Aristotle plainly acknowledges a Plurality of Gods , and that there is a certain Higher Rank of Beings above Men. And by the way we may here observe , how from those words of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All men suppose the Gods to live ; and from what follows in him ; that Opinion of some late Writers may be confuted , that the Pagans generally worshipped , the Inanimate Parts of the World as true and proper Gods : Aristotle here telling us , that they Universally agreed in this , that the Gods were Animals , Living and Understanding Beings , and such as are therefore capable of Contemplation . Moreover Aristotle in his Politicks , L. 5. c. 11. writing of the means to conserve a Tyranny , as he calls it ; sets down this for one amongst the rest . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For a Prince or Monarch , to seem to be always , more than ordinarily sedulous about the Worship of the Gods : because men are less afraid of suffering any Injustice from such Kings or Princes , as they think to be Religiously disposed , and devou●ly affected towards the Gods . Neither will they be so apt to make conspiracies against such , they supposing that the Gods will be their Abettors and Assistants . Where the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seems to be taken in a good sence , and in way of Commendation , for a Religious Person ; though we must confess , that Aristotle himself , does not here write so much like a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a Meer Politician . Likewise in his First Book De Coelo , he writeth thus , C. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. All men have an Opinion or Perswasion That there are Gods . And they who think so , as well Bvrbarians as Greeks , attribute the Highest place to that which is Divine , as supposing the Immortal Heavens , to be most accommodate to Immortal Gods . Wherefore if there be any Divinity , as unquestionably there is , the Body of the Heavens must be acknowledged to be of a different kind from that of the Elements . And in the following Book he tells us again , That it is most agreeable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to that Vaticination , which all men have in their minds concerning the Gods , to suppose the Heaven to be a Quintessence , distinct from the Elements , and therefore Incorruptible . Where Aristotle affirmeth , that men have generally 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Vaticination in their Minds , concerning Gods ; to wit , that Themselves are not the Highest Beings , but that there is a Rank of Intellectual Beings , superiour to men ; the chief of which is the Supreme Deity ; concerning whom there is indeed , the Greatest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Vaticination of all .

We acknowledge it to be very true , that Aristotle does not so much insist upon Demons , as Plato and the generality of Pagans in that Age did , and probably he had not so great a Belief of their Existence : though he doth make mention of them also , as when in his Metaphysicks , speaking of Bodies compounded of the Elements , he instanceth in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Animals and Demons , and elsewhere he insinuates them to have Airy Bodies , in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De An. L. 1. some perhaps would demand a Reason , why the Soul that is in the Air , is better and more immortal than that in Animals . However , whether Aristotle believed these Lower Demon-Gods or no , it is certain that he acknowledged a Higher kind of Gods , namely the Intelligences , of all the Several Spheres , if not also the Souls of them and the Stars ; which Spheres being according to the Astronomy then received , Forty Seven in number , he must needs acknowledge at least so many Gods . Besides which , Aristotle seems also to suppose another sort of Incorporeal Gods , without the Heavens , where according to him , there is neither Body , nor Place , nor Vacuum , De Coel. L. 1. c. 9. nor Time ; in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who exist there , are such as are neither apt to be in a Place , nor to wax old with Time , nor is there any change at all in those things above the Highest Sphere , but they being impassible and unalterable , lead the best and most self-sufficient Life , throughout all Eternity . But this Passage is not without suspicion of being Supposititious .

Notwithstanding all which , that Aristotle did assert One Supreme and Vniversal Numen , is a thing also unquestionable . For though it be granted that he useth the Singular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many times Indefinitly , for a God in General , or any Divine Being ; and that such places as these have been oftentimes mistaken by Christian Writers , as if Aristotle had meant the Supreme God in them ; yet it is nevertheless certain , that he often useth those words also Emphatically , for One only Supreme God . L. 1. As in that of his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God seemeth to be a Cause and certain Principle to all things . L. 1. c. 3. And also in his De Anima , where he speaks of the Soul of the Heavens , and its Circular Motion : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither is that a good Cause of the Circular Motion of the Heavens , which they ( that is the Platonists ) call the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it is Better , that it should be so than otherwise ; as if God therefore ought , to have made the Soul of the World such , as to move the Heaven circularly , because it was better for it to move so than otherwise ; but this being a Speculation that properly belongs to some other Science , we shall no further pursue it in this place . Thus afterwards again in the same Book , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It follows from Empedocles his Principles , that God must needs be the Most Vnwise of all , he alone being ignorant of that ( out of which all other things are compounded ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Contention ( because himself is nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity and Friendship ) whereas Mortal Animals may know or conceive all things , they being compounded of all . Which same Passage , we have again also in his Metaphysicks , from whence it was before cited to another purpose . To these might be added another place out of his Book , of Generation and Corruption , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God hath filled up the Whole or Vniverse , and constantly supplies the same , having made a Continual Successive Generation . Lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is sometimes plainly used by Aristotle also , not for The Divinity in general , or Any thing that is Divine , but for that One Supreme Deity , the Governour of the whole World . Thus in that Passage of his Rhetorick to Alexander , Cap. 1. p. 609. P. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This is that wherein we Men differ from other Animals having recieved the greatest honour from God , that though they be endued with Appetite and Anger and other Passions , as well as we , yet we alone are furnished with Speech and Reason .

Over and besides which , Lib. 14. c. 10. Par. Aristotle in his Metaphysicks ( as hath been already observed ) professedly opposeth that Imaginary Opinion of Many Independent Principles of the Universe , that is , of Many Vnmade Self-existent Deities ; he confuting the same from the Phaenomena , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are plainly Coordered to One , the whole world conspiring into One agreeing Harmony ; whereas if there were many Principles or Independent Deities , the System of the World must needs have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Incoherent and Inconspiring , like an Ill-agreeing Drama , botch'd up of Many Impertinent Intersertions . Whereupon Aristotle concludes after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But Things will not be ill administred ( which was then it seems a kind of Proverbial Speech ) and according to Homer , the Government of Many is not Good , ( nor could the affairs of the World be evenly carried on under it ) wherefore there is One Prince or Monarch over all . From which Passage of Aristotle's , it is evident , that though he asserted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Multiplicity of Gods in the Vulgar Sence , as hath been already declared , yet he absolutely denied 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Polyarchy or Mundane Aristocracy , that is , a Multiplicity of First Principles and Independent Deities . Wherefore though Aristotle doted much upon that Whimsey of his , of as many Intelligibles , or Eternal and Immovable Minds ( now commonly called Intelligences ) as there are Movable Spheres of all kinds in the Heavens ( which he sticks not also sometimes to call Principles ; ) yet must he of necessity be interpreted to have derived all these , from One Supreme Universal Deity , which , as Simplicius expresseth it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principle of Principles ; and which comprehends and contains those Inferiour Deities under it , after the same manner , as the Primum Mobile or Highest Sphere , contains all the Lesser Spheres within it . Because otherwise there would not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Prince or Monarch over the whole ; but the Government of the World would be a Polychoerany or Aristocracy of Gods , concluded to be an Ill Government . Moreover as Plotinus represents Aristotle's sence , it is not conceivable that , 〈◊〉 . 5. L. 1. c. ● so many Independent Principles , should thus constantly Conspire , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into one Work , that Agreeable Symphony , and Harmony of the Whole Heaven . As there could not be any reason neither , why there should be just so many of these Intelligences , as there are Spheres and no more ; and it is absurd to suppose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the First Principles of the Vniverse happened by Chance .

Now this Highest Principle , as it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Immovable Essence , is by Aristotle in the First place , supposed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principle of Motion in the Vniverse , or at least of that Chiefest Motion of the Primum Mobile or Highest Sphere ( which according to the Astronomy of those times seems to have been the Sphere of Fixed Stars ) by whose Rapid Circumgyration , all the other Spheres and Heavens , were imagined to be carried round , from East to West . Met. L. 14. c. 8. p. 1003. P. And accordingly the Supreme Deity , is by Aristotle called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First Immovable Mover , or the Mover of the Primum Mobile , and whole Heaven . Which First Mover being concluded by him to be but One , he doth from thence infer the Singularity of the Heaven or World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Met. L. 14. c. 8. There is One Numerically , First Immovable Mover and no more ; and therefore there is but One Movable neither , that is , but One Heaven or World . In which Doctrine of Aristotles , there seems to be a Great Difference , betwixt his Philosophy and that of Plato's ; in that Plato makes the Principle of Motion in the Heavens and Whole World , to be a Self-moving Soul , but Aristotle supposeth it to be an Immovable Mind or Intellect . Nevertheless , according to Aristotle's Explication of himself , the Difference betwixt them is not great , if any at all ; Aristotle's Immovable Mover being understood by him , not to move the Heavens Efficiently , but only Objectively and Finally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being Loved . Which Conceit of his , Proclus upon Plato's Timaeus , perstringeth after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 167. Some of the ancients converting the World , to Mind ( or Intellect ) and making it move , only by Love of that first Desirable ; acknowledged nothing at all to descend down from Mind ( or God ) upon the World ; but equalized the same with other Amiable things , amongst Sensibles , that have nothing Generative in their Nature . Where Proclus seems to suppose Aristotle to have attributed to God , no Efficiency at all upon the World ; the Contrary whereunto , shall be evidently proved afterwards . In the mean time it is certain , that Aristotle , besides his Immovable Mover of the Heavens , which moveth only Finally , or as Being Loved , must needs suppose another Immediate Mover of them , or Efficient Cause of that Motion ; which could be nothing but A Soul , that enamoured with this Supreme Mind , did as it were in Imitation of it , continually Turn round the Heavens . Which seems to be nothing but Plato's Doctrine disguised ; that Philosopher affirming likewise , the Circular Motions of the Heavens , caused Efficiently , by a Soul of the World in his Timaeus to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Motion that is most agreeable to that of Mind or Wisdom : And again in his Laws , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which of all Corporeal Motions only resembles the Circuit of Intellect . Which Platonick Conceit found entertainment with Boetius , who writing of the Soul of the World , De C●nsol . L. 3. Met. 9. represents it thus , Quae cum Secta Duos motum glomeravit in Orbes , In semet reditura meat , Mentemque Profundam Circuit , & simili convertit Imagine Coelum . Wherefore as well according to Plato's Hypothesis as Aristotle's , it may be affirmed of the Supreme Deity , in the same Boetius his Language , that , — Stabilisque manens dat cuncta Moveri , Being it self Immovable , it causeth all other things to Move . The Immediate Efficient Cause of which Motion also , no less according to Aristotle than Plato , seems to have been a Mundane Soul ; however Aristotle thought not so fit to make this Soul , a Principle ; in all Probability , because he was not so well assured , of the Incorporiety of Souls , as of Minds or Intellects .

Nevertheless this is not the only thing , which Aristotle imputed to his First and Highest Immovable Principle , or the Supreme Deity , its turning Round of the Primum Mobile , and that no otherwise than as being Loved , or as the Final Cause thereof , as Proclus supposed ; but he as well as Anaxagoras , asserted it to be also , Met. L. 14 , c. 7. P. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Cause of Well and Fit , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that without which , there could be no such thing as Well ; that is , no no Order , Aptitude , Proportion and Harmony in the Universe . He declaring excellently , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnless there were something else in the world besides Sensibles , there could be neither Beginning nor Order in it , but one thing would be the Principle of another infinitly , or without end : and again in another place already cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is not at all likely , that either Fire or Earth or any such Body , should be the Cause of that Well and Fit that is in the World ; nor can so Noble an Effect as this , be reasonably imputed to Chance or Fortune . Wherefore himself agreeably with Anaxagoras concludes , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Mind , which is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Cause of Well and Right , and accordingly does he frequently call the Supreme Deity by that Name . He affirming likewise that the Order , Pulchritude and Harmony of the whole World , dependeth upon that One Highest and Supreme Being in it , after the same manner as the Order of an Army dependeth upon the General or Emperour ; who is not for the Order , but the Order for him . Which Highest Being of the Universe , is therefore called by him also , conformably to Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Separate Good of the World , in way of distinction from that Intrinsick or Inherent Good of it , which is the Order and Harmony it self : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Met. l. 14. cap. 10. It is to be considered also , What is the Good , and Best of the Vniverse ; Whether its own Order only ? or Something Separate and existing by it self ? Or rather Both of them together ? As the Good of an Army , consisteth both in its Order , and likewise in its General or Emperor , but principally in this Latter ; because the Emperor is not for the Order of the Army , but the Order of the Army is for him ; for all things are coordered together with God , and respectively to him . Wherefore since Aristotle's Supreme Deity , by what name soever called , whether Mind or Good , is the proper Efficient Cause of all that Well and Fit , that is in the Universe , of all the Order , Pulchritude and Harmony thereof ; it must needs be granted , that besides its being the Final Cause of Motion , or its Turning round the Heavens by being Loved , it was also the Efficient Cause of the Whole Frame of Nature and System of the World . And thus does he plainly declare his Sence , where he applauds Anaxagoras for maintaining , Met. L. 1. c. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , M●t. L. 14. c. 7. that Mind is the Cause not only of all Order , but also of the whole World : and when himself positively affirms , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that from such a Principle as this depends the Heaven , and Nature . Where by Heaven is meant the whole World , and by Nature , that Artificial Nature of his before insisted on , which doth nothing in vain , but always acteth for Ends Regularly , De Part. An. L. 1. and is the Instrument of the Divine Mind . He also somewhere affirmeth , that if the Heavens or World were Generated , that is , Made in Time , so as to have had a Beginning , then it was certainly Made , not by Chance and Fortune , but by such an Artificial Nature , as is the Instrument of a Perfect Mind . And in his Physicks , where he contends for the Worlds Ante-Eternity , Lib. 2. c. 6. he concludes nevertheless , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Mind together with Nature must of necessity be the Cause of this Whole Vniverse . For though the World were never so much Coeternal with Mind ; yet was it in order of Nature after it and Juniour to it as the Effect thereof , Ar. de An. L. 1. c. 7. himself thus generously resolving , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that though some , ( that is , the Atheists ) affirm the Elements to have been the First Beings ; yet it was the most reasonable thing of all to conclude , that Mind was the Oldest of All things , and Seniour to the World and Elements ; and that according to Nature , it had a Princely and Sovereign Dominion over all . Wherefore we think it now sufficiently evident ; that Aristotle's Supreme Deity , does not only move the Heavens as being Loved , or is the Final Cause of Motion , but also was the Efficient Cause , of this Whole Mundane System , framed according to the Best Wisdom , and after the Best manner Possible .

For perhaps it may not be amiss here to observe , That God was not called Mind , by Aristotle and those other ancient Philosophers , according to that Vulgar Sence of many in these days of ours ; as if he were indeed an Vnderstanding or Perceptive Being , and that perfectly Omniscient , but yet nevertheless such , as acted all things Arbitrarilily , being not determined by any Rule or Nature of Goodness , but only by his own Fortuitous Will . . For according to those ancient Philosophers , that which acts without respect to Good , would not so much be accounted Mens as Dementiae , Mind , as Madness or Folly ; and to impute the Frame of Nature or System of the World , together with the Government of the same , to such a Principle as this , would have been judg'd by them all one , as to impute them to Chance or Fortune . But Aristotle and those other Philosophers , who called the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Mind , understood thereby , that which of all things in the whole world , is most opposite to Chance , Fortune , and Temerity ; that which is regulated by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Well and Fit of every thing , if it be not rather the very Rule , Measure and Essence of Fitness it self ; that which acteth all for Ends and Good , and doth every thing after the Best manner , in order to the Whole . Thus Socrates in that place before cited out of Plato's Phaedo interprets the Meaning of that Opinion , That Mind made the World , and was the Cause of all things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That therefore every thing might be concluded to have been disposed of after the Best Manner possible . And accordingly Theophrastus , Aristotle's Scholar and Successor , describeth God after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That First and Divinest Being of all , which willeth all the Best things . Whether of these Two Hypotheses concerning God , One of the ancient Pagan Philosophers , that God is as essentially Goodness as Wisdom , or as Plotinus after Plato calls him Decency and Fitness it self ; the Other of some late Professors of Christianity , that he is nothing but Arbitrary Will , Omnipotent and Omniscient , I say whether of these Two is more agreeable to Piety and True Christianity , we shall leave it to be considered :

Lastly , it is not without Probability , that Aristotle did , besides the Frame of Nature , and Fabrick of the World , impute even the very Substance of Things themselves also , to the Divine Efficiency ( nor indeed can there well be any doubt of any thing save only the Matter ; ) partly from his affirming God to be a Cause and Principle to all things ; Met. L. 1. c. 3. and partly from his Commending this Doctrine of Anaxagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Mind was together with Well and Fit , the Cause and Principle of Things themselves . However that Aristotle's Inferiour Gods at least , and therefore his Intelligences of the Lesser Spheres , which were Incorporeal Substances , were all of them Produced or Created by One Supreme , may be further confirmed from this Definition of his in his Rhetorick , L. 2. c. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Divinity is nothing but either God or the Work of God . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is unquestionably used in way of Eminency , for the Supreme Deity , as in those other places of Aristotle's before cited , Mag. Mor. L. 2 c. 15. to which sundry more might be added , as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God possesseth all Good things , and is Self-sufficient ; and again where he speaks of things that are more than praise-worthy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eth. Nic. L. 1. c. 12. such are God and Good , for to these are all other things referred . But here Aristotle affirming , that there is nothing Divine , but either God himself , or the Work and Effect of God , plainly implies , that there was no Multitude of Self-existent Deities , and that those Intelligences of the Lesser Stars or Spheres , however Eternal , were themselves also Produced or Caused by One Supreme Deity .

Met. L. 6. c. 1. Furthermore Aristotle declares , that this Speculation concerning the Deity , does constitute a Particular Science by it self , distinct from those other Speculative Sciences of Physiology , and the Pure Mathematicks , so that there are in all , Three Speculative Sciences , distinguished by their several Objects , Physiology , the Pure Mathematicks , and Theology or Metaphysicks : The Former of these , that is , Physiology , being conversant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , about Things both Inseparable from Matter , and Movable ; the Second ( viz. Geometry or the Pure Mathematicks ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , About things Immovable indeed , but not really separable from Matter , so as to exist alone by themselves ; but the Third and Last , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Concerning things both Immovable and Separable from Matter , that is , Inorporeal Substances Immovable : This Philosopher there adding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That if there were no other Substance besides these Natural things , which are Material and Movable ; then would Physiology be the First Science ; but if there be any Immovable Substance , the Philosophy thereof must needs in order of Nature be before the other . Lastly he concludes , that as the Speculative Sciences in General , are more Noble and Excellent than the other , so is Theology or Metaphysicks the most Honourable of all the Speculatives . Now the chief Points of the Aristotelick Theology , or Metaphysical Doctrine concerning God , seem to be these Four following . First , That though all things be not Ingenit or Vnmade , according to that in his Book against Xenophanes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; There is no necessity that all things should be Vnmade , for what hinders but that some things may be Generated from other things ? Yet there must needs be something Eternal and Vnmade ; Met. L. 14. c. 6. as likewise Incorruptible , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If all Substances were Corruptible , then All might come to nothing . Which Eternal , Vnmade ( or Self-existent ) and Incorruptible Substance , according to Aristotle is not Sensless Matter , but a Perfect Mind . Secondly , that God is also an Incorporeal Substance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Met. L. 14 c 7 Separate from Sensibles , and not only so , but according to Aristotle's Judgment likewise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Indivisible , and Devoid of Parts , and Magnitude . Nor can it be denied , but that besides Aristotle , the Generality of those other Ancients who asserted Incorporeal Substance , did suppose it likewise to be Vnextended , they dividing Substances ( as we learn from Philo ) into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Distant and Indistant , or Extended and Vnextended Substances . Which Doctrine whether True or no , is not here to be discussed . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Met. L. 14. c. 7 , &c. 9. That in God Intellect is really the same thing with the Intelligibles . Because the Divine Mind being ( at least in order of Nature ) Seniour to All things , and Architectonical of the World , could not look abroad for its Objects , or find them any where without it self , and therefore must needs contain them all within it self . Whch Determination of Aristotle's , is no less agreeable to Theism , than to Platonism ; whereas on the contrary , the Atheists , who assert Mind and Vnderstanding as such , to be in order of Nature Juniour to Matter and the World , do therefore agreeably to their own Hypothesis , suppose all Intellection to be by way of Passion from Corporeal things without , and no Mind or Intellect , to contain its Intelligibles , or Immediate Objects within it self . Lastly , That God being an Immovable Substance , his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Met. Lib. 14. c. 6. His Essence and Act or Operation the same , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There must therefore needs be some such Principle as this , whose Essence is Act or Energy . From which Theorem , Aristotle indeed endeavours to establish the Eternity of the World , that it was not made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from Night , and a Confused Chaos of things , and from Nothing ; that is , from an Antecedent Non-existence , brought forth into being ; Because God who is an Immovable Nature , and whose Essence is Act or Energy , cannot be supposed to have rested or Slept from Eternity , doing nothing at all , and then after Infinite Ages , to have begun to move the Matter , or make the World . Which Argumentation of Aristotle's , perhaps would not be Inconsiderable , were the World , Motion , and Time , capable of Existing from Eternity , or without Beginning . Of which more elsewhere . However , from hence it is undeniably evident , that Aristotle , though asserting the Worlds Eternity , nevertheless derived the same from God , because he would prove this Eternity of the World , from the Essential Energy and Immutability of the Deity .

We shall now conclude all concerning Aristotle , with this short Summary , which himself gives us of his own Creed and Religion , agreeably to the Tradition of his Pagans Ancestors ; Met. L. 1● . c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It hath been delivered down to us from very ancient Times , that the Stars are Gods also ; besides that Supreme Deity which contains the Whole Nature . But all the other things , were Fabulously added hereunto ; for the better Perswasion of the Multitude , and for Vtility of Humane Life and Political Ends , to keep men in Obedience to Civil Laws . As for example , that these Gods are of Humane Form , or like to other Animals ; with such other things as are consequent hereupon . In which words of Aristotle , these Three Things may be taken notice of . First , That this was the General Perswasion of the Civilized Pagans from all known Antiquity downwards , that there is One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which comprehends the whole Nature . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by Aristotle plainly taken for the Supreme Deity . And his own sence concerning this Particular , is elsewhere thus declared after the same manner , In Polit ▪ where he speaks of Order Harmony and Proportion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This is the Work of the Divine Power , which also contein● this Vniverse . Which Divinity Conteining and Comp●ehending the Whole Nature and Vniverse , must needs be a Single and Solitary Being ; according to that Expression of Horace before cited , Nec viget quicquam Simile aut Secundum , That which hath nothing Like it , nor Second to it . The next thing is , That according to the Pagan Tradition , besides this Vniversal Numen , there were certain other Particular and Infeferiour Deities also , that is , Vnderstanding Beings Superiour to Men ; namely the Animated Stars or Spheres , according to the Vulgar Apprehension , though Aristotle's Philosophy would interpret this chiefly of their Immovable Minds or Intelligences . Lastly , that all the rest of the Pagan Religion and Theology , those Two Things only excepted , were Fabulous and Fictitious , invented for the better Perswasion of the Vulgar to Piety , and the conserving of them in Obedience to Civil Laws ; amongst which this may be reckoned for one , that those Gods are all like Men or other Animals ; and therefore to be worshipped in Images and Statues of those several Forms ; with all that other Fabulous Farrago which dependeth hereupon . Which being separated from the rest , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or ancient Tradition of their Pagan Progenitors , would remain comprized within those Two Particulars above mentioned , namely , that there is One Supreme Deity that Conteins the whole Vniverse , and that besides it , the Animated Stars or their Minds , are certain Inferiour Gods also .

To Aristole may be here subjoyned Speusippus and Xenocrates his Equals and Corrivals , they being Plato's Successors ; together with Theophrastus his own Scholar and Successor . Concerning the former of which it is recorded in Cicero , De N.D. L. 1. that agreeably with Plato , he asserted Vim quandam , quâ omnia regantur , eamque Animalem , One Animal and Intellectual Force by which all things are governed ; by reason whereof , Velleius the Epicurean complains of him , as thereby endeavouring , Evellere ex animis cognitionem Deorum , To pluck out of the minds of men the Notion of Gods , as indeed both he and Plato did destroy those Epicurean Gods , which were all supposed to be Independent and to have no Sway or Influence at all upon the Government of the World ; whereas neither of them denied a Plurality of Subordinate and Dependent Deities , Generated or Created by One Supreme , and by him Employed as his Ministers in the Oeconomy of the Universe : For had they done any such thing as this , they would certainly have been then condemned for Atheists . And Xenocrates his Theology , Ecl. Phys. L. 1. c. 3. is thus represented in Stobaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That both a Monad and Dyad , were Gods , the one Masculine , having the order of a Father , which he calleth Zen and Mind , and which is also to him the First God ; the other Feminine , as it were the Mother of the Gods , which is to him , the Soul of the Vniverse ; besides which he acknowledgeth the Heaven to be Divine , that is , Animated with a Particular Soul of its own , and the Fiery Stars , to be Celestial Gods , as he asserted also certain Sublunary Gods , viz. the Invisible Demons . Where instead of the Platonick Trinity , Xenocrates seems to have acknowledg'd only a Duality of Divine Hypostases ; the First called a Monad and Mind , the Second a Dyad and Soul of the Vniverse . And lastly , we have this Testimony of Theophrastus , besides others , cited out of his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is one Divine Principle of all things , by or from which all things subsist and remain .

XXV . The Stoicks and their chief Doctors , Zeno , Cleanthes and Chrysippus , were no better Naturalists and Metaphysicians , than Heraclitus , in whose footsteps they trode : they in like manner admitting no other Substance besides Body , according to the true and proper Notion thereof , as that which is , not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Distant and Extended , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Resisting and Impenetrable . So that according to these Stoicks , the Souls not only of other Animals , but of Men also , were properly Corporeal , that is , Substances Impenetrably Extended ; and which differ'd from that other part of theirs , commonly called their Body , no otherwise , than that they were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a more Thin and Subtil Body , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Hot and Fiery Spirit : it being supposed by these Philosophers , that Cogitation , Reason and Vnderstanding , are lodged only in the Fiery Matter of the Universe . And though the Generality of these Stoicks , acknowledged Humane Souls , to have a certain Permanency after Death , and some of them till the next Conflagration ( unless perhaps they should be crushed and broken all to pieces , in their Passage out of the Body , by the down-fall of some Tower , Steeple , or the like , upon them ) yet did they all conclude against their Immortality , there being nothing at all Immortal with them ( as shall be afterwards declared ) save only Jupiter , or the One Supreme Deity . And as for the Punishment of Wicked Souls after death , though some of them seem to have utterly exploded the same , as a meer Figment of Poets , ( insomuch that Epictetus himself denies , there was any Acheron , Cocytus or Phlegethon ) yet others granted , that as the better Souls after Death , did mount up to the Stars , their First Original , so the Wicked wandred up and down here , in certain Dark and Miry Subterraneous Places , till at length they were quite extinct . Nevertheless , they seem to have been all of this Perswasion , that the Frightning of men with punishments after Death , was no Proper nor Accommodate means to promote Virtue , because that ought to be pursued after for its own sake , or the Good of Honesty , as Vice to be avoided , for that Evil of Turpitude which is in it , and not for any other External Evil consequent thereupon . Wherefore Chrysippus reprehended Plato for subjoyning to his Republick such affrightful Stories of Punishments after death , Plut St●●● . Rep. p. ●●●● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Chrysippus affirmeth , that Plato ( in the Person of Cephalus ) does not rightly deterr men from Injustice , by the Fear of Divine Punishments and Vengeance after Death ; since this opinion ( of Torments after death ) is liable to much Exception , and the contrary is not without Probabilities ; so that it seems to be but like to Womens frighting of Children from doing unhappy tricks , with those Bugbears of Accho and Alphito . But how fondly these Stoicks , doted upon that Hypothesis , That all was Body , may appear from hence , that they maintained even Accidents and Qualities themselves to be Bodies ; for Voice and Sound , Night and Day , Evening and Morning , Summer and Winter ; nay , Calends and Nones , Months and Years , were Bodies with them . And not only so , but also the Qualities of the Mind it self , as Virtue and Vice , together with the Motions and Affections of it , as Anger and Envy , Grief and Joy ; according to that passage in Seneca , Corporis Bona sunt Corpora , Corpora ergo sunt & quae animi , nam & hic Corpus est ; The Goods of a Body are Bodies , now the Mind is a Body , and therefore the Goods of the Mind are Bodies too . And with as good Logick as this did they further infer , that all the Actions , Passions , and Qualities of the Mind , were not only Bodies but also Animals likewise . Animam constat Animal esse , cum ipsa efficiat , ut simus Animalia ; Virtus autem nihil aliud est quàm Animus taliter se habens , ergo Animal est ; It is manifest , that the Soul is an Animal , because it is that by which we are made Animals ; now Vertue and Vice are nothing else but the Soul so and so affected or modified , and therefore these are Animals too . Thus we see what fine Conclusions , these Doters upon Body ( though accounted great Masters of Logick ) made ; and how they were befooled in their Ratiocinations and Philosophy .

Nevertheless though these Stoicks were such Sottish Corporealists , yet were they not for all that Atheists : they resolving that Mind or Vnderstanding , though always lodged in Corporeal Substance , yet was not first of all begotten out of Sensless Matter , so or so Modified ; but was an Eternal Vnmade thing , and the Maker of the whole Mundane System . And therefore as to that Controversie so much agitated amongst the Ancients , Whether the World were made by Chance , or by the Necessity of Material Motions , or by Mind , Reason and Vnderstanding ; they avowedly maintained that it was neither by Chance nor by Material Necessity , but Divinâ Mente , by a Divine and Eternal Mind every way perfect . From which One Eternal Mind , they also affirmed Humane Souls to have been derived , and not from Sensless Matter ; Prudentiam & Mentem â Diis ad Homines pervenisse , that Mind and Wisdom descended down to Men from the Deity . And that , Ratio nihil aliud est , quàm in Corpus humanum Pars Divini Spiritus mersa ; Reason is nothing else but Part of the Divine Spirit merg'd into a Humane Body ; so that these Humane Souls were to them , no other than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain Parts of God , or Decerptions and Avulsions from him . Neither were the Reasons by which these Stoicks would prove , the World to have had a Divine Original , at all Contemptible , or much inferiour to those which have been used in these Latter days ; they being such as these : First , That it is no more likely , this Orderly System of the World , should have been made by Chance , than that Ennius his Annals , or Homer's Iliads might have resulted from the Fortuitous Projection or Tumbling out of so many Forms of Letters , confounded all together . There being as much continued and coherent Sence and as many several Combinations , in this Real Poem of the World , as there is in any Phantastick Poem made by men . And since we see no Houses or Cities , no Books or Libraries any where made by the fortuitous Motions of Matter , it is a madness to think that this Admirable Compages of the whole World should first have resulted from thence . Again , There could not possibly be such an Agreeing and Conspiring Cognation of things , and such a Vniversal Harmony throughout the whole World , as now there is , nisi ea Vno Divino & Continuato Spiritu continerentur , were they not all conteined by One and the same Divine Spirit : Which is the most obvious Argument , for the Unity or Onelyness of the Deity . They reasoned also from the Scale of Nature , or the Gradual Perfection of things in the Universe , one above another ; That therefore there must be something Absolutely Perfect , and that either the World it self , or something presiding over it , was à Principio Sapiens , Wise from the Beginning , or rather without Beginning and from Eternity . For as in the Growth of Plants and Animals , Naturae suo quodam Itinere ad Vltimum pervenit , Nature by a Continual Progress and Journeying forwards , arrives at length to the greatest Perfection , which those things are respectively capable of : And as those Arts of Picture and Architecture , aim at Perfection ; ita in omni Naturâ necesse est Absolvi aliquid & Perfici , so in the Nature of the whole Vniverse , there must needs be something Absolutely Perfect , reach'd unto . Necesse est praestantem aliquam esse Naturam qua nihil est Melius ; Since there is such a Gradual Ascent and Scale of Perfections in Nature one above another , there must needs be some most Excellent and Perfect Being , than which nothing can be Better , at the Top of all , as the Head thereof . Moreover they disputed Socratically after this manner , Vnde arripuit Homo Vitam , Mentem & Rationem ? Whence did man snatch Life , Reason , or Vnderstanding ? Or from what was it Kindled in him ? For is it not plain , that we derive the Moisture and Fluidity of our Bodies , from the Water that is in the Vniverse , their Consistency and Solidity from the Earth , their Heat and Activity from the Fire , and their Spirituosity from the Air ; Illud autem quod vincit haec omnia , Rationem , Mentem & Consilium , &c. Vbi invenimus ? unde sustulimus ? An caetera Mundus habebit omnia ? Hoc unum quod plurimi est non habebit ? But that which far transcendeth all these things , our Reason , Mind and Vnderstanding , where did we find it ? or from whence did we derive it ? Hath the Vniverse all those other things of ours in it , and in a far greater proportion ? and hath it nothing at all of that which is the most excellent thing in us ? Nihil quod Animi , quodque Rationis est expers , id generare ex se potest Animantes , compotesque Rationis , Mundus autem generat Animantes compotes Rationis : Nothing that is devoid of Mind and Reason can Generate things Animant and Rational , but the World Generateth such , and therefore it self ( or that which conteins it and presides over it ) must needs be Animant , and Rational or Intellectual . Which Argumentation is further set home by such Similitudes as these ; Si ex Oliva modulatè canentes Tibiae nascerentur , non dubitares quin esset in Oliva Tibicinis quaedam Scientia . Quid si Platani Fidiculas ferrent numerosè sonantes , idem scilicet censeres in Platanis inesse Musicam . Cur igitur Mundus non Animans Sapiensque judicetur , cum ex se procreet Animantes atque Sapientes ? If from the Olive-Tree should be produced Pipes sounding Harmoniously , or from the Plain-Tree Fiddles , playing of their own accord Musically , it would not at all be doubted , but that there was , some Musical either Skill or Nature , in those Trees themselves ; Why therefore should not the World be concluded , to be both Animant and Wise ( or to have something in it which is so ) since it produceth such Beings from it self ? And though perhaps some may think that of Cotta's here , to have been a smart and witty Repartie , Quaerit Socrates unde Animam arripuerimus , si nulla fuerit in mundo ? Et ego quaero unde Orationem ? unde Numeros ? unde Cantus ? nisi verò loqui Solem cum Luna putemus , cum propius accesserit : aut ad harmoniam canere Mundum ut Pythagoras existimat . Socrates demandeth , whence we snatch'd Soul , Life , and Reason , if there were none in the world ? and I demand ( saith he ) whence did we snatch Speech , Musick , and Numbers ? Vnless perhaps you will suppose the Sun to confabulate with the Moon , when he approaches near her in the Syzygiae ; or the World to sound Harmonically as Pythagoras conceited . Yet this how smart soever it may seem , was really but an Empty Flash of Academick Wit , without any Solidity at all in it , as shall be manifested afterward . Lastly the Stoicks endeavoured to prove the Existence of a God after this manner , Vt nulla pars Corporis nostri est quae non sit minor quam Nosmetipsi sumus , sic Mundum Vniversum pluris esse necesse est quam Partem aliquam Vniversi ; As there is no Part of our Body which is not Inferiour in perfection to Our selves , so must the Whole Vniverse needs be supposed , to be Better and more Perfect than any of the Parts thereof . Wherefore since it is Better to be endued with Life and Vnderstanding , than to be devoid thereof , and these are Pure Perfections ; they being in some measure in the Parts , must needs be much more in the Whole . Nullius sensu carentis Pars , potest esse Sentiens , No Part of that which is utterly dead and stupid , can have Life and Vnderstanding in it . And it is a Madness for any man to suppose , Nihil in omni Mundo Melius esse quam se , that there is nothing in the whole World Better than himself , or than Mankind ; which is but a Part thereof . Now Cotta here again exercises his jeering Academick Wit after the same manner as before ; Hoc si placet , jam efficies , ut Mundus optimè Librum legere videatur , &c. Isto modo etiam Disertus , Mathematicus , Musicus , omni denique doctrina refertus , postremo Philosophus erit Mundus . By this same Argument you might as well prove , That the World is also Book-learned , an Orator , a Mathematician , a Musician , and last of all a Philosopher . But neither this Objection of his nor that Former , have any Firmitude at all in them : Because though an Effect cannot be Better or more Perfect than its Cause , nor a Part than the Whole ; and therefore whatsoever there is of Pure Perfection in any Effect , it must needs be more in the Cause ; yet as to those things there mentioned by Cotta ( which have all a plain Mixture of Imperfection in them ) as they could not therefore Formally exist in that which is Absolutely Perfect , so is it sufficient , that they are all Eminently and Vertuaelly contein'd therein .

By such Argumentations as these ( besides that taken from the Topick of Prescience and Divination ) did the ancient Stoicks endeavour to Demonstrate the Existence of a God , or a Universal Numen , the Maker and Governour of the whole World ; and that such a one , as was not a meer Plastick or Methodical and Sensless , but a Conscious and Perfectly Intellectual Nature . So that the World to them , was neither a meer Heap and Congeries of Dead and Stupid Matter , fortuitously compacted together ; nor yet a Huge Plant or Vegetable , that is , endued with a Spermatick Principle only ; but an Animal enformed and enlivened by an Intellectual Soul . And though , being Corporealists , they sometimes called , the Whole World it self or Mundane Animal , God ; and sometimes the Fiery Principle in it , as Intellectual , and the Hegemonick of the Mundane Soul ; Yet was the God of the Stoicks properly , not the very Matter it self , but that Great Soul , Mind and Vnderstanding , or in Seneca's Language , that Ratio Incorporalis , that Rules the Matter of the whole World . Which Stoical God was also called , as well 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Good as Mind ; as that which is a Most Moral , Benign , and Benificent Being ; according to that excellent Cleanthean Description of him , in Clemens Alexandrinus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. But this Maker and Governour of the Whole World was most commonly named by the Stoicks Zeus and Zen , or Jupiter ; some of them concluding that therefore there was but one Zeus or Independent Deity , because the Whole World was but One Animal , governed by One Soul ; and others of them endeavouring on the contrary to prove the Vnity and Singularity of the World , from the Oneliness of this Zeus or the Supreme Deity , supposed and taken for granted , and because there is but One Fate and Providence . Which Latter Consequence , Plutarch would by no means allow of , D. Des. Or. p. 425. he writing thus concerning it , where he pleads for a Plurality of Worlds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Neither is it at all considerable , what the Stoicks here object against a Plurality of Worlds , they demanding how there could be but One Fate , and One Providence , and One Jove ( or Independent Deity ) were there many Worlds ? For what Necessity is there , that there must be more Zen's or Joves than One , if there were More Worlds ? and why might not that One and the same God of this Vniverse called by us , the Lord and Father of all , be the First Prince , and Highest Governour in all those Worlds ? Or what hinders but that a Multitude of Worlds , might be all Subject to the Fate and Providence of one Jupiter or Supreme God , himself inspecting and ordering them every one ; and imparting Principles and Spermatick Reasons to them , according to which all things in them might be Governed and Disposed . For can many distinct Persons in an Army or Chorus , be reduced into One Body or Polity ? and could not Ten , or Fifty , or a Hundred Worlds in the Vniverse ; be all Governed by One Reason , and be ordered together in Reference to One Principle ? In which Place these Two things are plainly conteined ; First , that the Stoicks unquestionably asserted , One Supreme Deity , or Vniversal Monarch over the whole World ; and Secondly , that Plutarch was so far from giving any entertainment to the Contrary Opinion ; that he concluded , though there were Ten , or Fifty , or a Hundred worlds , yet they were all Subject to One Supreme , Solitary , and Independent Deity .

But however though these Stoicks thus unquestionably asserted One Sole Independent and Vniversal Numen , the Monarch over the whole World : yet did they notwithstanding , together with the other Pagans , acknowledge a Plurality of Gods : they concluding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That all things were full of Gods and Demons . And so far were they from falling short of the other Pagans , as to this Polytheism or Multiplicity of Gods , that they seem rather to have surpassed and outstripped them therein . Plutarch making mention of their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their So great Multitude of Gods ; and affirming them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to have filled the whole Heaven , Earth , Air , and Sea with Gods . Nevertheless they plainly declare , that all this their Multiplicity of Gods ( One only excepted ) was Generated or Created in time by that One , called Zeus or Jupiter , who was not only the Spermatick Reason , but also the Soul and Mind of the whole Universe ; and who from Himself produced the World and those Gods , out of Non-existence into Being . And not only so , but that also in the Successive Conflagrations , they are all again Resolved and Swallowed up into that One. P. 420. Thus Plutarch in his Defect of Oracles , writing of the Mortality of Demons , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We know the Stoicks to maintain this Opinion , not only concerning Demons , but also the Gods themselves , that they are Mortal . For though they own such a Multitude of Gods , yet do they acknowledge only one of them Eternal and Incorruptible ; affirming concerning all the rest , that as they were made in time , so they shall be again Corrupted and Destroyed . Plutarch himself , there defends the Mortality of Daemons , but this only as to their Corporeal Part , that they die to their present Bodies , and transmigrate into others , their Souls in the mean time remaining Immortal and Incorruptible ; but the Stoicks maintain'd the same as well concerning Gods as Daemons ; and that in such a manner , as that their very Souls , Lives and Personalities , should be utterly extinguish'd and Destroyed . To the same purpose Plutarch again writeth , P. 1075. in his Book of Common Notions against the Stoicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Chrysippus and Cleanthes , having filled the whole Heaven , Earth , Air and Sea with Gods , leave not One of these their so Many Gods Incorruptible nor Eternal , save Jupiter only , into whom they consume all the rest ; thereby making him to be a Helluo and Devourer of Gods ; which is as bad , as if they should affirm him to be Corruptible , it arguing as much Imperfection for one to be Nourished and Preserved by the Consumption of other things into him , as for himself to die . Now this is not only gathered by way of Consequence , from the other Principles of the Stoicks , but it is a thing which they expresly assert , and with a loud voice proclaim , in all their writings concerning the Gods , Providence , Fate and Nature ; that all the Gods were Generated ( or Made in time ) and that they shall be all destroyed by Fire ; they supposing them to be Meliable , as if they were Waxen or Leaden things . This indeed is Essential to the Stoical Doctrine , and from their Principles Inseparable and Unavoidable ; forasmuch as they held all to be Body , and that in the Successive Conflagrations , all Corporeal Systems and Compages shall be dissolved by Fire ; so that no other Deity , can then possibly remain safe and Untouch'd , save Jupiter alone , the Fiery Principle of the Universe , Animated or Intellectual . Here therefore there is a considerable Difference to be observed , betwixt these Stoicks and the other Pagan Theists ; that whereas the others for the most part acknowledged their Gods to have been made in Time , by One Supreme Vniversal Numen , but yet nevertheless to be Immortal and to continue to Eternity ; The Stoical Pagans maintained , that all their other Gods , save Jupiter alone , were not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as should be as well Corrupted , as they were Generated , and this so also , as that their very Personalities should be utterly abolished and annihilated : all the Stoical Gods in the Conflagration being as it were Melted and Confounded into One.

Wherefore during the Intervals of the Successive Conflagrations , the Stoicks all agreed , that there is no more than One God ( Zeus or Jupiter ) left alone ( there being then indeed nothing else besides himself ) who afterwards produceth the whole Mundane System , together with All the Gods out of himself again . Chrysippus in Plutarch affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 1077. That as Jupiter and the World may be resembled to a Man , so may Providence be to the Soul ; When therefore there shall be a Conflagration , Jupiter of all the Gods , being alone Incorruptible and then remaining , will retire and withdraw himself into Providence ; and so both together remain in that same Ethereal Substance . Where notwithstanding Jupiter and Providence are really but One and the same thing . Ep. 6. And Seneca writeth thus concerning the Life of a Wise man in Solitude , Qualis futura est Vita Sapientis , si sine amicis relinquatur , in custodiam conjectus , aut in desertum littus ejectus ? Qualis est Jovis , cum Resoluto mundo , & DIIS IN VNVM CONFVSIS , paulisper cessante Natura , acquiescit sibi , Cogitationibus suis traditus ; If you ask what would be the Life of a Wise man either in a Prison , or Desert ? I answer , the same with that of Jupiter , when the World being resolved , and the GODS all CONFOVNDED into ONE , and the Course of Nature ceasing , he resteth in himself , conversing with his own Cogitations . Arrianus his Epictetus likewise , speaking of the same thing , Ironically introduces Jupiter , bemoaning himself in the Conflagration , as now left quite alone , after this manner , Arr. L. 3 c. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Alas , I am now left all alone I have neither Juno , nor Minerva , nor Apollo with me ; neither Brother nor Son , nor Nephew nor Kinsman ( neither God nor Goddess ) to keep me company . He adding also according to the sence of the Stoicks , that in all these successive Conflagrations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter being left alone , converseth only with himself , and resteth in himself , considering his own Government , and being entertained with thoughts becoming himself . And thus have we made it unquestionably evident , that the Stoicks acknowledged , only One Independent and Self-existent Deity , One Vniversal Numen , which was not only the Creator of all the other Gods , but also in certain Alternate Vicissitudes of time , the Decreator of them ; he then swallowing them up , and devouring them all into himself , as he had before produced them together with the World , out of himself .

It is granted , that these Stoicks as well as the other Pagans , did Religiously Worship More Gods than One , that is , More Vnderstanding B●ings Superiour to Men. For it was Epictetus his own Exhortation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pray to the Gods . And the same Philosopher thus describeth the Disposition of a Person Rightly Affected , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I would willingly know what is my Duty , First to the Gods , and then to my Parents , and other Relations . And they are M. Antoninus his Precepts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Revere the Gods , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In every thing implore the Aid and Assistance of the Gods . And accordingly in that Close of his First Book , himself does thankfully ascribe many Particular Benefits to The Gods in common ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. I owe to the Gods , that I had good Progenitors and Parents , &c. Where amongst the rest , he reckons up this for One , That he never was any great Proficient , either in Poetry or Rhetorick ; because these would probably ( had he succeeded in his Pursuit of them ) have hindred him from the attainment of far better things : and after all his Enumeration , he concludeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For all these things need the Assistance of the Gods and Fortune , viz. because they are not in our own power .

Neither can it be denied , but that they did often derogate from the Honour of the Supreme God , by attributing such things to the Gods in common , ( as the Donors of them ) which plainly belong to the Supreme God only . L. 3. c. 24. As when Epictetus makes Reason in Men to be a gift of the Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Is Reason therefore given us by the Gods , meerly to make us Miserable and Vnhappy ? And when he again imputes Vertue to them ; Hast thou overcome thy Lust , thine Intemperance , thine Anger ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 4. c. 3. how much greater Cause then hast thou of offering Sacrifice , than if thou hadst got a Consulship or Praetorship ? for those things come only from thy Self , and from the Gods . Though the Reason of these Speeches of theirs seems to have been no other , than this , because they took it for granted , that those Understanding Beings Superiour to men , called by them Gods , were all of them the Instruments and Ministers of the Supreme God in the Government of the World ; and had therefore some kind of Stroke or Influence more or less , upon all the Concernments of Mankind . Whence it came to pass also , that they often used those Words God and Gods promiscuously and Indifferently . As one and the same Celebrated Speech of Socrates , is sometimes expressed Singularly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If God will have it so , let it be so , ( Arr. Epict. L. 1. c 29. and L. 4. c. 4. ) and sometimes again Plurally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If the Gods will have it so .

Wherefore notwithstanding the Many Gods of those Stoicks , they worshipped for all that One Supreme , that is , One Vniversal Numen , that conteins and comprehends the whole World . Who was variously described by them , sometimes as the Nature and Reason of the whole World ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Anton. L. 9. The Nature of the whole , the Oldest of all the Gods ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ant. l. 7. ss. 18 That Nature which governs all things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ant. L. 6. ss. ● . that Reason which governs the Substance of all ; Ant. l. 5. ss. 24 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Reason which passes through the Substance of the Vniverse , and through all Eternity , Anton. L. 9. orders and dispenses all according to appointed Periods . Sometimes is he called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Cause of all things , Ant l. 7. ss. 47. sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Hegemonick and Ruling Principle of the whole World , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Prince of the World . Again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Governour of the Whole , as in this of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 1. c. 12. A Good man submits his Mind to the Governour of the whole Vniverse ; as good Citizens do theirs to the Law of the City . Also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Orderer of all , in this other Religious Passage of the same Philosophers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ●p . p. 119. Cant. To be Instructed is to Will things to be as they are Made : and how are they made ? As that Great Disposer of all hath appointed . Again the Supreme God is sometimes called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Intellectual Principle which conteins the whole , as in this Instruction of M. Antoninus , L. 8. ss. 45. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That as our Bodies breath the common Air , so should our Souls suck and draw in Vital Breath , from that Great Mind that comprehends the Vniverse , becoming as it were One Spirit with the same . Anton. p. 125. He is also called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Mind and Vnderstanding of the whole World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Intellectual Fountain of all things ; Ant. p. 257. and lastly , to name no more , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Anton. L. 7. ss 7. One God through all , one substance , and one Law . Which Supreme God was commonly called also by the Stoicks , together with the Generality of the other Pagans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or God , Emphatically and in way of Eminency , as in this of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Will nothing but what God Willeth , and then who can be able to hinder thee ? And again , L. 2. c. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Affect to seem fair to God , desire to be Pure with thy Pure self , and with God . Also where he speaks of the Regular Course of things in Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That it proceedeth orderly , every thing as it were obeying the Command of God ; when he bids the Plants to blossom they blossom ; and when to bring forth fruit , they bring forth fruit . To which Innumerable other Instances might be added . And Zeus or Jupiter was the Proper Name of this Supreme God amongst the Stoicks also ; whence the Government of the Whole World is called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epict. p. 251. the Government or Oeconomy of Jupiter . Lastly , this Supreme God , is sometimes distinguished by them , from the other Gods , expresly and by name , L. 4. c. 12. as in this of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have , whom I ought to be subject to , whom to obey , God and those who are next after him , that is , the Supreme and Inferior Gods . So likewise where he exhorteth not to desire things out of our own power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 2. c. 17. Let jupiter alone with these things , and the other Gods , deliver them up to be ordered and governed by them . And so again , where he personates one that places his happiness in those things without him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I then shall sit lamenting , and speaking evil of every one , even Jupiter himself and the other Gods .

And it must in reason be supposed , that this Jupiter or Vniversal Numen of the World , was honoured by these Stoicks far above all their other Particular Gods ; he being acknowledged by them to have been the Maker or Creator of them as well as the whole World ; and the only Eternal and Immortal God : all those other Gods , as hath been already declared , being as well Corruptible , Mortal , and Annihilable ; as they were Generated or Created . For though Cicero's Lucilius Balbus , De N. D. l. 2. p. 225. Lamb. where he pretends to represent the Doctrine of the Stoicks , attribute the Very First Original of the World to a Plurality of Gods , in these words , Dico igitur Providentiâ Deorum , Mundum & omnes Mundi partes , & initio constitutas esse , & omni tempore administrari , yet unquestionably Cicero forgat himself herein , and rather spake the Language of some other Pagans , who together with the Generation of the World , held indeed a Plurality of Eternal ( though not Independent ) Deites , than of the Stoicks ; who asserted One only Eternal God , and supposed in the Reiterated Conflagrations , all the Gods to be Melted and Confounded into One , so that Jupiter being then left alone , must needs make up the World again , as also all those other Gods , out of himself . And thus does Zeno in Laertius describe the Cosmopoeia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God at First , being alone by himself , converted the Fiery Substance of the World by degrees into Water , that is , into a Crasser Chaos ; out of which Water , himself afterwards as the Spermatick Reason of the World , formed the Elements and whole Mundane System . And Cicero himself elsewhere , in his De Legibus , attributes the first Original of Mankind cautiously , not to the Gods in Common , but to the Supreme God only , Hoc Animal Providum , &c. quem vocamus Hominem , praeclara quadam conditione Generatum esse , à SVMMO DEO : and this , rather according to the Sence of the Stoicks than of the Platonists , whose Inferiour Generated Gods also ( being first made ) were supposed to have had a stroke in the Fabrefaction of Mankind , and other Animals . Thus Epictetus plainly ascribes , the making of the whole World to God , or the One Supreme Deity , where he mentions the Galileans , that is , the Christians , their Contempt of Death , though imputing it only to Custom in them , and not to right Knowledge , ( as M. Antoninus likewise ascribes the same to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 11. ss. 3. meer Obstinacy of Mind ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 4. c. 7. Can some be so affected out of Madness , and the Galileans out of Custom ? and can none attain thereunto by Reason and true Knowledge , namely because God made all things in the World , and the whole World it self Perfect and Vnhinderable ; but the parts thereof , for the use of the Whole , so that the Parts ought therefore to yield and give place to the whole . Thus does he again elsewhere demand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. Who made the Sun ? Who the Fruits of the Earth ? Who the Seasons of the Year ? Who the agreeable Fitness of things ? Wherefore thou having received all from another , even thy very self , dost thou murmur and complain against the Donor of them , if he take away any one thing from thee ? Did he not bring thee into the World ? shew thee the Light ? bestow Sense and Reason upon the ? Now the Sun was the chief of the Inferiour Stoical Gods , and therefore he being made by another , all the Rest of their Gods must needs be so too . And thus is it plainly expressed in this following Citation , L 1. c. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If any one could be throughly sensible of this that we are all made by God , and that as Principal Parts of the World . and that God is the Father both of Men and Gods , he would never think meanly of himself , knowing that he is the Son of Jupiter also . Where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is plainly put for the Supreme God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the Inferiour Gods only . Again he thus attributes the Making of Man and Government of the whole World to God or Jupiter only . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 3. c. 24. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God made all men to this End , that they might be happy , and as became him who had a Fatherly care of us , he placed our Good and Evil in those things which are in our own power . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 3. c. 24. Things would not be well governed , if Jupiter took no care of his own Citizens , that they also might be happy like himself .

And that these Stoicks did indeed Religiously Worship and Honour , the Supreme God above all their other Gods , may appear from sundry Instances . As first , from their acknowledging him to be the Soveraign Legislator , and professing Subjection and Obedience to his Laws , accounting this to be their Greatest Liberty . Thus Epictetus , L. 4. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · No man hath power over me , I am made free by God ( by becoming his Subject ) I know his Commandments , and no man can bring me under bondage to himself . And again , L 3. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. These things , would I be found employing my self about , that I may be able to say to God ; Have I transgressed any of thy Commandments ? have I used my Faculties and Anticipations ( or Common Notions ) otherwise than thou requiredst ?

Again from their acknowledging Him to be the Supreme Governour of the whole World , and the Orderer of all things in it by his Fate and Providence , and their professing to submit their Wills to his Will in every thing ; Epictetus somewhere thus bespeaks the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Did I ever complain of thy Government ? I was sick when thou wouldst have me to be , and so are others , but I was so willingly . I was poor also at thy appointment , but Rejoycing ; I never bore any Magistracy or had any Dignity , because thou wouldst not have me , and I never desired it . Didst thou ever see me the more Dejected or Melancholy for this ? Have I appeared before thee at any time with a Discontented Countenance ? Was I not always prepared and ready for whatsoever thou requiredst ? Wilt thou now have me to depart out of this Festival Solemnity ? I am ready to go ; and I render thee all thanks , for that thou hast honoured me so far , as to let me keep the Feast with thee , and behold thy works , and observe thy Oeconomy of the world . Let Death seize upon me no otherwise employed , than thus thinking and writing of such things . He likewise exhorts others after this manner , L 2 c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Dare to lift up thine eyes to God and say , Vse me hereafter to whatsoever thou pleasest . I agree and am of the same mind with thee , indifferent to all things . I refuse nothing that shall seem good to thee . Lead me whither thou pleasest . Let me act what part thou wilt , either of a Publick or Private person , of a Rich man or a Begger . I will apologize for thee as to all these things before men . And I will also shew the Nature of every one of them .

The same is likewise manifest from their Pretensions to look to God , and referr all to him ; expecting aid and assistance from him , and placing their Confidence in him . Thus also Epictetus , L. 2. c. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · My design is this , to render you free and undisturbed , always looking at God , as well in every small , as greater Matter . Again the same Stoick concludes , L. 2. c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · A man will never be able otherwise to expel Grief , Fear , Desire , Envy , &c. than by looking to God alone , and being devoted to him , and the observance of his Commandments . And he affirmeth of Hercules , that this great piece of Piety was so long since observed by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 3. c. 24. that as he called Jupiter , or the Supreme God , his Father , so did he whatsoever he did , looking at him . Thus M. Antoninus speaketh of a Double Relation that we all have ; One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 8. ss. 23. to those that live with us , and another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to that Divine Cause , from which all things happen to all . As likewise he affirmeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 3. ss. 11 ▪ That no Humane thing is well done without a Reference to God . And he excellently exhorteth men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . L. 6. ss. 5. To be delighted and satisfied with this one thing ; in doing one action after another , tending to a Common Good , or the good of Humane Society ; together with the Remembrance of God . L. 6. ss. 8. Lastly he declareth his own Confidence in the Supreme Deity in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I trust and rely upon the Governour of the whole World .

This may be concluded also from their Thanking the One Supreme God for all , as the Authour of all good , and delightfully Celebrating his Praises . Epictetus declares it to be the Duty of a Good man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To thank God for all things . L. 4. c. 7. And elsewhere he speaketh thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . L. 1. c. 16. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Had we understanding , what should we do else , but both publickly and privately praise God , bless him , and return thanks to him ? Ought not they who dig , plow , and eat , continually sing such a Hymn to God as this ; Great is that God , who gave us these Organs to cultivate the earth withal ; Great is that God who gave us hands , &c. who enabled us to grow undiscernibly , to breath in our sleep . But the Greatest and Divinest Hymn of all is this , to praise God for the Faculty of Vnderstanding all these things . What then if for the most part men be blinded , ought there not to be some One , who should perform this office , and sing a Hymn to God for all ? If I were a Nightingale I would perform the office of a Nightingale , or a Swan , that of a Swan ; but now being a Reasonable Creature , I ought to celebrate and sing aloud the praises of God , that is , of the Supreme Deity .

Lastly the same is evident ; from their Invoking the Supreme God as such , addressing their Devotions to him alone without the Conjunction of any other Gods ; L. 2. c. 18. and particularly imploring his Assistance against the Assaults of Temptations , called by them Phancies . To this purpose is that of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This is a great Conflict or Contention , a Divine Enterprize , it is for Liberty and for a Kingdom . Now remember the Supreme God ; call upon him as thy Helper and Assistant , as the Mariners do upon Castor and Pollux in a Tempest . He commends also this Form of Devotional Address , or Divine Ejaculation , which was part of Cleanthes his Litany , to be used frequently upon occasion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Lead me , O Jupiter , and Thou Fate , whithersoever I am by you destin'd : and I will readily and chearfully follow ; who though I were never so reluctant yet must needs follow . Where Jupiter and Fate are really but one and the same Supreme Deity , under two several Names . And therefore the Sence of this Devotional Ejaculation , was no less truly and faithfully , Ep. 106. than Elegantly thus rendered by Seneca ; Duc me Parens , Celsique Dominator Poli , Quocunque placuit , nulla parendi est mora , Assum impiger ; fac nolle , comitabor Gemens , Malusque patiar , quod pati licuit bono . But because many are so extremely unwilling to believe , that the Pagans ever made any Religious Address to the Supreme God as such ; we shall here set down an Excellent and Devout Hymn of the same Cleanthes to him : the rather because it hath been but little taken notice of . And the more to gratifie the Reader , we shall subjoyn an Elegant Translation thereof into Latin Verse ; which he must owe to the Muse of my Learned Friend Dr. Duport .

Steph. Po●s . Phi●●s p. 49. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Magne Pater Divûm , cui Nomina Multa , sed Vna Omnipotens semper Virtus , Tu Jupiter Autor Naturae , certâ qui singula lege gubernas ! Rex salve . Te nempe licet Mortalibus aegris Cunctis compellare ; omnes tua namque propago Nos sumus , aeternae quasi Imago vocis & Echo Tantum , quotquot humi spirantes repimus ; Ergo Te cantabo , tuum & robur sine fine celebrans . Quippe tuo hic totus , terram qui circuit , orbis Paret ( quoquo agis ) imperio , ac obtemperat ultrò Invictis Telum manibus tibi tale ministrum , Anceps , ignitum , haud moriturum denique fulmen . Ictu etenim illius tota & natura tremiscit ; Illo & Communem Rationem dirigis , & quae Mundi agitat Molem , magno se corpore miscens : Tantus Tu rerum Dominus , Rectorque Supremus . Nec sine Te factum in terris , Deus , aut opus ullum , Aethere nec dio fit , nec per caerula ponti , Errore acta suo , nisi quae gen impia patrat . Confusa in sese , Tu dirigis ordine certo ; Auspice Te ingratis & inest sua gratia rebus ; Foelice harmonia , Tu scilicet , omnia in Vnum Sic Bona mixta Malis compingis , ut una resurgat Cunctorum Ratio communis & usque perennans : Quam refugit , spernitque hominum mens laeva malorum . Heu Miseri ! bona qui quaerunt sibi semper & optant , Divinam tamen hanc Communem & denique Legem , Nec spectare oculis , nec fando attendere curant : Cui si parerent poterant traducere vitam Cum ratione & mente bonam : nunc sponte feruntur In mala praecipites , trahit & sua quemque voluptas . Hunc agit ambitio , laudisque immensa cupido , Illum & avarities , & amor vesanus habendi , Blanda libido alium , Venerisque licentia dulcis : Sic aliò tendunt alii in diversa ruentes . At Tu , Jupiter alme , tonans in nubibus atris , Da sapere , & mentem miseris mortalibus aufer Insanam , hanc Tu pelle Pater ; da apprendere posse Consilium , fretus quo Tu omnia rite gubernas : Nos ut honorati pariter , tibi demus honorem , Perpetuis tua facta hymnis praeclara canentes , Vt fas est homini ; nec enim mortalibus ullum , Nec Superis , majus poterit contingere donum , Quam canere aeterno Communem carmine Legem .

XXVI . It would be endless now to cite all the Testimonies of other Philosophers and Pagan Writers of Latter times , concerning One Supreme and Universal Numen . Wherefore we shall content our selves only to instance in some of the most remarkable , beginning with M. Tull. Cicero . Whom though some would suspect to have been a Sceptick as to Theism , because in his De Natura Deorum , he brings in Cotta the Academick , as well opposing Q. Lucil. Balbus the Stoick , as C. Velleius the Epicurean ; yet from sundry other places of his writings , it sufficiently appears , that he was a Dogmatick and Hearty Theist , as for example , this in his second Book De Divin . Esse Praestantem aliquam , Aeternamque naturam , & eam suspiciendam admirandamque hominum generi , Pulchritudo Mundi , ordoque rerum Coelestium cogit confiteri ; That there is some Most Excellent and Eternal Nature , which is to be admired and honoured by mankind , the Pulchritude of the World , and the order of the Heavenly Bodies compell us to confess . And this in his Oration De Haruspicum responsis ; Quis est tam vecors , qui cum suspexerit in Coelum , Deos esse non sentiat , & ea quae tanta Mente fiunt , ut vix quisquam Arte ulla , Ordinem rerum ac Vicissitudinem persequi posset , casu fieri putet ? Who is so mad or stupid , as when he looks up to Heaven , is not presently convinced that there are Gods ? or can perswade himself , that those things which are made with so much Mind and Wisdom , as that no humane skill is able to reach and comprehend the artifice and contrivance of them , did all happen by chance ? To which purpose more places will be afterwards cited . However in his Philosophick Writings , it is certain that he affected to follow the way of the New Academy , set on foot by Carneades , that is , to write Sceptically , partly upon Prudential accounts , and partly for other Reasons intimated by himself in these words , 〈…〉 Qui requirunt quid quaque de re ipsi sentiamus , curiosiùs id faciunt quam necesse est . Non enim tam Authoritatis in disputando quam Rationis momenta quaerenda sunt . Quinetiam obest plerumque iis qui discere volunt , A●ctoritas eorum qui se docere profitentur . Desinunt enim suum judicium adhihere , idqu● habent ratum , quod ab eo quem probant , judicatum vident : Th●y who would needs know , what we our selves think concerning every thing , are more curious than they ought , because Philosophy is not so much a matter of Authority as of Reason ; and the Authority of those who profess to teach , is oftentimes an hindrance to the Learners they negl●●●ing by that means to use their own Judgment , securely taking that for granted , which is judged by another whom they value . Nevertheless Cicero in the Close of this discourse De Natura Deorum ( as St. Austin also observeth ) plainly declares himself to be more propense and inclinable to the Doctrine of Balbus than either that of Velleius or Cotta , that is , though he did not assent to the St●ical Doctrine or Theology in every Point ( himself being rather a Platonist than a Stoick ) yet he did much prefer it before not only the Epicureism of Velleius , but also the Scepticism of Cotta . Wherefore Augustinus Steuchus and other Learned men , quarrel with sundry passages of Cicero's upon another account , not as Atheistical , but as seeming to favour a Multitude of Independent Gods ; he sometimes attributing not only the Government of the World , and the making of Mankind , but also he first Constitution and Fabrick of the whole World , to Gods Plurally . As when he writeth thus , Vt perpetuus Mundi esset ornatus , magna adhibita cura est à Providentia Deorum ; For the perpetual adorning of the World , great care hath been taken , by the Providence of the Gods : And A Diis Immortalibus Hominibus provisum esse , &c. That the Immortal Gods have provided for the Convenience of Mankind , appears from the very Fabrick and Figure of them : ●● N. D. 2●5 . And that place before cited , Dico igitur Providentia Deorum , Mundum & omnes Mundi partes initio constitutas esse , I say that the World and all its parts were at first constituted by the Providence of the Gods . And Lastly , where he states the Controversie of that Book De N. D. thus ; P. 1●5 . Lamb. Vtrum Dii nihil agant , nihil moliantur ? An contrà ab His , & à Principio Omnia facta , & constituta sint , & ad insinitum tempus regantur atque m●veantur ? Whether the Gods do nothing at all , but are void of care and trouble ? or whether all things were at first Made and Constituted , and ever since are Moved and Governed by them ? Notwithstanding which it is Evident that this Learned Orator and Philosopher , plainly acknowledged the Mon●rchy of the Whole , or One Supreme and Vniversal Numen over all . And that first from his so often using the word God in the Singular , Emphatically and by way of Eminency ; as Ipsi Deo nihil minus gratum , 2 L●g p. 335. quà● non omnibus patere ad se Placandum & Colendum viam ; Nothing can be less grateful to God himself , than that there should not be a liberty open to all ( by reason of the Costliness of Sacrifices ) to wor●● pan●l appease him ; And Nisi juvante Deo , D. N. D. L. 2 tales non fuerunt Curius , Fabricius , &c. Curius and Fabricius had never been such menas they were , had it not been for the Divine assistance . Again , pro S. Ros. Commoda quibus utimur , Lucemque quà fruimur , Spiritumque quem ducimus , à Deo nobis dari atque impertiri videmus , We must needs acknowledge that the benefits of this life , the light which we enjoy , and the spirit which we breath , are imparted to us from God . And to mention no more , in his Version of Plato's Timaeus , Deos alios in Terra , alios in Luna , alios in reliquas mundi partes spargens Deus quasi serebat , God distributing Gods to all the parts of the World , did as it were sow some Gods in the Earth , some in the Moon , &c. Moreover by his making such descriptions of God as plainly imply his Oneness and Singularity , P. 556. Lamb. as in his Orat. pro Milone , Est , est profectò Illa Vis ; neque in his Corporibus atque in hac Imbecillitate nostrâ , inest quiddam quod vigeat & sentiat , & non inest in hoc tanto Naturae tamque praeclaro motu . Nisi fortè idcirco esse non putant , quia non apparet nec cernitur : proinde quasi nostram ipsam mentem qua sapimus , qu a providemus , qua haec ipsa agimus & dicimus , videre , aut planè qualis & ubi sit , sentire possumus : There is , there is certainly , such a divine Force in the world ; neither is it reasonable to think , that in these gross and frail Bodies of ours , there should be something which hath Life , Sense and Vnderstanding , and yet no such thing in the whole Vniverse ; unless men will therefore conclude , that there is none , because they see it not ; as if we could see our own mind ( whereby we order and dispose all things and whereby we reason and speak thus ) and perceive what kind of thing it is and where it is lodged . Where , as there is a strong asseveration of the Existence of a God , so is his Singularity plainly implied , in that he supposes him to be One Mind or Soul acting and governing the whole World , as our Mind doth our Body . L. 1. p. 126. Again in his Tusculan Questions , Nec verò Deus ipse alio modo intelligi potest , nisi Mens Soluta quaedam , & Libera , segregata ab omni Concretione mortali , omnia sentiens & movens ; Neither can God himself be understood by us otherwise , than as a certain Loose and Free Mind , segregated from all mortal Concretion , which both perceives and moves all things . Tusc. Q L. 1. p. 126. So again in the same Book , Haec igitur & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel Effector , si haec nata sunt ut Platoni videtur ; vel si semper fuerint ut Aristoteli placet , Moderator tanti operis & muneris ? When we behold these and other wonderful works of Nature , can we at all doubt , but that there presideth over them , either One Maker of all , if they had a beginning as Plato conceiveth ; or else if they always were as Aristotle supposeth , P. 343. One Moderator and Governour ? And in the Third De Legibus , Sine Imperio nec Domus ulla , nec Civitas , nec Gens , nec Hominum universum Genus stare , nec rerum Natura omnis , nec ipse Mundus potest . Nam & hic Deo paret , & huic obediunt Maria Terraeque , & hominum vita jussis supremae legis obtemperat : Without Government , neither any House , nor City , nor Nation , nor Mankind in general , nor the whole Nature of things , nor the World it self could subsist . For This also obeyeth God , and the Seas and Earth are subject to him , and the Life of man is disposed of , by the Commands of the Supreme Law . Tusc. Q. L 1. Elsewhere he speaks of Dominans ille nobis Deus , qui nos vetat hinc injussu suo demigrare , That God who rules over all Mankind and forbids them to depart hence without his lieve . De. Div. Of Deus , cujus numini parent omnia , That God , whose Divine Power all things obey . We read also in Cicero , of Summus or Supremus Deus , the Supreme God , to whom the First making of Man is properly imputed by him ; of Summi Rectoris & Domini Numen , The Divine Power of the Supreme Lord and Governour ; of Deus praepotens , Somn. Scip. De Leg. De Div. and Rerum omnium praepotens Jupiter , The most Powerful God , and Jupiter who hath power over all things ; of Princeps ille Deus , qui omnem hunc mundum regit , S●mn . Scip. sicut Animus humanus id corpus cui praepositus est , That Chief or Principal God , who governs the whole world in the same manner as a Humane Soul governeth that Body which it is set over . Wherefore as for those Passages before objected , where the Government of the World , as to the concernments of Mankind at least , is ascribed by Cicero to Gods Plurally , this was done by him and other Pagans , upon no other account but only this , because the Supreme God was not supposed by them to do all things himself immediatly in the Government of the World , but to assign certain Provinces to other Inferiour Gods , as Ministers under him , which therefore sharing in the Oeconomy of the World , were look'd upon as Co-governours thereof with him . Thus when Balbus in Cicero to excuse some seeming defects of Providence , in the Prosperities of wicked and the Adversities of good men , pretended , Non animadvertere omnia Deos , nè Reges quidem , That the Gods did not attend to all things , as neither do Kings , De N. D. L. 3. Cotta amongst other things replied thus ; Fac Divinam Mentem esse distentam , Coelum versantem , terram tuentem , maria moderantem , cur tam multos Deos nihil agere & cessare patitur ? Cur non rebus humanis aliquos otiosos Deos praefecit , qui à te Balbe Innumerabilis explicati sunt ? Should it be granted , that the Divine Mind ( or Supreme Deity ) were distracted with turning round the Heavens , observing the Earth , and Governing the Seas , yet why does he let so many other Gods to do nothing at all ? Or why does he not appoint some of those Idle Gods over Humane affairs , which according to Balbus and the Stoicks are innumerable ? Again when the Immortal Gods are said by Cicero to have Provided for the convenience of Mankind in their First Constitution , this doubtless is to be understood according to the Platonick Hypothesis , that the Gods and Demons being first made , by the Supreme God , were set a work and employed by him afterward in the making of man and other mortal Animals . And lastly , as to that which hath the greatest difficulty of all in it , when the whole World is said by Cicero to have been made by the Providence of the Gods , this must needs be understood also of those Eternal Gods of Plato's , according to whose Likeness or Image the World and Man are said to have been made , that is , of the Trinity of Divine Hypostases , called by Amelius , Plato's Three Minds and Three Kings , and by others of the Platonists , the First and Second and Third God , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The First and Second Cause , &c. And it may be here observed , what we learn from S. Cyril , that some Pagans endeavoured to justifie this Language and Doctrine of theirs , even from the Mosaick Writings themselves , Contra Ju. L. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they suspecting , that the God of the Vniverse being about to make man , did there bespeak the other Gods , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which were Secondary and Inferiour to him ) after this manner , Let Vs make man according to Our own Image and likeness . Which S. Cyril and other Christian Writers understand of the Trinity . Now those Eternal Gods of Plato , according to whose Image , the World and Man is said by him to have been made , and which ( though one of them were properly called the Demiurgus ) yet had all an Influence and Causality upon the making of it , were ( as hath been already observed ) not so many Independent and Self-originated Deities , but all derived from One First Principle . And therefore Cicero following Plato in this , is not to be suspected upon that account , to have been an Asserter of Many Independent Gods , or Partial Creators of the World ; especially since in so many other places of his Writings , he plainly owns a Divine Monarchy .

We pass from M. Tullius Cicero , to M. Terentius Varro his Equal , a man famous for Polymathy or Multifarious Knowledge , and reputed unquestionably ( though not the most Eloquent , yet ) the most Learned of all the Romans , at least as to Antiquity . He wrote One and Forty Books concerning the Antiquities of Humane and Divine things ; wherein he transcended the Roman Pontifices themselves , and discovered their Ignorance as to many points of their Religion . In which Books he distinguished Three Kinds of Theology , the First Mythical or Fabulous , the Second Physical or Natural , and the Last Civil or Popular : The First being most accomodate to the Theatre or Stage ; the Second to the World or the Wiser men in it ; the Third to Cities or the Generality of the Civilized Vulgar . Which was agreeable also to the Doctrine of Scaevola that Learned Pontifex , concerning Three Sorts of Gods , Aug. de . Civ . D. L. 6. c. 5. Poetical , Philosophical and Political . As for the Mythical and Poetical Theology it was censured after this manner by Varro , In eo sunt multa contra Dignitatem & Naturam immortalium ficta . In hoc enim est ut Deus alius ex capite , alius ex femore sit , alius ex guttis sanguinis natus . In hoc ut Dii furati sint , ut adulteraverint , ut servierint homini . Denique in hoc omnia Diis attribuuntur , quae non modo in hominem , sed etiam in contemptissimum hominem cadere possunt : That , according to the Literal Sence , it conteined many things contrary to the Dignity and Nature of Immortal Beings . The Genealogy of one God being derived from the Head , of another from the Thigh , of another from drops of Blood : Some being represented as Thieves , others as Adulterers , &c. and all things attributed to the Gods therein that are not only incident to men , but even to the most contemptible and flagitious of them . And as for the Second , the Natural Theology which is the True , this Varro conceived to be above the capacity of Vulgar Citizens , and that therefore it was expedient , there should be another Theology calculated , more accommodate for them , and of a middle kind betwixt the Natural and the Fabulous , which is that which is called Civil . Aug. Civ . D. L. 4. c. 31. For he affirmed , Multa esse vera quae vulgo scire non sit utile , & quaedam quae tametsi falsa sint , aliter existimare populum expediat ; that there were many things true in Religion , which it was not convenient for the Vulgar to know ; and again some things which though false , yet it was expedient they should be believed by them . As Scaevola the Roman Pontifex in like manner , would not have the Vulgar to know , that the True God had neither Sex , nor Age , nor Bodily Members . Expedire igitur existimat ( saith St. Austin of him ) falli in Religione Civitates , quod dicere etiam in Libris Rerum Divinarum , Civ . D. L. ● . c. 27. ipse Varro non dubitat , Scaevola therefore judgeth it expedient that Cities should be deceived in their Religion ; which also Varro himself doubteth not to affirm in his Books of Divine Things . Wherefore this Varro though disapproving the Fabulous Theology , yet out of a pious design as he conceived , did he endeavour to assert as much as he could , the Civil Theology , then received amongst the Romans , and to vindicate the same from Contempt : yet nevertheless so , as that , Civ . D. L. ● c. 31. Si eam Civitatem novam constitueret , ex Naturae potiùs Formulâ , Deos & Deorum nomina se fuisse dedica●urum , non dubitet confiteri ; If he were to constitute a New Rome himself , he doubts not to confess , but that he would dedicate Gods and the Names of Gods after another manner , more agreeably to the Form of Nature or Natural Theology . Now what Varro's own sence was concerning God , he freely declared in those Books of Divine Things ; namely , That he was the Great Soul and Mind of the whole World : Thus St. Austin , Civ . D. L. 4. c. ● Hi soli Varroni videntur animadvertisse quid esset Deus , qui crediderunt cum esse Animam , Motu ac Ratione mundum gubernantem : These alone seem to Varro to have understood what God is , who believed him to be a Soul , governing the whole World by Motion and Reason . So that Varro plainly asserted One Supreme and Vniversal Numen , he erring only in this ( as St. Austin conceives ) that he called him A Soul , and not the Creator of Soul , or a Pure and Abstract Mind . But as Varro acknowledged One Vniversal Numen , the Whole Animated World , or rather the Soul thereof , which also he affirmed to be called by several Names , as in the Earth Tellus , in the Sea Neptune , and the like ; so did he also admit ( together with the rest of the Pagans ) other Particular Gods , which were to him nothing but Parts of the World Animated with Souls Superiour to men ; A summo Circuitu coeli , usque ad Circulum Lunae , Civ . D. L. 7 c. 6 aethereas Animas esse Astra ac Stellas , eosque coelestes Deos , non modo intelligi esse sed etiam videri : Inter Lunae verò gyrum & nimborum Caeumina Aereas esse Animas , sed eas animo non oculis videri ; & vocari Heroas & Lares & Genios : That from the highest Circuit of the heavens to the Sphere of the Moon , there are Ethereal Souls or Animals , the Stars , which are not only understood but also seen to be Celestial Gods : And between the Sphere of the Moon and the Middle Region of the Air , there are Aereal Souls or Animals , which though not seen by our Eyes , yet are discovered by our Mind and called Heroes , Lares , and Genii . So that according to Varro the only True Natural Gods , were as himself also determined , Anima Mundi , ac Partes ejus , First the great Soul and Mind of the whole world which comprehendeth all ; and secondly the Parts of the World Animated superiour to men . Which Gods also he affirmed to be worshipped Castiùs more purely , and chastly without Images , as they were by the first Romans for one hundred and seventy years : he concluding , De Civ . D. L. 4. c. 31. qui primi simulachra Deorum populi posuerunt , eos civitatibus suis & metum dempsisse & errorem addidisse : prudenter existimans ( saith St. Austin ) Deos facilè posse in Simulachrorum stoliditate contemni : That those Nations who first set up Images of the Gods , did both take away Fear from their Cities and add Errour to them : he wisely Judging , that the Foppery of Images , would easily render their Gods contemptible .

L. Annaeus Seneca the Philosopher , was contemporary with our Saviour Christ and his Apostles , who , though frequently acknowledging a Plurality of Gods , did nevertheless plainly assert One Supreme , he not only speaking of him Singularly , and by way of Eminency , but also plainly describing him as such ; as when he calls him , Formatorem Vniversi ; Nat. Q. L. 2. c. 45. Rectorem & Arbitrum & Custodem Mundi ; Ex quo suspensa sunt omnia ; Animum ac Spiritum Vniversi ; Mundani hujus operis Dominum & Artificem ; Cui nomen omne convenit ; Ex quo nata sunt omnia ; Cujus Spiritu vivimus ; Totum suis partibus inditum , & se sustinentem sua vi ; Cujus Consilio huic mundo providetur , ut inconcussus eat , & actus suos explicet ; Cujus Decreto omnia fiunt ; Divinum Spiritum per omnia maxima & minima aequali intentione diffusum ; P. 442. Lips . Deum potentem omnium ; Deum illum maximum potentissimumque , qui ipse vehit omnia ; Qui ubique & omnibus praesto est ; Coeli & Deorum omnium Deum , a quo ista Numina quae singula adoramus & colimus , suspensa sunt ; and the like : The Framer and Former of the Vniverse ; the Governour , Disposer and keeper thereof ; Him upon whom all things depend ; The Mind and Spirit of the World ; The Artificer and Lord of this whole Mundane Fabrick ; To whom every name belongeth ; From whom all things spring ; By whose Spirit we live ; Who is in all his parts and susteineth himself by his own force ; By whose Counsel the World is provided for , and carried on in its Course constantly and uninterruptedly ; By whose Decree all things are done ; The Divine Spirit that is diffused through all things both great and small with equal intention ; The God whose power extends to all things ; The Greatest and most Powerful God who doth himself support and uphold all things ; Who is present every where to all things ; The God of Heaven and of all the Gods , upon whom are suspended all those other Divine Powers , which we singly worship and adore . Moreover we may here observe from St. Austin , Civ . D. L 6. c. 10. that this Seneca in a Book of his , against Superstitions ( that is now lost ) did not only Highly extol the Natural Theology , but also plainly censure and condemn the Civil Theology then received amongst the Romans , and that with more Freedom and Vehemency , than Varro had done the Fabulous or Theatrical and Poetical Theology . Concerning a great part whereof he pronounced , that a wise man would observe such things , tanquam Legibus jussa , non tanquam Diis grata , only as commanded by the Laws ( he therein exercising Civil Obedience ) but not at all , as Grateful to the Gods .

M. Fabius Quintilianus , though no admirer of Seneca , yet fully agreed with him in the same Natural Theology , and sets down this , as the generally received Notion or Definition of God , Deum esse Spiritum omnibus partibus immistum , L. 7.6.3 . That God is a Spirit mingled with and diffused through all the part● of the World ; he from thence inferring Epicurus to be an Atheist , notwithstanding that he verbally asserted Gods , because he denyed a God according to this Generally received Notion , he bestowing upon his Gods a circumscribed humane form , and placing them between the Worlds . And the Junior Pliny though he were a Persecutor of the Christians , he concluding , ● p. 97. qualecunque esset quod faterentur , pervicaciam certè & inflexibilem obstinationem debere puniri , that whatsoever their Religion were , yet notwithstanding their Stubbornness and Inflexible Obstinacy ought to be punished , and who compelled many of them to worship the Images of the Emperour , and to sacrifice and pray to the Statues of the Pagan Gods , and lastly to blaspheme Christ ; yet himself plainly acknowledged also One Supreme Universal Numen , as may sufficiently appear from his Panegyrick Oration to Trajan , where he is called Deus ille , qui manifestus ac praesens Coelum ac Sydera insidet ; that God who is present with , and inhabits the whole Heaven and Stars * * And Mundi Parens , and Parens Hominum Decru●●que . ; himself making a Solemn Prayer and Supplication to him , both in the beginning and close thereof , and sometimes speaking of him therein Singularly and in way of Eminency ; as in these words , Occultat utrorumque Semina Deus , & plerumque Bonorum Malorumque Causae , sub diversâ specie latent : God hideth the Seeds of good and evil , so that the causes of each often appear disguised to men . L. Apuleius also , whose pretended Miracles the Pagans endeavoured to confirm their Religion by , as well as they did by those of Apollonius , doth in sundry places of his writings , plainly assert One Supreme and Vniversal Numen , we shall only here set down one , Cum Summus Deorum , De Philos. p. 278. ●ol● . cuncta haec non solùm cogitationum ratione consideret ; sed Prima , Media , & Vltima obeat ; compertaque intimae Providentiae ordinationis universitate & Constantia regat ; Since the Highest of the Gods , does not only consider all these things in his mind and Cogitation , but also pass through and comprehend within himself the Beginning Middle and End of all things , and constantly Govern all by his occult Providence . Lastly Symmachus , who was a zealous Stickler for the Restitution of Paganism , declared the Pagans to worship One and the same God with the Christians , but in several ways , he conceiving , that there was no necessity God should be worshipped by all after the same manner . Aequum est , quicquid omnes colunt , VNVM putari : P. 306. Eadem spectamus Astra ; Commune Coelum est ; Idem nos Mundus involvit : Quid interest , qua quisque prudentia Verum requirat ? Vno Itinere non potest perveniri ad tam grande Secretum : We ought in reason to think , that it is One and the same Thing , which all men worship : As we all behold the same Stars , have the same Common Heaven , and are involved within the same World . Why may not men pursue One and the same thing in different ways ? One Path is not enough to lead men to so Grand a Secret . The Sence whereof is thus elegantly expressed by Prudentius . Vno omnes sub sole siti , vegetamur eodem P. 285. Aere , Communis cunctis viventibus Aura . Sed quid sit qualisque Deus , diversa secuti Quaerimus ; atque Viis longè distantibus Unum Imus ad Occultum ; suus est mos cuique genti , Per quod iter properans , eat ad tam Grande Profundum . And again afterward , P. 308. Secretum sed grande nequit Rationis opertae Quaeri aliter , quàm si sparsis via multiplicetur Tramitibus , & centenos terat orbita calles , Quaesitura Deum variata indage latentem . And the beginning of Prudentius his Confutation is this , Longè aliud verum est . Nam multa ambago viarum Anfractus dubios habet , & perplexius errat . Sola errore caret simplex via , nescia flecti In diverticulum , biviis nec pluribus anceps , &c.

We shall now instance also in some of the Latter Greek Writers . Though the Author of the Book De Mundo , were not Aristotle , yet that he was a Pagan , plainly appears from some passages thereof , as where he approves of Sacrificing to the Gods , and of Worshipping Heroes and Dead men ; as also because Apuleius would not otherwise have translated so much of that book , and incorporated it into his De Mundo . He therefore does not only commend this of Heraclitus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there is one Harmonious System made out of all things , and that All things are derived from One ; But doth himself also write excellently , concerning the Supreme God , whom he calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , C. 6. the Cause which Containeth all things , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Best and Most excellent part of the World ; he beginning after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is an ancient Opinion or Tradition , that hath been conveyed down to all men from their Progenitors , that all things are from God , and consist by him ; and that no Nature is sufficient to preserve it self , if left alone , and devoid of the Divine assistance and influence . Where we may observe , that the Apuleian Latin Version , altering the sence , renders the words thus , Vetus opinio est , atque in cogitationes omnium hominum penitus incidit , Deum esse : Originis non habere auctorem : Deumque esse salutem & perseverantiam Earum , quas essecerit , rerum : So that whereas , in the Original Greek , This is said to be the general Opinion of all mankind , That all things are from God and subsist by him , and that nothing at all can conserve it self in being without him , Apuleius correcting the words , makes the general sence of mankind to run no higher than this ; That there is a God ; who hath no author of his original ; and who is the safety and preservation of all those things that were made by himself . From whence it may be probably concluded , that Apuleius , who is said to have been of Plutarch's Progeny , was infected also with those Paradoxical Opinions of Plutarch's , and consequently did suppose , All things not to have been made by God , nor to have depended on him ( as the Writer De Mundo affirmeth ) but that there was something besides God , as namely the Matter and an Evil Principle , U●created and Self-existent . Afterwards the same Writer De Mundo , elegantly illustrates by Similitudes , how God by One Simple Motion and Energy of his own , without any labour or toil , doth produce and govern all the Variety of Motions in the Universe ; and how he doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , contein the Harmony and Safety of the Whole . And lastly he concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That what a Pilot is to a ship , a Charioteer to a Chariot , the Coryphaeus to a Quire , Law to a City , and a General to an Army ; the same is God to the World . There being only this difference , that whereas the Government of some of them is toilsom and sollicitous , the Divine Government and Steerage of the World , is most easie and facil : for as this Writer adds , God being himself Immovable , Moveth all things ; in the same manner as Law , in it self Immovable , by Moving the minds of the Citizens , orders and disposes all things .

Plutarchus Chaeronensis ( as hath been already declared ) was Unluckily engaged in Two False Opinions , The First of Matters being Ingenit or Vncreated , upon this Pretence , Because Nothing could be made out of Nothing ; the Second of a Positive Substantial Evil Principle , or an Irrational Soul and Demon Self-existent , upon this Ground because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is no greater Absurdity imaginable , than that Evil should proceed from the Providence of God , as a Bad Epigramm from the will of the Poet. In which respect he was before called by us a Ditheist . Plutarch was also a Worshipper of the Many Pagan Gods , himself being a Priest of the Pythian Apollo . Notwithstanding which , he unquestionably asserted One Sole Principle of All Good , the Cause of all things , ( Evil and Matter only excepted ) the Framer of the Whole World , and Maker of all the Gods in it ; who is therefore often called by him , God , in way of Eminency , as when he affirmeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that God doth always act the Geometrician , that is , do all things in Measure and Proportion ; and again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That all things are made by God according to Harmony ; and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is called a Harmonist and Musician : And he hath these Epithets given him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Great God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Highest or Vppermost God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Vnmade Self-existent God ; all the other Pagan Gods , according to him , having been made in Time , together with the World . He is likewise stiled by Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Sea of Pulchritude : and his Standing and Permanent Duration , without any Flux of Time , is excellently descibed by the same Writer , in his Book concerning the Delphick Inscription . Lastly Plutarch affirmeth , that men generally pray to this Supreme God , for whatsoever is not in their own power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Dio Chrysostomus , a Sophist , Plutarch's Equal , though an acknowledger of Many Gods , yet nevertheless asserteth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 199. that the whole World is under a Kingly Power or Monarchy , he calling the Supreme God , sometime , P. 210. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the common King of Gods and Men , their Governour , and Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God that rules over all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First and Greatest God , P. 203. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The chief President over all things , who orders and guides the whole Heaven and World , P. 446. as a wise Pilot doth a Ship , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ruler of the whole Heaven , and Lord of the Whole Essence ; and the like . And he affirming that there is a Natural Prolepsis in the Minds of men concerning him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 201. Concerning the nature of the Gods in general , but especially of that Supreme Ruler over all ; there is an opinion in all humane kind , as well Barbarians as Greeks ; that is naturally implanted in them as rational Beings , and not derived from any mortal Teacher . The meaning whereof is this , that men are naturally possessed with a Perswasion , that there is One God , the Supreme Governour of the whole World , and that there are also below him , but above men , Many other Intellectual Beings , which these Pagans called Gods .

That Galen was no Atheist , and what his Religion was ; may plainly appear from this one passage out of his third Book De Vsu Partium , P. 402. to omit many others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Should I any longer insist upon such Brutish Persons as those , the wise and sober might justly condemn me , as defiling this Holy Oration , which I compose as a True Hymn to the praise of him that made us ; I conceiving true Piety and Religion towards God to consist in this , not that I should sacrifice many Hecatombs , or burn much Incense to him , but that I should my self first acknowledge , and then declare to others , how great his Wisdom is , how great his Power , and how great his Goodness . For that he would adorn the whole world after this manner , envying to nothing that good which it was capable of , I conclude to be a demonstration of most absolute Goodness , and thus let him be praised by us as Good . And that he was able to find out , how all things might be adorned after the best manner , is a Sign of the Greatest Wisdom in him . And Lastly to be able to effect and bring to pass all those things which he had thus decreed , argues an insuperable Power .

Maximus Tyrius in the close of his first Dissertation , gives us this short Representation of his own Theology , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I will now more plainly declare my sence by this similitude . Imagine in your mind , a great and powerful Kingdom or Principality , in which all the rest freely and with one consent conspire to direct their actions , agreeably to the will and command of one Supreme King , the Oldest and the best . And then suppose the bounds and limits of this Empire , not to be the River Halys , nor the Hellespont , nor the Meotian Lake , nor the Shores of the Ocean ; but Heaven above , and the Earth beneath . Here then let that great King sit Immovable , prescribing Laws to all his subjects , in which consists their safety and security : the Consorts of his Empire , being many both Visible and Invisible Gods ; some of which that are nearest to him and immediately attending on him , are in the highest Royal dignity , feasting as it were at the same table with him : others again are their Ministers & Attendants ; and a Third Sort , inferiour to them both . And thus you see , how the order and chain of this government descends down by steps and degrees , from the Supreme God to the Earth and Men. In which Resemblance , we have a plain acknowledgment of One Supreme God , the Monarch of the whole World , and Three subordinate ranks of Inferiour Gods , as his Ministers , in the Government of the World ; whom that Writer there also calls , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods the Sons and Friends of God .

Aristides the famous Adrianean Sophist and Orator , in his first Oration or Hymn vowed to Jupiter , after he had escaped a great tempest , is so full to the purpose , that nothing can be more ; he after his Proeme beginning thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Jupiter made all things , and all things whatsoever exist are the works of Jupiter , Rivers , and Earth and Sea and Heaven , and what are between these , and Gods and Men and all Animals , whatsoever is perceivable either by sense or by the mind . But Jupiter first of all made himself ; How God was said to be Self-made : See p. 405 and 406. for he was not Educated in the flowery and odoriferous Caves of Crete , neither was Saturn ever about to devour him , nor instead of him did he swallow down a stone . For Jupiter was never in danger , nor will he be ever in danger of any thing . Neither is there any thing older than Jupiter , no more than there are sons older than their parents , or works than their Opificers . But he is the First and the Oldest , and the Prince of all things , he being made from himself ; nor can it be declared when he was made , for he was from the beginning , and ever will be , his own Father , and greater than to have been begotten from another . As he produced Minerva from his brain and needed no wedlock in order thereunto , so before this did he produce himself from himself , needing not the help of any other thing for his being . But on the contrary , all things began to be from him , and no man can tell the time ; since there was not then any time when there was nothing else besides , and no work can be older than the maker of it . Thus was Jupiter the beginning of all things and all things were from Jupiter , who is better than Time , which had its beginning together with the World . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. All the several kinds of Gods , are but a Defluxion and Derivation from Jupiter , and according to Homer 's Chain all things are connected with him and depend upon him . He amongst the first produced Love and Necessity , Two the most powerful Holders of things together , that they might make all things firmly to cohere . He made Gods to be the Curators of men , and he made men to be the Worshippers and Servers of those Gods . All things are every where full of Jupiter , and the Benefits of all the other Gods , are his work , and to be attributed to him , they being done in compliance with that order which he had prescribed them .

It is certain that all the Latter Philosophers after Christianity , whether Platonists or Peripateticks , though for the most part they asserted the Eternity of the World , yet Universally agreed in the acknowledgment of One Supreme Deity , the Cause of the whole World , and of all the other Gods . And as Numenius , Plotinus , Amelius , Porphyrius , Proclus , Damascius and others , held also a Trinity of Divine Hypostases , so had some of those Philosophers excellent Speculations concerning the Deity , En. 2. L. 9. c. 9. as particularly Plotinus ; who notwithstanding that he derived Matter and All things , from One Divine Principle , yet was a Contender for Many Gods . Thus in his Book inscribed , against the Gnosticks : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Every man ought to endeavour with all his might , to become as Good as may be , but yet not to think himself to be the only thing that is good , but that there are also other Good men in the World , and Good Demons , but much more Gods : who though inhabiting this inferiour world , yet look up to that Superiour ; and most of all , the Prince of this Vniverse , that most Happy Soul . From whence he ought to ascend yet higher , and to praise those Intelligible Gods , but above all that great King and Monarch ; declaring his Greatness and Majesty by the Multitude of Gods which are under him . For this is not the part of them who know the power of God , to contract all into one , but to shew forth all that Divinity which himself hath displayed , who remaining One makes Many depending on him ; which are by him and from him . For this whole World is by him , and looks up perpetually to him , as also doth every one of the Gods in it . And Themistius the Peripatetick , ( who was so far from being a Christian , that as Petavius probably conjectures , he perstringes our Saviour Christ under the Name of Empedocles , for making himself a God ) doth not only affirm , that one and the same Supreme God , was worshipped by Pagans , and the Christians , and all Nations , though in different manners ; but also , that God was delighted with this Variety of Religions : Orat. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Author and Prince of the Vniverse , seems to be delighted with this Variety of Worship ; He would have the Syrians worship him One way , the Greeks another , and the Egyptians another ; neither do the Syrians ( or Christians ) themselves all agree , they being subdivided into many Sects .

We shall conclude therefore with this full Testimony of St. Cyril , P. 23. in his First Book against Julian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is manifest to all , that amongst those who Philosophize in the Greek way , it is Vniversally acknowledged , that there is One God , the Maker of the Vniverse , and who is by Nature above all things ; but that there have been made by him , and produced into generation , certain other Gods ( as they call them ) both Intelligible and Sensible .

XXVII . Neither was this the Opinion of Philosophers and Learned Men only , amongst the Pagans , but even of the Vulgar also . Not that we pretend , to give an account of all the most sottish Vulgar amongst them , who as they little considered their Religion , so probably did they not understand that Mystery of the Pagan Theology ( hereafter to be declared ) that Many of their Gods , were nothing but several Names and Notions of one Supreme Deity , according to its various Manifestations and Effects : but because , as we conceive this Tradition of One Supreme God , did run currant amongst the Generality of the Greek and Latin Pagans at least , whether Learned or Unlearned . For we cannot make a better judgment concerning the Vulgar and Generality of the ancient Pagans , than from the Poets and Mythologists , who were the chief Instructers of them . Thus Aristotle in his Politicks , writing of Musick , L. 8. c. 5. judgeth of mens Opinions concerning the Gods , from the Poets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We may learn what opinion men have concerning the Gods , from hence , because the Poets never bring in Jupiter , Singing or Playing upon an Instrument . Now we have already proved from sundry Testimonies of the Poets , that ( however they were Depravers of the Pagan Religion , yet ) they kept up this Tradition of one Supreme Deity , one King and Father of Gods : To which Testimonies many more might have been added , as of Seneca the Tragedian , Statius , Lucan , Silius Italicus , Persius , and Martial , but that we then declined them to avoid tediousness . Wherefore we shall here content our selves only to set down this Affirmation of Dio Chrysostomus , Orat. 36. p. 447 concerning the Theology of the Poets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All the Poets call the First and Greatest God , the Father , universally , of all the Rational Kind ; as also the King thereof . Agreeably with which of the Poets , do men erect Altars to Jupiter King , and stick not to call him Father in their Devotions .

Moreover Aristotle himself hath recorded this in his Politicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That all men affirmed the Gods to be under a Kingly power , or that there is one Supreme King and Monarch over the Gods . And Maximus Tyrius declareth , that as well the Unlearned as the Learned , throughout the whole Pagan world , universally agreed in this , that there was one Supreme God , the Father of all the others Gods : Diss. 1. p. 4 , 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If there were a meeting called of all these several Trades and Professions , a Painter , a Statuary , a Poet , and a Philosopher , and all of them were required to declare their sence concerning God , do you think that the Painter would say one thing , the Statuary another , the Poet another , and the Philosopher another ? No nor the Scythian neither , nor the Greek , nor the Hyperborean . In other things , we find men speaking very discordantly to one another , all men as it were differing from all . The same thing is not Good to all nor Evil , Honest nor Dishonest . For Law and Justice it self , are different every where , and not only one Nation doth not agree with another therein , but also not one City with another City , nor one House with another House , nor one man with another man , nor lastly any one man with himself . Nevertheless , in this so great war , contention , and discord , you may find every where throughout the whole world , One agreeing Law and Opinion , That THERE IS ONE GOD THE KING AND FATHER OF ALL , and Many Gods , the Sons of God , Co-reigners together with God . These things both the Greek and the Barbarian alike affirm , both the Inhabitants of the Continent and of the Sea-coast , both the Wise and the Vnwise . Nothing can be more full than this Testimony of Maximus Tyrius , that the Generality of the Pagan world , as well Vulgar and Illiterate , as Wise and Learned , did agree in this , that there was One Supreme God , the Creator and Governour of all . And to the same purpose was that other Testimony before cited out of Dio Chrysostomus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orat. 12. p. 201. &c. That concerning the nature of the Gods in General , but especially concerning that Prince of all things , there was One agreeing Perswasion in the minds of all Mankind , as well Barbarians as Greeks . Where Dio plainly intimates also , that there was a more universal consent of Nations , in the belief of One God , than of Many Gods .

It hath been already observed , that the several Pagan Nations , had vulgarly their peculiar Proper Names for the One Supreme God . For as the Greeks called him Zeus or Zen , the Latins Jupiter or Jovis , so did the Egyptians , Africans and Arabians , Hammon . Which Hammon therefore was called by the Greeks the Zeus of the Africans , and by the Latins their Jupiter . Whence is that in Cicero's De Natura Deorum , Jovis Capitolini Nobis alia species , alia Afris Ammonis Jovis , the form of the Capitoline Jupiter with us Romans , is different from that , of Jupiter Ammon with the Africans . The Name of the Scythian Jupiter also , as Herodotus tells us , was Pappaeus or Father . The Persians likewise had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Xenophon stiles him , their Country - Zeus or Jupiter ( namely Mithras or Oromasdes ) who in the same Xenophon , is distinguished from the Sun , and called in Cyrus his Proclamation in the Scripture , The Lord God of Heaven , who had given him all the Kingdoms of the Earth . Thus the Babylonian Bell is declared by Berosus ( a Priest of his ) to have been that God , who was the Maker of Heaven and Earth . And Learned men conceive , that Baal ( which is the same with Bel , and signifies Lord ) was first amongst the Phenicians also a Name for the Supreme God , the Creator of Heaven and Earth , sometimes called Beel samen , The Lord of Heaven . As likewise that Molech which signifies King , was amongst the Ammonites , the King of their Gods ; and that Marnas ( the chief God of the Gazites , who were Philistines ) and signifies the Lord of men , was that from whence the Cretians derived their Jupiter , called the Father of Gods and Men.

Origen indeed contended , that it was not lawful for Christians , to call the Supreme God by any of those Pagan Names , and probably for these Reasons , because those names were then frequently bestowed upon Idols ; and because they were contaminated and defiled by Absurd and Impure Fables . Nevertheless that learned Father does acknowledge the Pagans really to have meant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The God over all , by those several Names . Which yet Lactantius Firmianus would by no means allow of as to the Roman Jupiter , worshipped in the Capitol , he endeavouring to confute it after this manner ; Vana est Persuasio eorum qui nomen Jovis Summo Deo tribuunt . L. 1. c. 11. Solent enim quidam errores suos hac excusatione defendere ; qui convicti de Vno Deo , cum id negare non possunt , ipsum colere affirmant , verum hoc sibi placere ut Jupiter nominetur , quo quid absurdius ? Jupiter enim sine Contubernio Conjugis Filiaeque , coli non solet . Vnde quid sit apparet , nec fas est id nomen eo transferri , ubi nec Minerva est ulla nec Juno : It is a vain perswasion of those , who would give the name of Jupiter to the Supreme God . For some are wont thus to excuse their errours , when they have been convinced of one God , so as that they could not contradict it , by saying that themselves worshipped Him , he being called by them Jupiter : Than which , what can be more absurd ? since Jupiter is not worshipped without the Partnership of his Wife and Daughter . From whence it plainly appears what this Jupiter is , and that the name ought not to be transferred thither , where there is neither any Minerva nor Juno . The ground of which argumentation of Lactantius was this , because the great Capitoline Temple of Jupiter , had three Sacella or lesser Chappels in it , all conteined under one roof , Jupiter's in the middle , Minerva's on the right hand , and Juno's on the left ; according to that of the Poet. Trina in Tarpeio fulgent consortia Templo . Which Juno , according to the Poetick Theology , is said to be the Wife of Jupiter , and Minerva his Daughter , begotten not upon Juno but from his own Brain . Where it is plain that there is a certain mixture of the Mythical or Poetical Theology , together with the Natural , as almost evey where else there was , to make up that Civil Theology of the Pagans . But here ( according to the more Recondit and Arcane Doctrine of the Pagans ) these three Capitoline Gods , Jupiter , Minerva , and Juno , as well as some others , may be understood , to have been nothing else but Several Names and Notions , of One Supreme Deity , according to its several Attributes and Manifestations , Jupiter signifying the Divine Power and Sovereignty , as it were seated and enthroned in the Heavens ; Minerva the Divine Wisdom and Vnderstanding ; and Juno the same Deity acting in these Lower parts of the world . Unless we would rather with Macrobius , Physiologize them all Three , and make Minerva to be the Higher Heaven , Jupiter the Middle Ether , and Juno the Lower Air and Earth , all Animated ; that is , One God , as acting differently in these Three Regions of the world . Which yet seems not so congruous , because it would place Minerva above Jupiter .

Nevertheless it may justly be suspected , as G. I. Vossius hath already observed , that there was yet some higher and more sacred Mystery , in this Capitoline Trinity , aimed at ; namely , a Trinity of Divine Hypostases . For these three Roman or Capitoline Gods , were said to have been First brought into Italy out of Phrygia by the Trojans , but before that into Phrygia by Dardanus , out of the Samothracian Island ; and that within eight hundred years after the Noachian Flood , if we may believe Eusebius . And as these were called by the Latins , Dii Penates , which Macrobius thus interprets , Dii Per quos Penitus ●p●ramus , per quos habemus Corpus , per quos rationem animi possidemus , that is , The Gods by whom we live , and move , and have our being ; but Varro in Arnobius , Dii qui sunt Intrinsecus , atque in Intimis Penetralibus Coeli , the Gods , who are in the most Inward Recesses of Heaven ; so were they called by the Samothracians 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Cabiri , that is , as Varro rightly interprets the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Divi Potes , The Powerful and Mighty Gods . Which Cabiri being plainly the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gives just occasion to suspect , that this Ancient Tradition of Three Divine Hypostases ( unquestionably entertained by Orpheus , Pythagoras and Plato amongst the Greeks , and probably by the Egyptians and Persians ) sprung originally from the Hebrews . The First of these Divine Hypostases , called Jove , being the Fountain of the Godhead ; and the Second of them called by the Latins Minerva , ( which , as Varro interprets it , was that wherein Ideae & Exempla rerum , the Ideas and first Exemplars or Patterns of things were conteined ) fitly expressing the Divine Logos ; and the Third Juno , called Amor ac Delicium Jovis , De Theol. G●r . L. 8. c. 12. well enough answering ( as Vossius thinks ) to the Divine Spirit .

But Lactantius hath yet another objection against the Roman Jupiter's being the Supreme God , Quid ? quod hujus nominis proprietas , P. 63. non Divinam vim sed Humanam exprimit ? Jovem enim Junonem que à Juvando esse dictos Cicero interpretatur . Et Jupiter quasi Juvans Pater dicitur . Quod nomen in Deum minimè convenit , quia Juvare hominis est , &c. Nemo sic Deum precatur , ut se Adjuvet , sed ut Servet , &c. Ergo non Imperitus modo , sed etiam Impius est , qui nomine Jovis Virtutem Summae Potestatis imminuit . What if we add that the propriety of this word Jupiter , does not express a Divine , but only a Humane force ? Cicero deriving both Jove and Juno alike à Juvando , that is , from Helping ; For Juvans Pater or a Helping Father , is not a Good Description of God ; forasmuch as it properly belongeth to men to Help . Neither doth any one pray to God , to Help him only , but to Save him . Nor is a Father , said to help his Son , whom he was the Begetter of , &c. Wherefore he is not only Vnskilful but Impious also , who by the Name of Jove or Jupiter , diminishes the power of the Supreme God . But as this of Lactantius seems otherwise weak enough ; so is the Foundation of it absolutely ruinous , the true Etymon of Jupiter ( though Cicero knew not so much ) being without peradventure , not Juvans Pater , but Jovis Pater , Jove the Father of Gods and Men ; which Jovis is the very Hebrew Tetragrammaton ( however these Romans came by it ) only altered by a Latin Termination . Wherefore as there could be no impiety at all in calling the Supreme God Jove or Jovis , it being that very name which God himself chose to be called by : so neither is their any reason why the Latins should not as well mean the Supreme God thereby , as the Greeks did unquestionably by Zeus , which will be proved afterwards from irrefragable Authority .

Especially if we consider , that the Roman Vulgar , commonly bestowed these Two Epithets upon that Capitoline Jupiter ( that is , not the sensless Statue , but that God who was there worshipped in a Material Statue ) of Optimus and Maximus , the Best and the Greatest , they thereby signifying him to be a Being Infinitly Good and Powerful . Thus Cicero in his De Nat. Deorum , Jupiter à Poetis dicitur Divum atque Hominum Pater , à majoribus autem nostris Optimus Maximus . That same Jupiter who is by the Poets styled , The Father of Gods and Men , is by our ancestors called , The Best The Greatest . And in his Orat. pro S. Roscio , Jupiter Optimus Maximus , cujus nutu & arbitrio , Coelum , Terra , Mariaque reguntur , Jupiter the Best the Greatest , by whose beck and command , the Heaven , the Earth and the Seas are governed . As also the Junior Pliny , in his Panegyrick Oration , Parens Hominum Deorumque , Optimi prius , deinde Maximi nomine colitur , The Father of Men and Gods , is worshipped under the Name , first of the Best , and then of the Greatest . Moreover Servius Honoratus informs us , that the Pontifices in their publick Sacrifices , were wont to address themselves to Jupiter in this Form of words , Omnipotens Jupiter , seu quo alio nomine appellari volueris , Omnipotent Jupiter , or by what other name soever thou pleasest to be called . From whence it is plain , that the Romans under the name of Jupiter worshipped the Omnipotent God . And according to Seneca the ancient Hetrurians , who are by him distinguished from Philosophers , as a kind of Illiterate Superstitious persons ( in these words , Nat Q. L. 2. c. 41. Haec adhuc Etruscis & Philosophis communia sunt , in illo dissentiunt ) had this very same Notion answering to the word Jupiter , namely , of the Supreme Monarch of the Universe . For First he sets down their Tradition concerning Thunderbolts in this manner , Fulmina dicunt à Jove mitti , & tres illi manubias dant . Prima ( ut aiunt ) monet & placata est , & ipsius consilio Jovis mittitur . Secundam quidem mittit Jupiter , sed ex Consilii sententiâ ; Duodecim enim Deos advocat , &c. Tertiam idem Jupiter mittit . sed adhibitis in Consilium Diis quos Superiores & Involutos vocant , quae vastat , &c. The Hetrurians say , that the Thunder-bolts are sent from Jupiter , and that there are three kinds of them ; the First Gentle and Monitory and sent by Jupiter alone ; the Second sent by Jupiter , but not without the counsel and consent of the Twelve Gods , which Thunderbolt doth some good , but not without Harm also ; the Third sent by Jupiter likewise , but not before he hath called a Council of all the Superiour Gods : and this utterly wasts and destroys both private and publick States . And then does he make a Commentary , upon this old Hetrurian Doctrine , that it was not to be taken literally , but only so as to impress an awe upon men and to signifie that Jupiter himself intended nothing but Good , he inflicting evil not alone , but in partnership with others , and when the necessity of the case required . Adding in the last place , Ne hoc quidem crediderunt ( Etrusci ) Jovem qualem in Capitolio , & in caeteris aedibus colimus , mittere manu sua sulmina ; sed eundem quem nos , Jovem intelligunt ; custodem rectoremque Vniversi , Animum ac Spiritum , Mundani hujus operis Dominum & Artificem , cui nomen omne convenit . Neither did these Hetrurians believe , that such a Jupiter as we worship in the Capitol and in the other Temples , did sling Thunderbolts with his own hands , but they understood the very same Jupiter that we now do , the Keeper and Governour of the Vniverse , the Mind and Spirit of the whole , the Lord and Artificer of this Mundane Fabrick , to whom every name belongeth . And lastly , that the vulgar Romans afterwards about the beginning of Christianity , had the same Notion of Jupiter , as the Supreme God ; evidently appears from what Tertullian hath recorded in his Book ad Scapulam , that when Marcus Aurelius in his German Expedition , by the prayers of the Christian Soldiers made to God , had obtained refreshing showers from Heaven in a great drought , Tunc Populus adclamans JOVI DEO DEORVM , QVI SOLVS POTENS EST , in Jovis nomine Deo nostro testimonium reddidit ; That then the people with one consent crying out thanks be to JUPITER THE GOD OF GODS , WHO ALONE IS POWERFVL , did thereby in the name of Jove or Jupiter give testimony to our God . Where by the way we see also , that Tertullian was not so nice as Lactantius , but did freely acknowledge the Pagans by their Jupiter to have meant the True God .

As nothing is more frequent with Pagan Writers , than to speak of God Singularly , they signifying thereby the One Supreme Deity , so that the same was very familiar with the Vulgar Pagans also , in their ordinary discourse and common speech , hath been recorded by divers of the Fathers . Tertullian in his Book De Testimonio Animae , and his Apologet. instanceth in several of these Forms of Speech then vulgarly used by the Pagans , as Deus videt , Deo commendo , Deus reddet Deus inter nos judicabit , Quod Deus vult , Si Deus voluerit , Quod Deus dederit , Si Deus dederit , and the like . Thus also Minutius Felix , Cum ad Coelum manus tendunt , nihil aliud quàm Deum Dicunt . Et Magnus est , & Deus Verus est , &c. vulgi iste Naturalis sermo , an Christiani consitentis oratio ? When they stretch out their hands to Heaven , they mention only God ; and these forms of speech , He is Great , and God is True . and If God grant ( which are the natural language of the vulgar ) are they not a plain confession of Christianity . And lastly Lactantius , Cum Jurant , & cum Optant , & cum Gratias agunt , non Deos multos , sed Deum nominant ; adeò ipsa veritas , cogente natura , etiam ab invitis pectoribus erumpit : When they swear , and when they wish , and when they give thanks , they name not Many Gods but God only ; the Truth , by a secrt force of nature , thus breaking forth from them whether they will or no. And again , Ad Deum confugiunt , à Deo petitur auxilium , Deus ut subveniat oratur . Et si quis ad extremam mendicandi necessitatem redactus , victum precibus exposcit , Deum Solum obtestatur , & per ejus divinum atque unicum Numen hominum sibi misericordiam quaerit : They fly to God , Aid is desired of God , they pray that God would help them ; and when any one is reduced to extremest necessity , he begs for Gods sake , and by his Divine power alone implores the mercy of men . Which same thing is fully confirmed also , by Proclus upon Plato's Timaeus , where he observes , that the One Supreme God , was more Universally believed throughout the World in all ages , than the Many Inferiour Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 286. And perhaps you may affirm , that Souls do sooner lose their knowledge of those things which are Lower and Nearer to them , but retein a stronger remembrance of those Higher Principles . Because these do act more vigorously upon them , by reason of the Transcendency of their Power , and by their Energy seem to be present with them . And the same thing happens as to to our bodily Sight ; for though there be many things here upon earth which none of us see , yet every one observes that Highest Sphere , and takes notice of the Fixed stars in it ; because these strongly radiate with their light upon our eyes . In like manner does the Eye of our Soul , sooner lose the sight and remembrance of the Lower than of the Higher and Diviner Principles . And thus all Religions and Sects , acknowledge that One Highest Principle of all , and m●n every where call upon God for their Helper ; but that there are Gods , after and below that Highest Principle , and that there is a certain providence descending down from these upon the Vniverse , all Sects do not believe ; the reason whereof is , because The One or Vnity , appears more clearly and plainly to them than The Many or a Multitude .

Moreover we learn from Arianus his Epictetus , that that very Form of Prayer which hath been now so long in use in the Christian Church , Kyrie Eleeson , Lord have mercy upon us , was anciently part of the Pagans Litany to the Supreme God , either amongst the Greeks , or the Latins , L. 2. c. 7. or Both , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Epictetus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , invoking God we pray to him after this manner , Lord have mercy upon us . Now this Epictetus lived in the times of Adrian the Emperour , and that this Passage of his , is to be understood of Pagans and not of Christians , is undeniably manifest from the context , he there speaking of those who used Auguria or Divination by Birds . Moreover in the writings of the Greekish Pagans , the Supreme God is often called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Lord . For , not to urge that passage of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Asclepian Dialogue , cited by Lactantius , where we read of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord and Maker of all . Menander in Just. Martyr , stileth the Supreme God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most Vniversal Lord of all . And Osiris in Plutarch is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Lord of all things . And this is also done Absolutely , and without any Adjection , and that not only by the Seventy , and Christians , but also by Pagan Writers ; thus in Plutarch's de Iside & Osiride , we read of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The knowledge of the first Intelligible , and the Lord , that is , of the Supreme God . And Oromasdes is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Lord , in Plutarch's Life of Alexander ; as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Aristotle , De An. L. ● . c. 7. that is the Supreme Ruler over all . Thus likewise Plato in his Sixth Epistle ad Hermiam , &c. styles his First Divine Hypostasis , or the Absolutely Supreme Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Father of the Prince and Cause of the World , ( that is , of the Eternal Intellect ) The LORD . Again Jamblichus writeth thus of the Supreme God , Vit. Pyth. p. 39. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is confessed that every Good thing ought to be asked of the Lord , that is , the Supreme God , which words are afterwards repeated in him also . p. 129. but depraved in the printed Copy thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lastly , Clemens Alexandrinus tells us , that the Supreme God was called not by one only name , but by divers diversly , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Either the One , or the Good , or Mind , or the very Ens , or the Father , or the Demiurgus , or the Lord . Wherefore we conclude , that this Kyrie Eleeson , or Domine Miserere , in Arrianus , was a Pagan Litany or Supplication to the Supreme God . Though from Mauritius the Emperors Stratagemata it appears that in his time a Kyrie Eleeson was wont to be sung also by the Christian Armies before Battel . Rigal● . Gloss.

And that the most Sottishly Superstitious and Idolatrous of all the Pagans , and the Worshippers of never so many Gods amongst them ; did notwithstanding generally acknowledge , One Supreme Deity over them all , One Vniversal Numen , is positively affirmed , and fully attested by Aurelius Prudentius , in his Apotheosis , in these words ; Vers. 254. Ecquis in Idolio recubans inter sacra mille , Ridiculosque Deos venerans , sale , caespite , thure , Non putat esse Deum Summum , & super omnia Solum ? Quamvis Saturnis , Junonibus , & Cytheraeis , Portentisque aliis , sumantes consecret aras ; Attamen in Coelum quoties suspexit , in Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris .

We are not ignorant that Plato in his Cratylus , where he undertakes to give the Etymologies of words , and amongst the rest of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , writeth in this manner , concerning the First and most Ancient Inhabitants of Greece ; That they seemed to him , like as other Barbarians at that time , to have acknowledged no other Gods , than such as were Visible and Sensible , as the Sun and the Moon , and the Earth , and the Stars , and the Heaven . Which they perceiving to run round perpetually , therefore called them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifies to run . But that when afterward , they took notice of other Invisible Gods also , they bestowed the same name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon them likewise . Which Passage of Plato's Eusebius somewhere would make use of , to prove that the Pagans universally acknowledged no other Gods , but Corporeal and Inanimate ; plainly contrary to that Philosophers meaning , who as he no where affirms , that any Nation ever was so barbarous , as to worship Sensless and Inanimate Bodies , as such , for Gods , but the contrary ; so doth he there distinguish , from those First Inhabitants of Greece and other Barbarians , the afterward Civilized Greeks , who took notice of Invisible Gods also . However , if this of Plato should be true , that some of the ancient Pagans , worshipped none but Visible and Sensible Gods ( they taking no notice of any Incorporeal Beings ) yet does it not therefore follow , that those Pagans had no Notion at all amongst them , of One Supreme and Vniversal Numen . The contrary thereunto being manifest , that some of those Corporealists looked upon the whole Heaven and Ether Animated , as the Highest God , according to that of Euripides cited by Cicero , De N. D. p. 223. Vides Sublime fusum , immoderatum aethera , Qui tenero terram circumvectu amplectitur , Hunc Summum habeto Divum , hunc perhibeto Jovem . As also that others of them conceived that Subtil Fiery Substance , which permeates and pervades the whole World , ( supposed to be Intellectual ) to be the Supreme Diety which governs all ; this Opinion having been entertained by Philosophers also , as namely the Heracliticks and Stoicks . And lastly , since Macrobius in the Person of Vettius Praetextatus , refers so many of the Pagan Gods , to the Sun , this renders it not improbable , but that some of these Pagans might adore the Animated Sun , as the Sovereign Numen , and thus perhaps invoke him in that Form of Prayer there mentioned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O Omnipotent Sun , the Mind and Spirit of the whole World , &c. And even Cleanthes himself , that Learned Stoick , and Devout Religionist , is suspected by some to have been of this Perswasion .

Nevertheless we think it opportune here to observe , that it was not Macrobius his Design in those his Saturnalia , to defend this , either as his own opinion , or as the opinion of the Generality of Pagans , That the Animated Sun , was Absolutely The Highest Deity ; ( as some have conceived ) nor yet to reduce that Multiplicity of Pagan Gods , by this device of his , into a seeming Monarchy and nearer compliance with Christianity ; he there plainly confining his Discourse , to the Dii duntaxat qui sub Coelo sunt , that is , the Lower sort of Mundane Gods , and undertaking to shew , not that all of these neither , but only that many of them , were reducible to the Sun , as Polyonymous , and called by several Names , according to his Several Vertues and Effects . For , what Macrobius his own opinion was , concerning the Supreme Deity , appeareth plainly from his other Writings , particularly this Passage of his Commentary upon Scipio's Dream , where the Highest Sphere and Starry Heaven was called Summus Deus , the Supreme God ; L. 1. c. 17. Quod hunc Extimum Globum , Summum Deum vocavit , non ita accipiendum est , ut iste Prima Causa , & Deus ille Omnipotentissimus existimetur ; cum Globus ipse , quod Coelum est , Animae sit Fabrica , Anima ex Mente processerit , Mens ex Deo , qui verè Summus est , procreata sit . Sed Summum quidem dixit ad Caeterorum Ordinem qui subjecti sunt : Deum verò quòd non modò Immortale Animal ac Divinum sit , plenum inclytae ex illa purissima Mente rationis , sed quod & virtutes omnes , quae illam Primae Omnipotentiam Summitatis sequantur , aut ipse faciat , aut contineat ; Ipsum denique Jovem veteres vocaverunt , & apud Theologos Jupiter est mundi Anima : That the Outmost Sphere is here called The Supreme God , is not so to be understood , as if this were thought to be The First Cause , and The Most Omnipotent God of all . For this Starry Sphere being but a part of the Heaven , was made or produced by Soul . Which Soul also proceeded from a Perfect Mind or Intellect ; and again Mind was begotten from that God , who is Truly Supreme . But the Highest Sphere is here called the Supreme God , only in respect to those Lesser Spheres or Gods , that are conteined under it ; and it is styled a God , because it is not only an Immortal and Divine Animal , full of Reason derived from that Purest Mind , but also because it maketh or conteineth within it self , all those Vertues which follow that Omnipotence of the First Summity . Lastly , this was called by the ancients Jupiter , and Jupiter to Theologers is the Soul of the World . Wherefore though Macrobius , as generally the other Pagans , did undoubtedly worship the Sun as a Great God , and probably would not stick to call him Jupiter nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 neither ( in a certain sence ) Omnipotent or the Governour of all , nor perhaps Deum Summum , as well as the Starry Heaven was so styled in Scipio's Dream , he being the Chief Moderator in this Lower World ; yet nevertheless it is plain that he was far from thinking the Sun to be Primam Causam , or Omnipotentissimum Deum ; The First Cause , or the most Omnipotent God of all . He acknowledging above the Sun and Heaven , First , an Eternal Psyche , which was the Maker or Creator of them both ; and then above this Psyche , a Perfect Mind or Intellect , and Lastly above that Mind a God who was Verè Summus , Truly and Properly Supreme , The First Cause , and the Most Omnipotent of all Gods . Wherein Macrobius plainly Platonized , asserting a Trinity of Archical or Divine Hypostases . Somn. Scip. L. 1. c. 14 Which same Doctrine is elsewhere also further declared by him after this manner ; Deus qui Prima Causa est & vocatur , Vnus omnium , quaeque sunt quaeque videntur esse , Principium & Origo est . Hic superabundanti Majestatis faecunditate de se Mentem creavit . Haec Mens quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocatur , qua Patrem inspicit , plenam similitudinem servat auctoris , , Animam verò de se creat posteriora respiciens . Rursus Anima partem quam intuetur induitur , ac paulatim regrediente respectu in fabricam corporum , in corporea ipsa degenerat : God who is and is called , the First Cause , is alone the Fountain and Original of all things that are or seem to be ; He by his superabundant Fecundity , produced from himself Mind , which Mind , as it looks upward towards its Father , bears the perfect resemblance of its Author , but as it looked downward , produced Soul . And this Soul again as to its superiour part resembles that Mind from whence it was begotten ; but working downwards , produced the Corporeal Fabrick , and acteth upon Body . Besides which the same Macrobius tells us , that Summi & Principis omnium Dei , nullum Simulachrum finxit Antiquitas , quia supra Animam & Naturam est , quo nihil fas est de fabulis pervenire ; de Diis autem caeteris , & de Anima , non frusta se ad fabulosa convertunt : The Pagan Antiquity made no Image at all of the Highest God , or Prince of all things , because he is above Soul and Nature , where it is not lawful for any Fabulosity to be intromitted . But as to the other Gods , the Soul of the World , and those below it , they thought it not inconvenient here , to make use of Images , and Fiction or Fabulosity . From all which it plainly appears , that neither Macrobius himself , nor the Generality of the ancient Pagans according to his apprehension did look upon the Animated Sun , as the Absolutely Supreme and Highest Being .

And perhaps it may not be amiss to suggest here , what hath been already observed ; that the Persians themselves also , who of all Pagan Nations , have been most charged with this , the Worshipping of the Sun as the Supreme Deity , under the name of Mithras , did notwithstanding if we may believe Eubulus ( who wrote the History of Mithras at large ) acknowledge another Invisible Deity Superiour to it , ( and which was the Maker thereof and of the whole World ) as the True and Proper Mithras . Which opinion , is also plainly confirmed , L. 1 N. 131. not only by Herodotus , distinguishing their Jupiter from the Sun , but also by Xenophon in sundry places , as particularly where he speaks of Cyrus his being admonished in a Dream of his aproaching death , and thereupon addressing his Devotion by Sacrifices and Prayers ; first to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Persian Jupiter , and then to the Sun , and the other Gods . Cyri Inst. L. 8. p. 184. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. He sacrificed to their Country ( or the Persian ) Jupiter , and to the Sun , and to the other Gods , upon the Tops of the Mountains , as the custom of the Persians is ; praying after this manner ; Thou our Country Jupiter ( that is , thou Mithras or Oromasdes ) and thou Sun , and all ye other Gods ; accept , I pray you , these my Eucharistick Sacrifices , &c. And we find also the like Prayer used by Darius in Plutarch 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Fort. Alex . L. 2 Thou our Country Jupiter , or Supreme God of the Persians . Moreover Herodotus and Curtius record , that in the Persian Pomp and Procession , there was wont to be drawn a Chariot sacred to Jupiter , distinct from that of the Sun . But Cyrus his Proclamation in the Book of Esdras , putteth all out of doubt ; since That Lord God of Heaven , who is there said , to have given Cyrus all the Kin●doms of the Earth , and commanded him to build Him a House at Jerusalem , cannot be understood of the Sun .

The Ethiopians in Strabo's time , may well be look'd upon as Barbarians , and yet did they not only acknowledge One Supreme Deity , but also such as was distinct from the world , and therefore Invisible , he writing thus concerning them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 17. p. 822. They believe , that there is One Immortal God , and this the Cause of all things ; and another Mortal one , anonymous ; but for the most part they account their Benefactors and Kings , Gods also . And though Caesar affirm of the ancient Germans , Deorum numero eo● solos ducunt , quos cernunt , & quorum opibus apertè juvantur , Sol●m , & Vulcanum , & Lunam , yet is he contradicted by Tacitus , who coming after him had better information ; and others have recorded , See Sc●ed . de Dii● Cerm. that they acknowledged One Supreme God , under the name of Thau first , and then of Thautes , and Theutates . Lastly , the Generality of the Pagans at this very day , as the Indians , Chineses , Siamenses and Guineans ; the Inhabitants of Peru , Mexico , Virginia , and New England , ( some of which are sufficiently Barbarous ) acknowledge One Supreme or Greatest God ; they having their several Proper Names for him , as Parmiscer , Fetisso , Wiracocha , Pachacamac , Vitziliputzti , &c. though worshipping withal , other Gods and Idols . And we shall conclude this with the Testimony of Josephus Acosta : De P●oc . In● . Sal. L. 5 . 47● . Hoc commune apud omnes penè Barbaros est , ut Deum quidem Omnium rerum Supremum & summè Bonum , fateantur ; Spirituum vero quorundam perversorum non obscura opinio sit , qui à nostris Barbaris Zupay vocari solent . Igitur & quis ille Summus , idemque Sempiternus rerum omnium Opifex , quem illi ignorantes colunt , per omnia doceri debent , mox quantum ab illo illiusque fidelibus Ministris Angelis , absint gens pessima Cacodaemonum . This is common almost to all the Barbarians , to confess one Supreme God over all , who is perfectly Good ; as also they have a Perswasion amongst them of certain Evil Spirits , which are called by our Barbarians Zupay . Wherefore they ought to be first well instructed , what that Supreme and Eternal Maker of all things is , whom they ignorantly worship ; and then how great a difference there is , betwixt those wicked Daemons , and his faithful Ministers , the Angels .

XXVIII . It hath been already declared , that according to Themistius and Symmachus , two zealous Pagans , One and the same Supreme God , was worshipped in all the several Pagan Religions throughout the world , though after different manners . Which Diversity of Religions , as in their opinion , it was no way inconvenient in it self , so neither was it Ungrateful nor Unacceptable to Almighty God , it being more for his Honour , State and Grandeur , to be worshipped with this Variety , than after one only Manner . Now that this was also the opinion of other ancienter Pagans before them , may appear from this remarkable Testimony of Plutarch's in his Book De Iside , where defending the Egyptian Worship ( which was indeed the main design of that whole Book ; ) but withal declaring , that no Inanimate thing ought to be look'd upon or worshipped as a God , he writeth thus : P. 377. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · No Inanimate thing ought to be esteemed for a God , but they who bestow these things upon us , and afford us a continual supply thereof for our use , have been therefore accounted by us Gods . Which Gods are not different to different Nations ; as if the Barbarians and the Greeks , the Southern and the Northern Inhabitants of the Globe , had not any the same , but all other different Gods . But as the Sun and the Moon , and the Heaven and the Earth , and the Sea , are common to all , though called by several names in several Countries , so ONE REASON ordering these things and ONE PROVIDENCE dispensing all , and the Inferiour subservient Ministers thereof , having had several Names and Honours bestowed upon them by the Laws of several Countreys , have been every where worshipped throughout the whole world . And there have been also different Symbols consecrated to them , the better to conduct and lead on mens unde●st●ndings to Divine things ; though this hath not been without some hazard or danger of casting men upon one or other of these Two Inconveniences , either Superstition or Atheism . Where Plutarch plainly affirms , that the Several Religions of the Pagan Nations , whether Greeks or Barbarians , and among these the Egyptians also , as well as others , consisted in nothing else , but the worshipping of One and the Same Supreme Mind , Reason and Providence , that orders all things in the world , and of its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , its Subservient Powers or Ministers , appointed by it over all the several parts of the World ; though under different Names , Rites and Ceremonies , and with different Symbols .

Moreover that Titus Livius was of the very same opinion , that the Pagan Gods of several Countreys , though called by several Names , and worshipped with so great Diversity of Rites and Ceremonies , yet were not for all that , Different , but the same common to all , may be concluded from this passage of his , where he writeth of Hannibal : L. 28. C 12. Nescio an Mirabilior fuerit in adversis , quàm secundis rebus . Quippe qui mistos ex colluvione omnium gentium , quibus alius Ritus , alia sacra , alii PROPE Dii essent , ita uno vinculo copulaverit , ut nulla seditio extiterit . I know not whether Hannibal were more admirable in his adversity or Prosperity ; who having a mixt colluvies of all Nations under him , which had different Rites , different Ceremonies , and Almost different Gods , from one another , did notwithstanding so unite them all together in one common bond , that there hapned no sedition at all amongst them . Where Livy plainly intimates , that though there was as great diversity of Religious Rites and Ceremonies among the Pagans , as if they had worshipped several Gods , yet the God● of them all , were really the same , Namely , One Supreme God , and his Ministers under him . And the same Livy elsewhere declares , this to have been the General opinion of the Romans and Italians likewise at that time ; where he tells us how they quarrel'd with Q. Fulvius Flaccus , for that when being Censor , and building a new Temple in Spain , he uncovered another Temple dedicated to Juno Lacinia amongst the Brutii , and taking off the Marble-Tyles thereof , sent them into Spain to adorn his new erected Temple withal ; and how they accused him thereupon publickly in the Senate-house in this manner , Dec. 5. Quod ruinis Templorum Templa aedificaret , tanquam non Iidem ubique Dii immortales essent , sed spoliis aliorum alii colendi exornandique ; That with the ruines of Temples he built up Temples ; as if there were not every where the Same Immortal Gods ; but that some of them might be worshipped and adorned with the spoils of others .

The Egyptians were doubtless the most singular of all the Pagans , and the most odly discrepant from the rest in their manner of worship , yet nevertheless , that these also agreed with the rest in those Fundamentals , of worshipping one Supreme and Vniversal Numen , together with his Inferiour Ministers , as Plutarch sets himself industriously to maintain it , in that forementioned Book De Iside , so was it further cleared and made out ( as Damascius informs us ) by Two Famous Egyptian Philosophers Asclepiades and Heraiscus in certain writings of theirs , that have been since lost : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Damasc. de Princ. M.S. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though Eudemus hath given us no certain account of the Egyptians , yet the Egyptian Philosophers of latter times , have declared the hidden truth of their Theology , having found in some Egyptian Monuments , that according to them there is one Principle of all things , celebrated under the name of the Vnknown Darkness , and this thrice repeated , &c. Moreover this is to be observed concerning these Egyptians , that they are wont to divide and multiply things that are One and the Same . And accordingly have they divided and multiplied the First intelligible or the One Supreme Deity , into the Properties of Many Gods ; as any one may find that pleases to consult their writings ; I mean that of Heraiscus , entitled the Vniversal Doctrine of the Egyptians , and inscribed to Proclus the Philosopher ; and that Symphony or Harmony of the Egyptians with other Theologers , begun to be written by Asclepiades and left imperfect . Of which Work of Asclepiades the Egyptian , Suidas also maketh mention , upon the Word Heraiscus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But Asclepiades having been more conversant with ancient Egyptian writings , was more throughly instructed , and exactly skilled in his Country Theology ; he having searched into the Principles thereof , and all the consequences resulting from them ; as manifestly appeareth from those Hymns which he composed in praise of the Egyptian Gods , and from that Tractate begun to be written by him ( but left unfinished ) which containeth , The Symphony of all Theologies . Now we say that Asclepiades his Symphony of all the Pagan Theologies , and therefore of the Egyptian with the rest ; was their agreement in those Two Fundamentals expressed by Plutarch ; namely the worshipping of One Supreme and Vniversal Numen , Reason and Providence , governing all things ; and then of his Subservient Ministers ( the Instruments of Providence ) appointed by him , over all the parts of the world : Which being honoured under several Names , and with different Rites and Ceremonies , according to the Laws of the respective Countreys caused all that Diversity of Religions , that was amongst them . Both which Fundamental Points , of the Pagan Theology , were in like manner acknowledged by Symmachu's , The First of them being thus expressed , Aequum est quicquid omnes colunt , Vnum putari , That all Religions agreed in this , the Worshipping of One and the same Supreme Numen ; and the Second thus , Varios Custodes Vrbibus Mens Divina distribuit , That the Divine Mind appointed divers Guardian and Tutelar Spirits under him , unto Cities and Countries . He there adding also , that Suus cuique Mos est , suum cuique Jus , That every Nation had their peculiar Modes and Manners in worshipping of these : and that these external differences in Religion , ought not to be stood upon , but every one to observe the Religion of his own Country . Or else these Two Fundamental Points of the Pagan Theology , may be thus expressed , First , that there is One Self-Originated Deity , who was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Maker of the whole World , Secondly , That there are besides him , Other Gods also , to be Religiously worshipped ( that is , Intellectual Beings superiour to men ) which were notwithstanding all Made or Created by that One ; Ecl. Phys. c. 1. Stobaeus thus declaring their sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the multitude of Gods , is the work of the Demiurgus , made by him together with the world .

XXIX . And that the Pagan Theologers , did thus generally acknowledge , One Supreme and Vniversal Numen , appears plainly from hence , Plut. L. 2. c. 3. Stob Ecl. Phys. c. 25. because they supposed the whole World to be an Animal . Thus the Writer de Placitis Philos. and out of him Stobaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All others assert the World to be an Animal , and governed by Providence ; only Leucippus , Democritus , and Epicurus , and those who make Atoms and Vacuum the Principles of all things , dissenting , who neither acknowledge the World to be Animated , nor yet to be governed by Providence ; but by an Irrational Nature . Where by the way , we may observe the Fraud and Juggling of Gassendus , who takes occasion from hence highly to extol and applaud Epicurus , as one who approached nearer to Christianity than all the other Philosophers , in that he denied the World to be an Animal ; whereas according to the Language and Notions of those times , to deny the Worlds Animation , and to be an Atheist or to deny a God , was one and the same thing ; because all the Pagans who then asserted Providence , held the World also to be Animated ; neither did Epicurus deny the World's Animation , upon any other account than this , because he denied Providence . And the Ground upon which this opinion of the Worlds Animation was built , was such as might be obvious even to vulgar undererstandings ; and it is thus expressed by Plotinus according to the sence of the Ancients , En. 4. L. 3. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is absurd to affirm , that the Heaven or World is Inanimate , or devoid of Life and Soul , when we our selves who have but a part of the Mundane Body in us , are endued with Soul . For how could a Part have Life and Soul in it , the Whole being Dead and inanimate ? Now if the whole world be One Animal , then must it needs be Governed by One Soul , and not by Many . Which One Soul of the World , and the whole Mundane Animal was by some of the Pagan Theologers ( as namely the Stoicks ) taken to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First and Highest God of all .

Nevertheless others of the Pagan Theologers , though asserting the World's Animation likewise , yet would by no means allow the Mundane Soul to be the Supreme Deity ; they conceiving the First and Highest God to be an Abstract and Immovable Mind , and not a Soul . Thus the Panegyrist , ( cited also by Gyraldus , Hist. Deor. p. 12 ) invokes the Supreme Deity doubtfully and cautiously , as not knowing well what to call him , whether Soul or Mind ; Te Summe rerum Sator , cujus tot nomina sunt , quot gentium linguas esse voluisti ; quem enim te ipse dici velis , scire non possumus : sive in te quaedam vis Mensque Divina est , quae toto infusa mundo , omnibus miscearis elementis , & sine ullo extrinsecus accedente vigoris impulsu , per te ipse movearis ; sive aliqua supra omne Coelum potestas es , quae hoc opus totum ex altiore Naturae arce despicias : Te inquam oramus , &c. Thou Supreme Original of all things , who hast as many Names as thou hast pleased there should be languages ; whether thou beest a certain Divine Force and Soul , that infused into the whole world art mingled with all the Elements , and without any External impulse moved from thy self ; or whether thou beest a Power Elevated above the Heavens , which lookest down upon the whole work of Nature , as from a higher Tower ; Thee we invoke , &c. And as the Supreme Deity was thus considered only as a Perfect Mind , Superiour to Soul , so was the Mundane Soul and whole Animated World , called by these Pagans frequently , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Second God . Thus in the Asclepian Dialogue or Perfect Oration , is the Lord and Maker of all , said to have made a Second God Visible and Sensible , which is the World .

But for the most part , they who asserted a God , Superiour to the Soul of the World , did maintain a Trinity of Vniversal Principles , or Divine Hypostases subordinate , they conceiving , that as there was above the Mundane Soul a Perfect Mind or Intellect ; so that Mind and Intellect as such , was not the First Principle neither , because there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in order of nature before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Intelligible before Intellect . Which First Intelligible , was called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The One , and The Good , or Vnity and Goodness it self Substantial , the Cause of Mind and All things . Now as the Tagathon or Highest of these Three Hypostases , was sometimes called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First God , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intellect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Second God , so was the Mundane Soul and Animated world , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Third God Thus Numenius in Proclus upon Plato's Timaeus , P. 93. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Numenius praising Three Gods , calls the Father the First God , the Maker the Second , and the Work the Third . For the World according to him , is the Third God ; as he supposes also Two Opificers , the First and the Second God . Plotinus in like manner speaks of this also , En. 3. L. 5. § 6. as very Familiar language amongst those Pagans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And the World , as is commonly said , is the Third God .

But neither they , who held the Supreme Deity to be an Immovable Mind or Intellect , superiour to the Mundane Soul ( as Aristotle and Xenocrates ) did suppose that Mundane Soul and the whole World , to have depended upon Many such Immovable Intellects Self-existent , as their First Cause , but only upon One : nor they , who admitting a Trinity of Divine Hypostases , made the Supreme Deity properly to be a Monad above Mind or Intellect , did conceive that Intellect to have depended upon Many such Monads , as First Principles Co-ordinate , but upon One only . From whence it plainly appears , that the Pagan Theologers , did always reduce things under a Monarchy , and acknowledge not Many Independent Deities , but One Vniversal Numen ( whether called Soul , or Mind , or Monad ) as the Head of all . Though it hath been already declared , that those Pagans , who were Trinitarians , especially the Platonists , do often take those their Three Hypostases subordinate ( a Monad , Mind and Soul ) all together , for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or One Supreme Numen ; as supposing an extraordinary kind of Vnity , in that Trinity of Hypostases , and so as it were , a certain Latitude and Gradation , in the Deity .

Where by the way Two things may be observed , concerning the Pagan Theologers ; First , that according to them generally the whole Corporeal System , was not a Dead Thing , like a Machin or Automaton Artificially made by men , but that Life and Soul was mingled with and diffused thorough it All : insomuch that Aristotle himself , taxes those , who made the World to consist of nothing but Monads or Atoms altogether Dead and Inanimate , as being therefore a kind of Atheists . Secondly , That how much soever some of them supposed the Supreme Deity and First Cause , to be Elevated above the Heaven and Corporeal World , yet did they not therefore conceive either the World to be quite Cut off from that , or that from the World , so as to have no commerce with it nor influence upon it ; but as all proceeded from this First Cause , so did they suppose that to be closely and intimately united with all those Emanations from it self , ( though without Mixture and Confusion ) and all to subsist in it , and be pervaded by it . P. 100. par. Plutarch in his Platonick Questions , propounds this amongst the rest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Why Plato called the Highest God , the Father and Maker of All ? To which he answers in the First place thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That perhaps he was called the Father of all the Generated Gods , and of men , but the Maker of the Irrational and Inanimate things of the World . But afterward he adds , That this Highest God , might therefore be styled the Father of the whole Corporeal World also , as well as the Maker , because it is no Dead and Inanimate thing , but endued with Life ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Generation is the making or production of something Animate . And the work of an Artificer , as an Architect or Statuary , as soon as it is produced , departeth and is removed from the Maker thereof , as having no Intrinsick dependance upon him ; Whereas from him that begetteth , there is a Principle and Power infused into that which is begotten , and mingled therewith , that conteineth the whole nature thereof , as being a kind of Avulsion from the Begetter . Wherefore since the World is not like to those works , that are Artificially made and compacted by men , but hath a participation of Life and Divinity , which God hath inserted into it and mingled with it ; God is therefore rightly stiled by Plato , not only the Maker , but also the Father of the whole World , as being an Animal . To the same purpose also Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · ●n . 4. L. 3. c. ● ▪ The World being made as a large and stately Edifice , was neither cut off and separated from its Maker , nor yet mingled and confounded with him . Forasmuch as he still remaineth above Presiding over it : The World being so animated , as rather to be possessed by Soul , than to possess it , it lying in that great Psyche which sustaineth it , as a net in the waters , all moistned with Life . Thus Plotinus supposing the whole Corporeal World to be Animated , affirmeth it neither to be cut off from its Maker ( by which Maker he here understands the Mundane Soul ) nor yet that Mundane Soul it self , to be Immersed into its Body the World , after the same manner as our humane Souls are into these Bodies ; but so to preside over it , and act it , as a thing Elevated above it . And though according to him , that Second Divine Hypostasis of Nous or Intellect , be in like manner Elevated above this Mundane Soul ; and again that First Hypostasis or Supreme Deity , ( called by him Vnity and Goodness ) above Intellect ; yet the Corporeal World could not be said , to be cut off from these neither ; they being all three ( Monad , Mind , and Soul ) closely and intimately united together .

XXX . The Hebrews were the only Nation , who before Christianity for several ages , professedly opposed the Polytheism and Idolatry of the Pagan World . Wherefore it may be probably concluded , that they had the right Notion of this Pagan Polytheism and understood what it consisted in , viz. Whether in worshipping Many Vnmade , Self-originated Deities , as Partial Creators of the World ; or else in worshipping , besides the Supreme God , other Created Beings Superiour to Men ? Now Philo plainly understood the Pagan Polytheism after this latter way ; as may appear from this passage of his in his Book concerning the Confusion of Languages , where speaking of the Supreme God ( the Maker and Lord of the whole World ) and of his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Innumerable Assistent Powers , P. 345 ▪ both visible and invisible , he adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore some men being struck with admiration of both these Worlds , the Visible and the Invisible , have not only Deified the whole of them , but also their several Parts , as the Sun , and the Moon , and the whole Heaven , they not scrupling to call these , Gods . Which Notion and Language of theirs , Moses respected in those words of his , Thou Lord the King of Gods ; he thereby declaring the transcendency of the Supreme God above all those his subjects called Gods . To the same purpose Philo writeth also in his Commentary upon the Decalogue , 753. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore removing all such imposture , Let us worship no Beings , that are by Nature Brothers and Germane to us , though endued with far more pure and immortal Essences than we are . For all Created things as such , have a kind of Germane and Brotherly Equality with one another , the maker of all things being their common Father . But let us deeply infix this first and most holy commandment in our breasts , to acknowledge and worship One only Highest God . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who worship the Sun , and the Moon , and the whole Heaven and World , and the Principal parts of them as Gods , err , in that they worship the Subjects of the Prince ; whereas the Prince alone ought to be worshipped . Thus according to Philo , the Pagan Polytheism consisted , in giving Religious Worship , besides the Supreme God , to other Created understanding Beings , and Parts of the World , more pure and immortal than men .

Flavius Josephus in his Judaick Antiquities , extolling Abraham's Wisdom and Piety , writeth thus concerning him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which some would understand in this manner , that Abraham was the first who publickly declared , that there was one God the Demiurgus or maker of the whole world ; as if all mankind besides at that time , had supposed , the world to have been made not by One but by Many Gods . But the true meaning of those words is this , That Abraham was the first , who in that degenerate age , publickly declared that the Maker of the whole world , was the One only God , and alone to be Religiously Worshipped : accordingly as it follows afterwards in the same writer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to whom alone men ought to give honour and thanks . And the reason hereof is there also set down , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Because all those other beings , that were then worshipped as Gods , whatsoever any of them contributed to the happiness of mankind , they did it not by their own power , but by his appointment and command ; he instancing in the Sun and Moon , and Earth and Sea , which are all made and ordered by a higher power and providence , by the force whereof they contribute to our utility . As if he should have said , That no Created Being , ought to be Religiously worshipped , but the Creator only . And this agreeth with what we read in Scripture concerning Abraham , that he called upon the Name of the Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gen 21.23 . The God of the whole World ; that is , he worshipped no particular Created Beings , as the other Pagans at that time did , but only that Supreme Vniversal Numen , which made and conteineth the whole World . And thus Maimonides interprets that place , De Idol . c. 1. §. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Abraham began to teach , that none ought to be Religiously Worshipped , save only the God of the whole World . Moreover the same Josephus afterwards in his Twelfth Book , brings in Aristaeus ( who seems to have been a secret Proselyted Greek ) pleading with Ptolemaeus Philadelphus , in behalf of the Jews and their Liberty , after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It would well agree with your Goodness and Magnanimity , to free the Jews from that miserable Captivity which they are under : since the same God who governeth your Kingdom , gave Laws to them , as I have by diligent search found out . For both They and we , do alike worship the God who made all things , we calling him Zene , because he gives life to all . Wherefore for the honour of that God , whom they worship after a singular manner , please you to indulge them the liberty of returning to their native country . Where Aristaeus also according to the sence of Pagans thus concludes ; Know , O King , that I intercede not for these Jews as having any cognation with them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but all men being the Workmanship of God , and knowing that he is delighted with beneficence , I therefore thus exhort you .

As for the latter Jewish Writers and Rabbins , it is certain that the generality of them supposed the Pagans to have acknowledged One Supreme and Vniversal Numen , and to have worshipped all their other Gods , only as his Ministers , or as Mediators between him and them : Maimonides in Halacoth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 describeth the Rise of the Pagan Polytheism in the dayes of Enosh , after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In the days of Enosh , the Sons of men grievously erred , and the wisemen of that age became brutish ( even Enosh himself being in the number of them ) and their errour was this , that since God had created the Stars and Spheres , to govern the world , and placing them on high , had bestowed this honour upon them , that they should be his Ministers and subservient Instruments ; men ought therefore to praise them , honour them , and worship them : this being the pleasure of the Blessed God , that men should magnifie and honour those whom himself hath magnified and honoured , as a King will have his Ministers to be reverenced , this honour redounding to himself . Again the same Maimonides in the beginning of the Second Chapter of that Book writeth thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Foundation of that Commandment against strange Worship ( now commonly called Idolatry ) is this , that no man should worship any of the Creatures whatsoever , neither Angel , nor Sphere , nor Star , nor any of the four Elements , nor any thing made out of them . For though he that worships these things , know that the Lord is God , and Superiour to them all , and worships those Creatures no otherwise , than Enosh and the rest of that age did , yet is he nevertheless guilty of Strange Worship , or Idolatry . And that , after the times of Enosh also , in succeeding ages , the Polytheism of the Pagan Nations , was no other than this , the worshipping ( besides One Supreme God ) of other created Beings , as the Ministers of his Providence , and as Middles or Mediators betwixt Him and Men , is declared likewise by Maimonides ( in his More Nevochim ) to have been the Universal Belief of all the Hebrews or Jews ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 You know that whosoever committeth Idolatry , P 1. c. 36. he doth it not as supposing , that there is no other God besides that which he worshippeth , for it never came into the minds of any Idolaters , nor never will , that that Statue which is made by them of metal , or stone , or wood , is that very God who created Heaven and Earth ; but they worship those Statues and Images only as the representation of something , which is a Mediator between God and them . Moses Albelda the Author of the Book entituled , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gnolath Tamid , resolves all the Pagan Polytheism and Idolatry , into these Two Principles , one of which respected God , and the other men themselves : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Idolaters first argued thus , Fol. 147. in respect of God ; that since he was of such transcendent perfection above men , it was no possible for men to be united to or have communion with him , otherwise than by means of certain Middle Beings or Mediators ; as it is the manner of Earthly Kings , to have petitions conveyed to them by the hands of Mediators & Intercessors . Secondly they thus argued also in respect of themselves ; That being corporeal so that they could not apprehend God Abstractly , they must needs have something Sensible , to excite and stir up their devotion & fix their Imagination upon . Joseph Albo in the Book called Ikkarim , concludes that Ahab and the other Idolatrous Kings of Israel and Judah worshipped other Gods upon those two accounts mentioned by Maimonides & no otherwise , namely that the Supreme God was honoured by worshipping of his Ministers , and that there ought to be certain Middles and Mediators betwixt him and Men , P. 3. c. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ahab and other Kings of Israel and Judah , and even Solomon himself , erred in worshipping the Stars upon those two accounts already mentioned out of Maimonides , notwithstanding that they believed the Existence of God and his Vnity ; they partly conceiving that they should honour God in worshipping of his Ministers , and partly worshipping them as Mediators betwixt God and themselves . And the same Writer determines the meaning of that First Commandment ( which is to him the Second ) Thou shalt have no other Gods before my face , to be this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thou shalt not set up other Inferiour Gods as Mediators betwixt me and thy s●lf , or worship them so , as thinking to honour me thereby . R. David Kimchi ( upon 2 Kings 17. ) writeth thus , concerning that Israelitish P●i●st , who by the King of Assyria's command , was sent to Samariah to teach the new inhabitan●s thereof to worship the God of that Land ( of whom it is afterwards said , that they both feared the Lord and served their Idols ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If he should have altogether prohibited them their Idolatry , they would not have hearkned to him , that being a thing which all those Eastern people were educated in from their very Infancy , insomuch that it was a kind of First Principle to them . Wherefore he permitted them to worship all their several Gods , as before they had done , only he required them to direct the intention of their minds to the God of Israel ( as the Supreme ) for those Gods could do them neither Good nor Hurt , otherwise than according to his Will and pleasure : but they worshipped them to this purpose , that they might be MEDIATORS betwixt them and the Creatour . In the Book Nitzachon , all the Polytheism and Idolatry of the Pagans , is reduced to these Three Heads ; First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 When they worshipped the Ministers of God , as thinking to honour him thereby ; and Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 When they worshipped them , as Orators and Intecessors for them with God ; and Lastly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when they worshipped Statues of wood and stone , for Memorials of him . And though it be true that Isaak Abrabanel ( upon 2 Kings 17. ) does enumerate more Species of Pagan Idolatry , even to the number of Ten , yet are they all of them but so many several Modes of Creature-worship ; and there is no such thing amongst them to be found , as the worshipping of many Unmade Independent Deities , as Partial Creators of the World .

Moreover those Rabbinick Writers commonly interpret certain places of the Scripture to this sence , That the Pagan Idolaters , did notwithstanding , acknowledge , One Supreme Deity , as that Jeremy 10.7 . Who is there that will n●t fe●r thee th●u King of Nations ? For amongst all their wise men and in all their Kingdoms , there is none like unto thee ; though they are become all tog●ther brutish , and their worshipping of stocks is a doctrine of vanity : For Maimonides thus glosseth upon those Words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 As if he should say , all the Gentiles know , that thou art the only Supreme God , but their errour and folly consisteth in this , that they think this vanity of worshipping Inferiour Gods , to be a thing agreeable to thy will . And thus also Kimchi in his Commentaries , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Who will not fear thee ? It is fit that even the Nations themselves who worship Idols , should fear thee , for thou art their King ; and indeed amongst all the wisemen of the Nations and in all their Kingdoms it is generally acknowledged , that th●re is none like unto thee . Neither do they worship the Stars otherwise , th●n as Mediators betwixt thee and them . Their wise men know that a● Id●l is nothing ; and though they worship Stars , yet do they worship th●● 〈◊〉 thy Minist●●s , and that they may be Intercessors for them . Another place is that , Malachi 1.11 . which though we read in the Future Tense , as a ●roph●cy of the Gentiles , yet the Jews understand it of that pre●●nt time , when those words were written , From the rising of the Sun to the going down thereof my name is great among the Gentiles ; and in every place incense is offered to my name , and a pure oblation , for my name is great amongst the Gentiles , saith the Lord of Hosts . But you prophane it , &c. Upon which words R. Solomon glosseth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Pagan Polytheists and Idolaters Know , that there is One God Superiour to all those other Gods and Idols worshipped by them ; and in every place are there Free-will-offerings , brought to my name , even amongst the Gentiles . And Kimchi agreeth with him herein , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Although the Pagans worshipped the Host of Heaven , yet do they confess me to be the first Cause , they worshipping them only as in their opinion certain Mediators betwixt me and them . Whether either of these two places of Scripture , does sufficiently prove , what these Jews would have , or no ; yet however is it evident from their interpretations of them , that themselves supposed , the Pagans to have acknowledged , One Supreme Deity , and that their Other Gods , were all but his Creatures and Ministers . Nevertheless there is another place of Scripture which seems to found more to this purpose , and accordingly hath been thus interpreted by Rabbi Solomon and others , Psal. 65.6 . where God is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Confidence of all the Ends of the Earth , and of them that are afar off in the Sea , that is , even of all the Pagan World .

Thus we see plainly , that the Hebrew Doctors and Rabbins , have been generally of this perswasion , that the Pagan Nations anciently , at least the Intelligent amongst them , acknowledged One Supreme God of the Whole World ; and that all their Other Gods were but Creatures and Inferiour Ministers ; which were worshipped by them vpon these Two Accounts , either as thinking , that the Honour done to them redounded to the Supreme ; or else that they might be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Mediators , and Intercessors , Orators , and Negotiators with him . Which Inferiour Gods of the Pagans , were supposed by these Hebrews , to be chiefly of Two Kinds , Angels , and Stars or Spheres . The Latter of which the Jews as well as Pagans , concluded to be Animated and Intellectual : For thus Maimonides expresly , J●sude Hatterah c. 3. §. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Stars and Spheres are every one of them Animated , and endued with Life , Knowledge and Vnderstanding . And they acknowledge him , who commanded and the World was made , every one of them , according to their degree and excellency praising and honouring him , as the Angels do . And this they would confirm from that place of Scripture , Neh. 9.6 . Thou , even thou art Lord alone , Thou hast made Heaven , the Heaven of Heavens with all their Host , the Earth with all things that are therein , the Seas and all that is therein , and Thou preservest them all ; and the Host of Heaven Worshippeth Thee : The Host of Heaven being commonly put for the Stars .

XXXI . But Lastly , this same thing is plainly confirmed from the Scriptures of the New Testament also ; That the Gentiles and Pagans , however Polytheists and Idolaters , were not unacquainted with the knowledge of the True God , that is , of the One only Self-existent and Omnipotent Being , which Comprehendeth all things under him : From whence it must needs follow , that their other Many Gods , were all of them supposed to have been derived from this One , and to be Dependent on him .

For First , St. Paul in his Epistle to the Romans tells us , that these Gentiles or Pagans did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hold the Truth in Vnrighteousness , or Vnjustly Detain and Imprison the same . Which is chiefly to be understood , of the Truth concerning God , as appears from that which follows , and therefore implies the Pagans not to have been unfurnshed of such a knowledge of God , as might and ought to have kept them from all kinds of Idolatry ; however by their Default , it proved ineffectual to that end , as is afterwards declared ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , V. 28. They liked not to retain God in the Agnition , or Practical Knowledge of him . Where there is a distinction to be observed , betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Knowledge and the Agnition of God ; the former whereof in this Chapter , is plainly granted to the Pagans , though the Latter be here denied them ; because they lapsed into Polytheism and Idolatry ; which is the meaning of these words , V. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They changed the truth of God into a lye . Again the same Apostle there affirmeth , That the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which may be Known of God , was manifest within them , God himself having shewed it unto them . There is something of God Vnknowable and Incomprehensible by all Mortals , but that of God which is Knowable , his Eternal Power and Godhead , with the Attributes belonging thereunto , is made manifest to all mankind from his works . The invisible things of him , from the Creation of the World , being clearly seen and understood by the things that are made . Moreover this Apostle expresly declareth , the Pagans to have known God , in that Censure which he giveth of them , V. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that when they Knew God they Glorified him not as God ; because they fell into Polytheism and Idolatry . Though the Apostle here instanceth only in the Latter of those Two , their changing the Glory of the Incorruptible God , into an Image made like to Corruptible man and to birds and beasts and creeping things . The reason whereof is , because this Idolatry of the Pagans , properly so called , that is , their worshipping of stocks and stones , formed into the likeness of Man or Beast , was generally taken amongst the Jews , for the grossest of all their Religious Miscarriages . De Decal . p. 753. Thus Philo plainly declareth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Whosoever worship the Sun , and Moon , and the whole Heaven , and World , and the chief Parts thereof , as Gods , do unquestionably Err ( they honouring the subjects of the Prince ) but they are guilty of less iniquity and injustice , than those who form wood and stone , gold and silver , and the like matters , into Statues to worship them , &c. of which assertion he afterwards gives this account , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because these have cut off the most excellent Fulcrum of the Soul , the perswasion of the Everliving God , by means whereof , like unballasted ships , they are tossed up and down perpetually , nor can be ever able to rest in any safe harbour . And from hence it came to pass , that the Polytheism of the Pagans , their worshipping of Inferiour Gods ( as Stars and Demons ) was vulgarly called also by the Jews and Christians , Idolatry , it being so denominated by them à famosiore specie . Lastly , the Apostle plainly declares , that the errour of the Pagan Superstition universally consisted ( not in worshipping Many Independent Gods and Creators , but ) injoyning Creature-worship , as such , some way or other , with the Worship of the Creator ; V. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which words are either to be thus rendred ; They [ religiously ] worshipped the Creature Besides the Creator , that Prepositon being often used in this sence , as for example , in this of Aristotle , where he affirmeth concerning Plato , Met L 1. c. 6. that he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( not make Numbers to be the Things themselves , as the Pythagoreans had done , but ) Vnity and Numbers to be Besides the things ; or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Numbers to exist by themselves , Besides the Sensibles . He by Numbers meaning , as Aristotle himself there expounds it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Ideas conteined in the First Intellect ( which was Plato's Second Divine Hypostasis ) as also by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Ipsum Unum , or Vnity which gives being to those Ideas , is understood Plato's First Divine Hypostasis . Or else the Words ought to be translated thus ; And worshipped the Creature Above or More than the Creator , that Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being sometimes used Comparatively , so as to signifie Excess , as for example in Luke 13.2 . Think that these Galileans were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sinners beyond all the Galileans ? And ver. 4. Think you , that those eighteen upon whom the Tower of Siloam fell , were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 debters above all the men that dwelt in Jerusalem . According to either of which interpretations , it is supposed , that the Pagans did worship the True God , the Creator of the whole World ; though they worshipped the Creature also , Besides him , or ( perhaps in some sence ) Above him and More than him also . But as for that other Interpretation , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Beza chose rather to follow , that they worshipped the Creature , the Creator being wholly Passed by , this is no true Literal Version , but only a Gloss or Commentary upon the words , made according to a certain preconceived and extravavagant opinion , that the Pagans did not at all worship the Supreme God or Creator , but universally transfer all their worship upon the Creature only . But in what sence the Pagans might be said to worship the Creatures , Above or Beyond or More than the Creator ( because it is not possible that the Creature , as a Creature , should be worshipped with more Internal and Mental Honour , than the Creator thereof , look'd upon as such ) we leave others to enquire . Whether or no , because when Religious Worship , which properly and only belongeth to the Creator , and not at all to the Creature , is transferred from the Creator upon the Creature , according to a Scripture-Interpretation and Account , such may be said to worship the Creature more than the Creator ? Or whether because some of these Pagans , might more frequently address their Devotions to their Inferiour Gods ( as Stars , Demons and Hero's ) as thinking the Supreme God , either Above their Worship , or Incomprehensible , or Inaccessible by them ? Or lastly , Whether because the Image and Statue-worshippers among the Pagans ( whom the Apostle there principally regards ) did direct all their External Devotion to Sensible Objects , and Creaturely Forms ? However it cannot be thought , that the Apostle here taxes the Pagans , meerly for worshipping Creatures Above the Creator , as if they had not at all offended , had they worshipped them only in an Equality with him ; but doubtless their sin was , that they gave any Religious Worship at all to the Creature , though in way of Aggravation of their crime , it be said , that they also worshipped the Creature more than the Creator , Thus we see plainly , that the Pagan Superstition and Idolatry ( according to the True Scripture notion of it ) consisted not in Worshipping of Many Creators , but in Worshipping the Creatures together with the Creator .

Besides this we have in the Acts of the Apostles an Oration , which St. Paul made at Athens in the Areopagitick Court , beginning after this manner ; Ye men of Athens , I perceive that ye are every way more than ordinarily Religious ; for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seems to be taken there in a good sence , it being not only more likely that St. Paul would in the beginning of his Oration thus captare benevolentiam , conciliate their benevolence , with some commendation of them , but also very unlikely that he would call their worshipping of the True God by the name of Superstition , for so it followeth ; For as I passed by and beheld your sacred things ( or monuments ) I found an Altar with this Inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , TO THE VNKNOWN GOD. It is true that both Philostratus and Pausanias write , that there were at Athens , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Altars of Vnknown Gods : but their meaning in this might well be , not that there were Altars Dedicated to Unknown Gods Plurally , but that there were several Altars , which had this Singular Inscription , TO THE UNKNOWN GOD. And that there was at least One such , besides this Scripture-record , is evident from that Dialogue in Lucian's Works , entituled Philopatris , where Critias useth this form of Oath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No , by the Vnknown God at Athens : and Triephon in the close of that Dialogue speaketh thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. But we having found out that Vnknown God at Athens , and worshipped him , with hands stretched up to Heaven , will give thanks to him , as having been thought worthy to be made subject to this power . Which passages , as they do unquestionably refer to that Athenian Inscription either upon One or more Altars , so does the latter of them plainly imply , that this Vnknown God of the Athenians , was the Supreme Governour of the World . And so it follows in St. Paul's Oration , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Whom therefore you ignorantly worship ( under this name of the Vnknown God ) Him declare I unto you , the God that made the World , and all things in it , the Lord of Heaven and Earth . From which place we may upon firm Scripture-Authority conclude these Two Things ; First , that by the Vnknown God of the Athenians , was meant the Only True God , He who made the World and all things in it ; who in all probability was therefore styled by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Vnknown God , because he is not only Invisible but also Incomprehensible by mortals ; of whom Josephus against Appion writeth thus , That he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , knowable to us only by the Effects of his Power , but as to his own Essence , Vnknowable or Incomprehensible . But when in Dion Cassius the God of the Jews is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only Invisible but also Ineffable , and when he is called in Lucan Incerius Deus , an Vncertain God , the reason hereof seems to have been , not only because there was no Image of him , but also because he was not vulgarly then known by any Proper Name , the Tetragrammaton being religiously forborn amongst the Jews in common use , that it might not be prophaned . And what some learned men have here mentioned upon this occasion , of the Pagans sometimes sacrifying 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the Proper and Convenient God , without signifying any name , seems to be nothing to this purpose ; that proceeding only from a Superstitious Fear of these Pagans ( supposing several Gods to preside over several things ) lest they should be mistaken , in not applying to the Right and Proper God , in such certain cases , and so their Devotion prove unsuccessful and ineffectual . But that this Vnknown God is here said to be ignorantly worshipped by the Athenians , is to be understood chiefly in regard of their Polytheism and Idolatry . The Second thing that may be concluded from hence is this , That these Athenian Pagans , did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Religiously Worship the True God , the Lord of Heaven and Earth ; and so we have a Scripture-confutation also , of that opinion , That the Pagans did not at all worship the Supreme God .

Lastly , St. Paul citing this passage out of Aratus a Heathen Poet , concerning Zeus or Jupiter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — For we are his Off-spring , and interpreting the same of the True God , in whom we live and move and have our being ; we have also here a plain Scripture-acknowledgment that by the Zeus of the Greekish Pagans , was sometimes at least meant the True God . And indeed that Aratus his Zeus was neither a man born in Crete nor in Arcadia , but the Maker and Supreme Gove●nour of the whole World , is evident both from the antecedent and the subsequent Verses . For Aratus his Phaenomena begin thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — ( which in Tully's Version is Ab Jove Musarum Primordia ) and then follows a Description of this Zeus or Jupiter : — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · To this sence ; Him of whom we men are never silent ; and of whom all things are full , he permeating and pervading all and being every where ; and whose beneficence we all constantly make use of and enjoy : For we also are his Off-spring . Where Theon the Scholiast writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Aratus being about to declare the Position of the Stars , doth in the first place , very decorously and becomingly invoke Zeus , the Father and Maker of them . For by Zeus is here to be understood the Demiurgus of the World , or as he afterwards expresseth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God who made all things . Notwithstanding which , we must confess , that this Scholiast there adds , that some of these Passages of the Poet , and even that cited by the Apostle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be understood also in another sence , of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Physical Jupiter , that is , the Air : but without the least shadow of Probability , and for no other reason , as we conceive , but only to shew his Philological Skill . However this is set down by him , in the First place as the genuine and proper sence of those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This agreeth with that Title of Jupiter , when he is called the Father of Gods and men : For if he made Vs , and all these other things for our use , we may well be called His , and also style him our Father and Maker . And that this was the only Notion , which the Poet here had of Zeus or Jupiter , appears undeniably also from the following words , as — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Who as a kind and benign Father , sheweth lucky Signs to men ; which to understand of the Air were very absurd . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For he also hath fastned the Signs in Heaven , distinguishing Constellations , and having appointed Stars to rise and set at several times of the year .

And from this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Therefore is He always Propitiated and Placated both First and Last . Upon which the Scholiast thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This perhaps refers to the Libations , in that the First of them was for the Heavenly G●ds , the Second for Heroes , and the Last for Jupiter the Saviour . From whence it plainly appears also , that the Pagans in their Sacrifices ( or Religious Rites ) did not forget Jupiter the Saviour , that is , the Supr●me God .

Lastly , from his concluding thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Where the Supreme God is saluted , as the Great Wonder of the World , and Interest of Mankind .

Wherefore it is evident from Aratus his Context , that by his Zeus or Jupiter was really meant the Supreme God , the Maker of the whole World ; which being plainly confirmed also by St. Paul and the Scripture , ought to be a matter out of Controversie amongst us . Neither is it reasonable to think that Aratus was Singular in this , but that he spake according to the Received Theology of the Greeks , and that not only amongst Philosophers & Learned Men , but even the Vulgar also . Nor do we think that that Prayer of the ancient Athenians , commended by M. Antoninus , for its simplicity , is to be understood otherwise , L. 5. §. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rain Rain O Good ( or Gracious ) Jupiter , upon the fields and pastures of the Athenians : upon which the Emperor thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We should either not pray at all ( to God ) er else thus plainly and freely . And since the Latins had the very same Notion of Jupiter , that the Greeks had of Zeus , it cannot be denied but that they commonly by their Jupiter also , undestood the One Supreme God , the Lord of Heaven and Earth . We know nothing that can be objected against this , from the Scripture , unless it should be that Passage of St. Paul , In the Wisdom of God the World by Wisdom knew not God . But the meaning thereof is no other than this , that the Generality of the World before Christianity , by their Natural Light , and Contemplation of the works of God , did not attain to such a Practical Knowledge of God , as might both free them from Idolatry , and Effectually bring them to a Holy Life .

XXXII . But in order to a fuller explication of this Pagan Theology , and giving yet a more Satisfactory Account concerning it , P. 314 , 315. there are Three Heads requisite to be insisted on ; First , That the Intelligent Pagans worshipped the One Supreme God under Many Several Names ; Secondly , That besides this One God , they worshipped also Many Gods , that were indeed Inferiour Deities Subordinate to Him ; Thirdly , That they worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols , sometimes Abusively called also Gods . We begin with the First , That the Supreme God amongst the Pagans , was Polyonymous , and worshipped under several Personal Names , according to several Notions and Considerations of him , from his Several Attributes and Powers , Manifestations , and Effects in the World .

It hath been already observed out of Origen , P. 114 , 115. that not only the Egyptians , but also the Syrians , Persians , Indians , , and other Barbarian Pagans , had beside their Vulgar Theology , another more Arcane and Recondit one , amongst their Priests and Learned Men : and that the same was true concerning the Greeks and Latins also , is unquestionably evident from that account , that hath been given by us of their Philosophick Theology . Where by the Vulgar Theology of the Pagans , we understand , not only their Mythical or Fabulous , but also their Political or Civil Theology , Civ . D.L. 4. c. 8. it being truly affirmed by St. Austin concerning both these , Et Civilis & Fabulosa , ambae Fabulosae sunt , ambaeque Civiles , That both the Fabulous Theology of the Pagans was in part their Civil , and their Civil was Fabulous . And by their more Arcane or Recondit Theology , is doubtless meant , that which they conceived to be the Natural and True Theology . Which Distinction of the Natural and True Theology , from the Civil and Political , as it was acknowledged by all the Ancient Greek Philosophers , but most expresly by Antistines , Plato , Aristotle and the Stoicks ; so was it owned and much insisted upon , both by Scaevola that famous Roman Pontifex , and by Varro that most Learned Antiquary ; they both agreeing , that the Civil Theology then established by the Roman Laws , was only the Theology of the Vulgar , but not the True ; and that there was another Theology besides it , called by them Natural , which was the Theology of Wise men and of Truth : nevertheless granting a necessity that in Cities and Commonwealths , besides this Natural and True Theology ( which the generality of the Vulgar were uncapable of ) there should be another Civil or Political Theology , accommodate to their apprehensions ; which Civil Theology differ'd from the Natural , only by a certain mixture of Fabulosity in it , and was therefore look'd upon by them , as a Middle , betwixt the Natural , and the Fabulous or Poetical Theology .

Wherefore it was acknowledged , that the Vulgar Theology of the Pagans , that is , not only their Fabulous , but even their Civil also , was oftentimes very discrepant from the Natural and True Theology ; though the wise men amongst them in all ages , endeavoured as much as they could , to dissemble and disguise this Difference , and by Allegorizing the Poetick Fables of the Gods , to bring that Theology , into some seeming conformity with the Natural , and Philosophick ; but what they could not in this way reconcile , was by them excused upon the necessity of the Vulgar .

The Fabulous Theology both of the Greeks and Romans , did not only Generate all the other Gods , but even Jupiter himself also , their Supreme Numen , it assigning him both a Father and a Mother , a Grandfather and a Grandmother . And though the Romans did not plainly adopt this into their Civil Theology , yet are they taxed by St. Austin for suffering the Statue of Jupiter's Nurse to be kept in the Capitol for a Religious Monument . And however this differ'd nothing at all from that Atheistick Doctrine of Evemerus , That all the Gods were really no other than Mortal Men , yet was it tolerated and connived at by the Politicians , in way of necessary compliance with the Vulgar , it being so extremely difficult for them to conceive any such Living Being or Animal , as was never Made and without Beginning . Insomuch that Callimachus , who would by no means admit of Jupiter's Sepulchre , either in Crete or Arcadia ( but look'd upon it as a foul reproach to him ) for this reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Because he was Immortal and could never die ; did notwithstanding himself , attribute a Temporary Generation and Nativity to him , as Origen and others observe . Nevertheless , the generality of the more Civilized and Intelligent Pagans , and even of the Poets themselves , did all this while constantly retain thus much of the Natural and True Theology amongst them , That Jupiter was the Father both of Gods and Men ▪ that is , the Maker of the whole World , and consequently himself Without Father , Eternal and Vnmade , according to that Peleadean Oracle before cited out of Pausanias , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · —

Again the Civil Theology of the Pagans as well as the Poetick , had not only many Phantastick Gods in it , but also an appearance of a Plurality of Independent Deities ; it making Several Supreme in their several Territories and Functions ; as One to be the Chief Ruler over the Heavens , Another over the Air and Winds , Another over the Sea , and Another over the Earth and Hell : One to be the Giver of Corn , Another of Wine ; One the God of Learning , Another the God of Pleasure , and Another the God of War ; and so for all other things . But the Natural Theology of the Pagans ( so called ) though it did admit a Plurality of Gods too , in a certain sence , that is , of Inferiour Deities Subordinate to One Supreme , yet did it neither allow of more Independent Deities than One , nor own any Gods at all but such as were Natural , that is , such as had a Real Existence in Nature and the World without , and not in mens Opinion Only . And these Varro concluded , to be no other than First , the Soul of the World , and then the Animated Parts thereof Superiour to men ; that is , One Supreme Vniversal Numen Vnmade , and other Particular Generated Gods , such as Stars , Demons , and Heroes . Wherefore all the other Gods besides these , are frequently exploded by Pagan Writers ( as Cicero and others ) under the Name of Dii Poetici , that is , not Philosophical , but Poetical Gods , and Dii Commentitii and Fictitii , that is , not Natural and Real , but Feigned and Fictitious Gods . They in the mean time giving this Account of them , that they were indeed nothing else , but so Many Several Names and Notions of One Supreme Numen , according to his Several Powers and various Manifestations , and Effects in the World ; it being thought fit by the wisdom of the ancient Pagan Theologers , that all those manifold Glories and Perfections of the Deity , should not be huddled up , and as it were crouded and crumpled together , in one General Acknowledgment of an Invisible Being the Maker of the world , but that they should be distinctly and severally displayed , and each of them adored singly and apart ; and this too ( for the greater Pomp and Solemnity ) under so many Personal Names . Which perhaps the Unskilful and sottish Vulgar , might sometimes mistake , not only for so many Real and Substantial , but also Independent and Self-existent Deities .

We have before proved that one and the same Supreme God , in the Egyptian Theology , had several Proper and Personal Names given him , according to several Notions of him , and his several Powers and Effects ; Jamblichus himself in that passage already cited , De Myst. Aeg. plainly affirming thus much , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Demiurgical Mind and President of Truth , as with wisdom it proceedeth to Generation , and bringeth forth the hidden Power of the occult Reasons , contained within it self , into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with Truth , Phtha ; as it is productive of Good things Osiris ; besides which it hath also several other Names , according to its other Powers and Energies : as namely Neith ( or according to Proclus his Copy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neïthas ) the Tutelar God of the City Sais , from whence probably the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was derived , ( the Athenians being said to have been at first , a Colony of these Saites ) and this is The Divine Wisdom diffusing it self thorough all . So likewise Serapis , which though some would have to be the Sun , is by others plainly described as an Vniversal Numen . P. 95. As Aristides in his Eighth Oration upon this God Serapis ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who inhabit the great City in Egypt , call upon this God Serapis , as their only Jupiter , he being supposed to be no way defective in Power , but to Pervade all things , and to Fill the whole Vniverse . And whereas the Powers and Honours of the other Gods are divided , and some of them are invoked for one thing , and some for another ; This is look'd upon by them as the Coryphaeus of all the Gods , who contains the beginning and end of all things , and who is able to supply all wants . Cneph is also described by Eusebius as that Divine Intellect , which was the Demiurgus of the world and which giveth life to all things , as he is by Plutarch said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Vnmade , so that this was also another Egyptian Name of God ; as likewise was Emeph and Eicton in Jamblichus ; though these may be severally distinguished into a Trinity of Divine Hypostases . Lastly , when Isis , which was sometimes called Multimammea , and made all over full of Breasts , to signifie her Feeding all things , thus describes her self in Apuleius , Summa Numinum , Prima Coelitum , Deorum Dearumque facies Vniformis , cujus numen Vnicum multiformi specie , ritu va●io , nomine multijugo totus veneratur Orbis ; as she plainly makes her self to be the Supreme Deity , so doth she intimate , that all the Gods & Goddess●s were compendiously conteined in Her Alone , and that she ( i.e. the Supreme God ) was worshipped under several personal Names & with different rites , over the whole Pagan World . Moreover this is particularly noted concerning the Egyptians by Damascius the Philosopher , that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They multiplied the First Intelligible ( or the Supreme Deity ) breaking and dividing the same into the Names and Properties of Many Gods . Now the Egyptian Theology , was in a manner , the Pattern of all the rest , but especially of those European Theologies , of the Greeks and Romans .

Who likewise , that they often Made Many Gods of One , is evident from their bestowing so many Proper and Personal Names , upon each of those Inferiour Gods of theirs , The Sun , and The Moon , and The Earth ; The First whereof , Usually called Apollo , had therefore this Epithet of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commonly given to him , the God with many Names . Which many Proper Names of his , Macrobius insisteth upon in his Saturnalia , though probably making more of them than indeed they were . And the Moon was not only so called , but also Diana , and Lucina , and Hecate , and otherwise , insomuch that this Goddess also , hath been stiled Polyonymous as well as her brother the Sun . And Lastly , the Earth besides those Honorary Titles , of Bona Dea , and Magna Dea , and Mater Deorum , The Good Goddess , and the Great Goddess , and the Mother of the Gods , was multiplied by them into those Many Goddesses , of Vesta , and Rhea , and Cybele , and Ceres , and Proserpina , and Ops , &c. And for this cause was she thus described by Aeschylus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Et Tellus Multorum Nominum Facies Vna . Now if these Inferiour Gods of the Pagans , had each of them so many Personal Names bestowed upon them , much more might the Supreme God be Polyonymous amongst them ; and so indeed he was commonly stiled , as that learned Grammarian Hesychius intimates , upon that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they called the Monad thus , and it was also the Epithet of Apollo ; where by the Monad according to the Pythagorick Language , is meant the Supreme Deity , which was thus stiled by the Pagans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Being that hath many Names . And accordingly Cleanthes thus beginneth that forecited Hymn of his to him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou most Glorious of all the Immortal Gods , who art called by Many Names . And Zeno his Master , in Laertius expresly declareth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is called by many several Names , according to his several Powers and Vertues , whose Instances shall be afterwards taken notice of . Thus also the Writer De Mundo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God though he be but one , is Polyonymous , and variously denominated from his several attributes , and the effects produced by him . Quaecunque voles ( saith Seneca ) illi Propria Nomina aptabis , De Ben. L. ● . vim aliquam Effectumque Coelestium rerum continentia . Tot Appellationes ejus possunt esse quot Munera : You may give God whatsoever Proper Names you please , so they signifie some force and effect of Heavenly things : He may have as many Names , as he hath Manifestations , Offices and Gifts . Macrobius also , from the Authority of Virgil , thus determines , Vnius Dei Effectus Varios pro Variis censendos esse ( or as Vossius corrects it , Censeri ) Numinibus , That the Various Effects of One God , were taken for Several Gods ; that is , Expressed by Several Personal Names ; as he there affirmeth , the Divers Vertues of the Sun , to have given Names to Divers Gods ; because they gave occasion for the Sun , to be called by Several Proper and Personal Names . We shall conclude with that of Maximus Madaurensis , before cited out of St. Austin , Hujus Virtutes per Mundanum Opus diffusas , Nos multis vocabulis invocamus , quoniam Nomen ejus Proprium ignoramus . Ita fit ut dum ejus quasi quaedam Membra carptim variis supplicationibus prosequimur , Totum colere profectò videamur . The Vertues of this One Supreme God , diffused throughout the whole World , we ( Pagans ) invoke under Many Several Names , because we are ignorant what his Proper Name is . Wherefore we thus worshipping his Several Divided Members , must needs be judged to worship him Whole , we leaving out nothing of him . With which Latter words seemeth to agree , that of the Poet , wherein Jupiter thus bespeaks the other Gods . Coelicolae , Mea Membra , Dei ; quos Nostra Potestas , Officiis divisa facit . Where it is plainly intimated , that the Many Pagan Gods were but the Several Divided Members of the One Supreme Deity , whether , because according to the Stoical Sence , the Real and Natural Gods , were all but Parts of the Mundane Soul ; or else because all those other Phantastick Gods , were nothing but Several Personal Names , given to the Several Powers , Vertues , and Offices of the One Supreme .

Now the Several Names of God , which the Writer De Mundo instanceth in , to prove him Polyonymous , are First of all such as these ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Thunderer and Light●er , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Giver of Rain , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Bestower of Fruits , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Keeper of Cities , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Mild and Placable , under which Notion they sacrificed no Animals to him , but only the Fruits of the Earth : together with many other such Epithets , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. and Lastly he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Saviour and Assertour . Answerably to which , Jupiter had Many such Names given him also by the Latins , as ●●ctor , Invictus , Opitulus , Stator ; the True meaning of which last , ( according to Seneca ) was not that which the Historians pretend , quod post Votum susceptum , acies Romanorum fugientium stetit , because once after Vows and Prayers offered to him , the Flying Army of the Romans was made to stand ; Sed quod stant beneficio ejus Omnia , but because all things by means of him Stand Firm and are Established . For which same reason he was called also by them ( as St. Austin informs us ) Centupeda , as it were , standing Firm upon an Hundred Feet , and Tigillus the Beam , Prop , and Supporter of the World . He was stiled also by the Latins ( amongst other Titles ) Almus and Ruminus , i. e. He that Nourisheth all things , Ruma Mamma . as it were , with his Breasts . Again that Writer De Mundo addeth another sort of Names , which God was called by ; as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Necessity , Acad. Q.L. 1. because he is an Immovable Essence , though Cicero gives another reason for that appellation , Interdum Deum Necessitatem appellant , quia nihil aliter esse possit , atque ab eo constitutum sit ; they sometimes call God Necessity , because nothing can be o●herwise than as it is by Him appointed . Likewise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because all things are by him Connected together , and proceed from him unhinderably . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because all things in the world are determined , and nothing left Infinite ( or Vndetermined ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because , he makes an apt Division and Distribution of all things . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because his Power is such , as that none can possibly avoid or escape him . Lastly , that Ingenious Fable , ( as he calls it ) of the Three Fatal Sisters , Clotho , Lachesis , and Atropos , according to him , meant nothing but God neither , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All this is nothing else but God , as the noble and generous Plato also intimates , when he affirmeth , God to contain the Beginning , and Middle , and End of all things . And both Cicero and Seneca tell us , that amongst the Latins God was not only called Fatum , but also Natura , and Fortuna . Quid aliud est Natura ( saith Seneca ) quam Deus , & Divina Ratio , toti Mundo & Partibus ejus inserta ? What is Nature else , but God and the Divine Reason , inserted into the Whole World and all its Several Parts ? He adding , that God and Nature , were no more Two Different Things , than Annaeus and Seneca. And Nonnunquam Deum ( saith Cicero ) Fortunam appellant , quod efficiat multa improvisa , & nec opinata nobis , propter obscuritatem ignorationemque Causarum ; They sometimes call God also by the name of Fortune , because he surprizeth us in many Events , and bringeth to pass things unexpected to us , by reason of the Obscurity of Causes and our Ignorance . Seneca thus concludes concerning these , and the like Names of God , Omnia ejusdem Dei Nomina sunt , variè utentis sua Potestate ; These are all Names of one and the same God , Variously Manifesting his Power .

But concerning most of these forementioned Names of God , and such as are like to them , it was rightly observed by St. Austin , C.D.L. 7. c. 11. that they had no such Appearance or shew of Many Distinct Gods ; Haec omnia cognomina imposuerunt Vni Deo , propter Causas Potestatesque Diversas , non tamen propter tot res , etiam tot Deos eum esse coegerunt , &c. Though the Pagans imposed all these Several Names upon One God , in respect of his Several Powers , yet did they not therefore , seem to make so many Gods of them : as if Victor were one God , and Invictus another God , and Centupeda another God , and Tigillus another , and Ruminus another , &c. Wherrefore there are other Names of God used amongst the Pagans , which have a greater show and appearance of so many Distinct Deities , not only because they are Proper Names , but also because each of them had their peculiar Temples appropriated to them , and their different Rites of Worship . Now these are of Two sorts ; First , such as signifie the Deity according to its Vniversal , and All-comprehending Nature ; and Secondly , such as denote the same only according to certain Particular Powers , Manifestations , and Effects of it in the world . Of the First kind there are not a few . For First of all , PAN , as the the very word plainly implies him to be a Vniversal Numen , and as he was supposed to be the Harmostes of the whole World , or to play upon the World as a Musical Instrument , according to that of Orpheus ( or Onomacritus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , So have we before showed , that by him the Arcadians and Greeks meant , not the Corporeal World Inanimate , nor yet as endued with a Sensless Nature only , but as proceeding from an Intellectual Principle or Divine Spirit , which framed it Harmoniously ; and as being still kept in tune , acted and governed by the same . Which therefore is said to be the Vniversal Pastor and Shepherd of all Mankind , and of the whole world , according to that other Orphick passage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pascens Humanum Genus , ac sine limite Terram . And this Pan , Socrates in Plato's Phaedrus , plainly invokes as the Supreme Numen . Pan therefore , is the One only God ( for there cannot possibly be more than One Pan , more than One All or Vniverse ) who conteined All within himself , displayed All from himself , framing the World Harmoniously , and who is in a manner All Things .

Again JANVS , whom the Romans First invoked in all their Sacrifices and Prayers , and who was never omitted , whatsoever God they sacrificed unto ; was unquestionably many times taken for a Vniversal Numen , as in this of Martial , — Nitidique Sator pulcherrime mundi . And again in this of Ovid. Fast. 1. Quicquid ubique vides , Coelum , Mare , Nubila , Terras , Omnia sunt nostra clausa patentque Manu : Me penes est Vnum vasti Custodia Mundi . From which passages it also appears , that Janus was not the meer Sensless and Inanimate Matter of the World , but a Principle Presiding over it . And without doubt all the Beginnings of things , were therefore referred to this Janus , because he was accounted the most Ancient God , and the Beginning of all things . St. Austin concluding him to be the same with Jupiter , therefore quarrels with the Pagans ( that is , with their Civil Theology ) for thus making Two Gods of One. C.D.L. 7. c. 10 Cum ergo Janus Mundus sit , & Jupiter Mundus sit , Vnusque sit Mundus , quare Duo Dii sunt Janus & Jupiter ? Quare seorsum habent Templa , seorsum Aras , diversa Sacra , dissimilia Simulachra ? Si propterea , quia alia vis est Primordiorum , alia Causarum , ex illa Jani ex ista Jovis nomen accepit : nunquid si unus homo in diversis rebus duas habeat potestates , aut duas artes , ( quia singularum diversa Vis est ) ideo Duo dicuntur Artifices ? &c. Since therefore Janus is the World , and Jupiter is the World , and there is but one World , how can Janus and Jupiter be Two Gods ? Why have they their Temples apart , their Altars apart , distinct Sacred things , and Statues of different forms ? If because the force of Beginnings is One , and the force of Causes Another , he is therefore called Janus from the former , and Jupiter from the latter ; I ask whether or no , if one Man have two Several arts about different things , he therefore be to be called Two Artificers ? Or is there any more reason , why one and the same God , having Two Powers , one over the Beginnings of things , and another over the Causes , should therefore be accounted Two Gods ? Where when Jupiter and Janus are both said to be the World , this is to be understood properly not of the Matter but the Soul or Mind of the World , as St. Austin himself elsewhere declares , C.D.L. 4. c. 11 Sit Jupiter Corporei hujus Mundi Animus , qui universam istam Molem , ex quatuor Elementis constructam atque compactam , implet & movet ; Let Jupiter be the Mind of this corporeal World , which both filleth and moveth that whole bulk , compounded and made up of the four Elements . Nevertheless as the Soul and Body both together are called the Man , so was the whole Animated World , by the Pagans called God . Now the forementioned Argumentation of St. Austin , though it be good against the Pagans Civil Theology , yet their other Arcane and Natural Theology was unconcerned in it , that plainly acknowledging all to be but One God , which for certain Reasons was worshipped under Several Names , and with Different Rites . Wherefore Janus and Jupiter , being really but Different Names for One and the same Supreme God , that conjecture of Salmasius seems very probable , that the Romans derived their Janus from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Aetolian Jupiter .

GENIVS was also another of the Twenty Select Roman Gods & that this was likewise a Vniversal Numen , containing the whole Nature of things , appears from this of Festus , Genium appellabant Deum , qui vim obtineret rerum omnium genendarum , They called that God , who hath the Power of begetting or producing all things , Genius . C.D.L. 7. c. ●3 . And St. Austin also plainly declareth Genius to be the same with Jupiter , that is , to be but another Name for the One Supreme God . Cum alio loco [ Varro ] dicit , Genium esse Vniuscujusque animum rationalem ; talem autem Mundi Animum Deum esse , ad hoc idem utique revocat , ut tanquam Vniversalis Genius , ipse Mundi Animus esse credatur . Hic est igitur quem appellant Jovem . And afterwards , Restat ut eum Singulariter & Excellenter dicant Deum Genium , quem dicunt Mundi Animum ; ac per hoc Jovem . When Varro elsewhere calleth the Rational Mind of every one , a Genius , and affirmeth such a Mind of the whole World , to be God ; he plainly implieth , that God is the Vniversal Genius of the world , and that Genius and Jupiter are the same . And though Genius be sometime used for the Mind of every man , yet the God Genius , spoken of by way of Excellency , can be no other than the Mind of the whole world , or Jupiter .

Again that CHRONOS or SATURN was no Particular Deity , but the Vniversal Numen of the whole World , is plainly affirmed by Dionysius of Halicarnassus ; where commending the Fertility of Italy , he writeth thus , Rom. Ant. L. 1. p. 24. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore it is no wonder , if the Ancients thought this Country to be sacred to Saturn , they supposing this God to be the Giver and Perfecter of all happiness to men ; whether we ought to call him Chronos as the Greeks will have it , or Cronos as the Romans ; he being either way such a God , as comprehends the Whole Nature of the world . But the word Saturn was Hetrurian ( which Language was Originally Oriental ) and being derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies Hidden , so that by Saturn was meant , that Hidden Principle of the Vniverse which containeth all things , and he was therefore called by the Romans Deus Latius , The Hidden God ; as the wife of Saturn in the Pontifical Books is Latia Saturni , and the Land it self ( which in the Hetrurian Language was Saturnia ) is in the Roman Latium ; from whence the Inhabitants were called Latins , which is as much as to say , the Worshippers of the Hidden God . Moreover that Saturn could not be inferiour to Jupiter , according to the Fabulous Theology , is plain from hence , because he is therein said to have been his Father . But then the Question will be , how Saturn and Jupiter could be both of them One and the same Vniversal Numen ? To which there are several Answers . For first Plato who propounds this Difficulty in his Craetylus , solves it thus ; That by Jupiter here is to be understood the Soul of the World , which according to his Theology was derived from a Perfect and Eternal Mind or Intellect ( which Chronos is interpreted to be ) as Chronos also depended upon Vranus or Coelus , the Supreme Heavenly God , or First Original Deity . So that Plato here finds his Trinity of Divine Hypostases , Archical and Vniversal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Vranus , Chronos , and Zeus ; or Coelus , Saturn and Jupiter . Others conceive , that according to the plainer and more simple sence of Hesiod's Theogonia , that Jupiter who together with Neptune and Pluto , is said to have been the Son of Saturn , was not the Supreme Deity , nor the Soul of the World neither , but only the Aether , as Neptune was the Sea and Pluto the Earth . All which are said to have been begotten by Chronos or Saturn the Son of Vranus that is as much as to say , by the Hidden Vertue of the Supreme Heavenly God . But the Writer De Mundo , though making Jupiter to be the First and Supreme God , yet ( taking Chronos to signifie Immensity of Duration or Eternity ) will have Jupiter to be the Son of Chronos in this sence , because he doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , continue from one Eternity to another ; so that Chronos and Zeus are to him in a manner one and the same thing . But we are apt to think that no Ingenuous and learned Pagan , who well understood the Natural Theology , would deny , but that the best Answer of all to this difficulty is this , That there is no Coherent Sence , to be made , of all things , in the Fabulous Theology . St. Austin , from Varro , gives us this account of Saturn , that it is he who produceth from himself continually the Hidden Seeds and Forms of things , and reduceth or receiveth them again into himself ; which some think to have been the true meaning of that Fable concerning Saturn his devouring his Male-children ; because the Forms of these Corporeal things , are perpetually destroyed , whilst the Material Parts ( signified by the Femals ) still remain . However it is plain , that this was but another Pagan Adumbration of the Deity , that being also sometimes thus defined by them , C. D. L. 4. c. 12. as St. Austin likewise enforms us , Sinus quidam Naturae in seipso continens omnia , A certain Bosom , or Deep Hollow , and Inward Recess of Nature , which conteineth within it self all things . And St. Austin himself concludes , that according to this Varronian Notion of Saturn likewise , the Pagans Jupiter and Saturn , were really but one and the same Numen , De Civ . D. L. 7. c. 13. Wherefore we may with good reason affirm , that Saturn was another Name for the Supreme God amongst the Pagans , it signifying that Secret and Hidden Power , which comprehends , pervades and supports the whole World ; and which produces the Seeds or Seminal Principles and Forms of all things from it self . As also Vranus or Coelus , Thus in that old Inscription . OPTIMVS MAXIMVS CAELVS AETERNVS JVPITER . was plainly yet another Name for the same Supreme Deity ; ( or the First Divine Hypostasis ) comprehending the whole .

In the next place , though it be true that Minerva be sometimes taken for a Particular God , or for God according to a Particular Manifestation of him in the Aether ( as shall be shewed afterwards ) yet was it often taken also , for the Supreme God according to his most General Notion , or as a Vniversal Numen diffusing himself through all things . Thus hath it been already proved , that Neith or Neithas , was the same amongst the Egyptians , that Athena amongst the Greeks , and Minerva amongst the Latins ; which that it was a Vniversal Numen , appears from that Egyptian Inscription in the Temple of this God , I am all that Was , Is , and Shall be . And accordingly Athenagoras tells us , that Athena of the Greeks was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisdom passing and diffusing it self through all things : as in the Book of Wisdom it is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Artifex of all things , and is said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to pass and move through all things . Wherefore this Athena or Minerva of the Pagans was either the First Supreme Deity a Perfect and Infinite Mind the Original of all things ; or else a Second Divine Hypostasis , the immediate Off-spring and First-begotten of that First Original Diety . Thus Aristides in his Oration upon Minerva , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Wherefore all the most excellent things are in Minerva , and from her : but to speak briefly of her , this is the only immediate off-spring of the only Maker and King of all things ; For he had none of equal honour with himself , upon whom he should beget her , and therefore retiring into himself , he begot her and brought her forth from himself : So that this is the only Genuine Off-spring of the First Father of all . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Pindar also affirmeth concerning Minerva , that sitting at the Right hand of her Father , she there receiveth commands from him to be delivered to the Gods . For she is greater than the Angels , and commandeth them some one thing and some another , accordingly as she had first received of her Father : she performing the office of an Interpreter and Introducer to the Gods when it is needful . Where we may observe by the way , that this word Angel , came to be in use amongst the Pagans from Jews and Christians , about this very age that Aristides lived in ; after which we meet with it frequently in the writings of their Philosphers . Lastly Aristides thus concludeth his Oration upon Minerva , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · He that from what we have said will determine , that Minerva is as it were the Power and Vertue of Jupiter himself will not err . Wherefore ( not to enumerate all the minute things belonging to Minerva ) we conclude thus concerning her , that all the works of Jupiter , are common with Jupiter and Minerva . Wherefore that conceit which the Learned and Industrious Vossius , somewhere seems to favour ; that the Pagans Vniversal Numen was no other than a Sensless Nature , or Spermatick Reason of the whole World , undirected by any Higher Intellectual Principle , ( which is indeed no better than downright Atheism ) is plainly confuted from hence , they making Wisdom and Vnderstanding , under these Names of Neith , Athena , and Minerva , to be either , the Absolutely Supreme Deity , or the First-begotten Off-spring of it .

To Minerva may be added Apollo , who though often taken for the Sensible Sun Animated , and so an Inferiour Deity , yet was not always understood in this sence , nor indeed then when he was reckoned amongst the Twelve Consentes , because the Sun was afterwards added to them , in the number of the Eight Select Gods . And that he was sometimes taken for the Supreme Vniversal Numen , the Maker of the Sun and of the whole World , is plainly testified by Plutarch ( who is a competent Witness in this Case , he being a Priest of this Apollo ) writing thus concerning him in his Defect of Oracles , P. 41● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whether Apollo be the Sun , or whether he be the Lord and Father of the Sun , placed far above all sensible and Corporeal Nature , it is not likely , that he should now deny his Oracles to them to whom himself is the cause of Generation and Nourishment , of Life and understanding .

Moreover Vrania Aphrodite , the Heavenly Venus or Love , was a Vniversal Numen also , or another name of God , according to his more General Notion , as Comprehending the whole World , it being the same with that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Love , which Orpheu● , and others in Aristotle , made to be the First Original of all things . For it is certain that the Ancients distinguished concerning a double Venus and Love . P. 108. Thus Pausanias in Plato's Symposium , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There are Two Venuses and therefore two Loves , one the Older and without a Mother , the Daughter of Uranus or Heaven , which we call the Heavenly Venus ; another younger , begotten from Jupiter and Dione , which we call the Vulgar Venus ; and accordingly are there of necessity two Loves , answering to these two Venuses , the one Vulgar , and the other Heavenly . The Elder of these two Venuses , is in Plato said to be Seniour to Japhet and Saturn , and by Orpheus the Oldest of all things , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First Begetter of all . Upon which account perhaps , it was called by the Oriental Nations , Mylitta or Genitrix , as being the Fruitful Mother of all . This was also the same with Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First Fair ; the Cause of all Pulchritude , Order and Harmony in the World . And Pausanias the Writer tells us , that there were Temples severally erected to each of these Venusses or Loves , the Heavenly and the Vulgar , and that Vrania or the Heavenly Venus was so called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the Love belonging to it , was pure and free from all corporeal affection ; which as it is in men , is but a participation of that First Vrania , or Heavenly Venus and Love , God himself . And thus is Venus described by Euripides in Stobaeus , as the Supreme Numen . Thus also by Aechylus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Grot. Excerp . p. 45 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. To this sence , Do you not see how great a God this Venus is ? but you are never able to declare her Greatness , nor to measure the Vast extent thereof . For this is she which nourisheth both Thee and Me and all Mortals , and which makes Heaven and Earth friendly to conspire together , &c. But by Ovid this is more fully expressed , in his Fastorum , Illa quidem Totum dignissima temperat Orbem , Lib. 4. Illa tenet Nullo regna minora Deo : Juraque dat Coelo , Terrae , Natalibus Vndis ; Perque suos initus continet omne genus . Illa Deos omnes ( longum enumerare ) creavit ; Illa Satis Causas Arboribusque dedit . Where all the Gods are said to have been Created or Made by Venus , that is , by the One Supreme Deity . But lastly this is best of all performed by Severinus Boetius , a Christian Philosopher and Poet , De Cons. L. 2. Met. 8. in this manner ; Quod Mundus Stabili fide Concordes variat vices , Quod Pugnantia Semina Foedus perpetuum tenent ; Quos Phoebus roseum diem Curru provehit aureo ; &c. Hanc rerum seriem ligat , Terras ac pelagus regens , Et Coelo imperitans , AMOR. &c. Hic si sroena remiserit , Quicquid nunc amat invicem , Bellum continuò geret . Hic sancto populos quoque Junctos foedere continet ; Hic & Conjugii Sacrum Castis nectit Amoribus , &c. O felix hominum genus , Si vestros animos AMOR , Quo Coelum regitur , regat . And to this Vrania or Heavenly Venus was near of kin also , that Third Venus in Pausanias called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and by the Latins Venus Verticordia , pure and chaste Love , expulsive of all unclean Lusts , to which the Romans consecrated a Statue , as Valerius M. tells us ( L. 8. c. 15. ) quo facilius Virginum , Mulierumque mentes à libidine ad pudicitiam converterentur , To this end , that the minds of the Female Sex might then the better be converted from Lust and Wantonness to Chastity . We conclude therefore that Vrania or the Heavenly Venus , was sometimes amongst the Pagans a Name for the Supreme Deity , as that which is the most Amiable Being , and First Pulchritude , the most Benign and Fecund Begetter of all things , and the constant Harmonizer of the whole World .

Again though Vulcan , according to the most common and Vulgar Notion of him , be to be reckoned amongst the Particular Gods , yet had he also another more Vniversal Consideration . For Zeno in Laertius tells us , that the Supreme God was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Vulcan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as his Hegemonick acted in the Artificial Fire . Now Plutarch and Stobaeus testifie that the Stoicks did not only call Nature , but also the Supreme Deity it self , ( the Architect of the whole world ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Artificial Fire , they conceiving him to be Corporeal . And Jamblichus making Phtha to be the same Supreme God amongst the Egyptians , with Osiris , and Hammon ; or rather more properly , all of them alike the Soul of the World , tells us that Hephaestus in the Greekish Theology , was the same with the Egyptian Phtha ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Amonst the Greeks Hephaestus ( or Vulcan ) answers to the Egyptian Phtha . Wherefore as the Egyptians by Phtha , so the Greeks by Hephaestus , sometimes understood no other than the Supreme God or at least the Soul of the World , as Artificially framing all things .

De Ben L. 4. c. 8. Furthermore Seneca gives us yet other Names of the Supreme Deity , according to the Sence of the Stoicks , Hunc & Liberum Patrem , & Herculem , ac Mercurium nostri putant , Liberum Patrem , quia Omnium Parens , &c. Herculem , quod vis ejus invicta sit ; Mercurium , quia Ratio penes illum est , Numerusque , & Ordo , & Scientia : Furthermore our Philosophers take this Auctor of all things , to be Liber Pater , Hercules , and Mercury ; The First because he is the Parent of all things , &c. the Second , because his Force and Power is unconquerable , &c. And the Third , because there is in and from him Reason , Number , Order and Knowledge . And now we see already , that the Supreme God , was sufficiently Polyonymous amongst the Pagans ; and that all these , Jupiter , Pan , Janus , Genius , Saturn , Coelus , Minerva , Apollo , Aphrodite Vrania , Hephaestus , Liber Pater , Hercules and Mercury , were not so many Really Distinct and Substantial Gods . much less Self-existent and Independent Ones ; but only several Names , of that One Supreme Vniversal and All-comprehending Numen , according to several Notions and Considerations of him .

But besides these , there were many other Pagan Gods called by Servius , Dii Speciales , Special or Particular Gods , which cannot be thought neither , to have been so many Really Distinct and Substantial Beings ( that is Natural Gods ) much less Self-existent and Independent , but only so many several Names or Notions of One and the same Supreme Deity , according to certain Particular Powers and Manifestations of it . It is true , that some late Christian Writers against the Polytheism and Idolatry of the Pagans , have charged them with at least a Trinity of Independent Gods , viz. Jupiter , Neptune and Pluto , as sharing the Government of the whole world amongst these Three , and consequently acknowledging no One Vniversal Numen . Notwithstanding which it is certain , that according to the more Arcane Doctrine and Cabala of the Pagans , concerning the Natural True Theology , these Three considered as Distinct and Independent Gods , were accounted but Dii Poetici & Commentitii , Poetical and Fictitious Gods , and they were really esteemed no other , than so many Several Names and Notions of One and the same Supreme Numen , as acting variously in those several parts of the world , the Heaven , the Sea , the Earth and Hell . For First as to Pluto and Hades , called also by the Latins Orcus , and Dis , ( which latter word seems to have been a contraction of Dives to answer the Greek Pluto ) as Balbus in Cicero attributes to him , Omnem Vim terrenam , all Terrene Power , so others commonly assign him the Regimen of Separate Souls after Death . Now it is certain , that according to this latter Notion , it was by Plato understood no otherwise than as a Name for that Part of the Divine Providence which exercises it self upon the Souls of men after Death . This Ficinus observed upon Plato's Cratylus , Animadverte prae caeteris , Plutonem hic significare praecipuè , Providentiam Divinam ad Separatas Animas pertinentem : You are to take notice , that by Pluto is here meant , that part of Divine Providence , which belongeth to Separate Souls . For this is that which according to Plato , binds and detains pure Souls , in that separate state , with the best Vinculum of all , which is not Necessity , but Love and Desire , they being ravished and charmed as it were with those pure delights which they there enjoy . And thus is he also to be understood , in his Book of Laws , Lib. 8. writing in this manner concerning Pluto , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither ought Military men to be troubled or offended at this God Pluto , but highly to honour him , as who always is the most beneficent to mankind . For I affirm with the greatest seriousness , that the Vnion of the Soul with this Terrestrial body , is never better than the Dissolution or Separation of them . Pluto therefore according to Plato , is nothing else but a Name for that Part of the Divine Providence , that is exercised upon the Souls of men , in their Separation from these Earthly Bodies . And upon this account was Pluto stiled by Virgil , The Stygian Jupiter . But by others Pluto together with Ceres , is taken in a larger sence , for the Manifestation of the Deity in this whole Terrestrial Globe , and thus is the Writer De Mundo to be understood , when he tells us , that God or Jupiter is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · both Celestial and Terrestrial , he being denominated from every Nature , forasmuch as he is the cause of all things . Pluto therefore is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Terrestrial ( also , as well as the Stygian and Subterranean ) Jupiter ; and that other Jupiter which is distinguished both from Pluto and Neptune , is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Heavenly Jupiter , God as manifesting himself in the Heavens . Hence is it that Zeus and Hades , Jupiter and Pluto , are made to be one and the same thing , in that Passage which Julian cites as an Oracle of Apollo , but others impute to Orpheus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ,

Jupiter and Pluto are one and the same God . As also that Euripides in a place before produced , is so doubtful whether he should call the Supreme God ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that takes care of all things here below ) Zeus or Hades . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whether thou hadst rather , be called Jupiter or Pluto .

Lastly Hermesianax the Colophonian Poet , in those Verses of his ( afterward to be set down ) makes Pluto in the first place , ( with many other Pagan Gods ) to be really one and the same with Jupiter .

That Neptune was also another Name of the Supreme God , from another Particular Consideration of him , namely as acting in the Seas ; ( at least according to the Arcane and Natural Theology of the Pagans ) is plainly declared by divers of the Ancients . Xenocrates in Stobaeus , and Zeno in Laertius , affirm , that God as acting in the water is called Posidone or Neptune . To the same purpose Balbus in Cicero . De N. D L. 2. Sed tamen his Fabulis spretis ac repudiatris , Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , alii per alia , poterunt intelligi , qui qualesque sint , &c. But these Poetick Fables concerning the Gods , being despised and rejected ; it is easie for us to understand , how God passing through the Nature of every thing ; may be called by several Names , as through the Earth Ceres ( and Pluto ) through the Seas Neptune ; and through other parts of the world by other Names : so that all these Titular Gods were but so many several Denominations of one Supreme Deity . De N.D.L. 3. And Cotta afterward thus represents the sence of this Theology , Neptunum esse dicis Animum cum Intelligentiâ per mare pergentem , idem de Cerere : Your meaning is , Neptune is a Mind which with understanding passes through the Sea , and the like of Ceres through the Earth . Lastly , to name no more , Maximus Tyrius agreeth also herewith , Dissert. 30. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · You are to call Jupiter that Princely Mind , which all things follow and obey , &c. and Neptune that Spirit , which passing through the Earth and Sea , causes their State and Harmony .

Lastly , that these Three Jupiter , Neptune and Pluto , were not Three really Distinct Substantial Beings , but only so many Several Names for One Supreme God ( according to the True and Natural Theology of the Pagans ) is thus plainly declared by Pausanias in his Corinthiacks ; he there expounding the meaning of a certain Statue of Jupiter , with Three Eyes ( called the Country - Jupiter of the Trojans ) in this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Now that this Statue of Jupiter was made to have Three Eyes , one may guess this to have been the reason : Because first the common speech of all men makes Jupiter to reign in the Heaven . Again he that is said to rule under the Earth , is in a certain Verse of Homer called Zeus or Jupiter too , namely the Infernal or Subterraneous Jupiter together with Proserpina . And lastly Aeschylus the son of Euphorion , calls that God who is the King of the Sea also Jupiter . Wherefore this Statuary made Jupiter with Three Eyes , to signifie , that it is One and the same God , which ruleth in those Three several Parts of the World , the Heaven , the Sea , and the Earth . Whether Pausanias were in the right or no , as to his Conjecture concerning this Three-ey'd Statue of Jupiter , it is evident that himself and other ancient Pagans acknowledged Jupiter , Neptune and Pluto , to be but Three several Names and Partial Considerations of one and the same God , who ruleth over the Whole World . And since both Proserpina and Ceres were really the same with Pluto , and Salacia with Neptune : we may well conclude , that all these , Jupiter , Neptune , Salacia , Pluto , Proserpina and Ceres , though several Poetical and Political Gods , yet were really taken but for One and the same Natural and Philosophical God .

Moreover as Neptune was a Name for God , as manifesting himself in the Sea and ruling over it , so was Juno another Name of God as acting in the Air. This is expresly affirmed both by Xenocrates in Stobaeus , and Zeno in Laertius . And St. Austin propounding this Quaere , Why Juno was joyned to Jupiter as his wife and Sister , makes the Pagans answer thus to it , Quia Jovem ( inquiunt ) in Aethere accipimus , in Aere Junonem : because we call God in the Aether Jupiter , in the Air Juno . But the reason why Juno was Feminine and a Goddess , is thus given by Cicero , Effaeminarunt autem eum , Junoni que tribuerunt , quod nihil est aere mollius , they effeminated the Air and attributed it to Juno a Goddess , because nothing is softer than it . Minerva was also sometimes taken for a Special or Particular God , and then was it nothing else ( as Zeno informs us ) but a Name for the Supreme God as Passing through the ( Higher ) Aether : C.D.L. 4. c. 10. Which gave occasion to St. Austin thus to object against the Pagan Theology , Si aetheris partem Superiorem Minerva tenere dicitur , & hac occasione fingere Poetas , quod de Jovis Capite nata sit , cur non ergo ipsa potius Deorum Regina deputatur , quod sit Jove Superior ? If Minerva be said , to possess the Highest part of the Aether , and the Poets therefore to have feigned her to have been begotten from Jupiter 's head , why is not she rather called the Queen of the Gods , since she is superiour to Jupiter ? Furthermore as the Supreme God was called Neptune in the Sea , and Juno in the Air , so by the same reason may we conclude , that he was called Vulcan in the Fire . Lastly , as the Sun and Moon , were themselves sometimes worshipped by the Pagans for Inferiour Deities , they being supposed to be Animated with Particular Souls of their own ; so was the Supreme God also , worshipped in them both ( as well as in the other Parts of the world ) and that under those names of Apollo , and Diana . Thus the Pagans appointing a God to preside over every Part of the world , did thereby but make the Supreme God Polyonymous , all those Gods of theirs , being indeed nothing but Several Names of him . Which Theology of the Ancient Pagans , Maximus Tyrius , treating concerning Homer's Philosophy ( after he had mentioned his Tripartite Empire of the world , shared between Jupiter , Neptune , and Pluto ) thus declareth , Dissert. 16. p. 163. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. You may find also in Homer , other Principles , and the Originals of Several names ; which the ignorant hear as Fables , but a Philosopher will understand as Things and Realities . For he assigns a Principle of Virtue and Wisdom , which he calls Minerva , ; another of Love and Desire , which he calls Venus , another of Artificialness and that is Vulcan , who rules over the Fire . And Apollo also with him presides over Dancings , the Muses over Songs , Mars over War , Aeolus over Winds , and Ceres over Fruits . And then does he conclude thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · So that no part neither of Nature , nor of the World , is to Homer Godless ( or void of a God ) none destitute of a Ruler , or without a Superiour Government ; but all things full of Divine Names , and of Divine Reason , and of Divine Art . Where his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Divine Names , are nothing but Several Names of God , as manifesting himself variously in the several Things of Nature , and the parts of the world , and as presiding over them .

Wherefore besides those Special Gods of the Pagans , already mentioned , that were appointed to preside over several Parts of the world , there are Others , which are but several Names of the Supreme God neither , as exercising several Offices and Functions in the world , and bestowing several Gifts upon mankind : as when in giving Corn and Fruits he is called Ceres , in bestowing Wine Bacchus , in mens recovery of their Health , Aesculapius , in presiding over Traffick and Merchandizing , Mercury , in governing Military Affairs , Mars , in ordering the Winds Aeolus , and the like .

That the more Philosophick Pagans , did thus really interpret the Fables of the Gods , and make their Many Poetical and Political Gods , to be all of them but One and the same Supreme Natural God , is evident ●rom the testimonies of Antisthenes , Plato , Xenocrates , Zeno , Cleanthes , and Chrysippus ( who allegorized all the Fables of the Gods accordingly ) and of Scaevola the Roman Pontifex , of Cicero , Varro , Seneca , and many others . But that even their Poets also , did sometimes venture to broach this Arcane Theology , is manifest from those Fragments preserved , of Hermesianax the Colophonian amongst the Greeks , and of Valerius Soranus amongst the Latins ; the former thus enumerating the chief Pagan Gods , and declaring them to be all but one and the same Numen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Pluto , Persephone , Ceres , & Venus alma & Amores , Tritones , Nereus , Tethys , Neptunus & ipse , Mercurius , Juno , Vulcanus , Jupiter , & Pan , Diana , & Phaebus Jaculator , sunt Deus Unus . The Latter pronouncing Universally , that Jupiter Omnipotens , is — Deus Vnus & Omnes , One God , and All Gods . Whether by his Jupiter he here meant the Soul of the World only , as Varro would interpret him agreeably to his own Hypothesis , or whether an Abstract Mind superiour to it ; but probably he made this Jupiter to be All Gods , upon these two Accounts ; First as he was the Begetter and Creator of all the other Natural Gods , which were the Pagans Inferiour Deities ( as the Stars and Daemons ) Secondly , as that all the other Poetical and Political Gods , were Nothing else but Several Names and Notions of him .

We shall add in the last place , that St. Austin making a more Full and Particular Enumeration of the Pagan Gods , and mentioning amongst them many others besides the Select Roman Gods ; ( which are not now commonly taken notice of ) does pronounce Universally of them all , according to the sence of the more Intelligent Pagans ; That they were but One and the same Jupiter ; De Civ . D. L. 4. c. 11. Ipse in Aethere sit Jupiter , Ipse in Aere Juno , Ipse in Mari Neptunus , in Inferioribus etiam Maris Ipse Salacia , in Terra Pluto , in Terra Inferiore Proserpina , in Focis Domesticis Vesta , in Fabrorum fornace Vulcanus , in Divinantibus Apollo , in Merce Mercurius , in Jano Initiator , in Termino Terminator , Saturnus in Tempore , Mars & Bellona in Bellis , Liber in Vineis , Ceres in Frumentis , Diana in Sylvis , Minerva in Ingeniis . Ipse sit postremò etiam illa Turba quasi Plebeiorum Deorum , Ipse praesit nomine Liberi Virorum Seminibus , & nomine Liberae Faeminarum . Ipse sit Diespiter , qui Partum perducat ad Diem : Ipse sit Dea Mena , quam praefecerunt Menstruis Faeminarum , Ipse Lucina , quae à Parturientibus invocatur , Ipse Opem ferat nascentibus , excipiens eos sinu Terrae , & vocetur Opis . Ipse in Vagitu os aperiat , & vocetur , Deus Vagitanus . Ipse levet de Terra , & vocetur Dea Levana . Ipse Cunas tueatur & vocetur Dea Cunina . Sit Ipse in Deabus illis quae fata nascentibus canunt , & vocantur Carmentes . Praesit Fortuitis , vocenturque Fortuna . In Diva Rumina mammam parvulis immulgeat . In Diva Potina Potionem immisceat . In Diva Educa Escam praebeat . De Pavore infantium Paventia nuncupetur . De spe quae venit Venilia ; de Voluptate Volupia . De Actu Agenoria . De stimulis quibus ad nimium actum homo impellitur Dea Stimula nominetur . Strenua Dea sit , strenuum faciendo . Numeria quae numerare doceat ; Camaena quae canere . Ipse sit & Deus Consus praebendo Consilia ; & Dea Sentia sententias inspirando . Ipse Dea Juventas , quae post praetextam excipiat Juvenilis aetatis Exordia . Ipse sit Fortuna Barbata quae adultos barba induit quos honorare voluerit . Ipse in Jugatino Deo Conjuges jungat ; & cum Virgini uxori zona solvitur Ipse invocetur & Dea Virginensis invocetur . Ipse sit Mutinus , qui est apud Graecos Priapus , si non pudet . Haec omnia quae dixi , & quaecunque non dixi , hi omnes Dii Deaeque sit Unus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; sive Virtutes ejus , quae sententia velut magnorum multorumque Doctorum est . Let us grant according to the Pagans , that the Supreme God is in the Aether Jupiter ; in the Air Juno ; in the Sea Neptune ; in the lower parts of the Sea Salacia ; in the Earth Pluto ; in the inferiour parts thereof Proserpina ; in the Domestick harths Vesta ; in the Smiths Forges Vulcan ; in Divination Apollo ; in Traffick and Merchandize Mercury ; in the Beginning of things Janus ; in the Ends of them Terminus ; in Time Saturn ; in Wars Mars and Bellona ; in the Vineyards Liber ; in the Corn-fields Ceres ; in the Woods Diana , and in Wits Minerva . Let him be also that troop of Plebeian Gods ; let him preside over the seeds of men under the Name of Liber , and of women under the name of Libera ; let him be Diespiter that brings forth the birth to light ; let him be the Goddess Mena , whom they have set over womens monthly courses ; let him be Lucina , invoked by women in child-bearing ; let him be Opis who aids the new born Infants ; let him be Deus Vagitanus that opens their mouths to cry ; let him be the Goddess Levana , which is said to lift them up from the Earth ; and the Goddess Cunina that defends their Cradles ; let him be the Carmentes also who foretel the Fates of Infants ; let him be Fortune as presiding over Fortuitous events ; let him be Diva Rumina which suckles the Infant with the Breasts ; Diva Potina which gives it drink ; and Diva Educa which affords it meat ; let him be called the Goddess Paventia , from the Fear of Infants ; the Goddess Venilia from Hope ; the Goddess Volupia from Pleasure ; the Goddess Agenoria from Acting ; the Goddess Stimula from Provoking ; the Goddess Strenua from making Strong and Vigorous ; the Goddess Numeria which teacheth to Number ; the Goddess Camaena which teaches to Sing ; let him be Deus Consus , as giving Counsel ; and Dea Sentia as inspiring men with Sense ; let him be the Goddess Juventas which has the Guardianship of young men ; and Fortuna Barbata which upon some more than others liberally bestoweth beards ; let him be Deus Jugatinus which joyns man and wife together ; and Dea Virginensis , which is then invoked when the Girdle of the Bride is loosed ; Lastly let him be Mutinus also ( which is the same with Priapus amongst the Greeks ) if you will not be ashamed to say it . Let all these Gods and Goddesses , and many more ( which I have not mentioned ) be One and the same Jupiter , whether as Parts of him , which is agreeable to their opinion who hold him to be the Soul of the world ; or else as his Vertues only , which is the sence of many and great Pagan Doctors .

But that the Authority and Reputation of a late Learned and Industrious Writer , G. I. Vossius may not here stand in our way or be a Prejudice to us , we think it necessary to take notice of one passage of his , in his Book De Theologia Gentili , and freely to censure the the same ; where treating concerning that Pagan Goddess Venus , he writeth thus ; Ex Philosophica de Diis Doctrina , Venus est vel Luna ( ut vidimus ) vel Lucifer , sive Hesperus . Sed ex Poetica ac Civili , supra hos coelos statuuntur Mentes quaedam â Syderibus diversae : quomodò Jovem , Apollinem Junonem , Venerem , caeterosque Deos Consentes , considerare jubet Apuleius . Quippe eos , ( inquit ) Natura Visibus nostris denegavit : necnon tamen Intellectu eos mirabundi contemplamur , acie mentis acrius contemplantes . Quid apertius hic quam ab eo , per Deos Consentes intelligi , non Corpora Coelestia vel Subcoelestia , sed sublimiorem quandam Naturam , nec nisi animis conspicuam ? According to the Philosophick Doctrine concerning the Gods , Venus is either the Moon , or Lucifer , or Hesperus ; but according to the Poetick and Civil Theology of the Pagans , there were certain Eternal Minds , placed above the Heavens , distinct from the Stars : accordingly as Apuleius requires us to consider Jupiter and Apollo , Juno and Venus , and all those other Gods called Consentes ; he affirming of them , that though Nature had denied them to our sight , yet notwithstanding by the diligent contemplation of our Minds we apprehend and admire them . Where nothing can be more plain ( saith Vossius ) than that the Dii consentes , were understood by Apuleius neither to be Celestial nor Subcelestial Bodies , but a certain higher Nature perceptible only to our Minds . Upon which words of his , we shall make these following Remarks ; First , that this Learned Writer seems here , as also throughout that whole Book of his , to mistake the Philosophick Theology , of Scaevola and Varro , and others , for that which was Physiological only ; ( which Physiological Theology of the Pagans , will be afterwards declared by us . ) For the Philosophick Theology of the Pagans did not Deifie Natural and Sensible Bodies only , but the Principal part thereof was the Asserting of One Supreme and Vniversal Numen , from whence all their other Gods were derived . Neither was Venus according to this Philosophick and Arcane Theology , taken only for the Moon , or for Lucifer or Hesperus , as this Learned Writer concieves , but as we have already proved for the Supreme Deity also , either according to its Universal Notion , or some Particular Consideration thereof . Wherefore the Philosophick Theology both of Scaevola and Varro and others , was called Natural , not as Physiological only , but ( in another sence ) as Real and True ; it being the Theology neither of Cities , nor of Stages or Theaters , but of the World , and of the Wise men in it ; Philosophy being that properly which considers the Absolute Truth and Nature of things . Which Philosophick Theology thereof was opposed , both to the Civil and Poetical , as consisting in Opinion and Phancy only . Our Second Remark is , That Vossius does here also seem incongruously , to make both the Civil and Poetical Theology as such , to Philosophize ; whereas the First of these was properly nothing but the Law of Cities and Commonwealths , together with Vulgar Opinion and Errour ; and the Second nothing but Phancy , Fiction and Fabulosity . Poetarum ista sunt , saith Cotta in Cicero ; nos autem Philosophi esse volumus , Rerum authores , non Fabularum . Those things belong to Poets , but we would be Philosophers , authors of Things ( or Realities ) and not of Fables . But the main thing which we take notice of in these words of Vossius is this , that they seem to imply , the Consentes , and Select , and other Civil and Poetical Gods of the Pagans , to have been generally accounted , so many Substantial and Eternal Minds , or Vnderstanding Beings Supercelestial , and Independent ; their Jupiter being put only in an equality , with Apollo , Juno , Venus , and the rest . For which since Vossius pretends no other manner of Proof , than only from Apuleius his De Deo Socratis , who was a Platonick Philosopher ; we shall here make it evident , that he was not rightly understood by Vossius neither ; which yet ought not to be thought any Derogation from this Eminent Philologer ( whose Polymathy and Multifarious Learning , is readily acknowledged by us ) that he was not so well versed in all the Niceties and Punctilio's of the Platonick School . For though Apuleius do in that Book , besides those Visible Gods , the Stars ; take notice of another kind of Invisible ones ; such as the Twelve Consentes , and others , which ( he faith ) we may animis conjectare , per varias Vtilitates in vita agenda , animadversas in iis rebus , quibus eorum singuli curant , make a conjecture of by our minds , from the various Vtilities in humane life , perceived from those things which each of these care of ; yet that he was no Bigot in this Civil Theology , is manifest from hence , because in that very place , he declares as well against Superstition , as Irreligious Prophaneness . And his design there was plainly no other , than to reduce the Civil and Poetical Theologies of the Pagans into some handsome conformity and agreement with that Philosophical , Natural , and Real Theology of theirs , which derived all the Gods from One Supreme and Vniversal Numen : but this he endeavours to do , in the Platonick way , himself being much addicted to that Philosophy . Hos Deos in sublimi aetheris vertice locatos , Plato existimat veros , incorporales , animales , sine ullo neque fine neque exordio , sed prorsus ac retro aeviternos , corporis contagione suâ quidem naturâ remotos , ingenio ad summam beatitudinem porrecto , &c. Quorum Parentem , qui omnium rerum Dominator atque Auctor est , solum ab omnibus nexibus patiendi aliquid gerendive , nulla vice ad alicujus rei mutua obstrictum , cur ego nunc dicere exordiar ? cum Plato coelesti facundia praeditus , frequentissimè praedicet , hunc solum majestatis incredibili quadam nimietate & ineffabili , non posse penuria sermonis humani , quavis oratione vel modicà comprehendi . All these Gods placed in the ●ighest Aether , Plato thinks to be true , incorporeal , Animal , without beginning or end , Eternal , happy in themselves without any external good . The Parent of which Gods , who is the Lord and Author of all things , and who is alone free from all bonds of doing and suffering , why should I go about in words to describe him ? since Plato who was endued with most Heavenly eloquence , equal to the Immortal Gods , does often declare , that this Highest God by reason of his excess of Majesty , is both ineffable and Incomprehensible . From which words of Apuleius it is plain , that according to him , the Twelve Consentes , and all the other Invisible Gods were derived from One Original Deity , as their Parent and Author . But then if you demand , what Gods of Plato these should be , to which Apuleius would here accommodate the Civil and Poetick Gods , contained in those Two Verses of Ennius , Juno , Vesta , Minerva , Ceres , Diana , Venus , Mars . Mercurius , Jovi ' , Neptunus , Vulcanus , Apollo . and the rest of this kind , that is , all their other Gods ( properly so called ) Invisible ? We reply , that these are no other than Plato's Ideas , or First Paradigms and Patterns of things , in the Archetypal World , which is the Divine Intellect ( and his Second Hypostasis ) derived from his first Original Deity , and most Simple Monad . For as Plato writeth in his Timaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Sensible World , must n●eds be the Image of another Intelligible one . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato in Tim. p. 30. What Animal was the Pattern , according to whose likeness he that made this great Animal of the World , framed it ? certainly we must not think it to be any Particular Animal , since nothing can be perfect which is made according to an imperfect copy . Let us therefore conclude it , to be that Animal , which containeth all other animals in it , as its Parts . For that Intelligible World containeth all Intelligible Animals in it , in the same manner as this Sensible World , doth us and other sensible animals . Wherefore Plato himself here and elsewhere speaking obscurely of this Intelligible World , and the Ideas of it , no wonder if many of his Pagan followers , have absurdly made so many Distinct Animals and Gods of them . Amongst whom Apuleius accordingly would refer all the Civil and Poetick Gods , of the Pagans ( I mean their Gods , properly so called , Invisible ) to this Intelligible world of Plato's , S. Cyrill . Cont. Jul. L. 2. p. 67. and those several Ideas of it . Neither was Apuleius singular in this , but others of the Pagan Theologers did the like , as for example Julian in his Book against the Christians ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato indeed speaketh of certain Visible Gods , the Sun , and the Moon , and the Stars , and the Heaven ; but these are all but Images of other Invisible Gods ; that Visible Sun which we see with our eyes , is but an Image of another Intelligible and Invisible One : so likewise the Visible Moon , and every one of the Stars , are but the Images and Resemblances of another Moon , and of other Stars Intelligible . Wherefore Plato acknowledged also these other Invisible Gods , inexisting and co-existing with the Demiurgus , from whom they were generated and produced . That Demiurgus in him , thus bespeaking these Invisible and Intelligible Gods ; Ye Gods of Gods , that is , Ye Invisible Gods , who are the Gods and Causes of the Visible Gods . There is one common maker therefore of both these kinds of Gods ; who first of all made a Heaven , Earth , Sea , & Stars , in the Intelligible World , as the Archetypes & Paradigms of these in the Sensible . Where S. Cyril in his Confutation writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This our excellent ●●lian , by his Intelligible and Invisible Gods , seems here to mean , 〈◊〉 ideas , which Plato sometimes contends to be Substances , and to subsist alone by themselves , and sometimes again determineth to be nothing but Notions or Conceptions in the mind of God . But however the matter be , the skilful in this kind of learning affirm , that these Ideas have been rejected by Plato 's own Disciples , Aristotle discarding them as Figments , or at least , such as being meer notions , could have no real causality and influence upon things . But the meaning of this Pagan Theology , may be more fully understood from what the same St. Cyril thus further objecteth against it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The sence whereof seems to be this ; Julian addeth , that the God of the Vniverse who made Heaven and Earth , is alike the Demiurgus both of these Sensible and of the other Intelligible things . If therefore the Ingenit God , be alike the Creator of both , how can he affirm those things that are Created by him , to co-exist with , and inexist in him ? How can that which is created , co-exist with the Ingenit God ? but much less can it inexist in him . For we Christians indeed affirm , that the Vnmade Word of God , doth of necessity co-exist with , and inexist in the Father , it proceeding from him not by way of Creation but of Generation . But this defender of Platonick trifles , acknowledging the Supreme God to be Ingenit , affirmeth notwithstanding those things which were Made and Created by him , to inexist in him ; thus mingling and confounding all things . Where notwithstanding , Julian , and the Platonick Pagans would in all probability reply ; that those Ideas of the Intelligible and Archetypal World ( which is the First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intellect ) proceeding from the Highest Hypostasis , and Original Deity , by way of Necessary and Eternal Emanation , are no more to be accounted Creatures , than the Christian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and therefore might , with as little absurdity , be said to exist , With and In , the First Original Deity . But besides , the same Julian elsewhere in that Book of his , accommodates this Platonick Notion also , to the Pagan Gods in Particular , in like manner as Apuleius had done before , he writing of Aesculapius , after this canting way , Cyr. C. Jul. L. 6. p. 200. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Jupiter , amongst the Intelligible things , generated out of himself Aesculapius , and by the Generative Life of the Sun manifested him here upon Earth , he coming down from Heaven and appearing in a Humane Form , first about Epidaurus , and from thence extending his salutary power or vertue , over the whole Earth . Where Aesculapius is First of all , the Eternal Idea of the Medicinal Art or Skill , generated by the Supreme God , in the Intelligible world ; which afterward by the Vivifick Influence of the Sun , was Incarnated , and appeared in a humane form at Epidaurus . This is the Doctrine of that Julian , who was so great an Opposer of the Incarnation of the Eternal Logos , in our Saviour Jesus Christ . Neither was this Doctrine , of Many Intelligible Gods , and Powers Eternal , ( of which the Archetypal World consisteth ) first invented , by Platonick Pagans , after the times of Christianity , as some might suspect ; but that there was such a thing extant before amongst them also , may be concluded from this passage of Philo's , De Consus . L. 345. Par. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though God be but one , yet hath he about himself Innumerable Auxiliatory Powers , all of them salutiferous and procuring the good of that which is made , &c. Moreover by these Powers and out of them , is the Incorporeal and Intelligible World compacted , which is the Archetype of this visible World , that consisting of Invisible Ideas , as this doth of visible Bodies . Wherefore some admiring , with a kind of astonishment , the Nature of both these worlds , have not only Deified the whole of them , but also the most excellent parts in them , as the Sun and the Moon and the whole Heaven , which they scruple not at all to call Gods . Where Philo seems to speak of a double Sun , Moon , and Heaven as Julian did , the one Sensible , the other Intelligible . Moreover Plotinus himself sometimes complies with this Notion , he calling the Ideas of the Divine Intellect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intelligible Gods ; as in that place before cited , where he exhorteth men ascending upward above the Soul of the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To praise the Intelligible Gods , that is , the Divine Intellect , which as he elsewhere written is both , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One and Many .

We have now given a full account of Apuleius his sence in that Book De Deo Socratis , concerning the Civil and Poetical Pagan Gods ; which was not to assert a Multitude of Substantial and Eternal Deities or Minds Independent in them ; but only to reduce the Vulgar Theology of the Pagans , both their Civil and Poetical , into some conformity with the Natural , Real , and Philosophick Theology ; and this according to Platonick Principles . Wherein many other of the Pagan Platonists , both before and after Christianity concurred with him ; they making the Many Pagan Invisible Gods , to be really nothing but the Eternal Ideas of the Divine Intellect , ( called by them the Parts of the Intelligible and Archetypal World ) which they supposed to have been the Paradigms and Patterns according to which this Sensible World , and all Particular things therein were made and upon which they depended , they being only Participations of them . Wherefore though this may well be look'd upon as a Monstrous Extravagancy , in these Platonick Philosophers , thus to talk of the Divine Ideas , or the Intelligible and Archetypal Paradigms of things , not only as Substantial , but also as so many several Animals , Persons , and Gods ; it being their humour thus upon all slight occasions to multiply Gods ; yet nevertheless must it be acknowledged , that they did at the very same time declare , all these to have been derived from One Supreme Deity , and not only so , but also to exist in it ; as they did likewise at other times , when unconcerned in this business of their Pagan Polytheism , freely acknowledge all these intelligible Ideas , to be Really nothing else , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conceptions in the Mind of God , or the First Intellect ( though not such Slight Accidental and Evanid ones , as those Conceptions and Modifications of our humane Souls are ) and consequently not to be so many Distinct Substances , Persons , and Gods , ( much less Independent Ones ) but only so many Partial Considerations of the Deity .

What a Rabble of Invisible Gods and Goddesses , the Pagans had , besides those their Dii Nobiles , and Dii Majorum Gentium , their Noble and Greater Gods ( which were the Consentes and Selecti ) hath been already showed out of St. Austin , from Varro and others ; as namely , Dea Mena , Deus Vagitanus , Dea Levana , Dea Cunina , Diva Rumina , Diva Potina , Diva Educa , Diva Paventina , Dea Venilia , Dea Agenoria , Dea Stimula , Dea Strenua , Dea Numeria , Deus Consus , Dea Sentia , Deus Jugatinus , Dea Virginensis , Deus Mutinus . To which might be added more out of other places of the same St. Austin , as Dea Deverra , Deus Domiducus , Deus Domitius , Dea Manturna , Deus Pater Subigus , Dea Mater Prema , Dea Pertunda , Dea Rusina , Dea Collatina , Dea Vallonia , Dea Seia , Dea Segetia , Dea Tutilina , Deus Nodotus , Dea Volutina , Dea Patelena , Dea Hostilina , Dea Flora , Dea Lacturtia , Dea Matura , Dea Runcina . Besides which there are yet so many more of these Pagan Gods and Goddesses extant in other Writers , as that they cannot be all mentioned or enumerated by us ; divers whereof have Very Small , Mean , and Contemptible Offices assigned to them , as their names for the most part do imply ; some of which are such , as that they were not fit to be here interpreted . From whence it plainly appears , that there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing at all without a God to these Pagans , they having so strong a Perswasion , that Divine Providence extended it self to all things , and expressing it after this manner , by assigning to Every thing in Nature , and Every part of the World , and whatsoever was done by men , some particular God or Goddess by name , to preside over it . Now that the Intelligent Pagans , should believe in good earnest , that all these Invisible Gods and Goddesses of theirs , were so many Several Substantial Minds , or Vnderstanding Beings Eternal and Vnmade , really existing in the World , is a thing in it self Vtterly Incredible . For how could any possibly perswade themselves , that there was One Eternal Unmade Mind or Spirit , which for example , Essentially presided over The Rockings of Infants Cradles , and nothing else ? another over the Sweeping of Houses ? another over Ears of Corn ? another over the Husks of Grain ? and another over the Knots of Straw and Grass , and the like ? And the Case is the very same , for those other Noble Gods of theirs ( as they call them ) the Consentes , and Selecti ; since there can be no reason given , why those should all of them , be so many Substantial and Eternal Spirits Self-existent or Vnmade , if none of the other were such . Wherefore if these be not all , so many Several Substantial and Eternal Minds , so many Selfexisting and Independent Deities , then must they of necessity , be either Several Partial Considerations of the Deity , viz. the Several Manifestations of the Divine Power and Providence Personated ; or else Inferiour Ministers of the same . And thus have we already shewed , that the more High-flown and Platonick Pagans , ( as Julian , Apuleius and others ) understood these Consentes and Select Gods , and all the other Invisible ones , to be really nothing else , but the Ideas of the Intelligible and Archetypal World , ( which is the Divine Intellect ) that is indeed , but Partial Considerations of the Deity , as Vertually and Exemplarily conteining all things : whilst others of them , going in a more plain and easie way , concluded these Gods of theirs , to be all of them , but several Names and Notions of the One Supreme Deity , according to the Various Manifestations of its Power in the world ; as Seneca expresly affirmeth , not only concerning Fate , Nature and Fortune , &c. but also Liber Pater , Hercules , and Mercury , ( before mentioned by him ) that they were Omnia ejusdem Dei Nomina , variè utentis suâ potestate , all Names of One and the same God , as diversly using his power ; and as Zeno in Laertius concludes of all the rest : or else , ( which amounts to the same thing ) that they were the Several Powers and Vertues of One God Fictitiously Personated and Deified ; as the Pagans in Eusebius apologize for themselves , Pr. Ev. L. 3. c. 13. p. 121. that they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deifie nothing but the Invisible Powers of that God which is over all . Nevertheless because those Several Powers of the Supreme God were not supposed to be all executed immediately by himself , but by certain other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Subservient Ministers under him , appointed to preside over the Several Things of Nature , Parts of the World , and Affairs of Mankind ( commonly called Demons ; ) therefore were those Gods sometimes taken also for such Subservient Spirits , or Demons collectively ; as perhaps in this of Epictetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 1. c. 1. p. 85. When will Zephyrus or the West-wind blow ? When it seemeth good to himself or to Aeolus ; for God hath not made thee Steward of the Winds , but Aeolus .

But for the fuller clearing of the whole Pagan Theology , and especially this one Point thereof , that their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was in great part nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Polytheism or Multiplicity of Gods , nothing but the Polyonymy of One God , or his being called by Many Personal Proper Names , Two Things are here requisite to be further taken notice of ; First , that according to the Pagan Theology , God was conceived to be Diffused throughout the whole World , to Permeate and Pervade all things , to Exist in all things , and Intimately to Act all things . Thus we observed before out of Horus Apollo , that the Egyptian Theologers conceived of God , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Spirit pervading the whole World , as likewise they concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Nothing at all Consisted without God . Which same Theology was Universally entertained also amongst the Greeks . For Thus Diogenes the Cynick in Laertius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are full of him . And Aristotle or the Writer De Plantis , Lib. 1. cap. 1. makes God not only to comprehend the whole world , but also to be an Inward Principle of Life in Animals ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · What is the Principle in the Life or Soul of Animals ? certainly no other than that Noble Animal ( or Living Being ) that encompasses and surrounds the whole Heaven , the Sun , the Stars , and the Planets . Sextus Empiricus thus represents the sence of Pythagoras , Adv. Mathem . p. 331. Empedocles , and all the Italick Philosophers ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That we men have not only a conjunction amongst our selves with one another , but also with the Gods above us , and with Brute Animals below us : because there is One Spirit which like a Soul , pervades the whole World , Protrept . p. 44. and unites all the parts thereof together . Clemens Alexandrinus writeth thus of the Stoicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They affirm that God doth Pervade all the Matter of the Vniverse , and even the most vile parts thereof , which that Father seems to dislike . ; as also did Tertullian , when he represented their Doctrine thus ; Stotci volunt Deum sic per Materiam decucurrisse , quomodo Mel per Favos , the Stoicks will have God , so to run through the Matter , Lib. 15. p. 730. as the Honey doth the Combs . Strabo testifies of the ancient Indian Brachmans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That in many things they Philosophized after the Greekish manner , as when they affirm that the World had a beginning , and that it would be Corrupted , and that the Maker and Governour thereof , Pervades the whole of it . The Latins also fully agreed with the Greeks in this : For though Seneca somewhere propounds this Question , Vtrum Extrinsecus operi suo Circumfusus sit Deus , an toti inditus ? Whether God be only extrinsically circumfused , about his work the World , or inwardly insinuating do Pervade it all ? yet himself elsewhere answers it , when he calls God , Divinum Spiritum per omnia , maxima , ac minima , aequali intentione diffusum , A Divine Spirit , Diffused through all things , whether Smallest or Greatest , with equal intention . God in Quintilians Theology , is Spiritus omnibus partibus Immistus ; and Ille fusus , per omnes rerum Naturae partes Spiritus , a Spirit which insinuates it self into , and is Mingled with all the parts of the world ; And that Spirit which is diffused through all the parts of Nature . Apuleius likewise affirmeth Deum omnia permeare , That God doth permeate all things , and that Nulla res est tam praestantibus viribus , quae viduata Dei auxilio , sui natura contenta sit , There is nothing so excellent or powerful , as that it could be content with its own Nature alone , void of the Divine Aid or Influence : and again , Dei Praesentiam , non jam cogitatio sola , sed Oculi , & aures , & sensibilis Substantia comprehendit , That God is not only present to our Cogitation , but also to our very eyes and ears , in all these sensible things . Servius agreeably with this doctrine of the Ancient Pagans , determineth , that Nulla Pars Elementi sine Deo est , That there is no part of the Elements devoid of God . And that the Poets fully closed with the same Theology , is evident from those known passages of theirs , Jovis omnia plena , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. i. e. All the things of Nature , and Parts of the world , Virg. Georg. L. 4. are full of God ; as also from this of Virgil , — Deum namque ire per omnes Terrasque , Tractusque Maris , Coelumque profundum .

Lastly we shall observe that both Plato and Anaxagoras , who neither of them Confounded God with the World , but kept them both distinct and affirmed God to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cratyl . p. 413. Vnmingled with any thing , nevertheless concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he did order and govern all things passing through and pervading all things ; which is the very same with that Doctrine of Christian Theologers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God permeates and passes through all things , Vnmixedly . Which Plato also there in his Cratylus , plainly making 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be a Name for God , etymologizeth it , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. passing thorough all things , and thereupon gives us the best account of Heraclitus his Theosophy , that is any where extant ( if not rather a Fragment of Heraclitus his own ) in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who affirm the Vniverse to be in constant motion , suppose a great part thereof , to do nothing else but move and change ; but that there is something which Passes through and Pervades this whole Vniverse , by which all those things that are made , are made : and that this is both the Most Swift , and Most subtil thing ; for it could not otherwise pass through all things , were it not so Subtil , that nothing could keep it out or hinder it ; and it must be most swift , that it may use all things , as if they stood still , that so nothing might scape it . Since therefore this doth preside over , and Order all things , Permeating and Passing through them ; it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Letter Cappa , being only taken in for the more handsom pronunciation . Here we have therefore Heraclitus his Description of God , namely this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Most Subtil and Most Swift Substance , which permeates and passes through the whole Vniverse , by which all things that are made , are made . Now saith Plato , some of these Heracliticks , say that this is Fire , others that it is Heat ; but he deriding both these Conceits ; concludes with Anaxagoras , that it is a Perfect Mind , unmixed with any thing ; which yet Permeating and Passing through all things , frames , orders , and disposes all .

Wherefore this being the Universally received Doctrine of the Pagans , that God was a Spirit or Substance Diffused through the whole World , which Permeating and Inwardly Acting all things , did Order all ; no wonder , if they called him , in Several Parts of the World and Things of Nature , by several Names ; or to use Cicero's Language , no wonder if Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , &c. if God pervading the nature of every thing , were in the Earth called Ceres , in the Sea Neptune , in the Air Juno , &c. And this very account does Paulus Orosius ( in his Historick work against the Pagans , Dedicated to St. Austin ) give of the original of the Pagan Polytheism , Quidam dum In Multis Deum credunt , Multos Deos , L. 6. c. 1. indiscreto Timore , sinxerunt , That Some whilst they believe God to be In Many things , have therefore , out of an indiscreet fear , feigned Many Gods ; in which words he intimates , that the Pagans Many Gods , were really but Several Names of One God , as existing in Many things , or in the Several Parts of the world ; as the same Ocean is called by several names , as beating upon several Shores .

Secondly the Pagan Theology went sometimes yet a strain higher , they not only thus supposing , God to Pervade the whole World , and to be Diffus'd through All Things ( which as yet keeps up some Difference and Distinction betwixt God and the World ) but also Himself to be in a manner All Things . That the ancient Egyptian Theology , from whence the Theologies of other Nations were derived , ran so high as this , is evident from that excellent Monument of Egyptian Antiquity , the Saitick Inscription often mentioned , I am all that Was , Is , and Shall be . And the Trismegistick Books insisting so much every where upon this Notion , That God is All Things ; ( as hath been observed ) renders it the more probable , that they were not all Counterfeit and Supposititious ; but that according to the testimony of Jamblichus , they did at least contein 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some of the Old Theutical or Hermaical Philosophy , in them . And from Egypt in all probability , was this Doctrine by Orpheus derived into Greece , the Orphick Verses themselves running much upon this strain , and the Orphick Theology being thus Epitomized by Timotheus the Chronographer ; That all things were made by God , and That Himself is All Things . To this purpose is that of Aeschylus , Grot. Exc. p. 57. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Et Terra , & Aether , & Poli Arx est Jupiter , Et Cuncta Solus , & aliquid Sublimius . And again , Ib. p. 53. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · — Nunc ut implacabilis Apparet Ignis : nunc Tenebris , nunc Aquae Par ille cerni : Simulat interdum Feram , Tonitrua , Ventos , Fulmina , & Nubila . As also this of Lucan amongst the Latins , Lib. 9. v. 580. — Superos quid quaerimus ultra ? Jupiter est quodcunque Vides , quocunque moveris . Whereunto agree also , these passages of Seneca the Philosopher , Quid est Deus ? Quod vides Totum , & quod non vides , Totum . And Sic Solus est Omnia ; opus suum & Extrà & Intrà tenet : What is God ? he is all that you see , and all that you do not see . And he alone is All Things , he containing his own work not only without but also within . Neither was this the Doctrine only of those Pagans who held God to be the Soul of the World , and consequently the whole Animated World to be the Supreme Deity , but of those others also , who conceived of God as an Abstract Mind Superiour to the Mundane Soul , or rather as a Simple Monad Superiour to Mind also ; as those Philosophers , Xenophanes , Parmenides , and Melissus , who described God to be One and All Things , they supposing that because all things were From him , they must needs have been first in a manner In him and Himself All Things . With which agreeth the Author of the Asclepian Dialogue , when he maketh , Vnus Omnia , and Creator Omnium ; One All Things , and the Creator of All Things , to be but equivalent Expressions : and when he affirmeth , that before things were made , In eo jam tunc erant , unde Nasci habuerunt ; They then Existed in him , from whom afterwards they proceeded . So likewise the other Trismegistick Books , when they give this account of Gods being both All things that Are , and All things that Are Not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because those things that Are , he hath manifested from himself , and those things that Are not , he still containeth within himself ; or as it it is elsewhere expressed , he doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hide them and Conceal them in himself . And the Orphick verses gave this same Account likewise of Gods being All Things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. because he first Conceal'd and Hid them all within himself , before they were made and thence afterward from himself displayed them , and brought them forth into Light : Or because — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before they were produc'd , they were all contein'd together in the Womb of God .

Now this was not only a further Ground , of that seeming Polytheism amongst the Pagans , which was really nothing but the Polyonymy of One God , and their Personating his Several Powers ; but also of another more strange and puzzling Phaenomenon in their Theology , namely , their Personating also , the Parts of the World Inanimate , and Things of Nature , P. 229. and bestowing the Names of Gods and Goddesses upon them . It was before observed out of Moschopulus , that the Pagans did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Call the things in Nature , and the Gods which presided over them , by one and the same Name . As for Example , they did not only call , the God which presideth over those arts that operate by Fire , Hephaestus or Vulcan ; but also Fire it self . And Demeter or Ceres , was not only taken by them for that God , who was supposed to Give Corn and Fruits , but also for Corn it self . So Dionysus or Bacchus did not only signifie , the God that Giveth Wine , but also Wine it self . And he instancing further , in Venus , and Minerva , and the Muses , concludes the same Universally of all the rest . L. 5. Thus Arnobius in his Book against the Pagans , In usu sermonis vestri , Martem pro Pugna appellatis , pro Aqua Neptunum , Liberum Patrem pro Vino , Cererem pro Pane , Minervam pro Stamine , pro Obscoenis libidinis Venerem . Now we will not deny , but that this was sometimes done Metonymically , the Efficient Cause , and the Ruling or Governing Principle , being put for the Effect , or that which was Ruled and Governed by it . And thus was War frequently styled Mars , De Is. & Os. p. 379. and that of Terence may be taken also in this Sence , Sine Cerere & Libero friget Venus . And Plutarch ( who declares his great dislike of this kind of Language ) conceives that there was no more at first in it than thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As we , when one buyes the Books of Plato , commonly say that he buyes Plato ; and when one acts the Plays of Menander , that he acts Menander ; so did the ancients not spare to call the Gifts and Effects of the Gods , by the names of those Gods spectively , thereby honouring them also for their Vtility . But he grants that afterward this Language was by ignorant Persons abused and carried on further , Ibid. and that not without great Impiety ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Their followers mistaking them , and thereupon ignorantly attributing the Passions of Fruits , ( their Appearances and Occultations ) to the Gods themselves , that preside over them ; and so not only calling them , but also thinking them to be , the Generations and Corruptions of the Gods , have by this means filled themselves with absurd and wicked Opinions . Where Plutarch well condemns the Vulgar both amongst the Egyptians and Greeks , for that in their mournful Solemnities , they sottishly attributed to the Gods , the Passions belonging to the fruits of the earth ; thereby indeed making them to be Gods . Nevertheless the Inanimate Parts of the World and Things of Nature , were frequently Deified by the Pagans , not only thus Metonymically , but also in a further Sence , De N.D.L. 2. p. 222. as Cicero plainly declares ; Tum illud quod erat à Deo natum , Nomine ipsius Dei nuncupabant , ut cum Fruges Cererem appellamus , Vinum autem Liberum ; Tum autem Res ipsa in qua Vis inest Major , sic appellatur ut ea ipsa Res nominetur Deus . Both that which proceeds from God , is called by the name of a God , as Corn is sometimes thus called Ceres , and Wine Liber : and also whatsoever hath any greater Force in it , De Decal . p. 751 , 752. That thing it self is often called a God too . Philo also thus represents the Religion of the Pagans , as first Deifying Corporeal Inanimate Things , and then bestowing those Proper Personal Names upon them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Some have Deified the Four Elements , the Earth , the Water , the Air and the Fire . Some the Sun and the Moon , and the Planets and Fixed Stars : Others the Heaven , others the whole World . But that Highest and most Ancient Being , the Parent of all things , the Chief Prince of this great City , and the Emperour of this invincible Army , who governeth all things salutiferously , Him have they covered , concealed and obscured , by bestowing Counterfeit Personal Names of Gods upon each of these things . For the Earth they called Proserpina , Pluto and Ceres ; the Sea Neptune , under whom they place many Demons and Nymphs also as his Inferiour Ministers ; the Air Juno ; the Fire Vulcan ; the Sun Apollo ; the Moon Diana , &c. and dissecting the Heaven into Two Hemispheres , one above the Earth the other under it , they call these the Dioscuri , feigning them to live alternately one one day , and the other another . We deny not here but that the Four Elements , as well as the Sun , Moon , and Stars , were supposed by some of the Pagans , to be Animated with Particular Souls of their own , ( which Ammianus Marcellinus seems principally to call Spiritus Elementorum , the Spirits of the Elements , worshipped by Julian ) and upon that account to be so many Inferiour Gods themselves . Notwithstanding which , that the Inanimate Parts of these , were also Deified by the Pagans , may be concluded from hence ; because Plato , who in his Cratylus etymologizeth Dionysus from Giving of Wine , and elsewhere calls the fruits of the earth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Leg. p. 788 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Gifts of Ceres , doth himself nevertheless in compliance with this Vulgar Speech , call Wine and Water as mingled together in a Glass ( or Cup ) to be drunk , Gods : where he affirmeth that a City ought to be , De Leg. L. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · so temper'd , as in a Cup , where the furious Wine poured out bubbles and sparkles , but being Corrected by another Sober God ( that is , by Water ) both together make a good and moderate Potion . Cicero also tells us , that before the Roman Admirals went to Sea , they were wont to offer up a Sacrifice to the Waves . But of this more afterward . However it is certain , that meer Accidents , and Affections of Things in Nature , were by these Pagans commonly Personated and Deified , as Time in Sophocles his Electra is a God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For Time is an easie God ; and Love in Plato's Symposium , where it is wondred at , that no Poet had ever made a Hymn 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To Love being such and so great a God . Though the same Plato in his Philebus , P. 12. when Protarchus had called Pleasure a Goddess too , was not willing to comply so far there with Vulgar Speech ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · My fear , O Protarchus , concerning the Names of the Gods , is extraordinary great . Wherefore as to Venus , I am willing to call her , what she pleases to be called ; but Pleasure I know is a Various and Multiform thing . Wherefore it cannot be denied but that the Pagans did in some sence or other Deifie or Theologize all the Parts of the World , and Things of Nature . Which we conceive to have been done at first upon no other Ground than this , because God was supposed by them , not only to Permeate and Pervade all things , to be Diffused thorough All , and to Act in and upon All ; but also to be Himself in a manner All things ; which they expressed after this way ; by Personating the Things of Nature Severally , and bestowing the Names of Gods and Goddesses upon them . Only we shall here observe , that this was done especially ( besides the Greater Parts of the World ) to Two Sorts of things , First , such in which Humane Vtility was most concerned : Thus Cicero , N. D. L. 2. p. 222. Multae aliae Naturae Deorum ex Magnis Beneficiis eorum , non sine causa & à Graeciae Sapientibus & à Majoribus nostris , constitutae nominataeque sunt : Many other Natures of Gods have been constituted and nominated , both by the wise men of Greece , and by our Ancestors , meerly for the great Benefits received from them . The Reason whereof is thus given by him , Quia quicquid magnam Vtilitatem generi afferret humano , id non sine Divina Bonitate erga homines fieri arbitrabantur ; Because they thought , that whatsoever brought any great Vtility to mankind , this was not without the Divine Goodness . Secondly , such as were most wonderful and Extraordinary , or Surprizing ; to which that of Seneca seems pertinent , Ep. 41. Magnorum Fluminum Capita Veneramur . Subita & ex abdito vasti amnis eruptio Aras habet . Coluntur Aquarum Calentium Fontes ; & Stagna quaedam vel Opacitas vel immensa Altitudo sacravit . We adore the rising Heads and Springs of great Rivers . Every sudden and plentiful Eruption of Waters out of the hidden Caverns of the Earth , hath its Altars erected to it ; and some Pools have been made Sacred for their immense Profundity and Opacity .

Now this is that which is properly called , the Physiological Theology of the Pagans , their Personating and Deifying ( in a certain sence ) the Things of Nature , whether Inanimate Substances , or the Affections of Substances . A great part of which Physiological Theology , was Allegorically conteined in the Poetick Fables of the Gods . Eusebius indeed was of opinion , that those Poetick Fables were at first only Historical , and Herological , but that afterwards some went about to Allegorize them into Physiological Sences , thereby to make them seem the less impious and ridiculous : Pr. Ev. L. 3. c. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Such was the ancient Theology of the Pagans ( namely , Historical , of men deceased , that were worshipped for Gods ) which some late Vpstarts have altered , devising other Philosophical and Physiological sences of those Histories of their Gods , that they might thereby render them the more specious , and hide the Impiety of them . For they being neither willing to abandon those Fopperies of their forefathers , nor yet themselves able to bear the Impiety of these Fables ( concerning the Gods ) according to the Literal Sence of them , have gone about to cure them thus by Physiological Interpretations . Neither can it be doubted , but that there was some Mixture of Herology and History , in the Poetick Mythology ; Nor denied , that the Pagans of latter times , such as Porphyrius and others , did excogitate and devise certain new Allegorical sences of their own , L. 3. c. Cels. p. 123. such as never were intended . Origen before both him and Porphyry , noting this of the Pagans , that when the absurdity of their Fables concerning the Gods was objected and urged against them , some of them did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apologizing for these things , betake themselves to Allegories . But long before the times of Christianity , those First Stoicks Zeno , Cleanthes , and Chrysippus , were famous for the great pains which they took in Allegorizing these Poetick Fables of the Gods . Of which Cotta in Cicero thus , Magnam molestiam suscepit & minimè necessariam , primus Zeno , pòst Cleanthes , deindè Chrysippus , Commentitiarum Fabulalarum reddere rationem , & vocabulorum cur quidque ita appellatum sit , causas explicare . Quod cum facitis , illud profecto confitemini , longè aliter rem se habere atque hominum opinio sit ; eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum : Zeno first and after him Cleanthes and Chrysippus took a great deal more pains than was needful , to give a reason of all those Commentitious Fables of the Gods , and of the names that every thing was called by . By doing which they confessed that the matter was far otherwise , than according to mens opinion , in as much as they who are called Gods in them , were nothing but the Natures of things . From whence it is plain , that in the Poetick Theology , the Stoicks took it for granted , that the Natures of Things were Personated and Deified , and that those Gods were not Animal , nor indeed Philosophical , but Fictitious , and nothing but the Things of Nature Allegorized . L. 4. p. 196. Origen also gives us a Taste of Chrysippus his thus Allegorizing , in his interpreting an obscene Picture or Table of Jupiter and Juno , in Samos ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This Grave Philosopher in his writings saith ; that Matter having received the Spermatick Reasons of God , conteineth them within it self , for the adorning of the whole World ; and that Juno in this Picture in Samos , signifies Matter , and Jupiter God . Upon which occasion that pious Father adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For the sake of which , and innumerable other such like Fables , we will never endure to call The God over all , by the name of Jupiter , but exercising pure Piety towards the Maker of the World , will take care not to defile Divine things with impure Names . And here we see again , according to Chrysippus his Interpretation , that Hera or Juno , was no Anim●l nor Real God , but only the Nature of Matter Personated and Deified ; that is , a meer Fictitious and Poetick God . And we think it is unquestionably evident , from Hesiod's Theogonia , that many of these Poetick Fables , according to their First Intention , were really nothing else but Physiology Allegorized , and consequently those Gods , nothing but the Natures of things Personated and Deified . Plato himself , though no friend to these Poetick Fables , P. 378. plainly intimates as much , in his Second De Rep. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Fightings of the Gods , and such other things , as Homer hath feigned concerning them , ought not to be admitted into our Commonwealth , whether they be delivered in way of Allegory , or without Allegories : Because Young men are not able to judge , when it is an Allegory , and when not . And it appears from Dionysius Halicarnass . that this was the General opinion concerning the Greekish Fables , that some of them were Physically , L. 2. p. 68. and some Tropologically Allegorical : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Let no man think me to be ignorant that some of the Greekish Fables are profitable to men , partly as declaring the Works of Nature by Allegories , partly as being helpful for humane life , &c. N.D.L. 2. p. 223. Thus also Cicero , Alia quoque ex ratione , & quidem Physicâ , magna fluxit Multitudo Deorum , qui induti specie humana , Fabulas Poetis suppeditaverunt , hominum autem vitam Superstitione omni refercerunt .

Eusebius indeed , seems sometimes to cast it as an Imputation upon the whole Pagan Theology , that it did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deifie the Inanimate Nature ; but this is properly to be understood of this Part of their Theology only , which was Physiological , and of their Mythology or Poetick Fables of the Gods Allegorized : it being otherwise both apparently false , and all one as to make them downright Atheists . For he that acknowledges no Animant God , as hath been declared , acknowledges no God at all , according to the True Notion of him ; whether he derive all things from a Fortuitous Motion of Matter , as Epicurus and Democritus did , or from a Plastick and Orderly but Sensless Nature , as some Degenerate Stoicks , and Strato the Peripatetick ; whose Atheism seems to be thus described by Manilius , Aut neque Terra Patrem novit , nec Flamma , nec Aer , Aut Humor , faciuntque Deum per quatuor artus , Et Mundi struxere Globum , prohibentque requiri Vltra se quidquam .

Neither ought this Physiological Theology of the Pagans , which consisted only in Personating and Deifying Inanimate Substances , and the Natures of Things to be confounded ( as it hath been by some late Writers ) with that Philosophical Theology of Scaevola , Varro and others , ( which was called Natural also , but in another sence , as True and Real ) it being indeed but a Part of the Poetical first , and afterward of the Political Theology , and owing its Original much to the Phancies of Poets , whose Humour it was perpetually to Personate Things and Natures . But the Philosophick Theology properly so called , which according to Varro was that , de qua multos libros Philosophi reliquerunt ; as it admitted none but Animal Gods , and such as really existed in Nature , ( which therefore were called Natural ) namely one Supreme Universal Numen , a Perfect Soul or Mind comprehending all , and his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , other Inferiour Understanding Beings his Ministers Created by him , such as Stars and Demons ; so were all those Personated Gods , or Natures of Things Deified , in the Arcane Theology , interpreted agreeably thereunto .

St. Austin often takes notice of the Pagans thus Mingling and as it were Incorporating Physiology with their Theology , he justly condemning the same . As in his 49. Epistle ; Neque illinc excusant impii , sua Sacrilega Sacra & Simulachra , quòd eleganter interpretantur quid quaeque significent : Omnis quippe illa Interpretatio ad Creaturam refertur , non ad Creatorem , cui uni debetur Servitus Religionis , illa quae uno nomine Latria Graecè appellatur . Neither do the Pagans sufficiently excuse their Sacrilegious Rites and Images , from hence , because they elegantly ( and ingeniously ) interpret , what each of those things signifieth . For this Interpretation is referred to the Creature , and not to the Creator , to whom alone belongeth Religious Worship , that which by the Greeks is called Latria . And again in his Book De Civ . D. L. 6. c. 8. Atenim habent ista Physiologicas quasdam ( sicut aiunt ) id est , Naturalium Rationum Interpretationes . Quasi verò nos in hac Disputatione Physiologiam quaeramus , & non Theologiam ; id est , Rationem Naturae , & non Dei. Quamvis enim qui verus Deus est , non Opinione sed Natura sit Deus ; non tamen omnis Natura Deus est . But the Pagans pretend , that these things have certain Physiological Interpretations , or according to Natural Reasons ; as if in this Disputation , we sought for Physiology , and not Theology or the Reason of Nature and not of God . For although the True God , be not in Opinion only , but in Nature God , yet is not every Nature , God . But certainly the First and Chief Ground of this Practice of theirs , thus to Theologize Physiology and Deifie ( in one sence or other ) all the Things of Nature , was no other than what has been already intimated , their supposing God to be , not only Diffused thorough the whole World , and In all things , but also in a manner All things ; and that therefore he ought to be worshipped in All the Things of Nature , and Parts of the World .

Wherefore these personated Gods of the Pagans , or those Things of Nature Deified by them , and called Gods and Goddesses , De N D.L. 3. p. 345. were for all that , by no means accounted by the Intelligent amongst them , True and Proper Gods . Thus Cotta in Cicero ; Cum Fruges Cererem , Vinum Liberum dicimus , genere nos quidem sermonis utimur usitato : sed ecquem tam amentem esse putas , qui illud , quo vescatur , Deum esse credat ? Though it be very common and familiar language amongst us , to call Corn Ceres , and Wine Bacchus , yet who can think any one to be so mad , as to take that to be really a God , which he feeds upon ? The Pagans really accounted that only for a God , by the worshipping and invoking whereof , they might reasonably expect benefit to themselves , and therefore nothing was Truely and Properly a God to them , but what was both Substantial , and also Animant and Intellectual . L. 10. de L●g . For Plato writes that the Atheistick Wits of his time , therefore concluded the Sun , and Moon , and Stars , not to be Gods , because they were nothing but Earth and Stones ( or a certain Fiery Matter ) devoid of all Understanding and Sense , and for this cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unable to take notice of any Humane Affairs . And Aristotle affirmeth concerning the Gods in general , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That all men conceived them to Live , and consequently to Act , since they cannot be supposed to sleep perpetually as Endymion did . The Pagans , Universally conceived the Gods to be Happy Animals ; and Aristotle there concludes , the happiness of them all to consist in Contemplation . Lucretius himself would not debar men of that Language ( then vulgarly received amongst the Pagans ) of calling the Sea Neptune , Corn Ceres , Wine Bacchus , and the Earth the Mother of the Gods too , provided that they did not think any of these for all that , to be Truly and Really Gods , L. 2. p. 165. Lamb. Hîc siquis Mare Neptunum , Cereremque vocare Constituit fruges , & Bacchi nomine abuti Mavolt , quam Laticis proprium proferre vocamen : Concedamus ut hic , Terrarum dictitet Orbem Esse Deum Matrem , dum non sit re tamen apse . And the reason why the Earth was not really a Goddess , is thus given by him , Terra quidem vero caret omni tempore Sensu. Because it is constantly devoid of all manner of sense . N.D.L. 2. p. 220. Thus Balbus in Cicero tells us , that the first thing included in the notion or Idea of a God , is this , Vt sit Animans , That it be Animant ; or endued with Life , Sense , and Vnderstanding . And he conceiving the Stars to be undoubtedly such , therefore concludes them to be Gods . Quoniam tenuissimus est Aether , & semper agitatur & viget , necesse est , quod Animal in eo gignatur , idem quoque Sensu acerrimo esse . Quare ●um in Aethere Astra gignantur , consentaneum est in iis Sensum inesse & Intelligentiam . Ex quo efficitur in Deorum numero Astra esse ducenda . Because the Aether is most subtil , and in continual agitation , that Animal which is begotten in it , must needs be endued with the quickest and sharpest sense . Wherefore since the Stars are begotten in the Aether , it is reasonable to think them to have Sense and Vnderstanding ; from whence it follows , that they ought to be reckoned in the number of Gods . And Cotta in the Third Book , D.N.D. p. 241 affirms that all men were so far from thinking the Stars to be Gods , that Multi ne Animantes quidem esse concedant , many would not so much as admit them to be Animals : plainly intimating , that unless they were Animated , De Is. & Os. p. 377. they could not possibly by Gods . Lastly Plutarch for this very reason absolutely condemns , that whole practice of giving the names of Gods and Goddesses , to Inanimate things , as Absurd , Impious , and Atheistical , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They who give the names of Gods to Sensless and Inanimate Natures and Things , and such as are destroyed by men in the use of them , beget most wicked and Atheistical opinions in the minds of men : since it cannot be conceived how these things should be Gods ; for nothing that is Inanimate , is a God . And now we have very good reason to conclude , that the Distinction or Division of Pagan Gods ( used by some ) into Animal and Natural ( by Natural being meant Inanimate ) is utterly to be rejected , if we speak of their True and Proper Gods ; since nothing was such to the Pagans but what had Life , Sense , and Understanding . Wherefore those Personated Gods , that were nothing but the Natures of Things Deified , as such , were but Dii Commentitii & Fictitii , Counterfeit and Fictitious Gods : or as Origen calls them in that place before cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Figments of the Greeks ( and other Pagans ) that were but Things turned into Person and Deified . Neither can there be any other sence made , of these Personated and Deified Things of Nature , than this , that they were all of them really so many Several Names of One Supreme God , or Partial Considerations of him , according to the Several Manifestations of himself in his Works . Thus according to the old Egyptian Theology before declared , God is said to have both , No Name , and Every Name ; or as it is expressed in the Asclepian Dialogue , Cum non possit Vno quamvis è Multis composito Nomine nuncupari , potius Omni Nomine vocandus est , siquidem sit Vnus & Omnia ; ut necesse sit , aut Omnia Ipsius Nomine , aut Ipsum Omnium Nomine nuncupari : Since he cannot be fully declared by any one Name , though compounded of never so many , therefore is he rather to be called by Every Name , he being both One and All Things : so that either Every Thing must be called by His Name , or He by the Name of Every thing . With which Egyptian Doctrine , Seneca seemeth also fully to agree , when he gives this Description of God , Cui Nomen Omne convenit , He to whom every Name belongeth ; and when he further declares thus concerning him , Quaecunque voles illi Nomina aptabis ; and , Tot Appellationes ejus possunt esse , quot Munera , You may give him whatsoever Names you please , &c. and , There may be as many Names of him , as there are Gifts and Effects of his : and lastly , when he makes God and Nature , to be really One and the same Thing ; and , Every thing we see , to be God . And the Writer De Mundo , is likewise consonant hereunto , when he affirmeth that God is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or , may be denominated from Every Nature , because he is the Cause of all things . We say therefore , that the Pagans in this their Theologizing of Physiology , and Deifying the Things of Nature , and Parts of the World , did accordingly Call Every Thing by the Name of God ; or God by the Name of Every Thing .

Wherefore these Personated and Deified Things of Nature were not themselves Properly and Directly worshipped by the Intelligent Pagans , ( who acknowledged no Inanimate thing for a God ) so as to terminate their worship ultimately in them ; but either Relatively only to the Supreme God , or else at most in way of Complication with him , whose Effects and Images they are , so that they were not so much themselves worshipped , as God was worshipped in them . Julian Orat. 4 ▪ For these Pagans professed , that they did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , look upon the Heaven ( and World ) not slightly and superficially ; nor as meer Bruit Animals , who take notice of nothing , but those sensible Phantasms , which from the objects obtrude themselves upon them ; or else as the same Julian , in that Oration , P. 286. again more fully expresseth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not view and contemplate the Heaven and World , with the same eyes , that Oxen and Horses do , but so as from that which is Visible to their outward senses , to discern and discover another Invisible Nature under it . That is , they professed to behold all things with Religious Eyes , and to see God in Every Thing , not only as Pervading all things , and Diffused thorough all things , but also as Being in a manner All things Wherefore they looked upon the whole World as a Sacred Thing , and as having a kind of Divinity in it ; it being , according to their Theology , nothing but God himself Visibly Displayed . And thus was God worshipped by the Pagans , in the whole Corporeal World taken all at once together , or in the Universe , under the Name of Pan. As they also commonly conceived of Zeus and Jupiter , after the same manner , that is , not Abstractly only ( as we now use to conceive of God ) but Concretely , together with all that which Proceedeth and Emaneth from him , that is , the Whole World . And as God was thus described in that old Egyptian Monument , to be All that Was , Is , and Shall be ; so was it before observed out of Plutarch , that the Egyptians took the First God , and the Vniverse , for One and the same Thing ; not only because they supposed the Supreme God , Vertually to contain all things within himself , but also because they were wont to conceive of him , together with his Outflowing , and all the extent of Fecundity , the whole World displayed from him , all at once , as one entire thing . De Leg. l 7. p. 821. Thus likewise , do the Pagans in Plato confound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Greatest God , and The Whole World together , as being but one and the same thing . And this Notion was so Familiar with these Pagans , L. 16. p. 761. that Strabo himself , writing of Moses , could not conceive of his God , and of the God of the Jews , any otherwise than thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , namely , That which containeth us all , and the Earth , and the Sea , which we call the Heaven and World , and the Nature of the Whole . By which notwithstanding , Strabo did not mean , the Heaven or World Inanimate , and a Sensless Nature , but an Understanding Being , framing the whole World and containing the same , which was conceived together with it : of which therefore he tells us , that according to Moses , no wise man would go about , to make any Image or Picture , resembling any thing here amongst us . From whence we conclude , that when the same Strabo writing of the Persians , affirmeth of them , that they did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , take the Heaven for Jupiter , and also Herodotus before him , that they did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Call the Whole Circle of the Heaven , Jupiter ; that is , the Supreme God ; the meaning of neither of them was , that the Body of the Heaven Inanimate , was to them the Highest God , but that though he were an Understanding Nature , yet framing the whole Heaven or World and containing the same , he was at once conceived together with it . Moreover , God was worshipped also by the Pagans , in the Several Parts of the wrorld , under Several Names ; as for example in the Higher and Lower Aether , under those Names of Minerva and Jupiter ; in the Air , under the name of Juno ; in the Fire , under the name of Vulcan ; in the Sea , under the name of Neptune , &c. Neither can it be reasonably doubted , but that when the Roman Sea-Captains , Sacrificed to the Waves , they intended therein to worship that God , who acteth in the Waves , and whose Wonders are in the Deep .

But besides this , the Pagans seemed to apprehend a kind of necessity , of worshipping God thus , in his works , and in the Visible things of this World , because the generality of the Vulgar were then unable to frame any notion or conception at all of an Invisible Deity , and therefore unless they were detained in a way of Religion , by such a worship of God as was accommodate and suitable to the lowness of their apprehensions , would unavoidably run into Atheism . Nay the most Philosophical Wits amongst them , confessing God to be Incomprehensible to them , therefore seemed themselves also , to stand in need of some Sensible Props , to lean upon . Pr. Ev. L. 3. c. 13. This very account is given by the Pagans , of their practice , in Eusebius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God being Incorporeally and Invisibly present in all things , and Pervading or Passing through all things , it was reasonable , that men should worship him , by and through those things that are Visible and Manifest . De Leg. L. 7. p. 821. Plato likewise represents this as the opinion of the generality of Pagans in his time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that as for the Greatest God , and the Whole World , men should not busily & curiously search after the knowledge thereof , nor pragmatically enquire into the causes of things , it being not pious for them so to do . The meaning whereof seems to be no other than this , that men ought to content themselves to worship God in his Works , and in this Visible World , and not trouble themselves with any further curious Speculations concerning the Nature of that , which is Incomprehensible to them . Which though Plato professeth his dislike of , yet does that Philosopher himself elsewhere , plainly allow of worshipping the First Invisible God , in those Visible Images which he hath made of himself , the Sun and Moon and Stars . Di●●●r● 1 ▪ Maximus Tyrius doth indeed exhort men to ascend up , in the Contemplation of God , above all Corporeal Things ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The End of your Journey , ( saith he ) is not the Heaven , nor those shining Bodies in the Heaven ; for though those be beautiful and Divine , and the Genuine Off-spring of that Supreme Deity , framed after the best manner , yet ought these all to be transcended by you , and your head lifted up far above the Starry Heavens , &c. Nevertheless he closes his discourse thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. But if you be too weak and unable to contemplate that Father and Maker of all things ; it will be sufficient for you for the present to behold his Works , and to Worship his Progeny or Off-spring , which is various and manifold . For there are not only according to the Boeotian Poet , Thirty Thousand Gods all the Sons and Friends of the Supreme God ; but innumerable . And such in the Heaven are the Stars , Xenoph. Ms ▪ mor. L. 4. in the Aether Demons , &c. Lastly Socrates himself also , did not only allow of this way of worshipping God , ( because himself is Invisible ) in his works that are Visible , but also commend the same to Euthydemus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That I speak the truth , your self shall know , if you will not stay expecting , till you see the Forms of the Gods themselves , but count it sufficient for you beholding their works to worship and adore them . Which he afterward particularly applies to the Supreme God , who made and containeth the whole World , that being Invisible , he hath made hims●lf Visible in his Works , and consequently was to be worshipped and adred in them . Whether Socrates and Plato , and their genuine Followers , would extend this any further than to the Animated Parts of the World , such as the Sun , Moon , and Stars were to them , we cannot certainly determine . But we think it very probable , that many of those Pagans who are charged with worshipping Inanimate Things , and particularly the Elements , did notwithstanding direct their Worship , to the Spirits of those Elements , as Ammianus Marcellinus tells us Julian did , that is , Chiefly the Souls of them , all the Elements being supposed by many of these Pagans to be Animated , P. 236 , 237. ( as was before observed concerning Proclus ) and Partly also , those Demons which they conceived to inhabit in them and to preside over the parts of them ; upon which account it was said by Plato and others of the Ancients , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are full of Gods , and Demons .

XXXIII . But that these Physiological Gods , that is , the Things of Nature Personated and Deified were not accounted by the Pagans True and Proper Gods , much less Independent and Self-existent ones , may further appear from hence , because they did not only thus Personate and Deifie Things Substantial and Inanimate Bodies , but also meer Accidents , and Affections of Substances . As for example First , the Passions of the Mind ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith S. Greg. Nazianzen , They accounted the Passions of the Mind to be Gods , or at least worshipped them as Gods ; that is , built Temples or Altars to their Names . Thus was Hope , not only a Goddess to the Poet Theognis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( Where he Fancifully makes her , to be the only Numen that was left to men in Heaven , as if the other Gods had all forsaken those Mansions and the World ) but also had Real Temples Dedicated to her at Rome , as that consecrated by Attillius in the Forum Olitorium , and others elsewhere , wherein she was commonly pictured or feigned , as a Woman , covered over with a green Pall , and holding a Cup in her hand . Thus also Love and Desire were Gods or Goddesses too , as likewise were Care , Memory , Opinion , Truth , Vertue , Piety , Faith , Justice , Clemency , Concord , Victory , &c. Which Victory was together with Vertue reckoned up amongst the Gods by Plautus in the Prologue of his Amphytrio ; and not only so , but there was an Altar erected to her also , near the entrance of the Senate-house at Rome , which having been once demolished , Symmachus earnestly endeavoured the restauration thereof , in the Reign of Theodosius : he amongst other things writing thus concerning it , Nemo Colendam neget , quam profitetur Optandum , Let no man deny that of right to be worshipped , which he acknowledgeth to be wished for , and to be desirable . Besides all which , Eccho was a Goddess to these Pagans too , and so was Night ( to whom they sacrificed a Cock ) and Sleep and Death it self , and very many more such Affections of things , of which Vossius has collected the largest Catalogue , in his eigh●h Book De Theologia Gentili . And this Personating and Deifying of Accidental Things , was so familiar with these Pagans , that as St. Chrysostome hath observed , St. Paul was therefore said by some of the Vulgar Athenians , to have been a Setter forth of strange Gods , when he preached to them Jesus and the Resurrection , because they supposed him not only to have made Jesus a God but also Anastasis or Resurrection , a Goddess too . Nay this Humour of Theologizing the Things of Nature transported these Pagans so far , as to Deifie Evil things also , that is , things both Noxious and Vicious . Of the former Pliny thus , H.N.L. 2. c. 7. Inferi quoque in genera describuntur , Morbique , & multae etiam Pestes , dum esse placatas trepido metu cupimus . Ideoque etiam publicè Febri Fanum in Palatio dedicatum est , Orbonae ad aedem Larium Ara , & Malae Fortunoe Exquiliis : So great is the number of these Gods , that even Hell or the state of death it self , Diseases and Many Plagues are numbred amongst them , whilst with a trembling fear we desire to have these pacified . And therefore was there a Temple publickly Dedicated in the Palace to the Fever , as likewise Altars elsewhere erected to Orbona , and to Evil Fortune . Of the latter Balbus in Cicero , N.D.L. 2. Quo ex genere Cupidinis & Voluptatis , & Lubentinae Veneris , Vocabula Consecrata sunt , Vitiosarum rerum & non Naturalium : Of which kind also , are those Names of Lust , and Pleasure , and Wanton Venery , things Vicious and not natural , Consecrated and Deified . Cicero in his Book of Laws informs us , that at Athens there were Temples Dedicated also to Contumely and Impudence , but withal giving us this censure of such practices , Gruter's Edition a little otherwise . Quae omnia ejusmodi detestanda & repudianda sunt , All which kind of things are to be detested and rejected , and nothing to be Deified but what is Vertuous or Good . Notwithstanding which , it is certain , that such Evil Things as these , were Consecrated to no other end , than that they might be Deprecated . Moreover as these Things of Natures , or Nature of Things , were sometimes Deified by the Pagans plainly and nakedly in their own Appellative Names , so was this again sometimes done disguisedly , under other Counterfeit Proper Names : as Pleasure was Deified , under the Names of Volupia , and of Lubentina Venus ; Time , ( according to the Opinion of some ) under the Name of Cronos or Saturn , which as it Produceth all things , so devours all things into it self again ; Prudence or Wisdom likewise , under the Names of Athena or Minerva . For it is plain that Origen understood it thus , C. Cels. L. 8. p. 421. when Celsus not only approved of Worshipping God Almighty , in the Sun and in Minerva , as that which was Lawful , but also commended it as a thing Highly Pious ; he making this Reply ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. We speak well of the Sun , as a good work of God's , &c. but as for that Athena or Minerva , which Celsus here joyneth with the Sun , this is a thing Fabulously devised by the Greeks ( whether according to some Mystical , Arcane and Allegorical Sence , or without it ) when they say that she was begotten out of Jupiter 's Brain All Armed . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if it be gran●ed that by Athena or Minerva , be Tropologically meant Prudence , &c. Wherefore not only according to the Poetical , but also to the Political and Civil Theology of the Pagans , these Accidental Things of Nature , and Affections of Substances , Personated , were made so many Gods and Goddesses , Cicero himself in his Book of Laws approving of such Political Gods as these ; L. 2. Benè verograve ; quod Mens , Pietas , Virtus , Fides , consecratur manu : quarum omnium Romae dedicata publicè Templa sunt , ut illa qui habeant ( habent autem omnes boni ) Deos ipsos in animis suis collocatos putent : It is well , that Mind , Piety , Virtue and Faith , are consecrated , ( all which have their Temples publickly dedicated at Rome ) that so they who possess these things ( as all Good men do ) may think that they have the Gods themselves placed in their minds . And himself makes a Law for them , in his own Common-wealth , but with a Cautionary Provision , that no Evil and Vicious Things be Consecrated amongst them ; Ast olla , propter quae datur homini adscensus in Coelum , Mentem , Virtutem , Pietatem , Fidem , earumque laudum delubra sunto . Nec ulla vitiorum Solemnia obeunto : Let them also worship those things by means whereof , men ascend up to Heaven , and let there be Shrines or Temples Dedicated to them . But let no Religious Ceremonies be performed to Vicious things .

Notwithstanding all which according to that Theology of the Pagans which was called by Varro Natural , ( whereby is meant not that which was Physiological only , but that which is True and Real ) and by Scaevola Philosophical ; and which is by both opposed , not only to the Poetical and Fabulous , but also to the Political and Civil ; I say , according to this Theology of theirs , these Accidental Things of Nature Deified , could by no means be acknowledged for True and Proper Gods ; because they were so far from having any Life and Sense in them , that they had not so much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Real Subsistence or Substantial Essence of their own . And thus does Origen dispute against Minervas Godship , as Tropologically interpreted , to Prudence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 422. If Athena or Minerva be Tropologized into Prudence , then let the Pagans show what Substantial Essence it hath , or that it Really Subsists according to this Tropology . Which is all one as if he should have said , Let the Pagans then shew how this can be a God or Goddess , which hath not so much as any Substantial Essence , nor Subsists by it self , but is a meer Accidental Affection of Substances only . And the same thing is likewise urged by Origen , concerning other such kind of Gods of theirs , as Memory the Mother of the Muses , and the Graces all naked , in his First Book ; where Celsus contended for a multiplicity of Gods against the Jews ; that these things having not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Substantial Essence or Subsistence , could not possibly be accounted Gods , and therefore were nothing else , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meer Figments of the Greeks ; Things made to have Humane Bodies , and so Personated and Deified . And we think there cannot be a truer Commentary upon this Passage of Origen's , than these following verses of Prudentius , in his Second Book against Symmachus , P. 285. Desine , si pudor est , Geniilis ineptia , iandem Res Incorporeas , Simulatis Fingere membris . Let the Gentiles be at last ashamed , if they have any shame in them , of this their folly , in describing and setting forth Incorporeal things with Counterfeit Humane Members . Where Accidents and Affections of Things , such as Victory was , ( whose Altar Symmachus there contended for the Restauration of ) are by Prudentius called Res Incorporeae , Incorporeal Things , accordingly as the Greek Philosophers concluded , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Qualities Incorporeal . Neither is it possible , that the Pagans themselves should be insensible hereof ; and accordingly we find , N.D.L. 3. that Cotta in Cicero doth for this reason utterly banish and explode these Gods out of the Philosophick and True Theology , Num censes igitur subtiliore ratione opus esse ad haec refellenda ? Nam Mentem , Fidem , Spem , Virtutem , Honorem , Victoriam , Salutem , Concordiam , caeteraque ejusmodi , Rerum Vim habere videmus , non Deorum . Aut enim in nobismet insunt ipsis , ut Mens , ut Spes , ut Fides , ut Virtus , ut Concordia ; aut optandae nobis sunt , ut Honos , ut Salus , ut Victoria . Quare autem in his Vis Deorum sit , tum intelligam cum cognovero . Is there any need , think you , of any great Subtilty to confute these things ? For Mind , Faith , Hope , Virtue , Honour , Victory , Health , Concord , and the like , we see them to have the Force of Things , but not of Gods . Because they either exist in us , as Mind , Hope , Virtue , Concord ; or else they are desired to happen to us , as Honour , Health , Victory ( that is , they are nothing but meer Accidents or Affections of Things ) and therefore how they can have the Force of Gods in them cannot possibly be understood . And again afterwards he affirmeth , Eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum , That those who in the Allegorical Mythology of the Pagans , are called Gods , are really , but the Natures of Things , and not the True Figures or Forms of Gods .

Wherefore since the Pagans themselves acknowledged , that those Personated and Deified Things of Nature , were not True and Proper Gods ; the meaning of them could certainly be no other than this , that they were so many Several Names , and Partial Considerations of One Supreme God , as manifesting himself in all the Things of Nature . For that Vis or Force , which Cicero tells us , was that in all these things , which was called God or Deified , is really no other , than Something of God in Every Thing , that is Good . Neither do we otherwise understand , those following words of Balbus in Cicero , N.D.L. 2. Quarum Rerum , quia Vis erat tanta , ut sine Deo regi non posset , ipsa Res Deorum Nomen obtinuit ; Of which things because the Force is such , as that it could not be Governed without God , therefore have the Things themselves obteined the Names of Gods , that is , God was acknowledged and worshipped in them all , which was Paganically thus signified , by Calling of them Gods . And Pliny , though no very Divine Person , Nat. H.L. 2. c. 7. yet being ingenious , easily understood this to be the meaning of it ; Fragilis & laboriosa Mortalitas , in Partes ista digessit , Infirmitatis suae memor , ut Portionibus quisque coleret , quo maximò indigeret ; Frail and toilsom , Mortality , has thus broken and crumbled the Deity into Parts , mindful of its own Infirmity ; that so every one by Parcels and Pieces , might worship that in God , which himself most stands in need of . Which Religion of the Pagans , thus worshipping God , not entirely all together at once , as he is One most Simple Being , Unmixed with any thing , but as it were brokenly , and by piece-meals , as he is severally Manifested , in all the Things of Nature , and the Parts of the World , Prudentius thus perstringeth in his Second Book against Symmachus ; N. 236. Tu , me praeterito , meditaris Numina mille , Quae simules parere meis Virtutibus , ut me Per varias partes minuas , cui nulla recidi Pars aut Forma potest , quia sum Substantia Simplex , Nec Pars esse queo . From which words of his we may also conclude , that Symmachus the Pagan , who determined , That it was One Thing that all worshipped , and yet would have Victory , and such like other things , worshipped as Gods and Goddesses , did by these and all those other Pagan Gods before mentioned , understand nothing but so many Several Names , and Partial Considerations of One Supreme Deity , according to its several Vertues or Powers : so that when he sacrificed to Victory , he sacrificed to God Almighty , under that Partial Notion , as the Giver of Victory to Kingdoms and Commonwealths . It was before observed out of Plutarch , That Osiris was the Supreme Deity , see the Egyptian Inscription , in Theo. Smyrn . Mathem . c. 47. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Osiris the most ancient King of all things . that the Egyptian Fable of Osiris , being mangled and cut in pieces by Typhon , did Allegorically signifie the same thing , viz. the One Simple Deity 's , being as it were divided ( in the Fabulous and Civil Theologies of the Pagans ) into many Partial Considerations of him , as so many Nominal and Titular Gods ; which Isis notwithstanding , that is True Knowledge and Wisdom , according to the Natural or Philosophick Theology , unites all together into One. And that not only such Gods as these , Victory , Vertue and the like , but also those other Gods , Neptune , Mars , Bellona , &c. were all really , but one and the same Jupiter , acting severally in the world , Plautus himself seems sufficiently to intimate , in the Prologue of his Amphitryo in these words , Nam quid ego memorem , ut alios in Tragaediis Vidi , Neptunum , Virtutem , Victoriam , Martem , Bellonam , commemorare quae bona Vobis fecissent ? Queis Benefactis meus Pater , Deûm Regnator , Architectus omnibus :

Whereas there was before cited a Passage out of G. I. Vossius his Book , De Theolog. Gent. which we could not understand otherwise than thus , that the generality of the Pagans by their Political ( or Civil ) Gods , meant so many Eternal Minds Independent and Self-Existent ; we now think our selves concerned , to do Vossius so much right , as to acknowledge , that we have since met with another place of his in that same Book , wherein he either corrects the former Opinion , or else declares himself better concerning it , after this manner ; that the Pagans generally conceived , their Political Gods , to be so many Substantial Minds ( or Spirits ) not Independent and Self-existent , nor indeed Eternal neither ; but Created by One Supreme Mind or God and appointed by him to preside over the Several Parts of the World and Things of Nature , as his Ministers . Which same thing he affirmeth also , of those Deified Accidents and Affections , that by them were to be understood , so many Substantial Minds or Spirits Created , presiding over those several Things , or dispensing of them . His words in the beginning of his Eighth Book ( where he speaks concerning these Affections and Accidents Deified by the Pagans ) are as followeth . Hujusmodi Deorum propè immensa est copia . Ac in Civili quidem Theologia , considerari solent , tanquam Mentes quaedam , hoc honoris à Summo Deo sortitae , ut Affectionibus istis praeessent . Nempe crediderunt Deum , quem Optimum Max. vocabant , non per se omnia curare , quo pacto , ut dicebant , plurimum beatitudini ejus decederet , sed instar Regis , plurimos habere Ministros & Ministras , quorum singulos huic illive curae prefecisset . Sic Justitia , quae & Astraea ac Themis , praefecta erat actibus cunctis , in quibus Justitia attenderetur : Comus curare creditus est Comessationes . Et sic in caeteris id genus Diis , nomen ab ea Affectione sortitis , cujus cura cuique commissa crederetur . Quo pacto si considerentur , non aliter different à Spiritibus sive Angelis bonis malisque , quam quòd hi reverà à Deo conditi sint : illae verò Mentes , de quibus nunc loquimur , sint Figmentum Mentis humanae , pro numero Assectionum , in quibus Vis esse major videretur , comminiscentis Mentes Affectionibus Singulis praefectas . Facilè autem Sacerdotes suà Commenta persuadere simplicioribus potuerunt , quia satis videretur verisimile , summae illi Menti , Deorum omnium Regi , innumeras servire mentes , ut eò perfectior sit Summi Dei beatitudo , minusque curis implicetur : inque tot Famulantium numero , Summi Numinis Majestas magis eluceat . Ac talis quidem Opinio erat Theologiae Civilis . Of such Gods as these , there was an innumerable company amongst the Pagans . And in their Civil Theology they were wont to be considered , as certain Minds ( or Spirits ) appointed by the Supreme God , to preside over the Affections fo Things . They supposing , that God , whom they called the Best and the Greatest , did not immediately himself take care of every thing , since that must needs be a distraction to him , and a hinderance of his happiness● : but that he had as a King , many He and She-Ministers under him , which had their several offices assigned to them . Thus Justice which was called also Astrea and Themis , was by them thought to preside over all those actions , in which Justice was concerned . And Comus over all Revellings , and the like . Which Gods , if considered after this manner , will no otherwise differ from Angels good and bad , than only in this , that these Latter are Beings really created by God ; but the former the Figments of men only ; they , according to the number of Affections , that have any greater force in them , devizing and imagining certain Minds to preside over each of them . And the vulgar might therefore be the more easily led into this perswasion by their Priests , because it seemed reasonable to them , that that Supreme Mind , who is the King of all the Gods , should have many other Minds as his subservient Ministers under him , both to free him from Solicitous Care , and also to add to his Grandeur and Majesty . And such was the Doctrine of the Civil Theology . Where though Vossius speak Particularly , of that kind of Pagan Gods , which were nothing but Affections and Accidents Deified , ( which no man in his wits could possibly suppose to be themselves True and Proper Gods , they having no Subsistence of their own ) That these by the generality of the Vulgar Pagans , were conceived to be so many Created Minds or Spirits , appointed by the Supreme God , to preside as his Ministers over those several Affections of Substances ; yet does he plainly imply the same , of all those other Political Gods of these Pagans likewise , that they were not look'd upon by them , as so many Vnmade , Self-existent , and Independent Beings , but only as Inferiour Minds or Spirits , created by the Supreme God , and by him appointed to preside over the Several Parts of the World , and Things of Nature , and having their Several Offices assigned to them . Wherefore as to the main , We and Vossius are now well agreed , viz. That the ancient Pagans asserted no such thing as a Multitude of Independent Deities ; so that there only remain , some Particular Differences of smaller moment , betwixt us .

Our selves have before observed , that Aeolus was probably taken by Epictetus in Arrianus , ( not indeed for One , but ) for Many Created Ministers of the Supreme God , or Demons Collectively ; appointed by him to preside over the Winds , in all the several Parts of the World . And the Pagans in St. Austin , seem to interpret those Deified Accidents and Things of Nature after the same manner , as the Names of certain Unknown Gods or Demons ( one or more ) that were appointed to preside over them respectively , Civ . D. L. 4. c 24. or to dispense the same . Quoniam sciebant Majores nostri nemini talia , nisi aliquo Deo largiente concedi , quorum Deorum nomina non inveniebant , earum rerum nominibus appellabant Deos , quas ab iis sentiebant dari ; aliqua vocabula inde fl●ctentes : sicut à Bello Bellonam nuncupaverunt non Bellum ; sicut à cunis Cuninam non , Cunam ; sicut à segetibus Segetiam non Segetem ; sicu● à Pomis Pomonam non Pomum ; sicut à bobus Bobonam non Bovem . Aut certè nulla vocabuli declinatione sicut res ipsae nominantur : ut Pecunia dicta est Dea quae dat pecuniam , non omninò pecunia Dea ipsa pu●ata : Ita Virtus quae dat virtutem , Honor qui honorem , Concordia quae concordiam , Victoria quae victoriam dat. Ita , inquiunt , cum Felicitas Dea dicitur , non ipsa quae datur sed , Numen illud attenditur , à quo Felicitas datur . Because our Forefathers knew well that these things , do not happen to any , without the special Gift and Favour of some God ; therefore were those Gods , whose names they knew not , called from the names of those very things themselves , which they perceived to be bestowed by them , there being only a little Alteration made in them , as when the God that causeth War , was called not Bellum but Bellona ; the God which presideth over Infants Cradles not Cuna but Cunina ; that which giveth Corn Segetia ; and that which affordeth apples Pomona , &c. But at other times , this was done without any Declension of the Word at all , they calling both the Thing and the God , which is the Bestower of it , by one and the self same name . As Pecunia doth not only signifie Money , but also the Goddess which giveth Money ; Virtus the Goddess which giveth Virtue ; Honor the God that bestoweth honour ; Concordia the Goddess that causeth Concord ; Victory the Goddess which affordeth Victory . So also when Felicity is called a Goddess , by it is not meant , that thing which is given , but that Divine Power , from whence it is given . Here , I say , the Pagans may seem to have understood , by those Deified Things of Nature , certain Inferiour Gods or Demons ( One or More ) the Ministers of the Supreme God , appointed by him to preside over those several Things respectively , or to dispense the same . Neither can we deny , but that in so much ignorance and diversity of Opinions as there was amongst the Pagans , some might possibly understand , those Political Gods and Deified Things also , after the way of Vossius , for so many Single Minds or Spirits , appointed to preside over those Several Things respectively , throughout the whole World , and nothing else . Nevertheless it seemeth not at all probable , that this should be the General Opinion amongst the Civilized Pagans , that all those Gods of theirs , were so many Single Created Minds or Spirits , each of them appointed to preside over some One certain thing every where throughout the Whole World , and nothing else . As for Example , that the Goddess Victory , was One Single Created She-Spirit , appointed to bestow Victory , to whosoever at any time enjoyed it , in all parts of the World : and so , that the Goddess Justice should be such another Single Mind or Spirit , created to dispence Justice every where and meddle with nothing else . And the like of all those other Accidental Things , or Affections Deified , as Virtue , Honour , Concord , Felicity , &c.

And Lactantius Firmianus , De Eal. Rel. c. 7. taking notice of that Profession of the Pagans , to worship nothing but One Supreme God and his Subservient Ministers Generated or created by him , ( according to that of Seneca in his Exhortations , Genuisse Regni sui Ministros Deum ; that the Supreme God had generated other Inferiour Ministers of his Kingdom under him , which were called by them also Gods ) plainly denies all the Pagan Gods save One , to be the Created Ministers of that One Supreme , he making this Reply ; Verum hi neque Dii sunt , neque Deos se vocari , aut coli volunt , &c. Nec tamen illi sunt qui vulgo coluntur , quorum & exiguus & certus est numerus : But these Ministers of the Divine Kingdom , or Subservient Created Spirits , are neither Gods , nor would they be called Gods , or honoured as such , &c. Nor indeed are they those Gods , that are now vulgarly worshipped by the Pagans , of which there is but a Small and Certain number . That is , the Pagan Gods , are reduced into certain Ranks , and the Number of them is determin'd by the Utilities of Humane Life ; of which , their Noble and Select Gods , are but a few . Whereas , saith he , the Ministers of the Supreme God , are according to their own Opinion , not Twelve nor Twenty , nor Three Hundred and Sixty , but Innumerable ; Stars , and Demons .

Moreover Aristotle in his Book against Zeno ( supposing the Idea of God , to be this , the Most Powerful of all things , Arist. in Xen. Zen. Gor. p. 1246. or the Most Perfect Being ) objecteth thus , that according to the Laws of Cities and Countries ( that is , the Civil Theology ) there seems to be no One absolutely Powerful Being , but One God is supposed to be most Powerful as to one thing , and another as to another : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whereas Zeno takes it for granted , that men have an Idea ïn their minds of God , as One the most Excellent and most Powerful Being of all ; this doth not seem to be according to Law , ( that is , the Civil Theology ) for there the Gods are mutually Better one than another , respectively as to several things ; and therefore Zeno took not this Consent of mankind concerning God , from that which vulgarly seemeth . From which passage of Aristotle's we may well conclude , that the Many Political Gods of the Pagans , were not all of them vulgarly look'd upon , as the Subservient Ministers of One Supreme God , and yet they generally acknowledging , ( as Aristotle himself confesseth ) a Monarchy , and consequently not many Independent Deities ; it must needs follow , as Zeno doubtless would reply , that these their Political Gods , were but One and the same Supreme Natural God , as it were Parcell'd out , and Multiplied ; that is , receiving Several Denominations , according to Several Notions of him ; and as he exerciseth Different Powers , and produceth Various Effects . And this we have sufficiently prov'd already to have been the general sence of the Chief Pagan Doctors ; that these Many Political and Popular Gods , were but the Polyonymy of One Natural God , that is , either Partial Considerations of him , or his Various Powers and Vertues , Effects and Manifestations in the World , severally Personated and Deified .

And thus does Vossius himself afterwards confess also ; That according to the Natural Theology , the Many Pagan Gods , were but so many Several Denominations of One God ; though this Learned Philologer doth plainly straiten and confine the Notion of this Natural Theology too much , and improperly call the God thereof , the Nature of Things ; however acknowledging it such a Nature , as was endued with Sense and Vnderstanding . His Words are these , Dispar verò sententia Theologorum Naturalium , L. 8. c. 1. qui non aliud Numen agnoscebant quàm Naturam Rerum , eóque omnia Gentium Numina referebant , &c. Nempe mens eorum fuit , sicut Natura esset occupata , circa hanc vel illam Affectionem , ita Numina Nominaque Deorum variare . Cum igitur ubicunque Vim aliquam majorem viderent , ita Divinum aliquid crederent : eò etiam devenere , ut immanem Deorum Dearumque fingerent Catervam . Sagaciores interim haec cuncta , Vnum esse Numen aiebant : putà Rerum Naturam , quae licet una foret , pro variis tamen Effectis varia sortiretur nomina , vario etiam afficeretur cultu . But the Case is very different as to the Natural Theologers , who acknowledged no other God but the Nature of Things , and referred all the Pagan Gods to that . For they conceived that as Nature was occupied about several things , so were the Divine Powers and the Names of Gods , multiplied and diversified . And where-ever they saw any Greater Force , there did they presently conceit something Divine , and by that means came they at length to feign an innumerable company of Gods and Goddesses . But the more sagacious in the mean time affirmed , all these to be but One and the same God ; to wit the Nature of Things , which though Really but One , yet according to its various Effects both received divers Names , and was Worshipped after different manners . Where Vossius calls the Supreme God of these Natural Theologers , the Nature of Things ; as if the Natural Theology had been denominated from Physicks , or Natural Philosophy only , whereas we have already shewed , that the Natural Theology of Varro and Scaevola , was of equal extent with the Philosophick ; whose only Numen , that it was not a Blind and Vnintelligible Nature of Things , doth sufficiently appear , from that History thereof before given by us : as also that it was called Natural in another sence , as Real ; and as opposite to Opinion , Phancy and Fabulosity , or what hath no Reality of Existence any where in the World . Thus does St. Austin distinguish betwixt Natura Deorum , the True Nature of the Gods , C.D.L. 6. c. 5. and Hominum Instituta , the Institutes of Men concerning them . As also he sets down the Difference , betwixt the Civil and Natural Theology , according to the Mind of Varro in this manner , Ibid. Fieri potest ut in Vrbe , secundum Falsas opiniones ea colantur & credantur , quorum in Mundo vel extra Mundum Natura sit nusquam : It may come to pass , that those Things may be worshipped and believed in Cities , according to False opinions ; which have no Nature or Real Existence any where , either in the World or without it . Wherefore if instead of this Nature of Things , which was properly the God of none but only of such Atheistick Philosophers as Epicurus and Strato , we substitute that Great Mind or Soul of the whole World , which Pervadeth All Things , and is Diffus'd thorough All ; ( which was the True God of the Pagan Theists ) this of Vossius will be unquestionably true , concerning their Natural Theologers , that according to them , those Many Poetical and Political Gods before mentioned , were but One and the same Natural or Real God ; who in respect of his Different Vertues , Powers , and Effects , was called by several Names , and worshipped after different manners . Yet nevertheless so , as that according to those Theologers , there were Really also Many other Inferiour Ministers of this One Supreme God , ( whether called Minds or Demons ) that were supposed to be the Subservient Executioners of all those several Powers of his . And accordingly we had before , this full and true account of the Pagans Natural Theology set down out of Prudentius . — In Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris . Viz. That it acknowledged One Supreme Omnipotent God , ruling over all , who displayeth and exerciseth his Manifold Vertues and Powers in the world , ( all severally Personated and Deified in the Poetick and Civil Theologies ) together with the subservient Ministry of other Inferiour Created Minds , Vnderstanding Beings ; or Demons , called also by them Gods .

It is very true , as we have already declared , that the more High-flown Platonick Pagans , did reduce those Many Poetical and Political Gods , and therefore doubtless all the Personated and Deified Things of Nature too , to the Platonick Ideas , or First Paradigms and Patterns of Things in the Archetypal World , which they affirmed to have been begotten from the Supreme Deity , that is , from the First Hypostasis of the Platonick Trinity ; and which were commonly called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intelligible Gods , as if they had been indeed , so many Distinct Substances and Persons . And as we have also proved out of Philo , that this High-flown Paganick Theology , was ancienter than either Julian or Apuleius ; so do we think it not unworthy our Observation here , that the very same Doctrine , is by Celsus imputed also to the Egyptian Theologers , as pretending to worship Brute Animals no otherwise , Orig. C. Cels. L. 3. p. 120. than as Symbols of those Eternal Ideas ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Celsus also addeth , That we Christians deride the Egyptians , without cause , they having many Mysteries in their Religion , for as much as they profess , that perishing Brute Animals are not worshipped by them , but the Eternal Ideas . According to which of Celsus it should seem , that this Doctrine of Eternal Ideas , as the Paradigms and Patterns of all things here below in this Sensible World , was not proper to Plato nor the Greeks ; but common with them to the Egyptians also . Which Eternal Ideas , however supposed to have been Generated from , that First Divine Hypostasis of the Platonick and Egyptian Trinity , and called Intelligible Gods ; were nevertheless acknowledged by them , all to exist in One Divine Intellect , according to that of Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Intelligibles exist no where of themselves , without Mind or Intellect ; which Mind or Intellect , being the Second Divine Hypostasis , these Intelligible and Invisible Gods , ( however Generated from God ) yet are therefore said by Julian in his Book against the Christians , both to Coexist with God , and to Inexist in him . To which purpose also , is this oth●r Passage of Julian's in his Sixth Oration , P. 347. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For God is All things , forasmuch as he conteineth within himself , the Causes of all things , that any way are ; whether of Immortal things Immortal ; or of Corruptible and Perishing things , not Corruptible but Eternal also , and always remaining ; which therefore are the Causes of their perpetual Generation , and New production . Now these Causes of All things conteined in God , are no other than The Divine Ideas . Wherefore from hence it plainly appears , that these Platonick and Egyptian Pagans , who thus reduced their Multiplicity of Gods to the Divine Ideas , did not therefore make them to be so many Minds or Spirits , really distinct from the Supreme God , ( though dependent on him too ) but indeed only so many Partial Considerations of One God , as being All things , that is , conteining within himself the Causes of all things . And accordingly we find in Origen , that as the Egyptian Theologers called their Religious Animals , Or. C. Cels. P. 102. Symbols of the Eternal Ideas , so did they also call them , Symbols of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Celsus applauds the Egyptian Theologers talking so magnificently and mysteriously of those Brute Animals worshipped by them , and affirming them to be , certain Symbols of God .

And now we have given some account of the Polyonymy of the One Supreme God , in the Theologies of the Pagans : or of his being called by Many Proper Personal Names , carrying with them an Appearance of So many Several Gods . First , that God had many several Names bestowed upon him , from many Different Notions and Partial Considerations of him , according to his Vniversal and All-comprehending Nature . Janus , as the Beginning of the World , and All things , and the First Original of the Gods . Whom therefore that ancient Lyrick Poet , Septimius Apher , accordingly thus invoked ; O cate rerum Sator ! O PRINCIPIVM DEORVM ! Stridula cui Limina , cui Cardinei Tumultus , Cui reserata mugíunt aurea Claustra Mundi . Genius , as the Great Mind and Soul of the whole World . Saturn , as that Hidden Source and Principle , from which all Forms and Lives issue forth , and into which they again retire ; being there laid up as in their Secret Storehouse : Or else as one of the Egyptian or Hermaick Writers expresseth it , that which doth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make all things out of it self , and unmake them into it self again . This Hetrurian Saturn , answering to the Egyptian Hammon , that likewise signified Hidden , and is accordingly thus interpreted by Jamblichus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he that bringeth forth the secret Power of the Hidden Reasons of things ( conteined within himself ) into Light . God was also called Athena or Minerva , as Wisdom diffusing it self through all things : and Aphrodite Vrania , the Heavenly Venus or Love . Thus Phanes , Orpheus his Supreme God , ( so called according to Lactantius , Quia cum adhuc nihil esset , Primus ex Infinito apparuerit , because when there was yet nothing , he First appeared out of that Infinite Abyss , but according to Proclus , because he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , discover and make manifest the Intelligible Vnities ( or Ideas ) from himself ; though we think the Conjecture of Athanasius Kircherus to be more probable than either of these , that Phanes was an Egyptian Name ; ) this Phanes , I say , was in the Orphick , and Egyptian Theology , as Proclus upon Plato's Timaeus informs us , styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tender and Soft Love . And Pherecydes Syrus likewise affirmed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Jupiter was turned all into Love , when he went about to make the world . Besides which , there were other such Names of the Supreme God and more than have been mentioned by us ; as for example , Summanus amongst the ancient Romans , that afterward grew obsolete , : C.D.L. 4. c. 23 of which St. Austin thus ; Romani veteres nescio quem Summanum , cui Nocturna Fulmina tribuebant , coluerunt magis quam Jovem , ad quem Diurna Fulmina pertinebant . Sed postquam Jovi Templum insigne ac sublime constructum est , propter aedis dignitatem , sic ad eum multitudo confluxit , ut vix inveniatur qui Summani nomen , quod audiri jam non potest , se saltem legisse meminerit : The ancient Romans , worshipped I know not what God called Summanus , more than they did Jupiter . But after that a stately and magnificent Temple was erected to Jupiter , they all betook themselves thither ; in so much that the Name of Summanus now not at all heard , is scarcely to be found in any ancient writings .

Again as the Pagans had certain other Gods , which they called Special ; so were these but Several Names of that Supreme God also , according to Particular Considerations of him , either as Presiding over certain Parts of the World , and Acting in them ; or as Exercising certain Special Powers and Vertues in the World ; which Several Vertues and Powers of One God , Personated and Deified by the Pagans , though they had an appearance also of Many Distinct Gods ; yet were they really nothing but Several Denominations of One Supreme God : who as yet is considered as a Thing distinct from the World and Nature .

But Lastly , as God was supposed by these Pagans , not only to Pervade All things , and To Fill All things , but also , he being the Cause of All things , to be Himself in a manner All things ; so was he called also by the Name of Every thing , or Every thing called by His Name : that is , the several Things of Nature and Parts of the World were themselves Verbally Deified by these Pagans , and called Gods and Goddesses . Not that they really accounted them such in themselves , but that they thought fit in this manner to acknowledge God in them , as the Author of them all . For thus the Pagans in St. Austin , Vsque adeone , inquiunt , Majores nostros insipientes fuisse credendum est , ut haec nescirent Munera Divina esse , non Deos ? Can you think that our Pagan Ancestors were so sottish , as not to know , that these Things are but Divine Gifts , and not Gods themselves ? And Cicero also tells us , that the meaning of their thus Deifying these Things of Nature , was only to signifie , that they acknowledged The Force of all things to be Divine , and to be Governed by God ; and that whatsoever brought any great Vtility to Mankind , was not such Without the Divine Goodness . They conceiving also , that the Invisible and Incomprehensible Deity , which was the Cause of All things , ought to be worshipped in All its Works and Effects , in which it had made it self Visible , Pr. Evan. L. 3. c. 13. accordingly as they declare in that place of Eusebius before cited in part , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That they did not Deifie those Visible Bodies of the Sun , and Moon and Stars , nor the other Sensible Parts of the World themselves , but those Invisible Powers of the God over all , that were displayed in them . For they affirm , that that God who is but One , but yet Filleth all things with his various Powers , and passes through all things , forasmuch as he is Invisibly and Incorporeally present in all , is reasonably to be worshipped in and by those Visible Things .

Athanasius Bp. of Alexandria , in his Book against the Greeks , reduces all the False Gods of the Pagans , under Two general Heads ; the First , Poetical , Fictitious or Phantastical Gods ; the Second , Creatures or Real Things of Nature Deified by them . His words are these ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Since this Reason or Discourse of ours , hath sufficiently convinced , both the Poetical Gods of the Pagans to be no Gods at all ; and also that they who Deifie the Creatures , are in a great Errour ; and so hath confuted the whole Pagan Idolatry , proving it to be meer Vngodliness and Impiety , there is nothing now but the True Piety left ; he who is worshipped by us Christians , being the only True God , the Lord of Nature , and the Maker of all Substances . From whence we may observe , that according to Athanasius , the Pagan Poetick Gods , were no Real Things in Nature , and therefore they could be no other , than the Several Notions and Powers of the One Supreme God Deified , or Several Names of him . So that Athanasius his Poetick Gods , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gods fabulously devised by the Poets , were chiefly those Two Kinds of Pagan Gods , first mentioned by us ; that is , the Various Considerations of the One Supreme Numen , according to its general Notion , expressed by so many Proper Names ; and Secondly his Particular Powers diffused thorough the World , severally Personated and Deified . Which considered , as so many distinct Deities , are nothing but meere Fiction and Phancy , without any Reality . And this do the Pagans themselves in Athanasius , acknowledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 1● . They say , that the names of those Gods are meerly Fictitious , and that there does no where Really Exist any such Jupiter , or Saturn , or Juno , or Mars ; but that the Poets have feigned them to be so many persons Existing , to the deception of their Auditors . Notwithstanding which , that Third Sort of Pagan Gods also mentioned by us , which were Inanimate Substances and the Natures of Things Deified , may well be accounted Poetical Gods likewise ; because though those things themselves be Real and not Feigned , yet is their Personation and Deification meer Fiction and Phancy : and however the first occasion thereof sprung , from this Theological Opinion or Perswasion , That God who is In All Things , and is the Cause of All Things , ought to be worshipped In All Things , especially he being himself Invisible ; yet the making of those things themselves therefore to be so many Persons and Gods , was nothing but Poetick Fiction and Phantastry , accordingly as their old Mythology and Allegorical Fables of the Gods , run much upon this strain .

XXXIV . Hitherto have we declared the Sence of the Pagans in General , those also being included , who supposed God to be a Being Elevated above the World , That they agreed in these Two Things . First the Breaking and Crumbling as it were , of the Simple Deity , and Parcelling out of the same into Many Particular Notions and Partial Considerations , according to the Various Manifestations , of its Power and Providence in the world ; by the Personating and Deifying of which Severally , they made as it were , so Many Gods of One. The chief Ground whereof was this , because they considered not the Deity according to its Simple Nature , and Abstractly only ; but Concretely also with the World , as he Displayeth himself therein , Pervadeth all , and Diffuseth his Vertues thorough all . For as the Sun reflected by Grosser Vapours , is sometimes Multiplied , and the same Object beheld through a Polyedrous Glass , by reason of those many Superficies , being represented in several places at once , is thereby rendred Manifold to the Spectator ; So One and the same Supreme God , considered Concretely with the World as Manifesting his Several Powers and Vertues in it , was multiplied into Several Names , not without the Appearance of so Many Several Gods . Whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with those ancient Pagans , was the same thing with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which hath Many Names , all one with that which hath Many Powers : According to this of Callimachus concerning Diana , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And this of Virgil concerning Alecto , — Tibi Nomina Mille , Mille nocendi Artes. And accordingly the Many Pagan Gods are in Plato's Cratylus , interpreted as the Many Powers of One God Diffused through the World . And the Pagan Theologers seemed to conceive , this to be more sutable to the Pomp , State and Grandeur , of the Supreme God , for him to be considered Diffusively , and called by Many Names , signifying his Many Several Vertues and Powers ( Polyonymy being by them accounted an Honour ) rather than to be contracted and shrunk all up , into One General Notion , of a Perfect Mind , the Maker or Creator of the whole World . The Second Thing in which the Pagans agreed is , their Personating and Deifying also the Parts of the World , and Things of Nature themselves , and so making them so many Gods and Goddesses too . Their meaning therein being declared to be really no other than this ; That God who doth not only Pervade all things , but also was the Cause of All things , and therefore himself is in a manner All things , ought to be worshipped in all the Things of Nature and Parts of the World : as also that the Force of every thing was Divine , and that in all things that were Beneficial to mankind , The Divine Goodness ought to be acknowledged .

We shall now observe how both those forementioned Principles , of Gods Pervading all things , and his Being All things , which were the Chief Grounds of the Seeming Polytheism of the Pagans , were improved and carried on further , by those amongst them , who had no Higher Notion of the Supreme Deity , than as the Soul of the World . Which Opinion that it found entertainment amongst so many of them , probably might be from hence , because it was so obvious for those of them that were Religious to conceive , that as themselves consisted of Body and Soul , so the Body of the Whole World , was not without its Soul neither : and that their Humane Souls were as well derived from the Life and Soul of the World , as the Earth and Water in their Bodies was , from the Earth and Water of the World . Now whereas the more refined Pagans , as was before observed , supposed God to Pervade and Pass thorough All things 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnmixedly ; these concluded God to be , ( according to that Definition of him in Quintilian , taken in a rigid sence ) Spiritum omnibus Partibus Immistum , a Spirit Immingled with all the Parts of the World : or else in Manilius his Language , Infusumque Deum Caelo , Terrisque Fretoque , Infused into the Heaven , Earth , and Seas : Sacroque meatu Conspirare Deum , and intimately to conspire with his own Work the World , as being almost one with it . Upon which account he was commonly called Nature also , that being thus defined by some of the Stoicks , Deus Mundo permistus , God Mingled throughout with the World , and Divina Ratio toti Mundo insita , The Divine Reason inserted into the whole World . Which Nature notwithstanding , in way of distinction from the Particular Natures of things , was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Communis Natura , the Common Nature . And it was plainly declared by them , not to be a Sensless Nature ; according to that of Balbus in Cicero , Natura est quae continet Mundum omnem , eumque tuetur ; atque ea quidem non sine Sensu , atque Ratione : It is Nature by which the whole World is conteined and upheld , but this such a Nature as is not without Sense and Reason . As it is elsewhere said to be , Perfect and Eternal Reason , the Divine Mind and Wisdom conteining also under it , all the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spermatick Principles by which the things of Nature ( commonly so called ) are effected . Wherefore we see that such Naturalists as these , may well be allowed to be Theists ; ( Moses himself in Strabo being accounted one of them ) whereas those that acknowledge no Higher Principle of the World , than a Sensless Nature ; ( whether Fortuitous , or Orderly and Methodical ) cannot be accounted any other than Absolute Atheists . Moreover this Soul of the World , was by such of these Pagans as admitted no Incorporeal Substance , it self concluded to be a Body too , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Most Subtil and Most Swift Body , as was before observed out of Plato ( though endued with Perfect Mind and Vnderstanding , as well as with Spermatick Reasons ) which insinuating it self into all other Bodies , did Permeate and Pervade the whole Universe , and frame all things , inwardly Mingling it self with all . Heraclitus and Hippasus thinking this to be Fire , and Diogenes Apolloniates Air ; whom Simplicius , who had read some of his then extant Works , vindicates from that Imputation of Atheism , which Hippo and Anaximander lye under .

Again , As Simplicius describeth God , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Omnia ante omnia . In Epictet . p· 234 whereas the more Sublimated Pagans affirmed the Supreme God to be All , so as that he was nevertheless something Above All too , he being Above the Soul of the World ; ( and probably Aeschylus in that forecited passage of his , is to be understood after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter is the Ether , Jupiter is the Earth , Jupiter is the Heaven ; Jupiter is All things , and yet something Higher than all ; or Above all : ) those Pagans who acknowledged no Higher Numen , than the Soul of the World ; made God to be All Things in a grosser sence , they supposing the whole Corporeal World Animated to be also the Supreme Deity . For though God to them , were Principally and Originally , that Eternal Vnmade Soul and Mind , which diffuseth it self thorough all things , yet did they conceive , that as the Humane Soul and Body , both together , make up one whole Rational Animal , or Man ; so this Mundane Soul , and its Body the World , did in lke manner both together , make up One Entire Divine Animal , or God .

It is true indeed , that as the Humane Soul doth Principally act in some one Part of the Body , which therefore hath been called the Hegemonicon and Principale , some taking this to be the Brain , others the Heart , but Strato in Tertullian ridiculously , the Place betwixt the Eye-browes ; so the Stoicks did suppose the Great Soul or Mind of the World , to act Principally in some one Part thereof , ( which what it was notwithstanding they did not all agree upon ) as the Hegemonicon or Principale ; and this was sometimes called by them , Emphatically , God . But nevertheless they all acknowledged this Mundane Soul , as the Souls of other Animals , to Pervade , Animate , or Enliven and Actuate , more or less its whole Body , The World . This is plainly declared by Laertius in the Life of Zeno. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Stoicks affirm , that the World is governed by Mind and Providence , this Mind passing through all the Parts of it , as the Soul doth in us : Which yet doth not act in all parts alike , but in some more , in some less : it passing through some parts only as a Habit , ( as through the bones and Nerves ) but through others as Mind or Vnderstanding , ( as through that which is called the Hegemonicon or Principale . ) So the whole World being a Living and Rational Animal , hath its Hegemonicon or Principal Part too , which according to Antipater is the Aether , to Possidonius the Air , to Cleanthes the Sun , &c. And they say also , that this First God is , as it were , sensibly Diffused through all Animals and Plants , but through the Earth it self , only as a Habit. Wherefore the whole World , being thus Acted and Animated by one Divine Soul , is it self according to these Stoicks also The Supreme God .

P. Ev. L. 15. c. 25.

L. 5 p. 235.

Thus Didymus in Eusebius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Stoicks call the whole World God ; and Origen against Celsus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Greeks universally affirm the World to be a God , but the Stoicks , the First and Chief God· And accordingly Manilius , Quâ pateat Mundum Divino Numine verti Atque Ipsum esse Deum : Whereby it may appear the World to be Governed by a Divine Mind , and also it self to be God . As likewise Seneca the Philosopher , Totum hoc quo continemur , & Vnum est , & Deus est ; This whole World , within which we are contained , is both One thing , and God . Which is not to be understood , of the Meer Matter of the World , as it is nothing but a Heap of Atoms , or as endued with a Plastick and Sensless Nature only ; but of it as Animated by such a Soul , as besides Sense was originally endued with perfect Understanding ; and as deriving all its Godship from thence . C.D.L. 7. c. 6. For thus Varro in St. Austin declares , both his own , and the Stoical Sence concerning this Point , Dicit idem Varro , adhuc de Naturali Theologia praeloquens , Deum se arbitrari esse Animam Mundi ( quem Graeci vocant 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) & hunc ipsum Mundum esse Deum . Sed sicut Hominem Sapientem , cum sit ex Corpore & Animo , tamen ab Animo dici Sapientem ; ita Mundum Deum dici ab Animo , cum sit ex Animo & Corpore : The same Varro discoursing concerning Natural Theology , declareth that according to his own sence God is the Soul of the World , ( which the Greeks call Cosmos ) and that this World it self is also God . But that this is so to be understood , that as a Wise man , though consisting of Soul and Body , yet is denominated Wise only from his Mind or Soul ; so the World is denominated God , from its Mind or Soul only , it consisting both of Mind and Body .

Now if the Whole Animated World be the Supreme God , it plainly follows from thence , that the Several Parts and Members thereof , must be the Parts and Members of God ; and this was readily acknowledged by Seneca , Membra sumus Corporis magni ; We are all Members of One great Body : and Totum hoc Deus est , Socii ejus & Membra sumus ; This whole World is God , and we are not only his Members , but also his Fellows or Companions ; as if our Humane Souls , had a certain kind of Fellowship also , with that Great Soul of the Vniverse . And accordingly , the Soul of the World , and the whole Mundane Animal , was frequently worshipped by the Pagans , in these its several Members ; the chief Parts of the World , and the most important Things of Nature ; as it were by Piece-meal . Nevertheless it doth not at all follow from thence , that these were therefore to them Really so many Several Gods ; for then not only every Man , and every Contemptible Animal , every Plant and Herb and Pile of Grass , every River and Hill , and all things else whatsoever , must be so many several Gods . And that the Pagans themselves did not take them for such , Origen observes against that Assertion of Celsus ; That if the Whole were God , then the Several Parts thereof must needs be Gods , or Divine too : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · L. 5. p. 234. From hence it would follow , that not only Men must be Divine and Gods , but also all Brute Animals too ( they being Parts of the World ) and Plants to boot . Nay Rivers , and Mountains , and Seas , being Parts of the World likewise , ( if the Whole World be God ) must according to Celsus needs be Gods also . Whereas the Greeks themselves will not affirm this ; but they would only call those Spirits or Demons , which preside over these Rivers and Seas , Gods . Wherefore this Vniversal Assertion of Celsus , is false even according to the Greeks themselves ; That if the whole be God , then all the Parts thereof must needs be Divine or Gods . It following from thence that Flyes , and Gnats , and Worms , and all kind of Serpents , and Birds , and Fishes , are all Divine Animals or Gods : Which they themselves , who assert the World to be God , will not affirm .

Wherefore though it be true , that the Pagans did many times Personate and Deifie , the Chief Parts of the World , and Things of Nature , as well as they did the Several Powers and Vertues of the Mundane Soul , diffused through the whole World , yet did not the intelligent amongst them , therefore look upon these , as so many True and Proper Gods , but only worship them as Parts and Members of One Great Mundane Animal ; or rather , Worship the Soul of the whole World , their Supreme Deity , in them all , as its various Manifestations . This St. Austin intimates , when writing against Faustus the Manichean , he prefers even the Pagan Gods before the Manichean ; Jam verò Coelum , & Terra , & Mare , & Aer , & Sol , & Luna , & caetera sydera omnia , haec manifesta oculis apparent , atque ipsis sensibus praesto sunt . Quae cum Pagani tanquam Deos colunt , vel tanquam PARTES VNIVS MAGNI DEI ( nam universum Mundum quidam eorum putant MAXIMVM DEVM ) ea colunt quae sunt . Vos autem cum ea colatis , quae omninò non sunt , propinquiores essetis Verae Pietati , si saltem Pagani essetis , qui Corpora colunt , etsi non colenda , tamen vera . Now the Heaven , Earth , Sea , and Air , Sun , Moon , and Stars , are Things all manifest and really present to our senses , which when the Pagans Worship as Gods , or as PARTS OF ONE GREAT GOD , ( for some of them think the Whole World to be the GREATEST GOD ) they Worship things that are ; so that you worshipping things that are not , would be nearer to true Piety than you are , were you Pagans and worshipped Bodies too ; which though they ought not to be worshipped , yet are they True and Real Things . But this is further insisted upon by the same St. Austin in his Book De C. D. where after that large Enumeration of the Pagan Gods before set down ; L. 4. c. 11. he thus convinces their Folly in worshipping the Several Divided Members , Parts and Powers , of the One Great God , after that manner Personated ; Haec omnia quae dixi , & quaecunque non dixi ( non enim omnia dicenda arbitratus sum ) Hi omnes Dii Deaeque sit Vnus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sive Virtutes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; quae sententia velut magnorum , multorumque Doctorum est . Haec , inquam , si ita sint , quod quale sit , nondum interim quaero , Quid perderent , si Vnum Deum colerent prudentiori Compendio ? Quid enim ejus contemneretur , cum ipse coleretur ? Si autem metuendum sit nè Praetermissae sive Neglectae Partes ejus irascerentur : non ergo ut volunt velut Vnius Animantis haec tota vita est , quae Omnes simul continet Deos , quasi Suas VIRTVTES , vel MEMBRA , vel PARTES : sed suam quaeque Pars habet vitam à caeteris separatam , si praeter alteram irasci altera potest , & alia placari alia concitari . Si autem dicitur Omnia simul , id est , Totum ipsum Jovem potuisse offendi , si PARTES ejus non etiam singillatim , minutatimque colerentur , stultè dicitur . Nulla quippe earum praetermitteretur , cum ipse Vnus qui haberet Omnia , coleretur . All these things , which we have now said , and many more which we have not said ( for we did not think fit to mention all ) All these Gods and Goddesses , let them be One and the same Jupiter : whether they will have them to be his PARTS , or his POWERS and VERTVES , according to the sence of those who think God to be the Soul or Mind of the Whole World ; which is the opinion of many and great Doctors . This I say , if it be so , which what it is , we will not now examine ; What would these Pagans lose , if in a more prudent compendium , they should worship One only God ? For what of him could be despised , when his whole self was worshipped ? But if they fear , left his PARTS pretermitted , or neglected , should be angry or take offence ; then is it not as they pretend , the Life of One Great Animal , which at once conteins all the Gods , as his VERTVES or MEMBERS or PARTS , but every Part hath its own Life by it self , separate from the rest , since One of them may be angry when another is pleased , and the contrary . But if it should be said that all together , that is , the whole Jupiter might be offended , if his Parts were not worshipped all of them Severally and Singly , this would be foolishly said , because none of the Parts can be pretermitted , when He , that hath All , is Worshipped .

Thus do the Pagans in Athanasius also declare , that they did not worship the several Parts of the World , as Really so many True and Proper Gods , but only as the Parts or Members , of their One Supreme God , that Great Mundane Animal ( or Whole Animated World ) taken all together as one thing ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But the Pagans themselves will acknowledge , that the Divided Parts of the World , taken severally , are but indigent and imperfect things ; nevertheless do they contend , that as they are by them joyned all together , into One Great Body ( enlivened by one Soul ) so is the whole of them truly and properly God . And now we think , it is sufficiently evident , that though these Pagans Verbally Personated and Deified , not only the several Powers and Vertues , of the One Supreme God or Mundane Soul , diffused thoroughout the whole World , but also the several Parts of the World it self , and the Natures of Things , yet their meaning herein was not , to make these in themselves really , so many several True and Proper Gods , ( much less Independent Ones ) but to worship One Supreme God ( which to them was the whole Animated World ) in those his several Parts and Members ; as it were by Piece-meal , or under so many Inadequate Conceptions ,

The Pagans therefore were plainly Divided in their Natural Theology , as to their opinions concerning the Supreme God ; some of them conceiving him to be nothing Higher , than a Mundane Soul : Whereas others of them , to use Origen's Language , Cont. Cels. p. 260. did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Transcend all the sensible Nature , and thinking God not at all to be seated there , look'd for him , above all Corporeal things . Now the Former of these Pagans , worshipped the whole Corporeal World , as the Body of God ; but the Latter of them , though they had Higher thoughts of God , than as a Mundane Soul ; yet supposing Him to have been the Cause of all things , and so at first to have Conteined all things within himself ; as likewise that the World after it was made , was not Cut off from him , nor subsisted alone by it self , as a Dead Thing , but was Closely united to him , and Livingly dependent on him ; these , I say , though they did not take the World to be God , or the Body of God , yet did they also look upon it as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as that which was Divine and Sacred ; and supposed that God was to be worshipped in All , or that the whole World was to be worshipped , as his Image or Temple . Thus Plutarch , though much disliking the Deifying of Inanimate Things , doth himself nevertheless approve , of worshipping God in the whole Corporeal World , he affirming it to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a most Holy , and most God-becoming Temple . And the ancient Persians or Magi , who by no means would allow of worshipping God in any Artificial Temples made with mens hands , did notwithstanding thus worship God , Sub Dio , and upon the Tops of Mountains , in the whole Corporeal World , as his Natural Temple , De Leg. L. 2. p. 335. as Cicero testifieth ; Nec sequor Magos Persarum , quibus auctoribus Xerxes inflammasse Templa Graeciae dicitur , quod Parietibus includerent Deos quibus omnia deberent esse patentia ac libera , quorumque hic Mundus Omnis Templum esset & Domicilium : Neither do I adhere to the Persian Magi , by whose suggestion and perswasion , Xerxes is said to have burnt all the Temples of the Greeks , because they enclosed and shut up their Gods within walls , to whom all things ought to be open and free , and whose Temple and Habitation this whole World is . And therefore when Diogenes Laertius writeth thus of these Magi , that they did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make Fire and Earth and Water to be Gods , but condemn all Statues and Images ; we conceive the meaning hereof to be no other than this , that as they worshipped God in no Temple , save only that of the whole World , so neither did they allow any other Statues of Images of him , than the Things of Nature , and Parts of the World ; such as Fire , and Earth , and Water , called therefore by them , in this sence and no other , Gods . For thus are they clearly represented by Clemens Alexandrinus , Protrept . p. 43. and that according to the express Testimony of Dino ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Dinon affirmeth , that the Persian Magi sacrificed under the open Heavens , they accounting Fire and Water to be the only Statues and Images of the Gods . For I would not here conceal their ignorance neither , who thinking to avoid One Errour fall into another ; whilest they allow not Wood and Stones to be the Images of the Gods , as the Greeks do , nor Ichneumones and Ibides , as the Egyptians , but only Fire and Water , as Philosophers . Which difference betwixt the Pagan Theologers , that some of them look'd upon the whole World as God , or as the Body of God , others only as the Image , or the Temple of God ; is thus taken notice of by Macrobius upon Scipio's Dream , L. 1. c. 14. where the World was called a Temple . Benè autem Vniversus Mundus Dei Templum vocatur , propter illos qui aestimant , nihil esse aliud Deum , nisi Coelum ipsum & Caelestia ista quae cernimus . Ideò ut Summi Omnipotentiam Dei , ostenderet posse vix intelligi , nunquam posse videri , quicquid humano subjicitur aspectui Templum ejus vocavit ; ut qui haec veneratur ut Templa , cultum tamen maximum debeat Conditori ; sciatque quisquis in usum Templi hujus inducitur , ritu sibi vivendum Sacerdotis : The whole World is well calledhere the Temple of God , in way of opposition to those , who think God to be nothing else , but the Heaven it self , and those Heavenly things which we see , ( or the whole Sensible World Animated : ) Wherefore Cicero , that he might shew the Omnipotence of the First and Supreme God , to be such as could scarcely be understood , but not at all perceived by Sense , he calleth whatsoever falleth under humane sight , His Temple ; that so he that worshippeth these things as the Temple of God , might in the mean time remember , that the chief Worship is due to the Maker and Creator of them ; as also that himself ought to live in the World like a Priest or Mysta , holily and religiously . And thus we see that the Pagans were universally Cosmolatrae , or World-worshippers , in one sence or other : not that they worshipped the World as a Dead and Inanimate thing , but either as the Body of God , or at least as the Temple or Image of him . Neither of which terminated their worship , in that which was Sensible and Visible only , but in that great Mind or Soul , which Framed and Governeth the whole World Understandingly : though this was called also by them ( not the Nature of things , but ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Common Nature , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Nature of the Vniverse , because it contained under it , the Spermatick Reasons , or Plastick Principles of the whole World .

Furthermore these Pagan Theists Universally acknowledging the whole World to be an Animal , and that Mundane Animal also to be a God ; those of them who supposed it not to be the First and Highest God , did consequently all conceive it , as hath been already observed , to be either a Second or at least a Third God . And thus Origen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Greeks do plainly affirm the whole World to be a God ; some of them , as the Stoicks , the First God ; others , as the Platonists , ( to whom may be added the Egyptians also ) the Second God : though some of these Platonists call it the Third God . Those of the Platonists who called the Mundane Animal , or Animated World , the Second God , look'd upon that whole Platonick Trinity of Divine Hypostases ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) all but as One First God : but those others of them who called it a Third God , supposed a greater distinction betwixt those Three Hypostases ▪ and made so many several Gods of them ; the First , a Monad or Simple Goodness ; the Second , Mind or Intellect ; the Third , Psyche or the Universal Soul , which also without any more ado they concluded to be the Immediate Soul of this Corporeal World , Existing likewise from Eternity with it . Now this Second God , which was the whole Animated World as well to the Egyptians as the Platonists , was by them both said to be , not only the Temple and Image , but also the Son of the First God . That the Egyptians called the Animated World , the Son of God , P. 329 , 330 , 331. hath been already proved ; and that the other Pagans did the like also , is evident from this of Celsus , where he pretends , that the Christians called their Jesus , the Son of God , in imitation of those Ancient Pagans , who had styled the World so ; Orig. C. Cels. p. 308. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Whence these Christians came to call their Jesus , the Son of God , I shall now declare . Namely because our Ancestors had called , the World as made by God , the Son of God , and God . Now is there not a goodly similitude ( think you ) betwixt these two Sons of God , Orig. C. Cels. p. 208. theirs and ours ? Upon which words of his , Origen writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Celsus supposed , us Christians to have borrowed , this Appellation of the Son of God , from the Pagans , they calling the World , as made by God , the Son of God , and God . Wherefore these Pagans , who look'd upon the whole Animated World only as the Second God , and Son of God , did unquestionably also worship the First God , in the World , and that probably by Personating and Deifying his several Parts and Members too . Thus do we understand , what that was which gave occasion to this mistake of late Writers , that the Pagans worshipped the Inanimate Parts of the World , as such , for True and Proper Gods ; viz. their not perceiving , that they worshipped these only , as the Parts or Living Members of One Great Mundane Animal , which was to them , if not the First God , yet at least the Second God ; the Temple , Image , and Son , of the First God .

And now have we ( as we conceive ) given a full account of the Seeming Polytheism of the Pagans , not only in their Poetical and Fabulous , but also their Political or Civil Theology ; the Former of which was nothing but Phancy and Fiction , and the Conforming of Divine , to Humane Things ; the Latter nothing but Vulgar Opinion and Errour , together with the Laws and Institutes of States-men and Politicians , designed Principally to amuze the Vulgar , and keep them the better in obedience and subjection to Civil Laws . Besides which the Intelligent Pagans , generally acknowledged another Theology , which was neither Fiction , nor meer Opinion and Law , but Nature and Philosophy , or Absolute Truth and Reality : according to which Natural and Philosophick Theology of theirs , there was only One Vnmade Self-originated Deity , and many other Created Gods , as his Inferiour Ministers . So that those many Poetical and Political Gods , could not possibly be look'd upon otherwise , than either as the Created Ministers of One Supreme God , whether taken Singly or Collectively ; or else as the Polyonymy and Various Denomination of him , according to several Notions and Partial Conceptions of him ; and his several Powers and Manifestations in the World , Personated and Deified . Which latter we have already proved to have been the most generally received Opinion of the Pagan Theologers ; according to that of Euclides the Philosopher , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is One Supreme Good ( or Highest Deity ) called by Many Names : and according to that of Antisthenes before cited , That the Many Popular Gods , were but One and the same Natural God , L. 1. c. 5. viz. as Lactantius adds , Summae totius Artifex , The Maker of the whole World .

We shall conclude with repeating what hath been already suggested , that though the Intelligent Pagans , did Generally disclaim their Fabulous Theology ; St. Austin telling us , that when the absurdities thereof were urged against them , they would commonly make such replies as these , C.D.L. 4. c. 10 Absit , inquiunt , Fabularum est ista Garrulitas ; and again , Rursus , inquiunt , ad Fabulas redis ; Far be it from us ( say they ) to think so or so , this is nothing but the garrulity of idle Fables , and , You would bring us again to Fables ; and though they owned another Theology besides their Civil also , which was the Natural and Philosophical , as the only True , yet did they notwithstanding acknowledge a kind of necessity , that in those times at least , there should be besides the Natural and Philosophical Theology , which the Vulgar were not so capable of , another Theology framed and held forth , that might be more accommodate to their apprehensions . Thus that Roman Pontifex Scaevola in St. Austin declareth , Expedire existimat falli in Religione Civitates , That it was expedient ( as he thought ) that Cities and Commonwealths , should be deceived in their Religion , or have something False or Fabulous intermingled with it . He giving this reason for the same , Because the Natural and Philosophick Theology , contained many things in it , which though True , yet would be hurtful for the Vulgar to know ; as for example , Quod Verus Deus nec Sexum habeat , nec Aetatem , nec definita Corporis Membra , That the True God hath neither Sex , nor Age , nor bodily Members ; and that Hercules and Aesculapius , &c. were not Gods but Men , obnoxious to the same infirmities with others , and the like . And the Learned Varro , in his Book of Religions , publickly maintained the same Doctrine ; Varro de Religionibus loquens , evidenter dicit , Multa esse Vera quae vulgo scire non sit Vtile ; Multaque quae tametsi Falsa sint , ali●er existimare Populum expediat : & ideò Graecos Teletas & Mysteria taciturnitate parietibusque clausisse , &c , That there were many things True in Religion , which it was not convenient for the Vulgar to know ; as likewise many things False , of which it was expedient they should think otherwise : and that for this cause , the Greeks enclosed their Teletae or Mysteries within walls , and kept them under a Seal of Secrecy . Upon which of Varro St. Austin thus noteth , Hîc certè totum Consilium prodidit Sapientium , per quos Civitates & Populi regerentur ; Varro here plainly discovers and betrays the whole counsel and secrecy of States-men and Politicians , by whom Cities and Nations were governed , and their very Arcanum of Government , namely this , That People were to be deceived in their Religion , for their own good and the good of their Governours . The same Father there adding , That Evil Demons were much gratified with this Doctrine , and liked this Fraud and Imposture very well , which gave them an advantage to Rule and Tyrannize , as well over the Deceivers as the Deceived . Lastly Strabo also , though otherwise a grave and sober Writer , speaks freely and broadly to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is not possible , that women and others of the Vulgar sort , should be conducted and carried on towards Piety , Holiness and Faith , meerly by Philosophick Reason and Truth ; but this must be done by Superstition , and that not without the help of Fables and Prodigious or Wonderful Narrations . From whence it is plain , that Strabo did not only allow a necessity of a Civil Theology besides the Natural and Philosophical , but also of a Fabulous and Poetical one too . And this is a thing the less to be wond●ed at in these Pagans , because some Christians also seem to acknowledge a kind of truth herein ; Synesius himself writing after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which is easie and ordinary will be contemned by the Vulgar , or Common People ; and therefore there is need of something Strange and Prodigious in Religion for them . C. Ap. L. 2. Flavius Josephus , making this Free Acknowledgment , concerning the Wise men among the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they held the same things concerning God which the Jews did , adds nothwithstanding afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they were afraid to declare the Truth of this their Doctrine to the Vulgar , prepossessed with other Opinions . And indeed they did not think it safe to declare the Natural and True Theology , promiscuously to all ; Plato himself intimating as much in these Words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That as it was hard , to find out the Maker of this Vniverse , so neither , being found out , could he be declared to the vulgar . Wherefore since God was so hard to be understood , they conceived it necessary , that the Vulgar should be permitted , to Worship him in his Works , by Parts and Piecemeal , according to the various Manifestations of himself ; that is , should have a Civil Theology at least , distinct from the Natural and Philosophical , if not another Fabulous one too .

XXXV . We have now dispatched the First of those Three Heads proposed to be insisted on , viz. That the Pagans worshipped One and the same Supreme God , under Many Personal Names , so that much of their Polytheism , was but Seeming and Phantastical , and indeed nothing but the Polyonymy of One Supreme God , they making Many Poetical and Political Gods of that One Natural God : and thus worshipping God by Parts and Piece-meal ; according to that clear acknowledgement of Maximus Madaurensis before cited ; Vnius Summi Dei Virtutes , per Mundanum Opus Diffusas , nos multis Vocabulis invocamus ; & dum Ejus quasi quaedam Membra carptim variis Supplicationibus prosequimur , Totum colere videmur ; The vertues of the One Supreme God diffused throughout the whole World , we ( Pagans ) invoke under many several Names , and so prosecuting with our supplications , his as it were Divided Members , must needs be thought to worship him whole , we leaving out nothing of him . We shall proceed to the Second Head proposed , That besides this Polyonymy of One Supreme God , in the Poetical and Civil Theology of the Pagans , which was their Seeming and Phantastick Polytheism , they had another Real Polytheism also , they acknowledging in their Natural and Philosophick Theology likewise , a Multiplicity of Gods , that is , of Substantial Vnderstanding Beings , Superiour to men , really Existing in the world . Which though they were called by them Gods , yet were they not therefore supposed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade and Self-existent , or Independent Beings , Pag. . 243 , 254. but all of them ( One only excepted ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated Gods , according to the larger Notion of that word before declared , that is , though not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet at least , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though not as Made in time , yet as Produced from a Superiour Cause . Plutarch propounding this for one amongst his Platonick Questions , Why 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Highest or Supreme God , was called by Plato , both The Father and Maker of all things , gives this Reply to it in the Words before cited ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That perhaps he was said to be the Father of all the Generated Gods , and of Men , ( as he is also stiled in Homer ) but the Maker of all other Irrational and Inanimate Beings . From which Passage of Plutarch's it plainly appears , that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The One Highest God , being every way 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnmade and unproduced , was thought to be the Maker or Father of all the other Gods , therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Which is further plainly declared elsewhere by the same Plutarch in these words ; Sympos . L. 8. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato calleth the One Vnmade and Eternal God , the Father and Maker of the World , and of all other things Generated . And though some of those Many Gods of Plato's were by him also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Eternal , yet were they likewise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too , in another sence , that is Produced and Derived by way of Emanation , from that One , who is every way 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnderived and Independent upon any other Cause . Theol. P.L. 3. c. 7. And thus Proclus Universally pronounces ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All the Gods owe , their Being Gods , to the First God . He adding , that he is therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Fountain of the Godhead .

Wherefore the Many Gods of the Intelligent Pagans , were derived from One God , and but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Plutarch somewhere calls them ) The Subservient Powers , or Ministers of the One Supreme Vnmade Deity . Which ( as hath been before observed ) was frequently called by these Pagans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or in way of Eminency ; as likewise were those other Inferiour or Generated Gods , in way of distinction from him called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Gods . And accordingly the sence of Celsus is thus represented in Origen , L 4. p. 200. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Gods were the Makers of the Bodies of all Animals , the Souls of them only , being the Work of God . Moreover these Inferiour Gods , are styled by Ammianus Marcellinus , Substantiales Potestates , Substantial Powers , L. 22· probably in way of distinction from those other Pagan Gods , that were not Substantial , but only so many Names and Notions of the One Supreme God , or his Powers severally Personated and Deified , Which Substantial Powers of Am. Marcellinus , ( as Divination and Prophecy was by their means imparted to men ) were all said to be subject to that One Sovereign Deity called Themis : whom ( saith he ) the ancient Theologers seated In Cubili & Solio Jovis , in the Bed-chamber and Throne of Jupiter ; as indeed some of the Poets have made her to be the wife of Jupiter , and others his Sister . And Anaxarchus in Plutarch styles her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter's Assesor , Vit. Alex. though that Philosopher abused the Fable , and grosly depraved the meaning of it , as if it signified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That whatsoever is done by the Sovereign Power , is therefore Just and Right : whereas the True Moral t●ereof was this , That Justice or Righteousness sits in Counsel with God , and in his Mind and Will , prescribes Laws to Nature and the whole World . Themis therefore was another Name of God , amongst the 〈◊〉 , according to his Universal Confideration , besides those befo●● mentioned : and when Plato in his Book of Laws , L. 11. would have men to swear by the Names of those Three Gods , Jupiter , Apollo , and Themis ; these were but so many several Partial Notions of the One Supreme Deity ; the meaning thereof being no other than this , De Dea Themide p. 39· as Pighius observeth , Timore Divino , Veritate ipsa , ac Aequitate sanciri debere Juramenta . In Jove enim Summi Numinis Potestatem , Falsi ac Perjurii Vindicem ; in Apolline Veritatis Lumen ; in Themide , Jus , Fas atque Licitum esse intelligitur . Est enim Themis , ipsa Lex aeterna atque Vniversalis , Mundo ac Naturae praescripta ; or according to Cicero , Ratio recta Summi Jovis . And Ficinus in his Commentary as to the main agreeth herewith . So that , when the Pagan Theologers affirmed , the Numen of Themis to preside over the Spirits of the Elements , and all those other Substantial Powers , from whom Divination was participated to men ; their meaning therein was clearly no other that this ; That there was One Supreme Deity ruling over all the other Gods , and that the Divine Mind , which prescribeth Laws to Nature and the whole World , and conteins all the Fatal Decrees in it , according to the Evolution of which , things come to pass in the World , was the Fountain from whence all Divination proceeded ; as these Secrets were more or less imparted from thence to those Inferiour Created Spirits . The Philosophy of the Pagan Theology amongst the Greeks was plainly no other than this ; That there is One Vnmade Self-existent Deity the Original of all , and that there are many other Substantial Powers or Spirits , created by it , as the Ministers of its Providence in the World : but there was much of Poetry or Poetick Phancy , intermingled with this Philosophy , as the Flourish to it , to make up their Pagan Theology .

Thus , as hath been before declared , the Pagans held both One God , and Many Gods , in different sences : One Vnmade Self-existent Deity , and Many Generated or Created Gods . Onatus the Pythagorean declaring that they who asserted one only God and not Many , Vnderstood not what the Dignity and Majesty of the Divine Transcendency consisted in , namely in ruling over Gods : and Plotinus conceiving that the Supreme God was most of all Glorified , not by being Contracted into One , but by having Multitudes of Gods , Derived from him , and Dependent on him ; and that the Honour done to them , redounded unto him . Where there are Two Things to be distinguished ; First , that according to the Pagan Theists , God was no Solitary Being ; but that there were Multitudes of Gods , or Substantial Powers , and Living Understanding Natures , Superiour to men , which were neither Self-existent , nor yet Generated out of Matter , but all Generated or Created from One Supreme . Secondly , that forasmuch as these were all supposed to have some Influence more or less , upon the Government of the World , and the Affairs of Mankind , they were therefore all of them conceived to be the due Objects of mens Religious Worship , Adoration and Invocation ; and accordingly was the Pagan Devotion scattered amongst them all . Nor were the Gods of the Oriental Pagans neither , meer Dead Statues and Images , as some would conclude from the Scripture , but Living Vnderstanding Beings , Superiour to men , ( though worshipped in Images ) according to that Reply of the Chaldeans in Daniel to Nebuchadnezzar , when he required them to tell his Dream , There is none other that can shew this thing before the King , Except Those Gods whose Dwelling is not with Flesh ; that is , The Immortal Gods , or who are exalted above the Condition of Humane Frailty . Though some conceive , that these words are to be understood of a Peculiar sort of Gods ; namely , that this was such a thing , as could not be done by those Demons and Lower Aerial Gods , which frequently converse with men , but was reserved to a Higher Rank of Gods , who are above humane converse . Now as to the Former of these Two Things , that God is no Solitary Being , but that there are Multitudes of Understanding Beings Superiour to Men , the Creatures and Ministers of One Supreme God ; the Scriptures both of the Old and New Testament fully agree with the Pagans herein . Thousand Thousands ministred unto him , Daniel 7 . 1● . and ten thousand times ten thousand stood before him , Heb. 12.22 : and Ye are come to an innumerable Company of Angels . But the Latter of them , That Religious Worship and Invocation doth of right belong to these Created Spirits , is constantly denied and condemned in these Writings , that Being a thing peculiarly reserved , to that one God , who was the Creator of Heaven and Earth . And thus is that Prophecy of Jeremy to be understood , expressed in the Chalday Tongue , that so the Jews might have it in readiness for those Chaldean Idolaters , when they came into Babylon , Jeremy 10.11 . Thus shall ye say unto them , the Gods that have not made the Heavens and the Earth , shall perish from the Earth , and from under these Heavens . That is , there shall come a time , when none shall be Religiously Worshipped any where upon the face of the whole Earth , save only that God who made the Heavens and the Earth , and he without Images too . Which Prophecy , but in part yet fulfilled , shall then have its complete accomplishment , when the Kingdoms of this world , Rev. 11.15 ▪ shall become the Kingdoms of our Lord and of his Christ . And thus is the Controversie rightly stated betwixt the Pagans and the Christians by Lactantius . L. 1. Sed fortasse quaerat aliquis à nobis , quod apud Ciceronem quaerit Hortensius ; Si Deus Vnus est , quae esse beata Solitudo queat ? Tanquam nos qui unum esse dicimus , Desertum ac Solitarium esse dicamus . Habet enim Ministros , quos vocamus Nuntios . Et est istud verum quod dixisse Senecam suprà retuli : Genuisse Regni sui Ministros Deum . Verùm hi neque Dii sunt , neque Deos se vocari aut coli volunt : quippe , qui nihil praeter Jussum ac Voluntatem Dei faciant . As if we who say , there is but one God , therefore made a Solitary and Deserted Deity . Whereas we acknowledge that God hath his Ministers , whom we call Angels : And we grant that to be true , which was before cited out of Seneca , That God hath Generated or Created Ministers of his Kingdom . But these are neither Gods , nor would they be called Gods , nor worshipped ; forasmuch as they only Execute the will and command of God . And again afterwards to the same purpose , Si eos multitudo delectat , non Duodecim dicimus , nec Trecentos sexaginta quinque ( ut Orpheus ) sed innumerabiles , & arguimus eorum errores in diversum , qui tam paucos putant . Sciant tamen quo nomine appellari debeant ; nè Deum Verum violent , cujus Nomen exponunt , dum Pluribus tribuunt , &c. If Multitude delight them , we say not , that there are Twelve , nor yet three hundred sixty five , as Orpheus , but innumerable . And we tax their errour on the contrary who think them to be so few . Nevertheless let them know , by what name they ought to be called , Lest they violate the true God , whose Name is profaned , when it is given to many . From which passages of Lactantius it plainly appeareth , that the main Controversie between the Christians and the Pagans , was then only this , Whether or no , the Created Ministers of the Supreme God , might be called Gods , and Religiously Worshipped . But this Pagan Objection against the Solitary Deity of the Christians , is by some ancient Christian Writers also otherwise answered ; namely from those Three Hypostases or Persons of the Trinity ; they affirming upon that account , that though Christians did not acknowledge such a Multitude of Gods , as the Pagans , yet did they not therefore make God a Solitary and Steril Being , before the Creation neither , as the Jews did ; but went in a middle way betwixt Jews and Pagans : they interpreting also Moses his Faciamus Hominem , to this sence .

XXXVI . We shall now shew Particularly what these Many Gods of the Pagans were . It hath been often observed , That the Pagans were divided in their Philosophick or Natural Theology , as to their Opinions concerning the Supreme God : some of them thinking , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Supreme Deity was an Abstract Being , Elevated above Nature and the Whole World : but others that he was nothing higher , than an Anima Mundi , or Soul of the World . Now the former of these Two were chiefly amongst the Greeks , the Pythagoreans and the Platonists , who had accordingly several Distinctions amongst them concerning their Gods , as between the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Supermundane and the Mundane Gods ; The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Eternal and the Generated Gods ; that Latter word being now taken in a narrower and more confined sence , for such as were made in Time , or had a Beginning of their Existence : and Lastly , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Intelligible and the Sensible Gods . And the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Supermundane , Eternal , and Intelligible Gods , of these Pythagoreans and Platonists , were first of all and Principally , those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Plotinus calls them ) those Three Divine Hypostates , that have the Nature of Principles in the Universe , viz. Tagathon or Hen , Nous and Psyche ; or Monad , Mind , and Soul . . That this Trinity was not first of all a meer Invention of Plato's , but much ancienter than him , is plainly affirmed by Plotinus in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · En. 5 L. 1. That these Doctrines are not new , nor of yesterday ; but have been very anciently delivered , though obscurely ( the discourses now extant being but Explications of them ) appears from Plato's own writings ; Parmenides before him having insisted on them .

Now it is well known , that Parmenides was addicted to the Pythagorick Sect , and therefore probable , that this Doctrine of a Divine Triad was one of the Arcanums of that School also . Which is further confirmed from hence , because Numenius a famous Pythagorean entertained it , as such . In. Ar. Phys. fol. 50. And Moderatus ( as Simplicius informeth us ) plainly affirmeth , this Trinity of Principles , to have been a Pythagorick Cabbala ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This ( Moderatus ) declareth , that according to the Pythagoreans , the First One or Vnity , is above all Essence ; that the Second One , which is that which truly is , and Intelligible , according to them , is the Ideas ; and that the Third , which is Psychical or Soul , partaketh both of the Frist Vnity , and of the Ideas . Lastly we have Jamblichus his Testimony also in Proclus to the same purpose ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there were Three Gods also praised by the Pythagoreans . Now we have before shewed , that Pythagoras his Philosophy , was derived from the Orphick Cabala , which Proclus in another place thus fully testifieth , Theol. Plat. L. 1. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All the Theology of the Greeks , was derived from the Orphick Mystagogia ; Pythagoras being first instructed by Aglaophemus in the Orphick Orgia , or Mysteries concerning the Gods ; and Plato being the next who received a perfect knowledge of all these Divine things , both out of the Pythagorick and the Orphick writings . And that a Trinity was part of that Orphick Cabala , we have already proved , out of Amelius , he affirming ( in Proclus ) that Plato's Three Kings were the same with Orpheus his Trinity , of Phanes , Vranus , and Cronus . Moreover , since all these Three , Orpheus , Pythagoras , and Plato , travelling into Egypt , were there initiated in that Arcane Theology of the Egyptians ( called Hermaical ) it seemeth probable ( as was before observed ) that this Doctrine of a Divine Triad , was also part of the Arcane Theology of the Egyptians . It hath been also noted , that there were some footsteps of such a Trinity in the Mithraick Mysteries amongst the Persians , derived from Zoroaster ; as likewise that it was expresly conteined in the Magick or Chalday Oracles , of whatsoever authority they may be . Moreover it hath been signified , that the Samothracians had very anciently a certain Trinity of Gods , that were the Highest of all their Gods , and that called by an Hebrew name too , Cabbirim , or the Mighty Gods : and that from thence the Roman Capitoline Trinity of Gods , was derived . The second whereof was Minerva , which amongst the Latins , as Athena amongst the Greeks , was understood to signifie the Divine Wisdom . Lastly , the Ternary or Triad , was not only accounted a Sacred Number amongst the Pythagoreans , but also as conteining some Mystery in Nature , was therefore made use of by other Greeks and Pagans , in their Religious Rites ; De Coelo L. 1. c. 5. as Aristotle informeth us ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Wherefore from Nature , and as it were observing her Laws , have we taken this Number of Three , making use of the same in the Sacrifices of the Gods , and other Purifications .

Now since it cannot well be conceived , how such a Trinity of Divine Hypostases , should be first discovered meerly by humane Wit and Reason , though there be nothing in it ( if rightly understood ) that is repugnant to Reason : and since there are in the ancient Writings of the Old Testament , certain significations of a Plurality in the Deity , or of more than one Hypostasis , we may reasonably conclude , that which Proclus asserteth of this Trinity , as it was conteined in the Chaldaick Oracles , to be true , that it was at first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Theology of Divine Tradition or Revelation , or a Divine Cabala , viz. amongst the Hebrews first , and from them afterwards communicated to the Egyptians and other Nations . Neither ought it to be thought any considerable Objection to the contrary , because the Platonists , Pythagoreans , and other Pagan Theologers , did not express this their Trinity , in the very words of the Athanasian Creed , nor according to the Form of the Nicene Council . Forasmuch as this Mystery was gradually imparted to the World , and that first but sparingly to the Hebrews themselves , either in their Written or Oral Cabala ; but afterwards more fully under Christianity , the whole Frame whereof was built thereupon . Nevertheless was it not so distinctly and precisely determined , nor so punctually and scrupulously stated amongst the Christians neither , till after the rising up of Heresies concerning it . Nor when all was done , did the Orthodox themselves at first Universally agree , in the signification of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Co-essential or Consubstantial . Nor lastly is it a thing at all to be wondred at , that in such a Difficult and Mysterious Point , as this , there should be some diversity of apprehensions amongst the reputed Orthodox Christians themselves ; and much less therefore amongst Pagans and Philosophers . However we freely acknowledge , that as this Divine Cabala , was but little understood by Many of those who entertained it among the Pagans , so was it by divers of them , much Depraved and Adulterated also .

For first , the Pagans universally called , this their Trinity , a Trinity of Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First , the Second , and the Third God● ; as the more Philosophical amongst them , called it also a Trinity of Causes , and a Trinity of Principles , and sometimes a Trinity of Opificers ; thus is this Cabala of the Trinity styled in Proclus , In Timae . Plat. p. 93. Ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Tradition of the Three Gods . And accordingly is it said of Numenius by him , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , having praised the Three Gods , Tragically or Affectedly called them , the Grandfather , the Son , and the Nephew . Numenius thereby intimating , that as the Second of these Gods , was the Off-spring of the First God , so the Third called the Nephew of the First , was derived both from him and from the Second , from the First as the Grandfather , and from the Second , as the Father of him . Harpocration likewise , Atticus , and Amelius , are said by Proclus , to have entertained this same Cabala or Tradition of the Three Gods , the Latter of these styling them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Three Kings , and Three Opificers or Makers of the whole world . In like manner Plotinus speaking of the Second of these Three Hypostases , Enn 5. L. 5. c. 3. ( that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the First Mind or Intellect ) calls him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Second God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And this Nature is God , I say a Second God , offering himself to view , before that other God can be seen , who is Seated above , this being as it were the Glorious Throne of him . For it is not fit , that he should be immediately Seated in any thing that is Inanimate ; nor in meer Soul neither , but that there should be such an immense Pulchritude and Splendour shining before him ; like the Pomp and Procession before the Great King . He also elsewhere mentions all these Three Gods together , making this World to be an Image of them all . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . En. 2. L. 3. c 18 ▪ Wherefore this World may well be called an Image , it depending upon that above , as an Image in a Glass , which is Threefold . Whereof the First and Second God always stand Immovably ; the Third likewise is in it self Stable too , but accidentally moved , by reason of the Mobility of matter , and things below it . And that we may here give a Taste of the Mystical Theology and Enthusiasm of these Platonists too ; Porphyrtus in the Life of Plotinus affirmeth , that both Plotinus and Himself , had sometimes experience of a kind of Ecstatick Vnion with the First of these Three Gods , that which is above Mind and Vnderstanding ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plotinus often endeavouring to raise up his mind to the First and Highest God ; That God sometimes appeared to him , who hath neither Form nor Idea , but is placed above Intellect , and all that is Intelligible : to whom I Porphyrius affirm my self to have been once united in the Sixty eighth year of my age . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plotinus his chief aim and scope was , to be united to , and conjoyned with the Supreme God , who is above all , which scope he attained unto , Four several times , whilst my self was with him , by a certain ineffable Energie . That is , Plotinus aimed at such a kind of Rapturous and Ecstatick Vnion with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First of the Three Highest Gods , ( called The One and The Good ) as by himself is described towards the latter end of his Last Book . Where he calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a kind of Tactual Vnion , and a certain Presence better than Knowledge , and the joyning of our own Centre , as it were , with the Centre of the Vniverse . Thus we see that the Platonick Trinity , is a Trinity of Gods , of which Three Gods therefore , the Second and the Third must of necessity be Inferiour Gods , because otherwise , they would be Three Independent Gods , whereas the Pagan Theology Expresly disclaims a Plurality , of Independent and Self-originated Deities ,

But since according to the Principles of Christianity , which was partly designed to oppose and bear down the Pagan Polytheism , there is One only God to be acknowledged ; the meaning whereof notwithstanding seems to be chiefly directed , against the Deifying of Created Beings , or giving Religious Worship to any , besides the Uncreated , and the Creatour of all : moreover , since in the Scripture which is the only true Rule and Measure of this Divine Cabala of the Trinity , though the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Word be said to have been , With God ( that is , God the Father ) and also it self to Be God ( that is , not a Creature ) yet is it no where called An Other , or Second God . Therefore cannot we Christians entertain this Pagan Language of a Trinity of Gods , but must call it either a Trinity of Divine Hypostases , or Subsistences , or Persons , or the like . Nevertheless it is observable , that Philo , though according to his Jewish Principles , he was a zealous Opposer of the Pagan Polytheism and Idolatry , yet did he not for all that , scruple to call the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Divine Word , after the Platonick way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Second God ; as not suspecting this to clash with the Principles of his Religion , or that Second Commandment of the Decalogue , Thou shalt have no other Gods before my Face ; possibly because he conceived , that this was to be understood of Creature-Gods only ; whereas his Second God , the Divine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Word , is declared by him to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eternal , and therefore according to the Jewish Theology Vncreated . However this Language of a Second and Third God , is not so excusable in a Jew , as it might be in a Pagan ; because the Pagans according to the Principles of their Religion , were so far from having any Scrupulosity ; against a Plurality of Gods , ( so long as there was only One Fountain of the Godhead acknowledged ) that they rather accounted it an honour to the Supreme God , as hath been already shewed , that he should have Many other , not only Titular Gods under him , but also such as were Religiously Worshipped : Wherefore besides this Second and Third God , they also did luxuriate in their other Many Creature-gods . And indeed St. Austin doth upon this accompt , seem somewhat to excuse the Pagans for this their Trinity of Gods , C. D. L. 10. c. 23. and Principles , in these words , Liberis enim verbis loquuntur Philosophi , nec in rebus ad intelligendum difficillimis , offensionem religiosarum aurium pertimescunt . Nobis autem ad certam Regulam loqui fas est , ne Verborum licentia , etiam in rebus , quae in his significantur , impiam gignat opinionem . Nos autem non dicimus Duo vel Tria Principia , cum de Deo loquimur : sicut nec Duos Deos vel Tres , nobis licitum est dicere , quamvis de Vnoquoque loquentes , vel de Filio , vel de Spiritu Sancto , etiam singulum quemque Deum esse fateamur . The Philosophers use Free Language , nor in these things which are extremely difficult to be understood , did they at all fear the offending of any Religious and Scrupulous ears . But the Case is otherwise with us Christians , for we are tied up to Phrases , and ought to speak according to a certain Rule , lest the licentious use of words , should beget a wicked Opinion in any concerning those things that are signified by them . That is , though this might be in a manner excusable in the Pagans , because each of those Three Hypostases is God , therefore to call them severally Gods , and all of them a Trinity of Gods , and Principles ; they having no such Rule then given them to govern their Language by as this , That though the Father be God , the Son God , and the Holy Ghost God , yet are they not Three Gods , but One God : yet is not this allowable for us Christians , to speak of a Second or Third God or Principle , or to call the Holy Trinity a Trinity of Gods , notwithshanding that when we speak of the Father or of the Son , or of the Holy Ghost severally , we confess each of them to be God .

And indeed when the Pagans thus spake of a First , Second and Third God , and no more , though having Innumerable other Gods besides , they did by this Language plainly imply , that these Three Gods of theirs , were of a very different kind , from all the rest of their Gods ; that is , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Created , but Eternal and Vncreated Ones . And that many of them did really take this Whole Trinity of Gods , for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in general , the Divine Numen , and sometimes call it the First God too , in way of distinction from their Generated Gods ; will be showed afterward . So that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the First God , was used in different sences by these Pagans , sometimes in a larger sence , and in way of opposition to all the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Generated or Created Gods , or the Gods that were made in Time together with the World ; and sometime again , more Particularly , in way of distinction from those Two other Divine Hypostases Eternal , called by them the Second and Third God . Which First of the Three Gods , is also frequently by them called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God , Emphatically and by way of Excellency , they supposing a Gradual Subordination in these Principles .

Neither was this Trinity of Divine Subsistences only thus ill-languag'd by the Pagans generally , when they called it a Trinity of Gods ; but also the Cabala thereof , was otherwise much Depraved and Adulterated , by several of the Platonists and Phythagoreans . For first , the Third of these Three Hypostases commonly called Psyche , is by some of them made to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Immediate Soul of the Corporeal World , informing , acting , and enlivening it , after the same manner as the Souls of other Animals do their respective Bodies ; insomuch that this Corporeal World it self , as together with its Soul it makes up one Complete Animal , was frequently called the Third God . This Proclus affirmeth of Numenius the Pythagorean , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the World according to him , was the Third God . And Plotinus , being a great Reader of this Numenius , seems to have been somewhat infected by him with this conceit also , though contrary to his own Principles ; from those words befored cited out of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the World , as is commonly said , is the Third God .

Now if the World be not a Creature , then is there no Created Being at all , but all is God . But not only Timaeus Locrus , but also Plato himself , calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a Created God , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being here put for that , which after it once was not , is brought into Being ; which is the proper Notion of a Creature . So that the Animated World , is by Plato made to be only the chief of all the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , the Creature-Gods . Wherefore it is plain that in this Trinity of some Platonists and Pythagoreans , wherein the World is made to be the Third God , there is a confused Jumble of Created , and Vncreated Beings together . For the First of those Gods is the Father and Fountain of all , or the Original of the Godhead . And the Second , forasmuch as he is called by them , both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Maker , and the Opificer of the whole World , he therefore can be no Creature neither : whereas the Third , which is said to be the World , was by Numenius himself also expresly called , both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Work or Thing Made , that is , plainly , the Creature of both the Former . Proclus thus fully represents his sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Numenius called the First of the Three Gods , the Father ; the Second of them the Maker ; and the Third the the Work or Thing Made ; so that according to Numenius there were two Opificers or Creators of the World , the First and the Second God ; and the World it self ( that is , the Thing Made and Created by them both ) is said to be the Third God .

And that this Notion of the Trinity , is an Adulterated One , may be also further concluded from hence , because according to this Hypothesis , they might have said that there were Three Hundred and more Gods , as well , as that there are Three : since all the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Generated Gods , might have come into the Number too , as well as the World , they being Parts thereof , and Gods that differ not in kind from it but only in degree . Wherefore these Philosophers ought not to have made a Trinity of Gods , distinguished from all the rest , but rather First to have distributed their Gods into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is Eternal or Vncreated , and Created Gods , and then to have subdivided those Created Gods , into the Whole World , and the Parts thereof Animated .

But because it may be here alledged in favour of this Spurious Hypothesis of the Trinity , That the World was accounted the Third God , only by Accident , in respect of its Soul , which is properly that Third God ; though Numenius with others plainly affirm the World it self , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Work and Thing Made , to be the Third ; we shall therefore reply to this , that even the Soul of the Mundane Animal it self , according to Timaeus , and Plato , and others , is affirmed to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Generated God , that is , such as was produced from Non-existence into Being , and therefore truly and properly a Creature . Which Aristotle observing , therefore took occasion to taxe Plato as contradicting himself , in making the Soul of the World a Principle , that is , the Third God , and yet supposing it to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Eternal but Made or Created together with the Heaven , of which something before . Wherefore we conclude , that this ancient Cabala of the Trinity , was Depraved and Adulterated , by those Platonists and Pythagoreans , who made either the World it self , or else 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Informing Soul of the World , to be the Third Hypostasis thereof , they Mingling Created and Vncreated Beings together , in that which themselves notwithstanding call a Trinity of Causes and of Principles .

And we think it highly probable that this was the true Reason , why Philo , though he admitted the Second Hypostasis of the Platonick , and Phythagorick ( if not Egyptian ) Trinity , called by him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Divine Word , and styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Second God , and as Eusebius adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Second Cause , yet he would not Platonize or Pythagorize any further , so as to take in that Third God or Cause , supposed by so many of them to be the Soul of the whole World , as an Animal ; because he must then have offer'd violence to the Principles of his own Religion , in making the whole Created World a God : which Practice is by him condemned in the Pagans . It is true , that he somewhere sticks not to call God also , the Soul of the World , as well as the Mind thereof , whether he meant thereby 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God who is before the Word , or else rather the Word it self , the Second God , ( according to him the Immediate Creator and Governour of the same ) nevertheless he does not seem to understand thereby , such a deeply Immersed Soul , as would make the World an Animal , and a God , but a more Elevated One , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Supermundane Soul .

To this First Depraviation of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Theology of Divine Tradition , and ancient Cabbala of the Trinity , by many of the Platonists and Pythagoreans , may be added another , That some of them declaring the Second Hypostasis of their Trinity to be the Archetypal World , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Philo calls it , the World that is compounded and made up of Ideas , and conteineth in it all those kinds of things Intelligibly that are in this Lower World Sensibly ; and further concluding , that all these several Ideas of this Archetypal and Intelligible World , are really so many distinct Substances , Animals , and Gods ; have thereby made that Second Hypostasis , not to be One God , but a Congeries and Heap of Gods . These are those Gods commonly called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intelligible Gods , not as before in way of distinction from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Sensible Gods ( which is a more general notion of the word ) but from from those other Gods of theirs ( afterwards to be insisted on also ) called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intellectual Gods . P. 357. Proclus upon Plato's Politia concludes , that there is no Idea of Evil , for this reason , because if there were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · that very Idea of Evil also would it self be a God , because Every Idea is a God , as Parmenides hath affirmed . Neither was Plotinus himself , though otherwise more sober , altogether uninfected with this Phantastick Conceit , of the Ideas being all of them Gods , he writing thus concerning the Second God , The First Mind or Intellect ; En. 5. L. 1 c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That he being begotten by the First God , ( that is , by way of Emanation , and from Eternity ) generated all Entities together with himself , the Pulchritude of the Ideas , which are all Intelligible Gods . Apuleius also ( as hath been already noted ) grosly and fulsomely imputes the same to Plato , in those words , Quos Deos Plato existimat , Veros , Incorporales , Animales , sine ullo neque fine neque exordio , sed prorsus ac retrò aeviternos , ingenio ad summam beatitudinem porrecto , &c. And he with Julian and others , reduce the Greater part of the Pagan Gods , to these Ideas of the Intelligible or Archetypal World , as making Apollo for Example , to be the Intelligible Sun , the Idea of the Sensible ; and Diana , the Intelligible Moon , and the like for the rest . Lastly , it hath been observed also that the Egyptian Theologers , pretended in like manner , to Worship these Intelligible Gods , or Eternal Ideas , in their Religious Animals , as Symbols of them .

Philo indeed Platonized so far , as to suppose God to have made an Archetypal and Intelligible World , before he made this Corporeal and Sensible : De Mun. Opif. p. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God intending to make a Visible World , first formed an Intelligible One ; that so having an Incorporeal , and most God-like Pattern before him , he might make the Corporeal World agreeably to the same , this Younger an Image of that Older , that should contein as many Sensible kinds in it , as the other did Intelligible . But it is not possible ( saith he ) to conceive this World of Ideas to exist in any place . Nay according to him , Moses himself philosophized also after the same manner , in his Cosmopaeia , describing in the First Five Verses of Genesis , the making of an Intelligible Heaven and Earth , before the Sensible ; P. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Creator first of all made , an Incorporeal Heaven and an Invisible Earth ; the Ideas of Air and Vacuum ; Incorporeal Water and Air ; and last of all Light , which was also the Incorporeal and Intelligible Paradigm of the Sun and Stars , and that from whence their Sensible Light is derived . But Philo does not plainly make these Ideas of the Intelligible and Archetypal World , to be so many distinct Substances , and Animals ; much less Gods : though he somewhere takes notice of those , who admiring the Pulchritude of both these Worlds , did not only Deifie the whole of them , but also their several Parts ; that is , the Several Ideas of the Intelligible World also , as well as the Greater Parts of the Sensible ; an Intelligible Heaven and Earth , Sun and Moon ; they pretending to worship those Divine Ideas , in all these Sensible things . Which high-flown Platonick Notion , as it gave Sanctuary and Protection , to the grossest and foulest of all the Pagan Superstitions and Idolatries , when the Egyptians would worship Brute Animals , and other Pagans , all the Things of Nature , ( Inanimate Substances , and meer Accidents ) under a pretence of worshipping the Divine Ideas in them ; so did it directly tend to absolute Impiety , Irreligion , and Atheism ; there being few that could entertain any thoughts at all of those Eternal Ideas , and scarcely any who could thoroughly perswade themselves , that these had so much Reality in them , as the Sensible things of Nature ; as the Idea of a House , in the mind of an Architect , hath not so much Reality in it , as a Material House , made up of Stones , Mortar and Timber ; so that their Devotion must needs sink down wholly into those Sensible Things , and themselves naturally at length fall , into this Atheistick Perswasion ; That the Good Things of Nature , are the only Deities .

Here therefore have we a Multitude of Pagan Gods Supermundane and Eternal , ( though all depending upon One Supreme ) the Gods by them properly called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intelligible , or the Divine Ideas . And we cannot but account this for another Depravation of the ancient Mosaick Cabbala of the Trinity , that the Second Hypostasis thereof , is made to be the Archetypal World , and all the Divine Ideas , as so many distinct Substances , Animals , and Gods ; that is , not One God , but a whole World of Gods .

But over and besides all this , some of these Platonists and Pythagoreans , did further Deprave and Adulterate , the ancient Hebrew or Mosaick Cabbala of the Trinity , ( the certain Rule whereof is now only the Scriptures of the New Testament ) when they concluded , that as from the Third Hypostasis of their Trinity , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First Soul , there were Innumerable other Particular Souls derived , namely the Souls of all Inferiour Animals , that are Parts of the World ; so in like manner , that from their Second Hypostasis , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The First Mind or Intellect , there were innumerable other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Particular Minds or Intellects Substantial Derived , Superiour to the First Soul ; and not only so , but also , That from that First and Highest Hypostasis of all , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The One , and The Good , there were derived likewise many Particular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnities and Goodnesses Substantial , Superiour to the First Intellect . N. 21. Thus Proclus in his Theologick Institutions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · After the First One , ( and from it ) there are many Particular Henades or Vnities ; after the First Intellect and from it , many Particular Noes , Minds or Intellects ; after the First Soul , many Particular and Derivative Souls ; and lastly , after the Vniversal Nature , many Particular Natures , and Spermatick Reasons . Where it may be obiter observed , that these Platonists supposed , below the Vniversal Psyche , or Mundane Soul , a Vniversal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Substantial Nature also , but so as that besides it , there were other Particular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Seminal Reasons , or Plastick Principles also .

As for these Noes , and that besides the First Vniversal Mind or Intellect , there are other Particular Minds or Intellects Substantial , a Rank of Beings not only immutably Good and Wise , but also every way Immovabl● , and therefore above the Rank of all Souls , that are Self-moveable Beings ; Proclus was not singular in this , but had the concurrence of many other Platonists with him ; amongst whom Plotinus may seem to be one , from this Passage of his besides others , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 653. That Souls are Immortal , and every Mind or Intellect , we have elsewhere largely proved . Upon which words Ficinus thus , Hîc , & suprà & infrà saepè , per verba Plotini notabis , Plures esse Mentium Animarumque Substantias inter se distinctas , quamvis inter eas Vnio sit Mirabilis : Here and from many other places , before and after , you may observe , that according to Plotinus there are many Substantial Minds , distinct from Souls , though there be a wonderful Vnion betwixt them . Moreover , that there was also above these Noes or Immovable but Multiform Minds , not only one Perfect Monad , and First Good , but also a Rank of Many Particular Henades or Monades , and Agathotetes ; was besides Proclus and others , In Epict. Ench. p. 9. asserted by Simplicius also ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Highest Good ( saith he ) produceth all things from himself , in several Ranks and Degrees ; The First , the Middle , and the Last or Lowest of all . But the First and the next to himself , doth he produce like himself , One Goodness Many Goodnesses , and one Vnity or Henade , Many Henades . And that by these Henades and Autoagathotetes , he means Substantial Beings , that are Conscious of themselves , appears also from these following words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 11. Those Beings which are first produced from the First Good , by reason of their Sameness of Nature with him , are immovably and unchangeably Good , always fixed in the same Happiness , and never indigent of Good or falling from it , because they are all Essentially Goodnesses . Where afterward he adds something concerning the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , that though these were a Rank of Lower Beings , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Essentially Goodnesses , but only by Participation ; yet being by their own Nature also Immovable , they can never degenerate , nor fall from that Participation of Good . Notwithstanding which , we must confess that some of these Platonists , seem to take the word Henades sometimes in another sence , and to understand nothing else thereby , but the Intelligible Ideas before mentioned ; though the ancient Platonists and Pythagoreans were not wont to call these Vnities , but Numbers .

And now have we discovered , more of the Pagans Inferiour Gods , Supermundane and Eternal ; viz. besides those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Intelligible Gods ; Troops of Henades and Autoagathotetes , Vnities and Goodnesses ; and also of Noes , Immovable Minds or Intellects ; or as they frequently call them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Henadical ( or Monadical ) Gods , and Intellectual Gods .

But since these Noes , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are said to be all of them in their own nature a Rank of Beings above Souls , and therefore Superiour to that First Soul , which is the Third Hypostas●s of this Trinity ; as all those Henades or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Simple Monadical Gods , are likewise yet a higher Rank of Beings above the Noes , and therefore Superiour to the Second Hypostasis also , the First Mind ; and yet all these Henades and Noes , however supposed by these Philosophers to be Eternal , forasmuch as they are Particular Beings only , and not Vniversal , cannot be placed higher than in the Rank of Creatures ; it follows from hence unavoidably , that both the Second and Third Hypostasis of this Trinity , as well the First Mind as the First Soul , must be accounted Creatures also ; because no Created Being , can be Superiour to any thing Vncreated . Wherefore Proclus and some others of those Platonists , plainly understood this Trinity no otherwise , than as a certain Scale or Ladder of Beings in the Universe ; or a Gradual Descent of things from the First or Highest , by steps downward , lower and lower , so far as to the Souls of all Animals . For which cause , Proclus to make up this Scale complete , adds to these three Ranks and Degrees , below that Third of Souls , a Fourth of Natures also ; under which there lies nothing but the Passive Part of the Universe , Body and Matter . So that , their Whole Scale , of all that is above Body , was indeed not a Trinity , but a Quaternity , or Four Ranks and Degrees of Beings , one below another ; the First of Henades or Vnities , the Second of Noes , Minds or Intellects , the Third of Souls , and the Last of Natures : these being as it were so many Orbs and Spheres , one within and below another . In all which several Ranks of Being , they supposed One First Vniversal , and Vnparticipated , as the Head of each respective Rank , and Many Particular , or Participated Ones : as One First Vniversal Henade , and Many Secondary Particular Henades ; One First Universal Nous , Mind or Intellect , and Many Secondary and Particular Noes or Minds ; One First Vniversal Soul , and Many Particular Souls ; and Lastly One Vniversal Nature , and Many Particular Natures . In which scale of Beings , they Deified , besides the First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One , and Good , not only the First Mind , and the First Soul , but also those other Particular Henades , and Noes universally ; and all Particular Souls above Humane : leaving out besides them and Inferiour Souls , that Fourth Rank of Natures , because they conceived , that nothing was to be accounted a God , but what was Intellectual and Superiour to Men. Wherein though they made Several Degrees of Gods , one below another , and called some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some Eternal , and some Generated , or Made in time ; yet did they no where clearly distinguish , betwixt the Deity properly so called , and the Creature , nor shew how far in this Scale , the True Deity went , and where the Creature began . But as it were melting the Deity by degrees , and bringing it down lower and lower , they made the Juncture and Commissure betwixt God and the Creature , so smooth and close , that where they indeed parted , was altogether undiscernible . They rather implying them , to differ only in Degrees , or that they were not Absolute but Comparative Terms , and consisted but in More and Less . All which was doubtless a gross Mistake of the ancient Cabbala of the Trinity .

This is therefore that Platonick Trinity , which we oppose to the Christian , not as if Plato's own Trinity in the very Essential Constitution thereof , were quite a Different Thing from the Christian ; it self in all probability having been at first derived from a Divine or Mosaick Cabbala ; but because this Cabbala , ( as might well come to pass in a thing so Mysterious and Difficult to be conceived ) hath been by divers of these Platonists and Phytagoreans , Misunderstood , Depraved and Adulterated , into such a Trinity , as Confounds the Differences between God and the Creature , and removes all the Bounds and Land-marks betwixt them : sinks the Deity lower and lower by Degrees ; ( still multiplying of it , as it goes ) till it have at length brought it down to the Whole Corporeal World , and when it hath done this , is not able to stop there neither , but extends it further still , to the Animated Parts thereof , Stars and Demons . The Design or Direct Tendency thereof , being nothing else but to lay a Foundation , for Infinite Polytheism , Cosmolatry ( or World-Idolatry ) and Creature-Worship . Where it is by the way observable , that these Platonick Pagans , were the only Publick and Professed Champions against Christianity ; for though Celsus were suspected by Origen to have been indeed an Epicurean , yet did he at least Personate a Platonist too . The reason whereof might be ; not only because the Platonick and Pythagorick Sect , was the Divinest of all the Pagans , and that which approached nearest to Christianity and the Truth , ( however it might by accident therefore prove the worst , as the Corruption of the Best thing , ) and by that means could with greatest confidence , hold up the Bucklers against Christianity and encounter it ; but also because the Platonick Principles , as they might be understood , would of all other , serve most plausibly to defend the Pagan Polytheism and Idolatry .

Concerning the Christian Trinity , we shall here observe only Three Things ; First , that it is not a Trinity of meer Names or Words , nor a Trinity of Partial Notions and Inadequate Conceptions , of One and the Same Thing . For such a kind of Trinity as this , might be conceived , in that First Platonick Hypostasis it self , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The One and The Good , and perhaps also in that First Person of the Christian Trinity ; namely of Goodness , and Vnderstanding or Wisdom , and Will or Active Power , Three Inadequate Conceptions thereof . 'T is true , that Plotinus was so high flown , as to maintain , that the First and Highest Principle of all , by reason of its Perfect Vnity and Simplicity , is above the Multiplicity of Knowledge and Understanding , and therefore does not so much as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a proper sence , Vnderstand it self : Notwithstanding which , this Philosopher himself adds that it cannot therefore be said to be Ignorant nor Vnwise neither ; these Expressions belonging only to such a Being , as was by Nature Intellectual , En. 6. L. 7. c. 37. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intellectus nisi intelligat , demens meritò judicatur . And he seems to grant , that it hath a certain Simple Clarity and Brightness in it , Superiour to that of Knowledge : As the Body of the Sun has a certain Brightness Superiour to that Secondary Light which streameth from it ; and that it may be said , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Knowledge it self , that does not Vnderstand , as Motion it self does not Move . But this can hardly be conceived by ordinary Mortals , that the Highest and most Perfect of all Beings , should not fully comprehend it self , the Extent of its own Fecundity and Power , and be conscious of all that proceedeth from it , though after the most Simple manner . And therefore this high-flown conceit of Plotinus ( and perhaps of Plato himself too ) has been rejected by latter Platonists , as Phantastical , and Unsafe : for thus Simplicius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In Epict. p. 235. But it must needs have also the most perfect Knowledge , since it cannot be ignorant of any thing , that is produced from it self . And St. Austin in like manner , confutes that Assertion of some Christians , that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Eternal Word , was that very Wisdom and Vnderstanding by which the Father himself was wise ; as making it nothing , but an Inadequate Conception of God . But this opinion , that the Christian Trinity is but a Trinity of Words , or meer Logical Notions , and Inadequate Conceptions of God , hath been plainly condemned by the Christian Church in Sabellius and others . Wherefore we con-clude it to be a Trinity of Hypostases , or Subsistences , or Persons .

The Second Thing that we observe concerning the Christian Trinity is this , that though the Second Hypostasis or Person thereof , were begotten from the First , and the Third Proceedeth both from the First and Second ; yet are neither this Second nor Third , Creatures ; and that for these following Reasons . First , because they were not made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Arius maintained , that is , from an Antecedent Non-existence brought forth into being , nor can it be said of either of them , Erat Quando Non erant , that once they were not , but their Going forth Was from Eternity , and they were both Coeve and Coeternal with the Father . Secondly , because they were not only Eternal Emanations ( if we may so call them ) but also Necessary , and therefore are they both also , Absolutely Vndestroyable and Vnannihilable . Now according to true Philosophy and Theology , no Creature could have existed from Eternity , nor be Absolutely Vndestroyable , and therefore that which is both Eternal , and Vndestroyable , is ipso facto Vncreated . Nevertheless , because some Philosophers have asserted ( though erroneously ) both the whole World's Eternity , and its being a Necessary Emanation also from the Deity , and consequently , that it is Vndestroyable ; we shall therefore further add , that these Second and Third Hypostases or Persons of the Holy Trinity , are not only therefore Vncreated , because they were both Eternal , and Necessary Emanations , and likewise are Vnannihilable ; but also because they are Vniversal , each of them comprehending the Whole World , and all created things under it ; which Vniversality of theirs , is the same thing with Infinity : Whereas all other Beings besides this Holy Trinity , are Particular and Finite . Now we say , that no Intellectual Being , which is not only Eternal ; and Necessarily Existent , or Vndestroyable ; but also Vniversal or Infinite , can be a Creature .

Again in the Last place we add , that these Three Hypostases or Persons , are truly and really One God . Not only because they have all Essentially One and the same Will , according to that of Origen , C. Cels. p. 386. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We worship , the Father of Truth , and the Son the Truth it self , being Two Things as to Hypostasis ; but one in Agreement , Consent , and Sameness of Will : but also because they are Physically ( if we may so speak ) One also ; and have a Mutual 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Inexistence , and Permeation of one another ; according to that of our Saviour Christ , I am In the Father , and the Father In Me. And the Father that Dwelleth In Me , he doth the Works . We grant indeed , that there can be no Instance of the like Unity or Oneness found in any Created Beings ; nevertheless we certainly know from our very selves , that it is not impossible , for two distinct Substances , that are of a very different Kind from one another , the One Incorporeal , the other Corporeal , to be so closely united together , as to become One Animal and Person ; much less therefore should it be thought impossible , for these Three Divine Hypostases , to be One God .

We shall conclude here with Cnfidence , that the Christian Trinity , though there be very much of Mystery in it , yet is there nothing at all of plain Contradiction to the Undoubted Principles of Humane Reason , that is , of Impossibility to be found therein , as the Atheists would pretend , who cry down all for Non-sence and Absolute Impossibility , which their Dull Stupidity cannot reach to , or their Infatuated Minds easily comprehend , and therefore even the Deity it self . And it were to be wished , that some Religionists and Trinitarians did not here symbolize too much with them , in affecting to represent the Mystery of the Christian Trinity , as a thing directly contradictious to all Humane Reason and Understanding ; and that perhaps out of design to make men surrender up themselves and Consciences , in a Blind and Implicit Faith , wholly to their Guidance : as also to debauch their Understandings by this means , to the swallowing down of other Opinions of theirs , plainly repugnant to Humane Faculties . As who should say , he that believes the Trinity , ( as well all must do , if we will be Christians ) should boggle at nothing in Religion never after , nor scrupulously chew or examine any thing : as if there could be nothing more Contradictious or Impossible to Humane Understanding propounded , than this Article of the Christian Faith .

But for the present we shall endeavour only to shew , that the Christian Trinity ( though a Mystery , yet ) is much more agreeable to Reason , than that Platonick or Pseudo-Platonick Trinity before described ; and that in those Three Particulars then mentioned . For First , when those Platonists and Pythagoreans , interpret their Third God , or Last Hypostasis of their Trinity to be either the World , or else a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such an Immediate Soul thereof , as together with the World its Body , makes up One Animal and God ; as there is plainly too great a Leap here betwixt their Second and Third Hypostasis , so do they Debase the Deity therein too much , confound God and the Creature together , laying a Foundation not only for Cosmo-Latry or World-Idolatry in general , but also for the grossest and most sottish of all Idolatries , the worshipping of the Inanimate Parts of the World themselves , in pretence as Parts and Members of this great Mundane Animal , and Sensible God .

It is true indeed that Origen and some others of the ancient Christian Writers , have supposed , that God may be said in some sence to be the Soul of the World . L. 2. c. 1. Thus in that Book Peri Archοn , Sicut Corpus nostrum unum ex multis Membris aptatum est , & ab una Anima continetur , ita & Vniversum Mundum , velut Animal quoddam Immane opinandum puto ; quod quasi ab una Animâ , Virtute Dei ac Ratione teneatur . Quod etiam à Sanctâ Scripturâ indicari arbitror , per illud quod dictum est per Prophetam ; Nonne Coelum & Terram ego repleo , dicit Dominus ? & Coelum mihi Sedes , Terra autem Scabellum pedum meorum ; Et quod Salvator cum ait , non esse jurandum neque per Coelum , quia Sedes Dei est , neque per Terram quia Scabellum pedum ejus . Sed & illud quod ait Paulus , Quoniam in ipso Vivimus & Movemur & Sumus . Quomodo enim in Deo Vivimus , & Movemur , & Sumus , nisi quod in Virtute suâ Vniversum constringit & continet Mundum ? As our own Body is made up of many Members , and conteined by One Soul , so do I conceive that the whole World is to be looked upon , as One huge great Animal , which is conteined as it were by One Soul , the Vertue and Reason of God . And so much seems to be intimated by the Scripture in sundry places ; as in that of the Prophet , Do not I fill Heaven and Earth ? And again , Heaven is my Throne and the Earth my Footstool . And in that of our Saviour , Swear not at all , neither by Heaven , because it is the Throne of God , nor by the Earth because it is his Footstool . And lastly in that of Paul to the Athenians , For in him we Live and Move , and have our Being . For how can we be said to Live and Move , and have our Being in God , unless because he by his Vertue and Power , does Constringe and Contein the whole World ? And how can Heaven be the Throne of God , and the Earth his Footstool , unless his Vertue and Power fill all things both in Heaven and Earth ? Nevertheless , God is here said by Origen , to be but Quasi-Anima , As it were The Soul of the World : As if he should have said , That all the Perfection of a Soul , is to be attributed to God , in respect of the World ; he Quickening and Enlivening all things , as much as if he were the Very Soul of it , and all the Parts thereof were his Living Members . And perhaps the whole Deity ought not to be look'd upon , according to Aristotle's Notion thereof , meerly as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Immovable Essence , for then it is not conceivable , how it could either Act upon the World , or be Sensible of any thing therein : or to what purpose any Devotional Addresses should be made by us to such an Vnaffectible , Inflexible , Rockie and Adamantine Being . Wherefore all the Perfection of a Mundane Soul , may perhaps be attributed to God in some sence , and he called , Quasi-Anima Mundi , As it were the Soul thereof : Though St. Cyprian would have this , properly to belong to the Third Hypostasis or Person of the Christian Trinity , viz. The Holy Ghost . But there is something of Imperfection also , plainly cleaving and adhering to this Notion of a Mundane Soul , besides something of Paganity likewise necessarily consequent thereupon , which cannot be admitted by us . Wherefore God , or the Third Divine Hypostasis , cannot be called the Soul of the World in this sence , as if it were so Immersed thereinto , and so Passive from it , as our Soul is Immersed into , and Passive from its Body . Nor as if the World and this Soul together , made up one Entire Animal , each Part whereof , were incomplete alone by it self . And that God or the Third Hypostasis of the Christian Trinity , is not to be accounted in this Sence properly , the Soul of the World , according to Origen himself , Peri Arch. L. 1. c. 6. we may learn from these words of his ; Solius Dei , id est , Patris , & Filii , & Spiritus Sancti , Naturae , id proprium est ; ut sine Materiali Substantia , & absque ulla Corporeae adjectionis societate intelligatur subsistere : It is proper to the Nature of God alone , that is , of the Father , and of the Son , and of the Holy Ghost , to subsist without any Material Substance , or Body Vitally Vnited to it . Where Origen affirming , that all Created Souls and Spirits whatsoever , have always some Body or other Vitally Vnited to them , and that it is the Property only of the Three Persons of the Holy Trinity , not to be Vitally Vnited to any Body , as the Soul thereof ; whether this Assertion of his be true or no ( which is a thing not here to be discussed ) he does plainly hereby declare , that God or the Third Hypostasis of the Trinity , is not to be accounted in a true and proper sence , the Soul of the World .

And it is certain that the more Refined Platonists , were themselves also , of this Perswasion ; and that their Third God , or Divine Hypostasis , was neither the Whole World ( as supposed to be Animated ) nor yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Immediate Soul of this Mundane Animal , but only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Supermundane Soul ; that is , such a thing as though it Preside over the Whole World , and take Cognizance of all things in it , yet is not properly an Essential Part of that Mundane Animal , In Timae . p. 93 , 94. but a Being Elevated above the same . For thus Proclus plainly affirmeth , not only of Amelius but also of Porphyrius himself , who likewise pretended to follow Plotinus therein ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · After Amelius , Porphyrius thinking to agree with Plotinus , calls the Supermundane Soul , the Immediate Opificer or Maker of the World , and that Mind or Intellect , to which it is converted , not the Opificer himself , but the Paradigm thereof . And though Proclus there make a question whether or no , this was Plotinus his true meaning , yet Porphyrius is most to be credited herein , he having had such an intimate acquaintance with him . Wherefore according to these Three Platonist , Plotinus , Amelius , and Porphyrius , the Third Hypostasis of the Platonick Trinity , is neither the World , nor the Immediate Soul of the Mundane Animal ; but a certain Supermundane Soul , which also was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Opificer and Creator of the World , and therefore no Creature . Now the Corporeal World , being supposed by these Platonists also , to be an Animal , they must therefore needs acknowledge a Double Soul , one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Immediate Soul of this Mundane Animal , and another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Supermundane Soul , which was the Third in their Trinity of Gods , or Divine Hypostases , the Proper and Immediate Opificer of the World . And the same in all probability , was Plato's opinion also , and therefore that Soul , which is the only Deity , that in his Book of Laws he undertakes to prove , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Supermundane Soul , and not the same with that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Mundane Soul , whose Genesis or Generation is described in his Timaeus ; the Former of them being a Principle and Eternal ; the Latter made in Time , together with the World ; though said to be Older than it , because in order of Nature before it . And thus we see plainly , that though some of these Platonists and Pythagoreans , either Misunderstood or Depraved , the Cabbala of the Trinity , so as to make the Third Hypostasis thereof , to be the Animated World , which themselves acknowledged to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Creature and Thing made ; yet others of the more Refined of them , supposed this Third Hypostasis of their Trinity , to be , not a Mundane but a Supermundane Soul , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a Creature , but the Creator or Opificer of the Whole World .

And as for the Second Particular proposed ; it was a gross Absurdity in those Platonists also , to make the Second , in their Trinity of Gods , and Hypostases , not to be one God or Hypostasis , but a Multitude of Gods and Hypostases : as also was that a Monstrous Extravagancy of theirs , to suppose the Ideas , all of them , to be so many distinct Substances and Animals . P. 320. Rig. Which besides others Tertullian in his Book De Anima thus imputes to Plato ; Vult Plato esse quasdam Substantias Invisibiles , Incorporeales , Supermundiales , Divinas , & Aeternas , quas appellat Ideas , id est , Formas & Exempla , & Causas Naturalium istorum manifestorum , & subjacentium Corporalibus : & illas quidem esse Veritates , haec autem Imagines earum : Plato conceiveth , that there are certain Substances , Invisible , Incorporeal , Supermundial , Divine and Eternal ; which he calls Ideas , that is , Forms , Exemplars and Causes of all these Natural and Sensible Things , they being the Truths , but the other the Images . Neither can it be denied , but that there are some odd Expressions in Plato , sounding that way , who therefore may not be justified in this , nor I think in some other Conceits of his , concerning these Ideas ; as when he contends that they are not only the Objects of Science , but also the Proper and Physical Causes of all things here below ; as for example , that the Ideas of Similitude and Dissimilitude , are the Causes of the Likeness and Unlikeness of all things to one another by their Participation of them . Nevertheless it cannot be at all doubted , but that Plato himself and most of his Followers very well understood , that these Ideas , were all of them , really nothing else but the Noemata or Conceptions , of that one Perfect Intellect , which was their Second Hypostasis ; and therefore they could not look upon them in good earnest , as so many Distinct Substances Existing severally and apart by themselves out of any Mind ; however they were guilty of some Extravagant Expressions concernning them . Wherefore when they called them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essences or Substances ( as they are called in Philo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the most necessary Essences ) their true meaning herein was only this , to signifie that they were not such Accidental and Evanid things , as our Conceptions are , they being the Standing Objects of all Science , at least , if not the Causes also of Existent Things . Again when they were by them sometimes called Animals also , they intended only to signifie thereby that they were not meer Dead Forms , like Pictures drawn upon Paper , or Carved Images and Statues . And thus Amelius the Philosopher , plainly understood that Passage of St. John the Evangelist , So Clem Al. S. Cyril . S. Aug. and other Latins . concerning the Eternal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he pointing the Words otherwise than our Copies now do , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which was made , in him was Life : this Philosopher glossing after this manner upon it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In whom whatsoever was made , was Living , and Life , and True Being . Lastly no wonder if from Animals these Ideas forthwith became Gods too , to such men , as took all occasions possible to multiply Gods ; in which there was also something of that Scholastick Notion , Quicquid est in Deo , est Deus , Whatsoever is in God is God . But the main thing therein , was a piece of Paganick Poetry ; these Pagan Theologers being Generally possessed with that Poetick homour of Personating Things and Deifying them . Wherefore though the Ideas were so many Titular Gods to many of the Platonick Pagans , yet did Julian himself ( for Example ) who made the most of them , suppose them all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Coexist with God and Inexist in him , that is , in the First Mind , or Second Hypostasis of their Trinity .

Lastly whereas Proclus and others of the Platonists intermingle Many Particular Gods with those Three Vniversal Principles or Hypostases , of their Trinity , as Noes , Minds , or Intellects Superiour to the First Soul ; and Henades and Agathotetes , Vnities and Goodnesses Superiour to the First Intellect too ; thereby making those Particular Beings , which must needs be Creatures , Superiour to those Hypostases that are Vniversal and Infinite , and by consequence Creaturizing of them ; this Hypothesis of theirs ( I say ) is altogether Absurd and Irrational also : there being no Created Beings Essentially Good and Wise , but all by Participation , nor any Immovable Natures amongst them whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Essense their Operation ; but all Mutable and Changeable , and probably , as Origen and others of the Fathers add , Peri Arch●n L. 1. c. 8. p. 625. Lapsable and Peccable . Nulla Natura est , quae non recipiat Bonum & Malum , Exceptâ Dei Naturâ , quae Bonorum omnium Fons est ; & Christi Sapientia , Sapientiae enim Fons est , & Sapientia utique Stultitiam recipere non potest ; & Justitia est , quae nunquam profecto Injustitiam capiet ; & Verbum est vel Ratio , quae u●ique Irrationalis effici non potest ; Sed & Lux est , & Lucem certum est quod Tenebrae non comprehendent . Similiter & Natura Spiritus Sancti , quae sancta est , non recipit Pollutionem ; Naturaliter enim vel Substanti●li●er Sancta est . Siqua autem alia Natura Sancta est , ex Assumptione hoc vel Inspiratione Spiritus sancti habet , ut sanctisicetur , non ex suâ Naturâ hoc possidens , sed ut Accidens ; propter quod & decidere potest , qoud accidit . There is no Nature , which is not capable both of Good and Evil , excepting only the Nature of God , who is the Fountain of all Good ; and the Wisdom of Christ , For he is the Fountain of Wisdom , and Wisdom it self never can receive Folly ; he is also Justice it self which can never admit of Injustice and the Reason and Word it self , which can never become Irrational ; ; he is also the Light it self , and it is certain that Darkness cannot comprehend this Light , nor insinuate it self with it . In like manner the Nature of the Holy Ghost , is such as can never receive Pollution , it being Substantially and Essentially Holy . But whatsoever other Nature is Holy , it is only such in way of Participation and by the Inspiration of this Holy Spirit ; so that Holiness is not its very Nature and Essence , but only an Accident to it , and whatsoever is but Accidental may fail . All Created Beings therefore having but Accidental Goodness and Wisdom , may Degenerate and fall into Evil and Folly . Which of Origen's is all one as if he should have said , there is no such Rank of Beings as Autogaathotetes , Essential Goodnesses , there being only one Being Essentially Good , or Goodness it self . Nor no such Particular Created Beings existing in Nature , as the Platonists call Noes neither , that is , Minds or Intellects Immovable , Perfectly and Essentially Wise , or Wisdom it self , whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose Essence is their Operation , and who consequently have no Flux at all in them , nor Successive Action ; ( only the Eternal Word and Wisdom of God being such ) who also are absolutely Ununitable to any Bodies . It is true that Origen did sometimes make mention of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Minds or Intellects , but it was in another sence , he calling all Souls , as first Created by God , and before their Lapse , by that name : which was as much as if he should have said , though some of the Platonists talk much of their Noes , yet is there nothing answerable to that name , according to their Notion of them , but the only Noes really existing in Nature , are , Vnfallen but Peccable Souls ; he often concluding , that the Highest Rank of Created Beings , are indeed no better than those which the Platonists commonly call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Souls . By which Souls he understood first of all , Beings in their own nature Selfmoveable , and Active ; whereas the Noes of the Platonists are altogether Immoveable and above Action . And then again , such Beings or Spirits Incorporeal , as exist not Abstractly and Separately from all Matter , as the Noes of the Platonists were supposed to do , but are Vitally Vnitable to Bodies , so as together with those Bodies , to compound and make up One Animal . Thus , I say , Origen conceived even of the Highest Angelical , and Arch-Angelica Orders , that they were eall of them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Souls United to Bodies , but such as were Pure , Subtil and Ethereal : however he supposed it not Impossible for them to sink down into Bodies , more Gross and Feculent . And it is certain that many of the Ancient Christian Writers concurred with Origen herein , that the Highest Created Spirits were no Naked and Abstract Minds , but Souls cloathed with some Corporeal Indument . Lastly , Origen's Souls were also supposed to be all of them , endowed with Liberum Arbitrium or Free-Will , and consequently to be Self-improvable and Self-impairable ; and no Particular Created Spirits to be absolutely in their own Nature Impeccable , but Lapsible into Vitious Habits : Whereas as the Platonick Noes , are supposed to be such Beings , as could never Fall nor Degenerate . And the Generality of the Christian Writers seem'd to have consented or conspir'd with Origen in this also , they supposing him who is now the Prince of Devils , to have been once an Angel of the Highest Order . Thus does St. Jerome determine ; Solus Deus est , in quem Peccatum non cadit ; caetera cùm sint Liberi Arbitrii , possunt in utramque partem suam flectere voluntatem : God is the only Being , that is absolutely uncapable of sin , but all other Beings , having Free Will in them , may possibly turn their Will to either way , that is , to Evil as well as to Good . It is certain , that God in a sence of Perfection , is the most Free Agent of all , neither is Contingent Liberty Universally denied to him ; but here it is made the only Privilege of God , that is , of the Holy Trinity , to be devoid of Liberum Arbitrium , namely as it implieth Imperfection , that is , Peccability and Lapsibility , in it .

It is true that some of the Platonick Philosophers , suppose that even in that Rank of Beings called by them Souls , though they be not Essentially Immutable but all Self-moveable , and Active , yet there are some of them of so high a Pitch and Elevation , as that they can never Degenerate , nor sink down into Vitious Habits . Thus Simplicius for one ; In Epist. p. 12 , 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But the First and Highest of Souls which were Immediately produced from what are Essentially Good , although they have some abatement in them , they being not Goodnesses Essentially , but desirous of Good ; nevertheless are they so near a kin to that Highest Good of all , as that they do Naturally and Indivulsively cleave to the same , and have their Volitions always uniformly directed towards it , they never declining to the worser . Insomuch that if Proaeresis , be taken for the Choosing of one thing before another , perhaps there is no such thing as Proaeresis to be imputed to them , unless one should call the choosing of the First Goods , Proaeresis . By these higher Souls , Simplicius must needs understand , either the Souls of the Sun , Moon and Stars , or else those of the Superiour Orders of Demoniack or Angelick Beings . Where though he make a Question , Whether Proaeresis or Deliberation belong to them , yet does he plainly imply that they have none at all of that Lubricous Liberum Arbitrium or Free-will belonging to them , which would make them capable of Vice and Immorality as well as Vertue .

But whatever is to be said of this , there seems to be no necessity at all , for admitting that Assertion of Origen's , that all Rational Souls whatsoever , even those of Men and those of the highest Angelical Orders are Universally of one and the same Nature , and have no Fundamental or Essential Difference in their Constitution ; and consequently that all the difference that is now betwixt them , did arise only from the Difference of their Demeanour , or Use of that Power and Liberty , which they all alike once had . So that Thrones , and Dominions , and Principalities , and Powers , were all made such by their Merits ; and Humane Souls though now sunk so low , yet are not absolutely Uncapable of Commencing Angels , or ascending to those highest Altitudes : as it is not impossible , according to him neither , but that the Highest Angels also , the Seraphim and Cherubim , might in length of time , not only Degenerate into Devils , but also sink down into Humane Bodies , His reason for which Monstrous Paradox is only this , that the Divine Justice cannot otherwise well be salved , but God must needs be a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Acepter of Persons , should he have Arbitrarily made such vast Differences amongst Intellectual Beings , Which Ground he also extendeth so far , as to the Humane Soul of our Saviour Christ himself , as being not Partially appointed to that transcendent Dignity , of its Hypostatick Vnion , but by reason of its most faithful adherence to the Divine Word and Wisdom , in a Pre-existent State , beyond all others Souls , which he endeavours thus to prove from the Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , L. 1. c. 6. Quòd dilectionis Perfectio , & affectus sinceritas , ei inseparabilem cum Deo fecerit Vnitatem , ità ut non fortuita fuerit , aut cum Personae acceptione , Animae ejus assumptio , sed Virtutum suarum sibi merito delata ; audi ad eum Prophetam dicentem , Dilexisti Justitiam & odisti iniquitatem , proptereà unxit te Deus , Deus tuus , oleo laetitiae prae participibus tuis : Dilectionis ergo merito ungitur Oleo laetitiae Anima Christi , id est , cum Verbo Dei Vnum efficitur . Vngè namque oleo laetitiae , non aliud intelligitur quam Spiritu Sancto repleri . Prae Participibus autem dixit ; quia n●n Gratia Spiritus sicut Prophetis ei data est , sed ipsius Verbi Dei in ea Substantialis inerat Plenitudo . That the Perfection of Love and Sincerity of Divine Affection , procured to this Soul its Inseparable Vnion with the Godhead , so that the Assumption of it was neither Fortuitous nor Partial , or with Prosopolepsie ( the Acception of Persons ) but bestowed upon it justly for the Merit of its Vertues ; hear ( saith he ) the Prophet thus declaring to him ; Thou hast loved Righteousness and hated Iniquity , therefore hath God , even thy God , anointed thee with the oil of Gladness above thy Fellows . The Soul of Christ therefore was anointed with the oil of Gladness or made one with the Word of God , for the Merits of Love and faithful adherence to God ; and no otherwise . For to be anointed with the oil of Gladness , here properly signifies nothing else , but to be replenish'd with the Holy Ghost . But when it is said , that he was thus anointed above his Fellows , this intimateth , that he had not the Holy Ghost bestowed upon him , only as the Prophets and other Holy men had , but that the Substantial Fulness of the Word of God dwelt in him . But this Reason of Origen's seems to be very weak , because if there be a Rank of Souls below Humane , specifically differing from the same , as Origen himself must needs confess ( he not allowing the Souls of Brutes to have been Humane Souls Lapsed , as some Pythagoreans and Platonists conceited , but renouncing and disclaiming that Opinion as monstrously Absurd and Irrational ) there can be no reason given , why there might not be as well other Ranks and Orders of Souls Superiour to those of Men , without the Injustice of Prosopolepsie , as besides Simplicius , Plotinus and the Generality of other Platonists conceived .

But least of all can we assent to Origen , when from this Principle , that Souls as such , are Essentially endowed with Liberum Arbitrium or Free Will and therefore never in their own Nature Impeccable , he infers those Endless Circuits of Souls Vpwards and Downwards , and so makes them to be never at rest , denying them any Fixed State of Holiness and Happiness by Divine Grace ; such as wherein they might be free from the Fear and Danger of ever losing the same . Of whom St. Austin therefore thus , Illum & propter alia nonnulla , & maximè propter alternantes sine cessatione beatitudines & miserias , & statutis seculorum intervallis ab istis ad illas , atque ab illis ad istas Itus ac Reditus Interminabiles ; non immeritò reprobavit Ecclesia : quia & hoc quod Misericors videbatur , amisit , faciendo sanctis Veras Miserias , quibus poenas luerent , & Falsas Beatitudines , in quibus verum ac securum , hoc est , sine Timore certum , sempiterni boni gaudium , non haberent . The Church hath deservedly rejected Origen , both for certain other opinions of his , and especially for those his Alternate Beatitudes and Miseries without end , and for his infinite Circuits , Ascents and Descents of Souls from one to the other , in restless Vicissitudes and after Periods of Time . Forasmuch as hereby he hath quite lost , that very Title of Pitiful or Merciful , which otherwise he seemed to have deserved , by making so many True Miseries for the best of Saints , in which they should successively undergo Punishment and Smart ; and none but False Happinesses for them , such as wherein they could never have any True or Secure joy , free from the Fear of losing that Good which they possess . For this Origenical Hypothesis , seems directly contrary to the whole Tenour of the Gospel , promising Eternal and Everlasting Life , to those , who believe in Christ , and Perseveringly obey him ; 1 Joh. 2. This is the Promise that he hath Promised us , even Eternal Life : and Titus 1.2 . In hope of Eternal Life , which God that cannot Lye hath promised . And , God so loved the World , that he gave his only Begotten Son , that whosoever believeth in him should not perish , but have Everlasting Life : and lest all this should be taken for a Periodical Eternity only , John 3.26 . He that believeth in me shall never die . And possibly this might be the Meaning of St. Paul , 2 Tim. 1.10 . when he affirmeth of our Saviour Christ , That he hath abolished Death , and brought Life and Immortality to Light thorough the Gospel ; not because he was the First who had discovered and published to the World , the Souls Immortality , which was believed before , not only by all the Pharisaick Jews , but also by the Generality of Pagans too ; but because these for the most part held their Endless Circuits and Transmigrations of Souls ; therefore was he the First who brought Everlasting Life to Light , and gave the World assurance , in the Faith of the Gospel , of a Fixed and Permanent State of Happiness , and a never fading Crown of Glory to be obteined , Him that overcometh , will I make a Pillar in the Temple of my God , and he shall go no more out , Apoc. 3.12 .

Now the Reason why we mention'd Origen here , was because he was a Person , not only thoroughly skilled in all the Platonick Learning , but also one who was sufficiently addicted to those Dogmata , he being commonly conceived to have had too great a kindness for them ; and therefore had there been any Solidity of Reason , for either those Particular Henades , or Noes of theirs , Created Beings above the Rank of Souls , and consequently according to the Platonick Hypothesis , Superiour to the Vniversal Psyche also , ( which was the Third Hypostasis in their Trinity , and seems to answer to the Holy Ghost in the Christian : ) Origen was as likely to have been favourable thereunto , as any other . But it is indeed manifestly repugnant to Reason , that there should be any such Particular , that is , Created Henades , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Essential Goodnesses , Superiour to the Platonick First Mind ; or any such Noes , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essential Wisdoms , Superiour to their Vniversal Psyche , it being all one , as if in the Christian Trinity ; besides the First Person or the Father , one should suppose a Multitude of Particular Paternities Superiour to the Second , and also besides that Second Person , the Son or Word , a Multitude of Particular Sons or Words , all Superiour to the Third Person the Holy Ghost . For this is plainly to make a Breach upon the Deity ; to confound the Creator and Creature together ; and to suppose a company of such Creaturely - Gods , as imply a manifest contradiction in the very Notion of them .

Wherefore we shall here observe , that this was not the Catholick Doctrine of the Platonick School , that there were such Henades and Noes , but only a private Opinion of some Doctors amongst them , and that of the latter sort too . For First , as for those Henades , as there are not the least Footsteps of them to be found any where in Plato's Writings , so may it be plainly gather'd from them , that he supposed no such thing . Forasmuch as in his Second Epistle , where he describes his Trinity , he doth not say of the First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 about the First are the First , as he doth of the Second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and of the Third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , about the Second are the Second , and about the Third the Third ; but of the First he saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , About the King of all things , are all things ; and for his sake are all Things ; and he is the cause of all Things that are good : Wherefore here are no Particular Henades and Autoagathotetes , Vnities and Goodnesses , about the First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and Good ; but all Good things are about him , he being both the Efficient and Final Cause of all . Moreover Plotinus throughout all his Works discovers not the Least suspicion neither , of these Henades and Agathotetes , this Language being scarcely to be found any where in the Writings of any Platonists , Seniour to Proclus : who also as if he were conscious that this assumentum to the Platonick Theology , were not so defensible a thing , doth himself sometime as it were tergiversate and decline it by equivocating in the Word Henades , taking them for the Ideas , or the Intelligible Gods before mentioned . As perhaps Synesius also uses the Word , in his First Hymn , when God is called by him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The First Henad of Henades ; and the First Monad of Monades : That is , The First Idea of Good , and Cause of all the Ideas . And as for the Particular Noes , Minds or Intellects , these indeed seem to have crept up somewhat before Plotinus his time , he besides the Passage before cited , elsewhere giving some Intimations of them , P. 847 , 8●8 . as Enn. 6. L. 4. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; But how can there be many Souls , and many Minds , and not only one , but many Entia ? From which and other places of his , Ficinus concluded Plotinus himself really to have asserted , above the Rank of Souls , a Multitude of other Substantial Beings , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Minds or Intellects . Nevertheless Plotinus speaking of them so uncertainly , and making such an Union betwixt all these Noes , and their Particular Respective Souls ; it may well be question'd , whether he really took them , for any thing else , but the Heads and Summities of those Souls ; he supposing that all Souls , have a Mind in them , the Participation of the First Mind ; as also a Vnity too , the Participation of the First Vnity ; whereby they are capable of being conjoyn'd with both : Enn. L. 5. c. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There must needs be Mind in us , as also the Principle and Cause of Mind , God . Not as if he were divided , but because though remaining in himself , yet he is also considered in Many , as capable to receive him . As the Centre , though it remain in it self , yet is it also in every Line , drawn from the Circumference , each of them , by a certain Point of its own , touching it . And by some such Thing in us , is it , that we are capable of touching God , and of being Vnited to him , when we direct our Intention towards him . And in the next Chapter he adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That though we have these things , in us , yet do we not perceive them , being for the most part idle and asleep as to these higher Energies ; as some never at all exercise them . However those do always act ; Mind , and that which is before Mind , Vnity ; but every thing which is in our Souls , is not perceived by us unless come to the Whole , when we dispose our selves towards it , &c. Where Plotinus seems to make , the Noes or Minds , to be nothing else , but something in Souls , whereby they partake of the First Mind . And it is said of Porphyrius , who was well acquainted with Plotinus his Philosophy that he quite discarded and rejected these Noes or Intellects , as Substances really distinct from the First Mind , and separate from Souls . And it is certain that such Minds as these , are no where plainly mentioned by Plato , he speaking only of Minds in Souls , but not of any Abstract and Separate Minds save only one . And though some might think him to have given an Intimation of them in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( before mentioned ) his Second about the Second Things , or Second Things about the Second ; yet by these may very well be understood , the Ideas ; as by the Third Things about the Third , all Created Beings . Wherefore we may conclude , that this Platonick or rather Pseudo-Platonick Trinity , which confounds the Differences betwixt God and the Creature , and that probably in favour of the Pagan Polytheism and Idolatry ; is nothing so agreable to Reason it self , as that Christian Trinity before described , which distinctly declares how far the Deity goes , and where the Creature begins : namely , that the Deity extends so far as to this Whole Trinity of Hypostases ; and that all other things whatsoever , this Trinity of Persons only excepted , are truly and properly their Creatures , produced by the joynt concurrence and Influence of them all , they being really but One God ,

But it is already manifest , that all the forementioned Depravations and Adulterations of that Divine Cabbala of the Trinity , and that Spurious Trinity described , ( which because asserted by some Platonists , was called Platonical , in way of distinction from the Christian ) cannot be justly charged neither upon Plato himself , nor yet upon all his Followers Universally . But on the contrary we shall now make it appear , that Plato and some of the Platonists , reteined much of the Ancient Genuine Cabbala , and made a very near approach to the True Christian Trinity ; forasmuch as their Three Hypostases , distinguish'd from all their other Gods , seem to have been none of them accounted Creatures , but all other things whatsoever the Creatures of them .

First therefore we affirm , that Plato himself , does in the beginning of his Timaeus , very carefully distinguish betwixt God and the Creature , he determining the Bounds between them , after this manner : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We being here to treat , concerning the Vniverse , judge it necessary to begin with a Distinction , betwixt that which always Is , and hath no Ortus or Generation ; and that which is Made , but never truly Is. The Former of which , being always like it self and the same , is comprehensible by Intellection with Reason , or is the Object of Knowledge ; the latter of them , that which is Made and Perisheth , but never truly Is , is not properly Knowable , but Opinable only , or the Object of Opinion together with Irrational Sense . Now every thing that is made must of necessity be made by some Cause . The reason why Plato being to treat of the Universe , begins here with this Distinction , was , as Proclus well observes , because , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is either one of our Common Notions , or a thing Mathematically Demonstrable , that there must be something Eternal , or which was never Made , but alwayes was , and had no Beginning . And it is evident by Sense and experience that all things are not such , but that some things are Made and Perish again , or Generated and Corrupted . Now the Latter Platonists , being strongly possessed with a Prejudice , of the World's Eternity , or that it had no Beginning , have offered strange violence to Plato's Text in this place , and wrested his words to quite a different sence from what he intended ; as if by his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That which is Made , he did not at all mean , That which had a Beginning , but only , that whose Duration is , Flowing and Successive or Temporary , which might notwithstanding be without Beginning ; and as if he supposed the whole Corporeal World to be such , which though it hath a Successive and Temporary Duration , yet was without any Beginning . And the Current ran so strong this way , that even Boetius , that Learned Christian Philosopher , was himself also carried away with the force thereof , he taking it for granted likewise , Consol. Phil. L. 5. Pro. 6. that Plato held the Eternity of the World in this sence , that is , its Being without Beginning , Non rectè quidam , ( saith he ) qui cum audiunt visum Platoni , Mundum hunc nec habuisse Initium Temporis , nec habiturum esse defectum ; hoc modo Conditori Conditum Mundum fieri Coaeternum putant . Aliud est enim , per Interminabilem duci vitam , quod Mundo Plato tribuit ; aliud Interminabilis Vitae totam pariter complexum esse praesentiam ; quod Divinae Mentis proprium esse manifestum est . Neque Deus , Conditis rebus Antiquior videri debet , Temporis Quantitate , sed Simplicis potius proprietate Naturae . Some when they hear , Plato to have held , that the World had no beginning , nor shall never have an end , do not rightly from thence infer , That Plato therefore made the World Co-Eternal with God , because it is One Thing always to Be , and another thing , to possess an Endless Life all at once ; which is proper to the Divine Mind . Neither ought God to be thought Older than the World , in respect of Time , but only in Respect of the Simplicity of his Nature . To which purpose he adds afterwards , Itaque si dignarebus Nomina velimus imponere , Platonem sequentes , Deum quidem Aeternum , Mundum verò dicemus esse Perpetuum : Therefore , if we would give proper Names to things agreeable to their Natures , following Plato , we should say , That God was Eternal ; but the World only Perpetual . But as this Doctrine of the latter Platonists , quite frustrates Plato's Design in this place , which was to prove or assert a God , because if the World had no beginning , though its Duration be never so much Successive , yet would it not follow from thence , that therefore it must needs have been made by some other Cause ; so is it directly contrary to that Philosopher's own Words ; himself there declaring , that by his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ortum , or That which is Made he did not understand only , That whose Duration is Successive , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which had a beginning of its Generation , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which begun from a certain Epocha of Time ; or that which Once was not , and therefore must needs be brought into being by some other Cause . So that Plato there plainly supposed , all Temporary Beings , once to have had a Beginning of their Duration , as he declareth in that very Timaeus of his , that Time it self was not Eternal , or without Beginning , but Made together with the Heaven or World ; and from thence does he infer , that there must of neccessity be , another Eternal being , viz. such as hath both a Permanent Duration , and was without Beginning , and was the Cause both of Time and the World : for as much as nothing can possibly be made without a Cause ; that is , nothing which once was not , could of it self come into Being , but must be produced by some other thing ; and so at last we must needs come , to something which had no Beginning . Wherefore Plato , thus taking it for granted , that whatsoever hath a Temporary and Flowing Duration , was not without Beginning ; as also that whatsoever was without Beginning , hath a Permanent Duration or Standing Eternity ; does thus state the Difference betwixt Vncreated and Created Beings , or betwixt God and Creature : namely , that Creature is That whose , Duration being Temporary or Successive , once had a Beginning ; and this is his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which is Made , but never truly Is , and that which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Must of necessity be Produced by some Cause ; but that whatsoever is without Beginning , and hath a Permanent Duration , is Vncreated or Divine ; which is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which always Is , and hath no Generation , nor was ever Made . Accordingly as God is styled in the Septuagint Translation , of the Mosaick Writings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He that Truly is .

Now as for this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Eternal Nature , which alwayes Is , and was never Made , Plato speaks of it , not Singularly only , as we Christians now do , but often in the Paganick way Plurally also ; as when in this very Timaeus , he calls the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Made or Created Image , of the Eternal Gods . By which Eternal Gods he there meant doubtless that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that First , and Second , and Third ; which in his Second Epistle to Dionysius , he makes to be the Principles of All things ; that is , his Trinity of Divine Hypostases , by whose Concurrent Efficiency , and according to whose Image and Likeness , the whole World was made ; as Plotinus also plainly declareth in these words of his before cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This World is an Images always Iconized , or perpetually Renewed ( as the Image in a Glass is ) of that First , Second , and Third Principle , which are always Standing ; that is , fixed in Eternity , and were never Made . For thus Eusebius records , that the Ancient Interpreters of Plato expounded this First , Second and Third of his in the forementioned Epistle , of a Trinity of Gods ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pr. Ev. L. 11. c. 20. These things do the Interpreters of Plato refer , to the First God ; and to the Second Cause ; and to the Third the Soul of the World ; they calling this also the Third God . Wherefore we think there is good reason to conclude , that those Eternal or Vncreated Gods of Plato in his Timaeus , whose Image or Statue this whole Generated or Created World is said by him to be , were no other than his Trinity of Divine Hypostases , the Makers or Creators thereof . And it was before ( as we conceive ) rightly guessed , that Cicero also was to be understood of the same Eternal Gods , as Platonizing , when he affirmed ; A Diis omnia à Principio facta , That all things were at first made by the Gods , and à Providentiâ Deorum , Mundum & omnes Mundi partes constitutas esse , That the World and all its Parts were constituted by the Providence of the Gods .

But that the Second Hypostasis in Plato's Trinity , viz. Mind or Intellect , though said to have been Generated , or to have Proceeded by way of Emanation from the First called Tagathon , The Good ; was notwithstanding unquestionably acknowledged , to have been Eternal or without Beginning , might be proved by many express Testimonies of the most Genuine Platonists ; but we shall here content our selves only with Two , one of Plotinus writing thus concerning it , Enn. 5. L. 1. c. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Let all Temporal Generation here , be quite banished from our thoughts , whilst we treat of things Eternal , or such as alwayes are , we attributing Generation to them only in respect of Causality and Order , but not of Time . And though Plotinus there speak particularly of the Second Hypostasis or Nous , yet does he afterwards extend the same also to the Third Hypostasis of that Trinity , called Psyche , or the Mundane Soul ; which is there said by him likewise to be the Word of the Second , as that Second was the Word of the First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which is Generated from what is better than Mind , can be no other than Mind , because Mind is the Best of all things , and every thing else is after it , and Junior to it , as Psyche or Soul , which is in like manner the Word of Mind , and a certain Energy thereof , as Mind is the Word and Energy of the First Good . The other Testimony is of Porphyrius , cited by S. Cyril out of the Fourth Book of his Philosophick History , where he sets down the Doctrine of Plato after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 S. Cyril . C. Jul. L. 1. p. 32. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Wherefore we ought not to entertain any other Principles , but having placed First , the Simple Good ; to set Mind or the Supreme Intellect next after it , and then the Vniversal Soul in the third place . For this is the right order according to Nature , neither to make More Intelligibles ( or Universal Principles ) nor yet Fewer than these three . For he that will contract the number , and make fewer of them , must of necessity either suppose Soul and Mind to be the same , or else Mind and the First Good . But that all these three are divers from one another , hath been often demonstrated by us . It remains now to consider , that if there be more than these three Principles , what Natures they should be , &c.

Thirdly , as all these three Platonick Hypostases are Eternal and Necessarily Existent , so are they plainly supposed by them , not to be Particular , but Vniversal Beings ; that is , such as do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contain and comprehend the whole World under them , and preside over all things , which is all one as to say , that they are each of them Infinite and Omnipotent . For which reason are they also called by Platonick Writers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Principles and Causes , and Opificers of the whole World . First , as for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mind or Vnderstanding : Whereas the Old Philosophers before Plato , as Anaxagoras , Archelaus , &c. and Aristotle after him , supposed Mind and Vnderstanding , to be the very First and Highest Principle of all : which also the Magick or Caldee Oracles take notice of as the most Common opinion of mankind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That , Mind is generally by all men look'd upon , as the First and Highest God ; Plato considering , that Vnity was in order of Nature before Number and Multiplicity ; and that there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Intelligible before Intellect ; so that Knowledge could not be the First ; and Lastly , that there is a Good transcending that of Knowledge ; made One most Simple Good , the Fountain and Original of all things , and the First Divine Hypostatis ; and Mind or Intellect only the Second next to it , but Inseparable from it , and most nearly Cognate with it . For which cause in his Philebus , though he agree thus far with those other Ancient Philosophers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Mind alwayes rules over the whole Vniverse , yet does he add afterwards , Page 30. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Mind is ( not absolutely the First Principle , but ) Cognate with the Cause of all things ; and that therefore it rules over all things , with , and in a kind of subordination to that First Principle , which is Tagathon or the Highest Good , Where when Plato affirms that Mind or his Second Divine Hypostasis is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with the First , it is all one as if he should have said , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with it ; all which words are used by Athanasius , as Synonymous , with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Co-Essential or Con-Substantial . So that Plato here plainly and expresly agrees or Symbolizes , not with the Doctrine of Arius ; but with that of the Nicene Council and Athanasius ; that the Second Hypostasis of the Trinity , whether called Mind , or Word , or Son , is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Co-Essential or Con-Substantial with the First ; and therefore not a Creature .

And then , as for the Third Hypostasis , called Psyche or the Superiour Mundane Soul , Plato in his Cratylus , bestowing the name of Zeus , that is , of the Supreme God upon it , and etymologizing the same from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , adds these words concerning it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There is nothing which is more the Cause of Life to us and all other Animals , than this Prince and King of all things ; And that therefore God was called by the Greeks Zeus ; because it is by him that all Animals live . And yet that all this was properly meant by him , of the Third Hypostasis of his Trinity , called Psyche , is manifest from those words of his that follow ; where he expounds the Poetick Mythology before mentioned , making Zeus to be the Son of Chronos ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is agreeable to reason , that Zeus should be the Progeny or Off-spring of a certain great Mind . Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are equivalent Terms also ; and therefore Plato here makes the Third Hypostasis of his Trinity likewise to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential with the Second ; as he elsewhere made the Second , Co-Essential with the First ,

It is true that by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Opificer in Plato , is commonly meant Nous or Intellect , his Second Hypostasis ; En. 5. L. 1. Procl . in Tim. ( Plotinus affirming as much , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Demiurgus to Plato is Intellect . ) Nevertheless , both Amelius , and Plotinus , and other Platonists , called this Third Hypostasis also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Artificer or Opificer of the whole World : Some of them making him to be the Second from Mind or Intellect ; others the Third from the First Good the Supreme Cause of all things ; who was by Atticus and Amelius styled Demiurgus also . Wherefore as was before suggested , according to the Genuine and most ancient Platonick Doctrine , all these Three Hypostases , were the Joynt-Creators of the whole World , and of all things besides themselves ; In Plot. En. 1. L. 2. as Ficinus more than once declares the Tenour thereof , Hi Tres uno quodam consensu omnía producunt , These Three with one common consent produce all things ; and before him Proclus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things depend upon the First One , by Mind and Soul ; and accordingly we shall conclude in the words of Porphyrius , That the True and Real Deity according to Plato , extends to Three Divine Hypostases , the last whereof is Psyche or Soul .

From all which it appears , that Arius did not so much Platonize , as the Nicene Fathers and Ath●nasius ; who notwithstanding made not Plato , but the Scripture , together with Reason deducing natural Consequences therefrom , their Foundation . And that the Platonick Trinity , was a certain Middle thing also , betwixt the Doctrine of Sabellius and that of Arius ; it being neither a Trinity of Words only , or Logical Notions , or meer Modes ; but a Trinity of H●postases ; nor yet a Jumbled Confusion of God and Creature ( Things Heterousious ) together : neither the Secon● nor Thi●d of them being Creatures , or Made in Time , but all Eternal , Infinite , and Creators .

But that it may yet more fully appear , how far the most Refined Platonick and Parmenidian or Pythagorick Trinity , doth either Agree , or Disagree with the Scripture-Doctrine , and that of the Christian Church in several Ages ; we shall here further observe Two Things concerning it . The First whereof is this , That though the Genuine Platonists and Phythagoreans , supposed none of their Three Archical Hypostases to be indeed Creatures , but all of them Eternal , Necessarily Existent , and Vniversal or Infinite , and consequently Creators of the whole World ; yet did they nevertheless , assert an Essential Dependence of the Second Hypostasis upon the First , as also of the Third both upon the First and Second ; together with a Gradual Subordination in them . Thus Plotinus , writing of the Generation of the Eternal Intellect , which is the Second in the Platonick Trinity , and answers to the Son or Word in the Christian : Enn. 5. L. 1. c. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That which is always perfect , Generates what is Eternal , and th●t which it Generates , is always Less than it self . What shall we therefore say of the most Absolutely Perfect Being of all ? Does that produce nothing from it self ? or rather does it not produce the Greatest of all things after it ? Now the Greatest of all things after the most Absolutely Perfect Being , is Mind or Intellect ; and this is Second to it . For Mind beholdeth this as its Father , and standeth in need of nothing else besides it : whereas that First Principle standeth in need of no Mind or Intellect . What is Generated from that which is Better than Mind , must needs be Mind or Intellect ; because Mind is better than all other things , they being all in order of Nature After it and Juniour to it ; as Psyche it self or the First Soul ; for this is also the Word or Energy of Mind , as that is the Word and Energy of the First Good . Again the same is more particularly declared by him , concerning that Third Hypostasis called Psyche , that as it Essentially Dependeth upon the Second , so is it Gradually Subordinate or some way Inferiour to it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 489. Perfect Intellect Generates Soul ; and it Being Perfect , must needs Generate , for so great a Power could not remain Steril . But that which is here Begotten also , cannot be greater than its Begetter ; but must needs be Inferiour to it , as being the Image thereof . Elsewhere the same Philosopher , calling the First Hypostasis of this Trinity , P. 554. Vranus , the Second , Chronos , and the Third , Zeus , ( as Plato had done before ) and handsomly Allegorizing that Fable , concludes in this manner concerning Chronos or the Second of these , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That he is in a Middle state or degree , betwixt his Father , who is Greater , and his Son , who is Less and Inferiour . Again , the same thing is by that Philosopher thus asserted in general , P. 513. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In the things Generated from Eternity , or Produced by way of natural Emanation , there is no Progress upwards , but all Downwards , and still a Gradual Descent into Greater Multiplicity . We shall cite but only one passage more out of this Philosopher , which containeth something of Argumentation in it also ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · ●n . 5. L. 3. c. ●5 That which is Generated or Emaneth , immediatly from the First and Highest Beings , is not the very same thing with it , as if it were nothing but that Repeated again and Ingeminated ; and as it is not the same , so neither can it be Better than it . From whence it follows , that it must needs be Gradually Subordinate and Inferiour to it .

Which Gradual Subordination and Essential Dependence , of the Second and ●hird Hypostases upon the First , is by these Platonicks illustrated several ways . Ficinus resembles it to the Circulations of Water , when some Heavy Body falling into it , its Superficies is depressed , and from thence every way Circularly Wrinkled . Alius ( saith he ) sic fermè prostuit ex alio , sicut in aqua Circulus dependet à Circulo ; One of these Divine Hypostases , doth in a manner so depend upon another , as one Circulation of water depends upon another . Where it is observable also , that the Wider the Circulating Wave grows , still hath it the more Subsidence and Detumescence , together with an Abatement of Celerity ; till at last all becomes plain and smooth again . But by the Pagan Platonists themselves , each Following Hypostasis , is many times said to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Print , stamp , or Impression , made by the Former ; like the Signature of a Seal upon Wax . Again it is often called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Image , and Representation , and Imitation ; which if considered in Audibles , then will the Second Hypostasis be look'd upon , as the Eccho of an Original Voice ; and the Third as the Repeated Eccho , or Eccho of that Eccho ; as if both the Second and Third Hypostases were but certain Replications of the First Original Deity with Abatement ; which though not Accidental or Evanid ones , but Substantial , yet have a like Dependence one upon another , and a Gradual Subordination . Or if it be considered in Visibles , then will the Second Hypostasis , be resembled to the Image of a Face in a Glass , and the Third to the Image of that Image Reflected in another Glass , which depend upon the Original Face , and have a Gradual Abatement of the vigour thereof . Or else the Second and Third , may be conceived as Two Parelii , or as a Second and Third Sun . For thus does Plotinus call the Vniversal Psyche or Third Hypostasis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Image of Mind ( which is the Second ) retaining much of the Splendour thereof . Which Similitudes of theirs notwithstanding , they would not have to be Squeezed or Pressed hard ; because they acknowledge that there is something of Dissimilitude in them also , which then would be forced out of them . Their meaning amounts to no more than this , that as an Image in a Glass , is said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essentially to belong to something else , and to depend upon it ; so each following Hypostasis , doth Essentially Depend upon the Former or First , and hath a Subordination to it . But we meet with no expression in any of these Pagan Platonists , so Unhandsom and Offensive , as that of Philo's , in his Second Book of Allegories , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The World is the Shadow of God , which he made use of , as an Instrument , in the making of the World . Notwithstanding which , the same Writer doth call him elsewhere , more honourably , a Second God and The Son of the First God . As in the same place he doth declare , that this Shadow and Image of God , is it self the Archetype of other things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This Shadow and as it were Image ( of the First God ) is it self the Archetype and Pattern of other things below it . As God is the Pattern of this Image ( which we call his Shadow ; ) So is this Image it self another Pattern or Paradigm also . But this Dependence and Subordination of the Divine Hypostases , is most frequently illustrated in Platonick Writings , by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Effulgency or Out shining of Light and Splendour from the Sun , and other Luminous Bodies ; the Nous or Second Hypostasis , being resembled to that Radious Essulgency , which immediately encompassing them , is beheld together with them , and as the Astronomers tell us , augments their apparent Diameter , and makes it bigger than the True , when they are beheld through Telescopes , cutting off those luxuriant and Circumambient Rayes . And the Third Hypostasis is resembled to the Remoter and more Distant Splendour , which circling still Gradually decreaseth . Thus Plotinus , P. 487. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · How should we consider this Second Hypostasis otherwise than as the Circumfused Splendour , which encompasseth the Body of the Sun ; and from that always remaining , is perpetually Generated a new .

But this Essential Dependence , and Gradual Subordination of Hypostases , in the Platonick Trinity , will yet more fully appear , from those Particular Distinctive Characters , which are given to each of them . For the First of these , is often said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One before all things ; a Simple Vnity , which Vertually containeth all things . And as Plotinus writes , P. 513. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · This so containeth all things , as not being yet secrete and distinct ; whereas in the Second they are discerned and distinguished by Reason ; that is , they are Actually distinguished in their Ideas ; whereas the First is the Simple and Fecund Power of all things . Wherefore the Second was called by Parmenides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One actually all things ; that is , in their Distinct Ideas . And the Third according to the same Philosopher , as Plotinus tells us , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and all things ; as having still more Multiplicity and Alterity in it . One Effectively all things . That which doth Actively Display , and Produce into Being , what was Vertually or Potentially contained in the First ; and Ideally or Exemplarily in the Second . Accordingly the First of these is sometimes said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things Vnitively , The Second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things Intellectually , and the Third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things Animally ; that is , Self-movably , Actively and Productively . Again the First of these is commonly styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Good , or Goodness it self , above Mind and Vnderstanding , and also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above Essence , Ineffable and Incomprehensible . And sometimes also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Simple Light ; The Second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnity and Goodness only by Participation , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Boniform , but Essentially and Formally ; Mind or Vnderstanding , R●ason and Wisdom , All-Comprehending or Infinite Knowledge . The Third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-movable Soul ; Goodness and Wisdom by Participation , but Essentially and Formally , Infinite Self-Activity , or Effectiveness ; Infinite , Active , Perceptive and Animadversive Power . Sometimes it is styled also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Venus and Love ; but differently from that of the First Good , which is Love too ; but a Love of Redundancy ▪ or Overflowing Fulness and Fecundity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plot. 494. That which being Absolutely Perfect , and seeking or wanting nothing ; as it were Overflowed ; and by its Exuberant Redundancy , Produced All things . Whereas this Latter is a Love of Infinite Activity . Of the First , it is said by Plotinus , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above all manner of Action , for which Cause the Making of the World , is not properly ascribed to him , though he be the Original Fountain of all : According to that of Numenius , ●os . P. ●●v . L 11. c. 18 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither is it fit to attribute , the Architecture of the World to the First God , but rather to account him the Father of that God , who is the Artificer . Who again speaks further to the same purpose thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is to be acknowledged , that the First God is void of all manner of work or Action , he being the King of all things . Of the Second , to whom the Energy of Intellection is attributed , it is said notwithstanding , that his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Essence his Operation ; and that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though a Multiform , yet an Immovable Nature . He therefore is properly called the Demiurgus , as the Contriving Architect or Artificer , in whom the Archetypal World is conteined ; and the First Paradigm or Pattern of the whole Universe . But the Third is a kind of Movable Deity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Plotinus speaks ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which moveth about Mind or Intellect , the Light or Effulgency thereof , and its Print or Signature , which always dependeth upon it , and acteth according to it . This is that which reduces both the Fecundity of the First Simple Good , and also the Immovable Wisdom and Architectonick Contrivance of the Second into Act and Energy . This is the Immediate , and as it were Manuary Opificer of the whole World , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which actually Governs , Rules and Presideth over all . Amelius in that Passage of his before cited out of Proclus , calling these Three Divine Hypostases Three Minds , and Three Kings ; styles the First of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Him that is : The Second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Him that Hath ; and the Third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Him that Beholds . In which Expressions , though Peculiar to himself , he denotes an Essential Dependence , and Gradual Subordination , in them .

Now that which is most liable to exception , in this Platonick Scale or Grad●tion of the Deity , s●ems to be the Difference betwixt the First and the Second . For whereas the Essential Character of the Second , is made to be , Vnderstanding , Reason and Wisdom ; it seems to follow from hence , that either the First and the Second , are really nothing else but two different Names or Inadequate Conceptions of One and the same thing , or else if they be distinct Hypostases or Persons , that the First of them , must needs be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , devoid of Mind , Reason and Wisdom ; which would be very absurd . To which all the reply we can make is as follows . First , that this is indeed , one Peculiar Arcanum of the Platonick and Pythagorick Theology ( which yet seems to have been first derived from Orpheus and the Egyptians , or rather from the Hebrews themselves ) that whereas the Pagan Theologers generally concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Mind and Vnderstanding properly so called , was the Oldest of all things ; the Highest Principle and First Original of the World ; those others placed something above it , and consequently made it to be not the First but the Second . Which they did chiefly upon these Three following Grounds . First , Because Vnderstanding , Reason , Knowledg and Wisdom , cannot be conceived by us mortals otherwise , than so as to contain something of Multiplicity in them ; whereas it seems most reasonable to make the First Principle of all , not to be Number or Multitude , P. 518. but a perfect Monad or Vnity . Thus Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Intellection as well as Vision , is in its own nature an Indefinite thing , and is determined by the Intelligible : therefore it is said , that Ideas as Numbers , are begotten from Infinite Duality , and Vnity ; And such is Intellect ; which consequently is not Simple , but Many , it contemplating Many Ideas ; and being compounded of Two , That which is Vnderstood , and that which Vnderstands . And again elswhere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 514. &c. The Principle of every thing , is more Simple than the thing it self . Wherefore the Sensible World was made from Intellect or the Intelligible ; and before this , must there needs be something more Simple still . For Many did not proceed from Many , but this Multiform thing Intellect , proceeded from that which is not Multiform , but Simple ; as Number from Vnity . To this purpose does he argue also in these words , P. 535. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If that which understands be Many , or contein Multitude in it , then that which conteins no Multitude , does not properly understand ; and this is the First thing ; but Intellection and Knowledge properly so called are to be placed among things which follow after it and are Second . And he often concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Knowledge ( properly so called by reason of its Multiplicity ) belongs to the Second Rank of Being , and not the First . Another Ground or Reason is , Because in order of Nature , there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , something Intelligible , before Intellect ; and from hence does Plotinus conclude , P. 536. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That to Vnderstand is not the First ; neither in Essence nor in Dignity ; but the Second ; a thing in order of Nature , after the First Good , and springing up from thence , as that which is moved with desire towards it . Their Third and last Ground or Reason is ; Because Intellection and Knowledge , are not the Highest Good ; that therefore there is some Substantial thing in order of Nature Superiour to Intellect . Which Consideration Plato much insisteth upon , in his sixth Book De Republica . Plot. p. 512. Now upon these several Accounts do the Platonists confidently conclude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Supreme Deity is more Excellent and Better than the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Reason or the Word ) Intellect and Sense , he affording these things ; but not being these himself . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 514. That which was Generated from the First Principle , was Logos ( Word or Reason ) Manifold ; But the First Principle it self was not Word : If you demand therefore , How Word or Reason , should proceed from that which is not Word or Reason ? we answer , as that which is Boniform , from Goodness it self . With which Platonick & Pythagorick Doctrine exactly agreeth Philo the Jew also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That God which is before the Word or Reason ; is better and more excellent than all the Rational Nature ; neither is it fit that any thing which is Generated should be perfectly like , to that which is Originally from it self , and above all . And indeed , we should not have so much insisted upon this , had it not been by reason of a Devout Veneration that we have for all the Scripture-mysteries ; which Scripture seems to give no small Countenance to this Doctrine , when it makes in like manner , an Eternal Word and Wisdom , to be the Second Hypostasis of the Divine Triad ; and the First-begotten Son or Off-spring of God the Father . And Athanasius , as was before observed , very much complieth here also with the Platonick Notion ; when he denies that there was any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any Reason or Wisdom , before that Word and Son of God , which is the Second Hypostasis of the Holy Trinity . What then ? Shall we say that the First Hypostasis or Person , in the Platonick Trinity , ( if not the Christian also ) is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sensless and Irrational , and altogether devoid of Mind and Vnderstanding ? Or would not this be to introduce a certain kind of Mysterious Atheism ; and under pretence of Magnifying and Advancing the Supreme Deity , Monstrously to Degrade the same ? For why might not Sensless Matter , as well be supposed , to be the First Original of all things , as a Sensless Incorporeal Being ? Plotinus therefore , who rigidly and superstitiously adheres to Plato's Text here , which makes the First and Highest Principle of all , to be such a Being as by reason of its Absolute and Transcendent Perfection , is not only above Vnderstanding , Knowledge , and Reason , but also above Essence it self , ( which therefore he can find no other names for , but only Vnity and Goodness Substantial ) and consequently , Knowledge and Wisdom , to be but a Second or Post Nate Thing , though Eternal ; but notwithstanding does seem to labour under this Metaphysical Prosundity ; he sometimes endeavours , to solve the difficulty thereof after this manner ▪ by distinguishing of a Double Light ; the One Simple and Vniform , the other Multiform or Manifold ; and attributing the Former of these , to the Supreme Deity only , ( whose Simple Original Light he resembles to the Luminous Body of the Sun it self ; ) The latter of them to the Second Hypostasis , as being the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Circumambient Fulgor , or Out-shining Splendour of that Sun . Thus Enn. 5. L. 6. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That from which this Multiform Light of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intellect ( the Second Hypostasis ) is derived , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Another most Simple Light . As he elsewhere accordingly writeth of the First Principle , or Supreme Deity , that it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Knowledge or Vnderstanding , but of different kind from that Vnderstanding of the Second Hypostasis , called Intellect . Sometimes again , this Philosopher subtilly distinguisheth , betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intelligence it self , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which doth Vnderstand , or which hath Intelligence in it ; making the First Principle to be the Former of these Two , and the Second Hypostasis of their Trinity to be the Latter : P. 537. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Intelligence it self doth not understand , but that which hath Intelligence . For in that which doth understand , there is a kind of Duplicity . But the First Principle of all , hath no Duplicity in it . Now that Duplicity , which he phancies to be , in that which Hath Intelligence , is either the Duplicity of Him that hath this Intelligence and of the Intelligence it self , as being not the same ; or else of Him and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Intelligible , or Object of his Intellection : Intellect supposing an Intelligible in order of nature before it . And from this Subtilty would he infer , that there is a certain kind of Imperfection and Indigence , in that which Doth Vnderstand , or Hath Intelligence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which Vnderstandeth is Indigent as that which Seeth . But perhaps this Difficulty might be more easily solved , and that according to the Tenour of the Platonick Hypothesis too ; by supposing the Abatement of their Second Hypostasis , to consist only in this , that it is not Essentially 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Goodness it self , but only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Boniform , or Good by Participation ; it being Essentially no higher , than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind , Reason , and Wisdom ; for which cause it is called by those Names , as the proper Characteristick thereof . Not as if the First were devoid of Wisdom , under Pretence of being Above it ; but because this Second is not Essentially any Thing Higher . As in like manner , the Third Hypostasis , is not Essentially Wisdom it self , standing or quiescent , and without Motion or Action ; but Wisdom as in Motion , or Wisdom Moving and Acting .

The Chief Ground of this Platonick Doctrine , of an Essential Dependence , and therefore Gradual Subordination , in their Trinity of Divine Hypostases ; is from that Fundamental Principle of their Theology ; That there is but One Original of all things , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , only One Fountain of the Godhead ; from whence all other things whatsoever , whether Temporal or Eternal , Created or Vncreated , were altogether derived . And therefore this Second Hypostasis of their Trinity , since it must accordingly Derive its whole Being from the First , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Splendour from the Original Light , must of necessity have also an Essential Dependence , upon the same ; and consequently , a Gradual Subordination to it .

For though they commonly affirm their Second Hypostasis , to have been Begotten from their First , and their Third from their Second ; yet do they by no means understand thereby , any such Generation , as that of men ; where the Father , Son and Nephew , when Adulti at least , have no Essential Dependence one upon another , nor Gradual Subordination in their Nature , but are all perfectly Co-equal , and alike Absolute . Because this is bu● an Imperfect Generation , where that which is Begotten , doth not receive its whole Being Originally from that which did Beget , but from God and Nature ; the Begetter being but either a Channel or an Instrument , and having been himself before Begotten or Produced by some other . Whereas the First Divine Hypostasis is altogether Vnbegotten from any other , he being the Sole Principle and Original of all things , and therefore must the Second needs derive its whole Essence from him , and be Generated after another manner , namely in a way of Natural Emanation , as Light is from the Sun ; and consequently though Co-eternal , have an Essential Dependence on him , and Gradual Subordination to him .

Moreover , the Platonists would recommend this their Gradation in the Deity , or Trinity of Hypostases Subordinate , from hence ; because by this means , there will not be so vast a Chasm and Hiatus , betwixt God and the Highest Creatures ; or so Great a Leap and Jump in the Creation , as otherwise there must needs be . Nor will the whole Deity be skrewed up to such a Disproportionate Heigth and Elevation ; as would render it altogether Uncapable , of having any Entercourse or Commerce with the lower world ; it being according to this Hypothesis of theirs , brought down by certain Steps and Degrees , nearer and nearer to us . For if the Whole Deity , were nothing but One Simple Monad , devoid of all manner of Multiplicity ; as God is frequently represented to be , then could it not well be conceived by us Mortals , how it should contain the Distinct Ideas of all things within it self , and that Multiform Platform and Paradigm of the Created Universe , commonly called the Archetypal World . Again , were the Deity only an Immovable Mind ; as Aristotle's God , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Absolutely Immovable Substance , whose Essence and Operation are one and the same ; and as other Theologers affirm , that Whatsoever is in God , is God ; it would be likewise utterly unconceivable , not only , How there should be any Liberty of Will at all in God ( whereas the same Theologers , contradicting themselves , zealously contend notwithstanding , that all the Actions of the Deity are not Necessary , and but few of them such ) but also , How the Deity should have any Commerce or Entercourse with the Lower world , How it should Quicken and Actuate the whole , be sensible of all the Motions in it , and act pro re natâ accordingly ; all which the Instincts and Common Notions of Mankind urge upon them . Neither can they be denied , without rasing the very Foundations of all Religion , since it would be to no more purpose , for men to make their Devotional Addresses , to such an Immovable , Inflexible , and Vnaffectible Deity ; than to a Sensless Adamantine Rock . But these Difficulties ( as the Platonists pretend ) are all removed by that Third Hypostasis in their Trinity ; which is a kind of Movable Deity . And thus are all the Phaenomena of the Deity , or the different Common Notions , in the Minds of men concerning it , though seemingly repugnant and clashing with one another , yet ( in their opinion ) fairly Reconciled and Salved , by this Trinity of Divine Hypostases Subordinate .

Lastly , they pretend also , that according to this Hypothesis of theirs , there may be some Reasonable Satisfaction given to the Mind of Man , both why there are so many Divine Hypostases , and why there could be no more : whereas according to other ways , it would seem to have been a meer Arbitrary Business ; and that there might have been either but One Solitary Divine Hypostasis ; or but a Duality of them ; or else they might have been beyond a Trinity , Numberless .

The Second Thing which we shall observe concerning the most Genuine Platonical and Parmenidian Trinity , is this ; That though these Philosophers sometimes called their Three Divine Hypostases , not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Three Natures , and Three Principles , and Three Causes , and Three Opificers ; but also Three Gods ; and a First , and Second , and Third God ; yet did they often for all that , suppose all these Three , to be Really One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Divinity , or Numen . It hath been already proved from Origen and others , that the Platonists most commonly called the Animated World , the Second God , though some of them , as for example Numenius , styled it the Third God . Now those of them , who called the World the Second God , attributed indeed ( not more , but ) less Divinity to it , than those who would have it to be the Third God . Because these Latter supposed , that Soul of the World to be , the Third Hypostasis of their Trinity ; but the other taking all these Three Divine Hypostases together , for One Supreme and First God , called the World the Second God ; they supposing the Soul thereof , to be another Soul Inferiour to that First Psyche , which was properly their Third Hypostasis . Wherefore this was really all one , as if they should have called the Animated World the Fourth God : only by that other way of reckoning , when they called it a Second God , they intimated , that though those Three Divine Hypostases , were frequently called Three Gods , yet were they notwithstanding Really , all but One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Divinity or Numen ; or as Plotinus speaks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Divinity which is in the whole World . Thus when God is so often spoken of in Plato Singularly , the word is not always to be understood of the First Hypostasis only , or the Tagathon , but many times plainly of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the First , and Second and Third all together ; or that whole Divinity which consisteth or is made up , of these Three Hypostases . And this will further appear from hence , because when the whole World is said in Plato to be the Image of the Eternal Gods , as also by Plotinus , of the First , Second and Third , by whom it is always produced anew , as the Image in a Glass is ; this is not to be understood as if the World being Tripartite , each Third part thereof , was severally produced or Created by one of those Three ; nor yet can it be conceived , how there could be Three Really distinct Creations of One and the same thing . Wherefore the World having but one Creation , and being Created by those Three Divine Hypostases ; it follows , that they are all Three Really but One Creator and One God . Thus when both in Plato and Plotinus , the Lives and Souls of all Animals , ( as Stars , Demons and Men ) are attributed to the Third Hypostasis , the First and great Psyche , as their Fountain and Cause after a Special Manner ; accordingly as in our Creed , the Holy Ghost is styled , the Lord and Giver of Life ; this is not so to be understood , as if therefore the First and Second Hypastases were to be excluded from having any Causality therein . For the First is styled by Plato also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Cause of all Good things , and therefore doubtless chiefly of Souls ; and the Second is called by him and others too , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Cause and Artificer of the whole World . We conclude therefore , that Souls being Created by the Joynt Concurrence and Influence of these Three Hypostases Subordinate , they are all Really but One and the same God . And thus it is expresly affirmed by Porphyrius in St. Cyril , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Essence of the Divinity proceeds or propagates it self ( by way of descent downwards ) unto Three Hypostases or Subsistences . The Highest God , is the Tagathon or Supreme Good ; the Second next after him is the Demiurgus so called , the Architect or Artificer of the World ; and the Soul of the World that is the Third : for the Divinity extendeth so far as to this Soul . Here we plainly see , that though Porphyrius calls the Three Divine Hypostases , Three Gods ; yet does he at the very same time declare , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Essence of the Godhead and the Divinity , extends it self to all these Three Hypostases , including the Third and last also , ( which they call the Mundane Soul ) within the compass of it . And therefore that even according to the Porphyrian Theology it self , ( which could not be suspected to affect any compliance with Christianity ) the Three Hypostases in the Platonick Trinity , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential , both as being each of them God , and as being all One God . St Cyril himself also acknowledging as much ; where he writeth thus of the Platonists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That supposing Three Hypostases which have the Nature of Principles ( in the Vniverse ) they extend the Essence of God , to all these three Hypostases .

Indeed many conceive , that the Platonists making the Three Hypostases of Their Trinity to be thus Gradually Subordinate one to another , could not for that very Reason , acknowledge them to be One Divinity : but the Platonists themselves do upon this very account and no other , declare , all these Three to be One Divinity , because they have an Essential Dependence and Gradual Subordination in them ; the Second being but the Image of the First , and the Third the Image both of the First and Second . Whereas were these Three supposed to be Perfectly Co-Equal , and to have no Essential Dependence one upon another , they could not by these Platonists be concluded to be any other than Three Coordinate Gods , having only a Generical or Specifical Identity ; and so no more One , than Three men are One man : a thing which the Platonick Theology is utterly abhorrent from , as that which is inconsistent with the Perfect Monarchy of the Universe , and highly Derogatory from the honour of the Supreme God , & First Cause . For example , should Three Suns appear in the Heaven all at once , with Co-equal Splendor , and not only so , but also be concluded , that though at First derived ( or Lighted and Kindled ) from one , yet they were now all alike Absolute and Independent ; these Three could not so well be thought to be one Sun ; as Three that should appear Gradually differing in their Splendour , Two of them being but the Parhelii of the other , and Essentially dependent on it : forasmuch as the Second would be but the Reflected Image of the First , and the Third but the Second Refracted . At least those Three Coequal Suns , could not so well be thought , to be One Thing ; as the Sun , and its First and Secondary Splendour ( which can neither be beheld without the Sun , nor the Sun without them ) might be accounted One and the Same Thing .

The Platonists therefore , First of all suppose such a close and near Conjunction betwixt the Three Hypostases of their Trinity , as is no where else to be found in the whole World . En. 5. L. 1. c. 6. To this purpose Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Intellect is said to behold the First Good ; not as if it were Separated from it , but only because it is After it , but so as that there is nothing between them : as neither is there betwixt Intellect and Soul . Every thing which is Begotten , Desires and Loves that which Begat it ; especially when these Two ( that which Begat and that which is Begotten ) are alone , and nothing besides them . Moreover when that which Begat , is absolutely the Best thing , that which is Immediately Begotten from it , must needs Cohere intimately with it , and so as to be separated from it only by Alterity . Which is all one as if he should have said , that these Three Divine Hypostases , are so Intimately conjoyned together , and united with one another , as that they are Tantum non , Only Not , the Very self same . Again the Platonists further declare that these Three Hypostases of their Trinity , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Absolutely Indivisible and Inseparable , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Splendour Indivisibly conjoyned with the Light or Sun . Which Similitude also Athanasius often makes use of to the same purpose . Thirdly , these Platonists seem likewise to attribute to their Three Divine Hypostases , just such an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Circuminsession , or Mutual In-Being , as Christians do . For as their Second and Third Hypostases , must needs be in the First , they being therein vertually contained ; so must the First likewise , be in the Second and Third ; they being as it were but Two other Editions thereof ; or it self Gradually Displayed and Expanded . But to speak Particularly , the First must needs be in the Second , the Tagathon in the Nous ; and so both of them Really One and the same God ; because the common Notions of all Mankind attribute Understanding and Wisdom to the Deity ; but according to the Principles of Plato , Plotinus , and others , the Deity does not properly Understand any where but in the Second Hypostasis , which is the Mind and Wisdom of it . And the Emperichoresis of the Second or Third Hypostases , was thus intimated by Plato also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phileb . p. 30. Where having spoken of that Divine Wisdom and Mind which orders all things in the World , he adds ; But Wisdom and Mind can never be without Soul , ( that is , cannot act without it . ) Wherefore in the Nature of Jupiter , is at once contained , both a Kingly Mind and a Kingly Soul . Here he makes Jupiter to be both the Second and Third Hypostases of his Trinity , Nous and Psyche ; and consequently those Two , to be but One God . Which Nous is also said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. of the same kind , and Co-Essential with the First Cause of all things . To conclude , as that First Platonick Hypostasis , which is it self said to be above Mind and Wisdom , is properly Wise and Vnderstanding in the Second ; so do both the First and the Second , Move and Act in the Third . Lastly , all these Three Hypostases , Tagathon , Nous and Psyche , are said by the Platonists , to be One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divinity ; Just in the same manner , as the Centre , Immovable Distance , and Movable Circumference , of a Sphere or Globe ; are all Essentially one Sphere . Thus Plotinus expresly , writing of the Third Hypostasis or Psyche , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 40● . For this Psyche or Third Hypostasis , is a Venerable and Adorable thing also ; it being the Circle fitted to the Centre , an Indistant Distance , ( forasmuch as it is no Corporeal thing . ) For these Things are just so as if one should make the Tagathon or First Good , to be the Centre of the Vniverse ; in the next place Mind or Intellect to be the Immovable Circle or Distance ; and Lastly Soul to be that which turns round , or the whole Movable Circumference ; Acted by Love or Desire . These Three Platonick Hypostases therefore , seem to be Really nothing else , but Infinite Goodness , Infinite Wisdom , and Infinite Active Love and Power , not as meer Qualities or Accidents , but as Substantial things ; that have some kind of Subordination one to another ; all concurring together to make up One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Divinity , just as the Centre , Immovable Distance , and Movable Circumference , concurrently make up One Sphere .

We have now given a full account of the True and Genuine Platonick and Parmenidian or Pythagorick Trinity ; from which it may clearly appear , how far it either Agreeth or Disagreeth with the Christian. First therefore , though some of the Latter Platonists have partly Misunderstood , and partly Adulterated that ancient Cabala of the Trinity , as was before declared , confounding therein the Differences between God and the Creature , and thereby laying a foundation for Infinite Polytheism ; yet did Plato himself and some of his Genuine followers ( though living before Christianity ) approach so near to the Doctrine thereof as in some manner to correspond therewith , in those Three Fundamentals before mentioned ; First , in not making a meer Trinity of Names and Words , or of Logical Notions and Inadequate Conceptions , of One and the Same thing ; but a Trinity of Hypostases or Subsistences , or Persons . Secondly , in making none of their Three Hypostases , to be Creatures , but all Eternal , Necessarily Existent , and Vniversal ; Infinite , Omnipotent ; and Creators of the whole World ; which is all one in the sence of the ancients , as if they should have affirmed them to be Homoousian . Lastly , in supposing these Three Divine Hypostases , however sometimes Paganically called Three Gods , to be Essentially , One Divinity . From whence it may be concluded , that as Arianism is commonly supposed to approach nearer to the Truth of Christianity than Photinianism , so is Platonism undoubtedly more agreeable thereunto than Arianism ; it being a certain Middle thing betwixt That and Sabellianism , which in general was that Mark that the Nicene Council also aimed at .

Notwithstanding which , there is a manifest Disagreement also , betwixt the Platonick Trinity as declared , and the Now-received Doctrine in the Christian Church ; consisting in a different Explication of the Two latter Points mentioned . First , because the Platonists dream'd of no such thing at all , as One and the Same Numerical Essence or Substance , of the Three Divine Hypostases . And Secondly , because though they acknowledged none of those Hypostases to be Creatures , but all God ; yet did they assert an Essential Dependence of the Second and Third upon the First , together with a certain Gradual Subordination ; and therefore no Absolute Co-equality . And this is the true reason , why so many late Writers , have affirmed Platonism to Symbolize with Arianism , and the Latter to have been indeed nothing else but the Spawn of the Former ; meerly because the Platonists did not acknowledge One and the Same Numerical Essence or Substance of all their Three Hypostases ; and asserted a Gradual Subordination of them ; but chiefly for this Latter Ground . Upon which account some of the ancients also , have done the like , as Particularly S Cyril ( Contra Jul. Lib. 1. ) he writing thus concerning Plato , P. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato did not thoroughly perceive the whole Truth of the Trinity , but in like manner with those who follow Arius , divided the Deity , or made a Gradation in it , and Introduced Subordinate Hypostases . As elsewhere the same Pious Father , also taxes the Platonists , for not declaring the Three Hypostases of their Trinity , to be , in his sence , Homo-ousian ; that is , Absolutely Co-equal . But though we have already proved , that Platonism can by no means be confounded with Arianism ; because it directly confronted the same in its main Essentials , which were Erat quando non Erat , or the Second Hypostasis being made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , together with its being Mutable and Lapsible ; since according to Platonism , the Nous is Essentially both Eternal and Immutable : yet that the most Refined Platonism , differed from the Now-received Doctrine of the Christian Church ; in respect of its Gradual Subordination , is a thing so Unquestionably Evident , as that it can by no means be Dissembled , Palliated , or Excused .

Over and besides which , it cannot be denied but the best of Plato's Followers , were sometimes also further extravagant in their Doctrine of the Trinity , and spake at random concerning it , and Inconsistently with their own Principles ; especially where they make such a Vast and Disproportionate Distance betwixt the Second and Third Hypostases thereof ; they not Descending Gradually and Orderly , but as it were Tumbling down , from the Former of them to the Latter . Thus Plotinus himself , Enn. 5. L. 1. c. 2. when having spoken magnificently of that Soul of the World , which is his Third Hypostasis , he subjoyns immediately , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That this Soul of ours , is also Vniform ( or of the same Species ) with that Mundane Soul ; For if any one ( saith he ) will consider it as in it self , Pure and Naked , or stript from all things adventitious to it , he shall find it to be in like manner venerable . Agreeably whereunto doth this same Philosopher elsewhere call that Mundane Soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , but the Elder Sister of our Humane Souls . Which as it rankly savours of Philosophick Pride and Arrogancy , thus to think so magnificently of themselves , and to equalize in a manner their own Souls , with that Mundane Soul ; so was it a Monstrous Degradation , of that Third Hypostasis of their Trinity , and little other than an Absolute Creaturizing of the same . For if our Humane Soul be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the same Kind or Species , with the Third Hypostasis of the Trinity , then is it not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of like Honour and Dignity , but also in the Language of the Christian Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential with our Humane Souls , Tom. 1. p. 557. ( as our Saviour Christ according to the Arians in Athanasius , is said to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential with us men . ) From whence it will follow , That either , That must be a Creature , or else our Humane Souls Divine . Wherefore unless these Platonists would confine the Deity wholly to their First Hypostasis ; which would be monstrously absurd for them , to suppose that First Eternal Mind and Wisdom , by which the World was Made , to be a Creature ; they must of necessity make a Vast Leap or Jump , betwixt the Second and Third of their Hypostases ; the Former of them , being that Perfect Wisdom which was the Architect or Demiurgus of the World , whilest the Latter is only , the Elder Sister of all Human● Souls . Moreover these Platonists by their thus bringing down the Third Hypostasis of their Trinity so low , and Immersing it so deeply into the Corporeal World , as if it were the Informing Soul thereof , and making it to be but the Elder Sister of our Created Souls , did doubtless therein designedly lay a foundation for their Polytheism and Creature-Worship ( now Vulgarly called Idolatry ) that is , for their Cosmo-Latry , Astro-Latry , and Demono-Latry . For thus much is plainly intimated in this following Passage of Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 483. This whole Corporeal World is made a God by the Soul thereof . And the Sun is also a God , because Animated ; as likewise are all the Stars therefore Gods . Where he afterwards adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which is to these Gods or Goddesses , the Cause of their being Gods , must needs it self , be the Elder God or Goddess . So that this Third Hypostasis of the Platonick Trinity , called the Mundane Soul , is but a kind of Sister-Goddess , with the Souls of the Sun , Moon and Stars , though elder indeed than they ; they being all made Goddesses by her . Where there is a confused Jumble of things Contradictious together ; That Soul of the World being at once supposed to be a Sister to other Souls , and yet notwithstanding to Deifie them ; whereas this Sisterly Relation and Consanguinity betwixt them , would of the Two , rather Degrade and Creaturize that Mundane Soul , which is their Third God or Divine Hypostasis , than Advance and Deifie those Particular Created Souls . Here therefore we see the Inconvenience of these Platonick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Stories , Stairs , and Gradations in the Deity , that it is a thing liable to be much abused to Creature-worship and Idolatry , when the Distances are made so Wide , and the Lowest of the Deity is supposed to differ but Gradually only , from the Highest of Created Beings . And because Porphyrius trode in Plotinus his Footsteps here as elsewhere , this was in all probability the true reason why the Arians ( as Socrates recordeth ) were by Constantine called Porphyrianists , not because their Trinities were exactly the same , but because Arius and Porphyrius did both of them alike ( though upon different Grounds ) make their Trinity a Foundation for Creature-Worship and Idolatry . But nevertheless , all This ( as many other things ) was but heedlesly and inadvertently written by Plotinus ; he as it were drousily nodding all the while , as it was also but supinely taken up by Porphyrius after him ; it being Plainly Inconsistent with the Genuine Tenour of both their Hypotheses , thus to Level the Third Hypostasis of the Trinity , with Particular Created Souls , and thereby to make so Disproportionate a Distance , and so Vast a Chasm betwixt It and the Second . For Plotinus himself , when in a more sober mood , declares , that Third Hypostasis , not to be the Immediate Informing Soul of the Corporeal World ; but a Higher Separate Soul , or Superiour Venus , which also was the Demiurgus , the Maker both of other Souls and of the whole World . As Plato had before expresly affirmed him to be the Inspirer of all Life , and Creator of Souls , or the Lord and Giver of Life . And likewise declared , that amongst all those things , which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Congenerous and Cognate with our Humane Souls , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing any where to be found at all like unto it . So that Plato , though he were also a Star-worshipper and Idolater , upon other grounds ; yet in all probability would he not at all have approved of Plotinus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our Souls being of the same Species with that Third Hypostasis of the Divine Triad ; but rather have said , in the Language of the Psalmist , It is he that hath made us , and not we our selves , we are his People and the Sheep of his Pasture .

Notwithstanding all which , a Christian Platonist or Platonick Christian , would in all probability , Apologize for Plato himself , and the ancient and most Genuine Platonists and Pythagoreans after this manner . First , That since they had no Scriptures , Councils , nor Creeds , to direct their steps in the Darkness of this Mystery , and to confine their Language to a Regular Uniformity ; but Theologized all Freely and Boldly , and without any Scrupulosity , every one according to his own private apprehensions , it is no wonder at all if they did not only speak many times unadvisedly , and inconsistently with their own Principles , but also plainly wander out of the Right Path. And that it ought much rather to be wondred at , that living so long before Christianity , as some of them did , they should in so Abstruse a Point , and Dark a Mystery , make so near an approach to the Christian Truth afterwards revealed , than that they should any where fumble or fall short of the Accuracy thereof . They not only extending the True and Real Deity to Three Hypostases , but also calling the Second of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Reason or Word too , ( as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind or Intellect ) and likewise the Son of the First Hypostasis , the Fa●her ; and affirming him to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Artificer and Cause of the whole World ; and Lastly describing him as the Scripture doth , to be the Image , the Figure or Character , and the Splendour or Brightness of the First . This , I say , our Christian Platonist , supposes to be much more wonderful , that this so Great and Abstruse a Mystery , of Three Eternal Hypostases in the Deity , should thus by Pagan Philosophers , so long before Christianity , have been asserted , as the Principle and Original of the whole World ; it being more indeed than was acknowledged by the Nicene Fathers themselves ; they then not so much as determining , that the Holy Ghost was an Hypostasis , much less that he was God .

But Particularly as to their Gradual Subordination of the Second Hypostasis to the First , and of the Third to the First and Second ; our Platonick Christian , doubtless would therefore plead them the more excusable , because the Generality of Christian Doctors , for the First Three Hundred years after the Apostles times , plainly asserted the same ; as Justin Martyr , Athenagoras , Tatianus , Irenaeus , the Author of the Recognitions , Tertullian , Clemens Alexandrinus , Origen , Gregorius Thaumaturgus , Dionysius of Alexandria , Lactantius , and many others . All whose Testimonies , because it would be too tedious to set down here , we shall content our selves only with one of the last mentioned ; Justit . L. ● . c. 29. Et Pater & Filius Deus est : Sed Ille quasi exuberans Fons , Hic tanquam defluens ex eo Rivus : Ille tanquam Sol , Hic tanquam Radius à Sole porrectus : Both the Father and the Son is God : But he as it were an Exuberant Fountain , this as a Stream derived from him : He like to the Sun , This like to a Ray extended from the Sun . And though it be true , that Athanasius writing against the Arians , does appeal to the Tradition of the Ancient Church , and amongst others cites Origen's Testimony too ; yet was this only for the Eternity and Divinity of the Son of God , but not at all for such an Absolute Co-equality of him with the Father , as would exclude all Dependence , Subordination and Inferiority ; those Ancients so Unanimously agreeing therein , that they are by Petavius therefore taxed for Platonism , and having by that means corrupted the Purity of the Christian Faith , in this Article of the Trinity . Which how it can be reconciled with those other Opinions , of Ecclesiastick Tradition being a Rule of Faith , and the Impossibility of the Visible Churches Erring in any Fundamental Point , cannot easily be understood . However this General Tradition or Consent of the Christian Church , for Three Hundred years together after the Apostles Times , though it cannot Justifie the Platonists , in any thing discrepant from the Scripture , yet may it in some measure doubtless plead their excuse , who had no Scripture Revelation at all , to guide them herein ; and so at least make their Error more Tolerable or Pardonable .

Moreover the Platonick Christian would further Apologize for these Pagan Platonists after this manner . That their Intention in thus Subordinating the Hypostases of their Trinity , was plainly no other , than to exclude thereby a Plurality of Co-ordinate and Independent Gods , which they supposed an absolute Co-equality of them would infer . And that they made only so much Subordination of them , as was both necessary to this purpose , and unavoidable ; the Juncture of them being in their Opinion so close , that there was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nothing Intermedious , or that could possibly be Thrust in between them . But now again on the otherhand , whereas the only ground of the Co-Equality of the Persons in the Holy Trinity , is because it cannot well be conceived , how they should otherwise all be God ; since the Essence of the Godhead , being Absolute Perfection , can admit of no degrees ; these Platonists do on the contrary contend , that notwithstanding that Dependence and Subordination which they commonly suppose in these Hypostases , there is none of them for all that , to be accounted Creatures , but that the General Essence of the Godhead , or the Vncreated Nature , truly and properly belongeth to them all : according to that of Porphyrius before cited , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Essence of the Godhead , proceedeth to Three Hypostases . Now these Platonists conceive , that the Essence of the Godhead , as common to all the Three Hypostases of their Trinity , consisteth ( besides Perfect Intellectuality ) in these Following things . First , In Being Eternal , which as we have already showed , was Plato's Distinctive Character , betwixt God and the Creature . That whatsoever was Eternal , is therefore Vncreated ; and whatsoever was not Eternal , is a Creature . He by Eternity meaning , the having not only no Beginning , but also a Permanent Duration . Again , In having not a Contingent but Necessary Existence , and therefore being Absolutely Vndestroyable ; which perhaps is included also in the Former . Lastly , In being not Particular but Vniversal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and all things , or that which Comprehends the whole ; which is all one as to say , in being Infinite and Omnipotent , and the Creator of the whole World . Now say these Platonists , if any thing more were to be added to the General Essence of the Godhead besides this , then must it be Self-existence , or to be Vnderived from any other , and the First Original , Principle , and Cause of all ; but if this be made so Essential to the Godhead , or Vncreated Nature , as that whatsoever is not thus Originally of it Self , is therefore ipso facto to be detruded and thrust down into the rank of Creatures ; then must both the Second and Third Hypostases , as well in the Christian as the Platonick Trinity , upon this Supposition , needs be Creatures and not God ; the Second deriving its whole Being and Godship from the First , and the Third , both from the First and Second , and so neither First nor Second being the Cause of all things . But it is unquestionable to these Platonists , that whatsoever is Eternal ; Necessarily Existent ; Infinite , and Omnipotent , and the Creator of All things ; ought therefore to be Religiously Worshipped and Adored as God , by all Created Beings . Wherefore this Essence of the Godhead , that belongeth alike to all the Three Hypostases , being , as all other Essences , Perfectly Indivisible , it might well be affirmed , according to Platonick Grounds , that all the Three Divine Hypostases ( though having some Subordination in them ) yet in this sence are Co-Equal , they being all truly and alike God or Vncreated . And the Platonists thus distinguishing , betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Essence of the Godhead , and the Distinct Hypostases or Personalities thereof , and making the First of them to be Common , General and Vniversal ; are not without the consent and approbation of the Orthodox Fathers herein ; they determining likewise , that in the Deity , Essence or Substance differs from Hypostasis , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Common and General , differs from that which is Singular and Individual . Thus , besides many others , St. Cyril , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Essence or Substance of the Deity , differs from the Hypostasis , after the same manner as a Genus or Species differs from an Individuum . So that as well according to these Fathers as the Platonists , that Essence or Substance of the Godhead , which all the Three Persons agree in , is not Singular , but Generical or Vniversal ; they both supposing , each of the Persons also , to have their own Numerical Essence . Wherefore according to this Distinction , betwixt the Essence or Substance of the Godhead , and the Particular Hypostases , ( approved by the Orthodox Fathers ) neither Plato , nor any Intelligent Platonist , would scruple to subscribe , that Form of the Nicene Council , that the Son or Word , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential or Con-Substantial , and Co-Equal with the Father . And we think it will be proved afterwards , that this was the very Meaning of the Nicene Council it self , that the Son was therefore Co-Essential or Con-Substantial with the Father ; meerly because he was God and not a Creature .

Besides which the Genuine Platonists would doubtless acknowledge also , all the Three Hypostases of their Trinity to be Homoousian , Co-Essential or Con-Substantial yet in a further sence than this , namely as being all of them One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divinity . For thus , besides that passage of Porphyrius before cited , may these words also of St. Cyril be understood concerning them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That according to them the Essence of God , extendeth to Three Hypostases , or comprehendeth Three Hypostases in it ; that is , not only so as that each of these Three is God ; but also that they are not , so many Separate and Divided Gods , but all of them together One God or Divinity . For though the Platonists as Pagans , being not so Scrupulous in their Language as we Christians are ; do often call them Three Gods , and a First , Second , and Third God ; yet notwithstanding as Philosophers , did they declare them to be , One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divinity ; and that as it seems upon these several accounts following . First , Because they are Indivisibly conjoyned together , as the Splendour is Indivisible from the Sun . And then , Because they are Mutually Inexistent in each other , the First being in the Second , and both First and Second in the Third . And Lastly , Because the Entireness of the whole Divinity , is made up of all these Three together , which have all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One and the same Energy , or Action ad extra . And therefore as the Centre , Radious Distance , and Movable Circumference , may be all said to be Co-Essential to a Sphere ; and the Root , Stock , and Bows or Branches , Co-Essential to an entire Tree ; so , but in much a more perfect sence , are the Platonick Tagathon , Nous and Psyche , Co-Essential to that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Divinity in the whole Vniverse . Neither was Athanasius a stranger to this Notion of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also , De Sent. Dionys. p. 556. he affirming 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Branches are Co-Essential with , and Indivisible from the Vine ; and Illustrating the Trinity by that Similitude . Neither must it be thought , that the Whole Trinity is One , after the very same manner , that each Single Person thereof is in it self One , for then should there be a Trinity also in each Person . Not that it is so called Vndivided , as if Three were not Three in it ; ( which were to make the Mystery Contemptible ) but because all the Three Hypostases or Persons , are Indivisibly and Inseparably united to each other , as the Sun and the Splendour ; and really but One God . Wherefore though there be some Subordination of Hypostases or Persons in Plato's Trinity , ( as it is commonly represented ) yet is this only ad intrà , within the Deity it self , in their Relation to one another , and as compared amongst themselves ; but ad extrà Outwardly , and to Vs , are they all One and the same God , concurring in all the same Actions ; and in that respect without any Inequality , because in Identity there can be no Inequality .

Furthermore the Platonick Christian , would in favour of these Platonists , urge also , that according to the Principles of Christianity it self , there must of necessity , be some Dependence and Subordination of the Persons of the Trinity , in their Relation to one another ; a Priority and Posteriority , not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Dignity as well as Order amongst them . First , because that which is Originally of it self , and Underived from any other , must needs have some Superiority and Preheminence , over that which derives its whole Being and Godship from it ; as the Second doth from the First alone , and the Third from the First with the Second . Again though all those Three Hypostases or Persons be alike Omnipotent ad Extra , or Outwards , yet ad Intra , Inwards , or within the Deity it self , are they not so : the Son being not able to beget the Father , nor the Holy Ghost to Produce either Father or Son ; and therefore neither of these two Latter , is absolutely the Cause of all things , but only the First . And upon this account was that First of these Three Hypostases ( who is the Original Fountain of all ) by Macrobius styled , Omnipotentissimus Deus , the Most Omnipotent God : he therein implying the Second and Third Hypostases , Nous and Psyche , to be Omnipotent too , but not in a perfect Equality with him , as within the Deity they are compared together ; however ad Extra , or Outwardly , and to Us , they being all One , are Equally Omnipotent . And Plotinus writeth also to the same purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 517. &c. If the First be absolutely Perfect , and the First Power , then must it needs be the Most Powerful of all Beings ; other Powers only imitating and partaking thereof . And accordingly hereunto would the Platonick Christian further pretend , that there are sundry places in the Scripture which do not a little favour , some Subordination and Priority both of Order and Dignity , in the Persons of the Holy Trinity ; of which none is more obvious , than that of our Saviour Christ , My Father is greater than I : which to understand of his Humanity only , seemeth to be less reasonable ; because this was no news at all , that the Eternal God , the Creator of the whole World , should be Greater than a Mortal Man , born of a woman . And thus do divers of the Orthodox Fathers ; as Athanasius himself , St. Basil , St. Gregory Nazianzen and St. Chrysostome , with several others of the Latins , interpret the same to have been spoken , not of the Humanity , but the Divinity of our Saviour Christ . Insomuch that Petavius himself , De Trin. p. 363 expounding the Athanasian Creed , writeth in this manner , Pater Major Filio , ritè & catholicè pronuntiatus est à plerisque Veterum ; & Origine Prior sine reprehensione dici solet ; The Father is in a right Catholick manner , affirmed by most of the ancients , to be Greater than the Son : and he is commonly said also , without reprehension , to be Before him in respect of Original . Whereupon he concludeth the true meaning of that Creed to be this , that no Person of the Trinity , is Greater or Less than other in respect of the Essence of the Godhead common to them all , Quia Vera Deitas in nullo esse aut Minor aut Major potest , because the true Godhead can be no where Greater or Less ; but that notwithstanding , there may be some Inequality in them , as they are Hic Deus , and Haec Persona , This God and That Person . It is true indeed that many of those ancient Fathers do restrain and limit this Inequality , only to the Relation of the Persons one to another , as the Father's Begetting , and the Son 's being Begotten by the Father , and the Holy Ghost Proceeding from both ; they seeming to affirm , that there is otherwise a perfect Equality amongst them . Nevertheless several of them do extend this Difference further also , as for example , St. Hilary a zealous Opposer of the Arians ; he in his Book of Synods writing thus ; Siquis Vnum dicens Deum , Christum autem Deum , ante secula Filium Dei , Obsecutum Patri in Creatione omnium , non consitetur , Anathema sit . And again , Non exaequamus vel conformamus Filium Patri , sed Subjectum intelligimus . And Athanasius himself , who is commonly accounted the very Rule of Orthodoxality in this Point , when he doth so often resemble the Father to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Sun , or the Original Light ; and the Son to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Splendour or Brightness of it ; ( as likewise doth the Nicene Council and the Scripture it self ) he seems hereby to imply some Dependence of the Second upon the First , and Subordination to it . Especially when he declareth , that the Three Persons of the Trinity , are not to be look'd upon as Three Principles , nor to be resembled to Three Suns , but to the Sun , and its Splendour , and its Derivative Light , Cont. Ar. Or ▪ 4. p. 467. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For it appears from the similitude used by us , that we do not introduce Three Principles ( as the Marcionists and Manicheans did ) we not comparing the Trinity to Three Suns , but only to the Sun and its Splendour : So that we acknowledge only one Principle . As also where he approves , of this of Dionysius of Alexandria , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 565. God is an Eternal Light , which never began , and shall never cease to be ; wherefore th●re is an Eternal Splendour also coexistent with him , which had no beginning neither , but was Alwayes Generated by him , shining out before him . For if the Son of God , be as the Splendour of the Sun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Always Generated , then must he needs have an Essential Dependence upon the Father and Subordination to him . And this same thing further appears from those other resemblances , which the same Dionysius maketh , of the Father and the Son ; approved in like manner also by Athanasius ; viz. to the Fountain and the River ; to the Root and the Branch ; to the Water and the Vapour ; for so it ought to be read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 275. as appeareth from his Book of the Nicene Synod , where he affirmeth the Son to have been begotten of the Essence or Substance of the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Splendour of the Light , and as the Vapour of the Water ; adding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For neither the Splendour nor the Vapour , is the very Sun , and the very Water ; nor yet is it Aliene from it , or a stranger to its nature ; but they are both Effluxes from the Essence or Substance of them ; as the Son is an Efflux from the Substance of the Father , yet so as that he is no way diminished or lessened thereby . Now all these similitudes of the Fountain and the River , the Root and the Branch , the Water and the Vapour , ( as well as that of the Sun and the Splendour ) seem plainly to imply some Dependence and Subordination . And Dionysius doubtless intended them to that purpose , he asserting as Photius informeth us , an Inferiority of Power and Glory in the Second , as likewise did Origen before him : both whose Testimonies notwithstanding , Athanasius maketh use of , without any censure or reprehension of them . Wherefore when Athanasius and the other Orthodox Fathers , writing against Arius , do so frequently assert the Equality of all the Three Persons , this is to be understood in way of opposition to Arius only , who made the Son to be Unequal to the Father as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a different Essence from him , One being God and the other a Creature ; they affirming on the contrary , that he was Equal to the Father , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the same Essence with him ; that is , as God and not a Creature . Notwithstanding which Equality , there might be some Subordination in them , as Hic Deus and Haec Persona ( to use Petavius his Language ) This God and that Person .

And thus does there seem not to be so great a Difference , betwixt the more Genuine Platonists , and the ancient Orthodox Fathers , in their Doctrine concerning the Trinity , as is by many conceived . However our Platonick Christian would further add ; that there is no necessity at all from the Principles of Platonism it self , why the Platonists should make any other or more Subordination in their Trinity , than the most severely Orthodox Fathers themselves . For according to the Common Hypothesis of the Platonists , when the Character of the First Hypostasis is supposed by them , to be Infinite Goodness ; of the Second , Infinite Wisdom ; and of the Third , Infinite Active Love and Power , ( these not as Accidents and Qualities , but as all Substantial ) it is more easie to conceive , that all these are really but One and the same God , than how there should be any considerable Inferiority in them . But besides this , D. Civ . D. L. 10. c. 23. Cum dicit Medium , non Postponit , sed Interponit . there is another Platonick Hypothesis ( which St. Austin hinteth from Porphyrius , though he professeth he did not well understand it ) wherein the Third Hypostasis is made to be , a certain Middle betwixt the First and Second . And this does Proclus also sometimes follow , calling the Third in like manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Middle Power , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Relation of both the First and Second to one another . Which agreeth exactly with that apprehension of some Christians , that the Third Hypostasis is as it were the Nexus betwixt the First and the Second , and that Love whereby the Father and Son Love each other . Now according to this Latter Platonick Hypothesis , there would seem to be not so much a Gradation or Descent , as a kind of Circulation in the Trinity . Upon all which Considerations , the Platonick Christian will conclude , That though some Junior Platonists have adulterated the Notion of the Trinity , yet either there is no such great difference betwixt the Genuine Platonick Trinity , righty understood , and the Christian ; or else that as the same might be modell'd and rectified , there need not to be .

But though the Genuine Platonists , do thus suppose the Three Hypostases of their Trinity , to be all of them , not only God , but also One God , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Entire Divinity ; upon which Latter accompt the Whole may be said also by them , to have One Singular or Numerical Essence ; yet notwithstanding must it be acknowledged , that they no where suppose , each of these Three Hypostases , to be Numerically the very same , or to have no Distinct Singular Essences of their own : this being in their apprehensions , directly contradictious to their very Hypothesis it self , and all one as if they should affirm them , indeed not to be Three Hypostases , but only One. Nevertheless , the Christian Platonist would here also apologize for them after this manner ; That the ancient Orthodox Fathers of the Christian Church , were Generally of no other perswasion than this , that that Essence or Substance of the Godhead , which all the Three Persons or Hypostases agree in , as each of them is God , was not One Singular and Individual , but only One Common and Vniversal Essence or Substance : that word Substance , being used by them as Synonymous with Essence , and applied to Universals likewise , as it is by the Peripateticks , when they call A Man , or Animal in General , Substantiam Secundam , A Second Substance . Now this is Evident from hence , because these Orthodox Fathers , did commonly distinguish in this Controversie of the Trinity , betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Essence or Substance of the Godhead , and the Hypostases or Persons themselves , after this manner ; namely , that the Hypostasis or Person was Singular and Individual ; but the Essence or Substance Common and Vniversal . Thus does Theodoret pronounce of these Fathers in general , Dial. 1. adv. Haer. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · According to the Doctrine of the Fathers ; as that which is Common differs from that which is Proper , and the Genus from the Species or Inviduum , so doth Essence or Substance , differ from Hypostases , that is to say , that Essence or Substance of the Godhead , which is Common to all the Three Hypostases , or whereby each of them is God , was concluded by the Fathers , not to be One Singular or Individual , but One General or Vniversal Essence and Substance . Theodoret notwithstanding there acknowledging , that no such Distinction was observed by other Greek Writers , betwixt those two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essence or Substance and Hypostasis ; as that the Former of them should be restrained to Vniversals only , Generical or Specifical Essences or Substances ; but that this was peculiar to the Christian Fathers , in their doctrine concerning the Trinity . They in the mean time not denying , but that each Hypostasis , Prosopon , or Person , in the Trinity , might be said in another sence , and in way of Opposition to Sabellius , to have its own Singular , Individual or Existent Essence also ; and that there are thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Three Singular Existent Essences in the Deity , as well as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Greg. Nyssen . Adv. Eunom . L. 12. Three Hypostases ; an Hypostasis , being nothing else to them , but an Existent Essence : however for distinctions sake , they here thought fit thus to limit and appropriate the signification of these Two words ; that a Singular and Existent Essence , should not be called Essence , but Hypostasis ; and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Essence or Substance , should be meant , that General or Vniversal Nature of the Godhead only , which is Common to all those Three Singular Hypostases or Persons , or in which they all agree . ●p . 369. We might here heap up many more Testimonies for a further Confirmation of this ; as that of St. Basil ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What Common is to Proper , the same is Essence or Substance ( in the Trinity ) to the Hypostases . De Trin. L. 4. c. 7. But we shall content our selves only , with this full acknowledgment of D. Petavius , In hoc Vno Graecorum praesertim omnium judicia concordant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , Essentiam sive Substantiam , aut Naturam ( quàm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocant ) Generale esse aliquid & Commune , ac minimè desinitum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verò Proprium , Singulare , & Circumscriptum , quod ex illo Communi , & Peculiaribus quibusdam Notis ac Proprietatibus veluti componitur . In this One Thing , do the Judgments and Opinions of all the Greeks especially agree , that Usia Essence or Substance , and Nature , which they call Physis ( in the Trinity ) is something General , Common and Vndetermined ; but Hypostasis is that which is Proper , Singular and Circumscribed ; and which is as it were compounded and made up of that Common Essence or Substance , and certain Peculiar Notes and Properties , or Individuating Circumstances .

But besides this , it is further certain , that not a few of those Ancient Fathers , who were therefore reputed Orthodox , because they zealously opposed Arianism , did entertain this opinion also , That the Three Hypostases or Persons of the Trinity , had not only one General and Vniversal Essence of the Godhead , belonging to them all , they being all God ; but were also Three Individuals , under One and the same Vltimate Species , or Specifick Essence and Substance of the Godhead ; Just as Three Individual men , ( Thomas , Peter and John ) under that Vltimate Species of Man ; or that Specifick Essence of Humanity , which have only a Numerical Difference from one another . Wherefore an Hypostasis or Person ( in the Trinity ) was accordingly thus defined , by some of these Fathers , ( viz. Anastasius and Cyril ) to be , Essentia cum suis quibusdam Proprietatibus , ab iis quae sunt ejusdem Speciei , Numero differens ; an Essence or Substance , with its Certain Properties ( or Individuating Circumstances ) differing only Numerically from those of the same Species with it . This Doctrine was plainly asserted and Industriously pursued ( besides several others both of the Greeks and Latins ) especially by Gregory Nyssen , Cyril of Alexandria , Maximus the Martyr , and Damascen ; whose words because Petavius hath set them down at large , we shall not here insert . Now these were they who principally insisted , upon the Absolute Co-Equality and Independent Co-Ordination , of the Three Hypostases or Persons in the Trinity , as compared with one another . Because , as Three Men , though one of them were a Father , Another a Son , and the Third a Nephew ; yet have no Essential Dependence one upon another , but are Naturally Co-Equal and Vnsubordinate , there being only a Numerical Difference betwixt them : so did they in like manner conclude , that the Three Hypostases or Persons of the Deity ( the Father , Son and Holy Ghost ) being likewise but Three Individuals , under the same Vltimate Species or Specifick Essence of the Godhead , and differing only Numerically from one another , were Absolutely Co-Equal , Vnsubordinate and Independent ; and this was that which was Commonly called by them , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Co-Essentiality or Con-Substantiality . Wherefore it is observable , that St. Cyril one of these Theologers , finds no other fault at all with the Platonick Trinity , but only this , that such an Homoousiotes , such a Co-Essentiality or Consubstantiality as this , was not acknowledged therein , Cont. Jul. L. 8. p. 270. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · There would have been nothing at all wanting to the Platonick Trinity , for an Absolute agreement of it with the Christian , had they but accommodated the right Notion of Co-Essentiality or Con-Substantiality to their Three Hypostases ; so that their might have been but one Specifick Nature or Essence of the Godhead , not further distinguishable by any Natural Diversity , but Numerically only , and so no one Hypostasis any way Inferiour or Subordinate to another . That is , had these Platonists complied with that Hypothesis of St. Cyril and others , that the Three Persons of the Trinity , were but Three Independent and Co-Ordinate Individuals , under the same Ultimate Species or Specifick Essence of the Godhead , as Peter , Paul and John , under that Species or Common Nature of Humanity , and so taken in this Co-Essentiality or Con-Substantiality of theirs , then had they been completely Orthodox . Though we have already shewed , that this Platonick Trinity , was in another sence Homoousian , and perhaps it will appear afterwards , that it was so also in the very sence of the Nicene Fathers and of Athanasius . Again these Theologers supposed , the Three Persons of their Trinity , to have really no other than a Specifick Vnity or Identity ; and because it seems plainly to follow from hence , that therefore they must needs be as much Three Gods as Three Men are Three Men ; these learned Fathers endeavoured with their Logick to prove , That Three Men , are but Abusively and Improperly so called Three ; they being really & truly but One , because there is but One & the same Specifick Essence or Substance of Humane Nature in them all ; and seriously perswaded men to lay aside that kind of Language . By which same Logick of theirs , they might as well prove also , that all the men in the world are but One Man , and that all Epicurus his Gods were but one God neither . But not to urge here , that according to this Hypothesis , there cannot possibly be any reason given , why there should be so many as Three such Individuals in the Species of God , which differ only Numerically from one another , they being but the very same thing thrice repeated ; and yet that there should be no more than Three such neither , and not Three Hundred , or Three Thousand , or as many as there are individuals in the Species of Man ; we say , not to urge this , it seems plain that this Trinity , is no other than a kind of Tritheism , and that of Gods Independent and Co-Ordinate too . And therefore some would think , that the Ancient and Genuine Platonick Trinity , taken with all its faults , is to be preferred before this Trinity of St. Cyril and St. Gregory Nyssen , and several other reputed Orthodox Fathers ; and more agreeable to the Principles both of Christianity and of Reason . However it is evident from hence , that these Reputed Orthodox Fathers , who were not a few , were far from thinking the Three Hypostases , of the Trinity , to have the same Singular Existent Essence ; they supposing them to have no otherwise , one and the same Essence of the Godhead in them , nor to be One God , than Three Individual Men , have one Common Specifical Essence of Manhood in them , and are all One Man . But as this Trinity came afterwards to be decried , for Tritheistick ; so in the room thereof , started there up , that other Trinity of Persons Numerically the Same , or having all One and the same Singular Existent Essence ; a Doctrine which seemeth not to have been owned by any publick Authority in the Christian Church , save that of the Lateran Council only .

And that no such thing was ever entertained by the Nicene Fathers and those First opposers of Arianism , might be rendered probable in the First place from the free Confession and Acknowledgment of D. Petavius , ( a Person , well acquainted with Ecclesiastick Antiquity ; ) and for this reason especially , because many are much led , De Trin. L. 4. c. 13. by such new Names and Authorities ; In eo praecipuam vim collocasse Patres , ut Aequalem Patri Naturâ , Excellentiâque Filium esse defenderent , citra expressam SINGVLARITATIS mentionem , licet ex eo conjicere . Etenim Nicaeni isti Praesules , quibus nemo melius Arianae Sectae arcana cognovit , nemo qua re opprimenda maximè foret , acrius dijudicare potuit , nihil in Professionis suae formulâ spectarunt aliud , nisi ut Aequalitatem illam Essentiae , Dignitatis , Aeternitatis astruerent . Testatur hoc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vox ipsa , quae arx quaedam fuit Catholici Dogmatis . Haec enim Aequalitatem potius Essentiae , quam SINGVLARITATEM significat , ut Capite Quinto docui . Deinde caetera ejusdem modi sunt in illo Decreto , ut , &c. The chief force which the Ancient Fathers opposed against the Arian Hereticks , was in asserting only the Equality of the Son with the Father as to Nature or Essence , without any express mention of the SINGVLARITY of the same . For those Nicene Bishops , themselves , who did understand best of any , the secrets of the Arian Faction , and which way it should especially be oppugned , aimed at nothing else in their Confession of Faith , but only to establish that Equality of Essence , Dignity and Eternity between them . This does the word Homoousios it self declare , it signifying rather Equality , than , SINGVLARITY of Essence , as we have before showed . And the like do those other Passages in the same Decree ; as , That there was no time when the Son was not , and That he was not made of nothing , Nor of a different Hypostasis or Essence . Thus does Petavius clearly confess , that this Same Singularity of Numerical Essence was not asserted by the Nicene Council nor the most Ancient Fathers , but only an Equality or Sameness of Generical Essence ; or else that the Father and Son , agreed only in One Common Essence or Substance of the Godhead , that is , the Eternal and Vncreated Nature .

But the truth of this , will more fully appear , from these following Particulars . First because these Orthodox . Anti-Arian Fathers , did all of zealously condemn Sabellianism ; the Doctrine whereof is no other than this , that there was but one Hypostasis or Singular Individual Essence , of the Father , Son , and Holy Ghost ; and consequently that they were indeed but Three several Names , or Notions , or Modes , of one and the self same thing . From whence such Absurdities as these would follow ; That the Father's Begetting the Son , was nothing but one Name , Notion , or Mode of the Deities Begetting another ; or else the same Deity under one Notion , Begetting it self under another Notion . And when again the Son or Word , and not the Father , is said to have been Incarnated , and to have suffered death for us upon the Cross ; that it was nothing but a meer Logical Notion or Mode of the Deity , that was Incarnate and Suffered , or else the whole Deity under one particular Notion or Mode only . But should it be averred notwithanding , that this Trinity which we now speak of , was not a Trinity of meer Names and Notions , as that of the Sabellians , but of distinct Hypostases or Persons ; then must it needs follow ( since every Singular Essence is an Hypostasis , according to the sence of the Ancient Fathers ) that there was not a Trinity only , but a Quaternity of Hypostases , in the Deity . Which is a thing that none of those Fathers ever dream'd of .

Again the word Homoousios , as was before intimated by Petavius , was never used by Greek writers otherwise , than to signifie the Agreement of things , Numerically differing from one another , in some Common Nature , or Vniversal Essence ; or their having a Generical Vnity or Identity , of which sundry Instances might be given . Nor indeed is it likely , that the Greek Tongue should have any name for that , which neither is a thing in Nature , nor falls under Humane Conception , viz. Several Things having one and the same Singular Essence . And accordingly St. Basil interprets the force of this word thus , In. Epist. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That it plainly takes away the Sameness of Hypostasis , that is , of Singular Numerical Essence ( this being that which the ancient Fathers meant by the word Hypostasis : ) For the same thing , is not Homoousios , Co-Essential or Con-Substantial with it self , but always One thing with Another . Wherefore as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , En. 4 : L. 7. c. 10. are used by Plotinus as Synonymous , in these words concerning the Soul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That it is full of Divine things , by reason of its being Cognate or Congenerous , and Homoousious with them : so doth Athanasius in like manner use them , when he affirmeth , Epist. de Sent. Dion . p. 556. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Branches are Homoousious [ Co-essential or Con-substantial ] and Con-generous with the Vine , or with the Root thereof . Besides which , the same Father uses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indifferently for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in sundry places . None of which words can be thought to signifie an Identity of Singular Essence , but only of Generical or Specifical . And thus was the word Homoousios , plainly used by the Council of Chalcedon , they affirming that our Saviour Christ was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Co-Essential or Con-Substantial with the Father , as to his Divinity ; but Co-Essential or Con-Substantial with us Men , as to his Humanity . Where it cannot reasonably be suspected , that one and the same word should be taken in two different sences in the same Sentence , so as in the first place to signifie a Numerical Identity , but in the second , a Generical or Specifical only . But Lastly , which is yet more , Athanasius himself speaketh in like manner of our Saviour Christ's being Homoousious with us men ; Tom. 1. p. 556. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the Son be Coessential or Consubstantial ( or of the same Essence or Substance ) with us Men , he having the very same Nature with us , then let him be in this respect a stranger to the Essence or Substance of the Father , even as the Vine is to the Essence of the Husbandman . And again a little after , in the same Epistle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Or did Dionysius , think you when he affirmed the Word not to be Proper to the Essence of the Father , Thus also in his 1. Epist. to Serap . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We Men b●ing alike and having the Sameness of the Nature , are Con-Substantial with one another . And P. 170. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It were madness to say , that a House is Coessential or Con-substantial with the Builder , or a Ship-wright ; but it is proper to say , that every Son is Coessential or Consubstantial with his Father . suppose him therefore to be Coessential or Consubstantial with us Men ? From all which it is unquestionably evident , that Athanasius did not by the word Homoousios understand , That which hath the Same Singular and Numerical Essence with another , but the same Common Generical or Specifical only ; and consequently , that he conceived the Son to be Coessential or Consubstantial with the Father after that manner .

Furthermore the true meaning of the Nicene Fathers , may more fully and thoroughly be perceived , by considering what that Doctrine of Arius was , which they Opposed and Condemned . Now Arius maintained , the Son or Word , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Creature , Made in Time , and Mutable or Defectible , and for that reason as Athanasius tells us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a different Essence or Substance from the Father ( That which is Created , being supposed to differ Essentially or Substantially , from that which is Vncreated . ) Wherefore the Nicene Fathers , in way of Opposition to this Doctrine of Arius determined , that the Son or Word , was not thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Coessential or Consubstantial with the Father ; that is , not a Creature , but God ; or agreeing with the Father in that Common Nature or Essence of the Godhead . So that this is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Essence or Substance of the ancient Fathers , which is said to be the Same in all the Three Hypostases of the Trinity as they are called God ; not a Singular Existent Essence , but the Common , General , or Vniversal Essence of the Godhead , or of the Vncreated Nature , called by S. Hilary , Natura Vna , De Synodi● . non Vnitate Personae , sed Generis ; One Nature , not by Vnity of Person , but of Kind . Which Vnity of the Common or General Essence of the Godhead , is the same thing also with that Equality , which some of the Ancient Fathers so much insist upon against Arius , namely An Equality of Nature , as the Son and Father are both of them alike God , that Essence of the Godhead ( which is Common to all the Three Persons ) being as all other Essences , supposed to be Indivisible . From which Equality it self also does it appear , that they acknowledged no Identity of Singular Essence , it being absurd to say , that One and the self same thing , is Equal to it self . And with this Equality of Essence , did some of these Orthodox Fathers themselves imply , that a certain Inequality of the Hypostases or Persons also , in their mutual Relation to one another , might be consistent . As for example , Cont. Serm. Arian . c. 18. St. Austin writing thus against the Arians , , Patris , ergo & Filii , & Spiritus Sancti , etiamsi disparem cogitant Potestatem , Naturam saltem confiteantur Aequalem ; Though they conceive the Power of the Father , Son , and Holy Ghost , to be Vnequal , yet let them for all that , confess their Nature at least to be Equal . And St. Basil likewise , 3. Cont. Eunom . Though the Son be in Order Second to the Father , because produced by him , and in Dignity also , ( forasmuch as the Father is the Cause and Principle of his being ) yet is he not for all that , Second in Nature , because there is One Divinity in them both . And that this was indeed the meaning , both of the Nicene Pathers , and of Athanasius , in their Homoousiotes , their Coessentiality or Con-substantiality , and Coequality of the Son with the Father ; namely , their having both the same Common Essence of the Godhead ; or that the Son was No Creature , as Arius contended , but truly God or Vncreated likewise , will appear undeniably , from many passages in Athanasius , of which we shall here mention only some few . P. 251. In his Epistle concerning the Nicene Council , he tells us , how the Eusebian Faction subscribed the Form of that Council , though afterward they recanted it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All the rest subscribing , the Eusebianists themselves subscribed also to these very words , which they now find fault with ; I mean Of the Essence or Substance , and Coessential or Consubstantial , and that the Son is no Creature or Facture or any of the Things Made , but the Genuine Off-spring of the Essence or Substance of the Father . Afterwards he declareth , how the Nicene Council at first , intended to have made use only of Scripture Words and Phrases , against the Arians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 P. 267. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As that Christ was the Son of God , and not from nothing , but from God . the Word and Wisdom of God , and consequently no Creature or thing Made . But when they perceived that the Eusebian Faction would evade all those Expressions by Equivocation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They conceived themselves necessitated , more plainly to declare what they meant by being From God , or Out of him ; and therefore added , that the Son was Out of the Substance of God , thereby to distinguish him from all Created Beings . Again a little after in the same Epistle he adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Synod perceiving this , rightly declared , that the Son was Homoousious with the Father ; both to cut off the Subterfuges of Hereticks , and to show him to be different from the Creatures . For after they had decreed this , they added immediately , They who say that the Son of God , was from things that are not , or Made , or Mutable , or a Creature , or of another Substance or Essence ; all such does the Holy and Catholick Church Anathematize . Whereby they made it Evident , that these Words , Of the Father , and Coessential or Consubstantial with the Father , were opposed to the Impiety of those expressions of the Arians , that the Son was a Creature , or thing Made , and Mutable , and that he was not before he was Made , which he that affirmeth contradicteth the Synod , but whosoever dissents from Arius , must needs consent to these Forms of the Synod . In this same Epistle , to cite but one passage more out of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 272. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Brass and Gold , Silver and Tin are alike in their shining and colour , nevertheless in their Essence and Nature , are they very different from one another . If therefore the Son be such , then let him be a Creature as we are , and not Coessential ( or Consubstantial ) but if he be a Son , the Word , Wisdom , Image of the Father , and his Splendour , then of right should he be accounted Coessential and Consubstantial . Thus in his Epistle concerning Dionysius , P. 561. we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Son 's being one of the Creatures , and his not being Coessential or Consubstantial with the Father put for Synonymous expressions , which signifie one and the samething .

Wherefore it semeeth to be unquestionably evident , that when the Ancient Orthodox Fathers of the Christian Church , maintained against Arius , the Son to be Homoousion , Coessential or Consubstantial with the Father , though that word be thus interpreted , Of the same Essence or Substance , yet they Universally understood thereby , not a Sameness of Singular and Numerical , but of Common or Vniversal Essence only ; that is , the Generical or Specifical Essence of the Godhead ; that the Son was no Creature , but truly and properly God . But if it were needful , there might be yet more Testimonies cited out of Athanasius to this purpose . P. 929. As from his Epistle De Synodis Arimini & Seleuciae , where he writeth thus , concerning the Difference betwixt those Two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of Like Substance , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of the Same Substance . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For even your selves know that Similitudes is not Predicated of Essences or Substances , but of Figures and Qualities only . But of Essences or Substances , Identity or Sameness is affirmed and not Similitude . For a man is not said to be Like to a man , in respect of the Essence or Substance of Humanity , but only as to Figure or Form : they being said as to their Essence to be Congenerous , of the same Nature or Kind with one another . Nor is a man properly said , to be Vnlike to a Dog , but of a Different Nature or Kind from him . Wherefore that which is Congenerous , of the same Nature , Kind , or Species , is also Homoousion , Coessential or Consubstantial ( of the same Essence or Substance ) and that which is of a different Nature , Kind , or Species , is Heterousion , ( of a different Essence or Substance . ) Again Athanasius in that Fragment of his Against the Hypocrisie of Meletius , &c. concerning Consubstantiality writeth in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. He that denies the Son to be Homoousion , Consubstantial with the Father , affirming him only to be like to him , denies him to be God . In like manner , he who reteining the word Homousion or Consubstantial , interprets it notwithstanding only of Similitude or Likeness in Substance , affirmeth the Son to be of Another Different Substance from the Father , and therefore not God ; but like to God only . Neither doth such a one rightly understand those words , Of the Substance of the Father , he not thinking the Son to be so Consubstantial , or of the Essence and Substance of the Father , as one man is Consubstantial , or Of the Essence or Substance of another who begat him . For he who affirmeth that the Son is not so Of God , as a man is Of a man , according to Essence or Substance ; but that he is Like him only , as a Statue is like a Man or as a Man may be Like to God , it is manifest that such a one , though he use the word Homoousios , , yet he doth not really mean it . For he will not understand it according to the customary signification thereof , for that which hath One and the Same Essence or Substance ; this word being used by Greeks and Pagans in no other sence , than to signifie that which hath the Same Nature ; as we ought to believe concerning the Father Son and Holy Ghost . Where we see plainly , that though the word Homoousios ; be interpreted , That which hath One and the Same Essence or Substance , yet is this understood of the Same Common Nature , and as one man is of the same Essence or Substance with another . We might here also add to this , the concurrent testimonies of the other Orthodox Fathers , but to avoid tediousness we shall omit them , and only insert some passages out of St. Austin to the same purpose . For he in his First Book Contra Maxim . Chap. the 15. writeth thus , Duo veri Homines , etsi nullus eorum Filius sit Alterius , Unius tamen & Ejusdem sunt Substantiae . Homo autem alterius Hominis Verus filius nullo modo potest nisi Ejusdem cum Patre esse Substantiae , etiamsi non sit per omnia Similis Patri . Quocirca Verus Dei Filius , & Unius cum Patre Substantiae est , quia Verus Filius est ; & per omnia est Patri similis , quia est Dei Filius . Two True men , though neither of them be Son to the other , yet are they both of One and the Same Substance . But a man who is the true Son of another man , can by no means be of a Different Substance from his Father , although he be not in all respects like unto him . Wherefore the true Son of God , is both of one Substance with the Father , because he is a true Son , and he is also in all respects like to him , because he is the Son of God . Where Christ or the Son of God , is said to be no otherwise , of One Substance with God the Father , than here amongst men , the Son is of the same Substance with his Father , To the same purpose is that in his Second Book ch. 6. Diversa quidem Substantia est Deus Pater , & Homo Mater : non tamen diversa Substantia est Deus Pater & Deus Filius : sicut non est diversa Substantia , Homo Mater , & Homo Filius . or any one man with another . Again the same S. Austin in his Respons. ad Sermonem Arianorum , expresseth himself thus : Ariani nos vocitant Homoousianos , quia contra eorum errorem , Graeco vocabulo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 defendimus , Patrem , Filium ; & Spiritum Sanctum ; id est , Unius Ejusdemque Substantiae , vel ut expressiùs dicamus Essentiae ( quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graecè appellatur ) quod planiùs dicitur Unius Ejusdemque Naturae . Et tamen siquis istorum qui nos Homoousianos vocant , Filium suum non cujus ipse esset , sed Diversae diceret esse Naturae , Exhaeredari ab ipso mallet Filius , quam hoc putarí . Quanta igitur impietate isti caecantur , qui cum confiteantur Vnicum Dei Filium , nolunt Ejusdem Naturae cujus Pater est confiteri ; sed diversae atque imparis , & multis modis rebusque dissimilis , tanquam non de Deo Natus , sed ab illo de Nihilo sit Creatus ; Gratiâ Filius , non Naturâ . The Arians call us Homoousians , because in opposition to their Errour we defend the Father , Son and Holy Ghost , to be in the Language of the Greeks Homoousious , that is of One and the Same-Substance ; or to speak more clearly Essence , this being in Greek called Usiah , which is yet more plainly thus expressed , of One and the Same Nature . And yet there is none of their own Sons , who thus call us Homoousians , who would not as willingly be disinherited , as be accounted of a Different Nature from his Father . How great impiety therefore are they blinded with , who though they acknowledge that there is One only Son of God ; yet will not confess him , to be of the same Nature with his Father , but different and unequal and many ways unlike him , as if he were not Born of God , but Created out of Nothing by him , himself being a Creature ; and so a Son , not by Nature but Grace only . Lastly ( to name no more places ) in his First Book De Trinitate , he hath these words . Si Filius Creatura non est , ejusdem cum Patre Substantiae est . Omnis enim Substantia quae Deus non est Creatura est : & quae Creatura non est , Deus est . Et si non est Filius ejusdem Substantiae cujus est Pater , ergo Facta Substantia est . If the Son be not a Creature , then is he of the same Substance with the Father ; for whatever Substance is not God , is Creature , and whatever is not Creature is God . And therefore if the Son be not of the Same Substance with the Father , he must needs be a Made and Created Substance , and not truly God .

Lastly , that the ancient Orthodox Fathers , who used the word Homoousios against Arius , intended not therein to assert the Son to have One and the same Singular or Individual Essence with the Father , appeareth plainly from their disclaiming and disowning those two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Concerning the Former of which , Epiphanius thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Haer. 76. N. 7. We affirm not the Son to be Tautoousion ( One and the same Substance with the Father ) lest this should be taken in way of compliance with Sabellius ; nevertheless do we assert him to be , the Same , in Godhead , and in Essence , and in Power . Where it is plain , that when Epiphanius affirmed the Son to be the same with the Father in Godhead and Essence , he understood this only , of a Generical or Specifical , and not of a Singular or Individual Sameness ; namely , that the Son is no Creature , but God also as the Father is ; and this he intimates to be the true and genuine sence of the word Homoousios : he therefore rejecting that other word Tautoousios , because it would be liable to misinterpretation , and to be taken in the Sabellian sence , for that which hath One and the Same Singular and Individual Essence , which the word Homoousios could not be obnoxious to . And as concerning that other word Monoousios , Athanasius himself , P. 241. in his Exposition of Faith , thus expresly condemns it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We do not think the Son to be really One and the Same with the Father , as the Sabellians do , and to be Monoousios and not Homoousios ; they thereby destroying the very being of the Son . Where Vsia , Essence or Substance , in that Fictitious word Monoousios , is taken for Singular or Existent Essence , the whole Deity being thus said by Sabellius , to have only One Singular Essence or Hypostasis in it : whereas in the word Homoousios , is understood a Common or Vniversal , Generical or Specifical Essence ; the Son being thus said to agree with the Father , in the Common Essence of the Godhead , as not being a Creature . Wherefore Athanasius here disclaimeth a Monoousian Trinity , as Epiphanius did before , a Tautoousian ; both of them a Trinity of meer Names , and Notions , or Inadequate Conceptions of One and the Same Singular Essence or Hypostasis ; they alike distinguishing them , from the Homoousian Trinity , as a Trinity of Real Hypostates or Persons , that have severally their Own Singular Essence , but agree in one Common and Vniversal Essence of the Godhead , they being none of them Creatures but all Uncreated or Creators . From whence it is plain , that the ancient Orthodox Fathers , asserted no such thing , as One and the Same Singular or Numerical Essence , of the several Persons of the Trinity ; this according to them , being not a Real Trinity , but a Trinity of meer Names , Notions , and Inadequate Conceptions only ; which is thus disclaimed and declared against by Athanasius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Trinity , is not a Trinity of meer Names and Words only , but of Hypostases , truely and really Existing . But the Homoousian Trinity , of the Orthodox , went exactly in the Middle , betwixt that Monoousian Trinity of Sabellius , which was a Trinity of different Notions or Conceptions only of One and the Self-Same Thing , and that other Heteroousian Trinity of Arius , which was a Trinity of Separate and Heterogeneous Substances ( one of which only was God , and the other Creatures ) this being a Trinity , of Hypostases or Persons , Numerically differing from one another , but all of them agreeing , in one Common or General Essence of the Godhead or the Vncreated Nature , which is Eternall , and Infinite . Which was also thus particularly declared by Athanasius , Ad Serap . Ep. p. 202. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Catholick Church doth neither believe less than this Homoousian Trinity , lest it should comply with Judaism , or sink into Sabellianism ; nor yet more than this , left on the other hand , it should tumble down into Arianism , which is the same with Pagan Polytheism and Idolatry ; it introducing in like manner , the worshipping of Creatures , together with the Creator .

And now upon all these Considerations , our Platonick Christian would conclude , that the Orthodox Trinity of the ancient Christian Church , did herein agree with the Genuinely Platonick Trinity , that it was not Monoousian ; One Sole Singular Essence , under Three Notions , Conceptions , or Modes only ; but Three Hypostases or Persons . As likewise the right Platonick Trinity , does agree with the Trinity of the ancient Orthodox Christians in this , that it is not Heteroousian but Homoousian , Coessential or Consubstantial ; none of their Three Hypostases being Creatures or Particular Beings , made in Time ; but all of them Vncreated , Eternal , and Infinite .

Notwithstanding all which , it must be granted , that though this Homoousiotes , or Coessentiality of the Three Persons in the Trinity , does imply them to be all God , yet does it not follow from thence of necessity , that they are therefore One God . What then ? shall we conclude that Athanasius himself also entertained that opinion before mentioned and exploded ; Of the Three Persons in the Trinity , being but Three Individuals under the same Species , ( as Peter , Paul and Timothy , ) and having no other Natural Vnity or Identity , than Specifical only ? Indeed some have confidently fastned this upon Athanasius , because in those Dialogues Of the Trinity , published amongst his works , and there entitled to him , the same is grosly owned , and in defence thereof , this Absurd Paradox maintained ; that Peter Paul and Timothy , though they be Three Hypostases , yet are not to be accounted Three men , but only then , when they dissent from one another , or disagree in Will or Opinion . But it is certain , from several Passages in those Dialogues themselves , that they could not be wri●ten by Athanasius ; and there hath been also another Father found for them , to wit , Maximus the Martyr . Notwithstanding which , thus much must not be denied by us , that Athanasius in those others his reputedly Genuine Writings , does sometime approach so near hereunto , that he lays no small stress upon this Homoousiotes , this Coessentiality , and Common Nature of the Godhead , to all the Three Persons , in order to their being One God . For thus , in that Book entitled , Concerning the Common Essence of the Three Persons , and the Chapter inscribed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there are not Three Gods ; doth Athanasius lay his Foundation here . When to that question proposed , How it can be said , that the Father is God , the Son God , and the Holy Ghost God , and yet that there are not Three Gods ; the First Reply which he makes is this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Where there is a Communion of Nature , there is also one Common Name of Dignity bestowed . And thus doth God himself , call things divided into Multitudes from one Common Nature , by One Singular Name . For both when he is angry with men , doth he call all those who are the objects of his anger , by the name of One Man : and when he is reconciled to the world , is he reconciled thereto as to One Man . The first Instances which he gives hereof , are in Gen. the 6. the 3. and 7. Verses ; My Spirit shall not always strive with Man , and I will destroy Man whom I have Created ; Upon which Athanasius makes this Reflexion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Though there was not then only one man , but Infinite Myriads of men , nevertheless by the name of One Nature , doth the Scripture call all those men , One Man , by reason of their Community of Essence or Substance . P. 213 , 214 ▪ Again he commenteth in like manner upon that other Scripture-passage , Exodus the 15.1 . The Horse and his Rider hath he thrown into the Sea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · When Pharaoh went out to the Red Sea , and fell with Infinite Chariots in the same ; and there were many men that were drowned together with him , and many Horses ; yet Moses knowing that there was but One Common Nature of all those that were drowned , speaketh thus both of the Men and Horses ; The Lord hath thrown both the Horse and the Rider into the Sea ; he calling such a Multitude of Men , but One Singular Man , and such a Multitude of Horses but One Horse . Whereupon Athanasius thus concludeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 214. If therefore amongst men , where the things of Nature are confounded , and where there are differences of Form , Power and Will ( all men not having the same disposition of Mind , nor Form , nor Strength ) as also different Languages , ( from whence men are called by the Poets Meropes ) nevertheless by reason of the Community of Nature , the whole world is called One Man ; might not that Trinity of Persons , where there is an Vndivided Dignity , One Kingdom , One Power , One Will , and One Energy be much rather called One God ? But though it be true , that Athanasius in this place ( if at least this were a Genuine Foetus of Athanasius ) may Justly be thought to attribute too much to this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This Common Nature , Essence , or Substance , of all the Three Persons , as to the making of them to be truly and properly One God ; and that those Scripture-passages are but weakly urged to this purpose ; yet is it plain , that he did not acquiesce in this only , but addeth other things to it also , as their having not only One Will , but also One Energy or Action , of which more afterwards . Moreover Athanasius , elsewhere plainly implieth , that this Common Essence or Nature of the Godhead , is not sufficient alone , to make all the Three Hypostases , P. 467. One God . As in his Fourth Oration against the Arians , where he tells us , that his Trinity of Divine Hypostases cannot therefore be accounted Three Gods nor Three Principles , because they are not resembled by him , to Three Original Suns , but only to the Sun , and its Splendour , and the Light from both . Now Three Suns , according to the Language of Athanasius , have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Common Nature , Essence , and Substance , and therefore are Coessential or Consubstantial ; and since they cannot be accounted one Sun , it is manifest , that according to Athanasius , this Specifick Identity or Unity , is not sufficient to make the Three Divine Hypostases One God . Again the same Athanasius , in his Exposition of Faith , writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Neither do we acknowledge Three Hypostases , Divided or Separate by themselves ( as is to be seen corporeally in men ) that we may not comply with the Pagan Polytheism . From whence it is Evident , that neither Three Separate Men , though Coessential to Athanasius , were accounted by him to be One Man , nor yet the Community of the Specifick Nature and Essence of the Godhead , can alone by it self , exclude Polytheism from the Trinity . Wherefore the true reason , why Athanasius laid so great a stress upon this Homoousiotes , or Coessentially of the Trinity , in order to the Vnity of the Godhead in them , was not because this alone was sufficient to make them One God , but because , they could not be so without it . This Athanasius often urges against the Arians , as in his Fourth Oration , where he tells them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they must needs introduce a Plurality of Gods , because of the Heterogeneity of their Trinity . And again afterwards determining , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one Species of the Godhead , in Father , Son and Spirit , he adds ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And thus do we acknowledge one only God in the Trinity ; and maintain it more Religiously than those Hereticks do , who introduce a Multiform Deity , consisting of divers Species ; we supposing only One Vniversal Godhead in the whole . For if it be not thus , but the Son be a Creature , made out of nothing , however called God by these Arians , then must He and his Father , of necessity be Two Gods ; one of them a Creator , the other a Creature . In like manner in his Books , P. 275. Of the Nicene Council , he affirmeth , concerning the Arians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That they make in a manner Three Gods , dividing the Holy Monad into Three Heterogeneous Substances , Separate from one another . Whereas the right Orthodox Trinity , Ep. ad Serap . p. 20● . on the contrary , is elsewhere thus described by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Holy and perfect Trinity Theologized , in the Father , Son , and Spirit , hath nothing Aliene , Foreign or Extraneous intermingled with it ; nor is it compounded of Heterogeneous things , the Creator and Creature joyned together . And whereas the Arians interpreted that of our Saviour Christ , I and my Father are One , only in respect of Consent or Agreement of Will , Athanasius shewing the insufficiency hereof , concludeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wherefore besides this Consent of Will , there must of necessity be another Vnity of Essence or Substance also , acknowledged in the Father and the Son . Where by Vnity of Essence or Substance , that Athanasius did not mean , a Vnity of Singular and Individual , but of General or Vniversal Essence only , appears plainly from these following words , Ep. de Syn Arim . & Sel. p. 923. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For those things which are Made or Created , though they may have an Agreement of Will with their Creator , yet have they this by Participation only , and in a way of Motion ; as he who retaining not the same , was cast out of Heaven . But the Son being begotten from the Essence or Substance of the Father , is Essentially or Substantially One with him . So that the Opposition here , is betwixt Vnity of Consent with God in Created Beings , which are Mutable ; and Vnity of Essence in that which is Vncreated , and Immutably of the same Will with the Father . There are also many other places in Athanasius , which though some may understand of the Vnity of Singular Essence , yet were they not so by him intended , but either of Generick or Specifick Essence only , or else in such other sence as shall be afterwards declared . As for Example , in his Fourth Oration , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 468. We acknowledge only One Godhead in the Trinity ; where the following words plainly imply this to be understood in part at least , of One Common or General Essence of the Godhead , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Because if it be not so , but the Word be a Creature , made out of Nothing , he is either not truly God , or if he be called by that name , then must they be two Gods , one a Creator , P. 456. the other a Creature . Again when in the same Book it is said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Son and the Father are One thing in the Propriety of Nature , and in the Sameness of one Godhead ; it is evident from the Context , that this is not to be understood of a Sameness of Singular Essence , but partly of a Common and Generical One , and partly of such another Sameness or Unity , as will be hereafter expressed . Lastly , when the Three Hypostases , are somewhere said by him , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Essence or Substance , this is not to be understood neither in that place , as if they had all Three the same Singular Essence , but in some of those other Sences before mentioned .

But though Athanasius no where declare , the Three Hypostases of the Trinity , to have only One and the same Singular Essence , but on the contrary , denies them to be Monoousian ; and though he lay a great stress upon their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Specifick or Generick Vnity , and Coessentiality , in order to their being One God ; for as much as without this , they could not be God at all ; yet doth he not rely wholly upon this , as alone sufficient to that purpose , but addeth certain other considerations thereunto , to make it out ; in manner as followeth . First , that this Trinity , is not a Trinity of Principles ; but that there is only One Principle or Fountain of the Godhead in it , from which the other are derived . Thus does he write in his Fifth Oration , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is but One Principle , and accordingly but One God . Again in his Book against the Sabellianists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 656. There are not Two Gods , both because there are not Two Fathers , and because that which is Begotten is not of a different Essence from that which Begat . For he that introduceth Two Principles , Preacheth Two Gods ; which was the Impiety of Marcion . Accordingly the same Athanasius declareth , De Syn. A. & Sel. p. 920. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Essence or Substance of the Father , is the Principle and Root and Fountain of the Son . And in like manner doth he approve of this Doctrine of Dionysius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That God ( the Father ) is the First Fountain of all Good things , but the Son a River poured out from him . To the same purpose is it also , when he compareth the Father and the Son , to the Water and the Vapour arising from it ; to the Light and the Splendour ; to the Prototype and the Image . And he concludeth the Unity of the Godhead from hence , in this manner ; De Syn. Nic. p. 275. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Divine Trinity must needs be collected and gathered up together , under that omnipotent God of the whole World , as under One Head . But the chief force of this Consideration , is only to exclude the Doctrine of the Marcionists , who made More Independent and Self-existent Principles and Gods . Notwithstanding which , it might still be objected , that the Christian Trinity , is a Trinity of Distinct Subordinate Gods , in opposition whereunto , this argument seems only to prepare the way to what follows ; namely of the close Conjuction of these Three Hypostases into One God ; forasmuch , as were they Three Independent Principles , there could not be any Coalescence of them into One.

In the next place therefore , Athanasius further addeth , that these Three Divine Hypostases , are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Separate and Disjoyned Beings , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Indivisibly Vnited to one another . Thus in his Fifth Oration ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Father and the Son are both one thing in the Godhead , and in that the Word , being begotten from Him , is Indivisibly and Inseparably conjoyned with him . Where when he affirmeth , the Father and the Son , to be One in the Godhead , it is plain that he doth not mean them to have One and the same Singular Essence , but only Generical and Vniversal ; because in the following words , he supposes them to be Two , but Indivisibly and Inseparably United together . Again in his Book De Sent. Dionys. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Son is Indivisible from the Father , as the Splendour is from the Light . And afterwards in the same Book he insisteth further upon this Point , according to the sence of Dionysius , after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Dionysius teacheth , that the Son is Cognate with the Father , and Indivisible from him , as Reason is from the Mind , and the River from the Fountain . Who is there therefore , that would go about to alienate Reason from the Mind ? and to separate the River from the Fountain , making up a wall between them ? or to cut off the Splendour from the Light ? Thus also in his Epistle to Serapion , that the Holy Ghost is not a Creature , P. ●94 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Let these men first divide the Splendour from the Light , or Wisdom from him that is Wise , or else let them wonder no more how these things can be . Elsewhere Athanasius calls the whole Trinity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Trinity Vndivided and Vnited to it self . Which Athanasian Indivisibility of the Trinity , is not so to be understood as if Three were not Three in it , but first of all that neither of these could be without the other , as the Original Light or Sun could not be without the Splendour , nor the Splendour without the Original Light , and neither one nor t'other of them without a Diffused Derivative Light . Wherefore God the Father being an Eternal Sun , must needs have also an Eternal Splendour , and an Eternal Light . And Secondly , that these are so Nearly and Intimately Conjoyned together , that there is a kind of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Continuity betwixt them ; which yet is not to be understood in the way of Corporeal Things , but so as is agreeable to the Nature of things Incorporeal .

Thirdly , Athanasius ascendeth yet higher , affirming the Hypostases of the Trinity , not only to be Indivisibly Conjoyned with one another , but also to have a Mutual Inexistence in each other , which Latter Greek Fathers have called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Circuminsession . To this purpose does he cite the Words of Dionysius , P. 66● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For Reason is the Efflux of the Mind , which in men is derived from the Heart into the Tongue ; where it is become another Reason or Word , differing from that in the Heart : and yet do these both , Mutually Exist in each other , they belonging to one another ; and so though being Two , are One Thing . Thus are the Father and the Son , One thing , they being said to Exist in each other . And Athanasius further illustrates this also by certain Similitudes ; as that again of the Original Light and the Splendour , he affirming 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Original Light is in the Splendor , and again the Splendor in the Sun ; and also that of the Prototype and the Image , or the King and his Picture ; which he thus insisteth upon , Orat. 4. p. 457. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · In the Picture is contained the Form and Figure of the King , and in the King the Form and Figure of the Picture . And therefore if any one , when he had seen the Picture , should afterward desire to see the King ; the Picture would by a Prosopopoeia bespeak him after this manner ; Ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I and the King am One , for I am in him and he is in me ; and what you take notice of in me , the same may you observe in him also , and what you see in him , you may see likewise in me ; he therefore that worshippeth the Image , therein worshippeth the King , the Image being nothing but the Form of the King . Elsewhere in the Fourth Oration he thus insisteth upon this Particular ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 456. The Son is in the Father , as may be conceived from hence ; because the whole Being of the Son is proper to the Essence of the Father , he being derived from it as the Splendour from the Light , and the River from the Fountain : so that he who sees the Son , sees that which is the Fathers own and proper . Again the Father is in the Sun , because that which is the Fathers own and proper , that is the Son : accordingly as the Sun is also in the Splendour , the Mind in Reason and the Fountain in the River . What Cavils the Arrians had against this Doctrine , Athanasius also enforms us ; Orat. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Here the Arians begin to quarrel with that of our Lord , I am in the Father , and the Father in me ; objecting , How is it possible , that both the Former should be in the Latter and the Latter in the Former ? Or how can the Father being Greater , be received in the Son , who is Lesser ? And yet what wonder is it , if the Son should be in the Father ; since it is written of us men also , That in him we Live and Move and have our Being In way of reply whereunto , Athanasius first observes , that the Ground of this Arian Cavillation , was , the Grossness of their Apprehensions , and that they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conceive of Incorporeal things after a Corporeal manner . And then does he add , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For the Father and Son are not , as they suppose , Transvasated and Poured out , one into another , as into an Empty Vessel : as if the Son filled up the Concavity of the Father , and again the Father that of the Son ; and neither of them were full or perfect in themselves . For all this is proper to Bodies ; wherefore though the Father be in some sence , Greater than the Son , yet notwithstanding may he be in him after an Incorporeal manner . And he replieth to their Last Cavil thus , That the Son is not so in the Father , as we our selves are said to Live and Move and Be in God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. For he himself from the Fountain of the Father , is that Life in whom all things are quickned and consist : neither does he who is the Life live in another Life , which were to suppose him not to be the Life it self . Nor ( saith he ) must it be conceived , that the Father is no otherwise in the Son , than he is in holy men Corroborating of them ; for the Son himself is the Power and Wisdom of God , and all Creat●d Beings are sanctified by a Participation of him in the Spirit . Wherefore this Perichoresis or Mutual In-being of the Father and the Son , is to be understood after a Peculiar manner , so as that they are Really thereby One ; and what the Son and Holy Ghost doth the Father doth in them , accordig to that of Athanasius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Godhead of the Son is the Godhead of the Father , and so the Father exercises a Providence over all things in the Son .

Lastly , the same Athanasius in sundry places still further supposes those Three Divine Hypostases , to make up one Entire Divinity aft●r the same manner ▪ as the Fountain and the Stream make up one Entire River ; or the Root and the Stock and the Branches , one Entire Tree . And in this sence also , is the whole Trinity said by him , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Divinity , and One Nature , and One Essence , and One God . And accordingly the word Homousios seems here to be taken by Athanasius , in a further sence , besides that before mentioned ; not only for things Agreeing in one Common and General Essence , as Three Individual men are Coessential with one another ; but also for such as concurrently together , make up One Entire Thing ; and are therefore Joyntly Essential thereunto . For when he affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Tree is Congenerous or Homogenial with the Root , and the Branches Coessential with the Vine ; his meaning is , that the Root , Stock , and Branches , are not only of One Kind , but also all together make up , the Entire Essence of One Plant or Tree . In like manner , those Three Hypostases , the Father , Son and Holy Ghost , are not only Congenerous and Coessential , as having all the Essence of the Godhead alike in them , but also as Concurrently Making up one Entire Divinity . Accordingly whereunto , Athanasius further concludes , th●t these Three Divine Hypostases have not a Consent of Will only , but Essentially one and the Self Same Will , and that they do also joyntly produce ad extra , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and the Self-same Energy , Ep. ad Serap . p. 202. Operation or Action ; nothing being Peculiar to the Son as such , but only the Oeconomy of the Incarnation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Trinity is like it self , and by Nature Indivisible , and there is One Energy or Action of it ; for the Father By the Word , In the Holy Ghost , doth all things . And thus is the Vnity of the Holy Trinity conserved , and One God preached in the Church : Namely , such as is Above all , and By or Through all , and In all . Above all , as the Father , the Principle , and Fountain ; Through all , by the Word ; and In all , by the Holy Spirit . And elsewhere he writeth often to the same purpose . Thus have we given a true and full account , how according to Athanasius , the Three Divine Hypostases , though not Monoousious but Homoousious only , are Really but One God or Divinity . In all which doctrine of his , there is nothing but what a True and Genuine Platonist would readily su●scribe to . From whence it may be concluded , that the right Platonick Trinity , differs not so much from the Doctrine of the Ancient Church , as some late Writers have supposed .

Hitherto hath the Platonick Christian endeavoured partly to Rectifie and Reform the True and Genuine Platonick Trinity , and partly to Reconcile it , with the Doctrine of the Ancient Church . Nevertheless , to prevent all mistakes , we shall here declare , that wheresoever this most Genuine Platonick Trinity , may be found to differ , not only from the Scripture it self ( which yet notwithstanding is the sole Rule of Faith ) but also from the Form of the Nicene and Constantinopolitane Councils ; and further from the Doctrine of Athanasius too , in his Genuine writings , ( whether it be in their Inequality , or in any thing else ) is there utterly disclaimed and rejected by us . For as for that Creed commonly called Athanasian , which was written a long time after , by some other hand ; since at first it derived all its authority , either from the Name of Athanasius to whom it was Entituled , or else because it was supposed to be an Epitome and Abridgement of his Doctrine ; this ( as we conceive ) is therefore to be interpreted according to the Tenour of that Doctrine , contained in the Genuine Writings of Athanasius . Of whom we can think no otherwise , than as a person highly Instrumental and Serviceable to Divine Providence for the preserving of the Christian Church , from lapsing by Arianism , into a kind of Paganick and Idolatrous Christianity ; in Religiously Worshipping of those , which themselves concluded to be Creatures ; and by means of whom especially , the Doctrine of the Trinity , ( which before fluctuated in some loose Uncertainty ) came to be more punctually Stated and Settled .

Now the Reason why we introduced the Platonick Christian here thus Apologizing , was First ; because we conceived it not to be the Interest of Christianity , that the ancient Platonick Trinity , should be made more discrepant from the Christian , than indeed it is . And Secondly , because , as we have already proved , the Ancient and Genuine Platonick Trinity , was doubtless Anti-Arian , or else the Arian Trinity Anti-Platonick ; the Second and Third Hypostases in the Platonick Trinity , being both Eternal , Infinite and Immutable . And as for those Platonick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Gradations , so much spoken of , these ( by St. Cyril's leave ) were of a different Kind from the Arian , there being not the Inequality of Creatures in them to the Creator . Wherefore Socrates the Ecclesiastick Historian , not without Cause wonders , how those Two Presbyters Georgius and Timotheus , L. 7. c. ● ▪ should adhere to the Arian Faction , since they were accounted such great Readers of Plato and Origen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It seems to me wonderful , how those Two Persons should persist in the Arian Perswasion ; one of them having always Plato in his hands ; and the other continually breathing Origen . Since Plato no where affirmeth his First and Second Cause ( as he was wont to call them ) to have had any beginning of their Existence ; and Origen every where confesseth , the Son to be Coeternal with the Father .

Besides which , Another Reason for this Apology of the Christian Platonist was , because as the Platonick Pagans after Christianity , did approve of the Christian Doctrine concerning the Logos , as that which was exactly agreeable with their own ; so did the Generality of the Christian Fathers , before and after the Nicene Council , represent the Genuine , Platonick Trinity , as really the same thing with the Christian , or as approaching so near to it , that they differed chiefly in Circumstances , or the manner of Expression . The Former of these is Evident from that famous Passage of Amelius Contemporary with Plotinus , recorded by Eusebius , St. Cyril and Theodoret ; P● . Ev. L. 11. c. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And this was the Logos or Word , by whom Existing from Eternity according to Heraclitus , all things were made : and whom that Barbarian also placeth in the rank and dignity of a Principle , affirming him to have been with God , and to be God ; and that all things were made by him , and that whatsoever was made , was Life and Being in him . As also that he descended into a Body , and being cloathed in Flesh , appeared as a Man , though not without demonstration of the Divinity of his Nature . But that afterwards being Loosed or Separated from the same , he was Deified , and became God again , such as he was before he came down into a Mortal Body . In which words Amelius speaks favourably also of the Incarnation of that Eternal Logos . And the same is further manifest from what St. Austin writeth concerning a Platonist in his time , Initium Sancti Evangelii , cui nomen est secundum Johannem , C.D.L. 10● ▪ 29. quidam Platonicus , sicut à sancto Sene Simpliciano , qui posteà Mediolanensi Ecclesiae praesedit Episcopus , solebamus audire , aureis Literis conscribendum , & per omnes Ecclesias in locis eminentissimis proponendum esse dicebat : We have often heard , from that holy man Simplicianus , afterward Bishop of Millain ; that a certain Platonist affirmed , the beginning of St. John 's Gospel , deserved to be writ in Letters of Gold , and to be set up in all the most Eminent places throughout the Christian Churches . And the latter will sufficiently appear from these following Testimonies ; P. ●● ▪ Justin Martyr in his Apology affirmeth of Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That he gave the Second place to the Word of God , and the Third to that Spirit , which is said to have moved upon the waters . Clemens Alexandrinus speaking of that Passage in Plato's Second Epistle to Dionysius , concerning the First , Second and Third , writeth thus ; S●rom . L. 5. p. 598. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I understand this no otherwise , than that the Holy Trinity is signified thereby , the Third being the Holy Ghost , and the Second the Son by whom all things were made , according to the Will of the Father . Origen also affirmeth the Son of God to have been plainly spoken of by Plato in his Epistle to Hermias and Coriscus , L. 6. c. Cels. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Celsus who pretendeth to know all things , and who citeth so many other passages out of Plato , doth purposely ( as I suppose ) dissemble and conceal , that which he wrote concerning the Son of God , in his Epistle to Hermias and Coriscus ; where he calls him , the God of the whole Vniverse , and the Prince of all things both present and future ; afterwards speaking of the Father of this Prince and Cause . And again elsewhere in that Book , he writeth to the same purpose , Cont. Cels. L. 6. p. 308. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither would Celsus ( here speaking of Chistians making Christ the Son of God ) take any notice of that passage in Plato 's Epistle before mentioned , concerning the Framer and Governour of the whole world , as being the Son of God ; lest he should be compelled by the Authority of Plato , whom he so often magnifieth , to agree with this Doctrine of ours , that the Demiurgus of the whole World is the Son of God ; but the First and Supreme Deity , his Father . Moreover St. Cyprian , or who ever were the Author of the Book inscribed De Spiritu Sancto , affirmeth , the Platonists First and Vniversal Psyche , to be the same with the Holy Ghost in the Christian Theology ; in these words , Hujus Sempiterna Virtus & Divinitas , cum in propria natura , ab Inquisitoribus Mundi antiquis Philosophis propriè investigari non posset ; Subtilissimis tamen intuiti conjecturis Compositionem Mundi , & distinctis Elementorum affectibus , praesentem omnibus Animam adfuisse dixerunt ; quibus , secundum genus & ordinem singulorum , vitam praeberet & motum , & intransgressibiles figeret Metas , & Stabilitatem assignaret ; & Vniversam hanc Vitam , hunc motum , hanc rerum Essentiam , Animam Mundi vocaverunt . P● . Ev. L. ●1 , c. 20. In the next place Eusebius Caesariensis gives a full and clear Testimony , of the Concordance and Agreement of the Platonick , at least as to the main , with the Christian Trinity , which he will have to have been the Cabala of the ancient Hebrews , thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Oracles of the Hebrews , placing the Holy Ghost , after the Father and the Son , in the Third Rank ; and acknowledging a Holy and Blessed Trinity after this manner ; so as that this Third Power does also transcend all Created Nature ; and is the First of those Intellectual Substances , which proceed from the Son , and the Third from the First Cause ; see how Plato Enigmatically declareth the same things in his Epistle to Dionysius , in these words , &c. These things the Interpreters of Plato refer to a First God , and to a Second Cause , and to a Third the Soul of the World , which they call also The Third God . And the Divine Scriptures in like manner rank the Holy Trinity of Father , Son , and Holy Ghost ; in the place or degree of a Principle . But it is most observable what Athanasius himself affirmeth of the Platonists ; that though they derived the Second Hypostasis of their Trinity from the First , and the Third from the Second , yet they supposed both their Second and Third Hypostases , to be Vncreated ; and therefore does he send the Arians to School thither , who because there is but one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One Self-Originated Being , would unskilfully conclude , that the Word or Son of God , must therefore needs be a Creature . P. 278 ▪ Thus in his Book concerning the Decrees of the Nicene Council ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Arians borrowing the word Agennetos from the Pagans ( who acknowledge only One such ) make that a pretence to rank the Word or Son of God , who is the Creator of all , amongst Creatures or things Made . Whereas they ought to have learn'd the right signification of that word Agennetos , from those very Platonists who gave it them . Who , though acknowledging their Second Hypostasis of Nous or Intellect , to be derived from the first called Tagathon , and their Third Hypostasis or Psyche from the Second , nevertheless doubt not to affirm them both to be Ageneta or Vncreated , knowing well , that hereby they detract nothing from the Majesty of the First , from whom these Two are derived . Wherefore the Arians either ought so to speak as the Platonists do , or else to say nothing at all concerning these things which they are ignorant of . In which words of Athanasius , there is a plain distinction made , betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , Vnbegotten and Vncreated ; and the Second Person of the Trinity , the Son or Word of God , though acknowledged by him , not to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnbegotten ( he being Begotten of the Father , who is the only Agennetos ) yet is he here said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vncreated ; he declaring the Platonists , thus to have affirmed the Second and Third Hypostases of their Trinity , not to be Creatures , but Vncreated . Which Signal Testimony of Athanasius , De C. D. concerning the Platonick Trinity is a great Vindication of the same . We might here further add , St. Austin's Confession also , that God the Father , and God the Son , were by the Platonists acknowledged in like manner , as by the Christians ; though concerning the Holy Ghost , he observes some difference , betwixt Plotinus and Porphyrius , in that the Former did Postponere Animae Naturam Paterno Intellectui , the Latter , Interponere ; Plotinus did Postpone his Psyche or Soul after the Paternal Intellect , but Porphyrius Interponed it , betwixt the Father and the Son , as a Middle between both . It was before observed , that St. Cyril of Alexandria , affirmeth nothing to be wanting to the Platonick Trinity , but only that Homoousiotes of his and some other Fathers in that Age , that they should not only all be God or Vncreated , but also Three Coequal Individuals , under the same Ultimate Species , as Three Individual Men ; he conceiving that Gradual Subordination that is in the Platonick Trinity , to be a certain tang of Arianism . Nevertheless he thus concludeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Plato notwithstanding was not altogether ignorant of the Truth , but that he had the knowledge of the Only begotten Son of God , as likewise of the Holy Ghost , called by him Psyche ; and that he would have every way expressed himself rightly , had he not been afraid of Anitus and Melitus , and that Poyson which Socrates drunk . Now whether this were a Fault or no , in the Platonists , that they did not suppose their Hypostases to be Three Individuals under the same Ultimate Species , we leave to others to judge . We might here add the Testimony of Chalcidius , because he is unquestionably concluded to have been a Christian , though his Language indeed be too much Paganical , when he calls the Three Divine Hypostases , a Chief , P. 277. a Second , and a Third God ; Istius rei dispositio talis mente concipienda est ; Originem quidem rerum esse Summum & Ineffabilem Deum ; post Providentiam ejus Secundum Deum , Latorem Legis utriusque Vitae tam Aeternae quam Temporariae ; Tertium esse porro Substantiam que Secunda Mens , Intellectusque dicitur , quasi quaedam Custos Legis Aeternae . His Subjectas esse Rationabiles Animas , Legi Obsequentes , Ministras verò Potestates , &c. Ergo Summus Deus jubet , Secundus ordinat , Tertius intimat . Animae verò Legem ag●nt . This thing is to be conceived after this manner ; That the First Original of Things is the Supreme and Ineffable God ; after his Providence a Second God , the Establisher of the Law of Life both Eternal and Temporary ; And the Third ( which is also a Substance , and called a Second Mind or Intellect ) is a certain Keeper of this Eternal Law . Vnder these Three , are Rational Souls , Subject to that Law , together with the Ministerial Powers , &c. So that the Sovereign or Supreme God Commands , the Second Orders , and the Third executes . But Souls are Subject to the Law . Where Chalcidius though seeming indeed rather more a Platonist , than a Christian ; yet acknowledgeth no such Beings as Henades and Noes ; but only Three Divine Hypostases , and under them Rational Souls . But we shall conclude with the Testimony of Theodoret in his Book De Principio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plotinus and Numenius explaining Plato 's Sence , declare him to have asserted , Three Super-Temporals or Eternals , Good , Mind or Intellect , and the Soul of the Vniverse ; he calling that Tagathon which to us is Father , that Mind or Intellect , which to us is Son or Word , and that Psyche or a Power Animating and Enlivening all things , which our Scriptures call the Holy Ghost . And these things ( saith he ) were by Plato purloined , from the Philosophy and Theology of the Hebrews .

Wherefore we cannot but take notice here of a Wonderful Providence of Almighty God , that this Doctrine of a Trinity of Divine Hypostases , should find such Admittance and Entertainment in the Pagan World , and be received by the wisest of all their Philosophers , before the times of Christianity ; thereby to prepare a more easie way for the Reception of Christianity amongst the Learned Pagans . Which that it proved successful accordingly , is undeniably evident from the Monuments of Antiquity . And the Juniour Platonists , who were most opposite and adverse to Christianity , became at length so sensible hereof , that besides their other Adulterations of the Trinity before mentioned , for the countenancing of their Polytheism and Idolatry , they did in all probability for this very reason , quite innovate , change and pervert the whole Cabala , and no longer acknowledge a Trinity , but either a Quaternity or a Quinary , or more of Divine Hypostases . They first of all contending , that before the Trinity , there was another Supreme and Highest Hypostasis , not to be reckoned with the others , but standing alone by himself . And we conceive , the first Innovator in this kind , to have been Jamblichus , who in his Egyptian Mysteries , where he seems to make the Egyptian Theology to agree with his own Hypotheses , writeth in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Before those things which truly are , and the Principles of all , there is One God Superiour to the First God , and King , Immovable ; and always remaining in the Solitude of his own Vnity : there being nothing Intelligible nor any thing else mingled with him ; but he being the Paradigm of that God truly Good , which is Self-begotten and his own Parent . For this is greater , and before him , and the Fountain of all things ; the foundation of all the first Intelligible Ideas . Wherefore from this one , did that Self sufficient God , who is Autopator or his own Parent , cause himself to shine forth , for this is also a Principle , and the God of Gods , a Monad from the first One , before all Essence . Where so far as we can understand , Jamblichus his meaning is , that there is a Simple Vnity in order of Nature before that Tagathon , or Monad , which is the First of the Three Divine Hypostases . And this Doctrine was afterward taken up by Proclus , he declaring it in this manner , In Timae . L●b . 2. p. 93. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Plato every where ascends from multitude to Vnity , from whence also the order of the Many proceeds ; but before Plato and according to the Natural order of things , One is before Multitude and every Divine order begins from a Monad . Wherefore though the Divine Number proceed in a Trinity , yet before this Trinity must there be a Monad . Let there be Three Demiurgical Hypostases ; nevertheless before these must there be One ; because none of the Divine orders , begins from Multitude . We conclude , that the Demiurgical Number , does not begin from a Trinity , but from a Monad , standing alone by it self before that Trinity . Here Proclus , though endeavouring to gain some countenance for this doctrine out of Plato , yet as fearing lest that should fail him , does he fly to the order of Nature , and from thence would infer , that before the Trinity of Demiurgick Hypostases , there must be a Single Monad or Henad standing alone by it self , as the Head thereof . And St. Cyril of Alexandria , who was Juniour to Jamblichus but Senior to Proclus , seems to take notice of this Innovation in the Platonick Theology , as a thing then newly crept up , C Jul. L. 8. p. ●71 . and after the time of ●orphyry ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But those before mentioned , contradict this Doctrine ( of Porphyrius & the ancient Platonists ) affirming that the Tagathon ought not to be connumerated or reckoned together , with those which proceed from it , but to be exempted from all Communion , because it is altogether Simple and uncapable of any Commixture or Consociation with any other . Wherefore these begin their Trinity with Nous or Intellect , making that the First . The only difference here is , that Jamblichus seems to make the first Hypostasis of the Trinity after a Monad , to be Tagathon , but St. Cyril , Nous. However they both meant the same thing , as also did Proclus after them . Wherefore it is evident , that when from the time of the Nicene Council and Athanasius , the Christian Doctrine of the Trinity came to be punctually stated and settled , and much to be insisted upon by Christians , Jamblichus and other Platonists , who were great Antagonists of the same , perceiving what advantage the Christians had from the Platonick Trinity , then first of all Innovated this Doctrine , introducing a Quaternity of Divine Hypostases , instead of a Trinity , the First of them being not Coordinate with the other Three , nor Consociated or Reckoned with them : But All of them , though Subordinate , yet Universal , and such as Comprehend the whole ; that is , Infinite and Omnipotent ; and therefore none of them Creatures . For it is certain , that before this time , or the Age that Iamblichus lived in , there was no such thing at all dream'd of by any Platonist , as an Vnity before and above the Trinity , and so a Quaternity of Divine Hypostases : Plotinus positively determining , that there could neither be More nor Fewer than Three ; and Proclus himself acknowledging the Ancient Tradition or Cabala , to have run only of Three Gods ; and Numenius who was Senior to them both , writing thus of Socrates , Euseb. P.E.L. 14. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That he also ( before Plato ) Asserted Three Gods ; that is , Three Divine Hypostases , and no more , as Principles ; therein following the Pythagoreans .

Moreover the same Proclus , besides his Henades and Noes before mentioned , added certain other Phantastick Trinities of his own also , as this for example , of the First Essence , the First Life , and the First Intellect ; ( to omit others ) whereby that Ancient Cabala and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Theology of Divine Tradition , of Three Archical Hypostases , and no more , was disguised , perverted , and adulterated .

But besides this Advantage from the ancient Pagan Platonists and Pythagoreans , admitting a Trinity into their Theology , in like manner as Christianity doth ( whereby Christianity was the more recommended to the Philosophick Pagans ) there is another Advantage of the Same extending even to this present time , probably not Unintended also by Divine Providence ; That whereas Bold and Conceited Wits precipitantly condemning the Doctrine of the Trinity for Nonsence , absolute R. pugnancy to Humane Faculties , and Impossibility , have thereupon some of them quite shaken off Christianity and all Revealed Religion , professing only Theism ; others have frustrated the Design thereof by Pagmizing it into Creature-Worship or Idolatry ; this Ignorant and Conceited Confidence of both , may be retunded and confuted from hence , because the most ingenious and acute of all the Pagan Philosophers , the Platonists and Pythagoreans , who had no byass at all upon them , nor any Scripture Revelation , that might seem to impose upon their Faculties , but followed the free Sentiments and Dictates of their own Minds , did notwithstanding not only entertain this Trinity of Divine Hypostases Eternal and Vncreated , but were also fond of the Hypothesis , and made it a main Fundamental of their Theology .

It now appears from what we have declared , that as to the Ancient and Genuine Platonists and Pythagoreans , none of their Trinity of Gods , or Divine Hypostases , were Independent , so neither were they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Creature-Gods . but Vncreated ; they being all of them not only Eternal , and Necessarily Existent , and Immutable , but also Vniversal , that is Infinite and Omnipotent ; Causes , Principles , and Creators of the whole World . From whence it follows that these Platonists could no● justly be taxed for Idolatry , in giving Religious Worship to each Hypost●sis of this their Trinity . And we have the rather insisted so long upon this Platonick Trinity , because we shall make use of this Doctrine afterwards , in our Defence of Christianity , where we are to show ; That one Grand Design of Christianity , being to abolish the Pagan Idolatry , or Creature-Worship , it self cannot justly be charged with the same , from that Religious Worship given to our Saviour Christ , and the Trinity , ( the Son and Holy Ghost ) they being none of them , according to the true and Orthodox Christianity , Creatures ; however the Arian Hypothesis made them such . And this was indeed , the Grand Reason , why the Ancient Fathers , so zealously opposed Arianism , because That Christianity , which was intended by God Almighty , for a means to extirpate Pagan Idolatry , was thereby it self Paganized and Idolatrized ; and made highly guilty of that very thing , which it so much condemned in the Pagans , that is Creature-Worship . This might be proved by sundry testimonies , of Athanasius , Basil , Gregory Nyssen , Gregory Nazianzen , Epiphanius , Chrysostom , Hilary , Ambrose , Austine , Faustinus , and Cyril of Alexandria ; all of them charging the Arians , as guilty of the very same Idolatry with the Gentiles or Pagans , in giving Religious Worship even to the Word and Son of God himself ( and consequently to our Saviour Christ ) as he was supposed them to be but a Creature . But we shall content our selves here , only to cite one remarkable passage out of Athanasius in his Fourth Oration against the Arians , P. 468 , 469. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Why therefore do not these Arians , holding this , reckon themselves amongst the Pagans or Gentiles , sence they do in like manner worship the Creature , besides the Creator ? For though the Pagans worship one Vncreated and many Created Gods , but these Arians only one Vncreated , and one Created ; to wit the Son or Word of God ; yet will not this make any real difference betwixt them ; because the Arians One Created is one of those many Pagan Gods ; and those many Gods of the Pagans or Gentiles , have the same nature with this One ; they being alike Creatures . Wherefore these wretched Arians are Apostates from the truth of Christianity , they betraying Christ more than the Jews did , and wallowing or tumbling in the Filth of Pagan Idolatry : worshipping Creatures and different kinds of Gods ? Where by the way we may take notice , that when Athanasius affirmeth of the Arians , what St Paul doth of the Pagans , that they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his meaning could not well be , that they worshipped the Creature More than the Creator ; forasmuch as the Arians constantly declared , that they gave less worship to Christ the Son or Word of God , he being by them accounted but a Creature , than they did to the Father the Creator : but either that they worshipped , the Creature Besides the Creator , or the Creature Instead of the Creator , or in the Room of him , who was alone of right to be Religiously Worshipped . Again , when the same Athanasius declareth , that the Greeks , Gentiles , or Pagans , did Universally worship 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Only One Vncreated , he seems to imply , that the Platonick Trinity of Hypostases , affirmed by him to be all Uncreated , were by them look'd upon , only as One entire Divinity .

But the Principal Things , which we shall observe from this Passage of Athanasius , and those many other places of the Fathers , where they Parallel the Arians with the Pagans , making the Former guilty of the very same Idolatry with the Latter , even then when they worshipped our Saviour Christ himself , or the Word and Son of God , as he was by them supposed to be nothing but a Creature , are these following ; First , That it is here plainly declared by them , that the generality of the Pagans , did not worship a Multitude of Independent Gods , but that only One of their Gods was Vncreated or Self-Existent , and all their other Many Gods , look'd upon by them as his Creatures . This as it is expresly affirmed by Athanasius here , that the Greeks or Pagans , did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Worship only One Vncreated , and Many Created Gods , so is it plainly implied , by all those other forementioned Fathers , who charge the Arians with the Guilt of Pagan Idolatry ; because had the Pagans worshipped Many Vncreated and Independent Gods , it would not therefore follow , that the Arians were Idolaters , if the Pagans were . But that this was indeed the sence of the Fathers , both before and after the Nicene Council , concerning the Pagan Polytheism and Idolatry , that it consisted not in worshiping Many Vncreated and Independent Gods , but only One Vncreated and Many Created ; hath been already otherwise manifested ; and it might be further confirmed by sundry Testimonies of them ; as this of Saint Gregory Nazianzen in his 37. Oration ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What then would some say , is there not One Divinity also amongst the Pagans , as they who Philosophize more fully and perfectly amongst them do declare ? And that full and remarkable One of Irenaeus , where he plainly affirmeth of the Gentiles ; Ita Creaturae potius quam Creatori serviebant , & his qui non sunt Dii , L. 2. c. 9. ut Primum Deitatis Locum attribuerent , Vni alicui & Summo Fabricatori hujus Vniversitatis Deo ; That they so served the Creature , and those who are not Gods , rather than the Creator ; that notwithstanding they attributed the First place of the Deity , to One certain Supreme God , the Maker of this Vniverse . The second thing is , that Athanasius and all those other Orthodox Fathers , who charged the Arians with Pagan Idolatry ▪ did thereby plainly imply , Those not to be Vncapable of Idolatry , who worship One Soveraign Numen , or acknowledge One Supreme Deity , the Maker of the whole World ; since not only the Arians unquestionably did so , but also according to these Fathers , the very Pagans themselves . The Third Thing is , that in the Judgement of Athanasius , and all the Orthodox Anti-Arian Fathers , to give Religious Worship to any Created Being whatsoever , though Inferiour to that worship , which is given to the Supreme God , and therefore according to the Modern Distinction , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is absolutely , Idolatry . Because it is certain , that the Arians gave much an Inferiour worship , to Christ the Son or Word of God , whom they contended to be a meer Creature , Made in Time , Mutable and Defectible , than they did to that Eternal God , who was the Creator of him . As those Fathers imply , the Pagans themselves to have given much an Inferiour Worship , to their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Many Gods , whom themselves look'd upon , as Creatures , than they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To that One Vncreated God .

Now if the Arians , who zealously contended for the Vnity of the Godhead , were nevertheless , by the Fathers condemned , as guilty of Idolatry , for bestowing but an Inferiour kind of Religious Worship , upon Christ the Son or Word of God himself , as he was supposed by them to be a Creature ; then certainly cannot they be excused from that Guilt , who bestow Religious Worship , upon these other Creatures , Angels and Souls of men , though Inferiour to what they give to the Supreme Omnipotent God , the Creator of all . Because the Son or Word of God , however conceived by these Arians to be a Creature , yet was look'd upon by them as the First , the most Glorious , and most Excellent of all Creatures , and that by which as an Instrument , all other Creatures , as Angels and Souls , were made : and therefore if it were Idolatry in them , to give an Inferiour kind of Religious Worship , to this Son and Word of God himself , according to thei● Hypoth●sis , then can it not possibly be accounted less , to bestow the same upon those other Creatures , Made by him , as Angels and Men deceased . Besides which , the Word and Son of God , howsoever supposed by these Arians to be a Creature , yet was not Really such ; and is in Scripture unquestionably declared to be a True Object of Religious Worship ( Worship him all ye Gods ) so that the Arians though Formally Idolaters , according to their own false Hypothesis ; yet were not Materially and Really so : whereas these Religious Angel - and Saint-Worshippers , must be as well Materially as Formally such . And here it is observable , that these Ancient Fathers made no such Distinction of Religious Worship , into Latria , as peculiar to the Supreme God , it being that whereby he is adored as Self-Existent and Omnipotent , or the Creator of all ; and Dulia , such an Inferiour Religious Worship , as is communicable to Creatures ; but concluded of Religious Worship Universally , and without Distinction , that the due Object of it all was the Creator only , and not any Creature . Thus Athanasius plainly in his Third Oration , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the Son or Word of God were to be Worshipped , ( though a Creature ) because transcending us in glory and dignity , then ought every Inferiour Being to Worship what is Superiour to it : Whereas the case is otherwise ; For a Creature doth not Religiously worship a Creature , but only God the Creator . Now they who distinguish Religious Worship , into Latria and Dulia , must needs suppose the Object of it in general , to be that which is Superiour to us , and not the Creator only ; which is here contradicted by Athanasius . But because it was objected against these Orthodox Fathers by the Arians , that the Humanity of our Saviour Christ , which is unquestionably a Creature , did share in their Religious Worship also ; it is worth the while to see what account Athanasius gives of this ; Ad Adelph . p. 157. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We give no Religious Worship to any Creature , far be it from us : For this is the Errour of the Pagans and of the Arians ; But We Worship the Word of God the Lord of the Creation Incarnated . For though the Flesh of Christ , considered alone by it self , were but a part of the Creatures , nevertheless was it made the Body of God . And we neither Worship this Body by it self alone , divided from the Word ; nor yet intending to worship the Word , do we remove it , at a great distance from this flesh ; but knowing that of the Scripture , The Word was made Flesh , we look upon this Word even in the Flesh as God . And again to the same purpose , P. 160. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let these Arians Know , at length , that we who Worship the Lord in Flesh , Worship no Creature , but only the Creator cloathed with a Creaturely Body . And for the same cause was it that Nestorius afterwards , dividing the Word from the Flesh , the Divinity of Christ from the Humanity , and not acknowledging such an Hypostatick Vnion betwixt them as he ought , but nevertheless Religiously Worshipping our Saviour Christ , was therefore branded by the Christian Church , with the Name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Man-Worshipper , or Idolater . To conclude , they who excuse themselves from being Idolaters no otherwise , than because they do not give that very same Religious Worship , to Saints and Angels , which is pecular to God Almighty , and consists in honouring him as Self-Existent , and the Creator of all things , but acknowledge those others to be Creatures ; Suppose that to be Necessary to Idolatry , which is Absolutely Impossible , viz. to acknowledge more Omnipotents as Creators of all than One , or to account Creatures as such Creators ; as they imply all those to be Uncapable of Idolatry , who acknowledge One Supreme God the Creator of the whole World ; which is directly contradictious to the Doctrine of the Ancient Church .

Hitherto in way of Answer to an Atheistick Objection , against the Naturality of the Idea of God , as including Oneliness in it , from the Pagan Polytheism , have we largely proved , that at least the Civilized and Intelligent Pagans , generally acknowledged One Sovereign Numen , and that their Polytheism was partly but Phantastical , nothing but the Polyonymy of one Supreme God , or the Worshipping him under different Names and Notions according to his several Vertues and Manifestations . And that though besides this they had another Natural and Real Polytheism also ; yet this was only of Many Inferiour or Created Gods , Subordinate to One Supreme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Vncreated .

Which notwithstanding , is not so to be understood , as if we did confidently affirm , that Opinion of Many Independent Deities , never to have so much as entred into the Mind of any Mortal . For since Humane Nature is so Mutable and Depravable , as that notwithstanding the Connate Idea and Prolepsis of God in the Minds of Men , some unquestionably do degenerate and lapse into Atheism ; there can be no reason why it should be thought absolutely impossible , for any ever to entertain that false Conceit of More Independent Deities . But as for Independent Gods Invisible , we cannot trace the footsteps of such a Polytheism as this , any where , nor find any more than a Ditheism , of a Good and Evil Principle : Only Philo and others seem to have conceived , That amongst the ancient Pagans , some were so grosly sottish , as to suppose a Plurality of Independent Gods Visible , and to take the Sun , and Moon , and all the Stars for Such . However , if there were any such , and these Writers were not mistaken , as it frequently happened , it is certain that they were but very few , because amongst the most Barbarian Pagans at this day , there is hardly any Nation to be found , without an acknowledgment of a Sovereign Deity , as appears from all those Discoveries which have been made of them , since the improvement of Navigation .

Wherefore what hath been hitherto declared by us , might well be thought a sufficient Answer to the forementioned Atheistick Objection , against the Idea of God . Notwithstanding which , when we wrote the Contents of this Chapter , we intended a further Account , of the Natural and Real Polytheism of the Pagans , and their Multifarious Idolatry , chiefly in order to the Vindication of the Truth of Christianity against Atheists : forasmuch as one grand Design hereof , was unquestionably , to destroy the Pagan Polytheism and Idolatry , which consisted in Worshipping the Creature besides the Creator .

But we are very Sensible , that we have been surprized in the Length of this Chapter , which is already swelled into a Disproportionate Bigness ; by means whereof we cannot comprehend within the compass of this Volume , all that belongs to the Remaining Contents , together with such a Full and Copious Confutation of the Atheistick Grounds , as was intended . Wherefore we shall here Divide the Chapter , and reserve those Remaining Contents together , with a further Confutation of Atheism , for another Volume , which God affording Life , Health , and Leisure , we intend shall follow . Only subjoyning in the mean time , a Short and Compendious Confutation , of all the Atheistick Arguments proposed .

A CONFUTATION OF ATHEISM . CHAP. V.

HAving in the Second Chapter revealed all the Dark Mysteries of Atheism , and produc●d the utmost strength of that Cause ; and in the T●ird , made an Introduction to the Co●●utation of those Atheistick Grounds , by representing all the several Forms and Schemes of Atheism , and shewing both th●ir Disagreements amongst themselves , and wherein they all agree together against Theists ; We have been hi●herto prevented , of ●hat full and Copious Confutation of them , intended by us , by reason of that large Account given , of the P●gan Polyth●ism ; which yet was no Impertinent Digression neither , it removing the Grand Obj●ction against the Naturality of the Idea of God , as including Onelin●ss in it , as also preparing a way for that Defence of Christianity , designed by us against Atheists . Wherefore that we may not here be quite excluded , of what was principally intended , we shall subjoyn a Contracted and Compendious Confutation , of all the Premised Atheistick Principles . The FIRST whereof was this , That either men have no Idea of God at all , or else none but such as is Compounded and Made up of Impossible and Contradictious Notions ; from whence these Atheists would inferr Him , to be an Vnconceivable Nothing . In Answer whereunto , there hath been something done already , it being declared in the Beginning of the Fourth Chapter , what the Idea of God is , viz. A Perfect Vnderstanding Nature , Necessarily Self-Existent , and the Cause of all other things . And as there is Nothing either Vnconceivable , or Contradictious in this Idea , so have we shewed , that these Confounded Atheists , do not only at the same time , when they verbally deny an Idea of God , implicitly acknowledge and confess it , for as much as otherwise , denying his Existence , they should deny the Existence of Nothing ; but also that they agree with Theists in this very Idea ; it being the only thing which Atheists Contend for , That the First Originl and Head of all things , is no Perfect Vnderstanding Nature , but that all sprung from Tohu and Bohu , or Dark and Sensl●ss Matter Fortuito●sly moved . Moreover we have not only thus declared the Idea of God , but also largely proved , and made it clearly evident , that the Generality of Mankind in all Ages , have had a Prolepsis or Anticipation in their Minds , concerning the Real and Actual Existence of such a Being : the Pagans themselves , besides their other Many Gods ( which were Vnderstanding Beings Superiour to men , ) acknowledging One Chief and Sovereign Numen , the Maker of them all , and of the Whole World . From whence it plainly appears , that those few Atheists , that formerly have been , and still are , here and there up and down in the World , are no other than the Monsters and Anomalies of Humane Kind . And this alone might be sufficient , to repel the First Atheistick Assault , made against the Idea of God .

Nevertheless , that we may not seem to dissemble any of the Atheists Strength , we shall here Particularly declare , all their most Colourable Pretences , against the Idea of God , and then show the Folly and Invalidity of them . Which Pretences are as follow ; First , That we have no Idea nor Thought of any thing not Subject to Corporeal Sense ; nor the least Evidence of the Existence of any thing , but from the same . Secondly , That Theists themselves acknowledging God to be Incomprehensible , he may be from thence inferred to be a Non-Entity . Thirdly , That the Theists Idea of God including Infinity in it , is therefore absolutely Vnconceivable and Impossible . Fourthly , That Theology is an Arbitrarious Compilement of Inconsistent and Contradictious Notions ; And Lastly , That the Idea and Existence of God ows all its being , either to the Confounded Non-Sence of Astonish'd Minds ; or else to the Fiction and Imposture of Politicians .

We begin with the First . That we can have no Idea , Conception , or Thought of any thing , not Subject to Sense ; nor the least Evidence of the Existence of any thing , but from the same . Thus a Modern Atheistick Writer ; Whatsoever we can conceive , hath been Perceived first by Sense , either at once or in parts ; and a man can have no Thought representing any thing not Subject to Sense . From whence it f●llows , that whatsoever is not Sensible and Imaginable , is utterly unconceivable and to us Nothing . Moreover the same Writer adds , That the only Evidence which we have of the Existence of any thing , is from Sense ; the Consequence whereof is this , That there being no Corporeal Sense of a Deity , there can be no Evidence at all of his Existence . Wherefore according to the Tenour of the Atheistick Philosophy , all is Resolved into Sense ; as the only Criterion of Truth , accordingly as Protagoras in Plato's Theaetetus concludes , Knowledge to be Sense ; and a late Writer of our own determins , Sense to be Original Knowledge . Here have we a wide Ocean before us , but we must Contract our Sayls , Were Sense , Knowledge and Vnderstanding ; then he that sees Light and Colours , and feels Heat and Cold , would understand Light and Colours , Heat and Cold , and the like of all other Sensible Things : neither would there be any Philosophy at all concerning them . Whereas the Mind of man remaineth altogether unsatisfied , concerning the Nature of these Corporeal Things , even after the Strongest Sensations of them , and is but thereby awakened , to a further Philosophick Enquiry and Search about them , what this Light and Colours , this Heat and Cold , &c. Really should be ; and whether they be indeed Qualities in the Objects without us , or only Phantasms and Sensations in our selves . Now it is certain , that there could be no Suspicion of any such thing as this , were Sense the Highest Faculty in us ; neither can Sense it self ever decide this Controversie ; since once Sense cannot judge of another , or correct the Error of it ; all Sense as such , ( that is , as Phancy and Apparition ) being alike True . And had not these Atheists been Notorious Dunces , in that Atomick Philosophy which they so much pretend to , they would clearly have learn'd from thence , That Sense is not Knowledge and Vnderstanding , nor the Criterion of Truth as to Sensible things themselves ; it reaching not to the Essence or Absolute Nature of them , but only taking notice of their Outside , and perceiving its own Passions from them , rather than the Things themselves : and That there is a Higher Faculty in the Soul , of Reason and Vnderstanding , which judges of Sense , detects the Phantastry and Imposture of it ; discovers to us that there is nothing in the Objects themselves like to those forementioned Sensible Ideas ; and resolves all Sensible Things into Intelligible Principles ; the Ideas whereof are not Foraign and Adventitious , and meer Passive Impressions upon the Soul from without ; but Native and Domestick to it , or Actively Exerted from the Soul it self : no Passion being able to make a Judgment either of it self or other things . This is a thing so Evident , that Democritus himself could not but take notice of it , and acknowledge it , though he made not a right use thereof ; he in all Probability , continuing notwithstanding a Confounded and Besotted Atheist : Sextus Empiricus having recorded this of him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Democritus in his Canons affirmeth , that there are Two kinds of Knowledges , One by the Senses , and another by the Mind . Of which that by the Mind is only accounted Knowledge , he bearing witness to the Faithfulness and Firmness thereof , for the judgment of Truth . The other by the Senses , he calleth Dark , denying it to be a Rule and Measure of Truth . His own words are these . There are Two Species of Knowledge , the One Genuine the other Dark or Obscure . The Dark and Obscure Knowledge is Seeing , Hearing Smelling , Tasting , Touching . But the Genuine Knowledge , is another more Hidden and Recondit . To which purpose there is another Fragment also of this Democritus preserved by the same Sextus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Bitter and Sweet , Hot and Cold , are only in Opinion or Phancy . Colour is only in opinion . Atoms and Vacuum alone in Truth and Reality . That which is thought to be , are Sensibles ; but these are not according to Truth , but Atoms and Vacuum only . Now the chief Ground of this Rational Discovery of the ancient Atomists , that Sensible things , as Heat and Cold , Bitter and Sweet , Red and Green , are no Real Qualities in the Objects without , but only our own Phancies , was because in Body , there are no such things Intelligible ; but only Magnitude , Figure , Site , Motion and Rest. Of which we have not only Sensible Ideas , Passively impressed upon us from without , but also , Intelligible Notions , Actively Exerted from the Mind it self . Which Latter notwithstanding , because they are not unaccompanied with Sensible Phantasms , are by many unskilfully confounded with them . But besides these , we have other Intelligible Notions or Ideas also , which have no Genuine Phantasms at all belonging to them . Of which whosoever doubts , may easily be satisfied and convinced , by reading but a Sentence or two , that he understands , in any Book almost that shall come next to his hand ; and reflexively examining himself , whether he have a Phantasm or Sensible Idea , belonging to every Word , or no. For whoever is modest and ingenuous , will quickly be forced to confess , that he meets with many Words , which though they have a Sence or Intelligible Notion , yet have no Genuine Phantasm belonging to them . And we have known some , who were confidently engaged in the other Opininon ; being put to read the beginning of Tully's Offices , presently non-plust and confounded , in that first word Quanquam ; they being neither able to deny but that there was a Sence belonging to it , nor yet to affirm , that they had any Phantasm thereof , save only of the Sound or Letters . But to prove that there are Cogitations not subject to Corporeal Sense , we need go no further than this very Idea or Description of God ; A Substance , Absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Self-existent , and the Cause of all other things . Where there is not One Word unintelligible , to him that hath any Uunderstanding in him , and yet no Considerative and Ingenuous Person can pretend , that he hath a Genuine Phantasm or Sensible Idea , answering to any one of those words ; either to Substance , or to Absolutely Perfect , or to Infinitely , or to Good , or to Wise , or to Powerful , or to Necessity , or to Self-existence , or to Cause ; or indeed to All , or Other , or Things . Wherefore it is nothing but want of Meditation , together with a Fond and Sottish Dotage upon Corporeal Sense , which hath so far imposed upon some , as to make them believe , that they have not the least Cogitation of any thing , not subject to Corporeal Sense , or that there is nothing in Humane Vnderstanding or Conception , which was not First in Bodily Sense ; a Doctrine highly favourable to Atheism . But since it is certain on the contrary , that we have many Thoughts not Subject to Sense , it is manifes● that whatsoever falls not under External Sense , is not therefore Vnconceivable , and Nothing . Which whosoever asserts , must needs affirm , Life and Cogitation it self , Knowledge or Vnderstanding , Reason and Memory , Volition and Appetite , things of the greatest Moment and Reality , to be Nothing but mere Words without any Significaetion . Nay Phancy and Sense it self , upon this Hypothesis , could hardly scape from becoming Non-Entities too , forasmuch as neither Phancy nor Sense falls under Sense , but only the Objects of them ; we neither seeing Vision , nor feeling Taction , nor hearing Audition , much less , hearing Sight , or seeing Tast , or the like . Wherefore though God should be never so much Corporeal , as some Theists have conceived him to be , yet since the Chief of his Essence , and as it were his Inside , must by these be acknowledged to consist in Mind , Wisdom , and Vnderstanding , he could not possibly as to this , fall under Corporeal Sense ( Sight or Touch ) any more than Thought can . But that there is Substance Incorporeal also , and therefore in it self altogether Insensible ; and that the Deity is such ; is demonstrated elsewhere .

We grant indeed that the Evidence of Particular Bodies , existing Hîc & Nunc , without us , doth necessarily depend upon the Information of Sense : but yet nevertheless the Certainty of this very Evidence , is not from Sense alone , but from a Complication of Reason and Vnderstanding together with it . Where Sense the only Evidence of things , there could be no Absolute Truth and Falshood , nor Certainty at all of any thing ; Sense as such being only Relative to Particular Persons , Seeming and Phantastical , and obnoxious to much Delusion . For if our Nerves and Brain be inwardly so moved , and affected , as they would be by such an Object present , when indeed it is absent , and no other Motion or Sensation , in the mean time prevail against it and obliterate it ; then must that Object of necessity seem to us present . Moreover those Imaginations , that spring and bubble from the Soul it self , are commonly taken for Sensations by us when asleep , and sometimes in Melancholick and Phanciful Persons also , when awake . That Atheistick Principle , that there is no Evidence at all of any thing as Existing , but only from Corporeal Sense , is plainly contradicted by the Atomick Atheists themselves , When they assert Atoms and Vacuum to be the Principles of all things , and the Exuvious Images of Bodies to be the Causes both of Sight and Cogitation : for Single Atoms , and those Exuvious Images , were never Seen nor Felt ; and Vacuum or Empty Space , is so far from being Sensible , that these Atheists themselves allow it to be the One Only Incorporeal . Wherefore they must here go beyond the Ken of Sense , and appeal to Reason only for the Existence of these Principles : Thaect . P. 155 Steph. as Protagoras one of them in Plato professedly doth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Have a Care that none of the Prophane and Vninitiated in the Mysteries , over-hear you . By the Prophane , I mean ( saith he ) those who think nothing to Exist , but what they can feel with their Fingers , and exclude all that is Invisible , out of the Rank of Being . Were Existence to be allowed to nothing , that doth not fall under Corporeal Sense , then must we deny the Existence of Soul and Mind , in our selves , and others , because we can neither Feel nor See any such thing . Whereas we are certain of the Existence of our own Souls , partly from an inward Consciousness of our own Cogitations , and partly from that Principle of Reason , That , Nothing can not Act. And the Existence of other Individual Souls , is manifest to us , from their Effects , upon their Respeivcte Bodies , their Motions , Actions , and Discourse . Wherefore since the Atheists cannot deny the Existence of Soul or Mind in men , though no such thing fall under External Sense ; they have as little Reason to deny , the Existence of a Perfect Mind , presiding over the Vniverse , without which it cannot be conceived whence our Imperfect ones should be derived . The Existence of that God , whom no Eye hath seen nor can see , is plainly proved by Reason from his Effects , in the Visible Phaenomena of the Universe , and from what we are Conscious of within our selves .

The Second Pretence of Atheists against the Idea of God , and consequently his Existence , is because Theists themselves acknowledging God to be Incomprehensible , it may be from thence Inferred , that he is a Non-Entity . Which Argumentation of the Atheists , supposes these Two Things , First , That what is Incomprehensible , is altogether Vnconceivable ; and then , that what is Vnconceivable , is Nothing . The Latter of which Two , perhaps may be granted to them , That what is so Utterly Vnconceivable , as that no man can frame any manner of Idea or Conception of it , is therefore either in it self , or at least to us , Plato Theaet . Nothing . Because though that of Protagoras be not true , in his sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That Man is the measure of all things , either as Existing or not Existing . He meaning indeed nothing else thereby , but that there was no Absolute Truth or Falshood of any thing , but all was Relative to particular persons , and Phantastical or Seeming only . And though it must not be granted , that whatsoever any man 's shallow Understanding , cannot easily and fully comprehend , is therefore presently to be expunged out of the Catalogue of Beings ; which is the Reason , or rather Infidelity of the Anti-Trinitarians ; yet is there notwithstanding some Truth in that of Aristotle , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Rational Soul or Mind , is in a manner All things ; it being able to frame some Idea and Conception or other , of whatsoever is in the Nature of things , and hath either an Actual or Possible Existence , from the very Highest to the Lowest . Mind and Understanding is as it were a Diaphanous and Crystalline Globe , or a kind of Notional World , which hath some Reflex Image , and correspondent Ray , or Representation in it , to whatsoever is in the True and Real World of Being And upon this account may it be said , that whatsoever is in its own Nature Absolutely Vnconceivable , is indeed a Non-Entity .

But the Former is absolutely denied by us , That Whatsoever is Incomprehensible is Vnconceivable ; and therefore when we affirm that God is Incomprehensible , our meaning is only this , that our Imperfect Minds cannot have such a Conception of his Nature , as doth perfectly Master , Conquer , and Subdue that Vast Object under it ; or at least is so fully Adequate and Commensurate to the same , as that it doth every way Match and Equalize it . Now it doth not at all follow from hence , because God is thus Incomprehensible to our Finite and Narrow Understandings , that he is utterly Vnconceivable by them , so that they cannot frame any Idea at all of him , and he may therefore be concluded to be a Non-Entity . For it is certain , that we cannot fully Comprehend our Selves , and that we have not such an Adequate and Comprehensive Knowledge of the Essence of any Substantial thing , as that we can perfectly Master and Conquer it . It was a Truth , though abused by the Scepticks , that there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , something Incomprehensible in the Essence of the Lowest Substances . For even Body it self , which the Atheists think themselves so well acquainted with , because they can feel it with their fingers , and which is the only Substance that they acknowledge either in themselves or the Universe , hath such puzzling Difficulties and Entanglements in the Speculation of it , that they can never be able to extricate themselves from . We might instance also in some Accidental things , as Time and Motion . Truth is Bigger than our Minds , and we are not the Same with it , but have a lower Participation only of the Intellectual Nature , and are rather Apprehenders than Comprehenders thereof . This is indeed One Badge of our Creaturely State , that we have not a perfectly Comprehensive Knowledge , or such as is Adequate and Commensurate to the Essences of things ; from whence we ought to be led to this acknowledgment , that there is another Perfect Mind or Vnderstanding Being above us in the Universe , from which our Imperfect Minds were derived , and upon which they do depend . Wherefore if we can have no Idea or Conception of any thing whereof we have not a Full and Perfect Comprehension , then can we not have an Idea or Conception of the Nature of any Substance . But though we do not Comprehend all Truth , as if our Mind were Above it , or Master of it ; and cannot Penetrate into , and look quite thorough the Nature of every thing ; yet may Rational Souls frame certain Ideas and Conceptions , of whatsoever is in the Orb of Being , , proportionate to their own Nature , and sufficient for their purpose . And though we cannot fully Comprehend the Deity , nor Exhaust the Infiniteness of its Perfection , yet may we have an Idea or Conception of a Being Absolutely Perfect , such a one as is , Nostro modulo conformis , agreeable and proportionate to our Measure and Scantling ; as we may approach near to a Mountain , and touch it with our hands , though we cannot encompass it all round , and enclasp it within our arms . Whatsoever is in its own Nature Absolutely Vnconceivable , is Nothing ; but not whatsoever is not fully Comprehensible by our Imperfect Vnderstandings .

It is true indeed , that the Deity is more Incomprehensible to us than any thing else whatsoever , which proceeds from the Fulness of its Being and Perfection , and from the Transcendency of its Brightness , but for the very same reason , may it be said also , in some sence , that it is more Knowable and Conceivable than any thing . As the Sun , though by reason of its Excessive Splendour , it dazle our weak sight , yet is it notwithstanding far more Visible also , than any of the Nebulosae Stellae , the Small Misty Stars . Where there is more of Light , there is more of Visibility , so where there is more Entity , Reality , and Perfection , there is there more of Conceptibility and Cognoscibility ; such an Object Filling up the Mind more , and Acting more strongly upon it . Nevertheless because our Weak and Imperfect Minds are lost in the Vast Immensity and Redundancy of the Deity , and overcome with its transcendent Light , and dazeling Brightness , therefore hath it to us an Appearance of Darkness and Incomprehensibility . As the unbounded Expansion of Light , in the clear transparent Ether , hath to us the Apparition of an Azure Obscurity ; which yet is not any Absolute thing in it self , but only Relative to our Sense , and a meer Phancy in us .

The Incomprehensibility of the Deity , is so far from being an Argument against the Reality of its Existence , as that it is most certain on the contrary , that were there nothing Incomprehensible to us , who are but contemptible Pieces , and small Atoms of the Universe ; were there no other Being in the world , but what our Finite and Imperfect Vnderstandings could span or fathom , and encompass round about , look thorough and thorough , have a commanding view of , and perfectly Conquer and Subdue under them ; then could there be nothing Absolutely and Infinitely Perfect , that is , no God . For though that of Empedocles be not true in a Literal Sence , as it seems to have been taken by Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That by Earth we see Earth , by Water Water , and by Fire Fire ; and understand every thing by something of the same within our selves ; yet is it certain , that every thing is apprehended by some Internal Congruity in that which apprehends , which perhaps was the sence intended by that Noble Philosophick Poet. Wherefore it cannot possibly otherwise be , but that the Finiteness , Scantness , and Imperfection of our narrow Understandings , must make them Asymmetral or Incommensurate , to that which is Absolutely and Infinitely Perfect .

And Nature it self plainly intimates to us , that there is some such Absolutely Perfect Being , which though not Inconceivable , yet is Incomprehensible to our Finite Understandings ; by certain Passions which it hath implanted in us , that otherwise would want an Object to display themselves upon ; namely those , of Devout Veneration , Adoration , and Admiration , together with a kind of Ecstasie , and Pleasing Horrour ; which in the silent Language of Nature , seem to speak thus much to us , that there is some Object in the World , so much Bigger and Vaster than our Mind and Thoughts , that it is the very same to them , that the Ocean is to narrow Vessels , so that when they have taken into themselves as much as they can thereof by Contemplation , and filled up all their Capacity , there is still an Immensity of it left without , which cannot enter in for want of room to receive it , and therefore must be apprehended after some other strange and more mysterious manner , viz. by their being as it were Plunged into it , and Swallowed up or Lost in it . To conclude , the Deity is indeed Incomprehensible to our Finite and Imperfect Vnderstandings , but not Inconceivable , and therefore there is no Ground at all for this Atheistick Pretence , to make it a Non-Entity .

We come to the Third Atheistick Argumentation ; That because Infinity ( which according to Theology is included in the Idea of God , and pervadeth all his Attributes ) is utterly Vnconceivable , the Deity it self is therefore an Impossibility , and Non-Entity . To this Sence sound sundry Passages of a Modern Writer ; as , Whatsoever we know , we learn from our Phantasms , but there is no Phantasm of Infinite , and therefore no Knowledge or Conception of it . Again , Whatsoever we Imagine is Finite , and therefore there is no Conception or Idea , of that which we call Infinite . No man can have in his Mind an Image of Infinite Time , or of Infinite Power . Wherefore the Name of God is used , not to make us conceive him , but only that we may Honour him . The true Meaning whereof ( as may be plainly gathered from other Passages of the same Writer ) is thus to be Interpreted ; That there is nothing of Philosophick Truth and Reality , in the Idea or Attributes of God ; not any other Sence in those Words , but only to signifie , the Veneration and Astonishment of mens own Confounded Minds . And accordingly the Word Infinite , is declared , to signifie nothing at all in that which is so called , ( there being no such thing really existing ) but only the Inability of mens own Minds , together with their Rustick Astonishment and Admiration . Wherefore when the same Writer determins , that God must not be said to be Finite ; this being no good Courtship nor Complement ; and yet the Word Infinite , signifieth nothing in the thing it self , nor hath any Conception at all answering to it ; he either does plainly abuse his Reader , or else he leaves him to make up this Conclusion ; That since God is neither Finite nor Infinite , he is an Vnconceivable Nothing . In like manner , another Learned Well-willer to Atheism , declareth , That he who calleth any thing Infinite , doth but Rei quam non capit , attribuere nomen quod non intelligit , Attribute an Vnintelligible Name , to a thing Vnconceivable ; because all Conception is Finite , and it is impossible to conceive any thing that hath no Bounds or Limits . But that which is mistaken for Infinite , is nothing but a Confused Chaos of the Mind , or an unshapen Embryo of Thought ; when men going on further and further , and making a Continual Progress , without seeing any End before them , being at length quite weary and tyred out with this their endless Journey , they sit down , and call the thing by this Hard and Vnintelligible Name , Infinite . And from hence does he also infer ; That because we can have no Idea of Infinite , as to signifie any thing in that which is so called ; we therefore cannot possibly have , Germanam Ideam Dei , Any True and Genuine Idea or Notion of God . Of which , they who understand the Language of Atheists , know very well the meaning to be this ; That there is indeed No such thing ; or , That he is a Non-Entity .

Now since this Exception against the Idea of God , and consequently his Existence , is made by our Modern and Neoterick Atheists ; we shall in the first place shew , how Contradictious they are herein to their Predecessors , the Old Philosophick Atheists ; and consequently how inconsistent and disagreeing , Atheists in several Ages have been with one another . For whereas these Modern Atheists , would have this thought a sufficient Confutation of a Deity , That there can be Nothing Infinite ; it is certain that the Ancient Philosophick Atheists were so far from being of this Perswasion , that some of them , as Anaximander expresly , made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Infinite , the Principle of all things ; that is , Infinitely Extended and Eternal Matter , devoid of all Life and Vnderstanding . For though Melissus his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Infinite , which he made the The First Principle , was a Most Perfect Being , Eminently containing all things ( as hath been already shewed ) and therefore the True Deity : yet Anaximander's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Infinite , however called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divine by him , ( it being the only Divinity which he acknowledged ) was nothing but Sensless Matter ; an Atheistick Infinite . Wherefore both Theists and Atheists in those former times , did very well agree together in this One Point , that there was Something or other Infinite , as the First Principle of all things ; either Infinite Mind , or Infinite Matter ; though this latter Atheistick Infinity of Extended Matter , be indeed repugnant to Conception , ( as shall be proved afterwards ) there being no True Infinite , but a Perfect Being , or the Holy Trinity . Furthermore , not only Anaximander , but also after him , Democritus , and Epicurus , and many others of that Atheistick Gang , heretofore asserted likewise , a Numerical Infinity of Worlds , and therefore much more than an Infinity of Atoms , or Particles of Matter . And though this Numerical Infinity of theirs were also Vnconceivable and Impossible ; yet does it sufficiently appear from hence , that these Ancient Philosophick Atheists were so far from being abhorrent from Infinity , as a Thing Impossible , and a Non-Entity , that they were on the contrary very fond thereof ; and therefore never went about to disprove a Deity , after this manner , Because there can be Nothing Infinite .

But in the next place , we shall make it manifest , that these Modern Atheists , do no less contradict plain Reason and their very Selves also , than they do their Predecessors in that Impiety , when they thus go about to disprove the Existence of a God ; Because there can be Nothing Infinite , neither in Duration , nor in Power , nor in any other regard . For First , though it should be doubted , whether there be a God or no , yet must it needs be acknowledged to be as Indubitable , as any thing in all Geometry , that there was something or other Infinite in Duration , or Eternal , without Beginning : because , if there had been once Nothing at all , there could never have been Any thing ; that Common Notion or Principle of Reason , having here an Irresistible Force , That Nothing could ever come from Nothing . Now if there were never Nothing , but always Something , then must there of necessity be something Infinite in Duration , and Eternal without Beginning . Wherefore it cannot be accounted less than Extreme Sottishness and Stupidity of Mind , in these Modern Atheists , thus to impugn a Deity , from the Impossibility of Infinite Duration without beginning . But in the next place , we must confess it seems to us hardly conceivable , that any Atheist whatsoever , could possibly be so prodigiously Sottish , or so monstrously infatuated , as really to think ; that once there was Nothing at all , but that afterwards Sensless Matter happened , ( no body knows how ) to come into Being , from whence all other things were derived . According to which Hypothesis , it would follow also , that Matter might as well some time or other happen again , to cease to be , and so all things vanish into Nothing . To conclude therefore , these Atheists must of necessity be Guilty , of One or Other of these Two Things ; either of Extreme Sottishness and Stupidity , in acknowledging neither God , nor Matter , nor Any Thing , to have Existed Infinitely from Eternity without Beginning ; or else if they do acknowledge the Pre-Eternity of Matter , or its Infinite Past-duration without Beginning ; then , of the most Notorious Impudence , in making that an Argument against the Existence of a God , which themselves acknowledge to Matter .

Nevertheless we shall here readily comply , with these Modern Atheists thus far , as to grant them these Two following Things ; First , that we can have no Proper and Genuine Phantasm of any Infinite whatsoever , because we never had Corporeal Sense of any , neither of Infinite Number , nor of Infinite Magnitude , and therefore much less of Infinite Time or Duration , and of Infinite Power ; these two Latter things , Time and Power , themselves not falling under Corporeal Sense . Secondly , That as we have no Phantasm of any Infinite , so neither is Infinity Fully Comprehensible by our humane Understandings , that are but Finite . But since it is certain even to Mathematical Evidence , That there was Something Infinite in Duration , or without Beginning , insomuch that no Intelligent Atheist , upon Mature Consideration will ever venture to contradict it , we shall from hence extort from th●se Atheists an acknowledgment , of the Falsness of these Two Theorems of theirs , That whatsoever we have no Phantasm or Sensible Idea of , as also whatsoever is not Fully Comprehensible by us , is therefore a pure Non-Entity or Nothing : and enforce them to confess , That there is something Really Existing in Nature , which we have neither any Phantasm of , nor yet can Fully Comprehend with our Imperfect Understandings .

Nay , we will yet go further in compliance with them and acknowledge likewise , That as for those Infinities , of Number , of Corporeal Magnitude , and of Time or Successive Duration , we have not only no Phantasm , nor Full Intellectual Comprehension of them , but also no manner of Intelligible Idea , Notion or Conception . For though it be true , that Number be somewhere said by Aristotle to be Infinite , yet was his meaning there only in such a negative Sence as this , that we can never possibly come to an End thereof by Addition , but may in our minds still add Number to Number Infinitely ; which is all one as if he should indeed have affirmed , that there can be no Number Actually and Positively Infinite , according to Aristotle's own Definition of Infinite elsewhere given , namely , That to which nothing can be added : no Number being ever so Great , but that One or More may still be added to it . And as there can be no Infinite Number , so neither can there be any Infinity of Corporeal Magnitude ; not only because if there were , the parts thereof must needs be Infinite in Number ; but also because , as no Number can be so great , but that More ma● be added to it ; so neither can any Body or Magnitude be ever so Vast , but that more Body or Magnitude may be supposed still further and further ; this Addition of Finites , never making up Infinite . Indeed Infinite Space , beyond the Finite World , is a thing which hath been much talked of ; and it is by some supposed to be Infinite Body , but by others to be an Incorporeal Infinite ; through whose Actual Distance notwithstanding ( Mensurable by Poles and Miles ) this Finite World might rowl and tumble Infinitely . But as we conceive , all that can be demonstrated here , is no more than this , That how vast soever the Finite World should be , yet is there a Possibility of more and more Magnitude and Body , still to be added to it , further and further , by Divine Power , Infinitely ; or that the World could never be made so Great , no not by God himself , as that his own Omnipotence could not make it yet Greater . Which Potential Infinity or Indefinite Encreasableness of Corporeal Magnitude , seems to have been mistaken for an Actual Infinity of Space . Whereas for this very Reason , because more could be added to the Magnitude of the Corporeal World Infinitely , or without End ; therefore is it Impossible that it should ever be Positively and Actually Infinite ; That is , such as to which nothing more can Possibly be added . Wherefore we conclude concerning Corporeal Magnitude , as we did before of Number , that there can be no Absolute and Actual Infinity thereof ; and that how much Vaster soever , the World may be , than according to the Supposition of Vulgar Astronomers , who make the Starry Sphere the Vtmost Wall thereof , yet is it not Absolutely Infinite , such as Really hath No Bounds or Limits at all ; nor to which Nothing more could by Divine Power be added . Lastly , we affirm likewise concerning Time or Successive Duration , that there can be no Infinity of that neither , no Temporal Eternity without Beginning : and that not only because there would then be an Actual Infinity and more than an Infinity of Number ; but also because upon this Supposition , there would always have been an Infinity of Time Past , and consequently an Infinity of Time Past , which was never Present . Whereas all the Moments of Past Time , must needs have been once Present ; and if so , then all of them , at least save One , Future too ; from whence it will follow , that there was a First Moment or Beginning of Time . And thus does Reason conclude , neither the World nor Time it self , to have been Infinite in their Past Duration , or Eternal without Beginning .

Here will the Atheist think presently , he hath got a great advantage to disprove the Existence of a God , Nonne qui Aeternitatem Mundi sic tollunt , eâdem operâ etiam Mundi Conditori Aeternitatem tollunt ? Do not they , who thus destroy the Eternity of the World , at the same time destroy also the Eternity of the Creator ? For if Time it self were not Eternal , then how could the Deity or any thing be so ? The Atheist securely taking it for granted , that God himself could not be otherwise Eternal , than by a Successive Flux of Infinite Time . But we say , that this will on the contrary afford us a plain Demonstration of the Existence of a Deity . For since the World and Time it self , were not Infinite in their Past-Duration , but had a Beginning , therefore were they both certainly made together by some other Being , who is in order of Nature Senior to Time , and so without Time , before Time ; he being above that Successive Flux , and compehending in the Stability and Immutable Perfection of his own Being , his Yesterday and To day and For ever . Or thus ; Something was of necessity Infinite in Duration , and without Beginning ; But neither the World , nor Motion , nor Time , that is , no Successive Being , was such ; therefore is there something else whose Being and Duration is not Successive and Flowing , but Permanent ; to whom this Infinity belongeth . The Atheists here , can only smile , or make faces ; and show their little wit , in quibbling upon Nunc-stans , or a Standing Now of Eternity ; as if that Standing Eternity of the Deity ( which with so much Reason hath been contended for , by the Ancient Genuine Theists ) were nothing but a Pitiful Small Moment of Time Standing still ; and as if the Duration of all Beings whatsoever must needs be like our own . Whereas the Duration of every thing , must of necessity be agreeable to its Nature ; and therefore , As that whose Imperfect Nature is ever Flowing like a River , and consists in Continual Motion and Changes one after another , must needs have accordingly a Successive and Flowing Duration , sliding perpetually from Present into Past , and always posting on towards the Future , expecting Something of it self , which is not yet in being , but to come : So must that , whose Perfect Nature , is Essentially Immutable , and always the Same , and Necessarily Existent , have a Permanent Duration ; never losing any thing of it self once Present , as sliding away from it ; nor yet running forwards to meet something of it self before , which is not yet in being : and it is as Contradictious for it , ever to have begun , as ever to Cease to be .

Now whereas the Modern Atheists pretend to have proved , that there is Nothing Infinite , neither in Duration nor otherwise , and consequently No Deity ; meerly because we have no Sense nor Phantasm of Infinite , nor can Fully Comprehend the same ; and therefore will needs conclude that the Words , Infinite and Eternal , signifie nothing in the thing it self , but either mens own Ignorance and Inability to conceive When , or Whether , that which is called Eternal , began ; together with the Confounded Non-sence of their Astonish'd Minds , and their Stupid Veneration , of that which their own Fear and Phancy , has raised up as a Bugbear to themselves ; or else the Progress of their Thoughts further and further backward Indefinitely ; ( though they plainly confute themselves in all this , by sometimes acknowledging Matter and Motion Infinite and Eternal , which argues either their Extreme Sottishness or Impudence . ) We have shewed with Mathematical Evidence and Certainty , that there is really something Infinite in Duration or Eternal , by which therefore cannot be meant , Mens own Ignorance , or the Confounded Non-sence of their Devotion , nor yet the Idle Progress of their Minds further and further Indefinitely , which never reaches Infinite ; but a Reality in the thing it self , namely this , that it Never was Not ; nor had any Beginning . Moreover having Demonstrated concerning this Infinity and Eternity , without Beginning , that it cannot possibly belong to any Successive Being , we confidently conclude against these Atheists also , that it was not Matter and Motion , or this Mundane System , but a Perfect Immutable Nature of a Permanent Duration , ( that is , a God ) to whom it belonged . To summ up all therefore , we say that Infinite , and Eternal , are not Words that signifie nothing in the thing it self , nor meer Attributes of Honour , Complement and Flattery , that is , of Devout and Religious Non-sence , Error and Falshood , but Attributes belonging to the Deity , and to that alone , of the most Philosophick Truth and Reality . And though we being Finite , have no Full Comprehension and Adequate Vnderstanding of this Infinity and Eternity ( as not of the Deity ) yet can we not be without some Notion , Conception and Apprehension thereof , so long as we can thus demonstrate concerning it , that it belongs to something , and yet to nothing neither but a Perfect Immutable Nature . But the Notion of this Infinite Eternity will be yet further cleared in the following Explanation and Vindication of Infinite Power .

For the Atheists principally quarrel with Infinite Power , or Omnipotence , and pretend in like manner this to be Vtterly Vnconceivable , and Impossible , and Subjected in Nothing . Thus a Modern Atheistick Writer concludes , that since No man can conceive Infinite Power , this is also but an Attribute of Honour which the Confounded Non-sence of Astonish'd Minds , bestows upon the Object of their Devotion , without any Philosophick Truth and Reality . And here have our Modern Atheists indeed the Suffrage and Agreement of the ancient Philosophick Atheists also with them , who as appears from the Verses before cited out of Lucretius , concern'd themselves in nothing more , than asserting All Power to be Finite , and Omnipotence or Infinite Power to belong to Nothing .

First therefore it is here observable , that this Omnipotence or Infinite Power asserted by Theists , has been commonly either ignorantly mistaken , or wilfully misrepresented by these Atheists , out of design to make it seem Impossible and Ridiculous ; as if by it were meant , a Power of Producing and Doing any thing whatsoever without Exception , though never so Contradictious . As a late Atheistick Person , seeming to assert this Divine Omnipotence and Infinite Power , really and designedly notwithstanding abused the same , with this Scoptick Irony , That God by his Omnipotence , or Infinite Power , could turn this Tree into a Syllogism . Children indeed have sometimes such childish apprehensions of the Divine Omnipotence ; and Ren. Cartesius , ( though otherwise an Acute Philosopher ) was here no less Childish , in affirming , that all things whatsoever , even the Natures of Good and Evil , and all Truth and Falshood , do so depend upon the Arbitrary Will and Power of God , as that if he had pleased , Twice Two should not have been Four , nor the Three Angles of a Plain Triangle , Equal to Two Right ones , and the like : he only adding , that all these things notwithstanding , when they were once settled by the Divine Decree , became Immutable ; that is , I suppose , not in themselves or to God , but unto us . Than which , no Paradox of any old Philosopher , was ever more Absurd and Irrational : and certainly if any one did desire , to perswade the World , that Cartesius , notwithstanding all his pretences to Demonstrate a Deity , was indeed but an Hypocritical Theist , or Personated and Disguised Atheist , he could not have a fairer pretence for it out of all his Writings , than from hence . This being plainly to destroy the Deity , by making one Attribute thereof , to Devour and Swallow up another ; Infinite Will and Power , Infinite Vnderstanding and Wisdom . For to suppose God to Vnderstand and to be Wise only by his Will , is all one as to suppose him , to have Really no Vnderstanding at all . Wherefore we do not affirm , God to be so Omnipotent or Infinitely Powerful , as that he is able to Destroy or Change the Intelligible Natures of things at Pleasure ; this being all one , as to say , that God is so Omnipotent and Infinitely Powerful that he is able to Destroy , or to Baffle and Befool his own Wisdom and Vnderstanding ; which is the very Rule and Measure of his Power . We say not therefore , that God by his Omnipotence or Infinite Power , could make Twice Two not to be Four , or turn a Tree into a Syllogism ; but we say , that Omnipotence or Infinite Power , is that which can Produce and Do , all whatsoever is Possible , that is , whatsoever is Conceivable , and Implies no manner of Contradiction : the very Essence of Possibility being no other than Conceptibility . And thus has the Point been stated all along , not only by Christian Theists , but even the Ancient Pagan Theologers themselves ; that Omnipotence or Infinite Power , is that which can do all things , that do not imply a Contradiction ; or which are not Vnconceivable . This appearing from that of Agatho , cited before out of Aristotle , That nothing is exempted from the Divine Power , but only to make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what hath been done , to be Vndone ; or the like hereunto . Now Infinite Power , being nothing else , but a Power of Doing whatsoever is Conceivable , it is plainly Absurd to say ; That a Power of doing nothing but what is Conceivable , is Vnconceivable .

But because the Atheists look upon Infinity , as such a Desperate and Affrightful thing ; we shall here render it something more easie , and take off that Frightful Vizard from it , which makes it seem such a Mormo or Bugbear to them ; by declaring in the next place , that Infinity , is Really nothing else but Perfection . For Infinite Vnderstanding and Knowledge , is nothing else but Perfect Knowledge , that which hath no Defect or Mixture of Ignorance with it ; or the Knowledge of whatsoever is Knowable . So in like manner , Infinite Power is nothing else but Perfect Power , that which hath no Defect or Mixture of Impotency in it ; a Power of Producing and Doing all whatsoever is Possible ; that is , whatsoever is Conceivable . Infinite Power can Do , whatsoever Infinite Vnderstanding can Conceive , and nothing else : Conception being the Measure of Power and its Extent , and whatsoever is in it self Vnconceivable , being therefore Impossible . Lastly Infinity of Duration or Eternity , is Really nothing else , but Perfection , as including Necessary Existence and Immutability in it . So that it is not only Contradictious to such a Being , to Cease to Be , or Exist ; but also to have had a Newness or Beginning of Being ; or to have any Flux or Change therein , by Dying to the Present , and acquiring something New to it self which was not before . Notwithstanding which , this Being comprehends the differences of Past , Present , and Future , or the Successive Priority and Posteriority of all Temporary Things . And because Infinity is Perfection , therefore can nothing which includeth any thing of Imperfection , in the very Idea and Essence of it , be ever Truly and Properly Infinite ; as Number , Corporeal Magnitude , and Successive Duration . All which can only , Mentiri Infinitatem , Counterfeit and Imitate Infinity , in their having more and more added to them Infinitely , whereby notwithstanding they never reach it or overtake it . There is nothing truly Infinite , neither in Knowledge , nor in Power , nor in Duration , but only One Absolutely Perfect Being or The Holy Trinity .

Now , that we have an Idea or Conception of Perfection , or a Perfect Being ; is Evident , from the Notion that we have , of Imperfection so familiar to us : Perfection being the Rule and Measure of Imperfection , and not Imperfection of Perfection ; as a Straight Line , is the Rule and Measure of a Crooked , and not a Crooked Line of a Straight . So that Perfection is First Conceiveable , in order of nature , before Imperfection , as Light before Darkness , a Positive before the Privative or Defect . For Perfection is not properly the want of Imperfection , but Imperfection of Perfection . Moreover , we perceive divers Degrees of Perfection , in the Essences of things , and consequently a Scale or Ladder of Perfections , in Nature , one above another , as of Living and Animate Things , above Sensless and Inanimate ; of Rational things above Sensitive . And this by Reason of that Notion or Idea , which we first have , of that which is Absolutely Perfect ; as the Standard ; by comparing of things with which , and measuring of them , we take notice of their approaching more or less near thereunto . Nor indeed , could these Gradual Ascents , be Infinite , or Without End ; but they must come at last , to that which is Absolutely Perfect , as the Top of them all . Lastly , we could not perceive Imperfection , in the most Perfect of all those things which we ever had Sence or Experience of in our lives , had we not a Notion or Idea of That which is Absolutely Perfect , which secretly comparing the same with , we perceive it to come short thereof . And we might add here , that it is not Conceiveable neither , how there should be any Lesser Perfection , Existent in any Kind , were there not First something Perfect in that Kind , from whence it was derived . This of Boetius , being the very Sence and Language of Nature in Rational Beings ; Omne quod Imperfectum esse dicitur , id deminutione Perfecti Imperfectum esse perhibetur . Quò fit , ut si in quolibet genere Imperfectum quid esse videatur , in eo Perfectum quoque aliquid esse , necesse sit . Etenim sublata Perfectione , unde illud , quod Imperfectum perhibetur , exstiterit , ne fingi quidem potest . Neque enim à Diminutis Inconsummatisque , Natura Rerum cepit exordum ; sed ab Integris Absolutisque procedens , in haec extrema , atque effaeta dilabitur . Whatsoever is said to be Imperfect , is accounted such , by the Diminution of that which is Perfect , From whence it comes to pass , that if in any kind , any thing appear Imperfect , there must of Necessity be something also , in that Kind , Perfect . For Perfection being once taken away , it could not be imagined , from whence that which is accounted Imperfect , should have proceeded . Nor did the Nature of things , take beginning , from Inconsummate and Imperfect things , but proceedings from things Absolute and Complete , thence descend down to these lower , Effete , and Languid things . But of this more elsewhere .

Wherefore since Infinite , is the same with Absolutely Perfect , we having a Notion or Idea of the Latter , must needs have of the Former . From whence we learn also , that though the word Infinite , be in the form thereof , Negative , yet is the Sence of it , in those things which are really capable of the same , Positive ; it being all one with Absolutely Perfect : as likewise the Sence of the word Finite , is Negative ; it being the same with Imperfect . So that , Finite is properly the Negation of Infinite , as that which in order of Nature is before it ; and not Infinite the Negation of Finite . However in those things which are capable of no true Infinity , because they are Essentially Finite , as Number , Corporeal Magnitude , and Time , Infinity being there a meer Imaginary thing , and a Non-Entity , it can only be conceived , by the Negation of Finite ; as we also conceive Nothing , by the Negation of Something ; that is , we can have no Positive Conception at all thereof .

We conclude , To assert an Infinite Being , is nothing else but to assert a Being Absolutely Perfect , such as Never was Not , or had no Beginning , which could produce all things Possible and Conceivable , and upon which all other things must depend . And this is to assert a God ; One Absolutely Perfect Being , the Original of all things . God , and Infinite , and Absolutely Perfect , being but different Names for One and the same thing .

We come now to the Fourth Atheistick Objection , That Theology is nothing but an Arbitrarious Compilement of Inconsistent and Contradictious Notions . Where First , we deny not , but that as some Theologers ( or Bigotical Religionists ) or later times , extend the Divine Omnipotence , to things Contradictious and Impossible , as to the Making of One and the same Body , to be all of it , in several distant places at once : so may others sometimes unskilfully attribute to the Deity , things Inconsistent or Contradictious to one another , because seeming to them to be all Perfections . As for example , though it be concluded generally by Theologers , that there is a Natural Justice and Sanctity in the Deity , yet do some notwithstanding contend , That the Will of God is not determined by any Antecedent Rule or Nature of Justice , but that whatsoever he could be supposed to Will Arbitrarily , would therefore be Ipso facto Just ; which is called by them the Divine Soveraignty , and look'd upon as a Great Perfection . Though it be certain that these Two Things are directly Contradictious to one another ; viz. That there is something 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in its own Nature Just and Vnjust , or a Natural Sanctity in God ; and That the Arbitrary Will and Command of the Deity , is the only Rule of Justice and Injustice . Again some Theologers determining , That Whatsoever is in God , is God , or Essential to the Deity ; they conceiving such an Immutability to be a Necessary Perfection thereof , seem thereby not only to Contradict all Liberty of Will in the Deity , which themselves notwithstanding contend for in a high degree ; that all things are Arbitrarily determined by Divine Decree ; but also to take away from it , all Power of Acting ad Extra , and of Perceiving or Animadverting things done sucessively here in the World . But it will not follow from these and the like Contradictions , of mistaken Theologers , that therefore Theology it self is Contradictious , and hath nothing of Philosophick Truth at all in it ; no more than because Philosophers also hold Contradictory Opinions , that therefore Philosophy it self is Contradictious , and that there is Nothing Absolutely True or False , but ( according to the Protagorean Doctrine ) all Seeming and Phantastical .

But in the next place we add , that though it be true , that the Nature of things , admits of nothing Contradictious , and that whatsoever plainly Implies a Contradiction , must therefore of necessity be a Non-Entity , yet is this Rule notwithstading , obnoxious to be much abused , when whatsoever mens Shallow and Gross Understandings cannot Reach to , they will therefore presently conclude to be Contradictious , and Impossible . As for example , the Atheists and Materialists cannot Conceive of any other Substance besides Body , and therefore do they determine presently , that Incorporeal Substance is a Contradiction in the very Terms ; it being as much as to say Incorporeal Body ; wherefore when God is said by Theologers , to be an Incorporeal Substance , this is to them an Absolute Impossibility . Thus a Modern Writer ; The Vniverse , that is , the whole Mass of all things , is Corporeal ; that is to say , Body . Now every Part of Body is Body , and Consequently every Part of the Vniverse is Body ; and that which is not Body is no part thereof . And because the Vniverse is All , that which is no part of it , is nothing . Therefore when Spirits are called Incorporeal , this is only a name of Honour , and it may with more Piety be attributed to God himself , in whom we consider , not what Attribute best expresseth his Nature which is Incomprehensible ; But what best expresseth our Desire to Honour him . Where , Incorporeal , is said to be , an Attribute of Honour , that is , such an Attribute , as expresseth only the Veneration of mens Minds , but signifieth nothing in Nature , nor hath any Philosophick Truth and Reality under it : a Substance Incorporeal being as Contradictious , as Something and Nothing . Notwithstanding which , this Contradiction is only in the Weakness and Childishness of these mens Understandings , and not the thing it self ; it being Demonstrable , that there is some other Substance besides Body , according to the True and Genuine Notion of it . But because , this mistake is not proper to Atheists only , there being some Theists also , who labour under this same Infirmity of Mind , not to be able to Conceive any other Substance besides Body , and who therefore assert a Corporeal Deity : we shall in the next place show , from a passage of a Modern Writer , what kind of Contradictions they are , which these Atheists impute to all Theology ; namely such as these , that it supposes God , to Perceive things Sensible , without any Organs of Sense ; and to Vnderstand and be Wise without any Brains . Pious men ( saith he ) attribute to God Almighty for Honours sake , whatsoever they see Honourable in the world , as Seeing , Hearing , Willing , Knowing , Justice , Wisdom , &c. But they deny him such poor things , as Eyes , Ears and Brains , and other Organs , without which we Worms , neither have , nor can conceive , such Faculties to Be ; and so far they do well . But when they dispute of God's Actions Philosophically , then do they Consider them again , as if He had indeed such Faculties . This is not well , and thence is it , that they fall into so many Difficulties . We ought not to dispute of God's Nature . He is no fit Subject of our Philosophy . True Religion consisteth in Obedience to Christ's Lieutenants , and in giving God such Honour , both in Attributes and Actions , as they in their several Lieutenancies shall ordain . Where the plain and Vndisguised meaning of the Author seems to be this ; That God is no Subject of Philosophy , as all Real things are : ( accordingly as he declareth elsewhere , that Religio non est Philosophia sed Lex , Religion is not a Matter of Philosophy , but only of Law and Arbitrary Constitution ) He having no Real Nature of his own , nor being any True Inhabitant of the World or Heaven , but ( as all other Ghosts and Spirits ) an Inhabitant of mens Brains only , that is , a Figment of their Fear and Phancy , or a meer Political Scare-Crow . And therefore such Attributes are to be given to him , without any Scrupulosity , as the Civil Law of every Country shall appoint , and no other . The Wise and Nasute , very well understanding , that all this Business of Religion , is nothing but meer Pageantry , and that the Attributes of the Deity , indeed signifie neither True nor False nor any thing in Nature , but only mens Reverence and Devotion towards the Object of their Fear : the manner of expressing which , is determined by Civil Law . Wherefore to say , that God sees all Things , and yet hath no Eyes ; and that he hears all things , and yet hath no Ears ; and that he Understands and is Wise , and yet hath no Brains ; and whatsoever else you will please to say of him , as Attributes of Honour and only as signifying Devotion , is thus far well enough . But when men , not understanding the true Cabal , will needs go further , they mistaking Attributes of Honour , for Attributes of Nature and of Philosophick Truth , and making them Premises to infer Absolute Truth , and convince Falshood from , or Matters to Dispute and Reason upon , that is , when they will needs suppose such a thing as a God , Really to Exist in the World , then do they involve themselves in all manner of Contradiction , Nonsence , and Absurdity ; as for example , to affirm seriously , that this God Really sees all things in the world , and yet hath no Eyes ; and that He indeed hears all things , and yet hath no Ears ; and Lastly that he Understands and is Wise , and yet hath no Brains , which things are all Absolutely Contradictious , Unconceivable and Impossible . The summ of all is this , that when Religion and Theology , which is indeed nothing but Law and Phantastry , is made Philosophy , then is it all meer Jargon and Insignificant Non-sence . And now we see , what those Contradictions are , which the Atheists charge upon Theology ; such as owe all their Being , only to the Grossness , Sottishness , and Brutishness , of these mens own apprehensions . From whence proceedeth likewise , this following Definition of Knowledge and Understanding , That it is nothing but a Tumult of the Mind , raised by External Things , Pressing the Organical Parts of mans Body . O Ye Brutish among the People , when will ye Vnderstand ? and ye Fools , when will ye be Wise ? He that Planted the Ear ( and gave mans Soul a power of hearing thereby ) shall not He ( though himself have no Ears ) hear ? He that formed the Eye , ( and gave the Humane Soul a power of Seeing , by it as an Instrument ) shall not he ( though himself have no Eyes ) see ? Lastly , He that teacheth man Knowledge , ( or gave him an Understanding Mind , besides Brains ) shall not he ( though himself be without Brains ) Know and Vnderstand ?

It is certain , that no Simple Idea , as that of a Triangle or a Square , of a Cube or Sphere , can possibly be Contradictious to it self ; and therefore much less can the Idea of a Perfect Being ( which is the Compendious Idea of God ) it being more Simple , than any of the other . Indeed this Simple Idea of a Perfect Being , is Pregnant of many Attributes , and therefore the Idea of God , more fully declared by them all , may seem to be in this respect a Compounded Idea , or One Idea and Conception , Consisting or made up of Many ; which if they were really Contradictious , would render the whole , a Non-Entity . As for Example , This , A Plain Triangle , whose Three Angles are Greater than Two Right ones ; it being Contradictious and Unconceivable , is therefore no True Idea , but a Non-Entitie . But all the Genuine Attributes of the Deity , of which its Entire Idea is made up , are Things as Demonstrable of a Perfect Being , as the Properties of a Triangle or a Square are of those Ideas respectively , and therefore cannot they Possibly be Contradictious , neither to it , nor to one another ; because those things which agree in one Third , must needs agree together amongst themselves .

Nay the Genuine Attributes of the Deity , namely , such as are Demonstrable of an Absolutely Perfect Being , are not only not Contradictious ; but also necessarily Connected together , and Inseparable from one another . For there could not possibly be , One Thing Infinite in Wisdom Only , Another Thing Infinite Only in Power , and Another thing Only Infinite in Duration or Eternal . But the very same thing which is Infinite in Wisdom , must needs be also Infinite in Power , and Infinite in Duration , and so vice versâ . That which is Infinite in any one Perfection , must of necessity , have all Perfections in it . Thus are all the Genuine Attributes of the Deity , not only not Contradictious , but also Inseparably Concatenate ; and the Idea of God no Congeries either of Disagreeing things ; or else of such as are unnecessarily Connected with one another .

In very truth , all the several Attributes of the Deity , are nothing else but so many Partial and Inadequate Conceptions , of One and the Same , Simple Perfect Being , taken in as it were by piece-meal : by reason of the Imperfection of our Humane Understandings , which could not fully Conceive it all together at once : And therefore are they Really all but One thing , though they have the Appearance of Multiplicity to us . As the One Simple Light of the Sun , diversly Refracted and Reflected from a Rorid Cloud , hath to us the Appearance , of the variegated Colours of the Rainbow .

Wherefore the Attributes of God , are no Bundle of Vnconceivables , and Impossibles , huddled up together ; nor Attributes of Honour and Complement only , and nothing but the Religious Nonsence of Astonish'd Minds , expressing their Devotion towards what they Fear ; but all of them Attributes of Nature , and of most severe Philosophick Truth . Neither is the Idea of God , an Arbitrarious Compilement , of things Vnnecessarily Connected , and Separable from one another : it is no Factitious nor Fictitious thing , made up by any Feigning Power of the Soul , but it is a Natural and most Simple Vncompounded Idea ; such as to which nothing can be Arbitrariously added , nor nothing detracted from . Notwithstanding which , by reason of the Imperfection of humane Minds there may be , and are , different Apprehensions concerning it For as every one that hath a Conception of a Plain Triangle in general , doth not therefore know , that it includes this Property in it , to have Three Angles Equal to Two Right ones ; nor doth every one , who hath an Idea of a Rectangular Triangle , presently understand , that the Square of the Substense , is Equal to the Squares of both the Sides ; so neither doth every one , who hath a Conception of a Perfect Being , therefore presently know all that is included in that Idea . Moreover men may easily mistake things , for Absolute Perfections , which are not such , as hath been partly already shewed .

And now whereas the Atheists , pretend in the next place , to give an Account of that Supposed Contradictiousness , in the Idea and Attributes of God ; namely , that it proceeded principally , from Fear , or the Confounded Nonsence of mens Astonished Minds , huddling up together all Imaginable Attributes of Honour , Courtship , and Complement without any Philosophick Truth , Sence , or Signification : as also in part from the Fiction and Imposture of Politicians : all this hath been already prevented , and the Foundation thereof quite taken away , by our shewing , that there is nothing in the Genuine Idea of God and his Attributes , but what is Demostrable of a Perfect Being , and that there cannot be the least either Added to that Idea , or Detracted from it , any more than there can be any thing Added to , or Detracted from the Idea of a Triangle or of a Square . From whence it follows unavoidably , that there cannot possibly be any thing , either Contradictious or Arbitrarious in the Divine Idea , and that the Genuine Attributes thereof , are Attributes of Necessary Philosophick Truth : namely , such as do not only speak the Piety , Devotion , and Reverence of mens own Minds ; but declare the Real Nature of the thing it self . Wherefore when a Modern Atheistick Writer , affirmeth of all those who Reason and conclude concerning God's Nature , from his Attributes ; That Losing their Vnderstanding in the very first attempt , they fall from one Inconvenience ( or Absurdity ) to another without end , after the same manner as when one ignorant of Court-ceremonies , coming into the presence of a greater person than he was wont to speak to , and stumbling at his entrance , to save himself from falling lets slip his Cloak , to recover his Cloak , le ts fall his Hat , and so with one disorder after another , discovers his Rusticity and Astonishment : We say , that though there be something of Wit and Phancy in this , yet as it is applied to Theology and the Genuine Attributes of the Deity , there is not the least of Philosophick Truth . However we deny not , but that some , either out of Superstition , or else out of Flattery , ( for thus are they stiled by St. Jerome , Stulti Adulatores Dei , Foolish Flatterers of God Almighty ) have sometimes attributed such things to him , as are Incongruous to his Nature , and under a pretence of Honouring him , by Magnifying his Power and Sovereignty , do indeed most highly Dishonour him ; they representing him to be such a Being , as is no way Amiable or Desirable .

But the Atheists are most of all concerned , to give an Account of that Vnquestionable Phenomenon , the General Perswasion of the Existence of a God , in the Minds of men , and their Prop●nsity to Religion , in all ages and places of the world ; whence this should come , if there be really no such thing in Nature . And this they think to do , in the Last place also , Partly , from mens Own Fear , together with their Ignorance of Causes , and Partly , from the Fiction of Lawmakers and Politicians , they endeavouring thereby to keep men to Civil Subjection under them . Where we shall First plainly and Nakedly d●clare the Atheists meaning , and then manifest the Invalidity and Foolery of these their Pretences , to salve the forementioned Phenomenon .

First therefore , these Atheists affirm , That mankind by reason of their Natural Imbecillity , are in perpetual Solicitude , Anxiety , and Fear , concerning Future Events , or their Good and Evil Fortune to come ; and this Passion of Fear inclining men to Imagine things Formidable and Fearful , and to Suspect or Believe the Existence of what really is not ; I say , that this Distrustful Fear and Jealousie in the Minds of men , concerning their Future Condition , raises up to them the Phantasm , of a most Affrightful Spectre , an Invisible Vnderstanding Being , Arbitrarily Governing and Swaying the affairs of the whole World , and at pleasure Tyrannizing over Mankind . And when mens Exorbitant Fear and Fancy , has thus raised up to it self , such a Mormo or Bugbear , such an Affrightful Spectre as this , a thing that is really no Inhabitant of the World or of Heaven , but only of mens Brains ; they afterward stand in awe of this their Own Imagination , and Tremblingly worship this Creature and Figment of their own Fear and Phancy , as a thing Really Existing without them , or a God : devising all manner of expressions of Honour and Reverence towards it , and anxiously endeavouring , by all ways conceivable , to Propitiate and Atone the same . And thus have they brought upon themselves , a most heavie Yoke of Bondage , and filled their Lives with all manner of Bitterness and Misery .

Again to this Fear of Future Events , the Atheists add also Ignorance of Causes , as a further Account of this Phenomenon of Religion , so generally entertained in the world . For Mankind ( say they ) are Naturally Inquisitive into the Causes of things , and that not only of the Events of their Own Good and Evil Fortune , but also of the Phaenomena of the World , and the Effects of Nature . And such is their Curiosity , that wheresoever they can discover no Visible and Natural Causes , there are they prone to Feign and Imagine , other Causes Invisible and Supernatural . As it was observed of the Tragick Dramatists , that whenever they could not well extricate themselves , they were wont to bring in a God upon the Stage : and as Aristotle recordeth of Anaxagoras , that he never betook himself to Mind or Vnderstanding , that is , to God , for a Cause ; but only then when he was at a loss for other Natural and Necessary Causes . From whence these Atheists would infer , that nothing but Ignorance of Causes , made Anaxagoras to assert a Deity . Wherefore it is no wonder ( say they ) if the Generality of Mankind , being Ignorant of the Causes , almost of all Events , and Effects of Nature , have by reason of their Natural Curiosity and Fear Feigned or Introduced , one Invisible Power or Agent Omnipotent , as the Supreme Cause of all things : they betaking themselves thereto , as to a kind of Refuge , Asylum , or Sanctuary for their Ignorance .

These two Accounts of the Phenomenon of Religion , from mens Fear and Solicitude about Future Events , and from their Ignorance of Causes , together with their Curiosity , are thus joyned together by a Modern Writer ; Perpetual fear of Future Evils , always accompanying mankind , in the Ignorance of Causes , as it were in the Dark , must needs have for Object Something . And therefore when there is nothing to be seen , there is nothing to accuse for their Evil Fortune , but some Power or Agent Invisible . Moreover it is concluded , that from the same Originals , sprang , not only that vulgar opinion of Inferiour Ghosts and Spirits also , subservient to the Supreme Deity ( as the Great Ghost of the whole World ) ( Apparitions being nothing but mens own Dreams and Phancies taken by them for Sensations ) but also mens taking things Casual for Prognosticks , and their being so Superstitiously addicted to Omens and Portents , Oracles , and Divinations and Prophecies ; this proceeding likewise , from the same Phantastick Supposition , that the things of the World , are disposed of , not by Nature , but by some Vnderstanding and Intending Agent or Person .

But lest these Two forementioned Accounts , of that Phaenomenon of Religion , and the Belief of a Deity , so Epidemical to Mankind , should yet seem insufficient ; the Atheists will superadd a Third to them , from the Fiction and Imposture of Civil Soveraigns , Crafty Law-makers and Designing Politicians . Who perceiving a great advantage to be made , from the Belief of a God and Religion , for the better keeping of men in Obedience and Subjection to themselves , and in Peace and Civil Society with one another ( when they are perswaded , that besides the Punishments appointed by Laws , which can only take place upon open and convicted Transgressors , and are often eluded and avoided , there are other Punishments that will be inflicted even upon the secret violators of them , both in this Life and after Death , by a Divine , Invisible and Irresistible Hand ) have thereupon Dextrously laid hold of mens Fear and Ignorance , and cherished those Seeds of Religion in them ( being the Infirmities of their Nature ) and further confirmed their Belief of Ghosts and Spirits , Miracles and Prodigies , Oracles and Divinations , by Tales or Fables , publickly allowed and recommended . According to that Definition of Religion , given by a Modern Writer , Fear of Power Invisible , Feigned by the Mind , or Imagined from Tales publickly allowed , Religion ; not allowed , Superstition . And that Religion thus Nursed up by Politicians , might be every way Compliant with , and Obsequious to their Designs , and no way Refractory to the same ; it hath been their great care to perswade the People , that their Laws were not meerly their own Inventions , but that themselves were only the Interpreters of the Gods therein , and that the same things were really displeasing to the Gods , which were forbidden by them : God ruling over the world no otherwise than in them , as his Vicegerents ; according to that Assertion of a Late Writer , Deum nullum Regnum in homines habere , nisi per eos qui Imperium tenent , Tract . Theol. Pelit . that God Reigneth over men , only in the Civil Soveraigns . This is therefore another Atheistick Account of Religions so generally prevailing in the world , from its being a fit Engine of State , and Politicians generally looking upon it , as an Arcanum Imperii , a Mystery of Government , to possess the Minds of the People with the Belief of a God , and to keep them busily employed in the exercises of Religion , thereby to render them the more Tame and Gentle ; apt to Obedience , Subjection , Peace and Civil Society .

Neither is all this , the meer Invention of Modern Atheists , but indeed the old Atheistick Cabal ; as may appear partly , from that known Passage of the Poet , That the Gods were first made by Fear ; and from Lucretius his so fequently insisting upon the same , according to the mind of Epicurus . For in his First Book , he makes Terrorem animi , & Tenebras , Terrour of Mind , and Darkness , the Chief Causes of Theism : and in his Sixth , he further pursues the same Grounds , especially the Latter of them , after this manner ; Lamb. 528. Caetera quae fieri in Terris Coeloque tuentur , Mortales , pavidis quom pendent mentibu ' saepe , Efficiunt animos humiles formidine Divûm : Depressosque premunt ad terram , proptereà quod IGNORANTIA CAVSARVM , conferre Deorum Cogit ad Imperium res ; & concedere Regnum , & , Quorum operum causas nulla ratione videre Possunt , haec fieri Divino Numine rentur . To this Sence . Mortals , when with Trembling Minds they behold the Objects both of Heaven and Earth , they become depressed and sunk down under the Fear of the Gods . Ignorance of Causes setting up the Reign and Empire of the Gods . For when men can find no Natural Causes of these things , they suppose them presently , to have been done by a Divine Power .

And this Ignorance of Causes , is also elsewhere insisted upon by the same Poet , as the chief Source of Religion , or the Belief of a God . Lib. 5. Lamb. p. 500.

Praeterea coeli rationes ordine certo , Et varia annorum cernebant tempora verti ; Nec poterant quibus id fieret cognoscere causis . Ergo PERFVGIVM sibi habebant , omnia Divis Tradere , & ipsorum nutu facere omnia flecti .

Moreover when a Modern Writer , declares the Opinion of Ghosts , to be one of those things , in which consisteth the Natural Seeds of Religion : As also that this Opinion proceedeth from the Ignorance how to distinguish Dreams and other strong Phancies , from Vision and Sense ; he seemeth herein to have trod likewise in the Footsteps of Lucretius , giving not obscurely , the same Account of Religion in his Fifth Book . Nunc quae causa Deûm per magnas Numina gentes , Pervolgarit , & ararum compleverit Vrbes , &c. Non ita difficile est rationem reddere Verbis . Quippe etenim jam tum Divûm mortalia Secla , Egregias animo facies vigilante videbant , Et magis in Somnis , mirando corporis auctu . His igitur Sensum tribuebant , &c. That is , How the Noise of the Gods , came thus to ring over the whole world , and to fill all places with Temples and Altars , is not a thing very difficult to give an account of , it proceeding first , from mens Fearful Dreams , and their Phantasms when awake ; taken by them for Visions and Sensations . Whereupon they attributed not only Sense to these things as really Existing , but also Immortality and great Power . For though this were properly an Account only , of those Inferiour and Plebeian Gods , called Demons and Genii , yet was it supposed , that the belief of these things , did easily dispose the minds of men also , to the Perswasion of One Supreme Omnipotent Deity over all .

Lastly , That the Ancient Atheists , as well as the Modern , pretended , the Opinion of a God , and Religion , to have been a Political Invention , is frequently declared in the writings of the Pagans ; as in this of Cicero , Ii qui dixerunt totam de Diis Immortalibus Opinionem , sictam esse ab hominibus Sapientibus , Reipublicae causa , ut quos Ratio non posset , eos ad Officium Religio duceret ; nonne omnem Religionem sunditus sustulerunt ? They who affirmed the whole opinion of the Gods , to have been feigned by wise men for the sake of the Commonwealth , that so Religion might engage those to their Duty whom Reason could not ; did they not utterly destroy all Religion ? And the sence of the Ancicient Atheists is thus represented by Plato ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Leg. L. 10. They First of all affirm , that the Gods are not by Nature , but by Art and Laws onely , and that from thence it comes to pass , that they are different to different Nations and Countreys , accordingly as the several humours of their Law-makers did chance to determine . And before Plato , Critias one of the Thirty Tyrants of Athens , plainly declared Religion at first to have been a Political Intrigue in those Verses of his recorded by Sextus the Philosopher , beginning to this purpose ; That there was a time at first , when mens life was Disorderly and Brutish , and the Will of the Stronger was the only Law . After which they consented and agreed together to make Civil Laws ; that so the disorderly might be punished . Notwithstanding which , it was still found that men were only hindred from open , but not from secret Injustices . Whereupon some Sagacious and Witty person was the Author of a further Invention , to deterr men as well from secret , as from open Injuries ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Namely , by introducing or feigning a God Immortal and Incorruptible , who hears and sees and takes notice of all things . Critias then concluding his Poem in these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in this manner do I conceive , some One at first , to have perswaded mortals to believe , that there is a kind of Gods .

Thus have we fully declared , the sence of the Atheists , in their Account of the Phenomenon of Religion and the Belief of a God ; namely , that they derive it principally from these Three Springs or Originals ; First from mens own Fear and Solicitude concerning Future Events , or their Good and Evil Fortune . Secondly , from their Ignorance of the Causes both of those Events , and the Phaenomena of Nature ; together with their Curiosity . And Lastly , from the Fiction of Civil Soveraigns , Law-makers , and Politicians . The Weakness and Foolery of all which , we shall now briefly manifest . First therefore , it is certain , that such an Excess of Fear , as makes any one constantly and obstinately to believe , the Existence of That , which there is no manner of ground neither from Sense not Reason for ; tending also to the great Disquiet of mens own Lives , and the Terrour of their Minds ; cannot be accounted other than a kind of Crazedness or Distraction . Wherefore the Atheists themselves acknowledging , the Generality of mankind , to be possessed with such a Belief of a Deity , when they resolve this into such an Excess of Fear ; it is all one , as if they should affirm , the Generality of mankind , to be Frighted out of their Wits , or Crazed and Distemper'd in their Brains : none but a few Atheists , who being undaunted and undismaied have escaped this Panick Terrour , remaining Sober and in their Right Senses . But whereas the Atheists , thus impute to the Generality of mankind not only Light-Minded Credulity , and Phantastry , but also such an Excess of Fear , as differs nothing at all from Crazedness and Distraction or Madness ; We affirm on the contrary , that their supposed Courage , Stayedness and Sobriety , is really nothing else but the Dull and Sottish Stupidity of their minds ; Dead and Heavy Incredulity , and Earthly Diffidence or Distrust ; by reason whereof , they will believe nothing but what they can Feel or See .

Theists indeed have a Religious Fear of God , which is Consequent from him , or their Belief of him ( of which more afterwards ; ) but the Deity it self or the Belief thereof , was not Created by any Antecedent Fear , that is , by Fear concerning Mens Good and Evil Fortune ; it being certain , that none are less Solicitous concerning such Events , that they who are most truly Religious . The Reason whereof is , because these place their Chief Good , in nothing that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aliene or in Anothers Power , and Exposed to the strokes of Fortune ; but in that which is most truly their Own , namely the Right use of their own Will. As the Atheists on the contrary , must needs for this very reason be liable to great Fears and Solicitudes , concerning Outward Events , because they place their Good and Evil , in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Passion of Pleasure and Pain ; or at least denying Natural Honesty , they acknowledge no other Good , but what belongs to the Animal Life only , and so is under the Empire of Fortune . And that the Atheists are indeed generally , Timorous and Fearful , Suspicious and Distrustful things ; seems to appear plainly , from their building all their Politicks , Civil Societies , and Justice , ( improperly so called ) upon that only Foundation of Fe●r and Distrust .

But the Grand Errour of the Atheists here is this , that they suppose the Deity , according to the sence of the Generality of mankind , to be nothing but a Mormo , Bug-bear , or Terriculum ; an Affrightful , Hurtful , and most Vndesirable thing : Whereas men every where invoke the Deity in their Straits and Difficulties for aid and assistance ; looking upon it as Exorable and Plaeable ; and by their Trust and Confidence in it , acknowledge its Goodness and Benignity . De Regno p ● . Synesius affirms , that though men were otherwise much divided in their opinions , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They all every where , both Wise and Vnwise , agree in this , that God is to be praised , as one who is Good and Benign .

If amongst the Pagans , there were any , who understood that Proverbial Speech , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the worst sence , as if God Almighty , were of an Envious and Spiteful Nature , these were certainly , but a few Ill-natur'd men , who therefore drew a Picture of the Deity , according to their own Likeness . For the Proverb in that sence , was disclaimed and cried down , by all the wiser Pagans ; as Aristotle , who affirmed the Poets to have lyed in this , Metaph. L. ● : c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 c. de Herod . Malign . as well as they did in many other things ; and Plutarch , who taxeth Herodotus for insinuating , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Deity universally ( that is , All the Gods ) to be of an Envious and Vexatious or Spiteful disposition , whereas Himself appropriated this only to that Evil Demon or Principle asserted by him ; as appeareth from the Life of P. Aemilius written by him , where he affirmeth , not that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Deity Vniversally was of an Envious Nature , but , That there is a Certain Deity or Daemon , whose proper task it is , to bring down all great and over-swelling humane Prosperity , and so to temper every mans Life , that none may be happy in this world sincerely and unmixedly , without a check of Adversity ; which is as if a Christian , should ascribe it to the Devil . And Plato plainly declares the reason of God's making the World at first , to have been no other than this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because he was Good , and there is no manner of Envy in that which is Good . From whence he also concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That God therefore willed , all things should be made the most like himself , that is , after the best manner . But the true meaning of that Ill-languaged Proverb , seems at first , to have been no other , than what , besides Hesiod , the Scripture it self also attributes to God almighty , that he affecteth to Humble and Abase the Pride of men , and to pull down all High , Towering , and Lofty things , whether as Noxious and Hurtful to the men themselves , or as in some sence Invidious to him , and Derogatory from his Honour , who alone ought to be exalted , and no flesh to glory before him . And there hath been so much experience of such a thing as this in the world , that the Epicurean Poet himself , could not but confess , that there was some Hidden Force or Power which seemed to have a spite to all Over-swelling Greatnesses , and affect to cast contempt and scorn upon the Pride of men , Lamb. 503. Vsque adeò res humanas Vis Abdita quaedam Obterit , & pulchros fasces , saevasque secures , Proculcare , ac ludibrio sibi habere videtur . Where he plainly Reel'd and Stagger'd in his Atheism , or else was indeed a Theist , but knew it not ; it being certain that there can be no such Force as this , in Regno Atomorum , in the Reign or Empire of Sensless Atoms . And as for those among Christians , who make such a horrid Representation of God Almighty , as one who Created far the greatest part of mankind , for no other end or design , but only this , that he might Recreate and Delight himself in their Eternal Torments ; these also do but transcribe or copy out their own Ill Nature , and then read it in the Deity ; the Scripture declaring on the contrary , That God is Love . Nevertheless these very persons in the mean time , dearly hug and embrace God Almighty in their own Conceit , as one that is Fondly Good , Kind , and Gracious to themselves ; he having fastned his affections upon their very Persons , without any consideration of their Dispositions or Qualifications .

It is true indeed , that Religion is often expressed in the Scripture , by the Fear of God , and Fear hath been said to be Prima Mensura Deitatis , the First Measure of the Divinity in us , or the First Impression that Religion makes upon men in this Obnoxious and Guilty state , before they have arrived to the true Love of God and Righteousness . But this Religious Fear , is not a Fear of God , as a meer Arbitrary Omnipotent Being , much less as Hurtful and Mischievous ( which could not be disjoyned from Hatred ; ) but an aweful regard of him , as of one who is Essentially Just , and as well a Punisher of Vice and Wickedness , as a Rewarder of Vertue . Lucretius himself , when he describes this Religious Fear of men , confessing it to to be conjoyned with a Conscience of their Duty , or to include the same within it self .

P. 503. Tunc Populi Gentesque tremunt , &c. Ne quod ob admissum foedè dictumve superbè , Poenarum grave sit solvendi tempus adactum .

And this is the Sence of the Generality of mankind , that there being a Natural Difference of Good and Evil Moral , there is an Impartial Justice in the Deity which presideth over the same , and inclines it as well , to Punish the wicked , as to Reward the Vertuous : ●p . ad 〈◊〉 . P. ●● . Cass. Epicurus himself acknowledging thus much , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Theists suppose , that there are both great Evils inflicted upon the wicked from the Gods ; and also great Rewards by them bestowed upon the Good . And this Fear of God , is not only Beneficial to mankind in general , by repressing the growth of wickedness , but also wholesom and Salutary to those very persons themselves , that are thus Religiously affected , it being Preservative of them both from Moral Evils , and likewise from the Evils of Punishment consequent thereupon . This is the True and Genuine Fear of Religion ; which when it degenerates into a Dark kind , of Jealous and Suspicious Fear of God Almighty , either as a Hurtful , or as a meer Arbitrary and Tyrannical Being , then is it look'd upon , as the Vice or Extreme of Religion , and distinguished from it by that name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Superstition . Thus is the Character of a Superstitious Man given by Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That he thinks there are Gods , but that they are Noxious and Hurtful ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Superstitious man must needs Hate God , as well as Fear him . The true Fear of God ( as the Son of Sirach speaks ) is the Beginning of his Love , Cap. 25.12 . and Faith is the Beginning of cleaving to him . As if he should have said , The first Entrance into Religion is an Awful regard to God as the Punisher of Vice ; the Second step forwards therein , is Faith or Confidence in God , whereby men Rely upon him for Good , and Cleave to him : and the Top and Perfection of all Religion , is the Love of God above all , as the most Amiable Being . Christianity , the best of Religions , recommendeth Faith to us , as the Inlet or Introduction into all True and Ingenuous Piety ; for He that cometh to God , Hebr. c. 11 1 : must not only believe that he Is , but also that he is a Rewarder of those that seek him . Which Faith is better defined in the Scripture , than by any Scholastick ; to be the Substance of things ( that are to be ) hoped for , and the Evidence of things not seen . That is , a Confident Perswasion of things that fall not under Sight , ( because they are either Invisible or Future ) and which also are to be Hoped for . So that Religious Fear consisteth well with Faith , and Faith is near of kin to Hope , and the result of both Faith and Hope , is Love : which Faith , Hope and Love , do all suppose an Essential Goodness in the Deity . God is such a Being , who if He were not , were of all things whatsoever most to be Wished for . It being indeed no way desirable ( as that noble Emperour concluded ) for a man to live in a world , void of a God and Providence . He that believes a God , believes all that Good and Perfection in the Vniverse , which his Heart can possibly wish or desire . It is the Interest of none , that there should be no God , but only of such wretched Persons , as have abandoned their First and only true Interest , of being Good , and Friends to God , and are desperately resolved upon ways of Wickedness .

The Reason why the Atheists do thus grosly mistake the Notion of , God , and conceive of him differently from the Generality of mankind , as a thing which is only to be Feared , and must consequently be Hated , is from nothing but their own Vice and Ill Nature . For first , their Vice so far blinding them , as to make them think , that the Moral Differences of Good and Evil , have no foundation in Nature , but only in Law or Arbitrary Constitution ( which Law is contrary to Nature , Nature being Liberty , but Law Restraint ; ) as they cannot but really Hate that , which Hinders them of their True Liberty and Chief Good , so must they needs interpret the Severity of the Deity so much spoken of against Wickedness , to be nothing else , but Cruelty and Arbitrary Tyranny . Again it is a wretched Ill-natured Maxim , which these Atheists have , Cic. de N.D.L. 1.213 . Lamb. That there is Nulla Naturalis Charitas , No Natural Charity , but that Omnis Benevolentia oritur ex Imbecillitate & Metu , All Benevolence ariseth onely , from Imbecillity and Fear ; that is , from being either obnoxious to anothers Power , or standing in need of his Help . So that all that is now called Love and Friendship amongst Men , is according to these really nothing , but either a crouching under Anothers Power , whom they cannot Resist ; or else Mercatura quaedam Vtilitatum , a certain kind of Merchandizing for Vtilities . And thus does Cotta in Cicero declare their sence , Cic. Ibid. Ne Homines quidem censetis , nisi Imbecilli essent , futuros Beneficos aut Benignos , You conceive that no man would be any way Beneficent or Benevolent to another , were it not for his Imbecillity or Indigence . But as for God Almighty , these Atheists conclude , That upon the supposition of his Existence , there could not be so much as this Spurious Love or Benevolence in him neither , towards any thing ; because by reason of his Absolute and Irresistible Power , He would neither stand in Need of Any thing , and be devoid of all Fear . Thus the forementioned Cotta . Quid est Praestantius Bonitate & Beneficentiâ ? Cic. Ibid. Quâ cum carere Deum vultis , neminem Deo nec Deum nec Hominem Carum , neminem ab eo amari vultis . Ita fit ut non modo Homines à Diis , sed ipsi Dii inter se ab aliis alii negligantur . What is there more excellent than Goodness and Beneficence ? which when you will needs have God to be utterly devoid of , you suppose that neither any God nor Man , is Dear to the Supreme God , or beloved of him . From whence it will follow ▪ that not only men are neglected by the Gods , but also the Gods amongst themselves are neglected by one another . Accordingly a late Pretender to Politicks , who in this manner , discards all Natural Justice and Charity , determines concerning God , Regnandi & Puniendi eos qui Leges suas violant , Jus Deo esse à Solâ Potentiâ Irresistibli , That he has no other Right of Reigning over men , and of Punishing those who transgress his Laws , but only from his Irresistible Power . Which indeed is all one as to say , That God has no Right at all of Ruling over mankind , and imposing Commands upon them , but what he doth in this kind , he doth it only by Force and Power ; Right , and Might , ( or Power ) being very different things from one another , and there being no Jus or Right without Natural Justice ; so that the word Right is here only Abused . And Consentaneously hereunto the same Writer further adds , , Si Jus Regnandi habeat Deus ab Omnipotentia sua , manifestum est Obligationem ad praestandum ipsi Obedientiam incumbere Hominibus propter Imbicillitatem , That if God's Right of Commanding , be derived only from his Omnipotence , then is it manifest , that mens Obligation to obey him , lies upon them only from their Imbecillity . Or as it is further explained by him , Homines ideò Deo subjectos esse , quia Omnipotentes non sunt , aut quia ad Resistendum satis Virium non habent , That men are therefore only Subject to God , because they are not Omnipotent , or have not sufficient Power to Resist him . Thus do we see plainly , how the Atheists by reason of their Vice and and Ill Nature , ( which makes them deny all Natural Justice and Honesty , all Natural Charity and Benevolence ) transform the Deity into a monstrous shape ; such an Omnipotent Being , as if he were , could have nothing neither of Justice , in him , nor of Ben●volence towards his Creatures ; and whose only Right and Authority of Commanding them , would be his Irresistible Power ; whom his Creatures could not place any Hope , Trust and Confidence in , nor have any other Obligation to obey , than that of Fear and Necessity , proceeding from their Imbecillity , or Inability to resist him . And such a Deity as this , is indeed a Mormo or Bug-bear , a most Formidable and Affrightful thing .

But all this is nothing , but the Atheists False Imagination ; True Religion representing a most comfortable Prospect of things from the Deity ; whereas on the contrary , the Atheistick Scene of things , is Dismal , Hopeless and Forlorn , That there should be no other Good , than what depends upon things wholly out of our own power , the momentany gratification of our Insatiate Appetites , and the perpetual pouring in to a Dolium Pertusum , a Perforated and Leaking Vessel . That our selves should be but a Congeries of Atoms , upon the dissolution of whose Compages , our Life should vanish into nothing , and all our Hope perish . That there should be no Providence over us , nor any Kind and Good-natured Being above , to take care of us , there being nothing without us , but Dead and Sensless Matter . True indeed there could be no spiteful Designs in Sensless Atoms , or a Dark Inconscious Nature . Upon which account , Plutarch would grant , De Supersi . that even this Atheistick Hypothesis it self , as bad as it is , were notwithstanding to be preferred , before that of an Omnipotent , Spiteful and Malicious Being , ( if there can be any such Hypothesis as this ) a Monarchy of the Manichean Evil Principle , reigning all alone over the whole world , without any Corrival , and having an undisturbed Empire . Nevertheless it is certain also , that there could be no Faith nor Hope neither , in these Sensless Atoms , both Necessarily and Fortuitously moved , no more than there could be Faith and Hope in a Whirlwind , or in a Tempestous Sea , whose merciless waves are Inexorable , and deaf to all Cries and Supplications . For which reason Epicurus himself confessed , Epist. ad Men. P. 49. Gass. that it was better to give credit to the Fable of the Gods , ( as he calls it ) than to serve the Atheistick Fate , or that Material Necessity of all things , introduced by those Atheistick Physiologers Leucippus and Democritus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Because there is Hopes that the Gods may be prevailed with , by worship and prayer ; but the other ( Necessity ) is altogether deaf and Inexorable . And though Epicurus thought to mend the matter , and make the Atheistick Hypothesis more tolerable , by introducing into it ( contrary to the Tenour of those Priciples ) Liberty of Will in Men ; yet this being not a Power over things Without us , but our selves only , could alter the case very little . Epicurus himself was in a Panick Fear , lest the frame of Heaven should sometime upon a sudden crack , and tumble about his Ears , and this Fortuitous Compilement of Atoms be dissolved into a Chaos , — Tria talia Texta Vna Dies dabit exitio ; multosque per annos Sustentata ruet moles , & Machina mundi . And what Comfort could his Liberty of Will then afford Him , who placed all his happiness in Security from External Evils ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Superst . ( saith Plutarch ) The Atheistick Design in shaking off the Belief of a God , was to be without Fear ; but by means hereof , they framed such a System of things to themselves , as under which , they could not have the least Hope , Faith or Confidence . Thus running from Fear , did they plunge themselves into Fear ; for they who are without Hope , can never be free from Fear . Endless of necessity must the Fears and Anxieties of those men be , who shake off that One Fear of God , that would only preserve them from Evil , and have no Faith nor Hope in him . Wherefore we might conclude upon better grounds than the Atheists do of Theism ; that Atheism ( which hath no foundation at all in Nature nor in Reason ) springs first from the Imposture of Fear . For the Faith of Religion , being the Substance or Confidence of such things not seen , as are to be Hoped for ; Atheistick Insidelity must needs on the contrary be , a certain heavy Diffidence , Despondence and Misgiving of Mind , or a Timorous Distrust and Disbelief of Good , to be Hoped for , beyond the reach of Sense ; namely of an Invisible Being Omnipotent , that exerciseth a Just , Kind , and Gracious Povidence , over all those who commit their ways to him , with an endeavour to please him , both here in this Life and after Death . But Vice , or the Love of Lawless Liberty , prevailing over such Disbelieving persons , makes them by degrees , more and more desirous , that there should be no God ; that is , no such Hinderer of their Liberty , and to count it a happiness to be freed from the Fear of him , whose Justice ( if he were ) they must needs be obnoxious to .

And now have we made it Evident , that these Atheists who make Religion and the Belief of a God , to proceed from the Imposture of Fear , do first of all disguise the Deity , and put a Monstrous , Horrid and Affrightful Vizard upon it , transforming it into such a thing , as can only be Feared and Hated ; and then do they conclude concerning it ( as well indeed they may ) that there is no such thing as this , really Existing in Nature , but that it is only a Mormo or Bugbear , raised up by mens Fear and Phansie . Of the Two , it might better be said , that the Opinion of a God , sprung from mens Hope of Good , than from their Fear of Evil ; but really , it springs neither from Hope nor Fear , ( however in different Circumstances it raises both those Passions in our Minds ; ) nor is it the Imposture of any Passion , but that whose Belief is supported and Sustained , by the strongest and clearest Reason ; as shall be declared in due place . But the Sense of a Deity , often Preventing Ratiocination in us , and urging it self more Immediately upon us , it is certain that there is also , besides a Rational Belief thereof , a Natural Prolepsis or Anticipation in the Minds of men concerning it , which by Aristotle is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Vaticination .

Thus have we sufficiently confuted , the First Atheistick Pretence , to salve the Phaenomenon of Religion and the Belief of a God , so generally entertained , from the Imposture of Fear : we come now to the Second , That it proceeded from the Ignorance of Causes also , or Mens want of Philosophy : they being prone , by reason of their Innate Curiosity , where they find no Causes to make or feign them ; and from their Fear , in the Absence of Natural and Necessary Causes , to imagine Super-natural and Divine ; this also affording them a handsom Cover and Pretext for their Ignorance . For which cause these Atheists stick not to affirm of God Almighty , what some Philosophers do of Occult Qualities , that he is but Persugium & Asylum Ignorantiae , Lucret. p. . 500. L. a Refuge and Shelter for mens Ignorance ; that is , in plain and downright Langu●ge , The meer Sanctuary of Fools .

And these two things are here commonly joyned together by these Atheists , both Fear , and Ignorance of Causes , as which joyntly concurr in the Production of Theism . Because as the Fear of Children raises up Bugbears especially in the Dark , so do they suppose in like manner , the Fear of men , in the Darkness of their Ignorance of Causes especially , to raise up the Mormo , Spectre or Phantasm of a God ; which is thus intimated by the Epicurean Poet , — Omnia Caecis In tenebris Metuunt . And accordingly Democritus gave this account of the Original of Theism or Religion , Steph. P●c . Ph●l . 158. ex Sextu . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That when in old times , men observed strange and affrightful things in the Meteors and the Heaven , as Thunder , Lightning , Thunderbolts & Eclipses ; they not knowing the Causes thereof , & being terrified thereby , presently imputed them to the Gods . And Epicurus declares this to have been the reason , why he took such great pains in the study of Physiology , that by finding out the Natural and Necessary Causes of things , he might be able to free both himself and others from the Terrour of a God , which would otherwise Invade and Assault them : the Importunity of mens minds , when-ever they are at a loss for Natural Causes , urging them so much , with the Fear , Suspicion , and Jealousie of a Deity .

Wherefore the Atheists thus dabling in Physiology , and finding out as they conceive , Material and Mechanical Caus●s , for some of the Phaenom●na of Nature , and especially for such of them , as the unskilful Vulgar some times impute to God him●elf ; when they can prove Eclipses ( for example ) to be no Miracles , and render it probable , that Thunder is not the Voice of God Almighty himself , as it were roaring above in the Heavens , meerly to affright and amaze poor Mortals , and make them quake and tremble ; and that Thunderbolts are not there flung by his own hands , as the direful messengers of his wrath and displeasure ; they presently conclude triumphantly thereupon , concerning Nature or Matter , that it doth Ipsa suâ per se , sponte , omnia , Diis agere expers , Do all things alone of it self without a God . But we shall here make it appear in a few Instances as briefly as we may , that Philosophy and the True Knowledge of Causes , leads to God ; and that Atheism is nothing but Ignorance of Causes and of Philosophy .

For first , no Atheist , who derives all from sensless Atoms or Matter , is able to assign any Cause at all of Himself , or give any true account of the Original of his own Soul or Mind , it being utterly Unconceivable and Impossible , that Soul and Mind , Sense , Reason and Vnderstanding , should ever arise from Irrational and Sensless Matter however modified ; or result from Atoms , devoid of all manner of Qualities ; that is , from meer Magnitude , Figure , Site and Motion of Parts . For though it be indeed absurd to say ( as these Atheists alledge ) that Laughing and Crying Things , are made out of Laughing and Crying Principles , Et Ridere potest non ex Ridentibu ' factus ; Yet does it not therefore follow , that Sensitive and Rational Beings , might result from a Composition of Irrational and Sensless Atoms , which according to the Democritick Hypothesis , have nothing in them , but Magnitude , Figure , Site , and Motion , or Rest. Because Laughing and Crying , are Motions , which result from the Mechanism of Humane Bodies , in such a manner Organized , but Sense and Vnderstanding are neither Local Motion , nor Mechanism . And the Case will be the very same , both in the Anaximandrian or Hylopathian , and in the Stratonick or Hylozoick Atheism , because Sense and Conscious Vnderstanding , could no more result , either from those Qualities of Heat and Cold , Moist and Dry , contempered together , or from the meer Organization of Inanimate and Sensless Matter , than it could from the Concursus , Motus , Ordo , Positura , Figurae , of Atoms devoid of all manner of Qualities . Had there been once nothing but Sensless Matter , Fortuitously Moved , there could never have emerged into Being , any Soul or Mind , Sense and Vnderstanding : because no Effect can possibly transcend the Perfection of its Cause . Wherefore Atheists supposing Themselves , and all Souls and Minds , to have sprung from Stupid and Sensless Matter ; and all that Wisdom which is any where in the World , both Political and Philosophical , to be the Result of meer Fortune and Chance ; must needs be concluded , to be Grosly Ignorant of Causes ; which had they not been , they could never have been Atheists . So that Ignorance of Causes , is the Seed , not of Theism , but of Atheism : true Philosophy , and the Knowledge of the Cause of our Selves , leading necessarily to a Deity .

Again , Atheists are Ignorant of the Cause of Motion in Bodies also ; by which notwithstanding they suppose all things to be done ; that is , they are never able to Salve this Phaenomenon , so long as they are Atheists , and acknowledge no other Substance besides Matter or Body . For First it is undeniably certain , that Motion is not Essential to all Body as such , because then no Particles of Matter could ever Rest ; and consequently there could have been no Generation , nor no such Mundane System produced as this is , which requires a certain Proportionate Commixture of Motion and Rest ; no Sun , nor Moon , nor Earth , nor Bodies of Animals ; since there could be no Coherent Consistency of any thing , when all things flutter'd and were in continual Separation and Divulsion from one another . Again it is certain likewise , that Matter or Body as such , hath no Power of Moving it self Freely or Spontaneously neither , by Will or Appetite ; both because the same Inconvenience would from hence ensue likewise , and because the Phaenomena or Appearances do plainly evince the contrary . And as for that Prodigiously Absurd Paradox , of some few Hylozoick Atheists , that all Matter as such , and therefore every Smallest Particle thereof , hath not only Life Essentially belonging to it , but also Perfect Wisdom and Knowledge , together with Appetite , and Self-moving Power , though without Animal Sense or Consciousness : this , I say , will be elsewhere in due place further confuted . But the Generality of the ancient Atheists , that is , the Anaximandrians and Democriticks , attributed no manner of Life to Matter as such ; and therefore could ascribe no Voluntary , or Spontaneous Motion to the same , but Fortuitous only ; according to that of the Epicurean Poet already cited , Nam certè neque Consilio , Primordia rerum , Ordine se quaeque , atque sagaci mente locarunt ; Nec quos quaeque darent Motus pepigere profectó . Wherefore these Democriticks , as Aristotle somewhere intimates , were able to assign no other Cause of Motion , than only this , That One Body moved another from Eternity Infinitely , so that there was no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no First Vnmoved Mover , ever to be found ; because there is no Beginning nor First in Eternity . From whence probably that Doctrine of some Atheistick Stoicks in Alex. Aphrodisius was derived , That there is no First in the rank and order of Causes . Alex. Aph. Lib. de Fato , P. In the footsteps of which Philosophers , a Modern Writer seemeth to have trodden , when declaring himself after this manner ; Si quis ab Effectu quocunque , ad Causam ejus Immediatam , atque inde and Remotiorem , ac sic perpetuò ratiocinatione ascenderit , non tamen in aeternum procedere poterit , sed defatigatus aliquando deficiet . If any one will from whatsoever Effect , ascend upward to its Immediate Cause , and from thence to a Remoter , and so onwards perpetually , in his Ratiocination ; yet shall he never be able to hold on thorough all Eternity , but at length being quite tyred out with his Journey , be forced to desist or give over . Which seems to be all one , as if he should have said ; One thing Moved or Caused another Infinitely from Eternity , in which there being no Beginning , there is consequently no First Mover or Cause to be reach'd unto . But this Infinite Progress of these Democriticks , in the Order of Causes , and their shifting off the Cause of Motion , from one thing to another without end or beginning , was rightly understood by Aristotle , to be indeed the Assigning of No Cause of Motion at all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They acknowledging ( saith he ) no First Mover according to Nature , must needs make an idle Progress Infinitely ; that is , in the Language of this Philosopher , assign no Cause at all of Motion . Epicurus therefore to mend the matter , though according to the Principles of the Atomick Physiology , he discarded all other Qualities , yet did he notwithstanding admit this One Quality of Gravity or Ponderosity in Atoms , pressing them continually downwards in Infinite Space . In which , as nothing could be more Absurd nor Vnphilosophical , than to make Vpwards and Downwards in Infinite Space , or a Gravity tending to no Centre , nor Place of Rest ; so did he not assign any Cause of Motion neither ; but only in effect affirm , the Atoms therefore to tend Downwards , because they did so : a Quality of Gravity signifying only an Endeavour to tend Downwards , but Why or Wherefore , no body knows . And it is all one as if Epicurus should have said ; that Atoms moved Downwards by an Occult Quality , he either betaking himself to this as an Asylum , a Sanctuary or Refuge for his Ignorance ; or else indeed more absurdly making his very Ignorance it self ( disguized under that name of a Quality ) to be the Cause of Motion . Thus the Atheists universally , either assigned no Cause at all for Motion , as the Anaximandrians and Democriticks ; or else no True one , as the Hylozoists ; when to avoid Incorporeal Substance , they would venture to attribute , Perfect Vnderstanding , Appetite or Will , and Self-moving Power , to all Sensless Matter whatsoever . But since it appears plainly , that Matter or Body cannot Move it self ; either the Motion of all Bodies , must have no manner of Cause , or else must there of necessity , be some other Substance besides Body , such as is Self-active and Hylarchical , or hath a Natural Power , of Ruling over Matter . Upon which latter account , Plato rightly determin'd , that Cogitation , which is Self-activity or Autochinesie , was in order of Nature , before the Local Motion of Body , which is Heterochinesie . Though Motion considered Passively in Bodies , or taken for their Translation , or Change of Distance and Place , be indeed a Corporeal thing , or a Mode of those Bodies themselves moving ; yet as it is considered Actively , for the Vis Movens , that Active Force which causes this Translation or Change of Place , so is it an Incorporeal thing ; the Energy of a Self-Active Substance , upon that sluggish Matter or Body , which cannot at all move it self . Wherefore in the Bodies of Animals , the True and Proper Cause of Motion , or the Determination thereof at least ; is not the Matter it self Organized ; but the Soul either as Cogitative , or Plastickly-Self Active , Vitally united thereunto , and Naturally Ruling over it . But in the whole World it is either God himsel● , Originally impressing a certain Quantity of Motion upon the Matter of the Universe , and constantly conserving the same , according to that of the Sripture , Act. 17.28 . In him we Live & Move : ( which seems to have been the Sence also of that Noble Agrigentine Poet and Philosopher , when he described God , to be only , A Pure or Holy Mind , that with swift thoughts agitates the whole World ) or else it is Instrumentally , an Inferiour Created Spirit , Soul , or Life of Nature , that is , a Subordinate Hylarchical Principle , which hath a Power of Moving Matter Regularly , according to the Direction of a Superiour Perfect Mind . And thus do we see again , that Ignorance of Causes , is the Seed of Atheism , and not of Theism ; no Atheists being able to assign a true Cause of Motion ; the Knowledge whereof plainly leadeth to a God .

Furthermore those Atheists who acknowledge no other Principle of things , but Sensless Matter Fortuitously moved , must needs be Ignorant also of the Cause of that Grand Phaenomenon , called by Aristotle , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Well and Fit in Nature , that is , of the most Artificial Frame of the whole Mundane System in General , and of the Bodies of Animals in Particular , together with the Conspiring Harmony of all . For they who boasted themselves able to give Natural Causes of all things whatsoever without a God ; can give no other Cause at all of this Phaenomenon , but only that the World Happened by Chance to be thus made as it is . Now they who make Fortune and Chance , to be the only Cause of this so Admirable Phaenomenon , the most Regular and Artificial Frame , and Harmony of the Vniverse ; they either make the meer Absence and Want of a Cause , to be a Cause , Fortune and Chance being nothing else but the Absence or want of an Intending Cause . Or else do they make , their own Ignorance of a Cause , and They know not How , to be a Cause ; as the Author of the Leviathan interprets the meaning hereof , Many times ( saith he ) men put for Cause of Natural Events , their own Ignorance , but disguised in other words , as when they say , that Fortune is the Cause of things Contingent , that is , of things whereof they know no Cause . Or they affirm against all Reason , one Contrary to be the Cause of another , as Confusion to be the Cause of Order , Pulchritude and Harmony ; Chance and Fortune , to be the Cause of Art and Skill ; Folly and Nonsence , the Cause of the most Wise and Regular Contrivance . Or Lastly , they deny it to have any Cause at all , since they deny an Intending Cause , and there cannot Possibly be any other Cause of Artificialness and Conspiring Harmony , than Mind and Wisdom , Councel and Contrivance .

But because the Atheists here make some Pretences for this their Ignorance , we shall not conceal any of them , but bring them all to light ; to the end that we may discover their Weakness and Foolery . First therefore they Pretend , that the World is not so Artificially and Well made , but that it might have been made much Better , and that there are many Faults and Flaws to be found therein ; from whence they would infer , that it was not made by a God , he being supposed by Theists , to be no Bungler , but a Perfect Mind , or a Being Infinitely Good and Wise , who therefore should have made all things for the Best .

But this being already set down by it self , as a Twelfth Atheistick Objection against a Deity , we must reserve the Confutation thereof for its proper place . Only we shall observe thus much here by the way ; That those Theists of Later times , who either because they Fancy a meer Arbitary Deity ; or because their Faith in the Divine Goodness is but weak ; or because they Judge of things according to their own Private Appetites , and Selfish Passions , and not with a Free Uncaptivated Vniversality of Mind , and an Impartial Regard to the Good of the Whole ; or because they look only upon the Present Scene of things , and take not in the Future into consideration , nor have a Comprehensive View of the whole Plot of Divine Providence together ; or lastly , because we Mortals do all stand upon too Low a Ground , to take a commanding view and Prospect upon the whole Frame of things ; and our shallow Understandings are not able to fathom the Depths of the Divine Wisdom , nor trace all the Methods and Designs of Providence ; grant , That the World might have been made much Better than now it is ; which indeed is all one as to say , that it is Not Well made ; these Neoterick Christians ( I say ) seem hereby , to give a much greater advantage to the Atheists , than the Pagan Theists themselves heretofore did , who stood their Ground , and generously maintained against them ; that Mind being the Maker of all things , and not Fortune or Chance , nor Arbitary Self-will , and Irational Humour Omnipotent , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Absolutely the Best in every case , so far as the Necessity of things would admit , and in compliance with the Good of the Whole , was the Measure and Rule both of Nature and Providence .

Again the Atomick Atheists further alledge , that though there be many things in the world , which serve well for Vses , yet it does not at all follow , that therefore they were made Intentionally and Designedly for those Vses ; because though things Happen by Chance to be so or so Made , yet may they serve for something or other afterward , and have their several Vses Consequent . Wherefore all the things of Nature , Happened ( say they ) by Chance , to be so made as they are , and their several Uses notwithstanding were Consequent , or Following thereupon . Thus the Epicurean Poet , Lucret. L. 4. P. 367. Lamb. — Nil ideo natum est in Corpore , ut Vti Possemus , sed quod Natum est id procreat Vsum. Nothing in mans Body was made out of design for any Vse , but all the several Parts thereof , happening to be so made as they are , their Vses were Consequent thereupon . In like manner the Old Atheistick Philosophers in Aristotle , Phys. L. 2. c. 8. concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That the Former Teeth , were made by Material or Mechanical Necessity , Thin and Sharp , by means whereof they became fit for Cutting ; but the Jaw-Teeth Thick and Broad , whereby they became Vseful for the Grinding of Food . But neither of them were Intended to be such , for the sake of these Vses , but Happened by Chance only . And the like concerning all the other Parts of the Body , which seem to be made for Ends. Accordingly the same Aristotle , represents the sence of those ancient Atheists , concerning the other Parts of the Universe , or Things of Nature , that they were all likewise made such , by the Necessity of Material ( or Mechanical ) Motions Vndirected , and yet had nevertheless their several Vses Consequent , upon this their Accidental Structure . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. What hinders but that Nature might act without any respect to Ends or Good and Better , as Jupiter or the Heaven , raineth not Intentionally to make the Corn grow , but from Necessity ? Because the vapours being raised up into the Middle Region , and there Refrigerated and Condensed , must needs descend down again in the form of Water . But this happens by meer Chance and without any Intention , that the Grain is made to grow thereby ; as the Contrary sometimes Happens , by the excess of it .

But to this we Reply , That though a thing that Happens Accidentally to be so or so Made , may afterwards notwithstanding prove often serviceable for some Use or other ; yet when any thing consisteth of many Parts , that are all Artificially proportionated together , and with much Curiosity accommodated one to another ; any one of which Parts having been wanting , or otherwise in the least placed and disposed of , would have rendred the whole altogether Inept for such a Vse ; then may we well conclude it not to have been made by Chance , but by Counsel and Design Intentionally , for such Vses . As for example , The Eye , whose Structure and Fabrick consisting of many Parts ( Humours and Membranes ) is so Artificially composed ; no reasonable person who considers the whole Anatomy thereof , and the Curiosity of its Structure , can think otherwise of it , but that it was made out of Design for the Vse of Seeing ; and did not Happen Accidentally to be so made , and then the Vse of Seeing follow ; as the Epicurean Poet would fain perswade us , Lumina ne facias Oculorum clara Creata , P. 367. Lamb. Prospicere ut possimus . You are by all means to take heed , of entertaining that so dangerous Opinion ( to Atheism ) that Eyes were made for the sake of Seeing ; and Ears for the sake of Hearing . But for a man to think , that not only Eyes happened to be so made , and the Vse of Seeing Vnintended Followed ; but also that in all the same Animals , Ears Happened to be so made too , and the Vse of Hearing Followed them ; and a Mouth and Tongue Happened to be so made likewise , and the Vse of Eating , and ( in men ) of Speaking , was also Accidentally Consequent thereupon ; and Feet were in the same Animals made by Chance too , and the Vse of Walking Followed ; and Hands made in them by Chance also , upon which so many necessary Uses depend ; besides Innumerble other Parts of the Body , both Similar and Organical , none of which could have been wanting , without rendering the whole Inept or Vseless ; I say , to think , that all these things should Happen by Chance to be Thus made in every one and the same Animal , and not Designed by Mind or Councel , that they might joyntly Con●ur and Contribute to the Good of the whole ; This argues the greatest Insensibility of Mind Imaginable . But this Absurd and Ridiculous Conceit hath been long since so industriously Confuted , and the folly thereof so fully manifested , by the learned Pagan Philosopher and Physician , Galen , in his Book of the Use of Parts , that it would be altogether Superfluous to insist any more upon it .

Wherefore that the Former Teeth are made Thin and Sharp , and the Jaw-Teeth Thick and Broad , by Chance only , and not for Vse , was one of the Democritick Dotages ; as also That nothing in the Clouds and Meteors , was intended for the Good of this Habitable Earth , within whose Atmo-sphere they are contained , but all proceeeded from Material and Mechanical Necessity . Which Conceit , though Cartesius seem to have written his whole Book of Meteors in favour of , he beginning it with the Derision of those , who Seat God in the Clouds , and imagine his hands to be Employed , in opening and shutting the Cloisters of the Winds , in sprinkling the Flowers with dews , and thunder-striking the Tops of Mountains ; and closing his Discourse with this Boast ; that he had now made it manifest , there was no need to fly to Miracles , ( that is , to Bring in a God upon the Stage ) to salve those Phaenomena ; yet were it easie enough to demonstrate , the Defectiveness of those his Mechanical Vndertakings , in sundry particulars , and to evince that all those things could not be carried on , with such constant Regularity , by meer Fortuitous Mechanism , without any Superiour Principle to guide and steer them . Nevertheless we acknowledge , that God and Nature do things every where , in the most Frugal and Compendious way , and with the least Operoseness , and therefore that the Mechanick Powers are not rejected , but taken in , so far as they could comply serviceably with the Intellectual Model and Platform . But still so , as that all is supervised by One Vnderstanding and Intending Cause , and nothing passes , without His Approbation ; who when either those Mechanick Powers fall short , or the Stubborn Necessity of Matter proves uncompliant , does over-rule the same , and supply the Defects thereof , by that which is Vital ; and that without setting his own Hands immediately to every work too ; there being a Subservient Minister under him , an Artificial Nature , which as an Archeus of the whole world , governs ' the Fluctuating Mechanism thereof , and does all things faithfully , for Ends and Purposes , Intended by its Director .

But our Atomick Atheists still further alledge , That though it might well seem strange , that Matter Fortuitously moved , should at the very first jump , fall into such a Regular Frame as this is , having so many Aptitudes for Uses , so many Correspondencies between several things , and such an agreeing Harmony in the whole ; yet ought it not to seem a jot strange , if Atoms by Motion , making all possible Combinations and Contextures , and trying all manner of Conclusions and Experiments , should after Innumerable other Freaks , and Discongruous Forms produced , in length of time , fall into such a System as this is . Wherefore they affirm , that this Earth of ours at first , brought forth divers Monstrous and Irregular shapes of Animals , Orba pedum partim , manuum viduata vicissim ; Lucret. L. 5. p 476. Lamb. Multa sine ore etiam , sine Voltu caeca reperta . some without Feet , some without Hands , some without a Mouth and Face , some wanting fit Muscles and Nerves for the Motion of their members . And the old Philosophick Atheists , were so frank and lavish herein , that they stuck not to affirm , amongst those monstrous shapes of Animals there were once produced , Centaurs , and Scyllas , and Chimeras ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mixtly Boviform and Hominiform , Biform and Triform Animals : but Epicurus a little ashamed of this , as that which must needs look Oddly and Ridiculously , and seeming more Cautious and Castigate , pretends to correct the Extravagancy of this Phancy , Sed neque Centauri fuerunt , neque tempore in ullo , Luc. L. 5. p. 479. Esse queat Duplici Natura , & Corpore Bino , Ex alienigenis Membris compacta potestas . Nevertheless , there were not then any Centaurs , nor Biform and Triform Animals ; he adding , that they who feigned such things as these , might as well phancy , Rivers flowing with Golden Streams , and Trees Germinating sparkling Diamonds , and such vastly Gigantean men , as could stride over Seas , and take up Mountains in their Clutches , and turn the Heavens about with the strength of their arms . Against all which notwithstanding , he gravely gives such a Reason , as plainly overthrows his own Principles , Res sic quaeque suo ritu procedit , & omnes , P. 480. Foedere Naturae certo discrimina servant . Because things by a certain Covenant of Nature , always keep up their Specifick Differences , without being confounded together . For what Covenant of Nature can there be in Infinite Chance ? or what Law can there be set to the Absolutely Fortuitous Motions of Atoms , to circumscribe them by ? Wherefore it must be acknowledged , that according to the genuine Hypothesis of the Atomick Atheism , all Imaginable Forms of Inanimate Bodies , Plants and Animals , as Centaurs , Scylla's and Chimaera's , are producible by the Fortuitous Motions of Matter , there being nothing to hinder it , whilst it doth , Omnimodis coire , atque omnia pertentare Quaecunque inter se possint congressa creare , Put it self into all kind of Combinations , play all manner of Freaks , and try all possible Conclusions and Experiments . But they Pretend , that these Monstrous , Irregular Shapes of Animals , were not therefore now to be found , because by reason of their Inept Fabrick , they could not propagate their kind by Generation , as neither indeed Preserve their own Individuals . Thus does Lucretius declare the sence of Epicurus , Lamb. p. 476. — Quoniam Natura absterruit auctum Nec potuere cupitum aetatis tangere florem , Nec reperire cibum , nec jungi per Veneris res . And that this Atheistick Doctrine was older than Epicurus , appeareth from these words of Aristotle , Nat. Ausc. L. 2. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · When Animals Happened at first to be made , in all manner of Forms , those of them only , were preserved and continued to the present time , which chanced to be fitly made ( for Generation ) but all the others perished , as Empedocles affirmeth of the Partly-Oxe-and-Partly-Man-Animals . Moreover the ancient both Anaximandrian and Democritick Atheists , concluded that besides this One World of ours , there were other Infinite Worlds , ( they conceiving it as absurd to think , there should be but One only World in Infinite Space , as that in a vast plowed and sowed Field , there should grow up only One Ear of Corn , and no more ) and they would have us believe , that amongst these Infinite Worlds ( all of them Fortuitously made ) there is not One of a Thousand or perhaps of Ten thousand , that hath such Regularity , Concinnity , and Harmony in it , as this World that we chanced to emerge in . Now it cannot be thought strange ( as they suppose ) if amongst Infinite Worlds , One or Two , should chance to fall into some Regularity . They would also confidently assure us , that the present System of things , in this World of ours , shall not long continue such as it is , but after a while fall into Confusion and Disorder again ; — Mundi naturam totius aetas Mutat , & ex alio terram status excipit alter , Quod potuit nequeat , possit quod non tulit antè : The same wheel of Fortune , which moving upward , hath brought into view this Scene of things that now is , turning round , will sometime or other , carry it all away again , introducing a new one in its stead : and then shall we have Centaurs , and Scylla's and Chimera's again ; all manner of Inept Forms of Animals , as before .

But because men may yet be puzzled with the Vniversality and Constancy of this Regularity , and its long Continuance through so many Ages , that there are no Records at all of the contrary any where to be found ; the Atomick Atheist further adds , that the Sensless Atoms , playing and toying up and down , without any care or thought , and from Eternity Trying all manner of Tricks , Conclusions and Experiments , were at length ( they know not how ) Taught , and by the Necessity of things themselves , as it were , Driven , to a certain kind of Trade of Artificialness and Methodicalness : so that though their Motions were at First all Casual and Fortuitous , yet in length of Time , they became Orderly and Artificial , and Governed by a certain Law ; they contracting as it were upon themselves by long Practice and Experience , a kind of Habit of moving Regularly ; or else being by the meer Necessity of things , at length forced so to move , as they should have done , had Art and Wisdom directed them . Thus Epicurus in his Epistle to Herodotus , P. 28. Gass. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It must be held , that Nature is both Taught and Necessitated by the things thems●lves : Or else as Gassendus interprets the words , quadam veluti Naturali Necessariaque Doctrina sensim imbuta ; by little and little Embued , with a certain kind of Natural and Necessary Doctrine .

To which Atheistick Pretences , we shall briefly reply ; First , that it is but an Idle Dream , or rather Impudent Forgery of these Atheists , that here●ofore there were in this World of ours , all manner of Monstrous and Irregular Shapes of Animals produced ; Centaurs , Scylla's , and Chim●ra's , &c. and indeed at first none but such : There being not the least footstep of any such thing appearing in all the Monument● of Antiquity , and Traditions of Former times ; and these Atheists being not able to give any manner of reason , why there should not be such produced as well at this Present time , however the Individuals themselves could not continue long , or propagate by Generation ; or at least why it should not Happen , that in some Ages or Countreys , there were either all Androgyna , of both Sexes , or else no Animal but of One Sex , Male , or Female only ; or lastly none of any Sex at all . Neither is there any more reason to give credit to these Atheists , when ( though enemies to Divination ) they would Prophesie concerning Future times , that in this World of ours , all shall sometime fall into Confusion and Nonsence again . And as their Infinity of Worlds , is an Absolute Impossibility ; so to their Bold and Confident Assertion , concerning those Supposed other Worlds ; as if they had travelled over them all ; that amongst Ten Thousand of them , there is hardly One , that hath so much Regularity in it , as this World of ours ; it might be replied , with equal Confidence , and much more Probability of Reason ; That were every Planet about this Sun of ours an Habitable Earth ; and every Fixed Star a Sun , having likewise its s●veral other Planets or Habitable Earths moving round about it ; and not any one of these Desert or Vninhabited , but all Peopled with Animals ; we say , were this so extravagant Supposition true ; That there would not be found any one Ridiculous or Inept System amongst them all ; but that the Divine Art and Wisdom ( which being Infinite , can never be Defective , nor any where Idle ) would exercise its Dominion upon all , and every where Impress the Sculptures and Signatures of it self .

In the next place we affirm , That the Fortuitous Motions of Sensless Atomi , trying never so many Experiments and Conclusions , and making Minds , when they apply their own Properties to things without them , and think because themselves Intend , and act for Ends , that therefore Nature doth the like . And they might as well say , that Nature Laughs and Cryes , Speaks and Walks , Syllogizes and Philosophizes , because themselves do so . But as a Modern Philosopher concludeth ; The Vniverse , as one Aggregate of things Natural , hath no Intention belonging to it . And accordingly were all Final Causes rightly banished by Democritus out of Physiology , as Aristotle recordeth of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That he reduced all things to Natural and Necessary Causes , altogether rejecting Final .

To all which we briefly reply ; That there are indeed two Extremes here to be avoided , the One of those , who derive all things from the Fortuitous Motions of Sensless Matter , which is the Extreme of the Atomick Atheists ; the Other of Bigotical Religionists , who will needs have God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to do all things himself immediately ; as if all in Nature were Miracle . But there is a Middle betwixt both these Extremes ; namely , to suppose , that besides God and in Subordination to him , there is a Nature ( not Fortuitous , but ) Artificial and Methodical , which governing the Motion of Matter and bringing it into Regularity , is a Secondary or Inferiour Cause of Generations . Now this Natura Artificiosa , this Artificial Nature , though it self indeed do not understand the Reason of what it doth , nor properly Intend the Ends thereof , yet may it well be conceived to act Regularly for the sake of Ends Vnderstood and Intended , by that Perfect Mind , upon which it depends . As the Manuary Opificers , understand not the Designs of the Architect , but only drudgingly perform their several tasks imposed by him : and as Types or Forms of Letters , composed together , Print Coherent Philosophick Sence , which themselves understand nothing of ( upon which Artificial or Spermatick Nature , we have largely insisted before , in the Appendix to the Third Chapter . ) And thus , neither are all things performed Immediately and Miraculously by God himself , neither are they all done Fortuitously and Temerariously , but Regularly and Methodically for the sake of Ends , though not Vnderstood by Nature it self , but by that Higher Mind which is the Cause of it , and doth as it were continually Inspire it . Some indeed have unskilfully attributed their Own Properties , or Animal Idiopathies to Inanimate Bodies , as when they say , that Matter desires Forms as the Female doth the Male , and that Heavy Bodies descend down by Appetite toward the Centre , that so they may rest therein : and that they sometimes again , Ascend in Discretion , to avoid a Vacuum . Of which Fanciful Extravagances , if the Advancer of Learning be understood , there is nothing to be reprehended in this following passage of his , Incredibile est quantum agmen Idolorum Philosophiae immiserit ; Naturalism Operationum ad Similitudinem Actionum Humanarum Reductio ; It is incredible , how many Errours have been transfused into Philosophy , from this One Delusion , of Reducing Natural actions , to the Mode of Humane ; or of thinking that Nature acteth as a Man doth . But if that of his be extended further , to take away all Final Causes from the things of Nature , as if nothing were done therein for Ends Intended by a Higher Mind , then is it the very Spirit of Atheism and Infidelity . It is no Idol of the Cave or Den ( to use that Affected Language ) that is , no Prejudice , or Fallacy imposed upon our selves , from the attributing our own Animalish Properties , to things without us ; to think that the Frame and System of this whole World , was contrived by a Perfect Vnderstanding Being or Mind ( now also presiding over the same ) which hath every where Printed the Signatures of its own Wisdom upon the Matter . As also , that though Nature it self do not properly Intend , yet it acteth according to an Intellectual Platform Prescribed to it , as being the Manuary Opificer of the Divine Architectonick Art , or this Art it self as it were Transfused into the Matter and Embodied in it . Thus Cicero's Balbus long since declared concerning it ; that it was not , Vis quaedam sine Ratione , ciens Motus in Corporibus Necessarios ; sed Vis particeps Ordinis , tanquam via progrediens ; cujus Solertiam nulla Ars , nemo Artifex consequi potest imitando ; Not a force Vnguided by Reason , Exciting Necessary Motions in Bodies Temerariously ; but such a Force as partakes of Order , and proceeds as it were Methodically ; whose Cunning or Ingeniosity , no Art or Humane Opificer can possibly reach to by Imitation . For , it is altogether Unconceivable , how we Our Selves should have Mind and Intention in us , were there none in the Universe , or in that Highest Principle from which all proceeds . Moreover it was truly affirmed by Aristotle , that there is much more of Art in some of the things of Nature , than there is in any thing Artificially made by men ; and therefore Intention , or Final and Mental Causality , can no more be secluded from the consideration of Natural , than it can from that of Artificial things . Now it is plain that Things Artificial , as a House or Clock , can neither be Understood , nor any true Cause of them assigned , without Design , or Intention for Ends and Good . For to say , that a House , is Stones , Timber , Mortar , Iron , Glass , Lead , &c. all put together , is not to give a Definition thereof , or to tell what indeed it is ; it being such an Apt Disposition of all these Materials , as may make up the whole fit for Habitation , and the Vses of men . Wherefore this is not sufficiently to assign the Cause of a House neither ; to declare out of what Quarry the Stones were dugg , nor in what Woods or Forests the Timber was felled , and the like : Nor as Aristotle addeth , Nat. Ausc. L. 2. c. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If any one should go about thus to give an account of a House from Material Necessity ( as the Atheistick Philosophers then did of the World and the Bodies of Animals ) That the Heavier things being carried downward of their own accord , and the Lighter upward ; therefore the Stones and Foundation lay at the bottom , and the Earth for the Walls being Lighter was Higher ; and the Timber being yet Lighter , Higher than that ; but above all the Straw or Thatch , it being the Lightest of all : Nor lastly , if as the same Aristotle elsewhere also suggesteth , one should further pretend , that a House was therefore made such , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. meerly because the Hands of the Labourers , and the Axes , and Hammers and Trowels , and other Instruments , Chanced all to be moved so and so . We say , that none of all these , would be to assign the true cause of a House ; without declaring , that the Architect first framed in his Mind a Model or Platform of such a thing , to be made out of of those Materials , so aptly disposed , into a Foundation , Walls , Roof , Doors , Rooms , Stairs , Chimneys , Windows , &c. as might render the whole fit for Habitation , and other Humane uses . And no more certainly can the Things of Nature , ( in whose very Essence Final Causality is as much included ) be either rightly Understood , or the Causes of them assigned , meerly from Matter and Mechanism , or the Necessary and Vnguided Motion thereof ; without Design or Intention for Ends and Good . Wherefore to say , that the Bodies of Animals became such , meerly because the Fluid Seed , by Motion Happened to make such Traces , and beget such Stamina and Lineament● , as out of which that Compages of the whole resulted ; is not to assign a Cause of them , but to Dissemble , Smother , and Conceal their True Efficient Cause , which is the Wisdom and Contrivance of that Divine Architect and Geometer , making them every way fit , for the Inhabitation and uses of their respective Souls . Neither indeed can we banish , all Final , that is all Mental Causality , from Philosophy , or the Consideration of Nature , without banishing at the same time , Reason and Vnderstanding from our selves ; and looking upon the Things of Nature , with no other Eyes , than Brutes do . However none of the Ancient Atheists , would ever undertake to assign Necessary Causes , for all the Parts of the Bodies of Animals , and their Efformation , from meer Matter , Motion , and Mechanism : Those small and pitiful attempts in order thereunto that have been made by some of them in a few Instances , ( as that the Spina Dorsi , came from the Flexure of the Bodies of Animals , when they first sprung out of the Earth ; the Intestines from the Flux of Humours excavating a crooked and winding Channel for it self , and that the Nostrils were broke open , by the Eruption of breath ; ) these , I say , only showing the Vnfeisableness and Impossibility thereof . And therefore Democritus was so wise , as never to pretend to give an Account in this way , of the Formation of the Foetus , he looking upon it , as a thing absolutely Desperate ; nor would he venture to say any more concerning it ( as Aristotle informeth us ) than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it always cometh so to pass of necessity ; but stopp'd all further Enquiry concerning it after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That to demand , about any of these things , for what Cause it was thus , was to demand a Beginning of Infinite . As if , all the Motions from Eternity , had an Influence upon , and Contribution to , whatsoever Corporeal thing was now produced . And Lucretius notwithstanding all his swaggering , and boasting , that He and Epicurus were able to assign Natural and Necessary Causes for every thing , without a God ; hath no where so much as one word concerning it . We conclude therefore , that Aristotle's Judgment concerning Final Causes in Philosophy , is much to be preferred before that of Democritus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , N●t . Ausc. L. 2. ● . 9. That Both kind of Causes ( Material , and Final ) ought to be declared by a Physiologer , but especially the Final ; the End being the Cause of the Matter , but the M●tter not the Cause of the End . And thus do we see plainly , that the Atomick Atheists are utterly ignorant of the Cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the R●●u●ar and Artificial Frame of th● things in N●ture , and cons●quently of the wh●le Mundane S●stem ; the True Knowledge whereof , n●c●ss●rily leadeth to a God .

But it is prodigiously strange , that these Atheists , should in this their Ignorance and Sott●shn●ss , be Justified by any Professed Theists and Christians of Later times ; who Atomizing in their Physiology also , would fain perswade us in like manner , that this whole Mundane System , together with Plants , and Animals , was derived , meerly from the Necessary and Vnguided Motion , of the Small Particles of Matter , at first turned round in a Vortex , or else jumbled all together in a Chaos , without any Intention for Ends and Good , that is , without the Direction of any Mind . God in the mean time standing by , only as an Idle Sp●ctator , of this Lusus Atomorum , this Sportful Dance of Atoms ▪ and of the various Results thereof . Nay these Mechanick Theists , have here quite outstripped and out-done , the Atomick Atheists themselves , they being much more Immodest and Extravagant , than ever those were . For the Professed Atheists , durst never venture to affirm , that this Regular System of things , Resulted from the Fortuitous Motions of Atoms , at the very first ; before they had for a long time together , produced many other Inept Combinations , or Aggregate Forms of particular things , and Nonsensical Systems of the whole . And they supposed also , that the Regularity of things here in this world , would not always continue such neither , but that some time or other , Confusion and Disorder would break in again . Moreover , that besides this World of ours , there are at this very instant , Innumerable other worlds Irregular , and that there is but One of a Thousand or ten Thousand , amongst the Infinite Worlds , that have such Regularity in them . The reason of all which is , because it was generally taken for granted and look'd upon as a Common Notion , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Aristotle expresseth it , that None of those things which are from Fortune or Chance , come to pass constantly and always alike . But our Mechanick or Atomick Theists , will have their Atoms , never so much as once to have Fumbled , in these their Fortuitous Motions ; nor to have produced any Inept System , or Incongruous Forms at all ; but from the very first all along , to have taken up their Places , and have Ranged themselves , so Orderly , Methodically and Discreetly ; as that they could not possibly have done it better , had they been Directed by the most Perfect Wisdom . Wherefore these Atomick Theists , utterly Evacuate that grand Argument for a God , taken from the Phaenomenon of the Artificial Frame of things , which hath been so much insisted on in all Ages , and which commonly makes the strongest impression of any other , upon the Minds of men ; they leaving only certain Metaphysical Arguments for a Deity , which though never so good , yet by reason of their Subtilty , can do but little Execution upon the Minds of the Generality , and even amongst the Learned , do oftentimes beget , more of Doubtful Disputation and Scepticism , than of Clear Conviction and Satisfaction . The Atheists in the mean time laughing in their sleeves , and not a little triumphing , to see the Cause of Theism , thus betrayed by its professed Friends and Assertors , and the Grand Argument for the same , totally Slurred by them ; and so their work done , as it were to their hands , for them .

Now as this argues the greatest Insensibility of Mind , or Sottishness and Stupidity , in Pretended Theists , not to take the least notice of the Regular and Artificial Frame of things , or of the Signatures of the Divine Art and Wisdom in them , nor to look upon the World and things of Nature , with any Other Eyes , than Oxen and Horses do ; so are there many Phaenomena in Nature , which being partly Above the Force of these Mechanick Powers , and partly Contrary to the same , can therefore never be Salved by them , nor without Final Causes , and some Vital Principle . As for example , that of Gravity , or the Tendency of Bodies Downward , the Motion of the Diaphragma in Respiration , the Systole and Diastole of the Heart , which was before declared to be a Muscular Constriction and Relaxation , and there-not Mechanical but Vital . We might also add amongst many others , the Intersection of the Plains of the Equator and Ecliptick or the Earth's Diurnal Motion , upon an Axis not Parallel with that of the Ecliptick , nor Perpendicular to the Plain thereof . For though Car●esius would needs imagine this Earth of ours once to have been a Sun , and so it self the Centre of a lesser Vortex ; whose Axis was then Directed after this manner , and which therefore still kept the same Site or Posture , by reason of the Striate Particles , finding no fit Pores or Traces for their passage thorough it , but only in this Direction ; yet does he himself confess , that because these Two Motions of the Earth , the Annual and Diurnal , would be much more conveniently made upon Parallel Axes , therefore according to the Laws of Mechanism , they should perpetually be brought nearer and nearer together , till at length the Equator and the Ecliptick come to have their Axes Parallel to one another . Which as it hath not yet come to pass , so neither hath there been , for these last two Thousand years , ( according to the best Observations and Judgments of Astronomers ) any nearer approach , made of them to one another . Wherefore the Continuation of these ●wo Motions of the Earth , the Annual and Diurnal , upon Axes differ●nt or not Parallel , is resolvable into nothing , but a Final and Mental Cause , or the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it was Best it should be so , the Variety of the Seasons of the year depending hereupon . But the greatest of all the particular Phaenomena , is the Organization and Formation of the Bodies of Animals , consisting of such Variety and Curiosity ; which these Mechanick Philosophers being no way able to give an account of , from the Necessary Motion of Matter , Vnguided by Mind for Ends , prudently therefore break off their System there , when they should come to Animals , and so leave it altogether untouch'd . We acknowledge indeed , that there is a Posthumous Piece extant , imputed to Cartesius , and entituled , De la Formation du Foetus , wherein there is some Pretence made to salve all this by Fortuitous Mechanism . But as the Theory thereof is wholly built upon a False Supposition , sufficiently confuted by the Learned Harvey , in his Book of Generation , That the Seed doth Materially enter , into the Composition of the Egg ; so is it all along Precarious and Exceptionable ; nor does it extend at all to the Differences that are in several Animals , or offer the least Reason , why an Animal of one Species or Kind , might not be Formed out of the Seed of another .

It is here indeed Pretended by these Mechanick Theists , that Final Causes , therefore ought not to be of any Regard to a Philosopher , because we should not arrogate to Our selves to be as Wise as God Almighty is , or to be Privy to his Secrets . Thus in the Metaphysical Meditations ; Atque ob hanc Vnicam Rationem totum illud Causarum genus , quod à Fine peti solet , in Rebus Physicis nullum Vsum habere existimo ; non enim absque Temeritate me puto , investigare posse Fines Dei . And again likewise in the Principles of Philosophy . Nullas unquam Rationes circa Res Naturales , à Fine quem Deus aut Natura in iis faciendis sibi proposuit , admittimus , quia non tantum nobis debemus arrogare , ut ejus Consiliorum participes esse possimus . But the Question is not , Whether we can always reach to the Ends of God Almighty , and know what is Absolutely Best in every case , and accordingly make Conclusions , that therefore the thing is , or ought to be so ; but , Whether any thing at all , were made by God , for Ends and Good , otherwise than would of it self have resulted from the Fortuitous Motion of Matter . Nevertheless we see no Reason at all , why it should be thought Presumption , or Intrusion into the Secrets of God Almighty , to affirm , that Eyes were made by him for the End of Seeing ( and accordingly so contrived as might best conduce thereunto ) and Ears for the End of Hearing , and the like . This being so plain , that nothing but Sottish Stupidity , or Atheistick Incredulity ( masked perhaps under an Hypocritical Veil of Humility ) can make any doubt thereof . And therefore Aristotle justly reprehended Anaxagoras , for that Absurd Aphorism of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Man was therefore the Wisest ( or most Solert ) of all Animals , because he Chanced to have hands . He not doubting to affirm on the Contrary ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That it was far more reasonable to think , that because Man was the Wisest ( or most Solert and Active ) of all Animals , therefore he had Hands given him . For Nature ( saith he ) distributeth as a Wise man doth , what is suitable to every one ; and it is more Proper to give Pipes to one that hath Musical Skill , than upon him that hath Pipes , to bestow Musical Skill .

Wherefore these Mechanick Theists would further , alledge , and that wi●h some more Colour of Reason ; That it is below the Dignity of God Almighty , to condescend to all those mean and trivial Offices , and to do the Things of Nature himself immediatly ; as also that it would be but a Botch in Nature , if the Defects thereof were every where to be supplied by Miracle . But to this also the Reply is easie ; That though the Divine Wisdom it self contrived the System of the whole World , for Ends and Good , yet Nature , as an Inferiour Minister , immediately Executes the same ; I say , not a Dead , Fortui●●us , and meerly Mechanichal ; but a Vital , Orderly and Artificial Nature . Which Nature , asserted by most of the Ancient Philosophers who were Theists , Steph. Poet. Philos. is thus described by Proclus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nature , is the Last of all those Causes that Fabricate this Corporeal and Sensible world , and the utmost Bound of Incorporeal Substances . Which being full of Reasons and Powers , Orders , and Presides over all Mundane affairs . It proceeding ( according to the Magic Oracles ) from that Supreme Goddess , the Divine Wisdom , which is the Fountain of all Life , as well Intellectual , as that which is Concrete with Matter . Which Wisdom , this Nature always essentially depending upon , passes through all things unhinderably : by means whereof , even Inanimate things , partake of a kind of Life ; and things Corruptible remain Eternal in their Species , they being contained by its Standing Forms or Ideas , as their Causes . And thus does the Oracle describe Nature , as presiding over the whole Corporeal Word , and perpetually turning round the Heavens . Here have we a Description of One Vniversal Substantial Life , Soul , or Spirit of Nature , Subordinate to the Deity ; besides which the same Proclus , elsewhere supposeth other Particular Natures , or Spermatick Reasons , in those Words of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · After the first Soul , are there particular Souls , and after the Vniversal Nature , Particular Natures . Where it may be observed by the way , that this Proclus , though he were a Superstitious Pagan , much addicted to the Multiplying of Gods ( Subordinate to one Supreme ) or a Bigotick Polytheist , who had a humour of Deifying almost every thing , and therefore would have this Nature forsooth to be called a Gooddess too ; yet does he declare it not to be properly such , but Abusively only ( viz. because it was no Intellectual Thing ) as he saith the Bodies of the Sun , Moon and Stars , supposed to be Animated , were called Gods too , they being the Statues of the Gods . This is the meaning of those Words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Nature is a God or Goddess , not as having Godship properly belonging to it , ●ut as the Divine Bodies are called Gods , because they are Statues of the Gods .

Wherefore we cannot otherwise conclude concerning these our Mechanick Theists , who will thus needs derive all Corporeal things from a Dead and Stupid Nature , or from the Necessary Motions of Sensl●ss Matter , without the Direction of any Mind , or Intention for Ends and Good ; but that they are indeed Cousin-Germans to Atheists ; or possessed in a Degree , with a kind of Atheistick Enthusiasm , or Fanaticism ; they being so far forth , Inspired , with a Spirit of Infidelity , which is the Spirit of Atheism .

But these Mechanick Theists are again counterballanced by another sort of Atheists , not Mechanical nor Fortuitous ; namely the Hylozoists ; who are unquestionably convinced , that Opera Naturae sunt Opera Intelligentiae , that the Works of Nature are Works of Vnderstanding ; and that the Original of these Corporeal things was not Dead and Stupid Matter Fortuitously moved ; upon which account Strato derided , Democritus his Rough and Smooth , Crooked and Hooky Atoms , as meer Dreams and Dotages . But these notwithstanding , because they would not admit of any other Substance besides Matter , suppose Life and Perception , Essentially to belong to all Matter as such ; whereby it hath a Perfect Knowledge of whatsoever it self could Do or Suffer ( though without Animal-consciousness ) and can Form it self to the Best advantage ; sometimes improving it self by Organization , to Sense in Brutes , and to Reason and Reflexive Understanding in Men. Wherefore according to the Principles of these Hylozoists , there is not any need of a God , at all ; that is , of one Perfect Mind or Vnderstanding Being presiding over the whole world ; they concluding accordingly , the Opinion of a God , to be only a Mistaking , of the Inadequate Conception of Matter in General , its Life and Energetick Nature taken alone Abstractly , for a Complete Substance by it self . Nevertheless these Hylozoick Atheists , are no way able by this Hypothesis of theirs neither , to salve that Phaenomenon of the Regularity and Harmony of the whole Universe ; because every Part of Matter , being according to them , a Distinct Percipient by it self , whose knowledge extendeth only to its own Concernment ; and there being no one thing presiding over all ; the things of the whole World ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in which all things are Co-ordered together ) could never have fallen , into One such Agreeing and Conspiring Harmony .

And as for those other Cosmo-Plastick Atheists , who suppose the whole World to be as it were but One Huge Plant , Tree , or Vegetable , or to have One Spermatick , Plastick , and Artificial Nature only , Orderly and Methodically disposing the whole , but without Sense and Vnderstanding , these can no way do the business neither , that is , salve the forementioned Phaenomenon , it being utterly Impossible , that there should be any such Artificial and Regular Nature , otherwise than as derived from , and depending upon , a Perfect Mind or Wisdom .

And thus do we see plainly , that no Atheists whatsoever , can Salve the Phaenomena of Na●ure , and this Particularly , of the Regular Frame and Harmony of the Vniverse ; and that true Philosophy , or the Knowledge of Causes , Necessarily leadeth to a God .

But besides these Phaenomena , of Cogitation or Soul and Mind in Animals , Local Motion in Bodies , and the Artificial Frame of things for Ends and Vses , together with the Conspiring Harmony of the Whole ; which can no way be Salved without a Deity ; We might here further add , that the Fortuitous , that is , the Anaximandrian and Democritick Atheists , who Universally asserted the Novity of this Mundane System , were not able to give any tolerable account neither , of the First Beginning of Men , and those Greater Animals , that are no otherwise begotten , than in the way of Generation , by the Commixture of Male and Female .

Aristotle in his Book of the Generation of Animals , writeth thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Lib. 3. c. ult . If Men and Fourfooted Animals , were ever Generated out of the Earth , as some affirm , it may be probably conceived to have been , one of these Two ways ; either that they were Produced as Worms out of Putrefaction , or else Formed in certain Eggs ; growing out of the Earth . And then after a while he concludes again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That if there were any Beginning of the Generation of all Animals , it is reasonable to think it , to have been one of these Two forementioned wayes . It is well known that Aristotle , though a Theist , elsewhere asserteth the World's Eternity , according to which Hypothesis of his , there was never any First Male nor Female , in any kind of Animals , but one begat another Infinitely without any Beginning ; a thing utterly repugnant to our Humane Faculties , that are never able to frame any Conception of such an Infinity of Number and Time , and of a Succesive Generation from Eternity . But here Aristotle himself seems staggering or Sceptical about it ; If Men were ever Generated out of the Earth ; and , If there were any Beginning of the Generation of Animals : As he doth also , in his Topicks , Lib. 1. c. 9. propound it for an Instance of a thing Disputable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Whether the World were Eternal or no ? he ranking it amongst those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Those Great things for which we can give no certain Reason , one way nor other . Now ( saith he ) If the World had a Beginning , and If Men were once 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Earth-Born , then must they have been in all probability , either Generated as Worms , out of Putrefaction , or else out of Eggs ; he supposing ( it seems ) those Eggs to have grown out of the Earth . But the Generality of Atheists in Aristotle's time , as well as Theists , denying this Eternity of the Mundane System , as not so agreeable with their Hypothesis , because so Constant and Invariable an Order in the World , from Eternity , hath not such an appearance or semblance of Chance , nor can be easily supposed to have been , without the Providence of a Perfect Mind , presiding over it , and Senior to it ( as Aristotle conceived ) in Nature though not in Time ; They therefore in all Probability concluded likewise , Men at First to have been Generated One of these Two ways , either out of Putrefaction , or from Eggs ; and this by the Fortuitous Motion of Matter ; without the Providence or Direction of any Deity . But after Aristotle , Epicurus Phancied those First Men and other Animals , to have heen Formed in certain Wombs or Bags growing out of the Earth , Crescebant Vteri terrae radicibus apti ; And this no otherwise than by the Fortuitous Motion of Atoms also .

But if Men had been at First Formed after this manner , either in Wombs or Eggs ( growing out of the Earth ) or Generated out of Putrefaction , by Chance ; then could there be no reason imaginable , why it should not sometimes so Happen now , the Motions of Atoms being as Brisk and Vigorous , as ever they were , and so to continue to all Eternity : so that there is not the least Ground at all , for that Precarious Phancy and Pretence of Epicurus , that the Earth as a Child-bearing Woman , growing old , became at length Effete and Barren . Moreover the Men thus at first excluded out of Bags , Wombs or Egg-shells , or Generated out of Putrefaction , were supposed by these Atheists themselves , to have been produced , not in a Mature and Adult , but an Infant-like , Weak and Tender State , just such as they are now born into the World ; by means whereof they could neither be able to Feed and Nourish themselves , nor defend themselves from harms and Injuries . But when the same Epicurus would here pretend also , that the Earth which had been so Fruitful a Mother , became afterward by Chance too , as tender and indulgent a Nurse , of this her own Progeny , and sent forth Streams or Rivers of Milk after them , out of those Gaps of her Wounded Surface , which they had before burst out of , as Critolaus long since observed , In Philo. Quòd Mund. Incurr he might as well have feigned , the Earth to have had Breasts and Nipples too , as Wombs and Milk ; and then what should hinder , but that she might have Arms and Hands also , and Swaddling-bands to boot ? Neither is that less Precarious , when the same Atheistick Philosopher adds , that in this Imaginary State of the New-born world , there was for a long time neither any Immoderate Heat nor Cold , nor any Rude and Churlish Blasts of Wind , the least to annoy or injure those tender Earth-born Infants and Nurslings . All which things being considered , Anaximander seems of the Two , to have concluded more wisely , that Men , because they require a longer time than other Animals to be hatched up in , were at first Generated in the Bellies of Fishes , and there nourished up for a good while , till they were at length able to defend , and shift for themselves , and then were Disgorged , and cast up upon dry land . Thus do we see , that there is nothing in the World so Monstrous , nor Prodigiously Absurd , which men Atheistically inclined , will not rather Imagine , and Swallow down ; than entertain the Notion of a God .

Wherefore here is Dignus Vindice Nodus , and this Phaenomenon of the First Beginning of Mankind , and other Greater Animals , cannot be Salved otherwise , than according to the Mosaick History , by admitting of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a God out of a Machin , that is , an Extraordinary Manifestation of the Deity , in forming Man , and oth●r Animals , Male and Female , once out of the Earth ; and that not in a Rude , Tender and Infant-like State , but Mature and Adult , ●h●t so they might be able immediately , to shift for themselves , Mul●iply and Propagate their kind by Generation ; and this being once done , and now no longer any necessity , of such an extraordinary way of proceeding ; then putting a stop immediately thereunto , that so no more Terriginae nor Autochthones , Earth-born M●n , should be any longer p●oduced . For all these circumstances being put together , it plainly appears , that this whole Phaenomenon , surpasses , not only the Mechanical , but also the Plastick Powers ; th●ir being much of Discretion in it , which the latter of these , cannot arrive to neither ; they always acting , Fatally and Necessarily . Nevertheless we shall not here determine , Whether God Almighty might not ▪ make use of the Subservient Ministry of Angels or Superiour Spirits , Created before Man , in this first extraordinary Efformation of the Bodies of Animals out of the Earth , in a Mature and Adult State : as Plato in his Timaeus , introduceth the Supreme God ( whom he supposeth to be the immediate Creator of all Immortal Souls ) thus bespeaking the Junior Gods , and setting them a work in the Fabrifaction of Mortal Bodies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is your work now to Adaptate the Mortal to the Immortal , and to Generate or make Terrestrial Animals ; He afterwards adding , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That after the sowing of Immortal Souls , ( the Supreme God ) committed to these Junior Gods , the task of forming Mortal Bodies . Which of Plato's , some conceive to have been derived from that of Moses , Let us make Man after our own Image .

Moreover , these Atheists are no more able to Salve that other Common and Ordinary Phaenomenon neither , of the Conservation of the Species of all Animals , by keeping up constantly in the world , a due Numerical Proportion between the Sexes of Male and Female . For did this depend only upon Fortuitous Mechanism , it cannot well be conceived , but that in some ages or other , there should happen to be , either all Males , or all Females ; and so the Species fail . Nay it cannot well be thought otherwise , but that there is in this a Providence also , Superiour to that of the Plastick or Spermatick Nature , which hath not so much of Knowledge and Discretion allowed to it , as whereby to be able alone , to govern this Affair .

Lastly , there are yet other Phaenomena , no less Real , though not Physiological , which Atheists can no way Salve ; as that of Natural Justice , and Hon●sty , Duty , and Obligation ; the true Foundation both of Ethicks and Politicks ; and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Liberty of Will , properly so called , not that of Fortuitous Determination , when there is a Perfect Equality or Indifferency of Eligibility in Objects ; but that whereby men dese●ve Commendation and Blame , Rewards and Punishments , and so become fit Objects for Remunerative Justice to display it self upon , a Main Hinge upon which Religion Turneth ; ( though those Two be not commonly so well distinguish'd as they ought . ) For when Epicurus ( an Absolute Atheist ) departing here from Democritus , pretended to Salve this , by his Exiguum Clinamen Principiorum , this attempt of his , was no other , than a plain Delirancy , or Atheistick Phrenzy in him .

And now have we already , Preventively Confuted , the Third Atheistick Pretence also , to Salve the Phaenomenon of Religion and the Belief of a God , so generally entertained ; namely from the Fiction and Imposture of Politicians ; we having not only manifested , that there is a Natural Prolepsis and Anticipation of a God , in the Minds of men , as the Object of their Fear , Preventing Reason ; but also that the Belief thereof , is sustained and upheld , by the strongest Reason ; the Phaenomena of Nature being no way Salvable , nor the Causes of things Assigneable , without a Deity ; so that Religion being Founded , both upon the Instincts of Nature , and upon Solid Reason , cannot possibly be any Fiction or Imposture of Politicians . Nevertheless we shall speak something particularly to this also . The Atheists therefore conceive , that though those Infirmities of Humane Nature , mens Fear and Ignorant Credulity , do much dispose and incline them , to the Belief of a God , or else of a Rank of Beings , Superiour to men ( whether Visible or Invisible ) commonly called by the Pagans , Gods ; yet would not this be so generally entertained , as it is ; especially that of One Supreme Deity , the First Original of all things , and Monarch of the Universe , had it not been for the Fraud and Fiction of Lawmakers and Civil Soveraigns , who the better to keep men in Peace and Subjection under them , and in a kind of Religious and Superstitious Observation of their Laws , and Devotion to the same , devized this Notion of a God , and then possessed the Minds of men with a Belief of his Existence , and an Awe of him .

Now we deny not , but that Politicians may sometimes abuse Religion , and make it serve for the promoting of their own private Interests and Designs ; which yet they could not so well do neither , were the thing it self , a meer Cheat and Figment of their own , and had no Reality at all in Nature , nor any thing Solid at the bottom of it . But since Religion obtains so universally every where , it is not conceivable , how Civil Sovereigns throughout the whole World , some of which are so distant , and have so litle Correspondence with one another , should notwithstanding , all so well agree in this One Cheating Mystery of Government , or Piece of State-Coozenage ; nor if they could , how they should be able so effectually to posses the Generality of mankind , ( as well wise as unwise ) with such a Constant Fear , Awe , and Dread , of a meer Counterfeit thing , and an Invisible Nothing ; and which hath not only no manner of Foundation neither in Sense nor Reason , but also ( as the Atheists suppose ) tends to their own great Terrour and Disquietment ; and so brings them at once under a miserable Vassallage both of Mind and Body . Especially since men are not generally , so apt to think , that how much the more any have of Power & Dignity , they have therefore so much the more of Knowledge and Skill , in Philosophy and the Things of Nature , above others . And is it not strange , that the world should not all this while , have suspected or discovered this Cheat and Juggle of Politicians , and have Smelt out , a Plot upon themselves , in the Fiction of Religion , to take away their Liberty and enthral them under Bondage : and that so many of these Politicians and Civil Soveraigns themselves also , should have been unacquainted herewith , and as simply awed , with the Fear of this Invisible Nothing , as any others ? All other Cheats and Juggles when they are once never so little detected , are presently thereupon dashed quite out of countenance , and have never any more the Confidence to obtrude themselves upon the world . But though the Atheists have for these Two Thousand years past , been continually buzzing into mens Ears , that Religion is nothing but a meer State-Juggle and Political Imposture , yet hath not the Credit thereof been the least impaired thereby , nor its Power and Dominion over the Minds of men abated ; from whence it may be concluded , that it is no Counterfeit and Fictitious thing , but what is deeply rooted in the Intellectual Nature of man , a thing Solid at the bottom , and Supported by its own strength . Which yet may more fully appear from Christianity , a Religion founded in no Humane Policy , nor tending to promote any Worldly Interest or Design ; which yet by its own , or the Divine Force , hath prevailed over the Power and Policy , the Rage and Madness of all Civil States , Jewish and Pagan , and hath Conquered so great a Part of the Persecuting World under it ; and that not by Resisting , or Opposing Force , but by suffering Deaths and Martyrdoms , in way of Adherence to that Principle , That it is better to obey God than Men. Which thing was thus Presignified in the Prophetick Scripture ; Why do the Heathen Rage , and the People imagine a Vain thing ? The Kings of the Earth set themselves , and the Rulers take Counsel together , against the Lord , and against his Christ , &c. He that sitteth in the Heavens shall laugh , the Lord shall have them in Derision . Then shall he speak unto them in his Wrath , &c. Yet have I set my King upon my Holy Hill of Sion . I will give thee the Heathen for thine Inheritance , and the Vttermost Parts of the Earth for thy Possession . Be wise now therefore , O ye Kings , &c.

But that Theism , or Religion , is no Gullery or Imposture , will be yet further made unquestionably Evident . That the generality of Mankind have agreed in the acknowledgment of one Supreme Deity , as a Being Eternal and Necessarily Existent , Absolutely Perfect , and Omnipotent , and the Maker of the whole World , hath been already largely proved in the foregoing Discourse . To which purpose is this of Sextus the Philosopher , Adv. Math. 314. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All men have this common Prolepsis , concerning God , that he is a Living Being Incorruptible , Perfectly Happy , and Vncapable of all manner of Evil. And the Notion of that God , which Epicurus opposed , was no other than this , An Vnderstanding Being , having all Happiness , with Incorruptibility , that Framed the whole World . Now , I say , that if there be no such thing as this Existing , and this Idea of God , be a meer Fictitious Thing , then was it altogether Arbitrarious . But it is unconceivable , how the Generality of Mankind , ( a few Atheists only excepted ) should universally agree , in one and the same Arbitrarious Figment . This Argumentation hath been formerly used , by some Theists , as appeareth from the forementioned Sextus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Adv. Mat● . 314. It is altogether Irrational to think , that all men should by Chance , light upon the same Properties ( in the Idea of God ) without being Naturally mov'd thereunto . Neither is that any sufficient account which the Atheists would here give , that Statesmen and Politicians , every where thus possessed the Minds of men with One and the same Idea ; the Difficulty still remaining , how Civil Soveraigns and Law-makers , in all the distant parts of the world , and such as had no Communication nor Entercourse with one another ; should universally Jump , in one and the same Fictitious and Arbitrarious Idea .

Moreover , were there no God , it is Not Conceivable , how that forementioned Idea should ever have Entred into the Minds of men , or how it could have been Formed in them . And here the Atheists again , think it enough , to say that this Notion or Idea was Put into the Minds of the Generality of mankind , by Law-makers and Politicians , Telling them , of such a Being , and perswading them to believe his Existence ; or that it was from the first Feigner or Inventor of it , propagated all along and conveyed down , by Oral Tradition . But this argues their great Ignorance in Philosophy to think that any Notion or Idea , is put into mens Minds from without , meerly by Telling , or by Words ; we being Passive to nothing else from words , but their Sounds and the Phantasms thereof ; they only occasioning the Soul to excite such Notions , as it had before within it self ( whether Innate or Adventitious ) which those words by the Compact and Agreement of men were made to be Signs of ; or else to reflect also further , upon those Ideas of their own , Consider them more Distinctly , and Compare them with one another . And though all Learning be not the Remembrance of what the Soul once before actually understood , in a Pre-existent State , as Plato somewhere would have it , according to that of Boetius , Quod si Platonis Musa personat Verum , Quod quisque Discit , Immenior Recordatur ; Yet is all Humane Teaching , but Maieutical , or Obstetricious ; and not the filling of the Soul as a Vessel , meerly by Pouring into it from Without , but the Kindling of it from Within ; or helping it so to excite and awaken , compare , and compound its own Notions , as whereby to arrive at the Knowledge , of that which it was before Ignorant of ; as the thing was better expressed by the forementioned Philosophick Poet , in these words , Haeret profecto Semen introrsum Veri , Quod excitatur Ventilante Doctrina . Wherefore the meer Telling of men , There is a God , could not infuse any Idea of him into their Minds ; nor yet the further giving this Definition of him , that he is a Being Absolutely Perfect , Eternal and Self-Existent , make them understand any thing of his Nature , were they not able to Excite Notions or Ideas from within themselves , correspondent to those several words . However the Difficulty still remains , How those Civil Soveraigns and Law-makers , or how Critias , his very first Inventor of that Cheat of a God , could Form that Idea , within themselves , since upon supposition of his Non-Existence , it is the Idea of Nothing , or of a Non-Entity . And this was Judiciously Hinted also by the same Sextus ; Adv. Math. 3●3 , 314. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The Atheists affirming , that certain Law-makers first put this Notion of a God , into the minds of men , do not consider , that they still remain intangled in the Difficulty , if any one further demand of them , how those Law-makers themselves could first form that Idea ? From whence it is afterward concluded , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That therefore the Notion of a God , sprung not from the Arbitrarious Fiction , of Law-makers and Politicians .

But some Atheists will yet further Reply , That ●here is a Feigning Power in the Humane Soul , whereby it can Frame Ideas or Conceptions of such things , as actually never were nor will be ; as of a Centaur , or of a Golden Mountain ; and that by such a Feigning Power as this , the Idea of God , though there be no such thing Existing , might be Framed . And here we deny not , but that the Humane Soul hath a Power of Compounding Ideas and Things , together , which Exist Severally , and Apart , in Nature , but never were , nor will be , in that Conjunction : and this indeed is all the Feigning Power that it hath . For the Mind cannot make any New Cogitation , which was not before , but only Compound that which Is. As the Painter cannot Feign Colours , but must use such as exist in Nature , only he can Variously Compound them together , and by his Pencil , draw the Figures and Lineaments of such things as no where are ; as he can add to the Head and Face of a Man , the Neck , Shoulders , and Body of a Horse . In like manner that more Subtle Painter or Limner , the Mind and Imagination of man , can frame Compounded Ideas of things , which no where Exist , but yet His Simple Colours nothwithstanding , must be Real ; He cannot Feign any Cogitation , which was not in Nature , nor make a Positive Conception of that which is Absolutely Nothing ; which were no less than to make , Nothing to be Something , or Create Something out of Nothing . And though the whole of these Fictitious Ideas ( as of a Golden Mountain ) does not any where actually Exist , yet for as much as it doth not Absolutely Imply a Contradiction , for it so to do , therefore hath it also a Possible Entity too , and otherwise it could not be Conceivable . As a Triangular Square , for example , being a Contradictious Thing , hath not so much as a Possible Entity , and therefore is not Conceivable as such ; ( though both a Triangle and a Square severally be Conceivable ) it being meer None-Sence , Nothing , and no Idea at all . Nay we Conceive , that a Theist may presume with Reverence to say , that God Almighty himself , though he can Create More or Fewer Really Existent things , as he pleaseth , and could make a whole world out of Nothing , yet can he not make more Cogitation or Conception , then Is ; or was before contained in his own Infinite Mind and Eternal Wisdom ; nor have a Positive Idea of any thing , which hath neither Actual nor Possible Entity .

But the Idea of God , is not a Compilement or Aggregation of things , which Exist Scatteredly and Apart in the World ; for then would it be a meer Arbitrarious thing ; and it might be what every one pleased ; one Adding more things together , and another Fewer ; but each of them writing , the Name or Title of God , as bungling Painters did , under these there several Figments . Whereas we have already proved , that the Idea of God , is One most Simple Idea , of an Absolutely Perfect Being , though having several Partial and Inadequate Conceptions ; so that nothing can be Added to it , nor Detracted from it , there being nothing included therein , but what is Demonstrable of a Perfect Being , and therefore nothing at all Arbitrarious .

Moreover , many of those Partial Conceptions contained in the entire Idea of God , are no where else to be found in the whole world , Existing Singly and Apart ; and therefore , if there be no God , they must needs be Absolute Non-Entities ; as Immutability , Necessary Existence , Infinity , and Perfection , &c. so that the Painter that makes this Idea , must here Feign Colours themselves , or Create New Cogitation and Conception out of Nothing , upon the Atheistick Supposicion .

Lastly , If there be no God now Existing , it is Impossible that ever there should be any , and so the Whole Idea of God , would be the Idea of that , which hath no Possible Entity neither ; whereas those other Fictitious Ideas , made by the Mind of man , though they be of such things , as have no Actual Existence , yet have they all a Possible Entity as was said before .

But that we may Conceal nothing of the Atheists Strength , we must here acknowledge , that some of them have yet pretended further , that besides this Power of Compounding things together , the human Soul hath also another Ampliating , or Increasing and Improving Power , by both which together , though there be no God Existing , nor yet Possible ; the Idea of him , may be Fictitiously made : those Partial Ideas which are no where else to be found , arising , as they say , from a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Transition and Gradual Procession from men ; in way of Amplification , Adv. Math. P. 317. Augmentation and Improvement . Thus do we read in Sextus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Ideas , of the Eternity , Incorruptibility , and Perfect Happiness of the Deity , were Fictitiously made , by way of Transition from men . For as by encreasing a man of an ordinary Stature in our Imagination , we Fictitiously make the Phantasm of a Cyclops ; so when beholding a Happy Man that aboundeth with all good things , we Amplifie , Intend , and as it were Swell the same in our Minds higher and higher , we then arrive at length to the Idea of a Being Absolutely Happy , that is , a God . So did the Ancients , taking notice of a very Longeve man , and encreasing this length of Age , further and further Infinitely , by that means Frame the Notion or Idea of Eternity , and attribute the same to God .

But to this we Reply ; First , that according to the Principles of the Atheists themselves , there could not possibly be any such Amplifying and Feigning Power of the Soul , as whereby it could Make More than Is ; because they suppose it to have no Active Power at all ; but all our Conceptions to be nothing but meer Passions , from the Objects without ; according to that of Protagoras in Plato's Thaeetetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 167. Serr . It is neither possible ; for a man to conceive that which is not ; nor any more or otherwise , than he Suffers . Again as Sextus the Philosopher also intimates , the Atheists are here plainly guilty , of that Fallacy or Errour in Ratiocination , which is commonly called a Circle , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For whereas they could not otherwise Judge , the greatest Perfection and Happiness which ever they had experience of in men , to be Imperfect , then by an Anticipated Idea of Perfection , and Happiness , with which it was in their minds compared ; ( by vertue of which Idea also , it comes to pass , that they are able to Amplifie those lesser Perfections of men further and further , and can take occasion from Imperfect Things , to think of that which is Absolutely Perfect : ) that is , whereas these Atheists themselves first make the Idea of Imperfection , from Perfection ; they not attending to this , do again go about , to make up the Notion or Idea , of that which is Absolutely Perfect ( by way of Amplification ) from that which is Imperfect . But that men have a Notion of Absolute Perfection in them , by which as the Rule or Measure , they ( comparing other things therewith ) Judge them to be Imperfect ; and which is therefore in Order of Nature First ; may appear from hence , because all Theologers as well Pagan as Christian , give this Direction , for the Conceiving of God , that it should principally be done , Per Viam Remotionis , by way of Remotion of all Imperfection from him . Thus Alcinous , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The first way of Conceiving of God , is by Remotion or Abstraction . We add in the last place , That Finite things put together can never make up Infinite , as may appear from that Instance of Humane Longevity proposed , for if one should Amplifie that never so much , by adding of more and more Past Time or years to it ; yet would he never thereby by able , to arrive at Eternity without beginning . God differs not from these Imperfect Created things , in Degrees only , but in the Whole Kind . And though Infinite Space may perhaps be here Objected , as a thing taken for granted , which being nothing but Extension or Magnitude , must therefore consist or be made up of Finite Parts , yet as was it before declared , we have no certainty of any more than this ; that the Finite World might have been made Bigger and Bigger Infinitely or Without End , which Infinity of Magnitude , is but like that of Number , Potential ; from whence it may be inferred as well of the one , as the other , that it can never be Actually Infinite . Wherefore were there no Infinitely Perfect Being in Nature , the Idea thereof could never be made up by any Amplifying Power of the Soul , or by the Addition of Finites . Neither is that of any moment , which Gassendus so much objecteth here to the contrary , that though there were no God or Infinite Being , yet might the Idea of him as well be Feigned , by the Mind , as that of Infinite Worlds , or of Infinite Matter , was by some Philosophers . For Infinite Worlds and Infinite Matter , are but words Ill Put-together ; Infinity being a Real thing in Nature , ( and no Fiction of the Mind ) as well as the World or Matter ; but yet proper to the Deity only . But it is no wonder , if they who denied a God , yet retaining this Notion of Infinity , should misapply the same , as they did also other Properties of the Deity , to Matter .

To conclude this ; Our humane Soul cannot Feign or Create any New Cogitation or Conception , that was not before , but only variously compound that which Is : nor can it ever make a Positive Idea of an Absolute Non-Entity , that is , such as hath neither Actual nor Possible Existence . Much less could our Imperfect Beings , Create the Entity of so Vast a Thought , as that of an Infinitely Perfect Being , out of Nothing ; this being indeed more then for God Almighty , or a Perfect Being , to Create a Real World out of Nothing : because there is no Repugnancy at all in the Latter , as there is in the Former . We affirm therefore , that Were there no God , the Idea of an Absolutely or Infinitely Perfect Being , could never have been Made or Feigned , neither by Politicians , nor by Poets , nor Philosophers , nor any other . Which may be accounted another Argument for a Deity .

But that Religion is no Figment of Politicians , will further unquestionably appear , from that which now shall follow . As the Religion of an Oath , is a Necessary Vinculum of Civil Society ; so Obligation in Conscience , respecting the Deity as its Original , and as the Punisher of the Violation thereof , is the very Foundation of all Civil Sovereignty . For Pacts and Covenants ( into which some would resolve all Civil Power ) without this Obligation in Conscience , are nothing but meer Words and Breath : and the Laws and Commands of Civil Sovereigns , do not make Obligation , but presuppose it , as a thing in Order of Nature Before them , and without which they would be Invalid . Which is a Truth so Evident , that the Writer De Cive , could not dissemble it , Imper. c. 14. Sect. 21. ( though he did not rightly understand this Natural Obligation ) but acknowledgeth it in these words , Obligatio ad Obedientiam Civilem , cujus vi Leges Civiles Validae sunt , Omni Lege Civili prior est . — Quòd si quis Princeps Summus , Legem Civilem in hanc Formulam conciperet , Non Rebellabis , nihil efficeret . Nam nisi prius Obligentur Cives ad Obediendum , hoc est , ad Non Rebellandum , Omnis Lex Invalida est ; & si prius Obligentur est Superflua . The Obligation to Civil Obedience , by the force of which all the Civil Laws become Valid , is before those Civil Laws . And if any Prince should make a Law to this purpose , That no man should Rebel against him , this would signifie nothing , because unless they to whom it is made , were before Obliged to Obey , or not to Rebel , the Law is Invalid ; and if they were , then is it Superfluous . Now this Previous Obligation to Civil Obedience , cannot be derived ( as the forementioned Writer De Cive , and of the Leviathan , supposes ) from mens Private Vtility only , because every man being Judge of this for himself , it would then be Lawful for any Subject , to Rebel against his Sovereign Prince , and to Poyson or Stab him , whensoever he could reasonably perswade himself , that it would tend to his own Advantage ; or that he should thereby procure the Sovereignty . Were the Obligation to Civil Obedience , Made only by mens Private Vtility , it would as easily be Dissolved by the same . It remaineth therefore , that Conscience and Religious Obligation to Duty , is the only Basis , and Essential Foundation of a Polity or Common-Wealth ; without which there could be no Right or Authority of Commanding in any Sovereign , nor Validity in any Laws . Wherefore Religious Obligation cannot be thought to be the Fiction or Imposture of Civil Sovereigns , unless Civil Sovereignty it self , be accounted a Fiction and Imposture ; or a thing which hath no Foundation in Nature , but is either wholly Artificial , or Violent .

Moreover had a Religious Regard to the Deity , been a meer Figment or Invention of Politicians , to promote their own Ends , and keep men in Obedience and Subjection under them , then would they doubtless , have so framed and contrived it , as that it should have been every way Flexible and Compliant : namely by perswading the world , that whatsoever was Commanded by themselves , was agreeable to the Divine Will , and whatever was Forbidden by their Laws , was displeasing to God Almighty , and would be Punished by him : God ruling over the World , no otherwise , than by and in , these Civil Sovereigns , as his Vicegerents ; and as the only Prophet's and Interpreters of his will to men . So that the Civil Law of every Country , and the Arbitrary will of Sovereigns , should be acknowledged to be the only Measure of Just and Unjust ( there being nothing Naturally such ) the only Rule of Conscience and Religion . For from Religion thus Modelled , Civil Sovereigns might think to have an Absolute Power , or an Infinite Right , of Doing or Commanding whatsoever they pleased , without exception , nothing being Vnlawful to them , and their Subjects being always Obliged , in Conscience , without the least Scruple , to Obey .

But this is but a meer Larva of Religion , and would be but a Mocketory of God Almighty ; and indeed this is the only Religion that can be called , a Political Figment . Neither could the generality of mankind , be ever yet thus perswaded , that the Arbitrary Will of Civil Sovereigns , was the only Rule of Justice & Conscience ; and that God Almighty could Command nothing , nor Reveal his will concerning Religion , to mankind otherwise than by these , as his Prophets and Interpreters . True Religion & Conscience , are no such Waxen things , Servilely Addicted , to the Arbitrary Wills of men ; but Immorigerous , Stiff , and Inflexible : they respecting the Deity only , his Eternal or Everlasting Laws ; and his Revealed Will ; with which whensoever Humane Laws clash ( a thing not impossible ) they conclude , that then God ought to be Obeyed , and not Men. For which Cause the Prophane Politicians , declare open war against this Religion , as a thing utterly Inconsistent with Civil Sovereignty ; because it introduces a Fear greater than the Fear of the Leviathan ; namely that of Him , who can inflict Eternal Punishments after Death ; as also because it clashes with that monstrous , Infinite and Vnlimited Power of theirs , which is such a Thing , as is not attributed by Genuine Theists , to God Almighty himself ; a Power of making their meer Arbitrary Will the Rule of Justice , and not Justice the Rule of their Will. Thus does a Modern Writer of Politicks , condemn it , for Seditious Doctrine , tending to the Dissolution of a Common Wealth , That Subjects may make a Judgment of Good and Evil , Lev. p. 168. Just and Vnjust ; or have any other Conscience besides the Law of the Land . As also this ,

De Cive . c. 12. Sect. 2.

Lev. c 38. p. 238.

That Subjects may Sin in obeying the Commands of their Sovereign . He likewise adds , That it is Impossible , a Common Wealth should stand , where any other than the Sovereign , hath a Power of giving greater rewards than Life , and of inflicting greater punishments than Death . Now Eternal Life is a greater reward than the Life present , and Eternal torment than the Death of Nature . Wherefore God Almighty being the Dispenser of Eternal Rewards and Punishments ; this is all one as if he should have said , It is impossible a Common Wealth should stand , where the Belief of a God , who can Punish with Eternal Torments after this Life , is entertained . Thus does the same Writer declare , Lev. p. 8. That if the Superstitious Fear of Spirits ( whereof God is the Chief ) and things depending thereupon , were taken away , men would be much more fitted than they are , for Civil Obedience : And that they who assert the Immortality of Souls , or their capability of receiving punishments after Death ; Pag. 373. fright men from obeying the Laws of their Countrey , with Empty names , as men fright Birds from the Corn , with an Empty Dublet , a Hat , and a Crooked Stick . And accordingly He concludes , that Civil Sovereigns do not only make Justice , but Religion also ; and that no Scripture or Divine Revelation can Oblige , unless it be first made Law , or stamped with their Authority . Now since that which can make Religion and Gods , must it self needs be greater than all Gods , it follows according to the Tenour of this Doctrine , that the Civil Sovereign is in Reality , the Supreme Numen : Or else at least , that the Leviathan ( the King over all the Children of Pride ) is the Highest Deity , next to Sensless Omnipotent Matter ; the One of these being the Atheists Natural , the Other their Artificial God . Nevertheless we shall here observe by the way , that whilst these Atheistick Politicians , thus endeavour , to Swell up the Civil Sovereign , and to bestow upon him , an Infinite Right , by removing to that end out of his way ; Natural Justice , Conscience , Religion , and God himself ; they do indeed thereby absolutely devest him of all Right and Authority ; since the Subject is now no longer Obliged in Conscience to Obey him , and so in stead of True Right and Authority , they leave him nothing but meer Bruitish Force . Wherefore since Theism and True Religion are thus plainly disowned and disclaimed by these Politicians , as altogether Inconsistent with their Designs , they cannot be supposed to have been the Figments of Civil Sovereigns , or the meer Creatures of Political Art . And thus have we abundantly confuted , those three Atheistick Pretences , to salve the Phaenomenon of Religion ; from Fear , and the Ignorance of Causes , and the Fiction of Politicians .

But since besides those Ordinary Phaenomena before mentioned , which are no way Salvable by Atheists , there are certain other Phaenomena Extraordinary , that either immediately prove a God and Providence , or else that there is a Rank of Vnderstanding Beings Invisible , Superiour to men , from whence a Deity may be afterwards inferred ; namely these Three Especially , Apparitions , Miracles , and Prophecies : ( Where the Atheists Obstinatly denying Matter of Fact and History , will needs impute these things , either to Jugling Fraud and Knavery ; or else to mens own Fear and Phancy , and their Ignorance how to distinguish Dreams , and other strong Imaginations from Vision and Sense ; or Lastly to certain Religious Tales or Legends , allowed by the Publick Authority of Civil Sovereigns , for Political Ends ; ) we shall here Suggest something briefly , to vindicate the Historick Truth of those Phaenomena , against Atheists .

First therefore , as for Apparitions , Though there be much of Fabulosity in these Relations , yet can it not reasonably be concluded , that there is nothing at all of Truth in them : since something of this kind , hath been averred in all Ages , and many times attested by persons of Unquestionable Prudence , and Unsuspected Veracity . And whereas the Atheists impute the Original of these things , to mens Mistaking both their Dreams , and their Waking Phancies , for Real Visions and Sensations ; they do hereby plainly contradict one Main Fundamental Principle of their own Philosophy , that Sense is the only Ground of Certainty , and the Criterion of all Truth : for if Prudent and Intelligent persons may be so frequently mistaken , in confounding their own Dreams and Phancies with Sensations , how can there be any Certainty of knowledge at all from Sense ? However , they here derogate so much both from Sense , and from Humane Testimonies , as that if the like were done in other Cases , it would plainly overthrow all Humane Life .

Wherefore other Atheists , being apprehensive of this Inconvenience , of denying so many Sensible Appearances , and Testimonies , or Relations of Fact ; have chose rather to acknowledge the Reality of Apparitions ; nevertheless concluding them to be things Caused and Created , by the Power of Imagination only ; as if the strength of Imagination were such , that it could not only Create Phancies , but also Real Sensible Objects , and that at a distance too from the Imaginers , such as whereby the Sense of others shall be for the time affected , though they quickly vanish away again . From which Prodigious Paradox , we may take notice of the Fanaticism of some Atheists , and that there is nothing so monstrously Absurd , which men infected with Atheistick Incredulity , will not rather entertain into their Belief , than admit of any thing that shall the least hazard or endanger , the Existence of a God . For if there be once any Invisible Ghosts or Spirits acknowledged , as Things Permanent , it will not be easie for any to give a reason , why there might not be one Supreme Ghost also , presiding over them all , and the whole world .

In the last place therefore , we shall observe , that Democritus was yet further convinced , by these Relations of Apparitions ; so as to grant that there was a certain kind of Permanent Beings and Independent upon Imagination , Superiour to men , which could Appear in different Forms ▪ and again disappear at pleasure , called by him Idols or Images ; he supposing them to be of the same nature , with those Exuvious Effluxes , that stream continually from the surface of Bodies : only he would not allow them to have any thing Immortal at all in them , but their Concretions to be at length all Dissolvable , and their Personalities then to vanish into nothing . Adv. Ma●● . p. 311. Thus Sextus the Philosopher ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Democritus affirmeth , that there are certoin Idols or Spectres , that do often approach to men , some of which are Beneficent and some Maleficent . Vpon which account , he wisheth , that it might be his good hap , to meet with fortunate Idols . And he addeth , that these are of a Vast bigness , and very Longeve , but not Incorruptible , and that they sometimes do fore-signifie unto men future events , both Visibly appearing to them and sending forth audible voyces . Now though Democritus were much blamed for this Concession of his Fellow-Atheists , as giving thereby , too great an advantage to Theists ; yet in his own opinion , did he sufficiently secure himself against the Danger of a God from hence , by supposing all these Idols of his , to be Corruptible , they being indeed nothing but certain Finer Concretions of Atoms , a kind of Aereal and Aethereal Animals ; that were all Body , and without any Immortal Soul , as he supposed men also to be : so that a God could be no more proved from them , than from the Existence of men . For thus he adds in Sextus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Men in ancient times , having a sense of these Apparitions or Idols , fell from thence into the opinion of a God ; although there be besides these Idols , no other God , that hath an Incorruptible Nature . However , though Democritus continued thus grossly Atheistical , yet was he further convinced , than our Modern Atheists will be , that the Stories of Apparitions were not all Fabulcus , and that there are not only Terrestrial , but also Aerial and Aetherial Animal● ; nor this Ear●● of ours alone Peopled and Inhabited , whilst all those other vast Regio●s above , lie Desert , Solitary , and Wast . Where it may be observed ag●in that divers of the Ancient Fathers , though they agreed not so far with Democritus , as to make the Angelical Beings to be altogether 〈…〉 did they likewise suppose them to have their certain Subti●● 〈…〉 A●rial Bodies . In which respect St. Austin in his 115. Epistle ▪ 〈◊〉 Angels Aethereos , and Devils , Aereos Animantes . Page 29. Thus Psellus in his Dialogue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But you are to know , that Demons or Devils , are not altogether Incorporeal , but that they are Joyned to Bodies , and so Converse with Bodies , which may be learn'd also from the Fathers , the Divine Basil contending , that there are Bodies , not only in Devils , but also in the pure Angels themselves , as certain Subtile , Airy Defecate Spirits . Where afterwards he shows , how the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Body which is Connate with Angels , differs from that which Devils are united to , in respect of the Radiant Splendour of the one , and the Dark Fuliginous Obscurity of the other . Moreover that Devils are not without Bodies , he endeavours further to confirm , from the words of our Saviour , that they shall be Punished with Fire , which ( saith he ) were a thing impossible , were they All of them Incorporeal . And some perhaps will attempt to prove the same concerning Angels too , from those other words of our Saviour , where speaking of the Resurrection State , he affirmeth , that they who shall be accounted worthy thereof , shall neither marry nor be given in marriage , but be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Equal to the Angels : which Comparative Expression of men , as to their Bodies , with Angels ; would be thought not so proper , were the Angels absolutely devoid of all Body . But of this we determine not .

To this Phaenomenon of Apparitions , might be added those Two others of Magicians or Wizards , Demoniacks or Energumeni ; both of these proving also , the Real Existence of Spirits , and that they are not meer Phancies , and Imaginary Inhabitants of mens Brains only , but Real Inhabitants of the World . As also , that among those Spirits there are some Foul , Unclean and Wicked Ones ; ( though not made such by God , but by their own Apostacy ) which is some confirmation of the Truth of Christianity , the Scripture insisting so much upon these Evil Demons or Devils , and declaring it to be one design of our Saviour Christ's coming into the World , to oppose these Confederate Powers of the Kingdom of Darkness , and to rescue mankind from the Thraldom and Bondage thereof . As for Wizards and Magicians , Persons who associate and confederate themselves in a peculiar manner with these Evil Spirits , for the gratification of their own Revenge , Lust , Ambition , and other Passions ; besides the Scriptures , there hath been so full an attestation given to them , by persons unconcerned in all Ages , that those our so confident Exploders of them , in this present Age , can hardly escape the suspicion , of having some Hankring towards Atheism . But as for the Demoniacks and Energumeni ; It hath been much wondred , that there should be so many of them in our Saviour's time , and hardly any or none , in this present Age of ours . Certain it is from the Writings of Josephus , in sundry places , that the Pharisaick Jews , were then generally possessed with an Opinion of these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Demoniacks ; men Possessed with Devils , or Infested by them . And that this was not a meer Phrase or Form of Speech only amongst them , for persons very Ill-affected in their Bodies , may appear from hence , that Josephus declares it as his opinion , concerning the Demons or Devils , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Spirits or Souls of wicked men deceased , getting into the Bodies of the Living . From hence it was that Jews in our Saviour's time were not at all Surprised with his casting out of Devils , it being usual for them also then to Exorcise the same , an Art which they pretended to have learn'd from Solomon . Of whom thus Josephus , Ant. J●d . Lib. 8. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God also taught Solomon , an Art against Demons and Devils , for the benefit and Cure of men . Who composed certain Incantations , by which diseases are cured , and left forms of exorcisms , whereby Devils are expelled and driven away . Which Method of curing , prevails much amongst us , at this very day . Notwithstanding which , we think it not at all probable , what a late Atheistick Writer hath asserted , that the heads of the Jews were then all of them so full of Demons and Devils , that they generally took all manner of Bodily Diseases , such as Feavers and Agues , and Dumbness and Deafness , for Devils . Though we grant that this very thing , was imputed by Plotinus afterward to the Gnosticks , that they supposed all Diseases to be Devils , and therefore not to be cured by Physick , but expelled by Words or Charms . Thus he , En. 2. Lib. 9. c. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now when they affirm Diseases to be Demons or Devils , and pretend that they can expel them by words , undertaking to do the same ; they hereby indeed render themselves considerable to the vulgar , who are wont not a little to admire the powers of Magicians . But they will not be able to perswade wise men , that Diseases have no natural Causes , as from Repletion , or Inanition , or Putrefaction , or the like : Which is a thing manifest from their cure , they being oftentimes removed by purgation , and bleeding , and abstinence . Vnless perhaps these men will say , that the Devil is by this means Starved , and made to Pine away . Nor can we think that the Jews in our Saviour's time , either supposed all Mad-men to be Demoniacks , or all Demoniacks Mad-men ( though this latter seems to be asserted by an Eminent Writer of our own ) we reading of Devils cast out from others besides Mad-men ; and of a woman which had a Spirit of Infirmity only , and was bowed together , and could not lift up her self , which is said by our Saviour Christ to have been Bound by Satan . Wherefore the sense of the Jews formerly seems to have been this , that when there was any unusual and extraordinary Symptoms , in any bodily Distemper , but especially that of Madness , this being look'd upon something more than Natural , was imputed by them to the Possession or Infestation of some Devil . Neither was this proper to the Jews only at that time , to suppose Evil Demons to be the Causes of such bodily diseases , as had extraordinary Symptoms , and especially Madness ; but the Greeks and other Gentiles also were embued with the same Perswasion ; as appeareth from Apollonius Tyanaeus his curing a Laughing Demoniack at Athens , he ejecting that Evil Spirit , by threats and menaces , who is said at his departure , to have tumbled down a Royal Porch in the City with great noise . As also , from his freeing the City of Ephesus from the Plague , by stoning an old Ragged Beggar , said by Apollonius to have been the Plague , which appeared to be a Demon , by his changing himself , into the form of a Shagged Dog .

But that there is some Truth in this Opinion , and that at this very day , Evil Spirits or Demons , do sometimes really Act upon the Bodies of men , and either Inflict or Augment bodily Distempers and Diseases , hath been the Judgment of two very experienced Physicians , Sennertus and Fernelius . The Former in his Book , De Mania . Lib. 1. cap. 15. writing thus , Etsi sine ulla Corporis Morbosa Dispositione , Deo permittente , hominem Obsidere & Occupare Daemon possi● , tamen quandoque Morbis , & praecipuè Melancholicis , sese immiscet Daemon ; & forsan frequentius hoc accidit , quam saepè creditur . Although the Devil may , by Divine permission , Possess men without any Morbid Disposition , yet doth he usually intermingle himself with Bodily Diseases , and especially those of Melancholy ; and perhaps this cometh to pass ostner , than is commonly believed or suspected . The other in his , De Abditis rerum Causis , where having attributed real Effects upon the bodies of men , to Witchcraft and Enchantment , he addeth ; Neque solum morbos , verum etiam Daemonas , scelerati homines in corpora immittunt . Hi quidem visuntur Furoris quadam specie distorti ; hoc uno tamen à Simplici Furore distant , quod summè ardua obloquantur , praeterita & occulta renuntient , assidentiúmque arcana reserent . Neither do these wicked Magicians only inflict Diseases upon mens Bodies ; but also send Devils into them ; By means whereof they appear distorted with a kind of fury and madness , which yet differs from a Simple Madness ( or the Disease so called ) in this , that they speak of very high and difficult matters , declare things past unknown , and discover the Secrets of those that sit by . Of which he subjoyns two Notable Instances , of Persons well known to himself , that were plainly Demoniacal , Possessed , or Acted by an Evil Demon ; one whereof shall be afterwards mentioned . But when Maniacal Persons , do not only discover Secrets , and declare things Past , but Future also , besides this , speak in Languages , which they had never learnt , this puts it out of all doubt and question , that they are not meer Mad men or Maniaci , but Demoniacks or Energumeni . And that since the time of our Saviour Christ , there have been often such , may be made evident from the Records of credible Writers . Psellus in his Book 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De Operat . Daem . averrs it , of a certain Maniacal Woman , That though she knew nothing but her own Mother tongue , yet when a Stranger who was an Arm●nian was brought into the Room to her , she spake to him presently in the Arm●nian Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pag. 69. We all stood amazed , when we heard , a woman that had never seen an Armenian before in all her life , nor had learnt any thing , but the use of her Distaff , to speak the Armenian Language readily . Where the Relater also affirmeth the same Maniacal Person , to have foretold certain Future Events , which happened shortly after to himself , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pag. 6● . Then looking upon me , she ( or rather the Demon ) said , thou shalt suffer wonderful pains and torments in thy Body , For the Demons are extremely angry with thee , for opposing their Services and Worship ; and they will inflict great evils upon thee , out of which thou shalt not be able to escape , unless a Power greater than that of Demons , exempt thee from them . All which things ( saith he ) happened shortly after to me , and I was brought very low even near to Death by them ; but was by my Saviour wonderfully delivered . Whereupon Psellus concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who is there therefore , that considering this Oracle or Prediction , will conclude ( as some Physicians do ) all kind of Madnesses , to be nothing but the Exorbitant Motions of the Matter or Humours , and not the Tragick Passions of the Demons . But because this Instance is remoter from our present Times , we shall set down another remarkable one of a later Date , out of the forementioned Fernelius , who was an eye-witness thereof . A young man of a Noble Family , who was strangly Convulsed in his Body , having sometimes one member , and sometimes another , violently agitated , insomuch that four several persons were scarcely able to hold them ; and this at first without any distemper at all in his head , or crazedness in brain . To whom Fernelius with other skilful Physicians being called , applied all manner of remedies ; Blisters , Purgations , Cupping-Glasses , Fomentations , Unctions , Plaisters , and Strengthening Medicines ; but all in vain . The reason whereof is thus given by the the same Fernelius . Quoniam omnes longe aberamus à cognitione veri . Nam Mense Tertio , primum deprehensus Daemon quidam totius Mali Author : Voce , insuetisque verbis ac sententiis tum Latinis tum Graecis , ( quanquam ignarus Linguae Graecae Laborans esset ) se prodens . Is multa ●ssidentium maximáque medicorum Secreta detegebat , ridens quòd irritis Pharmacis corpus hoc penè jugulassent . Because we were all far from the Knowledge of the truth . For in the Third Month it was first plainly discovered to us , that it was a certain Demon who was the Author of all this mischief . He manifesting himself by his Speech , and by unusual Words and Sentences , both in Greek and Latin ( though the Patient were altogether ignorant of the Greek Tongue ) and by his revealing many of the Secrets of those who stood by , especially of the Physicians , whom also he derided for tormenting the Patient in that manner , with their frustraneous remedies . Here therefore have we an unquestionable Instance , of a Demoniack in these Latter times of ours , and such a one who at first for two Moneths together , had no manner of Madness or Mania at all upon him , though afterward the Demon possessing his Whole Body , used his tongue and spake therewith . Fernelius concludes his whole Discourse , in this manner , These things do I produce , to make it manifest , that Evil Demons ( or Devils ) do sometimes enter into the very Bodies of men , afflicting and tormenting them after an unheard of manner ; but that at other times , though they do not enter into , and possess their whole body , yet partly by exagitating and disturbing the profitable humours thereof , partly by traducing the noxious into the principal parts , or else by by obstructing the Veins and other Passages with them , or disordering the structure of the Members , they cause innumerable Diseases . There are many other Instances of this kind , recorded by Modern Writers unexceptionable , of Persons either wholly Demoniacal and Possessed by Evil Demons ( this appearing from their discovering Secrets , and speaking Languages , which they had never learnt ) or else otherwise so Affected and Infested by them , as to have certain Vnusual and Super-Natural Symptoms ; which for brevities sake , we shall here omit . However we thought it necessary , thus much to insist upon this Argument of Demoniacks , as well for the Vindication of Christianity , as for the Conviction of Atheists ; we finding some so staggering in their Religion , that from this one thing alone of Demoniacks ( they being so strongly possessed , that there neither is , nor ever was any such ) they are ready enough to suspect , the whole Gospel or New Testament it self , of Fabulosity and Imposture .

We come now to the Second Head proposed , of Miracles and Effects Supernatural . That there hath been some thing Miraculous or Above Nature , sometimes done even among the Pagans , ( whether by Good or Evil Spirits ; ) appears not only from their own Records , but also from the Scripture it self . And it is well known , that they pretended ( besides Oracles ) to Miracles also , even after the times of Christianity ; and that not only in Apollonius Tyanaeus , and Apuleius , but also in the Roman Emperours themselves ; as Vespasian and Adrian ; but especially in the Temple of Aesculapius ; thus much appearing from that Greek Table therein hung up at Rome , in which amongst other things this is Recorded , That a blind man being commanded by the Oracle , to kneel before the Altar , and then passing from the Right side thereof , to the Left , to lay five fingers upon the Altar , and afterwards lifting up his hand , to touch his eyes therewith ; all this being done accordingly , he recovered his sight , the people all applauding , that great Miracles were done , under the Emperour Antoninus , &c. But we have in the Scripture an account of Miracles both greater in Number , and of a higher Nature ; done especially by Moses , and our Saviour Christ and his Apostles .

Wherefore it seems , that there are Two Sorts of Miracles or Effects Supernatural . First , such as though they could not be done by any Ordinary and Natural Causes here amongst us , and in that respect may be called Supernatural , yet might notwithstanding be done , God Permitting only , by the Ordinary and Natural Power of other Invisible Created Spirits , Angels or Demons . As for example , If a Stone or other Heavy body , should first ascend upwards , and then hang in the Air , without any Visible either Mover or Supporter , this would be to us a Miracle or Effect Supernatural ; and yet according to Vulgar Opinion , might this be done , by the Natural Power of Created Invisible Beings , Angels or Demons ; God only permitting , without whose special Providence it is conceived , they cannot , thus intermeddle , with our humane affairs . Again , If a perfectly Illitterate Person , should readily speak Greek , or Latine , this also would be to us a Miracle or Effect Supernatural , for so is the Apostles speaking with Tounges accounted ; and yet in Demoniacks , is this sometimes done , by Evil Demons , God only Permitting . Such also amongst the Pagans , was that Miraculum Cotis , ( as Apuleius calls it ) that Miracle of the Whetstone , done by Accius Navius , when at his command , it was divided into Two , with a Razor . But Secondly there is another sort of Miracles , or Effects Supernatural , such as are above the Power of all Second Causes , or any Natural Created Being whatsoever , and so can be attributed to none , but God Almighty himself , the Author of Nature ; who therefore can Controul it at pleasure .

As for that late Theological Politician , who writing against Miracles , denies as well those of the Former , as of this Latter Kind , contending that a Miracle is nothing but a Name , which the Ignorant Vulgar gives , to Opus Naturae Insolitum , any Vnwonted work of Nature , or to what themselves can assign no Cause off ; as also that if there were any such thing done , Contrary to Nature or Above it , it would rather Weaken than Confirm , Our Belief of the Divine Existence ; We find his Discourse every way so Weak , Groundless , and Inconsiderable ; that we could not think it here to deserve a Confutation .

But of the Former Sort of those Miracles , is that to be understood , Deuter. the 13. If there arise among you a Prophet or dreamer of Dreams , and giveth thee a Sign or a Wonder , and the Sign or Wonder come to pass , whereof he spake unto thee saying ; Let us go after other Gods , and serve them ; thou shalt not hearken to the words of that Prophet or Dreamer of Dreams , for the Lord your God Proveth you , to know whether you love the Lord your God with all your heart , and with all your Soul . For it cannot be Supposed , that God Almighty would himself , purposely Inspire any man to exhort others to Idolatry , and immediatly assist such a one , with his own Supernatural Power , of doing Miracles , in Confirmation of such Doctrine . But the meaning is , that by the suggestion of Evil Spirits , some False Prophets might be raised up , to tempt the Jews to Idolatry ; or at least , that by Assistance of them , such Miracles might be wrought , in Confirmation thereof , as those sometimes done by the Egyptian Sorcerers or Magicians , God himself not interposing in this case , to hinder them , for this reason , that he might hereby , Prove and Try their Faithfulness towards him . For as much as both by the Pure Light of Nature , and God's Revealed Will , before confirmed by Miracles , Idolatry , or the Religious Worship of any but God Almighty , had been sufficiently condemned . From whence it is evident , that Miracles alone , ( at least such Miracles as these , ) are no sufficient Confirmation of a True Prophet , without consideration had of the Doctrine taught by him . For though a man should have done never so many true and real Miracles , amongst the Jews , and yet should perswade to Idolatry , he was by them confidently to be condemned to death , for a false Prophet .

Accordingly in the New Testament , do we read , that our Saviour Christ forewarned his Disciples , That False Prophets and False Christs should arise , and show great Signs or Wonders , in so much that if it were possible , they should seduce the very Elect. And St. Paul foretelleth , concerning the Man of Sin , or Anti-Christ , That his coming should be after the working of Satan , with all Power , and Signs , and Wonders ( or Miracles ) of a Lye . For we conceive that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in this place , are not properly meant , Feigned and Counterfeit Miracles , that is , meer Cheating and Jugling tricks ; but True Wonders and Real Miracles ( viz. of the Former Sort mentioned ) done for the Confirmation of a Lye , as the Doctrine of this Man of Sin , is there afterwards called ; For otherwise how could his coming be said to be , According to the Working of Satan , with all Power ? In like manner also in St. John's Apocalypse , where the coming of the same Man of Sin and the Mystery of Iniquity , is again described , we read Chapter 13. of a Two Horned Beast like a Lamb , That he shall do great wonders and deceive those that dwell on the Earth , by means of those Miracles , which he hath power to do , in the sight of the Beast . And again Chapter 16. Of certain unclean Spirits like Frogs , coming out of the mouth of the Dragon , and of the Beast , and of the False Prophet ; which are the Spirits of Devils working Miracles , that go forth to the Kings of the Earth . And Lastly Chapter 19. Of the False Prophet , that wrought Miracles before the Beast . All which seem to be understood , not of Feigned and Counterfeit Miracles only , but of True and Real also , Effected by the Working of Satan , in Confirmation of a Lye , that is , of Idolatry , False Religion and Imposture ; God Almighty permitting it , partly in way of Probation or Tryal of the faithfulness of his own servants ; and partly in way of Just Judgment and Punishment upon those , who receive not the Love of the Truth , that they might be saved ; as the Apostle declareth . Wherefore those Miracles pretended for divers Ages past , to have been done , before the Relicks of Saints , and Images , &c. were they all True , could by no means justifie or warrant , that Religious Worship , by many given to them ; because True and Real Miracles , done in order to the promoting of Idolatry , are so far from Justifying that Idolatry , that they are themselves Condemned by it , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Miracles of a Lye , done by the Working of Satan .

But as for the Miracles of our Saviour Christ , had they been all of them only of the Former Kind , such as might have been done , God permitting , by the Natural Power of Created Spirits , and their Assistance , yet for as much as he came in the Name of the Lord , teaching neither Idolatry , nor any thing contrary to the clear Light and Law of Nature , therefore ought he by reason of those Miracles , to have been received by the Jews themselves , and owned for a True Prophet , according to the Doctrine of Moses himself . Who both in the 13. and 18. Chapter of Deuter. plainly supposeth , that God would in no other Case , permit any False Prophet , to do Miracles , by the assistance of Evil Spirits , save only in that of Idolatry , and , ( which is always understood , of what is plainly Discoverable by the Light of Nature to be False , or Evil. ) The reason whereof is manifest , because if he should , this would be an Invincible Temptation ; which it is inconsistent with the Divine Goodness , to expose men unto . And our Saviour Christ , was unquestionably , that One Eximious Prophet , which God Almighty by Moses promised to send unto the Israelites , upon occasion of their own desire made to him at Horeb ▪ Let me not hear again , the voyce of the Lord my God , nor let me see this great Fire any more , that I die not . Whereupon the Lord said , Deut. 18 ▪ They have well spoken that which they have spoken , I will raise them up a Prophet from among their Brethren , like unto thee , and put my words in his mouth , and he shall speak unto them all that I shall command him ; and whosoever will not hearken to the words , which he shall speak in my name , I will require it of him . Which is all one as if he should have said ; I will no more speak to them with Thunder and Lightning , nor reveal my will with a Terrible Voyce out of Flaming Fire , but the next great Manifestation of my self , or further Revelation of my Will , shall be , by a Prophet , from amongst their own Brethren , I putting my words into his mouth , and speaking to them by him . Whose words they shall be as much obliged to hearken to , as if I had spoken them ( as before ) from the top of the Fiery Mount . And that they may have no Colour for their Disbelieving this great Prophet especially , or their disobeying of him , I plainly declare , that whosoever cometh in my Name , and does True and Real Miracles , shall be acknowledged undoubtedly for a True Prophet sent by me , and accordingly Believed and Obeyed ; and none rejected under the Notion of False Prophets , but only such , as either , do not Real Miracles , or else if they do , come in the name of Other Gods , or Exhort to Idolatry . Nevertheless , our Saviour Christ , wrought other Miracles also , of a higher Nature , by the Immediate Power of God Almighty himself ; as for example , when before himself , he raised Lazarus , who had been dead four days , to life ; since it cannot be conceived , to be in the Power of Created Spirits ( whether Bad or Good ) when ever they please , to bring back the Souls of men deceased to their Bodies again , or change the Laws of Nature and Fate . However it must not be thought , that God will ever set this Seal of his to a Lye , or that which is plainly contrary to the Light and Law of Nature .

The conclusion is , that though all Miracles promiscuously , do not immediatly prove the Existence of a God , nor Confirm a Prophet , or whatsoever Doctrine ; yet do they all of them evince , that there is a Rank of Invisible Vnderstanding Beings , Superiour to men , which the Atheists commonly deny . And we read of some such Miracles also , as could not be wrought , but by a Power Perfectly Super Natural , or by God Almighty himself . But to deny and disbelieve all Miracles , is either to deny all Certainty of Sense , which would be indeed to make Sensation it self Miraculous ; or else monstrously and unreasonably to derogate from Humane Testimonies and History . The Jews would never have so stifly and pertinaciously adhered to the Ceremonial Law of Moses , had they not all along believed it , to have been unquestionably confirmed by Miracles ; and that the Gentiles should at first have entertained the Faith of Christ without Miracles , would it self have been The Greatest of Miracles .

The Last Extraordinary Phaenomenon proposed , was that of Divination , Oracles , Prophecies , or Predictions of Future Events , otherwise Unforeknowable to men : which either Evince a God , or at least that there are Vnderstanding Beings Superiour to men . For if there be Presention or Foreknowledge of such Future Events , as are to Humane Understanding alone , altogether Unforeknowable , then is it certain , that there is some more Perfect Vnderstanding , or Knowledge , in the World , than that of men . And thus is that Maxim of the Ancient Pagan Theists , in the Genuine and proper sense thereof , unquestionably true , Si Divinatio est Dii sunt , If there be Divination , or Presention of Future Events , ( Vndiscoverable by men ) then are there Gods : which in their Language , was no more than to say , Vnderstanding Beings Superiour to men .

Wherefore we must here distinguish of Oracles and Predictions , after the same manner as we did before of Mir●●les , that they may be of Two Kinds . First , such as might proceed , only from the Natural Presaging Power of Created Spirits Superiour to men , whether called Angels or Demons . For these being supposed to have not only clearer understandings than men , and a greater insight into Nature , but also be reason of their Agility and Invisibility , opportunity of knowing things remotely distant , and of being privy to mens Secret Machinations and Consultations ; it is easily conceivable , that many Future Events nigh at hand , which cannot be foreknown by men , may be ( probably at least ) foreseen by them ; and that without any Miraculous Divine Revelation , their Causes being already in Being . As men learned in Astronomy , can foretel Eclipses of the Sun and Moon , which to the Vulgar are altogether Unforeknowable . And as Princes or States-men , that are furnished with great Intelligence , Foreign and Domestick , can presage more of War and Peace , either at home or abroad , and of the Events of Kingdoms , than Ignorant Plebeians . And such were those Predictions , which Democritus , though otherwise much addicted to Atheism , allowed of ; Cicero Writing thus of him , De Div. L. 1. Plurimis Locis , gravis auct or Democritus , Praesensionem rerum futurarum comprobat ; Democritus a grave Writer , doth in many places approve of the Presention of Future Events . The reason whereof was , because he supposed certain Vnderstanding Beings Superiour to men , called by him Idols , which having a larger Comprehension of things , and other advantages of Knowledge , could therefore foretel many Future Events that men were ignorant of . And though perhaps it may be thought , that Democritus would not have entertained this Opinion , of the Foreknowledge of Humane Events , had he not asserted the Necessity of all humane Actions and Volitions , but held Liberty of Will , as Epicurus afterwards did ; ( as if this were Inconsistent with all manner of Presage and Probable or Conjectural Foreknowledge ; ) yet is it certain , that there is not so much Contingency in all Humane Actions , by reason of this Liberty of Will , as heretofore was by Epicurus , and still is by many supposed ; it being plain , that men act according to an Appearance of Good , and that in many cases and circumstances , it may be Foreknown , without any Divine Revelation , what such or such persons would do . As for example , that a voluptuous Person , having a strong Temptation to satisfie his Sensual Appetite , and that without incurring any inconvenience of shame or punishment , would readily close with the same . Besides which , such Invisible Spirits , as Angels or Demons , may sometimes Predict also , what themselves Cause and Effect .

Secondly , there is another Sort of Predictions of Future Events , which cannot be imputed to the Natural Presaging Faculty of any such Created Spirits , but only to the Supernatural Prescience of God Almighty , or a Being Infinitely Perfect . As when Events remotely distant in time , and of which there are yet no immediate Causes actually in Being ; which also depend upon many circumstances and a long Series of things , any one of which being otherwise , would alter the case ; as likewise upon much Uncertainty of Humane Volitions , which are not always necessarily linked and concatenated with what goes before , but often loose and free ; and upon that Contingency , that arises from the Indifferency or Equality of Eligibility in Objects ; Lastly , such things as do not at all depend upon External Circumstances neither , nor are caused by things Natural Anteceding , but by some Supernatural Power ; I say , when such Future Events as these , are foretold , and accordingly come to pass , this can be ascribed to no other but such a Being , as Comprehends , Sways , and Governs all ; and is by a peculiar Priviledge or Prerogative of its own Nature , Omniscient . Epicurus , though really , he therefore rejected Divination , and Prediction of Future Events , because he denied Providence ; yet did he pretend this further reason also against it , because it was a thing Absolutely Inconsistent with Liberty of Will , and Destructive of the same ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Diog. Lacr● . 〈◊〉 V. Epic. Divination is a thing which hath no Existence , nor possibility in nature : and if there were such a thing , it would take away all Liberty of Will , and leave nothing in mens own Power . Thus also Carneades in Cicero maintained , Ne Apollinem quidem futura posse dicere , nisi ea quorum Causas Natura ita contineret , ut ea fieri necesse esset . That Apollo himself , was not able to foretel , any future Events , other than such as had Necessary Causes in Nature antecedent . And some Christian Theists of latter times , have in like manner , denied to God Almighty , all Foreknowledge of Humane Actions , upon the same pretence , as being both Inconsistent with mens Liberty of Will , and Destructive thereof . For say they , If mens Actions be Free then are they Vnforeknowable , they having no Necessary Causes ; and again , if there be any Foreknowledge of them , then can they not be Free , they being ipso facto Necessitated thereby . But as it is certain , that Prescience does not destroy the Liberty of mans Will , or impose any Necessity upon it ; mens Actions being not therefore Future , because they are Foreknown ; but therefore Foreknown because Future : and were a thing never so Contingent , yet upon supposition that it will be Done , it must needs have been Future from all Eternity : So is it extreme Arrogance for men , because themselves can Naturally Foreknow nothing , but by some Causes Antecedent , as an Eclipse of the Sun or Moon ; therefore to presume to measure the knowledge of God Almighty , according to the same Scantling , and to deny him the Prescience of Humane Actions ; not considering that as his Nature is Incomprehensible , so his Knowledge may well be looked upon , by us , as such too ; that which is Past our finding out , and Too Wonderful for us . However it must be acknowledged for an Undoubted Truth , that no Created Being , can Naturally and Of it self , Foreknow any Future Events , otherwise , than in and by their Causes Anteceding . If therefore we shall find , that there have been Predictions of such Future Events , as had no Necessary Antecedent Causes ; as we cannot but grant , such Things therefore to be Foreknowable ; So must we needs from thence infer , the Existence of a God , that is , a Being Supernatural , Infinitely Perfect , and Omniscient ; since such Predictions as these could have proceeded from no other Cause .

That there is Foreknowledge of Future Events , to men Naturally Unforeknowable , hath been all along the Perswasion of the Generality of Mankind . De Div. L. 1. Thus Cicero , Vetus opinio est , jam usque ab Heroicis ducta temporibus , eaque & Populi Romani , & omnium Gentium firmata consensu , Versari quandam inter homines Divinationem , quam Graeci 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellant , id est Praesensionem & Scientiam rerum Futurarum . This is an Old opinion derived down all along from the Heroick times ( or the Mythical Age ) and not only entertained amongst the Romans , but also confirmed by the consent of all Nations , that there is such a thing as Divination , De N.D.L. 2. P. 239. Lamb. and Presension or Foreknowledge of Future Events . And the same Writer elsewhere in the Person of Balbus ; Quamvis nihil tam irridet Epicurus , quàm Praedictionem rerum Futurarum , mihi videtur tamen vel maximè confirmare , Deorum Providentia consuli rebus humanis . Est enim profecto Divinatio : quae multis locis , rebus , temporibus apparet , cùm in privatis tùm maximè in publicis . Multa cernunt Aruspices , multa Augures provident , multa Oraculis providentur , multa Vaticinationibus , multa Somniis , multa portentis . Although Epicurus deride nothing more , then the Prediction of Fature things , yet does this seem to me to be a great confirmation of the Providence of the Gods over humane affairs . Because there is certainly Divination , it appearing in many Places , Things , and Times ; and that not only Private but especially Publick . Soothsayers foresee many things , the Augurs many : many things are declared by Oracles , many by Prophecies , many by Dreams , and many by Portents . And indeed that there were even amongst the Pagans , Predictions of Future Events , not discoverable by any Humane Sagacity , which accordingly came to pass , and therefore argue a Knowledge superiour to that of men , or that there are certain Invisible understanding Beings or Spirits ; seems to be undenyable from History . And that the Augurs themselves were sometimes not Unassisted by these Officious Genii , is plain from that of Attius Navius before mentioned , as the circumstances thereof are related by Historians ; that Tarquinius Priscus having a mind to try what there was in this skill of Augury , Dixit ei se cogitare quiddam : id possétne fieri consuluit . Ille augurio acto , posse respondet . Tarquinius autem dixit se cogitasse cotem novaculâ posse praecidi ; tum Attium jussisse experiri : ita Cotem in Comitium illatam , inspectante & Rege & Populo , novaculâ esse discissam ; Told Navius , that he Thought of something , and he would would know of him , Whether it could be done or no. Navius having performed his Augurating Ceremonies , replied , that the thing might be done . Whereupon Priscus declared , what his Thought was , namely , that a Whetstone might be cut in two with a Razor . Navius willed them to make trial : wherefore a Whetstone being brought immediatly into the Court ; it was in the sight of the King and all the People , divided with a Razor . But the Predictions amongst those Pagans , were for the most part only of the Former Kind , such as proceeded meerly from the Natural Presaging Faculty of these Demons ; this appearing from hence , because their Oracles were often expressed Ambiguously , so as that they might be taken either way ; those Demons themselves , it seems , being then not confident of the Event : as also because they were sometimes plainly mistaken in the Events . And from hence it was , that they seldom Ventured to foretel , any Events remotely distant , but only what were nigh at hand , and shortly to come to pass ; and therefore might be Probably Conjectured of , from things then in being . Notwithstanding which , we acknowledge , that there are some Few Instances of Predictions amongst the Pagans , of the other Kind . Such as that intimated by Cicero in his Book of Divination , where he declareth the Doctrine of Diodorus concerning Necessity and Contingency ; non necesse fuisse Cypselum regnare Corinthi , quanquam id Millesimo antè anno , Apollinis Oraculo editum esset , that is was not Necessary , Cypselus the Tyrant , should reign at Corinth , though that were a thing Predicted by Apollo 's Oracle , a thousand years before . As also this recorded by Varro , of Vectius Valens , an Augur in the Time of Romulus , who when Rome was a building , from the flying of Twelve Vultures , presaged that the continuance of that City would be for Twelve Hundred years : which seems to have been accordingly fulfilled , in the year of our Lord Four hundred fifty and five , immediatly after the death of the Third Valentinian ( whom some make to be the last Real Emperour of the West or Rome ) when Gensericus the Vandal , took the City the second time , and fired it . But above all , that of the Sibyls ; of whose Prophecies such things are recorded by Pagan Writers , as makes it very suspicious , that they did foretel the coming of our Saviour Christ , and the times of Christianity ; but were these and the like Pagan Prophecies , Real , then must they needs have had some higher Original , than the Natural Presaging Faculty of their Demons , especially those of the Sibyls ; who for ought we know , might be as well assisted Super-Naturally , to predict our Saviour Christ , amongst the Pagans in the West ; as Balaam was in the East .

But here the Scripture triumpheth over Paganism , and all its Oracles and Divinations ; there being contained in it so many unquestionable Predictions of Events to follow a long time after , and such as can be imputed to nothing but the Supernatural Foreknowledge and Omniscience of God Almighty . As for example , those concerning the Messiah , or our Saviour Christ , delivered by Jacob , Moses , David , Isaias , Jeremy , Daniel , and most of the Prophets ; foretelling sundry particular circumstances of his coming , and that grand Event which followed after , of the Gentiles or Pagans so general Reception and Entertainment of Christianity ; that is , the Belief of the Messiah , promised to the Jews ; together with the shaking off of their Gods and Idols . Amongst which Scripture Prophecies , concerning our Saviour Christ , we must needs reckon for one , and none of the least considerable neither , that of Daniel's Weeks , or of Four hundred and ninety years , to commence from the Going forth of the Word , or the Decree made by Artaxerxes the Son of Xerxes , in the seventh year of his Reign , for the return of the People of Israel , Priests and Levites to Jerusalem ; and to terminate in the Death of the Messiah , and the Preaching of the Gospel to the Jews only : though we are not ignorant , how some learned men , both of former and latter times , have stretched their wits , they sometimes using no small violence , to divert this Prophecy another way . For that these Prophecies concerning our Saviour Christ , could have no other Original , than the immediate Supernatural Revelation of God Almighty , is Evident from the thing it self ; it being such as depended on no Natural Causes , much less upon those Constellations , of the Astrological Atheists , but only upon his own Secret Will , and Counsel .

But besides these Prophecies concerning our Saviour Christ , there are others contained in the Scripture , concerning the Fates and Successions of the chief Kingdoms , Empires , and Polities of the World ; as of the Rise of the Persian Monarchy ; of its Fall and Conquest by the Macedonean Alexander ; of the Quadripartite Division of this Greekish Empire after Alexander's death ; of the Succession of the Seleucidae and Lagidae , a Prophetick History , so agreeable with the Events , that it was by Porphyrius pretended to have been written after them ; and lastly of the Rise and Continuance of the Roman Empire . For notwithstanding the endeavours of some , to pervert all those Scripture Prophecies , that extend to the present times , it is clearly demonstrable , that this was Daniel's Fourth , Ten horned Beast ; or the Legs and Toes of Nebuchadnezar's Statue , that Fourth Empire strong as Iron , which came at length to be broken or divided , into Ten or many Principalities , called in the Prophetick Language and according to the Eichon , Hornes ; amongst whom was to start up , another Horn with Eyes , speaking great words against the most High , and making War with the Saints and prevailing against them , for a Time , Times , and Half a Time . Which Prophecy of Daniels , is the Ground-work of St. John's Apocalypse , it being there further insisted upon , filled up , and enlarged , with the addition of several particulars ; so that both Daniel and John , have each of them from their respective ages , set down a Prophetick Calendar of Times , in a continued Series , ( the former more Compendiously and Generally , the latter more Copiously and Particularly ) to the very end of the World .

And thus do we see plainly , that the Scripture-Prophecies Evince a Deity ; neither can these possibly be imputed by Atheists , as other things , to mens Fear and Fancy , nor yet to the Fiction of Politicians . Nor do they only Evince a Deity , but confirm Christianity also ; partly as predicted by them in its several circumstances , a grand one whereof was the Gentiles Reception of it ; and partly as it self predicting Future Events , this Spirit of Prophecy being the Testimony of Jesus . Both which Scripture-Prophecies , Of Christ in the Old Testament ; and From him in the New , are of equal , if not greater force to us in this present Age , for the Confirmation of our Faith , than the Miracles themselves recorded in the Scripture , we having now certain knowledge our selves , of many of those Events ; and being no way able to suspect , but that the Prophecies were written long before .

To conclude , all these Extraordinary Phaenomena , of Apparitions , Witchcraft , Possessions , Miracles , and Prophecies , do Evince that Spirits , Angels or Demons , though Invisible to us , are no Phancies , but Real and Substantial Inhabitants of the World ; which favours not the Atheistick Hypothesis ; but some of them , as the Higher kind of Miracles , and Predictions , do also immediatly enforce the acknowledgment of a Deity : a Being superiour to Nature , which therefore can check and controul it ; and which comprehending the whole , fore-knows the most Remotely distant , and Contingent Events .

And now have we not only fully Answered and Confuted , all the Atheistick Pretences against the Idea of God , tending to disprove his Existence ; but also occasionally proposed , several Solid and Substantial Arguments for a Deity : as , That all Successive things , the World , Motion , and Time , are in their own Nature absolutely uncapable of an Ante-Eternity , and therefore there must of necessity , be something else of a Permanent Duration , that was Eternal without Beginning ; That no Atheist according to his Principles , can possibly give any account of the Original of his own Soul or Mind ; That the Phaenomenon of Motion cannot be Salved without an Incorporeal Principle , presiding over the whole ; That the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Artificial , Regular , and Orderly Frame of things , together with the Harmony of the whole , Demonstrate an Vnderstanding and Intending Cause of the World , that Ordered things for Ends and Good . Besides , that there are several other Phaenomena , both Ordinary and Extraordinary , which Atheists being no way able to Salve , are forced to deny .

True indeed , some of the ancient Theists , have themselves affirmed , that there could be no Demonstration of a God , which Assertion of theirs , hath been by others misunderstood into this sense , as if there were therefore no Certainty at all to be had of God's Existence , but only a Conjectural Probability ; no Knowledge or Science , but only Faith and Opinion . Whereas the true meaning of those ancient Theists , who denied that there could be any Demonstration of a God , was only this , that the Existence of a God could not be Demonstrated A Priore , himself being the First Cause of all things . Thus doth Alexander Aphrodisius , in his Physical Doubts and Solutions , after he had propounded an Argument for a God , according to Aristotelick Principles , from Motion , declare himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . L. 1. c. 1. That this Argument or Proof of his was in way of Analysis only : it being not Possible that there should be a Demonstration of the First Principle of all . Wherefore ( saith he ) we must here fetch our Beginning from things that are After it , and manifest ; and thence by way of Analysis , Ascend to the Proof of that First Nature which was Before them . Strom. L. 5. p. 388. And to the same purpose Clemens Alexandrinus , having first affirmed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That God is the most difficult thing of all to be discoursed of . Because since the Principle of every thing is hard to find out , the First and most antíent Principle of all , which was the Cause to all other things , of their being made , must needs be the hardest of all to be declared or manifested ; he afterwards subjoyns , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But neither can God be apprehended by any Demonstrative Science . For such Science is from things Before in order of Nature , and More Knowable ; whereas nothing can exist Before that which is altogether Vnmade . And certain it is , that it implies a Contradiction , that God or a Perfect Being should be thus Demonstrated , by any thing before him as his Cause . Nevertheless it doth not therefore follow , that there can be no Certainty at all had of the Existence of a God , but only a Conjectural Probability ; no Knowledge , but Faith and Opinion only . For we may have a Certain Knowledge of things , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whereof cannot be Demonstrated A Priore , or from Antecedent Necessary Causes ; As for example , That there was something Eternal of it Self , without Beginning ; is not at all Demonstrable by any Antecedent Cause , it being Contradictious to such a thing to have a Cause . Nevertheless upon supposition only , that something doth Exist , which no man can possibly make any doubt of , we may not only have an Opinion , but also certain Knowledge , from the Necessity of Irrefragable Reason , That there was never Nothing , but something or other did Always Exist from Eternity , and without Beginning . In like manner , though the Existence of a God or Perfect Being , cannot be Demonstrated A Priore , yet may we notwithstanding , from Our very Selves ( whose Existence we cannot doubt of ) and from what is contained in our own Minds , or otherwise consequent from him ; by undeniable Principles of Reason , Necessarily inferr His Existence . And whensoever any thing is thus necessarily inferred , from what is undeniable and indubitable , this is a Demonstration , though not of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of it ; That the thing is , though not Why it is . And many of the Geometrical Demonstrations are no other .

It hath been asserted by a late Eminent Philosopher , that there is no possible Certainty to be had of any thing , before we be Certain of the Existence of a God Essentially Good : because we can never otherwise free our minds from the Importunity of that Suspicion , which with irresistable force may assault them ; That our selves might possibly be so made , either by Chance , or Fate , or by the pleasure of some Evil Demon , or at least of an Arbitrary Omnipotent Deity , as that we should be Deceived in all our most Clear and Evident Perceptions ; and therefore in Geometrical Theorems themselves , and even in our Common Notions . But when we are once assured of the Existence of such a God as is Essentially Good , who therefore neither will nor can Deceive ; then and not before , will this Suspicion utterly vanish , and Our selves become Certain , that our Faculties of Reason and Vnderstanding are not False and Imposturous , but Rightly Made . From which Hypothesis it plainly follows , that all those Theists who suppose , God to be a meer Arbitrary Being , whose Will is not determined by any Nature of Goodness or Rule of Justice , but it self is the first Rule of both , ( they thinking this to be the Highest Perfection , Liberty , and Power ) can never be reasonably Certain , of the Truth of any thing , not so much as that Two and Two are Four ; because so long as they adhere to that perswasion ; they can never be assured , but that such an Arbitrary Omnipotent Deity , might designedly make them such , as should be deceived in all their Clearest Perceptions .

Now though there be a Plausibility of Piety , in this Doctrine , as making the knowledge of a God Essentially Good , so necessary a Precognitum to all other Science , that there can be no Certainty of Truth at all without it , yet does that very Supposition , that our Vnderstanding Faculties might possibly be so made , as to deceive us in all our Clearest Perceptions , ( where soever it is admitted ) render it utterly Impossible , ever to arrive to any Certainty concerning the Existence of a God Essentially Good ; for as much as this cannot be any otherwise proved , then by the use of our Faculties of Vnderstanding , Reason , and Discourse . For to say , that the Truth of our Vnderstanding Faculties , is put out of all Doubt and Question , as soon as ever we are assured of the Existence of a God Essentially Good , who therefore cannot deceive ; whilst this Existence of a God , is in the mean time it self no otherwise proved , than by by our Vnderstanding Faculties ; that is , at once to prove the Truth of God's Existence from our Faculties ; of Reason and Vnderstanding , and again to prove the Truth of those Faculties , from the Existence of a God Essentially Good ; this I say is plainly to move round in a Circle ; and to prove nothing at all : a gross oversight , which the forementioned Philosopher seems plainly guilty of .

Wherefore according to this Hypothesis , we are of necessity condemned , to Eternal Scepticism , both concerning the Existence of a God , when after all our Arguments and Demonstrations for the same , we must at length gratifie the Atheists with this Confession , in the Conclusion , That it is Possible notwithstanding , there may be None ; but also concerning all other things , the Certainty whereof is supposed to depend , upon the Certainty of the Existence of such a God as cannot Deceive .

So that if we will pretend to any Certainty at all , concerning the Existence of a God , we must of necessity explode this New Sceptical Hypothesis , of the Possibility of our Understandings being so made , as to Deceive us in all our Clearest Perceptions , by means whereof , we can be Certain of the Truth of nothing , and to use our utmost endeavour to remove the same . In the First place therefore we affirm , That no Power how great soever , and therefore not Omnipotence it self , can make any thing to be indifferently either True or False , this being plainly to take away the Nature both of Truth and Falshood , or to make them nothing but Words without any Signification . Truth is not Factitious ; it is a thing which cannot be Arbitrarily Made , but Is. The Divine Will and Omnipotence it self ( now supposed by us ) hath no Imperium upon the Divine Vnderstanding , for if God understood only by Will , he would not understand at all . In the next place we add , that though the Truth of Singular Contingent Propositions , depends upon the Things themselves Existing without , as the Measure and Archetype thereof ; yet as to the Vniversal and Abstract Theorems of Science , the Terms whereof are those Reasons of Things , which Exist no where but only in the Mind it Self ( whose Noemata and Ideas they are ) the Measure and Rule of Truth concerning them , can be no Foreign or Extraneous thing , Without the mind , but must be Native and Domestick to it , or contained Within the mind it Self ; and therefore can be nothing but its Clear and Distinct Perception . In these Intelligible Ideas of the Mind , whatsoever is Clearly Perceived to Be , Is ; or which is all one , is True . Every Clear and Distinct Perception is an Entity , or Truth ; as that which is Repugnant to Conception is a Non-Entity or Falshood . Nay , The very Essence of Truth here , is this Clear Perceptibility or Intelligibility ; and therefore can there not be any Clear or Distinct Perception of Falshood . Which must be acknowledged by all those who though granting False Opinions , yet agree in this , that there can be no False Knowledge . For the Knowledge of these Vniversal Abstract Truths , is nothing but the Clear and Distinct Perception of the several Ideas of the mind , and their Necessary Relations to one another ; Wherefore to say that there can be no False Knowledge , is all one as to say that there can be no Clear and Distinct Per●eptions of the Ideas of the mind , False . In False Opinions , the Perception of the Vnderstanding Power it self , is not False , but only Obscure . It is not the Vnderstanding Power or Nature in us that Erreth , but it is We Our Selves who Err , when we rashly and unwarily assent to things , not Clearly Perceived by it . The upshot of all is this , that since no Power how great soever , can make any thing indifferently to be True ; and since the Essence of Truth in Vniversal Abstract things , is nothing but Clear Perceptibility ; it follows , that Omnipotence cannot make any thing that is False to be clearly Perceived to Be ; or Create such Minds and Vnderstanding Faculties , as shall have as Clear Conceptions of Falshoods , that is , of Non-Entities , as they have of Truths or Entities . For example , no Rational Understanding Being that knows what as Part is , and what a Whole , What a Cause and what an Effect , could possibly be so made , as clearly to Conceive the Part to be greater than the Whole , or the Effect to be before the Cause , or the like . Wherefore we may presume with Reverence to Say , that there could not possibly be a world of Rational Creatures made by God , either in the Moon , or in some other Planet , or else where , that should Clearly and Distinctly Conceive , all things contrary to what are clearly Perceived by us ; nor could our Humane Faculties have been so made , as that we should have as clear Conceptions of Falshoods as of Truths . Mind or Vnderstanding Faculties , in Creatures may be made more or less , Weak , Imperfect , and Obscure , but they could not be made False , or such as should have Clear and Distinct Conceptions of that which Is not , because every Clear Perception is an Entity , and though Omnipotence can make Something out of Nothing , yet can it not make Something to be Nothing , nor Nothing Something . All which is no more , than is generally acknowledged by Theologers , when they affirm that God Almighty himself , cannot do things Contradictious ; there being no other reason for this assertion , but only this , because Contradictiousness is Repugnant to Conception . So that Conception and Knowledge are hereby made to be the Measure of all Power ; even Omnipotence or Infinite Power it Self being determined thereby ; from whence it follows , that Power hath no Dominion over Vnderstanding , Truth , and Knowledge , nor can Infinite Power make any thing whatsoever to be Clearly Conceivable . For could it make Contradictious things clearly Conceivable , then would it Self be able to Do them ; because whatsoever can be Clearly Conceived by any , may unquestionably be Done by Infinite Power .

It is true indeed , that Sense considered alone by it self , doth not reach to the Absoluteness either of the Natures , or of the Existence of things without us , it being as such , nothing but Seeming , Appearance , and Phancy . And thus is that Saying of some antient Philosophers to be understood , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every Phantasie is True ; namely because Sense and Phancy reach not to the Absolute Truth and Falshood of things , but Contain themselves only within Seeming and Appearance ; and every Appearance must needs be a true Appearance . Notwithstanding which , it is certain , that Sense often represents to us Corporeal things , otherwise than indeed they are , which though it be not a Formal , yet is it a Material Falsity . Wherefore Sense in the Nature of it , is not Absolute , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Relative to the Sentients . And by Sense alone , without any mixture of Reason or Understanding , we can be certain of no more , concerning the things without us , but only this , that they So Seem to us . Hence was that of the ancient Atomick Philosophers , in Plato , Theat. p. 154. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Neither you nor any man else can be certain , that every other man and Brute Animal hath all the very same Phantasms of Colours , that himself hath . Now were there no other Perception in us , but that of Sense , ( as the old Aetheistick Philosophers concluded Knowledge to be Sense , ) then would all our Humane Perceptions be meerly Seeming , Phantastical and Relative ; and none of them reach to the Absolute Truth of things . Every one in Protagoras his Language would then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Think or Opine only his Own things ; all his Truths being Private and Relative to himself . And that Protagorean Aphorism were to be admitted also , in the Sense of that Philosopher , that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every man is the Measure of all things to himself ; and , That no one man's Opinion was righter than anothers , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Which Seemed to Every one , was to him True , to whom it Seemed ; all Truth and Perception , being but Seeming , and Relative . But here lies one main difference betwixt Vnderstanding or Knowledge , and Sense ; that whereas the Latter is Phantastical and Relative only ; the Former reacheth beyond Phancy and Appearance to the Absoluteness of Truth . For as it hath been already declared , whatsoever is clearly and distinctly Perceived in things Abstract and Vniversal , by any one Rational Being in the whole world , is not a Private thing , and True to Himself only that perceived it , but it is , as some Stoicks have called it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Publick , Catholick , and Vniversal Truth : it obtains every where , and as Empedocles sang of Natural Justice ; — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is extended throughout the Vast Aether , and through Infinite Light or Space ; and were there indeed Infinite Worlds , all thickly peopled with Rational Animals ; it would be alike True , to every one of them . Nor is it Conceivable , that Omnipotence it self , could create any such Understanding Beings , as could have Clear and Distinct Perceptions of the contrary , to all that is Perceived by us , no more than it could Do things Contradictious . But in all Probability , because Sense is indeed , but Seeming , Phantastical , and Relative , this is the Reason that some have been so prone and inclinable , to suspect the like , of Vnderstanding , and all Mental Perception , too , that this also is but Seeming and Relative ; and that therefore mens Minds or Vnderstandings might have been so made , by an Arbitrary Omnipotent Deity , as clearly and distinctly to Perceive , every thing that is False . But if notwithstanding all that hath been said , any will still sing over , the Old Song again ; That all this , which hath been hitherto declared by us , is indeed True , If our Humane Faculties be True , or Rightly Made ; but we can go no further than our Faculties ; and whether these be True or no no man can ever be certain ; We have no other Reply to make , but that this is an over Stiff and Heavy Adherence to a Prejudice of their own Minds ; that not only Sense , but also Reason and Vnderstanding , and all Humane Perception , is meerly Seeming , or Phantastical , and Relative to Faculties only , but not reaching to the Absoluteness of any Truth ; and that the Humane Mind , hath no Criterion of Truth at all within it self .

Nevertheless it will probably be here further Objected ; That this is too great an Arrogance , for Created Beings , to pretend to an Absolute Certainty of any thing , it being the Sole Priviledge and Prerogative of God Almighty , to be Infallible , who is therefore Styled in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Only Wise ; To which we briefly answer ; that the Deity is the first Original Fountain , of Truth and Wisdom , which is said to be , The Brightness of the Everlasting Light , the Vnspotted Mirrour of the Power of God , and the Image of his Goodness . The Divine Word , is the Archetypal Pattern of all Truth ; it is Ignorant of Nothing , and knoweth all things Infallibly . But Created Beings , have but a Derivative Participation hereof , their Understandings being Obscure , and they Erring in many things , and being Ignorant of more . And it seems to be no Derogation from Almighty God to suppose , that Created Minds by a Participation of the Divine Mind , should be able to know Certainly ; that Two and Two make Four ; that Equals added to Equals will make Equals ; that a Whole is greater than the Part ; and the Cause before the Effect ; and that nothing can be Made without a Cause ; and such like other Common Notions , which are the Principles from whence all their knowledge is derived . And indeed were Rational Creatures , never able to be Certain of any such thing as this at all ; what would their Life be but a meer Dream or Shaddow ? and themselves but a Ridiculous and Pompous Piece of Phantastick Vanity ? Besides it is no way Congruous to think , that God Almighty should make Rational Creatures so as to be in an utter Impossibility , of ever attaining to any Certainty of his own Existence ; or of having more than an Hypothetical Assurance thereof , If our Faculties be True ( which possibly may be otherwise , ) then is there a God . We shall conclude this Discourse against the Cartesian Scepticism , with that of Origens , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Knowledge is the only thing in the World , which Creatures have , that is in its own Nature firm ; they having here something of Certainty , but no where else .

Wherefore we having now , that which Archimedes required , Some Firm Ground and Footing to stand upon , such a Certainty of Truth in our Common Notions , as that they cannot Possibly be False ; without which nothing at all could be proved by Reason ; we shall in the next place endeavour , not to shake or dissettle any thing thereby ; ( which was the Undertaking of that Geometrician ) but to Confirm and Establish the Truth of God's Existence , and that from the very Idea of him ; hitherto made good and defended , against all the Assaults of Atheists .

It is well known , that Cartesius hath lately made a Pretence to do this , with Mathematical Evidence and Certainty , and he dispatches the business briefly after this manner ; God or a Perfect Being , includeth Necessary Existence in his very Idea ; and therefore he Is. But though the Inventor of this Argument , or rather the Reviver of that which had been before used by some Scholasticks , affirmeth it to be as Good a Demonstration , for the Existence of a God , from His Idea , as that in Geometry , for a Triangles having Three Angles equal to Two right , is from the Idea of a Triangle ; yet nevertheless it is certain , that by one means or other , this Argument hath not hitherto proved so Fortunate and Successful , there being many who cannot be made sensible of any Efficacy therein , and not a few who Condemn it for a meer Sophism . As for our selves , we neither have any mind , to quarrel with other mens Arguments Pro Deo , nor yet would we be thought , to lay stress in this Cause , upon any thing which is not every way Solid and Substantial . Wherefore we shall here endeavour , to set down the Utmost that Possibly we can , both Against this Argument , and For it , Impartially and Candidly ; and then when we have done , leave the Intelligent Readers , to make their own Judgement concerning the Same .

Against it in this manner ; First : Because we can Frame an Idea in our own minds , of an Absolutely Perfect Being , including Necessary Existence in it , it will not at all follow from thence , that therefore there is such a Perfect Being Really Existing without our minds ; we being able to frame in our minds the Ideas of many other things , that never were , nor will be . All that can be certainly inferred from the Idea of a Perfect Being seems to be this , that if it contain nothing which is Contradictious to it , then it is Not Impossible but that there might be such a Being actually Existing . But the strength of this Argument , not lying meerly in this , that because we have an Idea of a Perfect Being , therefore it is ; but because we have such an Idea of it , as includeth Necessary Existence in it , which the Idea of Nothing else besides doth ; therefore may it be here further Objected in this manner . That though it be very true , that a Perfect Being doth include Necessary Existence in it , because that cannot be every way Perfect , whose Existence is not Necessary but Contingent ; yet will it not follow from hence , that therefore there is such a Perfect Being Actually Existing ; but all that can be deduced from it , will be no more than this , That whatsoever hath no Necessary and Eternal Existence , is no Absolutely Perfect Being ; and again , That If there be any Absolutely Perfect Being , then was its Existence always Necessary and will be always such ; that is , it did both Exist Of it self , from all Eternity without Beginning , and must needs Exist to Eternity Incorruptibly ; it being never able to cease to be . It seems indeed no more to follow , That because a Perfect Being includes necessary Existence in its Idea , therefore there is such a Perfect Being Actually Existing ; than because a Perfect Being includes Necessary Omniscience and Omnipotence in it , that therefore there is such a Perfect Omniscient and Omnipotent Being : all that follows in both cases , being only this ; that If there be any Being Absolutely Perfect , then it is both Omniscient and Omipotent , and it did Exist of It Self necessarily , and can never Cease to be . Wherefore here lies a Fallacy in this Argumentation , when from the Necessity of Existence affirmed only Hypothetically or upon a Supposition of a Perfect Being , the Conclusion is made concerning it Absolutely . As some would prove the Necessity of all humane Events , as for example of Adam's Sinning , in this manner , that it always was True before , that either Adam would eat the forbidden fruit , or not eat it , and If he would eat it , he would Certainly eat it , and not Contingently ; and again , If he would not eat it , then would he Certainly and Necessarily not Eat it ; wherefore whether he will eat it or not eat it , he will do either , Necessarily and not Contingently . Where it is plain , that an Absolute Necessity , is wrongly inferred in the Conclusion , from an Hypothetical one in the Premisses . In like manner , when upon supposition of an Absolutely Perfect Being , it is affirmed of it , that its Existence must not be Contingent but Necessary , and from thence the Conclusion is made Absolutely , that there Is such a Perfect Being , this seems to be the very same Fallacy . From the Idea of a Perfect Being , including Necessary Existence in it , it follows undeniably , that If there be any Thing Absolutely Perfect , it Must Exist Necessarily , and not Contingently , but it doth not follow , that there Must of Necessi●y Be such a Perfect Being Existing ; these two Propositions carrying a very different sense from one another . And the Latter of them , that there must of Necessity be a God or Perfect Being Existing seems to be a thing altogether Indemonstrable , it implying that the Existence of God or a Perfect Being may be proved A Priori , or from some Antecedent Necessary Cause ; which was before declared to be a thing Contradictious and Impossible .

And now in Justice are we obliged , to plead the best we can also on the Defensive side . Thus therefore ; the Idea of God or an Absolutely Perfect Being including in it , not an Impossible , nor a Contingent , but a Necessary Schesis or Relation to Existence , it follows from thence , Absolutely and without any Ifs and Ands , that he doth Exist . For as of things Contradictious , having therefore in the Idea of them , an Impossible Schesis to Existence , we can confidently conclude that they never were nor will be ; And as of other things not Contradictious or Impossible , but Imperfect only , which therefore have a Contingent Schesis to Existence , we can Pronounce also that Possibly they Might be or might not be : in like manner , a Perfect Being including in the Idea of it a Necessary Schesis to Existence or an Impossible one to Non-Existence , or containing Existence in its very Essence ; we may by Parity of reason conclude concerning it , that it is neither Impossible to Be ; nor yet Contingent to Be or not to Be ; but that it Certainly Is , and Cannot but Be ; or that it is Impossible it should Not Be. And indeed when we say of Imperfect Beings , Implying no Contradiction in them , that they may Possibly either Be or not Be , we herein tacitly suppose the Existence of a Perfect Being , because nothing which is Not , could be Possible to be , were there not something actually in Being , that hath sufficient Power to Cause or Produce it . True indeed , we have the Ideas of many things in our minds , that never were , nor will be ; but these are only such as include no Necessary but Contingent Existence in their Nature ; and it does not therefore follow , that a Perfect Being which includes Necessity of Existence in its Idea , may notwithstanding Not Be. Wherefore this Necessity of Existence or Impossibility of Non-Existence contained in the Idea of a Perfect Being , must not be taken Hypothetically only or Consequentially , after this manner , that If there be any Thing Absolutely Perfect , then its Existence both was and will be Necessary ; but Absolutely ; that though Contradictious things cannot Possibly Be , and things Imperfect may Possibly either Be or Not Be , yet a Perfect Being cannot But Be ; or it is Impossible that it should Not Be. For otherwise were the force of the Argumentation meerly Hypothetical , in this manner , If there be a Perfect Being , then its Existence both was and will be Necessary ; this would plainly imply that a Perfect Being , notwithstanding that Necessity of Existence included in its Nature , might either Be or Not Be ; or were Contingent to Existence , which is a manifest Contradiction , that the same thing should Exist both Contingently and Necessarily . And this Hypothetical Absurdity , will more plainly appear , if the Argument be expressed in other words , as that Necessity of Existence , and Impossibility of Non-Existence , and Actual Existence , belong to the very Essence of a Perfect Being , since it would be then ridiculous to go about , to evade in this manner , That If there be a Perfect Being , then , it Is , and cannot But Be. Which Identical Proposition , is true of every thing , else but Absurd . Wherefore there is something more to be Inferred from the Necessity of Existence included in the Idea of A Perfect Being than so , which can be nothing else but this , that it Absolutely and Actually Is. Moreover no Theists can be able to prove that God or a Perfect Being ( supposed by them to Exist ) might not Happen by Chance only to Be ; if from the Necessity of Existence included in the Idea of God ; it cannot be inferred that he could not But Be. Notwithstanding which , here is no endeavour , ( as is pretended ) to prove the Existence of a God or Perfect Being , A Priori neither , or from any Necessary Cause Antecedent ; but only from that Necessity which is included within it self , or is Concomitant and Concurrent with it ; the Necessity of its own Perfect Nature . And now we shall leave the Intelligent and Impartial Reader , to make his own Judgment concerning the forementioned Cartesian Argument for a Deity , drawn from its Idea , as including Necessity of Existence in it , that therefore It Is ; Whether it be meerly Sophistical , or hath something of Solidity and Reality in it . However it is not very Probable , that many Atheists , will be convinced thereby , but that they will rather be ready to say , that this is no Probation at all of a Deity , but only an Affirmation of the thing in Dispute , and a meer Begging of the Question ; that therefore God Is , because he Is , or Cannot But be .

Wherefore we shall endeavour , to make out an Argument , or Demonstration , for the Existence of a God , from his Idea , as including Necessary Existence in it , some other ways . And First , we shall make an Offer towards it in this manner . Though it will not follow from hence , because we can Frame an Idea of any thing in our minds , that therefore such a thing Really Existeth ; yet nevertheless , whatsoever we can Frame an Idea of , Implying no manner of Contradiction in its Conception , we may certainly conclude thus much of it , that such a thing was not Impossible to be ; there being nothing to us Impossible , but what is Contradictious and Repugnant to Conception . Now the Idea of God or a Perfect Being , can Imply no manner of Contradiction in it , because it is only the Idea of such a thing as hath all Possible and Conceivable Perfections in it ; that is , all Perfections which are neither Contradictious in themselves , nor to one another . And they who will not allow of this Consequence , from the Idea of a Perfect Being , including Necessity of Existence in it , that it doth therefore Actually Exist , yet cannot deny , but that this at least will follow , from its implying no manner of Contradiction in it , that is therefore a thing Possible , or not Impossible to be . For thus much being true of all other Contingent things , whose Idea implieth no Contradiction , that they are therefore Possible ; it must needs be granted of that , whose very Idea and Essence containeth a Necessity of Existence in it , as the Essence of nothing else but a Perfect Being doth . And this is the First Step , that we now make in way of Argumentation , from the Idea of God or a Perfect Being , having nothing Contradictious in it , That therefore God is at least Possible , or no way Impossible to have been . In the next place as this particular Idea of that which is Possible , includeth Necessity of Existence in it ; from these Two things put together at least , the Possibility of such a Being , and its Necessary Existence ( if not from the Latter alone ) will it according to Reason follow , that He Actually Is. If God or a Perfect Being , in whose Essence is contained Necessary Existence , be Possible , or no way Impossible to have been ; then He is ; because upon supposition of his Non-Existence , it would be Absolutely Impossible , that he should ever have been . It does not thus follow , concerning Imperfect Beings , that are Contingently Possible , that if they be Not , it was therefore Impossible for them ever to have been ; for that which is Contingent , though it be Not , yet might it for all that , Possibly Have been . But a Perfect Necessarily Existent Being , upon the bare supposition of its Non-Existence , could no more Possibly Have been , than it could Possibly Hereafter be : because if it might Have been , though it be not , then would it not be a Necessary Existent Being . The sum of all is this , A Necessary Existent Being , if it be Possible , it Is ; because upon supposition of its Non-Exist●nce , it would be Impossible for it ever to have been . Wherefore God is either Impossible to have been , or else He Is. For if God were Possible , and yet be Not , then is he not a Necessary , but Contingent Being , which is contrary to the Hypothesis .

But because this Argumentation may perhaps run the same Fate also with the former , and by reason of its Subtlety , do but little Execution neither , if not be accounted Sophistical too ; men being generally prone to Distrust ; the Firmness and Solidity , of such Thin and Subtle Cobwebs , ( as these and the like may seem to be ) or their Ability to Support the Weight of so Great a Truth ; and to suspect themselves to be Illaqueated and Circumvented in them ; therefore shall we lay no stress upon this neither , but proceed to something which is yet more Plain and Downright , after this manner . Whatsoever we can frame an Idea of in our minds , implying no manner of Contradiction , this either Actually Is , or else If it be Not , it is Possible for it to Be. But if God be Not , He Is not Possible hereafter to Be , therefore He Is. The Reason and Necessity of the Minor is evident , because if God be not , and yet Possible hereafter to be , then would he not be an Eternal and Necessarily Existent Being , which is Contradictious to his Idea . And the Ground of the Major , upon which all the weight lies , hath been already declared , where we proved before , That If there were no God or Perfect Being , we could never have had any Conception or Idea of him in our Minds , because there can be no Positive Conception of an Absolute Nothing , that which hath neither Actual nor Possible Existence . Here the Posture of the Argument is only Inverted ; Because we have an Idea of God , or a Perfect Being , implying no manner of Contradiction in it , therefore must it needs have some kind of Entity or other , either an Actual or Possible One ; but God if he be Not , is not Possible to Be , therefore He doth Actually Exist .

But perhaps this Argumentation also how firm and solid soever , may prove less Convictive of the Existence of a God to the Generality : because whatever is Received , is Received according to the Capacity of the Recipient : and though a Demonstration be never so good in it self , yet is it more or less such to Particular Persons , according to their ability to comprehend it ; Therefore shall we in the next place Form yet a Plainer Demonstration , for a God from the Idea of him , including Necessary Existence in it . It being First Premised , That unquestionably Something or other , did Exist from all Eternity without beginning . For it is certain that Every thing could not be Made , because Nothing could come from Nothing , or be Made by It self , and therefore if once there had been Nothing , there could never have been Any thing . Whence it is undeniable , that there was always Something , and consequently that there was Something Vnmade , which Existed of It self from all Eternity . Now all the Question is , and indeed this is the only Question betwixt Theists and Atheists ; since Something did certainly Exist of It self from all Eternity , What that thing is , whether it be a Perfect or an Imperfect Being ? We say therefore , that whatsoever Existed of It self , from Eternity , and without Beginning ; did so Exist Naturally and Necessarily , or by the Necessity of its own Nature . Now nothing could Exist of It self from Eternity , Naturally and Necessarily , but that which containeth Necessary and Eternal Self Existence , in its own Nature . But there is nothing which containeth Necessary Eternal Existence , in its own Nature or Essence , but only an Absolutely Perfect Being ; all other Imperfect things , being in their Nature , Contingently Possible , either to Be or Not be . Wherefore since something or other , must and doth Exist of it self Naturally and Necessarily from Eternity Vnmade , and nothing could do this but what included Necessary Self Existence in its Nature or Essence , it is certain that it was a Perfect Being , or God , who did Exist of Himself from Eternity , and nothing else , all other Imperfect things which have no Necessary Self-Existence in their Nature , deriving their Being from Him . Here therefore are the Atheists Infinitely Absurd and Vnreasonable , when they will not acknowledge , that which containeth Independent Self-Existence , or Necessity of Existence ( which indeed is the same with an Impossibility of Non-Existence ) in its Nature and Essence , that is , a Perfect Being , so much as to Exist at all ; and yet in the mean time assert , that which hath no Necessity of Existence in its Nature , the most Imperfect of all Beings , Inanimate Body and Matter , to have Existed of It self Necessarily from all Eternity .

We might here add , as a farther Confirmation of this Argument , what hath been already proved , that no Temporary Successive Being ( whose Duration is in a Continual Flux , as if it were every moment Generated a new ) and therefore neither our Own Souls , nor the World , nor Matter Moving , could possibly have Existed from Eternity , and Independently upon any other thing , but must have had a Beginning , and been Caused by something else , namely by an Absolutely Perfect Being , whose Duration therefore is Permanent , and without any Successive Generation , or Flux .

But besides all these Arguments , we may otherwise from the Idea of God ( already declared ) be able both exactly to state the Controversie betwixt Theists and Atheists , and satisfactorily to decide the same . In order whereunto , there is yet something again to be Premised ; namely this , that as it is certain Every thing was not Made , but Something Existed of it Self from Eternity Vnmade ; so is it likewise certain , That Every thing was not Vnmade neither , nor Existed of It self from Eternity , but something was Made , and had a Beginning . Where there is a full Agreement betwixt Theists and Atheists , as to this one Point , no Atheist asserting every thing to have been Vnmade , but they all acknowledging themselves to have been Generated , and to have had a Beginning ; that is , their own Souls and Personalities , as likewise the Lives and Souls of all other Men and Animals . Wherefore since Something certainly Existed of It self from Eternity , but other things were Made , and had a Beginning , ( which therefore must needs derive their being from that which Existed of It self Vnmade , ) here is the State of the Controversie betwixt Theists and Atheists , Whether that which Existed of It self from all Eternity , and was the Cause of all other things , were a Perfect Being and God , or the most Imperfect of all things whatsoever , Inanimate and Sensless matter . The Former is the Doctrine of Theists , Met. L. 12. c. 5. as Aristotle affirmeth of those Ancients , who did not write Fabulously Concerning the First Principles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As namely , Pherecydes , and the Magi , and Empedocles and Anaxagoras , and many others ; that they agreed in this , That the first Original of all things was the Best , and Most Perfect . Where by the way we may observe also , that according to Aristotle , the Ancient Magi did not acknowledge a Substantial Evil Principle , they making that which is the Best and Most Perfect Being , alone by it self , to be the First Begetter of all . This I say is the Hypothesis of Theists , that there is One Absolutely Perfect Being , Existing of It self from all Eternity , from whence all other lesser Perfections , or Imperfect Beings did gradually Descend , till at last they end in Sensless Matter or Inanimate Body . But the Atheistick Hypothesis on the contrary , makes Sensless Matter the most Imperfect thing , to be the First Principle or the only Self-Existent Being , and the Cause of all other things , and Consequently all Higher Degrees of Perfections , that are in the world , to have Clombe up , or Emerged by way of Ascent from thence ; as Life , Sense , Vnderstanding , and Reason , from that which is altogether Dead and Sensless . Nay , as it was before observed , there hath been amongst the ancient Pagans , a certain kind of Religious Atheists , such as acknowledging Verbally a God , or Soul of the world , presiding over the whole , supposed this notwithstanding to have first Emerged also , out of Sensless Matter , Night and Chaos ; and therefore doubtless to be likewise Dissolvable again into the same . And of these is that place in Aristotle to be understood , Met. l. 12. c. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They suppose , not the First things , as Night , and the Heaven , and Chaos , and the Ocean , but Jupiter ( or God ) to Rule and Govern all . Where it is intimated , that the Heaven , Night , Chaos , and the Ocean , according to these , were Seniors to Jupiter , or in Order of Nature before him ; they apprehending , that things did Ascend upward , from that which was most Imperfect , as Night and Chaos , to the more Perfect , and at length to Jupiter himself ; the Mundane Soul , who governeth the whole world , as our Soul doth our Body . Which same Opinion is afterwards again taken notice of and reprehended by Aristotle in these words , Met. L. 12. c 5. Du Vall. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nor would he think rightly , who should resemble the Principles of the Vniverse , to that of Animals and Plants : wherefrom Indeterminate and Imperfect things ( as Seeds ) do always arise the more Perfect . For even here also is the case otherwise , then they suppose ; For it is a man , that generates a man ; nor is the Seed the First .

The Controversie being thus clearly Stated betwixt Theists and Atheists , it may now with great ease , and to the full Conviction of all Minds Unprejudiced , and Unprepossessed with false Principles , be determined . It being on the one hand , undenyably evident , that Lesser Perfections may Naturally Descend from Greater , or at least from that which is Absolutely Perfect , and which Vertually containeth all : but on the other hand utterly Impossible , that Greater Perfections and Higher Degrees of Being , should Rise and Ascend out of Lesser and Lower , so as that which is the most Absolutely Imperfect of all things , should be the First Fountain and Original of All. Since no Effect can possibly transcend the Power of its Cause . Wherefore it is certain that in the Universe , things did not thus Ascend and Mount , or Climb up from Lower Perfection to Higher , but on the contrary , Descend and Slide down from Higher to Lower , so that the first Original of all things , was not the most Imperfect , but the most Perfect Being . But to speak more particularly , it is certain , notwithstanding all the vain pretences of Lucretius and other Atheists , or Semi-Atheists , to the contrary ; that Life and Sense could never possibly spring , out of Dead and Sensless Matter , as it s only Original , either in the way of Atoms , ( no Composition of Magnitudes , Figures , Sites and Motions , being ever able to produce Cogitation ) or in the way of Qualities , since Life and Perception can no more result from any Mixture of Elements , or Combinations of Qualities of Heat and Cold , Moist and Dry , &c. than from Unqualified Atoms . This being undeniably Demonstrable , from that very Principle of Reason , which the Atheists are so fond of , but , misunderstanding abuse , ( as shall be manifested afterward ) that Nothing can come from Nothing . Much less could Vnderstanding and Reason in men , ever have Emerged out of Stupid Matter , devoid of all manner of Life . Wherefore we must needs here freely declare , against the Darkn●ss of that Philosophy , which hath been Sometimes unwarily entertained by such as were no Atheists , That Sense may Rise from a certain Modification , Mixture , or Organization , of Dead and Sensless Matter ; as also that Vnderstanding and Reason , may result from Sense : the plain consequence of both which is , that Sensless Matter may prove the Original of all things , and the only Numen . Which Doctrine therefore is doubtless , a main piece of the Philosophy of the Kingdom of Darkness . But this Darkness hath been of late in great measure dispelled , by the Light of the Atomick Philosophy restored , as it was in its first Genuine and Virgin State , Undeflowred as yet by Atheists , this clearly Showing how far Body and Mechanism can go , and that Life and Cogitation can never Emerge out from thence ; it being built upon that Fundamental Principle , as we have made it evident in the first Chapter , that Nothing can come from Nothing . And Strato and the Hylozoick Atheists , were so well aware and so sensible of this , that all Life and Vnderstanding could not possibly be Generated or Made , but that there must be some Fundamental and Substantial or Eternal Vnmade Life and Knowledge ; that they therefore have thought necessary , to attribute Life , and Perception , ( or Vnderstanding , ) with Appetite , and Self-moving Power , to all Matter as such , that so it might be thereby fitly Qualified to be the Original of all things . Than which Opinion as nothing can be more Monstrous ; so shall we else where Evince the Impossibility thereof . In the mean time , we doubt not to averr , that the Argument proposed , is a Sufficient Demonstration of the Impossibility of Atheism ; which will be further manifested in our Answer to the Second Atheistick Objection against a Divine Creation , because Nothing can come from Nothing .

But this Controversie betwixt Theists and Atheists , may be yet more Particularly Stated , from the Idea of God , as including Mind or Vnderstanding in it Essentially , Viz. Whether Mind be Eternal and Vnmade , as being the Maker of all ; or else Whether all Mind were it self Made or Generated , and that out of Sensless Matter ? For according to the Doctrine of the Pagan Theists , Mind was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Oldest of all things , Senior to the World and Elements ; and by Nature hath a Princely and Lordly Dominion over all . But according to those Atheists , who make Matter or Body devoid of all Life and Vnderstanding , to be the First Principle , Mind must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Post-Nate thing , Younger than the world ; a Weak , Umbratil , and Evanid Image , and next to Nothing .

And the Controversie as thus Stated , may be also Clearly and Satisfactorily decided . For First , we say , That as it is certainly True , That If there had been once Nothing at all , there could never have been Any thing ; So is it true likewise , that If once there had been no Life , in the whole Universe , but all had been Dead , then could there never have been any Life or Motion in it ; and If once there had been no Mind , Vnderstanding or Knowledge , then could there never have been any Mind or Vnderstanding produced . Because , to suppose Life and Vnderstanding , to rise and spring up , out of that which is altogether Dead & Sensless , as it s only Original , is plainly to Suppose , Something to come out of Nothing . It cannot be said so of other things , as of Corporeal World and Matter , that If once they had not been , they could never Possibly have been ; because though there had been no World nor Matter , yet might these have been produced , from a Perfect Omnipotent Incorporeal Being , which in it self Eminently containeth all things . Dead and Sensless Matter could never have Created or Generated Mind and Vnderstanding , but a Perfect Omnipotent Mind , could Create Matter . Wherefore because there is Mind , we are certain , that there was some Mind or other from Eternity without Beginning ; though not because there is Body , that therefore there was Body or Matter from Eternity Vnmade . Now these Imperfect Minds of ours , were by no means Themselves Eternal or without Beginning , but from an Antecedent Non-Existence brought forth into Being ; but since no Mind could spring out of Dead and Sensless Matter , and all Minds could not Possibly be Made , nor one produced from another Infinitely ; there must of necessity be an Eternal Vnmade Mind , from whence those Imperfect Minds of ours were derived . Which Perfect Omnipotent Mind , was as well the Cause of all other things , as of humane Souls .

But before we proceed to any further Argumentation , we must needs take notice here , that the Atheists suppose no small part of their strength , to lie in this very thing , namely their disproving a God , from the Nature of Vnderstanding and Knowledge ; nor do they indeed swagger in any thing more than this . We have already set it for the Eleventh Atheistick Argument , That Knowledge being the Information of the Things themselves Known , and all Conception the Action of that which is Conceived , and the Passion of the Conceiver ; the World and all Sensible things , must needs be before there could be any Knowledge or Conception of them , and no Knowledge or Conception before the World as its Cause . Or more briefly thus , The world could not be made by Knowledge and Vnderstanding , because there could be no Knowledge or Vnderstanding of the world , or of any thing in it , before it was made . For according to these Atheists , Things made Knowledge , and not Knowledge Things ; they meaning by Things here , such only as are Sensible and Corporeal . So that Mind and Vnderstanding , could not be the Creator of the world and these Sensible things , it self being the Creature of them ; a Secondary , Derivative , Result from them , or a Phantastick Image of them : the Youngest and most Creaturely thing in the whole world . Whence it follows , that to Suppose Mind and Vnderstanding , to be the Maker of all things , would be no better Sense , that if one should suppose , the Images in Ponds and Rivers , to be the Makers of the Sun , Moon and Stars , and other things represented in them . And upon such a Ground as this , does Modern Writer presume to determine , that Knowledge and Vnderstanding , are not to be attributed to God Almighty , because they Imply Imperfection , and Dependence upon Corporeal things without ; Quoniam Scientia & Intellectus in nobis nihil aliud sunt , De Cive Rel. c. 15. Sect. 14· quàm suscitatus à Rebus Externis Organa prementibus Animi Tumultus , non est putandum aliquid tale accidere Deo . Signum enim est Potentiae ab alio dependentis . Lev. cap. 31. Which is again Englished thus ; Knowledge and Vnderstanding , being in us nothing else but a Tumult in the Mind , raised by External things , that press the Organical parts of mans Body ; there is no such thing in God , nor can they be attributed to him , they being things which depend upon Natural Causes . Where this Writer thus denying Knowledge and Vnderstanding to God , upon pretence that it speaks Imperfection and Dependence upon External Corporeal things , ( it being nothing but a Tumult raised by the Motions and Pressures of them ) he must needs Absolutely deny the First Principle of all things , to be any Knowing Vnderstanding Nature ; unless he had asserted some other kind of Knowledge , distinct from that of men , and clearly attributed the Same to God Almighty . Hitherto the sense of Atheists .

Now we shall for the present , only so far forth concern our selves in Confuting this Atheistick Doctrine , as to lay a Foundation thereby , for the Demostration of the Contrary , Namely the Existence of a God , or a Mind Before the World , from the Nature of Knowledge and Vnderstanding . First , therefore it is a Sottish Conceit of these Atheists , proceeding from their not attending to their own Cogitations ; that not only Sense but also Knowledge and Vnderstanding in Men , is but a Tumult , raised from Corporeal things without , pressing upon the Organs of their Body ; or else as they declare themselves more distinctly , nothing but the Activity of Sensible Objects upon them , and their Passion from them . For if this were true , then would every thing that Suffered and Reacted Motion , especially Polite Bodies , as Looking-Glasses , have something both of Sense and of Vnderstanding in them . It is plain that there comes nothing to us , from Bodies without us , but only Local Motion and Pressure . Neither is Sense it self , the meer Passion of those Motions , but the Perception of their Passions , in a way of Phancy . But Sensible things themselves ( as for example , Light and Colours ) are not Known or Vnderstood either by the Passion , or the Phancy of Sense ; not by any thing meerly Forreign and Adventitious , but by Intelligible Ideas Exerted from the Mind it self , that is , by something Native and Domestick to it : nothing being more true , than this of Boetius , that , Omne quod Scitur , non ex Sua , sed ex Comprehendentium Naturâ , Vi , & Facultate Cognoscitur , Whatsoever is Known , is Known not by own Force and Power , but by the Force and Power , the Vigour and Activity of that thing it self which Knows or Comprehends it . Wherefore besides the Phantasms of Singular Bodies , or of Sensible things Existing without us , ( which are not meer Passions neither ) it is plain that our Humane Mind hath other Cogitations or Conceptions in it , namely the Ideas of the Intelligible Natures and Essences of things , which are Vniversal , and by and under which it understands Singulars . It is a Ridiculous Conceit of a Modern Atheistick Writer , that Vniversals are nothing else but Names , attributed to many Singular Bodies , because whatsoever Is is Singular . For though whatsoever Exist without the Mind , be Singular , yet is it plain , that there are Conceptions in our Minds , Objectively Vniversal . Which Universal Objects of our Mind , though they Exist not as such any where without it , yet are they not therefore Nothing , but have an Intelligible Entity for this very reason , because they are Conceivable , for since Non-Entity is not Conceivable , whatsoever is Conceivable , and an Object of the Mind is therefore Something . And as for Axiomatical Truths , in which something is affirmed or denied , as these are not all Passions from Bodies without us , ( for what Local Motions could Impress this Common Notion , upon our Minds , That Things which agree in one Third , agree amongst themselves , or any other ? ) so neither are these things only gathered by Induction from repeated and reiterated Sensations , we clearly apprehending at once , that it is Impossible they should be otherwise . Thus Aristotle Ingeniously ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is evident that there is no knowledge ( of the Vniversal Theorems of Geometry ) by Sense . For if we could perceive by Sense , that the Three Angles of a Triangle , were equal to Two Right ; yet should we not rest satisfied in this , as having therefore a sufficient Knowledge hereof ; but would seek further after a Demonstration of it : Sense reaching only to Singulars , but Knowledge to Vniversals . When from the Vniversal Idea of a Triangle , which is neither here , nor there , nor any where , without our Mind , but yet hath an Intelligible Entity ; we see a plain necessity that its Three Angles must be Equal to two Right , then do we know the Truth of this Vniversal Theorem , and not before : as also we Understand , that every Singular Triangle , ( so far as it is true ) hath this Property in it . Wherefore the Knowledge of this and the like Truths , is not derived from Singulars , nor do we arrive to them in way of Ascent , from Singulars to Vniversals , but on the contrary having first found them in the Vniversals , we afterwards Descending apply them to Singulars : so that our Knowledge here is not After Singular Bodies , and Secundarily or Derivatively From them ; but in order of Nature , Before them , and Proleptical to them .

Now these Vniversal Conceptions , some of which are also Abstract ( as Life , Sense , Reason , Knowledge , and the like ) many of them are of such things , whose Singulars do not at all fall under Sense , which therefore could never possibly be Impressed upon us , from Singular Bodies by Local Motion : and again some such , as though they belong to Corporeal and Sensible things ; yet , as their Accuracy cannot be reached to by Sense , so neither did they ever Exist in that Matter of this lower world which here encompasseth us , and therefore could not be stamped upon us from without ; as for example the Ideas of a Perfect Strait Line , and a Plain Superficies , or of an exact Triangle , Circle , Sphere , or Cube ; no Material thing here amongst us being terminated in so Strait Lines , but that even by Microscopes there may be discovered much Irregularity and Deformity in them ; and very probable it is , that there are no Perfectly Strait Lines , no such Triangles , Circles , Spheres , or Cubes , as answer to the Exactness of our Conceptions , in any part of the whole Material Universe , nor never will be . Notwithstanding which , they are not Absolute Non-Entities , since we can Demonstrate things concerning them , and though they never were nor will be , yet are they Possible to Exist , since nothing can be Conceived , but it either Is , or else is Possible to be . The Humane Mind therfore hath a Power of framing Ideas and Conceptions , not only of what Actually Is , but also of things which never were , nor perhaps will be , they being only Possible to be . But when from our Conceptions , we conclude of some things , that though they are Not , yet they are Possible to be ; since nothing that Is not , can be Possible to be , unless there be something Actually in Being , which hath sufficient Power to produce it ; we do Implicitely suppose , the Existence of a God or Omnipotent Being thereby , which can make whatsoever is Conceivable , though it yet be not , to Exist ; and therefore Material Triangles , Circles , Spheres , Cubes , Mathematically Exact .

The Result of what we have hitherto said is this , that Since Singular Bodies , are not the only Objects of our Mind and Cogitation , it having also Vniversal and Abstract Ideas , of the Intelligible Natures or Essences of things ; ( some of which are such , whose Singulars do not at all fall under Sense ; others though they belong to Bodies , yet Sense can never reach to them , nor were they ever in Matter ) moreover since our Mind can conceive , of things which no where Actually Exist , but are only Possible ; and can have such a Demonstrative Science of Vniversal Truths , as Sense can never ascend to : That therefore Humane Knowledge and Vnderstanding it self , is not the meer Image and Creature of Singular Bodies only ; and so Derivative , or Ectypal from them , and in order of Nature Junior to them ; but that as it were hovering aloft over all the Corporeal Vniverse , it is a thing Independent upon Singular Bodies , or Proleptical to them , and in Order of Nature , Before them .

But what Account can we then Possibly give , of Knowledge and Vnderstanding , their Nature and Original ? Since there must be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That which is Intelligible , in order of Nature , before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Intellection ? Certainly no other than this , that the First Original Knowledge , is that of a Perfect Being , Infinitely Good and Powerful , Comprehending it self ; and the utmost Extent of its own Fecundity and Power , that is , the Possibilities of all things ; their Ideas , with their several Relations to one another ; all Necessary and Immutable Truths . Here therefore is there a Knowledge before the world , and all Sensible things , that was Archetypal and Paradigmatical to the same . Of which one Perfect Mind and Knowledge , all other Imperfect Minds ( being Derived from it ) have a certain Participation ; whereby they are enabled to Frame Intelligible Ideas , not only of Whatsoever doth actually Exist , but also of such thing , as never Were , nor Will be , but are Only Possible ; or Objects of Divine Power .

Wherefore since it is certain , that even Humane Knowledge and Vnderstanding it self , is not a meer Passion from Sensible Things and Singular Bodies Existing without ( which is the only Foundation of that fore-mentioned Atheistick Argument , that Things Made Knowledge , and not Knowledge Things ) and consequently it must needs have some other Original : moreover since Knowledge and Vnderstanding , apprehend things Proleptically to their Existence , ( Mind being able to frame Conceptions of all Possible Entities , and Modifications ) and therefore in their Nature , do plainly Suppose the Actual Existence of a Perfect Being , which is Infinitely Fecund and Powerful , and could produce all things Possible or Conceivable ; the First Original Knowledge or Mind , from whence all other Knowledges and Minds are derived , being that of an Absolutely Perfect and Omnipotent Being , Comprehending It Self , and the Extent of its own Power , or of its Communicability , that is , the Ideas of all Possibilities of things , that may be Produced by it , together with their Relations to one another , and their Necessary Immutable Truths ; Wisd. c. 7. accordingly as Wisdom and Understanding are described to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Breath ( or Vapour ) of the Power of God , and an Efflux ( or Emanation ) from the Glory of the Almighty , a clear Mirrour ( or Looking Glass ) of his Active Energy or Vertue , and the Image of his Goodness : I say , the Result of all is this , that the Nature of Knowledge and Vnderstanding , is so far from being a Ground of disproving a Deity ( as the Atheists ignorantly pretend ) that it affordeth a Firm Demonstration to us on the contrary , of the Existence of a God , a Perfect Omnipotent Being Comprehending It self , and the Extent of its own Power , or all Possibilities of Things : a Mind Before the world , and Senior to All Things , no Ectypal , but Archetypal thing , which comprehended in it , as a kind of Intellectual World , the Paradigm or Platform , according to which this Sensible World was made .

And this may be Further confirmed , from what is generally acknowledged , and indeed cannot reasonably be denied by any , viz. That there are Eternal Verities , such as were never Made , and had no Beginning , nor can ever be Destroyed or Cease to be : as for Example , such Common Notions as these , That Equals added to Equals , make Equals ; That the Cause is in order of Nature before the Effect , &c. together with all Geometrical Theorems ; as Aristotle himself declareth , he writing in his Ethicks after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Concerning Eternal ( and Immutable ) Things , no man does consult ; as for Example , concerning the Diameter or Diagonial of a Square , whether it should be Incommensurable to the Sides or no. Where he plainly affirmeth , this Geometrical Theorem , that the Diameter or Diagonial of a Square , is Incommensurable to the Sides , to be an Eternal Truth . Neither are there such Eternal Truths as these only in Mathematicks , and concerning Quantity , but also in Ethicks concerning Morality ; there being here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Justin Martyr calls them , Things Eternally Just , which were not Made such at some certain times , by Law and Arbitrary Command , but being such in their own Nature Immutably , were from Everlasting to Everlasting , and ( as it is said of that Eternal Word which comprehends all Truth ) the Same Yesterday , to Day , and For ever . For of these is that famous Passage of Sophocles in his Antigona , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These are not things of to Day , or Yesterday , but they ever Live , and no man knows their Date , or from whence they came . No man can declare the time when all Common Notions , and Geometrical Truths were first Made and Generated out of Nothing , or brought out of antecedent Non-Existence into Being . Certain it is , that such Truths as these , that the Diameter and Sides of a Square are Incommensurable , or that the Power of the Hypotenuse in a Rectangular Triangle is Equal to the Powers of both the Sides , were not made by any Man 's Thinking , or by those first Geometricians who Discovered or Demonstrated the same , they Discovering and Demonstrating only , that which Was. Wherefore these Truths were before there was any man to Think of them , and they would continue still to be , though all the men in the World should be Annihilated : Nay , though there were no Material Squares and Triangles any where in the whole world neither , no nor any Matter at all : for they were , ever without beginning before the world , and would of necessity be ever after it , should it cease to be .

Now if there be Eternal Truths , which were never Made , and could not But Be , then must the Rationes Rerum , the Simple Reasons of things also , Or their Intelligible Natures and Essences , out of which those Truths are compounded , be of Neccesity Eternal likewise . For how can this be an Eternal Truth , that the Diameter of a Square is Incommensurable with the Sides , if the Rationes , the Reasons of a Square , Diameter , and Sides , or their Intelligible Essences , were not themselves Eternal ? These are therefore called by Plato ( a man of much Meditation , and no Contemptible Philosopher ) not only , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things which are always the same , and Vnchangeable , but also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things which were never Made , but always Are , and sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things that were neither Made nor can be Destroyed , sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things Ingenerable and Incorruptible . Of which Cicero thus , Haec Plato negat Gigni , sed Semper Esse , & Ratione & Intelligentiâ Contineri . These things Plato affirmeth to have been never Made , but always to Be , and to be contained in Reason and Vnderstanding . And though perhaps it may seem strange , even Aristotle himself also , notwithstanding his so often clashing with Plato's Ideas , here Really agreeth in the main , that the Forms and Species , or the Universal Intelligible Essences of Things , which are the proper and immediate Objects of Science , were Eternal and never Made . Thus in his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No man makes the Form , or Species of a thing , nor was it ever Generated ; and again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is no Generation of the Essence of a Sphere ; and , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Forms or Species of things are without any Generation or Corruption . And he sometimes calleth these Objects of Science , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Immutable Essence or Nature . Lastly , where he writeth against the Heracliticks , and those other Scepticks , who denied all Certainty of Science ; he first discovers the Ground of their Errour herein to have been this , that they supposed Singular Bodies , or Sensibles existing Without , Met. L. 4. c. to be the Only Things or Objects of the Mind , or Knowledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Original of these mens mistake was this , because Truth is to be look'd for in Things , and they conceiv'd the only things to be Sensibles , in which it is certain there is much of the Indeterminate Nature . Wherefore they perceiving all the Nature of Sensibles , to be Moveable , or in perpetual Flux and Mutation , since nothing can possibly be verified or constantly affirmed concerning that which is not the same but Changeable , concluded that there could be no Truth at all nor Certainty of Science ; those Things which are the only Objects of it , never continuing the same . And then he subjoyns in way of Opposition to this Sceptical Doctrine of theirs , and the forementioned Ground thereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We would have these men therefore to know , that there is another kind ●f Essence of Things , besides that of Sensibles , to which belongeth neither Motion , nor Corruption , nor any Generation at all . By which Essences of things , that have no Generation nor Corruption , he could understand nothing else , but those Intelligible Natures , Species , and Ideas which are the Standing and Immutable Objects of Science . And certain it is , that there could be no constant and Immutable Science at all , were there no other Objects of the Mind , but Singulars and Sensibles , because these are all Mutable . Wherefore the Proper and Immediate Objects of the Geometrical Science , are no Singular and Material Triangles , Squares , Spheres and Cubes , &c. not only because none of these are found Mathematically Exact , and because Geometricians in all the Several distant ages and places of the world , could not have the same Singular Bodies before them , but also because they do none of them continue Immutably the Same : all Corporeal things , being more or less in perpetual Motion and Mutation ; Whereas that of which any Geometrical Theorem is Verified and Demonstrated , must be Immutably and Vnalterably the Same . The Triangles and Circles , Spheres and Cubes of Euclid , Archimedes , Pappus , Appollonius , and all other Ancient and Modern Geometricians , in all the distant places and Times of the World , were both Indivisibly One and the Same , and also perfectly Immutable and Incorruptible , the Science of Geometry being such . For which Cause it is affirmed also , of these Mathematical Things , by the forementioned Aristotle , that they are No Where as in a Place ; Met. L. 12. c. 5. as all Singular Bodies are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is absurd to make Mathematical Things to be in a Place , as Solid Bodies are , for Place belongeth only to Singulars , which are therefore separable from one another by Place : but Mathematical things are not Any where . Because they being Universal and Abstract , are only in Minds : nevertheless for the same Reason are they also Every Where , they being in every Mind that apprehends them . Lastly , these Intelligible Essences and Ideas of Things , are called also by Philo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Most Necessary Essences , as being not only Eternal , but having likewise Necessary Existence belonging to them : for though there be no Absolute Necessity that there should be Matter or Body , yet is there an Absolute Necessity that there should be Truth .

If therefore there be Eternal Intelligibles or Ideas , and Eternal Truths ; and Necessary Existence do belong to them ; then must there be an Eternal Mind Necessarily Existing , since these Truths and Intelligible Essences of Things cannot possibly be any where but in a Mind . For by the Essences of things , when they are said to be Eternal , must not be meant their very Substances , as if every thing were in it self Eternal and Uncreated ; or that God in Creation , did only as a Modern Writer abusively Expresseth it , Sartoris instar , vestire , Essentias rerum novâ Existentiâ , Cloth the antecedent Essences of things , with a new Garment of Existence ; but only their Esse Cognitum , their Possible and Intelligible Natures , as they were Objects of Infinite Power , and Vnderstanding , before they were Made . There must be a Mind Senior to the world , and all Sensible Things , and such as at once Comprehends in it , the Ideas of all Intelligibles , their Necessary Scheses and Relations to one another , and all their Immutable Truths : a Mind , which doth not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Aristotle writeth of it ) sometimes Vnderstand and sometimes not Vnderstand , as if it were sometimes Awake and sometimes Asleep , or like an Eye sometimes Open and sometimes Shut , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Such a Mind as is Essentially Act and Energy ; and hath no Defect in it . And this as we have already declared can be no other than the Mind of an Omnipotent , and Infinitely Pepfect Being , Comprehending It Self and the Extent of its own Power , or how far it self is Communicable , that is , all the Possibilities of things , that may be made by it , and their respective Truths ; Mind and Knowledge in the very Nature of it , supposing the Actual Existence of an Omnipotent or Infinitely Powerful Being , as its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intelligible ; It being nothing but the Comprehension of the Extent of Infinite or Divine Power , and the Measure of the same .

And from hence it is Evident also , that there can be but One only Original Mind , or no more than One Vnderstanding Being Self Existent ; all other Minds whatsoever Partaking of one Original Mind ; and being as it were Stamped with the Impression or Signature of one and the same Seal . From whence it cometh to pass , that all Minds in the several Places and Ages of the World , have Ideas or Notions of Things , Exactly Alike , and Truths Indivisibly the Same . Truths are not multiplied , by the Diversity of Minds that apprehend them ; because they are all but Ectypal Participations of one and the same Original or Archetypal Mind , and Truth . As the same Face may be Reflected in several Glasses ; and the Image of the same Sun may be in a thousand Eyes at once beholding it ; and One and the same Voyce may be in a thousand Eares listning to it ; so when Innumerable Created Minds , have the same Ideas of Things , and Understand the Same Truths ; it is but One and the same Eternal Light , that is Reflected in them all ; ( that Light which enlighteneth Every man , that cometh into the World ; ) or the same Voyce of that One Everlasting Word , that is never Silent , Reechoed by them . Thus was it concluded by Themistius , that one man by Teaching , could not Possibly beget in the Mind of another , the very same Notions , Conceptions and Knowledges , which himself had in his own Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Were not the Minds both of the Teacher and of the Learner as it were Printed and Stamped alike . As also that men could not Possibly so confer together as they do , presently apprehending one anothers meaning , and raising up the very Same senses in their Minds , and that meerly by Occasion of Words and Sounds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Were there not some One Mind which all men did Partake of . As for that Anti-Monarchical Opinion , of Many Vnderstanding Beings , or Minds , Self Originated , and Independent , ( none of which therefore could be Omnipotent ) it is neither Conceivable , how such should all agree in the same Truths , there being no Common Measure of Truth betwixt them , no more than any Common Rule of their Wills ; nor indeed how they should have any Knowledge or Vnderstanding at all , properly so called , that being the Comprehension of the Possibilities of things , or of the Extent of Infinite Power , whereas according to this Hypothesis , there is no Infinite Power at all , the Power of each of those Many supposed Principles or Deities , being Limited and Finite , and therefore indeed not Creative of any thing neither , since that which could Create one thing , could Create all , and consequently would have all depending upon it . We conclude therefore , That from the Nature of Mind and Knowledge , it is Demonstrable , That there can be but One Original and Self-Existent Mind , or Vnderstanding Being , from which all other Minds were derived . And now have we , more Copiously than we designed , Confuted the First Atheistick Argument , we having not only asserted the Idea of God , and fully Answered and refelled all the Atheistick Pretences against the same ; but also from this very Idea of God , or a Perfect Being , Demonstrated his Existence . We shall dispatch the following Atheistick Objections with more brevity .

WE come in the next place , to the Achilles of the Atheists ; their Invincible Argument , against a Divine Creation and Omnipotence ; because Nothing could come from Nothing . It being concluded from hence , that whatsoever Substantially or Really Is , was from all Eternity Of It Self , Unmade or Vncreated by any Deity . Or else thus ; By God is alwayes Understood , a Creator of some Real Entity or other out of Nothing ; but it is an Vndoubted Principle of Reason and Philosophy , an Undenyable Common Notion , That Nothing can be made out of Nothing , and therefore there can be no such Creative Power as this . And here we shall perform these Three Things ; First , we shall show That in some Senses , this is indeed an Vnquestionable Truth , and Common Notion , That Nothing can come from Nothing , and what those Senses are . Secondly , We shall make it evident , that in the Sense of this Atheistick Objection , it is Absolutely False , That Nothing can come from Nothing , or be made out of Nothing ; and that a Divine Creation and Omnipotence , can be no way Impugned from the forementioned Principle rightly Understood . Thirdly and Lastly , We shall prove , That as from this Principle or Common Notion , Nothing out of Nothing , there can be no Execution at all done against Theism , or a Divine Creation ; so from the very Same rightly Understood , the Impossibility of all Atheism may be Demonstratively Proved , it bringing Something out of Nothing in an Impossible Sense ; as also the Existence of a God Evinced .

We grant therefore in the First place , that this is in some Sense an Vndoubted Principle of Reason , or an Vndeniable Common Notion , that Nothing can come from Nothing . For First , it is Unquestionably True , That Nothing which once was not , could ever Of It self come into Being ; or That Nothing could bring it Self out of Non-Existence into Being ; That Nothing can take Beginning of Existence from it Self ; or That Nothing can be Made or Produced without an Efficient Cause . And from hence , as hath been already Intimated , is it Demonstratively Certain , that every thing was not Made , but that there is something Necessarily Self Existent , and which could not But Be. For had every thing been Made , then must something of Necessity , have been Made out of Nothing by It Self ; which is Impossible .

Again , As Nothing which was Not , could ever Of It self come into Being , or be Made , without an Efficient Cause , so is it certain likewise , that Nothing can be Efficiently Caused or Produced , by that which hath not in it at least Equal , ( if not Greater ) Perfection , as also Sufficient Power to Produce the same . We say Nothing which was not , could ever be brought into Being , by that which hath not Formally , Equal Perfection in it ; because Nothing can Give what it hath not , and therefore so much of the Perfection or Entity of the Effect , as is greater than that of the supposed Cause ; so much thereof must needs come from Nothing , or be made without a Cause . Moreover whatsoever hath Equal Perfection to another thing , could not therefore Cause or Produce that other thing , because it might either have no Active Power at all , as Matter hath not , it being meerly Passive , or else no Sufficient Active and Productive Power . As for Example , though it be not Impossible , That Motion which once was not , should be Produced ; yet is it Impossible , that it should be ever Produced , without a Sufficient Cause . Wherefore if there were once no Motion at all in the whole world , nor no Life or Self Active Power in any thing , but all were Dead ; then is it certain , that there could never possibly arise , any Motion or Mutation in it to all Eternity . There being no Sufficient Cause , to Produce the Same ; since nothing can produce Motion , but that which hath Life or Self - Activity in it ; and if Motion or any thing else , should begin to be , without a Sufficient Cause , then must it needs be Caused by It Self , or Of It Self come into Being ; which is a thing Impossible . Now no Imperfect Being whatsoever , hath a Sufficient Emanative Power to Create any other Substance , or Produce it out of Nothing ; the utmost that can be done by Imperfect Beings , is only to Produce new Accidents and Modifications : as Humane Souls can Produce new Cogitations in themselves , and new Local Motion in Bodies . No Imperfect Being is Substantially Emanative , or can Produce another Substance out of Non-Existence . Therefore for any Substance , to be brought into Being , by an Imperfect Substance , which hath not Sufficient Emanative or Creative Power , is a thing plainly Impossible ; it being all one as to say , That a Substance might Of It self , come out of Nothing into Being . And thus is it granted , that no Substance could be Created , or brought out of Non-Existence , into Being , but by the sole Efficiency of an Absolutely Perfect Being , which hath both Greater Perfection , ( it Eminently Containing all things in it ) and also a Sufficient Emanative or Creative Power .

And now have we given an Account , of Two Senses , wherein it is Impossible , For Any thing to come from Nothing ; One , For a thing which was not , to bring it Self into Being , or to be Made without an Efficient Cause . Another , For a thing to be Efficiently Caused , by that which hath not at least Equal Perfection in it , or a Sufficient Emanative or Productive Power . Both which Senses of this Axiom respect the Efficient Cause , and thus was it frequently understood by divers of the Ancients , and particularly by Cicero . We shall now propound a Third Sense , wherein this Axiom is also Verified , That Nothing can be Made out of Nothing , respecting chiefly the Material Cause . For since no Imperfect , Natural Being , hath any Creative Power , or can Efficiently produce any New Substance or Real Entity , which was not before , into Being , but only act upon Pre-existing Matter , by Motion , and Modifie the same ; and since Matter , as such , being meerly Passive , cannot Cause any thing , that was not before , or will not result from the Composition or Modification of it ; it follows undeniably , that in all Natural Generations and Productions out of Preexistent Matter , ( without a Divine Creation ) there can never be any New Substance or Real Entity brought out of Non-Existence into Being . And this was that very thing , and no other , which the Ancient Physiologers meant , when ( as Aristotle tells us ) they so much insisted upon this Principle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That it was Impossible that any Real Entity , should be ( Naturally ) Made or Generated out of Nothing ; Or , as it is also otherwise expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That no Real Entity was either Generated or Corrupted . That is , That in Natural Generations , Corruptions , and Alterations , ( where God is supposed not Miraculously to interpose ) there is no Creation of any New Substance or Real Entity out of Nothing , nor Annihilation , or Destruction of any into Nothing .

We are not ignorant , that the Generality of Modern Writers , have interpreted this Doctrine , of the Old Physiologers in Aristotle , into quite different Sense ; as designing therein to take away all Divine Creation out of Nothing ; ( or Non - Existence ) they making all things to have sprung out of Matter ( existing Of it self from Eternity ) either Without a God ; or else rather ( because Parmenides and Empedocles , and other Asserters of this Doctrine , were undoubted Theists ) With Him . So that God could not Create any New Entity out of Nothing , but only make things out of Preexisting Vnmade Matter , as a Carpenter doth a House , or a Weaver a Piece of Cloth . And thus is it Commonly taken for granted , that no Pagan Philosopher ever went so far , as to acknowledge a Divine Creation of any thing out of Nothing , in the Sense of Christian Theologers . And here we grant indeed that besides the Stoicks , there have been some other Philosophick Theists amongst the Pagans , of this Perswasion ; That Nothing was nor could be made by God , otherwise , then out of Something Prae-Existing : as Plutarchus Chaeronensis for one , who in a place already Cited positively affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That though the world were indeed made by God , yet the Substance or Matter , out of which it was Made ▪ wus not Made . And then he subjoyns this very Reason for it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Because there can be no Making of any thing out of Nothing , but only out of Something Prae Existing , not rightly Ordered or Sufficiently disposed ; as in a House , Garment , or Statue . From which conceit of Plutarch's , though he were otherwise Ingenious , it may well be supposed , that the Dull Boeotick Air had too much Effect upon him . However neither Plutarch nor the Stoicks , as we conceive , are for this to be accounted Absolute and Downright Atheists , but only Imperfect , Mungrel , and Spurious Theists . And therefore were Atheists never so much able to prove , that there could be no Creation out of Nothing Prae-Existing , which they cannot at all do , yet would not this overthrow Theism in general , there being a Latitude therein . Nevertheless it will undeniably appear , from what shall follow , that those Ancient Italicks and Pythagoricks , were so far from intending here any such thing , to deduce all things out of Matter , either Without , or With a God ; as that they plainly designed the very Contrary ; namely to prove that no New Real Entity could be Made out of Matter , and particularly that Souls could not be Generated out of the same ; which therefore of necessity , must , according to them , have another Divine Original , and be Made by God , not out of Matter , but out of Nothing Prae-Existing : since it could not be supposed by any , that all Souls Existed Of Themselves from Eternity Vnmade . And indeed all those Pagan Philosophers who asserted the Incorporiety of Souls , must of necessity in like manner , suppose them not to have been Made , out of Prae-Existing Matter , but by God out of Nothing . Plutarch being only here to be excepted , by reason of a certain odd Hypothesis which he had , that was peculiarly his own ; of a Third Principle , besides God and Matter , a Disorderly Soul , or Evil Demon Self-Existent , who therefore seems to have supposed all Particular Humane Souls , to have been made , neither out of Nothing , nor yet out of Matter or Body Prae-Existing , but out of a certain strange Commixture , of the Substance of that Evil Soul , and God , blended together : upon which account , does he affirm Souls to be , not so much 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not so much , the work of God , as a Part of him . And now let any one Judge , whether upon Plutarch's account , there be not yet further reason , to complain of this Boeotick Air. Wherefore we conclude , that those old Physiologers in Aristotle , who insisted so much upon that Principle , That no Real Entity could be Made or Generated out of Nothing , acted only as Physiologers therein , and not as Theologers or Metaphysicians , they not opposing a Divine Creation out of Nothing Prae-Existing , but only contending that no New Entity could be made out of Matter , and that in Natural Generations and Corruptions there was no Creation or Annihilation of any thing .

But what the true scope and meaning of these Physiologers indeed was , will more plainly appear , from that Use or Improvement , which themselves made of this Philosophick Principle , and this was Twofold . For First , It is certain that upon this Foundation , they all of them Endeavoured to Establish , a Peculiar kind of Physiology , and some Atomology or other , either an Homoeomery , or an Anomoeomery , a Similar or Dissimilar Atomology . For Anaxagoras looking upon this Maxim of the Italick Philosophers , That Nothing could be Physically made out of Nothing , or no Real Entity Generated or Corrupted , as an Undoubted Principle of Reason , and being also not able to Conceive otherwise , of the Forms and Qualities of Bodies than that they were Real Entities , distinct from the Substance of Matter , or its Modifications ; concluded that therefore in Generations , Corruptions and Alterations , these were not created out of Nothing , and Annihilated into Nothing , but that every thing was Naturally made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of Prae-Existent and In Existent Things , and consequently that there were in all things , Dissimilar Atoms and Particles of every Kind , though by reason of their Parvitude Insensible to us , and every thing seemed to be , only that , which was most Predominant and Conspicuous in it . To wit , That Bone was made out of Bony Atoms , and Flesh out of Fleshy , Hot things out of Hot Atoms , and Cold things out of Cold , Black out of Black , and White out of White , &c. and Nothing out of Nothing , but every thing out of Prae-Existing Similar Atoms . Thus was the sense of Anaxagoras plainly declared by Aristotle , That because Contraries were made out of one another , they were therefore before In-Existent . For since every thing must of necessity be made , either out of Something , or out of Nothing , and all Physiologers agree , That it is Impossible , for any thing to be made out of Nothing ; it follows unavoidably , that whatsoever is Generated must be Generated out of things Prae Existing and In-Existing , though by reason of their Parvitude Insensible to us ; That is , out of Similar or Homogenial Atoms , of which there are some of all kinds in Every thing ; every thing being mingled in every thing . Here therefore have we , the Anaxagorean Homoeomery , or Similar Atomology , built upon this Principle of Reason , as its Foundation , That Nothing can Naturally be Made or Generated out of Nothing .

But the Italicks or Pythagoricks , as well before Anaxagoras as after him , ( with whom also hitherto concurred , Leucippus , Democritus , and Epicurus , those Atheizers of the Italick Physiology ) did with much better Reason , from the same Fundamental Principle conclude , that since these Forms and Qualities of Bodies , were unquestionably Generated and Corrupted , they were therefore no Entities Really Distinct from the Substance of Matter , or its Modifications , but only different Dispositions or Modifications of the Insensible Parts thereof , Causing in us Different Phantasms : and this was the First Original of the Dissimilar Atomology . In Matter or Body , therefore as such , there was nothing else to these Philosophers conceivable , but only Magnitude of Parts , Figure , Site , and Motion , or Rest : and these were those few Elements , out of which In-Existing , and variously Combined together , they supposed all those Forms and Qualities of Bodies , ( commonly so called ) in Generations to result , without the Production of any New Real Entity out of Nothing . For as out of a few Letters in the Alphabet of every Language , Differently placed and Combined , do Result innumerable Syllables , Words , and Sounds , signifying all the several things , in Heaven and Earth ; and sometimes from all the very same Letters , neither more nor fewer , but only Transposed , are begotten very Different Phantasms of Sounds in us ; but without the Production of any New Real Entity out of Nothing : in the very same manner , from those Fewer Letters in the Alphabet of the Corporeal Nature , Variously combined , or from the different Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , & Motion , are Made up and Spelled out , all those Syllables of Things that are in the whole World , without the Production of any New Real Entity . Many times the very same Numerical Matter , neither more nor less , only different Modified , Causing very different Phantasms in us , which are therefore vulgarly supposed to be Forms and Qualities in the Things ; as when the same water , is successively changed and transformed into Vapour , Snow , Hail , and Ice . And to this very purpose is the forementioned Similitude elegantly pursued by the Epicurean Poet , in these following Verses , Quin etiam refert nostris in Versibus ipsis , L. 2. p. 191 ▪ Lamb. Cum quibus & quali sint Ordine quaeque locata . Namque eadem Coelum , Mare , Terras , Flumina , Solem , Significant , eadem Fruges , Arbusta , Animantes . Sic ipsis in rebus item jam Materiai Concursus , Motus , Ordo , Positura , Figurae , Cum permutantur , mutari Res quoque debent . For were those supposed Forms and Qualities , produced in Generations and Alterations , Entities Really distinct from the Substance of Matter , or its different Modifications , in respect of the Magnitude , Figure , Site , and Motion of Parts ; ( there being no such things before In-Existing as Anaxagoras supposed , ) then would they Materially proceed from Nothing , which is a thing Impossible . And this Dissimilar Atomology of the ancient Italicks , so far as to these Material Forms and Qualities , Seems to be Undoubtedly the only true Physiology , it being built upon this sure Principle of Reason , That because Nothing can give what it hath not , therefore no New Substance or Real Entity , can be Materially produced , in the Generations and Alterations of Nature , as such ; but only Modifications . As when an Architect builds a House , or a Weaver makes a piece of Cloth , there is only a different Modification of the Prae-Existent Matter .

This is the First Improvement , which the Ancient Italick Philosophers made , of this Principle , That Nothing can be ( Physically and Materially ) Generated out of Nothing ; or that no Real Entity is Naturally Generated or Corrupted ; That therefore the Forms and Qualities of Bodies , were no Real Entities , but only Different Modifications . But besides this , there was also another thing , which these Philosophers principally Aimed at herein , as a Corollary deducible from the same Principle , concerning Souls ; that since the Souls of Animals , Especially Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; ( no Magnitudes , Figures , Sites and Motions , being ever able to beget Cogitation or Consciousness , much less a Power of Vnderstanding Eternal Verities ) that therefore these could not be Generated out of Matter , nor Corrupted into the same . Because Forms and Qualities are Continually Generated and Corrupted , made out of Nothing , and Reduced to Nothing again ; therefore are they no Entities Really distinct from Matter , and its different Modifications : but because Souls , at least Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; therefore can they not possibly be Generated out of Matter , nor Corrupted into the same . For if Humane Souls were Generated out of Matter , then must some Real Entity be Materially produced out of Nothing , there being Nothing of Life and Cogitation in Matter ; which is a Thing Absolutely Impossible . Wherefore these Philosophers concluded concerning Souls , that being not Generated out of Matter , they were Insinuated or Introduced into Bodies , in Generations . And this was always a Great Controversie , betwixt Theists and Atheists , concerning the Humane Soul , as Lucretius expresseth it ; Nata sit , an contrà Nascentibus Insinuetur , Whether it were Made or Generated out of Matter , ( that is indeed out of Nothing ) or else were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , From Without , Insinuated into Bodies in Generations ? Which latter Opinion of theirs , supposes Souls as well to have Existed Before the Generations of all Animals , as to Exist After their Deaths and Corruptions ; there being properly Nothing of them Generated but only their Union with those particular Bodies . So that the Generations , and Corruptions or Deaths of Animals , according to this Hypothesis , are nothing but an Anagrammatical Transposition of Things in the Universe , Prae and Post-Existent Souls , being sometimes united to one Body , and sometimes to another . But it doth not therefore follow , because these Ancient Philosophers held Souls to be thus Ingenerable , and to have Pre-Existed before the Generation of Animals ; that therefore they supposed all Souls to have Existed Of Themselves from Eternity Vnmade : this being a Thing which was never asserted , any more by Theist than Atheist ; since even those Philosophick Theists , who maintained Aeternitatem Animorum , The Eternity of Humane Minds and Souls , together with the Worlds , did notwithstanding , assert their Essential Dependence upon the Deity , like that of the Lights upon the Sun ; as if they were a kind of Eternal Effulgency , Emanation or Eradiation from an Eternal Sun . Even Proclus himself , that Great Champion for the Eternity of the World and Souls , in this very Case , when he writes against Plutarch's Self-Existent Evil Soul , expresly declaring , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is no Self Existent Soul ; but every Soul whatsoever is the Work Effect and Production of God . Wherefore when they affirmed Souls to be Ingenerable , their meaning was no more than this , that they were not meer Accidental Things as Forms and Qualities are , nor any more Generated out of Matter , than Matter it self is Generated out of Something else ; upon which account , as Aristotle informs us , Souls were called also by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Principles , as well as Matter , they being both of them Substances in the Universe alike Original ; that is neither of them Made out of the other . But they did not suppose them to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingenerate or Vnmade in the other Sense , as if they had been Self-Originated , and Independent , as Plutarch's Second and Third Principles ; his Evil Soul , and Matter were by him Imagined to be : but so doubtless as that if the World had had any beginning , they should then have been all Created together with it , out of Nothing Prae-Existing . But as for the perpetual Creation of new Souls , in the Successive Generations of Animals , this indeed is a thing which those Philosophers were extremely abhorrent from , as thinking it Incongruous , that Souls which are in Order of Nature , Senior to Bodies , should be in Order of Time , Juniors to them ; as also not Reasonable , that Divine Creation , ( as it were Prostituted ) should without end , perpetually attend and wait upon Natural Generations , and be Intermingled with them .

But as for this Prae-Existence of Souls , we have already declared our own sense concerning it , in the First Chapter . Though we cannot deny , but that besides Origen , several others of the Ancient Fathers , before the Fifth Council , seem either to have Espoused it , or at least to have had a favour and kindness for it ; insomuch that St. Austine himself , is sometimes Staggering in this Point , and thinks it to be a Great Secret , whether mens Souls Existed before their Generations or no ; and some where concludes it to be a matter of Indifferency , wherein every one may have , his Liberty of opining , either way , without offence . Wherefore all that can be certainly affirmed in this Case , is , that Humane Souls could not possibly be Generated out of Matter , but were some time or other Created by God Almighty , out of Nothing Prae-Existing , either In Generations or Before them . Lastly , as for Brute Animals , we must confess , that If they be not meer Machines or Automata , as some seem inclinable to believe , but Conscious and Thinking Beings , then from the same Principle of Reason , it will likewise follow , that they cannot be Generated out of Matter neither , and therefore must be Derived from the Fountain of all Life , and Created out of Nothing by him : who since he can , as easily Annihilate , as Create ; and does all for the Best ; no man need at all to trouble himself , about their Permanency , or Immortality .

And now have we given , a Full and Particular Account , of all the Several Senses , wherein this Axiom must be acknowledged to be Undeniably True , That Nothing can possibly be Made out of Nothing , or Come from Nothing ; namely these Three . First , That Nothing which was Not , could ever bring it self into Being , or Efficiently Produce it self . Or , That Nothing can possibly be Made , without an Efficient Cause . Secondly , that Nothing which was Not , could be Produced or brought into Being , by any other Efficient Cause , then such , as hath at least , Equal Perfection in it , and a Sufficient Active or Productive Power . For if any thing were made by that , which hath not Equal Perfection , then must so much of the Effect as Transcendeth the Cause , be indeed Made without a Cause , ( since , Nothing can Give what it hath not ) or be Caused by it self , or by Nothing . Again , to suppose a thing to be Produced by that which hath no Sufficient Productive Power , is Really to suppose it also , to be Produced from It self without a Cause , or From Nothing . Where it is acknowledged by us , That no Natural , Imperfect , Created Being , can Create , or Emanatively Produce , a New Substance which was not Before , and give it , its Whole Being . Hitherto , is the Axiom Verified in Respect of the Efficient Cause . But in the Third Place , it is also True , in respect of the Material likewise . Not , That Nothing could Possibly be ever Made , by any Power whatsoever , but only out of Pre-Existent Matter ; and Consequently , that Matter it self could be never Made , but was Self-Existent . For the falsity of this , is sufficiently evident , from what hath been already declared , concerning Humane Souls , their being undoubtedly Substances Incorporeal , which therefore could never be Generated out of Matter ; and it will be further manifested afterwards . But the Third and Last Sense is this ; That Nothing which is Materially Made out of things Prae-Existing , ( as some are ) can have any other Real Entity , then what was either before contained in , or resulteth from the Things themselves so Modified . Or , That there can be no New Entities or Substances , Naturally Generated out of Matter ; and therefore that all Natural Generations , are really Nothing else , but Mixtures or New Modifications of Things Prae-Existing .

These , I say , are all the Senses , wherein it is Impossible , That any thing should be Made out of Nothing , or Come from Nothing ; and they may be all reduced to this One General Sense , That Nothing can be Made out of Nothing , Causally ; Or , That , Nothing cannot Cause Any thing , either Efficiently or Materially . Which as it is undeniably True ; So is it so far from making any thing , against a Divine Creation , or the Existence of a God , that the same may be Demonstratively Proved , and Evinced from it , as shall be shewed afterward .

But there is another Sense , wherein things may be said to be Made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Or , Out of Nothing , when those words are not taken Causally , but only so as to signifie the Terminus A quo , or Term from which , they are Made , to wit , an Antecedent Non-Existence . And then the Meaning of this Proposition , That Nothing can possibly be Made out of Nothing , will be this , That Nothing which once was Not , could by any Power whatsoever , be afterwards brought into Being . And this is the Sense insisted on , in this Second Atheistick Argumentation , framed according to the Principles , of the Democritick or Epicurean Atheism . That no Real Entity which once was not , could by any Power whatsoever , be Made , or brought out of Non-Existence into Being ; and consequently , that no Creative Power out of Nothing , can possibly belong to any thing , though supposed never so Perfect .

In Answer whereunto ; we shall perform these Two Things . First , we shall make it appear , that Nothing out of Nothing , taken in this Sense declared , is so far from being a Common Notion , that it is not at all True . And Secondly , we shall prove , that If it were True , yet would it of the Two , make more against Atheism , then it doth against Theism , and therefore ought by no means to be used by Atheists , as an Argument against a Deity . First therefore , it is unquestionably certain , That this cannot be Universally True , That Nothing which once was not , could possibly be Made , or brought out of Non-Existence into Being , because If it were , then could there be no such thing as Making or Causing at all ; no Action nor Motion , and consequently no Generation nor Mutation in the Corporeal Universe , but the whole world would be like a Stiff Immoveable Adamantine Rock : and this would doubtless be a better Argument against Motion , then any of Zeno's was . But we have all experience within our selves , of a Power of Producing New Cogitations , in our own Minds , new Intellectual and Moral Habits , as also New Local Motion in our Bodies , or at least New Determinations thereof , and of Causing thereby N●w Modifications in Bodies without us . And therefore are the Atheists forced to Restrain the Sense of this Proposition to Substantial Things only , that though there may be New Accidents , and Modifications , Produced out of Nothing , yet there can be no New Substanc●s Made ; however they be not able in the mean time to give any Reason why One of those should be in it self more Impossible than the other , or why no Substance should be Makeable . But that some are so stagger'd with the Seeming Plausibility of this Argument , is chiefly upon these following Accounts . First , by reason of the Confusion of their own Conceptions ; for because it is certain , That Nothing can possibly be made out of Nothing , in one Sense , to wit Causally ; they not distinguishing Senses , nor being aware of the Equivocation that is in this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Out of Nothing , inadvertently give their assent , to those Words in a Wrong Sense ; that no Substance ( as Matter ) could possibly be brought out of Non-Existence into Being . Secondly , by reason of their Unskilful Arguing from Artificial Things ; When because Nothing can be Artificially Made but out of Pre-Existing Matter , as a House or Garment , and the like , ( there being nothing done in the Production of these Things , but only a New Modification , of what before Substantially was ) they over hastily conclude , that no Power whatsoever could produce any thing otherwise , then out of Pre-Existing Matter , and that Matter it self therefore could not possibly be Made . In which Conceit they are again further confirmed from hence , because the Old Physiologers maintained the same thing concerning Natural Generations likewise , That nothing was in them produced 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Out of Nothing , neither ; or that there was no New Substance or Entity Made in them , really distinct from the Pre-Existing Matter and its Modifications ; they Unwarily Exten●ing this , beyond the Bounds of Physicks into Metaphysicks ; and unduly measuring or limiting Infinite Power accordingly . Lastly , because it is undeniably certain , concerning Our Selves and all Imperfect Created Beings , that none of these can Create any New Substance , which was not before ; men are therefore apt to measure all things by their own scantling , and to suppose it Universally Impossible , according to Humane Reason , for any Power whatsoever , thus to Create ; whence it follows that Theology must in this be acknowledged to be Contradictious to the Principles of Natural Light and Vnderstanding . But since it is certain , that Imperfect Created Beings can themselves Produce Some Things out of Nothing Pre-Existing , as New Cogitations , and New Local Motion , New Modifications and Transformations of things Corporeal , it is very reasonable to think , that an Absolutely Perfect Being could do something more ; that is , Create New Substances out of Nothing , or give them their Whole Being . And it may well be thought to be as Easie , for God , or an Omnipotent Being , to Make a Whole World , Matter and all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Out of Nothing , as it is for us to Create a Thought , or to Move a Finger , or for the Sun to send out Rayes , or a Candle Light , or lastly , for any Opake Body , to produce the Image of it self in Glasses or Water , or to project a Shadow ; all these Imperfect Things being but the the contrary , we shall make it manifest , That this very Principle , made use of by the Atheists , is in Truth and Reality Contradictious to all manner of Atheism , and destructive of the same ; the Atheists Universally Generating and Corrupting Real Entities , and Substantial things , that is , Producing them out of Nothing or Non-Existence , and reducing them to Nothing again : for as much as they make all things whatsoever , the bare Substance of Matter only excepted , ( which to them is either no Determinate Thing , or else nothing but meer Bulk , or Resisting and Divisible Magnitude ) to come out of Nothing , and to go to Nothing . Thus does Aristotle in a place before cited , declare the Atheistick Sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; There are Certain men , who affirm , that Nothing is Vnmade , but All things Generated or Made . Whose Sense is afterwards more distinctly thus proposed by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That all other things are Generated and Flow , and none of them firmly Is , ( they being perpetually Educed out of Nothing , and Reduced to Nothing ) but that there is only One thing which remaineth ; namely that , out of which all the other are Made , by the Transformation thereof . Which One thing , ( to wit Matter ) as the same Aristotle further adds , they affirmed to be the Only Substance , and from Eternity Vnmade , but all other things whatsoever , being but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Passions , Affections , and Dispositions thereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To be Generated and Corrupted Infinitely ; that is , to be Produced out of Nothing or Non-Existence , and Reduced again to Nothing , without end . And doubtless this is the True meaning of that Passage in Plato's Tenth De Legibus , not understood by the Latine Interpreters ; where being to represent the Atheistick Hypothesis of the System of the Vniverse ; he discovereth their Grand Arcanum , and that which they accounted , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The wisest and most mysterious of all Doctrines ; after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Certain men affirm , that All things are Made , and Have been Made , and will be Made ; some by Nature , and some by Art , and some by Fortune or Chance . For unquestionably here , Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Certain men affirm that All things are Generated or Made , &c. is the very same with Aristotle's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Certain men affirm , that there is Nothing Vnmade , but that All things are Made or Generated . And perhaps this of Aristotles , was taken out of that of Plato's : Which yet nevertheless is so to be understood , as it is afterwards explained by Aristotle ; All things whatsoever , the bare Substance of Matter only excepted . Wherefore it is certain that either there is no Real Entity in the Whole World , besides the Bare Substance of Matter ; that is , besides Divisible and Separable Extension , or Resisting Magnitude , and Consequently that Life and Cogitation , Sense and Consciousness , Reason and Vnderstanding , all our own Minds , and Personalities , are no Real Entities ; or else , that there are , according to the Atheistick Hypothesis , Real Entities Produced out of Nothing , and Reduced to Nothing again . Whereas Thei●t● suppose , all the Greatest Perfections in the Universe , as Life and Vnderstanding , to have been Eternal and Vnmade , in a Perfect Being , the Deity , and neither brought out of Nothing or Non Existence , nor Reduc●ble to Nothing ; only Imperfect Beings to have been Made out of No●hing ▪ or Produced out of Non Existence , by this one Perfect Being or Deity : the Atheists on the contrary , supposing the Lowest and most Imperf●ct of all Beings , Matter , Bulk , or Divisible and Resisting Extension , to be the Only Self-Existent and Vnmade Thing ; conclude all the Greatest Perfections in the Universe , Life , Cogitation , and Vnderstanding , to be Made out of Nothing , or Non-Existence , as also to be reduced to Nothing again . Indeed the Hylozoick Atheists , being Sensible somewhat of this Inconvenience , of making all Life and Vnderstanding Out of Nothing , and that there must of Necessity be some Fundamental Life and Perception , which is not Accidental but Substantial , and which was never Generated and cannot be Corrupted ; h●ve therefore attributed a kind of Life and Perception to all Matter as such . Notwi●hstanding which , even these also , for as much as they deny to M●tter , Animal Sense , and Consciousness , suppose all Animal Life or Sense , and Conscious Vnderstanding , to be Generated and Corrupted , ●roduced out of Nothing and Reduced to Nothing again . Neither can Life , Cogitation , and Vnderstanding , be reckon●d amongst the M●des of M●tter , that is of M●gnitude or Divisible and Ant●typous Extension , since they may be Conceived without the same : whereas Modes cannot be conceived without their Substance . Standing , Sitting , and Walking , cannot be Conceived without a Body , and that fi●ly Organiz●d too , and therefore are they Nothing but different Modes of such a Body . When that Humane Body , which before did Stand doth afterwards Sit , or Walk , no man can think that there is the Mira●ulous Production of any New Real Entity out of Nothing : nor when the same Matter which was Square or Cubical , is made Spherical or Cylindrical . B●t when there is Life and Vnderst●nding which was not before , then is there unquestionably a new Real Entity Produced . But the D●mocritick and Epicurean Atheists themselves , according to the Tenor of the Atomick Physiology , acknowledge no other Modes of Matter or Body , but only more or less Magnitude of Parts , Figure , Site , Motion or Rest. And upon this very account do they explode Qualities , considered as Entities really distinct from these Modes ; because in the Generation and Alteration of them , there would be Real Entities m●de Out of Nothing , or without a Cause ; whereupon they Resolve these Qualities into Mechanism and Fancy . But Life , Cogitation , and Vnderstanding , are things which have more Real Entity in them ▪ and can no way be Salved by Mechanism and Phancy ; wherefore undoubtedly they are no Modes of Matter or Body , but Attributes of another kind of Substance , Incorporeal . All Cogitative Beings , especially Humane Souls , and Personalities , are unquestionably Substantial Things , and yet do the Atheists bring these , and consequently Themselves , out of Nothing or Non-Existence , and Reduce them to Nothing again . The Conclusion is ; that these very Atheists , who contend against Theists , that Nothing can be Made out of Nothing , do themselves bring All things out of Nothing or Non Existence , and perpetually Reduce them to Nothing again ; according to whose Principles , as once there was no Life , nor Vnderstanding at all in the Universe , so may there be none again . They who deny a God , because there can be no Creative Power belonging to Any Thing , do themselves notwithstanding attribute to Matter ( though a meer Passive , Sluggish , and Vnactive thing ) a Creative Power of Things Substantial , ( as Humane Souls and Persona-ities ) out of Nothing . And thus is that Formidable Argument of the Atheists , that there can be no God , because Nothing can be made out of Nothing ; not only proved to be False , but also Retorted upon these Atheists themselves , they bringing all things besides Sensless and Vnqualified Matter , out of Nothing .

We have now declared , First , in what sense this Proposition is unquestionably True , that Nothing can be Made out of Nothing , or Come from Nothing , viz. Causally , That Nothing which before was Not , could afterward be Made , without a Cause , and a Sufficient Cause . Or more Particularly , these Three ways ; First , that Nothing which before was Not , could afterward be brought into Being by It self , or without an Efficient Cause . Secondly , that Nothing which once was Not , could be Made or Produced Efficiently by any thing , which had not at least Equal Perfection in it , and ● Sufficient Active or Productive Power ; and Consequently that no New Substance can be Made , but by a Perfect Being , which only is Substantially Emanative . Thirdly and Lastly , that when things are Made out of Pre-Existing Matter , as in Artificial Productions , and Natural Generations , there can be no new Real Entity Produced , but only different Modifications , of what before Substantially was ; the Material Cause as such , Efficiently Producing Nothing . And thus was this Axiom Understood by Cicero , That Nothing could be Made out of Nothing , viz. Causally ; in his Book De Fato , where he reprehendeth Epicurus for endeavouring to avoid Fate and to Establish Liberty of Will , by that Absurd Figment , of Atoms Declining Vncertainly from the Perpendicular . Nec cum haec ita sint , est causa , cur Epicurus Fatum extimescat , & ab Atomis petat praesidium , easque De Via deducat ; & uno tempore suscipiat res duas inenodabiles , Vnam ut sine Causâ fiat aliquid , ex quo existet , ut De Nihilo quippiam fiat ; quod nec ipsi , nec cuiquam Physico placet . Nor is there for all that , any Reason , why Epicurus should be so much afraid of Fate , and seek Refuge in Atoms , he supposing them in their Infinite Descents , to Decline Vncertainly from the Perpendicular , and laying this as a Foundation for Liberty of Will ; whereby he plunged himself at once , into Two inextricable difficulties , the First whereof was , the supposing of Something to be made without a Cause , or which is all one , out of Nothing ; a thing that will neither be allowed be any Physiologer , nor could Epicurus himself be Pleased or Satisfied therewith . The reason whereof is , because it was a Fundamental Principle of the Atomick Philosophy , That Nothing , ( in this Sense ) could be Made out of Nothing . Moreover we have in the next place declared , in what other Sense , this Proposition , that Nothing can be Made out of Nothing , is False , namely when this Out of Nothing , is not taken Causally , but so as to signifie the Terminus From which ; that Nothing can be Made , out of an Antecedent Non-Existence : that no Real Entity or Substance which before was not , could by any Power whatsoever be afterwards brought into being : Or That Nothing can possibly be Made , but out of Something Pre-Existing , by the new Modification thereof . And it appears from that of Cicero , that the True and Genuine Sense of this Proposition , De Nihilo nihil fit ; ( according to the Mind of those Ancient Physiologers , who laid so great stress thereupon ) was not , that Nothing could by any Power whatsoever , be brought out of Non-Existence into Being ; but only that Nothing could be made without a Cause . Nor did they here by Cause mean , the Material only ; in this sense , as if Nothing could Possibly be Made , but out of Prae-Existing Matter ; Epicurus being taxed by Cicero , for introducing that his Third Motion of Atoms , or Clinamen Principiorum , out of Nothing , or Without an Efficient Cause ; as indeed all Motion also was , to those Atomick Atheists , in this Sense , from Nothing . Nevertheless , we have also shewed , That if this Proposi●ion , Nothing out of Nothing , in that Atheistick Sense , ( as level'd against a Deity ) were , True ; yet would it of the Two more impugn Atheism it self , than it does Theism , the Atheists Generating and Corrupting All Things , the Substance of Matter only excepted , all Life , Sense , and Vnderstanding , Humane Souls , Minds and Personalities , they Producing these , and consequently Themselves , out of Nothing , and resolving them all to Nothing again . We shall now in the Third and Last place , make it manifest , that the Atheists do not only bring Real Entities and Substantial things out of Nothing in the Second sense , that is out of an Antecedent Non Existence , ( which yet is a thing Possible only to God , or a Perfect Being ) but also that they bring them out of Nothing , in the Absolutely Impossible Sense ; that is , suppose them to be Made without a Cause , or Nothing to be the Cause of Something .

But we must prepare the way hereunto , by setting down , First , a Brief and Compendious Sum of the whole Atheistick Hypothesis . The Atheists therefore who contend , that Nothing can be Made but only New Accidents or Modifications of Pre-Existing Substance ; Taking it for granted , that there is no other Substance besides Body or Matter , do conclude accordingly , that Nothing can be Made , but out of Pre-Existing Matter or Body . And then they add hereunto , That Matter being the only Substance , the only Vnmade Self-Existent thing , whatsoever else is in the world , besides , the bare Substance of this Matter , was Made out of it or Produced by it . So that there are these Three Things contained , in the Atheistick Hypothesis ; First , that No Substance can be Made or Caused by any thing else , but only new Modifications . Secondly , that Matter or Body is the Only Substance , and therefore whatsoever is made is Made out of Pre Existing Matter ; Thirdly and Lastly , That whatsoever there is else in the whole world , besides the Substance of Matter , it is Made or Generated out of Matter . And now we shall demonstrate the Absolute Impossibility of this Atheistick Hypothesis , from that very Principle of the Ancient Physiologers , that Nothing can be Made out of Nothing , in the True Sense thereof : it not only bringing Real Entities and Substantial Things , out of an Antecedent Non-Existence , ( though nothing but an Infinitly Perfect Being neither can thus Create ) but also Producing them without A Cause .

First therefore , when they affirm , Matter to be the Only Substance , and all things else whatsoever to be Made out of that alone , they hereby plainly Suppose , all things to be Made , without an Efficient Cause , which is to bring them out of Nothing , in an Impossible Sense . For though it be not True , that Nothing can be Made but out of Pre-Existing Matter ( and consequently that God himself supposed to Exist , could in this respect do no more , than a Carpenter or Taylor doth ; ) I say , though it be not Universally True , That every thing that is Made , must have a Material Cause ( so that the Quaternio of Causes in Logick , is not to be Extended , to all things Caused whatsoever ; ) yet is it certain , that Nothing , which once was not , could Possibly be Made without an Efficient Cause . Wherefore if there be any thing Made , which was not before , there must of Necessity besides Matter , be some other Substance Existing , as the Efficient Cause thereof ; for as much as Matter alone , Could not Make any thing ; as Marble cannot make a Statue , nor Timber and Stones a House , nor Cloth a Garment . This is our First Demonstration of the Impossibility of the Atheistick Hypothesis : it supposing all things besides the bare Substance of Matter , to be Made out of Matter alone , without any other Active Principle or Deity , or to be Made without an Efficient Cause , which is to bring them from Nothing , in an Impossible Sense . To which may be added by way of Appendix , that whereas the Democritick and Epicurean Atheists , admit of no other Efficient Causality in Nature , then only Local Motion , and allow to Matter or Body , their only Substance , no Self-Moving Power , they hereby make all the Motion , that is in the whole world , to be without a Cause , and from Nothing ; Action without any Subject , or Agent , and the Efficiency of all things , without an Efficient .

In the next place , should we be so liberal , as to grant to the Atomick Atheists , Motion without a Cause , or permit Strato and the Hylozoick Atheists , to attribute to Matter a Self-Moving Power , yet do we affirm , that this Matter and Motion both together , could not Possibly Produce any new Real Entity , which was not before ; Matter as such Efficiently Causing Nothing , and Motion only changing the Modifications of Matter , as Figure , Place , Site , and Disposition of Parts . Wherefore if Matter as such , have no Animal Sense and Conscious Vnderstanding , Essentially belonging to it , ( which no Atheists as yet have had the Impudence to assert ) then can no Motion or Modification of Matter , no Contexture of Atoms , Possibly beget Sense and Vnderstanding , Soul and Mind ; because this would be to bring Something out of Nothing , in the Impossible Sense , or to suppose Something to be Made by It self without a Cause . Which may Serve also for a Confutation of those Imperfect and Spurious Theists , who will not allow to God Almighty , ( whether supposed by them to be Corporeal or Incorporeal ) a Power of Making any thing , but only out of Pre-Existent Matter , by the new Modifying thereof : as a Carpenter makes a House out of Pre-Existing Timber and Stone , and a Taylor a Garment out of Pre-Existing Cloth . For since Animal Life , and Vnderstanding , are not by them supposed to belong at all to Matter as such , and since they cannot result from any Modifications or Contextures thereof , it would plainly follow from hence , that God could not Possibly make Animals , or Produce Sense and Vnderstanding , Souls , and Minds , which nevertheless these Theists suppose him to have done ; and therefore ought in reason to acknowledge him , not only to be the Maker of New Modifications of Matter , ( and one who Built the world only as a Carpenter doth a House ) but also of Real Entities distinct from the same .

And this was the very Doctrine ( as we have already declared ) of the most Ancient Atomick Physiologers ; not That every thing whatsoever might be Made out of Pre-Existing Matter ; but on the contrary , that in all Natural Generations , there is no Real Entity Produced out of the Matter , which was not before in it , but only New Modifications ; and Consequently that Souls and Minds , being not meer Modifications of Matter ; in respect of Magnitude , Figure , Site , and Motion , could never be Produced out of it , because they must then of necessity , Come from Nothing ; that is , be Made either by Themselves , without a Cause , or without a Sufficient Cause . It hath also been before noted out of Aristotle , how the Old Atheistick Materialists , being assaulted by those Italick Philosophers after that manner , that Nothing which was not before , in Matter , besides its Modifications , could Possibly be Produced out of it , because Nothing can Come out of Nothing , and consequently that in all Natural Generations and Corruptions , there is no Real Entity Made or Destroyed ; endeavoured without denying the words of that Proposition , to Evade after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That there is indeed Nothing Generated or Corrupted ( in some Sense ) for as much as the same Substance of Matter , always remains , it being never Made nor Destroyed . For as men do not say , that Socrates is Made , when he is Made Musical or Handsome , nor Destroyed , when he looseth these Dispositions , because the subject Socrates , was before and still remaineth ; so neither is any Substantial thing or Real Entity in the world Made or Destroyed in this sense ; because Matter which is the Substance of all , perpetually remains , and all other things whatsoever , are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Passions and Affections and Dispositions thereof , as Musicalness and Unmusicalness , in respect of Socrates . Which is all one as if they should say , that all things whatsoever besides Matter , being but Accidents thereof , are Generated out of it and Corruptible into it , without the Production of any Real Entity out of Nothing , or the Reduction of any into Nothing , so long as the Substance of Matter which is the only Real Entity , remains always the same . Wherefore though Life , Sense , and Vnderstanding , all Souls and Minds , be Generated out of Matter , yet does it not follow from thence , that therefore there is any Real Entity Made or Produced , because these are Nothing but Accidents and Modifications of Matter . This was the Subterfuge of the Old Hylopathian Atheists .

Now it is true indeed , that whatsoever is in the Universe , is either Substance or Accidents , and that the Accidents of any Substance , may be Generated and Corrupted , without the Producing of any Real Entity out of Nothing , and Reducing of any into Nothing ; for as much as the Substance still remains entirely the same . But the Atheists , taking it for granted , that there is no other Substance besides Body or Matter , do therefore falsly suppose , that which is really Incorporeal Substance , or else the Attributes , Properties , and Modes thereof , to be the meer Accidents of Matter , and Consequently conclude these to be Generable out of it , without the Production of any Real Entity out of Nothing . We say therefore , that it does not at all follow , because the same Numerical Matter , ( as for example a Piece of Wax ) may be Successively made Spherical , Cubical , Cylindrical , Pyramidal , or of any other Figure ; and the same man may Successively , Stand , Sit , Kneel and Walk ; both , without the Production of Anything out of Nothing ; or because , a heap of Stones , Bricks , Morter , and Timber , lying altogether disorderly and confusedly , may be made into a Stately Palace ; and that without the Miraculous Creation of any Real Entity out of Nothing ; that therefore the same may be affirmed likewise , of every thing else , besides the bare Substance of Matter , as namely Life and Vnderstanding , Soul and Mind , that though there be No such thing in Matter it self , yet the Production of them out of Matter , would be no Production ; of Something out of Nothing . One Ground of which mistake hath been , from mens not rightly considering what the Accidents of a Substance are , and that they are indeed Nothing but the Modes thereof . Now a Mode is such a thing , as cannot Possibly be conceived , without that whereof it is a Mode ; as Standing , Sitting , Kneeling and Walking , cannot be conceived without a Body Organized , and therefore are but Modes thereof ; but Life and Cogitation , may be clearly apprehended without Body , or any thing of Extension ; nor indeed can a Thought Be conceived , to be of such a Length , Breadth and Thickness , or to be Hewed and Sliced out , into many Pieces , all which laid together , as so many Small Chips thereof , would make up again , the entireness of that whole Thought . From whence it ought to be concluded , that Cogitation is no Accident , or Mode of Matter , or Bulky Extension , but a Mode or Attribute of another Substance , Really distinct from Matter , or Incorporeal . There is indeed Nothing else clearly conceivable by us in Body or Bulky Extension , but only more or less Magnitude of Parts , Figures , Site , Motion , or Rest ; and all the Different Bodies that are in the whole World , are but several Combinations or Syllables , made up out of these few Letters : but no Magnitudes , Figures , Sites , and Motions , can Possibly Spell or Compound , Life and Sense , Cogitation and Vnderstanding , as the Syllables thereof ; and therefore to suppose these to be Generated out of Matter , is plainly to suppose some Real Entity to be brought out of Nothing , or Something to be made without a Cause , which is Impossible .

But that which hath principally confirmed men in this Errour is the business of Sensible Qualities and Forms , as they are vulgarly conceived , to be distinct Entities , from those forementioned Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , Motion , or Rest. For since these Qualities and Forms , are unquestionably Generated and Corrupted , there seems to be no Reason , why the same might not be as well acknowledged , of Life , Sense , Cogitation , and Vnderstanding , that these are but Qualities or Accidents of Matter also , ( ●hough of another Kind ) and consequently may be Generated out of it , without the Making of any Real thing out of Nothing . But the Democritick and Epicurean Atheists themselves , have from the Principles of the Atomick Philosophy , sufficiently Confuted and Rectified this mistake , concerning Sensible Qualities , they exploding and banishing them all , as conceived to be Entities Really distinct from the forementioned Modifications of Matter , and that for this very reason ; Because the Generation of them , would upon this supposition , be the Production of Something out of Nothing , or without a Cause : and concluding them therefore , to be Really Nothing else , but Mechanism , or different Modifications of Matter , in respect of the Magnitude of Parts , Figure , Site and Motion or Rest ; they only Causing different Phancies and Apparitions in us . And in very truth , this vulgar opinion of Real Qualities of Bodies , seems to have no other Original at all , than mens mistaking their own Phancies , Passions , and Affections , for things Really Existing in the Objects without them . For as Sensible Qualities , are conceived to be things distinct from the forementioned ●odifications of Matter ▪ so are they Really , Nothing but our own Phancies , Passions and Affections ; and Consequently no Accidents or Modifications of Matter , but Accidents and Modifications of our own Souls , which are Substances Incorporeal . Now if these Democritick and Epicurean Atheists themselves , concluded that Real Qualities , considered as distinct from the Modifications of Matter , could not possibly be Generated out of it , because this would be the Production of Something out of Nothng ; they ought certainly much more to have acknowledged the same , concerning Life and Cogitation , Sense and Vnderstanding , that the Generation of these out of sensless Matter would be an Impossible Production of Something out of Nothing , and consequently , that these are therefore no Corporeal Things , but the Attributes , Properties , or Modes , of Substance Incorporeal ; since they can no way be Resolved into Mechanism and Phancy , or the Modifications of Matter , as the Vulgar Sensible Qualities may , and ought to be . For though the Democriticks and Epicureans did indeed , suppose , all humane Cogitations to be Caused or Produced , by the Incursion of Corporeal Atoms upon the Thinker ; yet did never any of them arrive to such a degree , either of Sottishness or Impudence , as a Modern Writer hath done , to maintain , that Cogitation , Intellection , and Volition , are themselves really Nothing else , but Local Motion or Mechanism , in the inward Parts of the Brain and Heart , or , that Mens nihil aliud praeterquam Motus , in partibus quibusdam Corporis Organici , that Mind it self , is Nothing but Motion , in some parts of the Organized Body ; who therefore as if Cartesius had not been sufficiently Paradoxical , in making Brute Animals , ( though supposed by him to be devoid of all Cogitation ) Nothing but meer Machines ; and not contented herewith , hath advanced much further , in making this Prodigious Conclusion , that all Cogitative Beings and Men themselves , are Really Nothing else , but Machines and Automata ; whereas he might as well have affirmed Heaven to be Earth , Colour to be Sound , Number to be Figure , or any thing else in the world to be any thing , as Cogitation and Local Motion to be very self same thing . Nevertheless , so strong was the Atheistick Intoxication , in those Old Democriticks and Epicureans , that though denying Real Qualities of Bodies , for this very reason , because Nothing could be Produced our of Nothing , they Notwithstanding contradicting themselves , would make Sense , Life , and Vnderstanding , to be Qualities of Matter , and therefore Generable out of it , and so Unquestionably , Produced Real Entities out of Nothing , or Without a Cause .

Moreover it is observable , that Epicurus having a mind to assert Contingent Liberty in men , in way of opposition to that Necessity of all Humane Actions , which had been before maintained by Democritus and his Followers , plainly acknowledges , that he could not Possibly do this , according to the Grounds of his own Philosophy , without supposing something of Contingency , in the First Principles , that is in the Motion of those Atoms , out of which men and other Animals are Made , L. 2. p. 134. Lamb. — Si semper motus connectitur omnis . Et Vetere exoritur semper Novus Ordine Certo , Nec Declinando faciunt Primor dia Motus Principium quoddam quod Fati foedera rumpat , Ex Infinito ne Causam Causa sequatur ; Libera per Terras unde haec Animantibus extat , Vnde est haec , inquam , Fatis Avolsa Voluntas ? The reason for which , is afterwards thus expressed by him , Quoniam De Nihilo Nil fit , because Nothing can be Made out of Nothing . Upon which account he therefore ridiculously Feigned , besides his Two other Motions of Atoms , from Pondus and Plagae , Weight and Strokes , a Third Motion of them , which he calls , Clinamen Principiorum , a Contingent and Vncertain Declination , every way from the Perpendicular ; out of Design , to salve this Phaenomenon of Free Will in men ; Without bringing Something out of Nothing , according as he thus subjoyneth , Quare in Seminibus quoque idem fateare necesse est , Esse aliam praeter Plagas & Pondera causam Motibus , unde haec est nobis Innata Potestas ; De NIHILO quoniam FIERI NIL posse videmus . Pondus enim prohibet ne Plagis omnia fiant Externa quasi Vi. Sed ne Mens ipsa Necessum Intestinum habeat cunctis in rebus agendis , Et devicta quasi cogatur Ferre Patique , Id facit Exiguum CEINAMEN PRINCIPIORVM , Nec ratione loci certa , nec tempore certo . Now if Epicurus himself , conceived , that Liberty of Will , could not possibly be Generated , in Men out of Matter or Atoms , they having no such thing at all in them ( that is no Contingent Vncertainty in their Motion ) without bringing of Something out of Nothing ; which was contrary to the Fundamental Principles of the Atomick Philosophy , ( though this were intolerably absurd in him , thus to suppose Contingency , and a Kind of Free Will , in the Motions of Sensless Atoms , so that indeed he brought his Liberty of Will , out of Nothing ) certainly Sense , and Vnderstanding , Soul and Mind in Animals and Men , could not Possibly be Generated out of Atoms or Matter , devoid of all Sense and Vnderstanding : For the very same Reason , Quoniam De Nihilo Nil fit , Because Nothing can be Made out of Nothing . For unquestionably , were all Life and Vnderstanding , all Souls and Minds Generated out of Dead and Sensless Matter ; and were there no Substantial or Essential Life and Vnderstanding in the whole Universe ; then must it of Necessity , be all Made out of Nothing , or without a Cause , and consequently Real Entities and Substantial things be Made out of Nothing , which is absolutely Impossible . For though we do not say , that Life and Cogitation , Sense and Vnderstanding , abstractly considered , are Substances ; yet do we affirm them to be Entities Really distinct from Matter , and no Modifications or Accidents thereof , but either Accidents and Modifications , or rather Essential Attributes of Substance Incorporeal : as also that Souls and Minds , which are the Subjects of them , are indeed Substantial Things . Wherefore We cannot but here again condemn , the Darkness of that Philosophy , which Educes not only species Visible and Audible ( Entities Perfectly Unintelligible ) and Real Qualities , distinct from all the Modes of Body , and even Substantial Forms too , ( as they call them ) but also Sensitive Souls themselves , both in men and brutes ; Ex Potentia Materiae , Out of the Power of the Matter ; that is , indeed Out of Nothing . For as much as this prepares a direct way to Atheism ; because if Life and Sense , Cogitation and Consciousness , may be Generated out of Dead and Sensless Matter , then might this well be supposed the first Original of All things ; nor could there Reasonably be any Stop made , at Rational Souls ; especially by these men , who also conclude them , to be Rasae Tabulae , meer White Sheets of Paper , that have nothing at all in them , but what is Scribbled upon them , by Corporeal Objects from without : there being nothing in the Vnderstanding or Mind of Man , which was not before in Sense : so that Sense is the First Original Knowledge ; and Vnderstanding , but a Secondary and Derivative thing from it , more Vmbratile and Evanide .

Hitherto have we Demonstrated that all things whatsoever , could not possibly be Made out of Matter , and particularly that Life and Sense , Mind and Vnderstanding , being no Accidents or Modes of Matter , could not by Motion be Generated out of it , without the Production of Real Entities out of Nothing . But because some may Possibly Imagine , that Matter might otherwise than thus by Motion , by a Miraculous Efficiency , Produce Souls and Minds , we shall add in the last place , that Nothing can Efficiently Produce any Real Entity or Substantial thing , that was not before ; unless it have at least equal Perfection to it , and a Substantially Emanative , or Creative Power . But scarcely any man can be so sottish , as to Imagine , that every Atom of Dust , hath Equal Perfection in it to that of the Rational Soul in man , or to Attribute a Creative Power to all Matter , ( which is but a Passive thing ) whilst this is in the mean time denied by him , to a Perfect Being : both these Assertions also , in like manner as the Former , Producing Real Entities out of Nothing Causally . And thus have we Demonstrated the Impossibility and Non-sense of all Atheism , from this very Principle , by which the Atheists would assault Theism , in the true Sense thereof , that No thing can be Made without a Cause , or that Nothing cannot be the Cause of Any thing .

Now if there be no Middle betwixt Atheism and Theism , and all things must of Necessity either spring from Sensless Matter , or else from a Perfect Vnderstanding Being , then is this Demonstration of the Impossibility of Atheism , a Sufficient Establishment of the Truth of Theism ; it being such a Demonstration of a God , as the Geometricians call , a Deduction Ad Impossibile , which they allow of for good and frequently make use of . Thus ; Either there is a God , or else Matter , must needs be acknowledged , to be the only Self-Existent thing , and all things else whatsoever , to be Made out of it ; But it is Impossible that all things should be made out of Sensless Matter : Therefore is there a God . Nevertheless we shall here for further satisfaction , show how the Existence of a God , may be Directly Demonstrated also , from this very Principle , which the Atheists endeavour to take Sanctuary in , and from thence to impugne Theism , De Nihilo Nihil , that Nothing can be Made out of Nothing Causally , or That Nothing cannot be the Cause of Any thing .

In the first place therefore , we shall fetch our Beginning , from what hath been already often declared , That it is Mathematically Certain , that Something or other , did Exist Of It Self from all Eternity , or without beginning , and Vnmade by any thing else . The Certainty of which Proposition dependeth upon this very Principle , as its Foundation , That Nothing can come from Nothing , or be Made out of Nothing , or That Nothing which once was not , can of it self come into Being without a Cause ; it following unavoidably from thence , That if there had been once Nothing , there could never have been Any thing . And having thus laid the Foundation , we shall in the next place make this further Superstructure , that because Something did certainly Exist of it Self from Eternity Vnmade , therefore is there also Actually , a Necessarily Existent Being . For to suppose , that any thing did Exist Of It Self from Eternity , by its own Free Will and Choice , and therefore not Necessarily but Contingently , since it might have Willed otherwise ; this is to suppose it to have Existed before it Was , and so Positively to have been the Cause of it self , which is Impossible , as hath been already declared . When a thing therefore is said to be Of It Self , or the Cause of It self , this is to be understood no otherwise , than either in a Negative Sense , as having Nothing else for its Cause ; or because , its Necessary Eternal Existence , is Essential to the Perfection of its own Nature . That therefore which Existed Of It self from Eternity , Independently upon any thing else , did not so Exist Contingently but Necessarily ; so that there is undoubtedly , something Actually in Being , whose Existence is and always was Necessary . In the next place it is certain also , that Nothing could Exist Necessarily Of it Self , but what included N●cessity of Existence in its own Nature . For to suppose any thing to Exist Of it self Necessarily , which hath no Necessity of Existence in its own Nature , is plainly to suppose that Necessary Existence of it , to Come from Nothing , since it could neither proceed from that Thing it self , nor yet from any thing else . Lastly , there is Nothing which includes Nec●ssity of Existence in its very Nature and Essence , but only an Absolutely Perfect Being . The Result of all which is , that God or a Perfect Being , doth certainly Exist , and that there is Nothing else which Existed Of it self from Eternity , Necessarily and Independ●ntly ; but all other things whatsoever derived their Being from him , or were Caused by him ; Matter or Body it self not excepted .

That which hath Staggered some Theists here , and made them so inclinable and prone to believe , that Matter also Existed from Eternity Vnmade , is partly ( as hath been already intimated ) an Idiotical Conceit , that because Nothing can be Artificially made by men , otherwise than out of Pre-Existing Matter , as Houses and Garments , Puddings , and Pyes , therefore there could be no other making of any thing by any Power whatsoever : though even men themselves , can produce Something out of no Pre-Existent Matter , as Cogitations and Local Motion . And the same partly proceedeth also , from certain False Opinions entertained , concerning Matter . For first some Theists have supposed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Incorporeal First Matter ; out of which Incorporeal Matter . Together with an Incorporeal Form , Joyned to it , they conceived the Essence of Body to have been Compounded , and Made up . And no wonder if these same Fanciful Philosophers , have further added also hereunto , that from this Incorporeal Matter , by an Incorporeal Form , were begotten likewise Incorporeal Qualities of Body . Now it is not Conceivable , what else should be meant , by this Incorporeal Hyle or Matter , but only a Metaphysical Notion , of the Potentiality or Possibility of things , respectively to the Deity ; which because it is indeed Eternal , and as much Vnmade as God himself is , it being Nothing but the Divine Power considered Passively , or the Reverse of it ; therefore in all probability , were these Philosophers so prone to think , the Physical Matter , of this Corporeal Vniverse , to have been Eternal and Vnmade . Neither was this Incorporeal Hyle , or Matter , a Novel Opinion , entertained only by Some Junior Platonists , but older than Aristotle himself ; as appeareth plainly , L. 1. c. 6. Thus Porphyr . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Materiae Proprietates secundum Veteres , hae sunt ; Quod sit Incorporea , &c. from these following words of his in his Metaphysicks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Some speak of the Principle as Matter ; wh●ther they suppose this Matter to be Body , or to be Incorporeal . But this Incorporeal Matter in Physiology can be accounted no better than a kind of Metaphysical Non-Sense . Again others seem to have been the more prone to think , Matter or Body , to have been Self Existent and Vnmade , because they both conceived it to be Really the same thing with Space , and also took it for granted , that Space was Infinite , and Eternal , and Consequently Necessarily Existent . In answer whereunto we reply First , That though Space and Distance ▪ should be granted to be Positively Infinite , or to have no Bounds nor Limits at all , as also to have been Eternal , yet according to the Opinion of some , would it not follow from thence , that Matter was Infinite , Eternal and Necessarily Existent ; not as if Space or Distance , could Exist alone by it Self , an Accident without a Substance , it being plainly Impossible , that Nothing should have any Accidents , Modifications , and Attributes ; or be Mensurable by Yards and Poles ; but because this Space is by them supposed , not to be the Extension of Body , but the Infinite and Vnbounded Extension of the Deity . But in the next place ; If Space be concluded to be certainly Nothing else , but the Extension and Distance of Body or Matter , considered in General , ( without respect to this or that particular Body ) and Abstractly ; in order to the Conception of Motion , and the Mensuration of things ; ( For Space thus consider'd , is Necessarily Immoveable , as to the Parts thereof respectively ; as the Two Extreams of a Yard Distance , can never possibly come nearer to One another ) then do we say , that there appeareth no sufficient Ground for this Positive Infinity of Space , we being certain of no more than this , that be the World , or any Figurate Body , never so Great , it is not Impossible , but that it might be still Greater and Greater , without end . Which Indefinite Encreasablenass of Body and Space , seems to be mistaken for a Positive Infinity thereof . Whereas for this very Reason , because it can never be so Great , but that more Magnitude may still be added to it , therefore can it never be Positively Infinite . Nor is there perhaps so great an Absurdity in this , That Another World could not Possibly be made , a Mile Distant from this ; for as much as there being Nothing between them , they must needs Touch ; or That this Finite World could have no Mountains and Valleys , in the Exteriour Surface of it , since it might be either Spherical , Cubical or Cylindrical , or of any other Regular Figure , whatsoever the Maker pleased to form it in . To conclude therefore , by Space without the Finite World , is to be Understood , Nothing but the Possibility of Body , Further and Further without End , yet so as never to reach to Infinity ; and such a Space as this was there also , before this World was Created , a Possibility of so much Body to be Produced . But Space and Actual Distance , as really Mensurable by Yards and Poles , though it may be Greater and Greater without end , yet can it not be Positively Infinite , so as that there could be no more added to it ; and therefore there can be no Argument from hence , to prove the Necessary Existence of Matter .

Moreover the Existence of a Deity might be further Demonstrated , from this Common Notion , That Nothing can come from Nothing Causally , because if there were no God , as we could not have had any Idea of him , or a Perfect Being , since it must have Come from Nothing , and have been the Idea or Conception of Nothing ; So neither could there have been indeed any Knowledge or Vnderstanding at all . For Singular Bodies Existing without us , cannot enter into us , and put Understanding in us , nor is there any thing but Local Motions propagated from them to our Organs of Sense . The Mind must have its Immediate Intelligibles , within it self , for otherwise it could not possibly Understand any thing ; which Intelligibles and their Relations to one another , or Verities , are ( as was said before ) Eternal . Moreover , the Mind can frame Ideas or Conceptions , not only of things Actually Existing , but also of all Possibilities ; which plainly Implies and supposes the Actual Existence of a Being Infinitely Powerful , that could Produce them . So that the proper Object , of Mind and Vnderstanding , is a Perfect Being , and all the Extent of its Power ; which Perfect Being , Comprehending it self and the Extent of its own Power , or the Possibities of all things , is the First Original Mind , of which all other Minds partake . Wherefore were there no Perfect Omnipotent Being , Comprehending it self , and its own Power or all the Possibilities of things ; the Intelligible Objects of the Mind and Ideas , must have come from Nothing .

However it hath been already proved from this Principle , Nothing from Nothing , that the Powers of Sense and Vnderstanding , or the Entities of Soul and Mind , could never have Resulted , from any Modifications of Sensless Matter whatsoever . Wherefore since it is Mathematically certain , that our Humane Souls and Persons , could not Possibly have been Generated out of Matter ; one of these Two things will undeniably follow ; That Either they must all have Existed Of Themselves from Eternity Vnmade , or Else have been Created 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of an Antecedent Non-Existence , by a Perfect Vnderstanding Being Vnmade , or atleast have Derived their whole Substance from it . So that it is , altogether as certain , that there is a God , as that our Humane Souls and Persons , did not all Exist from Eternity Of Themselves . And that there must be some Eternal Vnmade Mind , hath been already Demonstrated also , from the same Principle , Nothing out of Nothing . Thus have We abundantly Confuted , the Second Atheistick Argumentation , that there can be no Omnipotence nor Divine Creation , because Nothing can be Made out of Nothing ; we having plainly shewed that this very Principle , in the True Sense thereof , affordeth a Demonstration for the Contrary .

THe Six following Atheistick Argumentations , driving at these Two things , First , the Disproving of an Incorporeal , and then of a Corporeal Deity ; ( From both which , the Atheists conceive it must follow of necessity , that there can be none at all ) we shall take them all together , and in order to the Confutation of them , perform these Three Things . First , we shall Answer the Atheistick Argumentations , against an Incorporeal Deity , ( contained in the Third and Fourth Heads . ) Secondly , we shall shew , that from the very Principles of the Atheistick Corporealism , ( as represented in the Fifth and Sixth Heads ) Incorporeal Substance is Demonstrable . And Lastly , That there being undeniably Incorporeal Substance , the Two following Atheistick Argumentations also , against a Corporeal Deity , ( in the Seventh and Eighth Sections ) prove altogether Insignificant .

We begin with the First of these ; To shew the Invalidity of the Atheistick Argumentations , against an Incorporeal Deity . It hath been already observed , That though all Corporealists , be not therefore of necessity Atheists ; yet Atheists universally have been Corporealists , this being always their First and Grand Postulatum , That there is no other Substance besides Body . Thus Plato long ago , declared Concerning them ; Soph. p. 172. Fic . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They contend strongly , that that only really Is , which is Tangible or Can Resist their Touch ; concluding Body and Substance , to be one and the self-same thing And if any one should affirm , that there is any thing Incorporeal , they will presently cry him down , and not hear a word more from him . For there can be no doubt , but that the Persons here intended by Plato , were those very Atheists , which himself spake of afterward , in the same Dialogue ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Whether shall we assent , to that Opinion n●w adays entertained by so many , That Nature Generateth all things from a certain Fortuitous Cause , without the direction of any Mind or Vnderstanding ? or rather , that it produceth them , according to Reason , and Knowledge , proceeding from God ? Indeed the Philosopher there tells us , that some of these Atheistick Persons , began then to be somewhat ashamed of making Prudence , and Justice , and other Moral Vertues , Corporeal Things , or Bodys , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Though they affirm concerning the Soul it self , that this seems to them to be Corporeal ; yet concerning Prudence , and those other Vertues mentioned , some have now scarcely the Confidence to maintain , these to be either Bodies or Nothing . But this ( saith he ) was indeed no less than the quite Giving up of the Cause of Atheism ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because if it be but once granted , that there is never so little Incorporeal , this will be sufficient , to overthrow the Atheistiek Foundation . Wherefore he concludes , that such as these , were but Mongrel and Imperfect Atheists , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For they who are thorough-paced , and Genuine Atheists indeed , will bogle at neither of those forementioned things , but contend that whatsoever , they cannot grasp with their hands , is altogether Nothing . That is , that there is no other Substance nor Entity in the World , but only Body , that which is Tangible , or Resists the Touch. Aristotle also , representeth the Atheistick Hypothesis after the same manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They affirm that Matter or Body , is all the Substance that is , and that all other things , are but the Passions and Affections thereof . And again in his Metaphysicks , Met. L. 1. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , These men maintain All to be One , and that there is but one Only Nature , as the Matter of all things , and this Corporeal , or endued with Magnitude . And now we see plainly , that the ancient Atheists , were of the very same mind , with these in our Days , that Body , or that which is Tangible and Divisible , is the Only Substantial Thing , from whence it follows , that an Incorporeal Substance would be the same with an Incorporeal Body , i. e. an Impossibility , and that there can be no Incorporeal Deity .

But in the Management of this Cause , there hath been some Disagreement amongst the Atheists themselves . For First , the Democriticks and Epicureans , though consenting with all the other Atheists in this , That whatsoever was Vnextended , and devoid of Magnitude , was therefore Nothing ; ( so that there could neither be , any Substance , nor Accident or Mode of any Substance , Vnextended ) did notwithstanding distinguish concerning a Double Nature . First , That which is so Extended , as to be Impenetrable , and Tangible , or Resist the Touch , which is Body . And Secondly , That which is Extended also , but Penetrably and Intangibly , which is Space or Vacuum : a Nature , according to them , really distinct from Body , and the only Incorporeal Thing that is . Now since this Space which is the only Incorporeal , can neither Do nor Suffer any thing , but only give Place or Room to Bodies to Subsist in , or Pass thorough , therefore can there not be any Active , Vnderstanding , Incorporeal Deity . This is the Argumentation of the Democritick Atheists .

To which we Reply ; That if Space be indeed a Nature distinct from Body , and a Thing Really Incorporeal , as they pretend , then will it undeniably follow from this very Principle of theirs , that there must be Incorporeal Substance ; and ( this Space being supposed by them also to be Infinite ) an Infinite Incorporeal Deity . Because if Space be not the Extension of Body , nor an Affection thereof ; then must it of necessity be , either an Accident Existing alone by it self , without a Substance , which is Impossible ; or else the Extension or Affection , of some other Incorporeal Substance , that is Infinite . But here will Gassendus step in , to help out his good Friends , the Democriticks and Epicureans , at a dead Lift ; and undertake to maintain , that though Space be indeed an Incorporeal Thing , yet it would neither follow of necessity from thence , that it is an Incorporeal Substance or Affection thereof , nor yet that it is an Accident , Existing alone by it self without a Substance ; because this Space is really , neither Accident , nor Substance , but a certain Middle Nature or Essence betwixt both . To which Subterfuge of his , that we may not quarrel about Words , we shall make this Reply ; That unquestionably , Whatsoever Is , or hath any kind of Entity , doth either Subsist by it self , or else is an Attribute , Affection , or Mode , of something that doth Subsist by it self . For It is Certain , That there can be no Mode , Accident , or Affection , of Nothing ; and consequently , that Nothing cannot be Extended , nor Mensurable . But if Space be neither the Extension of Body , nor yet of Substance Incorporeal , then must it of necessity be , the Extension of Nothing , and the Affection of Nothing ; and Nothing must be Mensurable by Yards and Poles . We conclude therefore , That from this very Hypothesis of the Democritick and Epicurean Atheists , that Space is a Nature distinct from Body and Positively Infinite , it follows undeniably , that there must be some Incorporeal Substance , whose Affection its Extension is ; and because there can be nothing Infinite , but only the Deity , that it is the Infinite Extension of an Incorporeal Deity ; just as some Learned Theists and Incorporealists have asserted . And thus is the Argument of these Democritick and Epicurean Atheists , against an Incorporeal Deity , abundantly confuted ; we having made it manifest , that from that very Principle of their own , by which they would disprove the same , it is against themselves Demonstrable .

To which it might be here further added , that Epicurus who professedly opposed Plato's Incorporeal God , as an Impossibility , did notwithstanding , manifestly Contradict himself , when he asserted such a Democracy of Monogrammous Gods , as were not Compounded of Atoms and Vacuum , ( though according to him , the only Principles of Body ) that so they might be Incorruptible ; nor yet could Touch or be Touched , but were Penetrable , as is declared in those Verses of Lucretius , Tenvis enim Natura Deûm , longeque remota , Sensibus à nostris , Animi vix mente videtur . Quae quoniam manuum Tactum , suffugit & Ictum , Tactile nil nobis quod sit , contingere debet . Tangere enim non quit , quod Tangi non licet ipsum . ( Though Tangibility and Impenetrability , were elsewhere made by him , the very Essence of Body ) and Lastly , such as had not Corpus but Quasi-Corpus , and therefore must needs be Really Incorporeal . Though there is no doubt to be made , but that Epicurus Colluded in all this ; himself not Believing a jot of it , nor any such Gods at all .

But other Atheists there were , who concluding likewise , That whatsoever was Vnextended was Nothing , were sensible of the Inconvenience of making Space thus to be a thing really distinct from Body , ( from whence it would follow unavoidably , that it was an Affection , of Incorporeal Substance ; ) and therefore acknowledged , not Two Natures of Extended Things , but as we had it before in Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One only Nature , and that Bodily ; Space being therefore to them , either a meer Imaginary Thing , that hath no Reality without our Minds , but only a Phantasm of our own , and in their Modern Language , a kind of Ghost , Apparition , or Spectre of a Body ; or else indeed , the very Extension of Body it self , considered in General , and Abstractly from this or that Singular Body , Moveable . And these men therefore framed their Argumentation against an Incorporeal Deity after this manner . Nothing truly Is , but what is Extended , or hath a Certain Magnitude , ( because that which is Vnextended and hath no Magnitude , is No-where , and consequently Nothing . ) But whatsoever is Extended , and in a Place , is Body . Therefore is there no other Substance besides Body ; and Consequently there can be no Incorporeal Deity . Or else to put the Argument into a more Approveable Syllogistick Form , Whatsoever is Extended , is Body , or Corporeal ; But Whatsoever Is , is Extended . Therefore Whatsoever Is , is Body , or Corporeal . And by Consequence there can be no Incorporeal Deity .

To which Argumentation , the Assertors of Incorporeal Substance , have Replied Two manner of ways . For First , the Generality of the ancient Incorporealists , taking it for granted , that whatsoever was Extended in Magnitude , and had Parts one without another , was Divisible , as also probably , Impenetrable by any thing else Extended , because there can be no Penetration of Dimensions ; and therefore no One Magnitude , can be Imbibed or Swallowed up into another , but must of necessity stand without it , adding so much to the Quantity thereof : They readily gave their Assent to that Proposition , That Whatsoever is Extended , into Longitude , Latitude , and Profundity , is Body . But being strongly perswaded of the Existence of some other Substance besides Body ; they denied that Other Proposition of theirs , That Whatsoever Is , is Extended ; or What is Vnextended is Nothing : maintaining that besides Body , or Extended Substance , there was another Substance Incorporeal , which therefore was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnextended , and devoid of Quantity and Magnitude , without Parts , and Indivisible . That Plato himself Philosophized after this manner , might be proved from sundry Passages of his Writings , as that in his Tenth De Legibus , where he affirmeth , that the Soul it self , and those things which belong to it , as Cogitative , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Order of Nature , before the Longitude , and Latitude , and Profundity of Bodies . Where doubtless his meaning was not ; as if there were a Longitude , Latitude , and Profundity in Souls , but of a different kind from that Longitude , Latitude , and Profundity of Bodies , and before it : but that Longitude , Latitude , and Profundity , being the Essential Properties of Body only ; Soul and Cogitation , as devoid of these , was in order of Nature Before them . Again from that in his Timaeus , where speaking of Place , Space , and Matter , he condemneth this for a Vulgar Error , That Whatsoever Is , must of necessity be in some Place or other , and what is in No Place , is Nothing . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Third Kind , is that of Space , which gives room to all things that are Generated . And when we look upon this , we dreamingly affirm , That every thing that Is , must of necessity be in some Place , and possess a certain Room and Space , and that whatsoever is not Somewhere , either in Earth or in Heaven , is Nothing . Which Drowsie or Dreaming Imagination , ( saith he , like a Ghost ) continually haunteth and possesseth men , and that even then , when they think of that True and Awakened Nature of the Deity . Whereas this Philosopher himself , discoursing elsewhere of God , under the Title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Vast Sea of Pulcritude , describeth him after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As that which is not Any where , either in Earth , or in Heaven , but it self alone by It self , and With It self , all other Beautiful things Partaking of it . And as for Aristotles Sense in this Particular ; that he here departed not , as he did in some other things , from his Master Plato , may appear from that Whole Chapter or Section , at the End of his Physicks , Spent upon this very Subject , to prove , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That his First Immoveable Mover ( which is God Almighty ) must of necessity be devoid of Parts , or Indivisible , and have no Magnitude at all . The Conclusion of which Section , and his whole Book of Physicks is this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These things being thus determined ; It is manifestly Impossible , that the first Mover should have any Magnitude . For if it hath Magnitude , that must of necessity be either Finite or Infinite . But that there can be no Infinite Magnitude , was before demonstrated in the Physicks ; and that nothing which hath a Finite Magnitude , can have Infinite Power , hath been now Proved . Wherefore it is plain , that the First Mover is Indivisible , and devoid of Parts , and hath no Magnitude at all . Which same Doctrine is again Taught and Asserted by Aristotle in his Metaphysicks , P. 14. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . From what hath been declared , it is manifest , that there is an Eternal and Immoveable Substance , Separate from Sensibles ; as also that this Substance cannot possibly have any Magnitude , but is devoid of Parts , and Indivisible . Because no Finite thing can have Infinite Power , and there is no such thing possible as Infinite Magnitude . Neither doth Aristotle appropriate this to the Supreme Deity ; To be thus devoid of Magnitude and of Parts , and consequently Indivisible ; he some where attributing the same also to all other Immaterial or Incorporeal things , and particularly to the Humane Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every thing that is devoid of Matter , is Indivisible , as the Humane Mind . And the like , doth he assert , at once , both concerning the Mundane , and the Humane Soul , that they are no Magnitudes , though ridiculously ( after his manner ) imputing the Contrary Opinion to Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De An. L. 1. c. 3. It is not rightly affirmed either of the Mundane , or Rational Soul , that they are Magnitudes . For the Intellect is One and Continuous , as Intellection is , which is the same with the Intelligibles . But these are one , not as Magnitudes , but as Numbers . Wherefore the Intellect is not so Continuous , but either devoid of Parts , or not Continuous as Magnitude . For how , being Magnitude , could it understand with any of its Parts , whether Conceived as Points , or as lesser Magnitudes ; since either way , there would be an innumerable company of Intellections ? Moreover how can it conceive any thing that is Indivisible , by what is Divisible ? Furthermore in this same Book De Animâ , Aristotle stifly denies , Souls in general , either to be in a Place , or to be Locally Moved , otherwise than by Accident , as they are said to be Moved , together with the Motion of the Body . Thus Simplicius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , See how Aristotle doth every where remove , or exclude from the Soul , Corporeal ( or Local ) Motions . Fol. 6. And again 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aristotle will by no means allow any Incorporeal things whatsoever , whether of the First , Second or Lowest rank , ( they being all the Causes of motion ) themselves to be moved . Philoponus likewise , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You see how Aristotle , respecting Corporeal Motions , pronounces of the Soul , that it is Immoveable . For whatsoever is in a Place ( and moveable ) is Body . Lastly , in that Passage before cited , Aristotle plainly makes , the Essence of Corporeal Substance , as opposed to Incorporeal , to consist in Magnitude .

Besides Plato and Aristotle , we might here instance in sundry other , of the ancient Incorporealists , who clearly maintained the same Doctrine . Philo doth not only assert in general , a Double Essence or Substance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Distant , and Indistant one , but somewhere writeth thus concerning the Deity , De Confus . Ling. p. 339. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. All things are filled with God , as Containing them , but not as being Contained by them , or in them ; to whom alone it belongeth to be , both Every where and No where . No where because himself Created Space and Place , together with Bodies , and it is not Lawful to include the Creator , within any of his Creatures . And Every where , because he extendeth his Vertues and Powers , throughout Earth and Water , Air and Heaven , and leaveth no Part of the World destitute thereof , but collecting all things together under himself , hath bound them fast with Invisible Bonds . But none hath more industriously pursued this business then Plotinus who every where asserts , Body and Magnitude , to be one and the same thing ; and that besides this , there is another Substance Incorporeal , which consequently is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , devoid of Quantity , and of Magnitude , and of Parts , locally distant from one another ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it having in its Nature transcended , the Imperfection of Quantity . And Who hath also written , Two Whole Books upon this very Subject , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That one and the self same Numerical thing , may be all of it , entirely Every where . Wherein his Principal design was to Prove , that the Deity , is not Part of it here , and part of it there ; and so much thereof in one place , and so much in another ( as if the very Substance of it were Mensurable by Yards and Poles ) but the whole Vndivided Deity , every where , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith he ) God is before all things that are in ● Place . P. 667. And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is not at all to be wondered at , that God being not in a Place , should be present to every thing that is in a Place , wholly and entirely : Reason pronouncing , that he having no place , must therefore of necessity be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all of him Indivisibly Present , to whatsoever he is Present . Neither is this , saith he , a thing only deduced by Reason , but that which is before Reason , suggested , by the Instincts of Mankind ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That one and the same Numerical Substance ( to wit of the Deity ) is at once entirely every where , is agreable to the Common Notions , Sentiments of Mankind , when we do so often by the Instincts of Nature , speak of that God , who is in Every one of us ; as supposing him to be one and the same in all . Where the Philosopher subjoyns , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And this is the Firmest of all Principles , that which our Souls do , as it were , Naturally and of themselves Speak ; and which is not Collected by Reason , but comes forth from them , before Ratiocination . Moreover he often affirmeth of the humane Soul , or rather takes it as a thing for granted , that this is , the Whole or All of it , in every part of the Body , P. 644. that is Undividedly ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As for the humane Soul , it is one and the same Numerically , in the Hand and in the Foot . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Since we commonly suppose , our own Soul to be the same , both in our foot and in our hand ; why should we not in like manner , acknowledge , that of the Mundane Soul or Deity , which is in one part of the Universe , to be the same with that in another ? In like manner Simplicius , proving that Body is not the first Principle , because there must of necessity be Something Self-moving , and what is so , P. 649. must needs be Incorporeal , writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Because what is such , must of necessity be Indivisible , and Indistant , for were it Divisible , and Distant , it could not all of it be conjoyned with its whole self ; so that the whole should both actively move , and be moved . Which same thing seems further Evident , in the Souls being All Conscious of It Self , and Reflexive upon its whole Self , which could not be , were one part of it Distant from another . Again the same Philosopher , expresly denieth , the Soul though a Self-moving Substance , to be at all Locally Moved , otherwise then by accident in respect of the Body , which is moved by it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Soul being not Moved by Corporeal or Local Motions ( for in respect of these it is Immoveable ) but by Cogitative ones only ▪ ( the names whereof are Consultation , and Deliberation , &c. ) by these Moveth Bodies Locally . And that this was Really Plato's meaning , also , when he determined the Soul to be a Self-moving Substance and the Cause of all Bodily Motion ; that moving it self in a way of Cogitation it moved Bodies Locally ( Notwithstanding that Aristotle would not take notice of it ) sufficiently appears from his own words , and is acknowledged by the Greek Scholiasts themselves , upon Aristotle's De Anima . Thus again Simplicius elsewhere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Since the Soul is not in a place , it is not capable of any Local Motion .

We should omit the Testimonies of any more Philosophers , were it not , that we find Porphyrius so full and express herein ; who makes this the very beginning of his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Manuduction to Intelligibles ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That though Every Body be in a Place , yet Nothing that is properly Incorporeal , is in a Place : and who afterwards further pursues it in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 229 , 230. Neither does that which is Incorporeal move Locally by Will . Place being Relative only to Magnitude and Bulk . But that which is devoid of Bulk and Magnitude , is likewise devoid of Local Motion . Wherefore it is only present by a certain Disposition and Inclination of it , to one thing more than another , nor is its presence there discernible otherwise , than by its operations and Effects . Again concerning the Three Divine Hypostases , he writeth thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 231. &c. The Supreme God , is therefore Every where , because he is Nowhere ; and the same is true also of the Second and Third Divine Hypostasis , Nous and Psyche . The Supreme God is Every where and No where , in respect of those things which are after him , and only his own and in himself . Nous or Intellect is in the Supreme God ; Every where and No where as to those things that are after him . Psyche or the Mundane Soul is both in Intellect and the Supreme God , and Every where and No where as to Bodies . Lastly , Body , is both in the Soul of the World , and in God . Where he denies , God to be Locally in the Corporeal World , and thinks it more proper to say that the Corporeal World is in God , then God in it ; because the World is held and contained in the Divine Power , but the Deity is not in the Locality of the World . Moreover he further declares his Sense after this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nor if there were conceived to be , such an Incorporeal Space or Vacuum ( as Democritus and Epicurus supposed ) could Mind or God , possibly Exist in this Empty Space , ( as Co-extended with the same ) for this would be only Receptive of Bodies , but it could not receive the Energie of Mind or Intellect , nor give any Place or Room to that , that being no Bulkie thing . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Corporeal World is Distantly present , to the Intelligible , ( or the Deity ; ) and that is Indivisibly and Indistantly present , with the World . But when that which is Indistant and Vnextended , is present with that which is Distant and Extended ; then is the Whole of the Former , one and the same Numerically , in Every part of the Latter . That is , it is Indivisibly and Vnmultipliedly , and Illocally , there ( according to its own Nature ) present with that , which is naturally Divisible , and Multipliable , and in a Place . Lastly , he affirmeth the same likewise of the Humane Soul , that this is also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Substance devoid of Magnitude , and which is not Locally present , to this or that Body , but by Disposition and Energie , and therefore the Whole of it in every part thereof Vndividedly .

And as for Christian Writers , besides Origen , who was so famous an Asserter of Incorporeal Substance , that ( as Socrates recordeth ) the Egyptian Monks and Anthropomorphites , threatned death to Theophilus the Alexandrian Bishop , unless he would at once execrate and renounce the Writings of Origen , and profess the Belief of a Corporeal God , of Humane Form ; and who also maintained Incorporeal Substance to be Vnextended , as might be proved from Sundry Passages , both of his Book against Celsus , and that Peri Archon ; we say ( besides Origen and others of the Greeks ) St. Austine amongst the Latins , clearly asserted the same , he maintaining in his Book , De Quantitate Animae , and else where , concerning the Humane Soul , that being Incorporeal , it hath no Dimensions of Length , Breadth and Profundity , and is Illocabilis , No where as in a Place . We shall conclude , with the Testimony of Boetius , who was both a Philosopher and a Christian , Quaedam sunt ( saith he ) Communes Animi Conceptiones , per se notae , apud Sapientes tantum ; Vt Incorporalia non esse In Loco ; There are certain Common Conceptions , or Notions of the Mind , which are known by themselves amongst wise men only ; as this for example , That Incorporeals are in No Place . From whence it is manifest , that the generality of reputed Wise men , were not formerly of this opinion , Quod Nusquam est nihil est , That what is No where , or in no certain Place , is Nothing ; and that this was not look'd upon by them as a Common Notion , but only as a Vulgar Errour .

By this time we have made it unquestionably Evident , that this Opinion of Incorporeal Substance being Vnextended , Indistant , and Devoid of Magnitude , is no Novel or Recent thing , nor first started in the Scholastick Age , but that it was the general Perswasion , of the most ancient and learned Asserters of Incorporeal Substance ; especially , that the Deity was not Part of it Here , and Part of it There , nor the Substance thereof Mensurable by Yards and Poles , as if there were so much of it contained in one Room , and so much and no more in another , according to their several Dimensions ; but that the whole Vndivided Deity , was at once in Every Part of the world , and consequently No where Locally after the manner of Bodies . But because this opinion , seems so Strange and Paradoxical , and lies under so great Prejudices , we shall in the next place show , how these ancient Incorporealists , endeavoured to acquit themselves in repelling the several Efforts and Plausibilities made against it . The First whereof is this , That to suppose Incorporeal Substances , Vnextended and Indivisible , is to make them Absolute Parvitudes , and by means of that , to render them all , ( even the Deity it self ) contemptible ; since they must of necessity , be either Physical Minimums , that cannot Actually be Divided further by reason of their Littleness , ( if there be any such thing ) or else meer Mathematical Points , which are not so much as Mentally Divisible : so that Thousands of these Incorporeal Substances , or Spirits , might Dance together at once upon a Needles Point . P. 656. To which it was long since thus Replied by Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God and all other Incorporeal Substances , are not so Indivisible , as if they were Parvitudes , or Little things , as Physical points ; for so would they still be Mathematically Divisible ; nor yet , as if they were Mathematical Points neither , which indeed are no Bodies nor Substances , but only The Termini of a Line . And neither of these wayes , could the Deity Congruere , with the world ; nor Souls with their respective Bodies , so as to be all present with the whole of them . Again he writeth particularly concerning the Deity thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 764. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God is not so Indivisible as if he were the Smallest or Least of things , for he is the Greatest of all , not in respect of Magnitude , but of Power . Moreover as he is Indivisible , so is he also to be acknowledged Infinite , not as if he were either a Magnitude or a Number , which could never be past thorough ; but because his Power is Incomprehensible . Moreover the same Philosopher , condemneth this for a Vulgar Errour , proceeding from Sense and Imagination , that whatsoever is Vnextended and Indistant , must therefore needs be Little , he affirming on the contrary the Vulgar to be much mistaken , as to True Greatness and Littleness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 645. We commonly looking upon this Sensible world as Great , wonder how that ( Indivisible and Unextended ) Nature of the Deity , can every where comply and be present with it . Whereas that which is Vulgarly called Great , is indeed Little , and that which is thus Imagined to be Little , is indeed Great . For as much as the whole of This diffuseth it self through every part of the other ; Sent. p. 243. or rather this whole Corporeal Vniverse , in every one of its parts , findeth that Whole and Entire ; and therefore Greater than it self . To the same purpose also Porphyrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Deity , which is the only true Being , is neither Great nor Little , ( For as much as Great and Little properly belong to Corporeal Bulk or Magnitude ) but it exceedeth both the Greatness of every thing that is Great , and the Littleness of whatsoever is Little ( it being more Indivisible and more One with it self , than any thing that is Little , and more Powerful than any thing that is Great ) So that it is above both the Greatest , and the Least ; it being found , all one and the same , by every Greatest and every Smallest thing , participating thereof . Wherefore you must neither look upon God , as the Greatest thing , ( that is in a way of Quantity ) for then you may well doubt , how being the Greatest , He can be all of him present with every Least thing , neither diminished nor contracted : nor yet must you Look upon him , as the Least thing neither ; for if you do so , then will you be at a loss again , how being the Least thing , he can be present , with all the Greatest Bulks , neither Multiplied nor Augmented . In a word , the Sum of their Answer amounts to this , that an Incorporeal Vnextended Deity is neither a Physical Point , because this hath Distance in it , and is Mentally Divisible ; nor yet a Mathematical One ; because This though having neither Magnitude nor Substance in it , hath notwithstanding Site and Position , a Point being according to Aristotle , a Monad having Site and Position . It is not to be conceived as a Parvitude or very Little thing , because then it could not Congruere , with all the Greatest things ; nor yet as a Great thing , in a way of Quantity and Extension , because then it could not be All of it Present , to every Least thing . Nor does True Greatness consist , in a way of Bulk or Magnitude , all Magnitude being but Little , since there can be no Infinite Magnitude , and no Finite Magnitude can have Infinite Power , as Aristotle before urged . And to conclude , though some who are far from Atheists , may make themselves merry , with that Conceit , of Thousands of Spirits , dancing at once upon a Needles Point , and though the Atheists , may endeavour , to Rogue and Ridicule , all Incorporeal Substance in that manner ; yet does this run upon a clear Mistake of the Hypothesis , and make nothing at all against it ; for as much as an Vnextended Substance , is neither any Parvitude , as is here supposed ( because it hath no Magnitude at all ) nor hath it any Place , or Site , or Local Motion , properly belonging to it ; and therefore can neither Dance upon a Needles Point , nor any where else .

But in the next place , it is further Objected ; That What is neither Great nor Little , what possesses no Space , and hath no Place nor Site amongst Bodies , must therefore needs be an Absolute Non-Entity , for as much as Magnitude or Extension , are the very Essence of Being or Entity , as such ; so that there can be neither Substance nor Accident Unextended . Now since whatsoever is Extended , is Bodily , there can therefore be no other Substance besides Body , nor any thing Incorporeal , otherwise then as that word may be taken , for a Thin and Subtile Body , in which Sense Fire was by some in Aristotle , said to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The most Incorporeal of all the Elements ; and Aristotle himself useth the word in the same manner , when he affirmeth , that all Philosophers did define the Soul , by Three things , Motion , Sense , and Incorporiety ; several of those there mentioned by him , understanding the Soul to be no otherwise Incorporeal , than as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Thin and Subtle Body . In answer to which Objection ; we may remember that Plato in the passage before cited , declareth this to be but a Vulgar Errour , that whatsoever doth not take up Space , and is in no Place , is Nothing . He Intimateing the Original hereof , to have sprung , from men's adhering too much to those Lower Faculties , of Sense and Imagination , which are able to conceive Nothing , but what is Corporeal . P. 656. And accordingly Plotinus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sense indeed , which we attending to , disbelieve these things , tells us of Here and There ; but Reason dictates , that Here and There , is so to be understood of the Deity , not as if it were Extendedly Here and There , but because every Extended thing , and the several Parts of the World , partake every where of that , being Indistant and Vnextended . To the same purpose Porphyrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 2●2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We ought therefore , in our Disquisitions concerning Corporeal and Incorporeal Beings , to conserve the Property of each , and not to confound their Natures . But especially to take heed , that our Phancy and Imagination , do not so far impose upon our judgments , as to make us attribute to Incorporeals , what properly belongeth to Bodies only . For we are all accustomed to Bodies , but as for Incorporeals , scarcely any one reaches to the knowledge of them ; men alwaies fluctuating about them and diffiding them , so long as they are held under the Power of their Imagination . Where afterwards he propoundeth a Form for this , How we should think of Incorporeals , so as not to Confound their Natures with Corporeals ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That the Indistant and Vnextended Deity , is the Whole of it present in Infinite Parts of the Distant World , neither Divided , as applying part to part ; nor yet Multiplied into many Wholes , according to the multiplicity of those things that partake thereof . But the whole of it ( One and the same in Number ) is present to all the Parts of the Bulkie World , and to every one of those many things in it , Vndividedly and Vnmultipliedly ; that in the mean time partaking thereof Dividedly . It was granted therefore by these Ancients , that this Vnextended and Indistant Nature , of Incorporeals , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thing altogether Vnimaginable ; and this was concluded by them , to be the only Reason , why so many have pronounced it to be Impossible , because they attended only to Sense and Imagination , and made them the only Measure of Things and Truth ; it having been accordingly maintained by divers of them , ( as Porphyrius tells us ) that Imagination and Intellection , are but Two different Names , P. 224. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for one and the same thing ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is a difference of Names only and no more , betwixt Mind and Phancy . Phancy and Imagination in Rational Animals , seeming to be the same thing with Intellection . But there are many things , which no man can have any Phantasm or Imagination of , and yet are they notwithstanding by all Unquestionably acknowledged for Entities or Realities ; from whence it is plain , that we must have some other Faculties in us , which Extend beyond Phansie and Imagination . Reason indeed dictates , that whatsoever can either Do or Suffer any thing , must therefore be undoubtedly Something : but that whatsoever is Vnextended , and hath no Distant Parts , one without another , must therefore needs be Nothing , is no Common Notion , but the Spurious Suggestion of Imagination only , and a Vulgar Errour . There need to be no fear at all , Lest a Being Infinitely Wise and Powerful , which Acts upon the whole world ; and all the Parts thereof , in Framing and Governing the same , should prove a Non-Entity , meerly for want of Bulk and Extension , or because it Swells not out into Space and Distance as Bodies do , therefore Vanish into Nothing . Nor does Active Force and Power , as such , depend upon Bulk and Extension , because then , whatsoever had the greater Bulk , would have the greater Activity . There are therefore , Two kinds of Substances in the Universe , the First Corporeal , which are Nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bulks , or Tumours , devoid of all Self-Active Power ; the Second Incorporeal , which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Substantial Powers , Vigours , and Activities ; which though they act upon Bulk and Extension , yet are themselves Vnbulkie and devoid of Quantity and Dimensions ; however they have a certain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in them in another sense , In Ar. Phys. p. 3. an Essential Profundity , according to this of Simplicius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All Corporeal Substance , is simply Divisible , some Parts of it being here and some there , but Intellectual Substance , is Indivisible , and without Dimensions , though it hath much of Depth ond Profundity in it in another Sense . But that there is some thing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnimaginable even in Body it self , is evident , whether you will suppose it to be Infinitely Divisible or Not , as you must of necessity suppose , one or other of these . And that we ought not always to pronounce of Corporeal Things themselves , according to Imagination , is manifest from hence ; because though Astronomical Reasons , assure us , that the Sun is really more than a Hundred Times bigger than the whole Earth , yet can we not possibly for all that , Imagine the Sun of such a Bigness , nor indeed the Earth it self ; half so big as we know it to be . The reason whereof is , partly because we never had a Sense or Sight of any such Vast Bigness at once , as that of either of them , and partly because our Sense always representing the Sun to us , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as of a Foot Diameter , and we being accustomed always to Imagine the same according to the Appearance of Sense , are not able to frame any Imagination of it , as very much Bigger . Wherefore if Imagination be not to be Trusted , nor made the Criterion or Measure of Truth , as to Sensible things themselves , much less ought it to be , as to Things Insensible . Besides all which , the Ancient Incorporealists , argued after this manner , that it is , as Difficult for us to conceive , a Substance whose Duration is Vnextended or Vnstretched out in Time , into Past , Present and Future , and therefore without Beginning ; as that which is Vnextended as to Parts , Place or Space , in Length , Breadth and Thickness ; yet does Reason pronounce , that there must needs be , not only a Duration without Beginning , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Timeless Eternity , or a Permanent Duration , differing from that Successive Flux of Time ; ( which is one of Plato's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Things Generated , or that had a Beginning ) This Parity of Reason is by Plotinus thus insisted on , P. 669. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For the same reason , that we deny Local Extension , to the Deity , must we also deny Temporal Distance to the same : and affirm that God is not in Time , but above Time , in Eternity . For as much as Time , is alwaies Scattered and Stretched out in Length , and Distance , one moment following after another ; but Eternity remaineth in the same , without any Flux , and yet nevertheless outgoeth Time , and transcendeth the Flux thereof , though seeming to be stretched and spun out more into Length . Now the reason why we cannot frame a Conception of such a Timeless Eternity , is only because our selves are Essentially Involved in Time , and accordingly are our Conceptions Chained , Fettered , and Confined , to that narrow and dark Dungeon , that our selves are Imprisoned in ; Notwithstanding which , our Freer Faculties , assuring us of the Existence of a Being , which far transcendeth our selves , to wit , one that is Infinitely Perfect ; we have by means hereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a certain Vaticination , of such a Standing Timeless Eternity , as its Duration .

But as for that Conceit , of Immaterial or Incorporeal Bodies ; or , that God , and Humane Souls , are no otherwise Incorporeal , then as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Thin and Subtle Body ; such as Wind or Vapour , Air , or Aether ; it is certain , that according to the Principles of the most ancient Atomick Philosophy , ( before it was Atheized ) there being no such Real Quality of Subtlety or Tenuity , ( because this is altogether Vnintelligible ) but this Difference arising wholly , from Motion , Dividing the Insensible Parts , and every way Agitating the same , together with a certain Contexture of those Parts ; it is not Impossible but that the Finest and most Subtle Body that is , might become as Gross , Hard , Heavy , and Opake , as Flesh , Earth , Stones , Lead , or Iron ; and again that the Grossest of these Bodies , by Motion and a Different Contexture of Parts , might not only be Crystalized , but also become as Thin , Soft , and Fluid as the Finest Aether . So that there is no Specifick Difference , betwixt a Thick and Thin , a Gross and Fine , an Opake and Pellucide , and Hard and Soft Body , but Accidental only ; and therefore is there no reason , why Life and Vnderstanding , should be thought to belong to the one , rather than to the other of them . Besides which , the Reasons of the ancient Incorporealists , ( afterwards to be produced ) will Evince that the Humane Soul and Mind , cannot possibly be any Body whatsoever , though never so Fine , Thin , and Subtle ; whose Parts are by Motion Dividable and Separable from one another .

But it is further Objected against this Vnextended Nature , of Incorporeal Substances , as they are said to be All in the Whole , and all in every Part of that Body , which they are united to , or Act upon ; that this is an Absolute Contradiction and Impossibility ; because if the Whole of the Deity , be in this One Point of Matter , then can there be Nothing at all of it , in the Next adjoyning ; but that must needs be another Whole , and Nothing the same with the former . In like manner , if the whole Humane Soul , be in this one Part of the Organized Body , then can there be none at all of it , in any other Part thereof ; and so not the Whole in the Whole , To which Objection , the ancient Incorporealists , made this Twofold Reply . First , in way of Concession , That this is indeed an Absolute Contradiction , for an Extended Substance , or Body , to be All of it in every one Part or Point of that Space , En. 4. L. 7. p. 460. which the whole occupieth . Thus Plotinus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is Impossible for a Body , or Extended Substance , to be one and the same , All of it in every Part of that Space , which it possesses ; and for every Part thereof , to be the same with the Whole . But Secondly , as for an Vnextended and Indistant Substance , which hath no Parts one without another , it is so far from Being a Contradiction , that it should be All of it in every Part of that Body , which it Acts upon ; that it is Impossible it should be otherwise , only a Part in a Part thereof ; so that an Equal Quantity of both , should Co-Exist together , because this is to suppose an Vnextended Substance to be Extended . We say it is Contradictious to the Nature of that Substance , which is supposed to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Devoid of Magnitude , and of Quantity , and of Parts , Indistant , and Indivisible ; that it should be otherwise United to , or Conjoyned with , an Extended Body , then after this way , which is look'd upon as such Conjuring ; namely , that the Whole of it should be present with , and Act upon every Part thereof . P. 662. Thus Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This Form of Doctrine , concerning Incorporeals , is necessarily taken from the thing it self , ( Viz. the nature of them as Vnextended ) and hath Nothing in it Aliene from that Essence , as confounding the Corporeal Nature therewith . Whatsoever is Vnextended and Indistant , cannot possibly Co-Exist , with an Extended Substance , Point by Point , and Part by Part , but it must of necessity be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All of it , one and the same Numerically ; that is , ( like it self ) Vndividedly , in every Part of that , which it Acts upon . Wherefore the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in this Form , when it is said , that the Whole Deity , is in every Part of the World , and the Whole Soul in every Part of the Body , is not to be taken in a Positive sense , for a Whole consisting of Parts , one without another , but in a Negative only , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Whole Vndivided ; so that the meaning thereof is no more than this , that the Deity is not Dividedly , in the World , nor the Soul Dividedly in the Body , a Part here , and a Part There ; but The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 662. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every where , All of it , Vndividedly . Thus again Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If therefore , God be every where : it cannot possibly be , that he should be so Dividedly ; because then himself would not be every where , but only a Part of him Here , and a Part of him There , throughout the whole World ; himself being not one Vndivided Thing . Moreover , this would be all one , as if a Magnitude were Cut and Divided into many Parts , every one of which Parts , could not be , that whole Magnitude . Lastly , this would be the very same , as to make God a Body . Now if these things be Impossible ; then must that so much Disbelievd thing ( look'd upon as such a Puzzling Griphus , or rather as Contradictious Non-sense ) be an Undoubted Truth , according to the Common Notions of mankind ; that God is Every where ; to wit , that He is All of him , the same Whole , Undividedly , Every where . The sum of all is , That though it be an Absolute Contradiction , for a Body , or Quantum , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All of it in every Part of that Space , which the Whole is in ; yet it is no Contradiction at all for an Vnextended and Indistant Being , to be All of it Vndividedly , in every Part of that Body , it Acts upon ; but on the contrary , it would be statly Contradictious to it ; to say , that it is only Part of it in a Part ; this being to Divide an Indivisible thing , into Parts .

The Fourth and Last Objection , against Incorporeal and Vnextended Substance , is from that Illocality , and Immobility , ( which will follow thereupon ) of Humane Souls , and other Finite Particular Spirits , such as Demons or Angels ; That this is not only in it self very Absurd , to suppose these Finite and Particular Beings , to be thus Illocal and Immoveable ; No where , and Every where ; ( from whence it would seem to follow that they might Act the whole Corporeal Vniverse , or take cognizance of all things therein Every where ) but also , that this Conceit is Contradictious to the Very Principles of Religionists themselves , and plainly Confuted by the same ; they acknowledging Universally , that Humane Souls ( at Death ) departing out of this Body , do Locally move from thence , into a certain other Place , Called Hades , Hell , or Inferi . Now the Latter Part of this Objection is First to be Answered . And this is indeed a thing , which the ancient Asserters of Incorporeal Substance , as Vnextended , were not unaware of ; That the Vulgarly Received Tradition , of Humane Souls , ( after Death ) going into Hades , might be Objected against them . For the Satisfying whereof , Plotinus suggesteth these Two Things ; First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; En. 6. L. 4. c. That if by Hades be meant , nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Invisible , ( as many times it is ) then is there no more signified by the Souls going into Hades , than it s no longer being Vitally united to this Earthy Body , and but Acting apart by it self , and so hath it nothing of Place necessarily included in it . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; But if by Hades be understood , a Certain Worser Place , ( as sometimes it also is ) What wonder is this ? since now where our Body is , there in the same place is our Soul said to be also ? But you will Reply , how can this be , when there is now no longer any Body left ? We Answer , that if the Idol of the Soul be not quite Separated from it , Why should not the Soul it self be said to be there also , where its Idol is ? Where by the Idol of the Soul Plotinus seems to mean , an Airy or Spirituous Body , Quickned and Vitalized by the Soul , adhering to it after death . But when the same Philosopher supposes , this very Idol of the Soul to be also Separable from it , and that so as to subsist apart by it self too , this going alone into Hades , or the Worser Place , whilst that liveth only in the Intelligible World ( where there is no Place nor Distance ) lodged in the Naked Deity , having nothing at all of Body hanging about it , and being now not A Part but the Whole , and so Situate nether here nor there ; in this High Flight of his , he is at once , both Absurdly Paradoxical , in dividing the Life of the Soul as it were into Two , En. 4. L. 3. c. 4. and forgat the Doctrine of his own School , which as himself elsewhere intimateth , was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Our Soul , though it shall quit this Body , yet shall it never be disunited from all Body . Wherefore Porphyrius answering the same Objection , though he were otherwise much addicted to Plotinus , and here uses his Language too , yet does he in this depart from him , adhering to the ancient Pythagorick Tradition ; which as will appear afterwards , was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 232. That Humane Souls are always Vnited to some Body or other . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As the Souls being here upon Earth , ( saith he ) is not its moving up and down upon it , after the manner of Bodies ; but it s Presiding over a Body which moveth upon the Earth ; so is its being in Hades , nothing but its presiding over that Idol , or Enlivened Vaporo●● Body , whose Nature it is to be in a Place , and which is of a Dark Subsistence . Wherefore if Hades be taken for a Subterraneous and Dark Place , yet may the Soul nevertheless , be said to go into Hades , because when it quits this Gross Earthy Body , a more Spirituous and Subtle Body , collected from the Spheres ( or Elements ) doth still accompany it . Which Spirit being Moist and Heavy , and naturally descending to the Subterraneous places , the Soul it self may be said in this sense to go Vnder the Earth also , with it , not as if the Substance thereof , passed from One Place to Another , but because of its Relation and Vital Vnion to a Body which does so . Where Porphyrius addeth , contrary to the Sense of Plotinus ; That the Soul is never quite Naked of all Body ; but hath alway some Body or other joyned with it suitable and agreeable to its own present Disposition ( either a Purer or Impurer one . ) But that at its first Quitting , this Gross Earthly Body , the Spirituous Body , which accompanieth i● , ( as its Vehicle ) must needs go away Fouled and Incrassated with the gross Vapours and steams thereof ; till the Soul afterwards by Degrees Purging it self , this becometh at length A Dry Splendour , which hath no Mysty Obscurity , nor casteth any Shadow .

But because this Doctrine of the Ancient Incorporealists , concerning the Humane Souls being always , ( after Death ) United to some Body or other ; is more fully declared by Philoponus , P●eoem . in Aristot . D● An. then by any other , that we have yet met withal , we shall here excerp some Passages out of him about it . First therefore , he declareth this for his own opinion , agreeable to the Sense of the best Philosophers ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That the Rational Soul , as to its Energie , is separable from all Body ; but the Irrational Part or Life thereof , is Separable only from this Gross Body , and not from all Body whatsoever ; but hath ( after Death ) a Spirituous or Aiery Body , in which it acteth ; This I say is a True Opinion , as shall be afterwards proved by us . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Irrational Life of the Soul , hath not all its Being , in this Gross Earthy Body , but remaineth after the Souls Departure out of it ; having for its Vehicle and Subject , the Spirituous Body . Which it self is also compounded out of the Four Elements , but receiveth its Denomination from the Predominant Part , to wit Air : as this Gross Body of ours is called Earthy , from what is most Predominant therein . Thus do we see , that according to Philoponus , the Humane Soul after Death , does not meerly exercise its Rational Powers , and think only of Metaphysical and Mathematical Notions , Abstract things , which are neither in Time nor Place , but exerciseth also its Lower Sensitive and Irrational Faculties , which it could not possibly do , were it not then Vitally United to some Body ; and this Body then accompanying the Soul , he calls Pneumatical , that is ( not Spiritual in the Scripture-Sense , but ) Spirituous , Vaporous , or Airy . Let us therefore in the next place see , what Rational Account , Philoponus can give of this Doctrine of the Antients , and of his Own Opinion agreeably thereunto , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. Our Humane Soul , ( in those who are not Purged and Cleansed in this Life ) after its departure out of this Body , is acknowledged , or rather Demonstrated , to go into Hades , there to receive Punishment , for its evil Actions past . For Providence does not only take Care of our Being , but also of our Well-Being . Therefore is the Soul though lapsed into a Preter-Natural State , yet not neglected by Providence , but hath a Convenient Care taken of it ; in order to its Recovery . And since Sinning had its Original from the Desire of Pleasure , it must of necessity be Cured by Pain . For here also Contraries are the Cures of Contraries . Therefore the Soul being to be Purged , is Punished and Pained in those Subterraneous Judicatories and Prisons , in order to its Amendment . But if the Soul be Incorporeal , it is Impossible for it to Suffer . How then can it be Punished ? There must of Necessity be some Body joyned with it : Which being immoderately Constringed or Agitated , Concreted , or Secreted , and Discordantly Moved , by Heat and Cold ; or the like , may make the Soul sensible of Pain by reason of Sympathy ; as it is here in this Life . What Body therefore , is that which is then Conjoyned with the Soul , after the dissolution of that Earthy Body , into its Elements ? Certainly it can be no other , than this Pneumatical , or Spirituous Body , which we now speak of . For in this are Seated , as their Subject , the Irascible and Concupiscible Passions , and they are inseparable from the same , nor could they be in the Soul , disunited from all Body . And that Soul which is freed from these , would be forthwith freed from Generation ; nor would it be concerned in those Subterraneous Judicatories and Prisons , but be carried up aloft , to the higher Celestial Regions , &c. After which he endeavours further to confirm this Opinion , from the Vulgar Phaenomena , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Furthermore , that there is such a Pneumatical ( Spirituous , Vaporous , or Airy ) Body , which accompanieth Souls Vnpurged after Death ; is evident also from the Phaenomena themselves . For what account can otherwise be given , of those Spectres or Phantasms , which appear Shadow-like about Graves or Sepulchres ? since the Soul it self is neither of any Figure , nor yet at all Visible . Wherefore these Ancients say , that Impure Souls after their departure out of this Body , wander here up and down , for a certain space , in their Spirituous , Vaporous , and Airy Body , appearing about Sepulchres , and haunting their former Habitations . For which cause there is great reason , that we should take care of Living Well ; as also , of abstaining from a Fouler and Grosser diet ; these Ancients telling us likewise , that this Spirituous Body of ours , being fouled and incrassated by Evil Diet , is apt to render the Soul , in this Life also , more Obnoxious to the Disturbances of Passions . And here Philoponus goes on to gratifie us , with a further Account , of some other of the Opinions of these Ancients , concerning this Spirituous or Airy Body , accompanying the Soul after Death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They further add , that there is Something of the Plantal and Plastick Life also , Exercised by the Soul , in those Spirituous or Airy Bodies , after Death ; they being Nourished too ; though not after the same manner , as these Gross Earthy Bodies of ours are here , but by Vapours ; and that not by Parts or Organs , but throughout the Whole of them , ( as Sponges ) they imbibing every where those Vapours . For which cause , they who are wise , will in this Life also , take care of using a Thinner and Dryer Diet , that so that Spirituous Body ( which we have also at this present time within our Grosser Body ) may not be Clogged and Incrassed , but Attenuated . Over and above which , those Ancients made use of Catharms , or Purgations to the same end and purpose also . For as this Earthy Body is washed by Water , so is that Spirituous Body Cleansed by Cathartick Vapours ; some of these Vapours being Nutritive , others Purgative . Moreover these Ancients further declared , concerning this Spirituous Body ; that it was not Organized , but did the Whole of it , in every Part throughout , exercise all Functions of Sense ; the Soul Hearing , and Seeing , and Perceiving all Sensibles , by it every where . For which Cause Aristotle himself , affirmeth in his Metaphysicks , That there is properly but One Sense , and but One Sensory . He by this One Sensory meaning , the Spirit , or Subtle Airy Body , in which the Sensitive Power , doth all of it , through the Whole , immediately apprehend all Variety of Sensibles . And if it be demanded , How it comes then to pass , that this Spirit , appears Organized in Sepulchres , and most commonly of Humane Form , but sometimes in the Form of some other Animals ; to this those Ancients Replied , That their appearing so frequently in Humane Form ; proceedeth from their being , Incrassated with Evil Diet , and then as it were stamped upon , with the Form of this Exteriour Ambient Body , in which they are ; as Crystal is Formed and Coloured , like to those things which it is fastned in , or Reflects the Image of them . And that their having sometimes other different Forms , proceedeth from the Phantastick Power of the Soul , it self , which can at pleasure transform this Spirituous Body into any shape . For being Airy , when it is Condensed , and Fixed , it becometh Visible ; and again Invisible , and Vanishing out of Sight , when it is Expanded and Rarefied .

Now from these Passages cited out of Philoponus , it further appeareth , that the Ancient Asserters of the Souls Immortality , did not suppose Humane Souls after Death , to be quite strip'd , Stark Naked from all Body ; but that the Generality of Souls , had then a certain Spirituous , Vaporous , or Airy Body , accompanying them ; though in different Degrees of Purity or Impurity , Respectively to themselves . As also , that they conceived , this Spirituous Body , ( or at least something of it ) to hang about the Soul also here in this Life , before Death , as its Interiour Indument or Vestment ; which also then sticks to it , when that other Gross Earthly Part of the Body , is by Death put off , as an Outer Garment . And some have been inclinable to think ( by reason of certain Historick Phaenomena ) these Two , to be things so distinct , that it is not Impossible , for this Spirituous Body , together with the Soul to be Locally separated from the other Grosser Body , for some time , before Death , and without it . And indeed thus much can●ot be denied , that our Soul Acteth , not Immediatly only upon Bones , Flesh , and Brains , and other such like Gross Parts of this Body , but first and chiefly upon the Animal Spirits ; as the Immediate Instruments of Sense and Phancy ; and that by whose Vigour and Activity , the other Heavy and Unwieldy Bulk of the Body , is so nimbly Moved . And therefore we know no reason but we may assent here to that of Porphyrius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Blood is the Food and Nourishment of the Spirit , ( that is , that Subtle Body called the Animal Spirits ) and that this Spirit is the Vehicle of the Soul , or the more Immediate Seat of Life .

Nevertheless the same Philoponus there addeth , that according to these Ancients ; besides the Terrestial Body , and this Spirituous and Airy Body too , there is yet a Third kind of Body , of a Higher Rank then either of the Former , ( peculiarly belonging to such Souls after Death , as are Purged and Cleansed from Corporeal Affections , Lusts , and Passions , ) called by them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. A Luciform , and Celestial , and Ethereal Body . The Soul ( saith he ) continueth either in the Terrestrial , or the Aereal Body , so long , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vntil that having Purged it self , it be carried aloft , and freed from Generation . And then doth it put off , both the Irascible and Concupisciple Passions at once , together with this Second Vehicle , or Body , which we call Spirituous . Wherefore these Ancients say , that there is another Heavenly Body , always conjoyned with the Soul , and Eternal , which they call Luciform , and Star-like . For it being a Mundane thing , must of necessity have , some Part of the World , as a Province allotted to it , which it may administer . And since it is always Moveable , and ought always to Act , it must have a Body Eternally conjoyned with it , which it may always Enliven . And for these Causes do they affirm , the Soul always to have a Luciform Body . Which Lucid and Etherial Body of the Soul , is a thing often mentioned by other Writers also ; as Proclus in his Commentary upon the Timaeus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 290. The Humane Soul hath also , ( saith he ) such an Ethereal Vehicle belonging to it , as Plato himself intim●t●s , when he affirmeth the Demiurgus at first to have placed it in a Chariot . For of nec●ssity , every Soul before this Mortal Body , must have an Eternal and easily Moveable Body , it being Essential to it to move . And elsewhere the same Proclus , P. 164. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Whilst we remain above , we have no need of these Divided Organs , which now we have descending into Generation ; but the Vniform Lucid or Splendid Vehicle , is sufficient , this having all Senses Vnited together in it . Which Doctrine , of the Vnorganized Luciform , and Spirituous Vehicles , seems to have been derived from Plato , he in his Epinomis , writing thus concerning a Good and Wise man after Death ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of whom , whether I be in Jest or Earnest , I constantly affirm , that when dying he shall yield to Fate , he shall no longer have this Variety of Senses , which now we have , but One Vniform Body , and live a happy Life . Moreover Hi●rocles much insisteth upon this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this Luciform and Ethereal Body , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which also ( saith he ) the Oracles call the Thin and Subtle Vehicle , or Chariot of the Soul ; he meaning doubtless by these Oracles , the Magical or Chaldaick Oracles before mentioned . And amongst those now Extant , under that Title , there seems to be a clear acknowledgment of these Two Vehicula of the Soul , or Interiour Induments thereof ; the Spirituous , and the Luciform Body , the latter of which , is there Enigmatically called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Plain Superficies , in these words ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Take care , not to Defile or Contaminate the Spirit ; nor to make the Plain Superficies , Deep . For thus Psellus glosseth upon that Oracle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Chaldaick Philosophers , bestow upon the Soul , Two Interiour Tunicles or Vestments , the one of which they called , Pneumatical , or the Spirituous Body ; which is weaved out as it were to it , and compounded of the Gross Sensible Body ( it being the more Thin and Subtle part thereof ) the other the Luciform Vestment of the Soul , Pure and Pellucide , and this is that which is here called the Plain Superficies . Which , saith Pletho , is not so to be understood , as if it had not Three Dimensions ( for as much as it is a Body also ) but only to denote the Subtlety and Tenuity thereof . Wherefore when the aforesaid Hierocles also calls this Luciform and Etherial Body , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Spiritual Vehicle of the Rational Soul , he takes not the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that Sense , wherein it is used by Philoponus and Others ; as if he intended to confound this Etherial Body , with that other Spirituous or Airy Body , and to make but one of them ; but rather styles it Spiritual , in a higher Sense , ( and which cometh near to that of the Scripture ) as being a Body more Suitable and Cognate , with that Highest and Divinest Part of the Soul , Mind or Reason , then the other Terrestial Body is ( which upon that account is called also , by the same Hierocles , ( as well as it is by St. Paul ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Animal or Natural Body . ) So that this Spiritual Body of Hierocles , is not the Airy ▪ but the Etherial Body , and the same with Synesius his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , His Divine Body . And that this Distinction of two Interior Vehicles or Tunicles of the Soul , besides that Outer Vestment , of the Terrestial Body , ( styled in Plato 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Crustaceous or Ostr●aceous Body ) is not a meer Figment of the latter Platonists since Christianity , but a Tradition derived down from Antiquity , appeareth plainly from Virgil in his Sixth Aenead , where though not commonly understood , he writeth first of the Spirituous , or Airy Body , in which Unpurged Souls , receive Punishment after Death , thus ; Quin & Supremo cum Lumine Vita reliquit , Non tamen omne Malum miseris , nec funditus omnes Corporeae excedunt pestes : penitusque necesse est Multa diu concreta modis inolescere miris . Ergo exercentur poenis , veterumque malorum Supplicia expendunt ; aliae panduntur inanes Suspensae ad Ventos ; aliis sub gurgite Vasto Infectum eluitur Scelus , aut exuritur Igni . And then again of the other Pure Ethereal and Fiery Body , in this manner , Donec Longa dies perfecto temporis Orbe , Concretam exemit labem , Purumque reliquit Aethereum Sensum , atque Aurai Simplicis Ignem .

Now as it was before observed , that the Ancient Asserters of the Souls Immortality , supposing it to have besides this Terrestial Body , another Spirituous or Airy Body , conceived this not only to accompany the Soul after Death , but also to hang about it here in this Life , as its Interiour Vest or Tunicle ; ( they probably meaning hereby , the same with that which is commonly called , the Animal Spirits , diffused from the Brain , by the Nerves , throughout this whole Body ) in like manner is it certain , that Many of them supposing , the Soul besides those Two forementioned , to have yet a Third Luciform or Etherial Body , conceived this in like manner , to adhere to it even in this Mortal Life too , as its Inmost Clothing or Tunicle ; yet so as that they acknowledged the Force thereof , to be very much weakned and ab●ted , and its Splendour altogether obscured , by the Heavy Weight , and Gross Steams or Vapours , of the Terrestial Body . Thus Suidas ●po● the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tells us out of Isidore , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That according to some Philosophers , the Soul hath a certain Luciform Vehicle , called also Star - or Sun-like , and Eternal : which Luciform Body , is now shut up within this Terrestrial Body ( as a Light in a dark Lanthorn ) it being supposed by some of them , to be included within the Head , &c. With which agreeth Hierocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 293. The Splendid or Luciform Body , lieth in this Mortal Body of ours , continually Inspiring it with Life , and containing the Harmony thereof . The ground of which opinion was , because these Philosophers generally conceived , the Humane Soul to have Pre-Existed , before it came into this Earthly Body , and that either from Eternity , or else from the First beginning of the World's Creation ; and being never without a Body , and then in a Perfect State , to have had a Lucid and Etherial Body , either Co-Eternal , or Co-Eve with it , ( though in order of Nature Junior to it ) as its Chariot or Vehicle ; which being Incorruptible , did always inseparably adhere to the Soul , in its After - Lapses and Descents , into an Aerial first , and then a Terrestrial Body ; this being as it were the Vinculum of Union , betwixt the Soul and them . Thus Pletho declares their Sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , By this Etherial Body , is our Humane Soul Connected , with its Mortal Body ; the whole thereof being Implicated with the whole Vital Spirit of the Embryo , for as much as this it self is a Spirit also . But long before Pletho was this Doctrine declared and asserted by Galen , Dug . Hip. & Plat. L. 7. as agreeable both to Plato's and his own sense , He first Premising , that the Immediate Organ or Instrument of Sight , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Luciform and Ethereal Spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Wherefore we may reasonably affirm , that the Organ of Sight , is a Luciform or Etherial Body ; as that of Hearing is Aerial ; that of Smelling Vaporous ; that of Tast Moist or Watery ; and That of Touch Earthy ; like being perceived by like : And He accordingly thus understanding , those Known Verses of Empedocles , which as Aristotle otherwise interprets them , are Nonsense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And this was that which Empedocles meant to signifie , in those famous Verses of his ; it being certain that by the most Earthy of our Senses , the Touch , we perceive the Earthy Nature of Sensibles ; and by the most Luciform , viz. that of Sight , the Passions of Light ; by that which is Aerial , Sounds ; by that which is Moist and Sponge-like , Tasts ; and Lastly , by the Organ of Smelling , which is the Extremity of those Former Cavities of the Brain , as replenished with Vapours , Odours . After which he writeth , of the Essence or Substance of the Soul , in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And if we should now declare any thing concerning the Essence or Substance of the Soul , we must needs affirm one or other of these Two things ; That either it self is this Luciform and Etherial Body ( which the Stoicks whether they will or no , by consequence will be brought unto , as also Aristotle himself ) or else that the Soul is it self an Incorporeal Substance , but that this Luciform Etherial Body , is its First Vehicle , by which as a Middle , it communicates with the other Bodies . Wherefore we must say , that this Etherial Lucid Body , is Extended throughout the whole Brain ; whence is that Luciform Spirit derived , that is the Immediate Instrument of Sight . Now from hence it was , that these Philosophers , besides the Moral Purgation of the Soul , and the Intellectual or Philosophical ; recommended very much a Mystical or Telestick way of Purifying , this Etherial Body in us , by Dyet and Catharms . P. 294. Thus the forementioned Hierocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Since to our Lucid or Splendid Body , this Gross Mortal Body , is come , by way of Accession , we ought to Purifie the Former also , and free it from Sympathy with the Latter . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Together with the Purgations of the Rational Soul , the Purification of the Luciform or Etherial Vehicle , is also to be regarded , that this being made Light , and Alate or Wingy , might no way hinder the Souls Ascent upward : But he that endeavours , to Purifie the Mind only , neglecting the Body , applies not himself to the whole Man . Whereupon he concludes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I therefore call this the Telestick or Mystick Operation ; which is Conversant about the Purgation of the Lucid or Etherial Vehicle . And whereas Philosophy was by Plato and Socrates Defined , to be a Continual Exercise of Dying ( which yet Pliny thought to be nothing but an Hypochondriacal or Atrabilarian Distemper in them , in those words of his , which Salmasius and other Criticks can by no means understand , Est etiam quidam Morbus , Per Sapientiam Mori , That the Dying by Wisdom or Philosophy , is also but a certain kind of Bodily Disease , or Over-grown Melancholy ) Though they supposed this principally to consist , in a Moral Dying to Corporeal Lusts and Passions , yet was the design thereof , partly Mystical and Telestick also , it driving at this further thing , that when they should put off this Terrestrial Body , they might at once Dye also , to the Spirituous or Aerial ; and then their Soul have nothing left , hanging about it , but only the Pure Etherial Body , its Light - winged Chariot : which in Virgil's Language , is — Purumque relinqui Aethereum Sensum , atque Aurai Simplicis Ignem .

Notwithstanding which , the Pythagoreans and Platonists , seem not to have been all of them of this Perswasion , that the same Numerical Etherial Body , which the Soul was at first Created with , continueth still about it , and adhereth to it Inseparably to all Eternity , during its Descents , into other Grosser Bodies ; but rather to have supposed , that according to the Moral Disposition of the Soul , it always finds or makes a Cognate and Suitable Body , Correspondently Pure or Impure ; and consequently , that by Moral Vertue and Philosophy , it might again recover that Celestial Body , which was lost by its Fall and Descent hither . This seemeth to have been Porphyrius his sense in these words of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , However the Soul be in it self affected , so does it alwaies find a Body , suitable and agreeable to its present Disposition ; and therefore to the Purged Souls , does Naturally accrue a Body , that comes next to Immateriality ; that is , an Etherial one . And probably Plato was of the same Mind , when he affirmed , the Soul to be alwaies in a Body , but sometimes of one kind , and sometimes of another .

Now from what hath been declared , it appeareth already , that the most Ancient Asserters of the Incorporiety and Immortality of the Humane Soul , supposed it notwithstanding , to be Always Conjoyned with a Body . Thus Hierocles plainly , P. 289. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Rational Nature , having alwaies a Cognate Body , so proceeded from the Demiurgus , as that neither it self is Body , nor yet can it be without Body , but though it self be Incorporeal , yet its whole Form notwithstanding , is Terminated in a Body . Accordingly whereunto , the Definition which he gives of a Man , is this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Rational Soul , P. 290. together with a Cognate Immortal Body ; he concluding there afterwards , that this Enlivened Terrestrial Body , or Mortal man , is nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Image of The True man , or an Accession thereunto , which is therefore Separable from the same . Neither doth he affirm this only of Humane Souls , but also of all other Rational Beings whatsoever , Below the Supreme Deity , and Above Men ; that they always , Naturally Actuate a Body . Wherefore a Demon or Angel ( which words are used as Synonymous by Hierocles ) is also Defined by him , after the same manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Rational Soul together with a Lucid Body . And accordingly Proclus upon Plato's Timaeus , affirmeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That every Demon , Superiour to our Humane Souls , hath both an Intellectual Soul , and an Ethereal Vehicle , the Entireness thereof being made up or Compounded of these Two things . So that there is hardly any other Difference left , betwixt Demons or Angels , and Men , according to these Philosophers , but only this ; That the Former are Lapsable , into Aereal Bodies only , and no further ; but the Latter into Terrestial also . Now Hierocles positively affirmeth , this to have been the True Cabala , and Genuine Doctrine of the Ancient Pythagoreans , entertained afterwards by Plato ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And This was the Doctrine of the Pythagoreans , which Plato afterwards declared ; he resembling , Every both Humane and Divine Soul , ( that is , in our Modern Language , Every Created Rational Being ) to a Winged Chariot , and a Driver or Charioteer , both together : meaning by the Chariot , an Enlivened Body , and by the Charioteer , the Incorporeal Soul it self Acting it .

And now have we given a full Account , in what manner the Ancient Asserters of Incorporeal Substance as Vnextended , Answered that Objection against the Illocality and Immobility of Particular , Finite Spirits ; Demons or Angels , and Humane Souls ; that these being all Naturally Incorporate , however in Themselves and Directly Immoveable , yet were capable of being in some sense Moved , by Accident , together with those Bodies , respectively , which they are Vitally United to . But as for that Pretence ; That these Finite Spirits , or Substances Incorporeal , being Vnextended , and so having in themselves , no Relation to any Place , might therefore Actuate and Inform the Whole Corporeal World at once , and take Cognizance of all things therein ; their Reply hereunto was ; That these being Essentially but Parts of the Vniverse , and therefore not Comprehensive of the Whole ; Finite or Particular , and not Universal Beings ; ( as the Three Hypostases of the Platonick Trinity are ) the Sphere of their Activity , could not possibly Extend any further , than to the Quickning and Enlivening of some certain Parts of Matter and the World , allotted to them ; and thereby of becoming Particular Animals ; it being Peculiar to the Deity , or that Incorporeal Substance , which is Infinite , to Quicken and Actuate All things .

But it would be no Impertinent Digression here , ( as to the main Scope of our Present Vndertaking ) should we briefly compare ; the forementioned Doctrine and Cabbala , of the Ancient Incorporealists , ( the Pythagoreans and Platonists ) with that of Christianity ; and consider the Agreement or Disagreement , that is betwixt them . First therefore , here is a plain Agreement of these Best , and most Religious Philosophers , with Christianity , in this ; That the most Consummate Happiness , and Highest Perfection , that Humane Nature is capable of , consisteth not in a Separate State of Souls , strip'd Naked from all Body , and having no manner of Commerce with Matter ; as some High-flown Persons in all Ages have been apt to Conceit . For such amongst the Philosophers ( and Platonists too ) was Plotinus ; Vnevennes and Vnsafeness of whose Temper , may sufficiently appear from hence ; That as he conceived Humane Souls , might possibly ascend to so high a Pitch , as quite to shake off Commerce with all Body ; so did he in the other hand again Imagine , that they might also Descend and Sink down so low , as to Animate not only the Bodies of Bruits , but even of Trees and Plants too ; Two Inconsistent Paradoxes ; the Latter whereof is a most Prodigious Extravagancy ; which yet Empedocles ( though otherwise a Great Wit ) seems to have been guilty of also , from those Verses of his in Athenaeus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And amongst the Jews , the famous Maymonides was also of this Perswasion , it being a Known Aphorism of his , in his Great Work , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That in the World to Come , ( or State of Consummate Happiness ) there shall be nothing at all of Body , but Pure Incorporeity . Upon which Account , being accused as a Denyer of the Resurrection , ( an Article as well of the Jewish , as of the Christian Faith ) he wrote that Book intituled Iggereth Teman , purposely to purge himself , and to reconcile those Two Assertions together , which he doth after such a manner ; as that there should be indeed a Resurrection , at the First Coming of the Jewish Messias , of some certain Persons , to live here a while upon the Earth , Eat and Drink , Marry and be given in Marriage , and then dy again ; after which in the World to come , they should for ever continue Pure Souls , Ununited to any Body . In which , it may be well suspected , that the Design Maymonides drove at , was against Christianity ; which notwithstanding , as to this Particular , hath the Concurrent Suffrages of the best Philosophers , That the most Genuine and Perfect state , of the Humane Soul , which in its own Nature is immortal , is to continue for ever , not without , but with a Body . And yet our High-flown Enthusiasts generally , ( however calling themselves Christians ) are such great Spiritualists , and so much for the Inward Resurrection , ( which we deny not to be a Scripture-Notion also ; As in that , of S. Paul , If ye be Risen with Christ , &c. And again , If by any means I might attain to the Resurrection of the Dead , ) as that they quite Allegorize away , together with other Parts of Christianity , the Outward Resurrection of the Body ; and indeed will scarcely acknowledge any Future Immortality , or Life to come after Death ; their Spirituality thus ending in Sadducism , and Infidelity , if not at length in Down-right Atheism , and Sensuality .

But besides this there is yet a further Correspondence , of Christianity , with the forementioned Philosopbick Cabbala ; in that the Former also supposes , the Highest Perfection of our Humane Souls , not to consist in being Eternally Conjoyned , with such Gross Bodies , as these we now have , Unchanged and Unaltered . For as the Pythagoreans and Platonists , have always Complained , of these Terrestrial Bodies , as Prisons , or Living Sepulchres of the Soul ; so does Christianity seem to run much upon the same strain , in these Scripture-Expressions ; In this We Groan Earnestly , desiring to be Clothed upon , with our House which is from Heaven : and again , We that are in this Tabernacle do Groan , being burdened , not for that we would be Vncloathed , ( that is strip'd quite Naked of all Body ) but so cloathed upon , that Mortality might be swallowed up of Life : and lastly , Our selves also which have the First Fruits of the Spirit , Groan within our selves , waiting for the Adoption ( Sonship or Inheritance ) namely , the Redemption of our Bodies . That is , the Freedom of them from all those Evils and Maladies of theirs , which we herely oppressed under . Wherefore we cannot think , that the same Heavy Load and Luggage , which the Souls of good men being here burdened with , do so much groan to be delivered from , shall at the General Resurrection , be laid upon them again , and bound fast to them , to all Eternity . For of such a Resurrection as this , Plotinus , ( though perhaps mistaking it for the True Christian Resurrection ) might have some cause to affirm , that it would be but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Resurrection to another Sleep ; the Soul seeming not to be Thoroughly Awake here , but as it were Soporated , with the Dull Steams and Opiatick Vapours of this gross Body . For thus the Authour of the Book of Wisdom , The Corruptible Body presseth down the Soul , and the Earthly Tabernacle weigheth down the Mind , that museth upon many things . But the same will further appear , from that Account , which the Scripture it self giveth us , of the Resurrection ; and First in General , when S. Paul Answering that Querie , of the Philosophick Infidel , How are the dead raised , or with what Body do they come ? Replieth in this manner ; Thou Fool ( that is , thou who thinkest to puzzle or baffle , the Christian Article of the Resurrection , which thou understandest not ) That which thou sowest ; is not Quickened ( to the Production of any thing ) except it first die to what it was . And thou sowest not that Body that shall be , but bare Grain as of Wheat , or of Barley , or the like ; but God ( in the ordinary course of Nature ) giveth it a Body , as it hath pleased him , ( that is , a Stalk , and an Eare , having many Grains with Husks in it ; and therefore neither in Quantity , nor Quality , the same with that which was Sowed under Ground ) Nor does he give to all Seeds , one and the same kind of Body neither , but to every seed it s own correspondent Body ; as to Wheat one kind of Eare , and to Barley another . As if he should have said ; Know that this Present Body of ours ; is to be look'd upon , but as a kind of Seed of the Resurrection-Body , which therefore is accordingly , in some sense the Same , and in some sense not the Same with it . Besides which General Account , the Particular Oppositions , which the Scripture makes , betwixt the Present and Future Body , seem very agreeable to those of the Philosophick Cabala . For First , the Present Body , is said to be Sowed in Corruption , but the Future Raised in Incorruption . For the Children of the Resurrection , cannot die any more . And then Mortality shall be swallowed up of Life . Wherefore the Christian Resurrection-Body , as well as that of the Philosophick Cabala , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too ( 2 Cor. 5.1 . ) an Immortal and Eternal Body . Again the Body Sowed , is said to be a Dishonourable , Ignominious , and Inglorious Body , and therefore called also by S. Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Body of our Humility , or Humiliation ; A Body agreeable to this Lapsed State of the Soul ; But the Body which shall be Raised , shall be a Glorious Body ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conformable to that Glorious Body of Christ . Who when he was but Externally Transfigured , his Face did shine as the Sun , and his Raiment was white as the Light . The Glory of a Body , consisteth only in the Comliness of its Proportion , and the Spendor thereof ; Thus is there one Glory of the Sun , and another Glory of the Moon , and another Glory of the Stars , that is a different Splendor of them . Wherefore the Future Body of the Righteous , according to the Scripture also , as well as the Philosophick Cabala , will be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Glorious , Splendid , Luciform and Star-like Body , Wisd. 3.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Righteous in the time of their Visitation , shall shine forth . Daniel 12. the 2. and 3. They that be wise , shall shine as the brightness of the Firmament ; and they that turn many to Righteousness , as the Stars for ever and ever . And Matthew the 13.43 . Then shall the Righteous shine forth as the Sun , in the Kingdom of their Father . And therefore probably ; this Future Glorious Resurrection Body , is that Inheritance of the Saints in Light , which the Scripture speaks of , Col. 1. the 12. Moreover , there is another difference betwixt this Present and that Future Body of the Righteous , wherein S. Paul and Hierocles do well agree , the First being called by both of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Animal Body , The Second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Spiritual Body . Which latter expression in Scripture , does not only denote , the Subtlety and Tenuity thereof : but also as this Present Body is called an Animal Body , because it is suitable and agreeable to that Animal Life , which men have Common with Brutes ; so is that Future called Spiritual , as bearing a fit proportion and correspondency to Souls renewed in the Spirit of their Mind , or in whom the Divine Spirit Dwelleth and Acteth ; exercising its Dominion . There is an Animal Body , and there is a Spiritual Body . And , the First Adam was made a Living Soul , the Last Adam a Quickning Spirit . And thus are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Scripture , taken for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They who have not the Spirit . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Animal Man receiveth not , the things of the Spirit of God . Which Spirit is also said in Scripture , to be the Earnest of that our Future Inheritance , Ephesians the 1. the 14. and the Earnest of this Spiritual and Heavenly Body , 2 Corinth . the 5. the 5. It is also said to be that , by which ( Efficiently ) these Mortal Bodies , shall be Quickened , Romans the 8. the 11. If the Spirit of him , that raised up Jesus from the dead , dwell in you , he that raised up Christ from the dead , shall also Quicken your Mortal Bodies , by his Spirit that dwelleth in you . Neither doth Hierocles fall much short of this Scripture Notion , of a Spiritual Body , when he describes it to be that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 297. Which is Agreeable to the Intellectual Perfection of the Soul . This Spiritual Body is that , which the Ancient Hebrews called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eagles Wings ; We reading thus in the Gemara of the Sanhedrin ( c. 11. fol. 92. col . 2. ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If you Ask what shall become of the Righteous , when God shall renew the world ; the Answer is ; God shall make them wings like Eagles , whereby they shall fly upon the Face of the Waters . Again , as this Present Body , is called in Scripture , an Earthly Body , so is the Future Body of the Righteous , styled by S. Paul , as well as the Pythagoreans , a Heavenly Body ; and they who shall then be possessors thereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heavenly men , 1 Cor. 15. As is the Heavenly , such are they that are Heavenly . Besides which , as Philosophers supposed , both Demons ( or Angels ) and Men , to have one and the same , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a like Lucid , Heavenly and Etherial Body , so from that of our Saviour , when he affirmeth , that they who shall be accounted worthy to obtain that world and the Resurrection from the dead , will neither Marry nor be given in Marriage ; nor can die any more ; for they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 equal to the Angels ; from hence I say , we may venture to call this Resurrection-Body , of the Just , also , an Angelical , or Isangelical Body ; and the rather because , the Ancient Hebrews ( as we learn from Nachmonides in Shaar Haggemul ) styled it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Angelical Clothing of the Soul , and Tertullian himself , Thus S. Austin . Corpora Angelica , and Qualia sunt Angelorum . Angelificatam Carnem , Angelified Flesh. But Lastly , S. Paul is not only Positive in his Doctrine here , but also Negative ; Now this I say , brethren , that Flesh and Blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption . Which Place being undoubtedly not to be Allegorized , it may be from thence inferred , that the Happy Resurrection-Body , shall not be this Foul and Gross Body of ours , only Varnished and Guilded over on the outside of it , it remaining still Nasty Sluttish and Ruinous within , and having all the same Seeds of Corruption and Mortality in its Nature , which it had before , though by perpetual Miracle kept off , it being as it were by Violence defended , from being Seised upon and devoured , by the Jaws of Death : but that it shall be so Inwardly changed , in its Nature , as that the Possessers thereof , Cannot die any more . But all this which hath been said of the Resurrection-Body , is not so to be understood , as if it belonged Vniversally , to all that shall be Raised up at the last day , or made to appear upon the Earth , as in their own Persons , at that Great and General Assizes ; That they shall have all alike , ( wicked as well as Good ) such Glorious , Spiritual , and Celestial Bodies ; but it is only a Description of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Resurrection of Life , which is Emphatically called also by our Saviour Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Resurrection from the dead , or to a Happy Immortality ; as they who shall be thought worthy thereof , are likewise Styled by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Children of the Resurrection . Of which Resurrection only it is , that S. Paul treateth in that Fifteenth Chapter of his to the Corinthians . And we say , that this Christian Resurrection of Life ; is the Vesting and Setling of the Souls of Good men , in their Glorious , Spiritual , Heavenly , and Immortal Bodies . The Complete Happiness of a man , and all the Good that can be desired by him , Was by the Heathen Poet thus Summed up , Vt sit Mens Sana in Corpore Sano , That there be a Sound Mind in a Sound Body : and the Christian Happiness , seems to be all comprized in these Two Things . First , in being Inwardly Regenerated and Renewed in the Spirit of their Mind , Cleansed from all Pollution of Flesh and Spirit , and made partakers of the Divine Life and Nature ; and then Secondly , in being Outwardly Clothed , with Glorious , Spiritual , Celestial , and Incorruptible Bodies . The Scripture plainly declareth , that our Souls are not at Home here , in this Terrestrial Body , and These Earthly Mansions , but that they are Strangers and Pilgrims there in it , which the Patriarchs also confessing , plainly declared that they Sought a Country , not that which they came out from , but a Heavenly one . From which passages of Scripture , some indeed would infer , that Souls being at first Created by God Pure , Pre-Existed before this their Terrene Nativity , in Celestial Bodies ; but afterwards stragled and wandered down hither , as Philo for one , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our Soul ( saith he ) having left its Heavenly Mansion , came down into this Earthly Body , as a strange place . But thus much is certain , that Our Humane Souls were at first intended and designed by God Almighty , the Maker of them , for other Bodies and other Regions ; as their proper Home and Country , and their Eternal Resting Place : however , to us , that be not First , which is Spiritual , but that which is Natural , and afterwards that which is Spiritual . Now though some from that of St. Paul , where he calls this Happy Resurrection-Body , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That house of ours that is from Heaven , or which cometh out of Heaven , would infer , that therefore , it will not be taken , out of Graves and Charnel Houses ; they conceiving also , that the Individuation and Sameness of mens Persons , does not necessarily depend , upon the Numerical Identity of all the Parts of Matter , because we never continue thus the Same , our Bodies always flowing like a River , and passing away by Insensible Transpiration , and it is certain , that we have not all the same Numerical Matter , and neither more nor less , both in Infancy and in Old Age , though we be for all that the self Same Persons : yet nevertheless according to the best Philosophy , which acknowledges no Essential or Specifical Difference of Matter , the Foulest and Grossest Body that is , meerly by Motion , may not only be Chrystallized , but also brought into the Purity and Tenuity of the Finest Ether . And undoubtedly , that Same Numerical Body of our Saviour Christ , which lay in the Sepulchre , was after his Resurrection thus Transformed , into a Spiritual , and Heavenly Body ; the Subtlety and Tenuity whereof appeared , from his entring in when the doors were shut , and his vanishing out of sight ; however its Glory were for the time suspended , partly for the better convincing his Disciples of the Truth of his Resurrection , and partly because they were not then able to bear the Splendor of it . We conclude therefore , that the Christian Mystery , of the Resurrection of Life , consisteth not in the Souls being reunited to these Vile Rags of Mortality , these Gross Bodies of ours ( such as now they are ) but in having them Changed into the Likeness of Christ's Glorious Body , and in this Mortal's putting on Immortality .

Hitherto have we seen , the Agreement that is betwixt Christianity , and the Old Philosophick Cabbala , concerning the Soul , in these Two Things . First , That the highest Happiness and Perfection of the Humane Soul , consisteth not , in a State of Pure Separation from all Body ; and Secondly , that it does not consist neither , in an Eternal Vnion with such Gross Terrestrial Bodies , as these Unchanged ; the Soul being not at Home , but a Stranger and Pilgrim in them , and Oppressed with the Load of them : but that at last the Souls of Good men , shall arrive at Glorious , Spiritual , Heavenly and Immortal Bodies . But now as to that Point , Whether Humane Souls be always United to some Body or other , and consequently when by Death they put off this Gross Terrestrial Body , they are not thereby quite Devested , and Strip'd Naked of all Body , but have a Certain , Subtle and Spirituous Body , still adhering to them , and accompanying them ? Or else , Whether all Souls that have departed out of this Life , from the very beginning of the World , have ever since continued , in a State of Separation from all Body , and shall so continue forwards till the Day of Judgment or General Resurrection ? We must confess , that this is a thing not so explicitely Determined , or expresly Decided in Christianity , either way . Nevertheless it is First of all , certain from Scripture ; That Souls Departed out of these Terrestial Bodies , are therefore neither Dead nor Asleep , Death called Sleep in Scripture , only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . till the Last Trump and General Resurrection ; but still Alive and Awake ; our Saviour Christ affirming , That they all Live unto God ; the meaning whereof seems to be this , that they who are said to be Dead , are Dead only unto Men here upon Earth ; but neither Dead unto themselves , nor yet unto God , their Life being not Extinct , but only Disappearing to us , and withdrawn from our sight ; for as much as they are gone off this Stage which we still continue to act upon . And thus is it said also , of our Saviour Christ himself , and that after his Resurrection too ; That he Liveth unto God ( Romans the 6. the 10. ) From whence it is evident , that they who are said to Live to God , are not therefore supposed to be less Alive , than they were , when they Lived unto men . Now it seemeth to be a Priviledge or Prerogative Proper to the Deity only , to Live and Act alone , without Vital Vnion or Conjunction with any Body . Peri Arch. L. . 2. Quaerendum , saith Origen , Si Possibile est , penitus Incorporeas remanere Rationabiles Creaturas , cum ad summum Sanctitatis ac Beatudinis venerint ? An necesse est eas semper Conjunctas esse Corporibus ? It is worth our Enquiry ; Whether it be possible , for Rational Creatures , to remain Perfectly Incorporeal , and Separate from all Body , when they are arrived to the Highest Degree of Holiness and Happiness ? Or Whether they be always of necessity conjoyned with some Bodies : And afterwards he plainly affirmeth it to be Impossible , Vivere praeter Corpus , Vllam aliam Naturam , praeter Patrem , & Filium , & Spiritum Sanctum . For any other Nature , besides the Father , and the Son , and Holy Ghost , to live quite without a Body . Indeed if this were most Natural to the Humane Soul and most Perfective of it , to continue Separate from all Body , then doubtless ( as Origen Implied ) should the Souls of Good men , rather After the day of Judgment , continue in such a State of Separation , to all Eternity . But on the contrary , If it be Natural to Souls , to Enliven and Enform some Body or other , ( though not always a Terrestrial one ) as our Inward Sense inclines us to think , then can it not seem so probable , that they should by a kind of Violence , be kept so long in an Vn-Natural or Preter-Natural State of Nakedness and Separation from all Body ; some of them even from Adam till the day of Judgment .

Again the Scripture also Intimates , that Souls Departed out of this Life , have a Knowledge of one another , and are also capable of the Punishment of Sense or Pain , Fear him ( saith our Saviour ) who After he hath killed , hath Power to cast into Hell , Luke the 12. And the Soul of the Rich Man , is said to be immediately after Death in Torments , before the Day of Judgment ; as likewise to have Known Abraham and Lazarus . And it seems neither agreeable to our Common Notions , nor yet to Piety , to conclude , That the Souls of wicked men , departing out of this Life , from the beginning of the world in their several Ages , till the Day of Judgment , have all of them no manner of Punishment inflicted on them , save only that , of Remorse of Conscience , and Future Expectation . Now it is not conceivable , how Souls after Death should Know and be Knowable , and Converse with one another , and have any Punishment of Sense or Pain inflicted on them , were they not Vitally Vnited to some Bodies . De An. p. ●09 . Rigal . And thus did Tertullian reason long ago ; Dolet apud Inferos Anima cujusdam , & Punitur in Flamma , & Cruciatur in Linguâ , & de digito animae foelicioris implorat Solatium Roris . Imaginem existimas , exitum illum Pauperis Laetantis , & Divitis moerentis . Et quid illic Lazari nomen , si non in veritate res est ? Sed etsi Imago credenda est , testimonium erit veritatis . Si enim non habet Anima Corpus , non caperet Imaginem Corporis . Nec mentiretur de Corporalibus Membris Scriptura , si non erant . Quid est autem illud , quod ad Inferna transfertur , post Divortium Corporis ? quod detinetur , & in Diem Judicii reservatur ? Ad quod & Christus moriendo descendit ? puto ad Animas Patriarcharum ? Incorporalitas Animae ab omni genere Custodiae libera est ; immunis à Poena & à Fovel● . Per quod enim Punitur aut Fovetur , hoc erit Corpus . Igitur siquid Tormenti sive Solatii Anima praecepit in Carcere , vel Diversorio Inferûm , in Igni vel in Sinu Abrahae , probata erit Corporalitas Animae . Incorporalitas enim nihil Patitur , non habens per quod Pati possit : aut si habet , hoc erit Corpus . In quantum enim Omne Corporale Passibile est ; in tantum quod Passibile est Corporale est . We read in Scripture , of a Soul Tormented in Hell , Punished with Flames , and desirous of a drop of water to cool his Tongue . You will say perhaps , that this is Parabolical and Fictitious . What then does the name of Lazarus signifie there , if it were no Real thing ? But if it be a Parable never so much , yet must it notwithstanding , as to the main , speak agreeably to Truth . For if the Soul ( after Death ) have no Body at all , then can it not have any Corporeal Image , Shape , or Figure . Nor can it be thought , that the Scripture , would Lie concerning Corporal Members , if there were none . But what is that , which after its Separation from this Body , is carried down into Hell , and there detained Prisoner , and reserved till the day of Judgment ? And what is that which Christ dying descended down unto , I suppose to the Souls of the Patriarchs . But Incorporality is free from all Custody or Imprisonment , as also devoid of Pain and Pleasure . Wherefore if Souls be sensible of Pain after Death , and Tormented with Fire , then must they needs have some Corporeity ; for Incorporality suffers Nothing . And as every Corporeal thing , is Passive or Patible , so again whatsoever is Passive is Corporeal . Tertullian would also further confirm this , from a Vision or Revelation of a certain Sister-Prophet , ( Miracles and Prophecy , being said by him , not to be then altogether Extinct , ) Inter caetera ostensa est mihi Anima Corporaliter , & Spiritus videbatur , Tenera & Lucida , & Aerii Coloris , Et Formae per omnia Humanae ; There was ( said she ) amongst other things , a Soul Corporally Exhibited to my View , and it was Tender and Lucid , and of an Aereal Colour , and every way of Humane Form . Agreeably to which , Tertullian himself addeth , Effigiem non aliam Animae Humanae deputandam praeter Humanam , & quidem ejus Corporis quod unaquaeque circuntulit . There is no other Shape to be assigned to a Humane Soul , but Humane ; and indeed that of the Body , which it before carried about . It is true indeed , that Tertullian here drives the business so far , as to make the Soul it self to be Corporeal , Figurate and Colorate , and after Death , to have the very same Shape , which its respective Body had before in this Life : he being one of those , who were not able to conceive of any thing Incorporeal , and therefore being a Religionist , concluded God himself to be a certain Body also . But the Reasons which he here insisteth on , will indeed extend no further , than to prove , that the Soul hath after Death , some Body Vitally Vnited to it , by means whereof , it is both capable of Converse , and Sensible of Pain , for as much as Body alone , can have no Sense of any thing .

And this is that which Irenaeus , from the same Scripture gathereth ; not that the Soul Is a Body , but that it Hath a Body , after Death conjoyned with it , and that of the same Form and Figure , with that Body which it had before here in this Life ; L. 2. c. 62. Plenissimè autem Dominus docuit , non solum perseverare , non de corpore in corpus transgredientes animas , sed & Characterem corporis , in quo etiam adaptantur , custodire eundem ; Et meminisse eas Operum quae egerunt hîc , & à quibus cessaverunt ; in Enarratione quae scribitur de Divite & de Lazaro , qui refrigerabatur in Sinu Abrahae ; in qua ait Divitem cognoscere Lazarum post mortem ; Et manere in suo ordine unumquemque ipsorum ; Our Lord hath most plainly taught us , that Souls do not only continue after Death , without passing out of one Body into another , but also that they keep the Character of Body , wherein they are then also adapted , the same which they had before ; as likewise , that they remember the Actions and Omissions of their Life past ; in that Enarration , which is written , concerning the Rich Man and Lazarus , who was refreshed in Abraham 's bosom ; wherein he affirmeth the Rich Man to have known both Lazarus and Abraham after Death , as also each of them to remain in their own Order , And thus again in the following Chapter ; C. 63. Per haec manifestissimè declaratum est , & Perseverare Animas ; & non de corpore in corpus Exire ; & habere Hominis Figuram ; ( ut etiam cognoscantur ) & meminisse eorum quae hic sint ; & Dignam Habitationem Vnamquamque Gentem percipere , etiam antè Judicium . By these things it is most manifestly declared , that Souls do both Persevere after Death , and that they do not Transmigrate out of one Body into another ; and that they have a Humane Figure or Shape , ( whereby they may be known ) as also that they remember the things here upon the Earth , and their own Actions ; and Lastly , that each kind of Good and Bad , have their distinct and suitable Habitations assigned them , even before the Judgment . Now that Irenaeus did not here mean , that Souls are themselves Bodily Substances , and consequently , have a certain Character , Form , and Figure of their own , but only that they have certain Bodies conjoyned with them , which are Figurate ; is First of all evident , from the words themselves , Characterem corporis , in quo etiam adaptantur , custodire Eundem , The Natural Sense whereof is this , That they keep the Character of Body ( wherein they are then also adapted , after Death ) the same with that which these Bodies before had here in this Life . And it is further manifest from hence , because he else where plainly declareth , Souls themselves to be Incorporeal ; as in his Fifth Book and Seventh Chapter , Flatus autem Vitae Incorporalis est , But the breath of Life is Incorporeal .

Furthermore , Origen was not only of the same Perswasion , that Souls after Death , had certain Subtle Bodies united to them , and that those Bodies of theirs , had the same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Characterizing Form , which these their Terrestrial Bodies before had ; but also thinks , that this , together with the Souls Immortality , may be sufficiently proved , from the frequent Apparitions of Ghosts or Departed Souls ; in way of opposition to Celsus , endeavouring to invalidate the Scripture Testimonies , concerning the Apparitions of our Saviour Christ , and Imputing them either to Magical Imposture , or Fanatick Phrenzy , or the Disciples mistaking their own Dreams and Phancies for Visions and Sensations , after the Epicurean way ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Though this might seem to have been smartly opposed by Celsus , yet are those very Apparitions of Ghosts notwithstanding , a sufficient Argument or Proof of a certain Necessary Opinion , that Souls do subsist after Death . Neither did Plato vainly conclude , the Immortality and Permanency of the Soul , besides other things , from those Shadow-like Phantasms of the Dead , that have appeared to many about Graves and Monuments . Whereupon he giveth this further account of these Apparitions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For these Apparitions of the Dead , are not meer Groundless Imaginations , but they proceed from Souls themselves , really remaining and surviving after Death , and subsisting in that which is called , a Luciform Body . Where notwithstanding Origen , takes this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Or Luciform Body , in a Larger Sense , than the Greek Philosophers were wont to do ; namely so as to comprehend under it , that Aiery or Vaporous Body also , which belongeth to Vnpurged Souls ; who do therein most frequently appear after Death ; whereas it is thought proper to the Purged Souls , to be cloathed with the Luciform Body only . Besides which , the same Origen tells us , that the Thing which St. Thomas the Apostle disbelieved , was not our Saviour's appearing after Death , as if he had thought it Impossible , for Ghosts or Souls departed , Visibly to appear , but only his Rising and Appearing in that same Solid Body , which had been before Crucified , and was laid in the Sepulchre ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thomas also , as well as the other Apostles , assented to the woman affirming , that she had seen Jesus ; as not thinking it at all Impossible , for the Soul of a Dead man , to be Seen ; but he did not believe him to have Risen and Appeared , in that self same Solid Body , which before he lived In ; for which cause he said , not only , Vnless I see him ; but added also , And Vnless I shall put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Where again Origen subjoyns , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . These things were said by Thomas , not as doubting at all , but that the Body of a Soul departed ( to wit , Condensed ) might be seen with the Eyes of Sense , every way resembling that Form which it had before in this Life , both in respect of Bigness , Figure , Colour , and Voice ; and oftentimes also in the same Customary garments . Wherefore according to Origen , the Jews were at that time Generally possessed with this Opinion , that Souls after Death , had certain Bodies united to them , wherein they might Visibly appear : neither is that of any great moment to the contrary , which a Learned Critick objecteth , that Josephus writing of their Opinions , maketh no mention hereof : he omitting besides this , other Considerable Dogmata of theirs also , as that of the Resurrection . However this at least is certain from hence that Origen himself took it for granted , that Humane Souls departed , were not altogether Naked or Unclothed , but Clothed with a certain Subtle Body , wherein they could also Visibly appear , and that in their pristine Form .

Moreover , it might be here observed also , that when upon our Saviour's first Apparition to his Disciples , it is said , that they were affrighted , as supposing , they had seen a Spirit ; our Saviour does not tell them , that a Spirit or Ghost , had no Body at all , wherein it could Visibly appear ; but ( as rather taking that for granted ) that a Spirit had no Flesh and Bones , ( no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) no such Solid Body , as they might find him to have ; bidding them therefore , handle him ; to remove that Scruple of theirs . As if he should have said , Though Spirits , or Ghosts , and Souls Departed , have Bodies ( or Vehicles ) which may by them be so far Condensed , as sometimes to make a Visible appearance to the Eyes of men ; yet have they not any such Solid Bodies , as those of Flesh and Bone ; and therefore by Feeling and Handling , may you satisfie your selves , that I am not a meer Spirit , Ghost , or Soul , Appearing ; as others have frequently done , without a Miracle ; but that I appear in that very same Solid Body , wherein I was Crucified by the Jews , by miraculous Divine Power , raised out of the Sepulchre , and now to be found no more there . Agreeable to which of our Saviour Christ , is that of Apollonius in Philostratus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Touch me and Handle me , and if you find me to avoid the Touch , then may you conclude me to be a Spirit or Ghost , ( that is , a Soul departed ) but if I firmly resist the same ; then believe me Really to live , and not yet to have cast off the Body . And indeed though Spirits or Ghosts , had certain Subtle Bodies , which they could so far Condense , as to make them sometimes Visible to men ; yet is it reasonable enough to think , that they could not Constipate or Fix them , into such a Firmness , Grossness , and Solidity , as that of Flesh and Bone is , to continue therein ; or at least , not without such Difficulty and Pain , as would hinder them from attempting the same . Notwithstanding which , it is not denied , but that they may possibly sometimes make use of other Solid Bodies , Moving and Acting them , as in that famous Story of Phlegons , where the Body Vanished not , as other Ghosts use to do , but was left a Dead Carcase behind . Now as for our Saviour Christ's Body , after his Resurrection , and before his Ascension ; which notwithstanding its Solidity in Handling , yet sometimes Vanished also , out of his Disciples sight ; this probably , as Origen conceived , was purposely conserved for a time , in a certain Middle State , betwixt the Cra●sities of a Mortal Body , and the Spirituality of a Perfectly Glorified , Heavenly & Etherial Body .

But there is a place of Scripture , which as it hath been interpreted by the Generality of the Ancient Fathers , would Naturally Imply , even the Soul of our Saviour Christ himself , after his Death , and before his Resurrection , not to have been quite Naked from all Body , but to have had a certain Subtle or Spirituous Clothing , and it is this of St. Peter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 3.18 , 19. Which being understood by those Ancients , of our Saviour Christ's descending into Hades or Hell , is accordingly thus rendered in the Vulgar Latin , Of this St. Austin , in his 12. Book , De Gen. ad Lit. c. 33. Et Christi quidem Animam venisse usque ad ea loca in quibus peccatores cruciantur , ut eos solvent , quos esse solvendos , occulto● nobis sua justitia judicabat , non immeritò creditur . Put to Death In the Flesh , bút Quickned in the Spirit . In which ( Spirit ) also , he went and preached , to those Spirits , that were in Prison , &c. So that the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Spirit here , according to this interpretation , is to be taken , for a Spirituous Body ; the Sense being this , That when our Saviour Christ was put to death in the Flesh , or the Fleshly Body ; he was Quickned in the Spirit , or a Spirituous Body . In which ( Spirituous Body ) also , he went and preached to those Spirits that were in Prison , &c. And doubtless it would be said , by the Asserters of this Interpretation ; that the word Spirit , could not here be taken for the Soul of our Saviour Christ ; because this being Naturally Immortal , could not properly be said to be Quickned , and Made Alive . Nor could He , that is , our Saviour Christ's Soul , be so well said , to go , In this Spirit neither , that is , In it self , the Soul in the Soul , to preach to the Spirits in Prison . They would add also , that Spirit here , could not be taken for the Divine Spirit neither ; which was the Efficient Cause of the Vivification of our Saviour's Body at his Resurrection ; because then there would be no direct Opposition , betwixt , Being put to Death in the Flesh , and , Quickned in the Spirit ; unless they be taken both alike Materially . As also the following Verse is thus to be understood ; That our Saviour Christ , went in that Spirit , wherein he was Quickned , when he was Put to Death In the Flesh , and therein preached to the Spirits in Prison . By which Spirits in Prison also , would be meant , not Pure Incorporeal Substances , or Naked Souls , but Souls Clothed with Subtle Spirituous Bodies ; as that word may be often understood elsewhere in Scripture . But thus much we are unquestionably certain of ; from the Scripture ; That not only Elias , whose Terrestrial Body , seems to have been , in part at least , Spiritualized , in his Ascent in that Fiery Chariot , but also Moses , appeared Visibly to our Saviour Christ and his Disciples , upon the Mount , and therefore ( since Piety will not permit us to think this a meer Prestigious thing ) in Real Bodies ; which Bodies also , seem to have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luciform or Lucid , like to our Saviour's then Transfigured Body .

Again , there are sundry places of Scripture which affirm that the Regenerate and Renewed have here in this Life , a certain Earnest of their Future Inheritance ; which is , their Spiritual or Heavenly Body ; as also the Quickning of their Mortal Bodies is therein attributed , to the Efficiency of the Spirit Dwelling in them . Which is a Thing that hath been taken notice of by Some of the Ancients , as Irenaeus ; L. 5. c. 8. Nunc autem Partem aliquam Spiritus ejus sumimus , ad Perfectionem & Praeparationem Incorruptelae , paulatim assuescentes Capere & Portare Deum . Quod & Pignus dixit Apostolus ; hoc est , Partem ejus Honoris , qui à Deo nobis promissus est — Si ergo Pignus hoc habitans in nobis , jam Spirituales effecit , & absorbetur Mortale ab Immortalitate . Now have we a Part of that Spirit , for the Preparation and Perfection of Incorruption ; we being accustomed by little and little to Receive and Bear God . Which also the Apostle hath called an Earnest ; that is , a Part of that Honour which is promised to us from God . If therefore , this Earnest ( or Pledge ) dwelling in us , hath made us already Spiritual ; the Mortal is also swallowed up by Immortality . And Novatian , Spiritus Sanctus id agit in nobis , ut ad Aeternitatem & ad Resurrectionem Immortalitatis , corpora nostra perducat , dum illa in se assuefacit cum Caelesti Virtute misceri . This is that which the Holy Spirit doth in us , namely to bring and lead on our Bodies to Eternity and the Resurrection of Immortality ; whilst in it self it accustometh us , to be mingled with the Heavenly Vertue . Moreover there are some places also , which seem to imply , that Good Men , shall after Death , have a Further Inchoation of their Heavenly Body , the full Completion whereof , is not to be expected before the Resurrection or Day of Judgment . We know , that If our Earthly House of this Tabernacle were dissolved , we have a Building of God , a House not made with hands , Eternal in the Heavens . For in this we groan Earnestly . And Verse the 5. He that hath wrought us for the self same thing is God , who also hath given us the Earnest of the Spirit . Now how these Preludiums and Prelibations of an Immortal Body , can consist with the Souls continuance after Death , in a Perfect Separation from all manner of Body , till the Day of Judgement , is not so easily Conceivable .

Lastly , it is not at all to be Doubted , but that Irenaeus , Origen , and those other Ancients , who entertained that Opinion , of Souls being Clothed after Death , with a certain Thin and Subtle Body ; suspected it not in the least , to be Inconsistent , with that of the Future Resurrection : as it is no way Inconsistent , for one who hath only a Shirt or Wastcoat on , to put on a Sute of Cloths , or Exteriour Upper garment . Which will also seem the less strange , if it be considered , that even here in this Life , our Body is as it were Two Fold , Exteriour and Interiour ; we having besides the Grosly-Tangible Bulk of our Outward Body ; another Interiour Spirituous Body , the Souls Immediate Instrument , both of Sense and Motion ; which Latter is not put into the Grave with the Other , nor Imprisoned under the Cold Sods . Notwithstanding all which , that hath been here suggested by us ; we shall not our selves venture , to determine any thing , in so great a Point ; but Sceptically leave it Vndecided .

The Third and Last thing , in the Forementioned Philosophick or Pythagorick Cabbala , is concerning those Beings Superior to men , commonly called by the Greeks , Demons , ( which Philo tells us are the same with Angels amongst the Jews , and accordingly are those words Demons and Angels , by Hierocles and Simplicius , and other of the latter Pagan Writers , sometimes used indifferently as Synonymous ) viz. That these Demons or Angels , are not Pure , Abstract , Incorporeal Substances , devoid of Vital Vnion with any Matter ; but that they consist of something Incorporeal , and something Corporeal , joyned together ; so that as Hierocles writeth of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They have a Superiour and an Inferiour Part in them ; and their Superiour Part is an Incorporeal Substance ; their Inferiour Corporeal . In a word , that they all as well as men , consist of Soul and Body , united together , there being only this Difference betwixt them , that the Souls of these Demons or Angels , never descend down to such Gross and Terrestrial Bodies , as Humane Souls do ; but are always Clothed , either with Aerial or Etherial ones . And indeed this Pythagorick Cabbala , was Universal , concerning all Vnderstanding Beings , besides the Supreme Deity , or Trinity of Divine Hypostases ; that is , concerning all the Pagan Inferiour Gods ; that they are no other than Souls vitally united to some Bodies , and so made up of Incorporeal , and Corporeal Substance , Joyned together . For thus Hierocles plainly expresseth himself , in the forecited place ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Rational Nature ( in General ) was so produced by God , as that it neither is Body , nor yet without Body ; but an Incorporeal Substance , having a Cognate or Congenit Body . Which same thing was else where also thus declared by him , P. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The whole Rational Order , or Rank of Being , with its Congenite Immortal Body , is the Image of the whole Deity , the Maker thereof . Where by Hierocles his Rational Nature or Essence , and by the Whole Rational Order , is plainly meant , all Vnderstanding Beings Created , of which he acknowledgeth only these Three Kinds and Degrees , First , the Immortal Gods , which are to him the Animated Stars ; Secondly , Demons , Angels , or Heroes ; and Thirdly , Men , called also by him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Terrestrial Demons : he pronouncing of them all , that they are alike , Incorporeal Substances , together with a Congenite Immortal Body ; and that there is no other Vnderstanding Nature than such , besides the Supreme Deity , which is Complete in it self , without the Conjunction of any Body . So that according to Hierocles , the Ancient Pythagorick Cabbala , acknowledged no such Entities at all , as those Intelligences of Aristotle , and the Noes of some High-flown Platonists ; ( that is , perfectly Vnbodied Minds ; ) and much less any Rank of Henades or Vnities , Superior to these Noes . And indeed such Particular Created Beings as these , could neither have Sense or Cognizance of any Corporeal thing Existing without them ; ( Sense as Aristotle hath observed , Resulting from a Complication of Soul and Body , as Weaving , Results from a Complication of the Weaver and Weaving Instruments : ) nor yet could they Act upon any Part of the Corporeal Vniverse . So that these Immoveable Beings , would be but like Adamantine Statues ; and things Unconnected with the rest of the World , having no Commerce with any thing at all but the Deity ; a kind of Insignificant Metaphysical Gazers , or Contemplators . Whereas the Deity though it be not properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mundane Soul , such as together with the Corporeal World , as its Body , makes up one Compleat and Entire Animal ; yet because the whole world proceeded from it , and perpetually dependeth on it , therefore must it needs take Cognizance of all , and Act upon all in it ; upon which account it hath been styled by these Pythagoreans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( not a Mundane , but ) a Supra-Mundane Soul . Wherefore this Ancient Pythagorick Cabbala , seems to be agreeable to reason also , that God should be the only Incorporeal Being , in this sense , such whose Essence is Complete and Life Entire within it self , without the Conjunction or Appendage of any Body : but that all other Incorporeal Substances Created , should be Compleated and Made up , by a Vital Vnion with Matter ; so that the whole of them , is neither Corporeal , nor Incorporeal , but a Complication of both ; and all the Highest and Divinest things in the Universe , next to the Supreme Deity are Animals consisting of Soul and Body united together . And after this manner , did the Ancient asserters of Incorporeal Substance , as Unextended , decline that Absurdity Objected against them , of the Illocality of all Finite Created Spirits , that these being Incorporeal Substances , Vitally Clothed with some Body , may by reason of the Locality and Mobility of their Respective Bodies , truly be said to be he Here and There , and to Move from Place to Place .

Wherefore we are here also to show , what Agreement or Disagreement there is , betwixt this Part of the Pythagorick Cabbala , and the Christian Philosophy . And First , it hath been already intimated , that the very same Doctrine , with this of the Ancient Pythagoreans , was plainly asserted by Origen . Thus in his First Book Peri Archon . c. 6. Solius Dei , ( saith he ) id est Patris , & Filii , & Spiritus Sancti , Naturae id proprium est , ut sine Materiali Substantia , & absque Vllâ Corporeae Adjectionis Societate , intelligatur subsistere . It is proper to the Nature of God only , that is of the Father , Son , and Holy Ghost , to subsist without Material Substance ; or the Society of any Corporeal Adjection . Again , L. 2. c. 2. Materialem Substantiam Opinione quidem & Intellectu solum Separari , à Naturis Rationalibus , & Pro ipsis , vel Post ipsas Effectam videri ; sed nunquam sine ipsa eas vel Vixisse , vel Vivere : selius namque Trinitatis Incorporea Vita existere rectè putabitur . Material Substance in Rational Natures , is indeed Separable from them , in Conception and Vnderstanding , it seeming to be made for them , and in Order of Nature after them ; but it is not Really and Actually Separable from the same ; nor did they ever , or can they , live without it , For a Life perfectly Incorporeal , is rightly deemed , to belong to the Trinity only . So also in his Fourth Book , and his Anacephalaeosis , Semper erunt Rationabiles Naturae , quae indigent Indumento Corporeo . Semper ergo erit Natura Corporea , cujus Indumentis Vti necesse est Rationabiles Creaturas . Nisi quis putet se posse ostendere , quod Natura Rationabilis absque Vllo Corpore , vitam degere possit . Sed quam difficile id sit , & quam propè impossibile Intellectui nostro , in Superioribus ostendimus . There always will be Rational Natures , which stand in need of a Corporeal Indument . Wherefore there will be always Corporeal Nature , as a necessary Indument or Clothing for these Rational Creatures . Vnless any one could show , that it is possible for the Rational Nature to live without a Body . Which how difficult and almost Impossible it is , to our Vnderstanding , hath been already declared . Aquinas Affirmeth , Origen in this Doctrine of his , to have followed the Opinion of certain Ancient Philosophers ; and undoubtedly it was the Old Pythagorick Cabbala , which the Learned Origen here adhered to ; that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is in Hierocles , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Rational Nature made by God , that is , all Created Vnderstanding Beings , are neither Body , nor yet without Body ; but have always a Cognate or Congenite Body , as their Vehicle or Indument . So that Angels or Demons as well according to Origen , as Hierocles , are all of them Incorporeal Substances , not Naked and Abstract , but Clothed with certain Subtle Bodies ; or Animals compounded and made up of Soul and Body together .

Wherefore Huetius and other learned men , seem not well to have understood Origen here , but to have confounded Two different Opinions together , when they suppose him , to have asserted , Angels and all Vnderstanding Creatures , not , to Have Bodies , but , to Be Bodies , and nothing else ; and consequently , that there is no Incorporeal Substance at all , besides the Deity , Whereas Origen only affirmeth , that nothing besides the Trinity , could subsist and live alone , absque ulla corporeae adjectionis Societate , without the Society of any Corporeal Adjection , and that the Material Nature , is only a Necessary Indument , or Clothing , of all Rational or Vnderstanding Creatures . And in this Sense is it , that an Incorporeal Life is said by him , to be proper only to the Trinity : because all other Vnderstanding Beings , are Animals , compounded of Soul and Body together . But that Origen acknowledged , even our Humane Soul it self , to be Incorporeal , as also that there is Something in Angels Incorporeal , might be made evident from Sundry Passages in his Writings ; as this Particularly in his Sixth Book against Celsus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We do not think , an Incorporeal Substance to be Combustible ; nor that the Soul of Man can be resolved into Fire ; or the Substance of Angels , Thrones , Dominions , Principalities , or Powers . Where by the Substance of Angels , he doubtless meant the Souls of them ; Origen's Sense being thus declared by St. Jerom ; In Libris 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Angelos , & Thronos , & Dominationes , & Potestates , & Rectores Mundi & Tenebrarum , & omne Nomen quod nominatur , dicit , Animas esse corum Corporum , quae vel Desiderio vel ministerio susceperint , That in his Book of Principles he affirmeth , Angels , and Thrones , and Dominions , and Powers , and the Governours of the Darkness of this world , and every Name that is named ( in St. Paul ) to be all of them , the Souls of certain Bodies , such as either by their own Desire and Inclination , or the Divine Allotment , they have received . Now there can be no Question made , but that he who supposed the Souls of men to be Incorporeal , in a strict Philosophick Sense , and such as could not suffer any thing from Fire , did also acknowledge Something Incorporeal in Angels . And thus doth he somewhere declare himself in that Book Peri Arechon , Per Christum creata dixit ( Paulus ) omnia Visibilia & Invisibilia ; per quod declaratur , esse etiam in Creaturis quasdam Invisibiles , secundum proprietatem suam , substantias ; Sed hae quamvis ipsae non sunt Corporeae , utuntur tamen Corporibus , licet ipsae sunt Corporeâ Substantiâ meliores . Illa vero Substantia Trinitatis neque Corpus , neque In Corpore , esse credenda est : sed in toto Incorporea . When Paul affirmeth all things , Visible and Invisible , to have been Created by Cbrist , or the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he intimated that even amongst the Creatures , there are some properly Invisible Substances . Which Invisible Substances Created , though they be not Bodies , yet do they use Bodies , themselves being better than Corporeal Substance . But the substance of the Trinity , is neither Body , nor yet in Body , but altogether Incorporeal . Wherefore Angelical and Humane Souls , are not as Huetius supposeth , called Incorporeal by Origen , only as Subtle Bodies sometimes are , by the more Simple and Unskilful ; but in a strict Philosophick sense ; only he supposed them to differ from the Deity in this , that though they be not Bodies , yet they are always In Bodies , or Clothed with Bodies : whereas the Deity is in Both senses Incorporeal , it having not so much as any Corporeal Indument . So that there is here no contradiction at all to be found in Origen ; he constantly asserting Angels , to have something Incorporeal In them as their Superiour Part , and not in that vulgar sense of a Subtle Body , but in the Philosophick ; nevertheless to Have also a Corporeal Indument or Clothing , as their Out side , or Lower Part : and in that regard only , He calling them Corporeal .

It is true indeed , that there were amongst the Ancient Fathers , some , who were so far from supposing Angels to be altogether Incorporeal , that they ran into the other Extream , and concluded them to have Nothing at all Incorporeal in them , but to be meer Bodies . But these either asserted , that there was no such thing a● all as any Incorporeal Substance , and that not only Angels , and Humane Souls , but also God himself , was a Body : or at least they concluded , that nothing Created was Incorporeal ; and that God , though Himself Incorporeal , yet could Create nothing but Bodies . These are here the Two Extreams , One , that Angels have nothing Corporeal at all belonging to them : The Other , that they are altogether Corporeal ; or have Nothing Incorporeal in them : a Middle betwixt both which , is the Origenick Hypothesis , the same with the Pythagorick ; That in Angels , there is a Complication of Incorporeal and Corporeal Substance both together , or that they are Animals consisting of Soul and Body . We shall now make it appear , that the Greater part of the Ancient Fathers , were for neither of the Two fore-mentioned Extreams ; Either That Angels were wholly Incorporeal , or that they were wholly Corporeal ; but rather for the Middle Hypothesis , That they Had Bodies , and yet Were not Bodies ; But as other Terrestrial Animals , Spirits or Souls , Clothed with Etherial or Aerial Bodies . And that the Generality of the Ancient and most Learned Fathers , did not conceive Angels to be meer Vnbodied Spirits ; is unquestionably Evident from hence , because they agreed with the Greek Philosophers in that Conceit ; that Evil Demons or Devils , were therefore delighted with the Blood and Nidours of Sacrifices , as having their more Gross , Aiery , and Vaporous Bodies nourished and refreshed with those Vapours ; which they did as it were Luxuriate and Gluttonize in . For thus does Porphyrius write concerning them , in his Book De Abstinentia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These are they , who take pleasure in the Incense , Fumes , and Nidours of Sacrifices ; wherewith their Corporeal and Spirituous Part , is as it were Pinguified : for this Lives and is Nourished by Vapours and Fumigations . And that before Porphyrius , many other Pagan Philosophers , had been of the same Opinion , appeareth from this of Celsus , Orig. L. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. We ought to give Credit to wise men , who affirm , that most of these Lower and Circumterraneous Demons , are delighted with Geniture , Bloud , and Nidour ; and such like things , and much gratified therewith : though they be not able to do any thing more in way of recompence , then sometimes perhaps to cure the Body ; or to foretel good and evil Fortunes to Men and Cities . Upon which account himself though a zealous Pagan , perswadeth men , to moderation in the Use of these Sacrifices , as Principally gratifying the Inferiour and Worser Demons only . In like manner Origen frequently insisteth upon the same thing , he affirming that Devils were not only delighted , with the Idolatry of the Pagans in their Sacrifices , but also , Clnt. Cels. L. 7. p. 334. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That their very Bodies were Nourished by the Vapours and Fumes , arising from them ; and that these Evil Demons therefore did as it were Deliciate and Epicurize in them . And before Origen , most of the Ancient Fathers , as Justine Martyr , Athenagoras , Tatianus , Tertullian , &c. and also many others after him , endeavour to disparage those Material and Bloody Sacrifices , upon the same Account , as things whereby Evil Demons were principally Gratified . We shall here only cite one passage to this purpose out of St. Basil , or who ever were the Author of that Commentary upon Isaiah , C. 1. because there is something Philosophick in it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sacrifices are things of no small pleasure and advantage to Demons , because the Blood being evaporated by Fire and so attenuated , is taken into the Compages and Substances of their Bodies : The whole of which is throughout , nourished with Vapours , not by Eating , and Stomachs , or such like Organs , but as the Hairs and Nayls of all Animals and whatsoever other things Receive nourishment into their whole Substance . And thus do we see it undeniably manifest , that many of the Ancient Fathers , supposed Devils to have Bodies ; neither can it at all be doubted , but that they concluded the same of Angels too ; these being both of the same kind , and differing but as Good and Evil men . And though they do not affirm this of Good Angels , but of Devils only , that they were thus Delighted and Nourished with the Fumes and Vapours of Sacrifices , and that they Epicurized in them ; yet was not the reason hereof , because they conceived them , to be altogether Incorporeal ; but to have Pure Etherial or Heavenly Bodies : it being proper to those Gross and Vaporous Bodies of Demons only to be Nourished and Refreshed after that manner . And Now that all these Ancient Fathers , did not suppose either Angels or Devils , to be altogether Corporeal , or to have nothing but Body in them , may be concluded from hence , because many of them plainly declared the Souls of Men to be Incorporeal , and therefore it cannot be imagined , that they should so far degrade Angels below Men , as not to acknowledge them , to have any thing at all Incorporeal .

But we shall now Instance in some few amongst many of these Ancients , who plainly asserted both Devils and Angels to be Spirits Incorporate ; and not to Be meer Bodies , but only to Have Bodies ; that is , to consist of Soul and Body , or Incorporeal and Corporeal Substance joyned together . That Angels themselves Have Bodies is every where declared by St. Austine , in his Writings ; he affirming , that the Bodies of Good men after the Resurr●ction , In Psal. 85. shall be Qualia sunt Angelorum Corpora , In Psal. 145· Such as are the Bodies of Angels , and that they shall be Corpora Angelica in Societate Angelorum , Angelical Bodies , fit for Society and Converse with Angels : and declaring the difference , betwixt the Bodies of Angels and of Devils , De Gen. ad Lit. L. 3. c. 10. in this manner , Daemones antequam transgrederentur , Coelestia Corpora gerebant , quae conversa sint ex poena in Aeream Qualitatem , ut jam possint ab Igne Pati , That though Devils before the Transgression had Celestial Bodies as Angels now have , yet might these afterwards in way of Punishment , be changed into Aerial ones , and such as now may suffer by Fire . Moreover the same St. Austin , some where calleth Good Angels , by the name of Animae Beatae atque Sanstae , Happy and Holy Souls . L. 2. c. 11. And though it be true , that in his Retractations he recalleth and correcteth this ; yet was this only a Scrupulosity in that Pious Father , concerning the meer word , because he no where found in Scripture , Angels called by the name of Souls : it being far from his meaning even there to deny them , to be Incorporeal Spirits , joyned with Bodies . And certainly he who every where concludes , Humane Souls to be Incorporeal , cannot be thought to have supposed , Angels to have nothing at all but Body in them . Again Claudianus Mamertus , writing against Faustus , who made Angels to be meer Bodies , without Souls , or any thing Incorporeal , maintaineth in way of Opposition ; not that they are meer Incorporeal Spirits , without Bodies ( which is the other Extream ) but that they consist of Corporeal and Incorporeal , Soul and Body , Joyned together ; he writing thus of the Devils , Diabolus ex Duplici diversaque Substantia constat : & Corporeus est & Incorporeus , The Devil consisteth of a double and different Substance ; he is Corporeal , and he is also Incorporeal . And again of Angels , L. 3. Patet Beatos Angelos , Vtriusque Substantiae , & Incorporeos esse in ea sui parte , qua ipsis Visibilis Deus ; & in ea itidem Parte Corporeos , qua hominibus sunt ipsi Visibiles . It is manifest , that the blessed Angels , are of a Two-fold Substance ; that they are Incorporeal , in that part of theirs wherein God is Visible to them , and again Corporeal , in that other Part , wherein themselves are Visible to men . Moreover Fulgentius writeth concerning Angels in this manner ; L. 3. De Trin. Planè ex Duplici eos esse Substantia asserunt Magni & Docti Viri . Id est , Ex Spiritu Incorporeo , quo à Dei contemplatione nunquam recedunt ; & ex Corpore per quod ex tempore hominibus apparent .. Corpora vero Aetherea , id est , Ignea , eos dicunt habere , Daemones vero Corpus Aereum . Great and learned men affirm , Angels to consist of a Double Substance , that is , of a Spirit Incorporeal , whereby they contemplate God ; and of a Body whereby they are sometimes Visible to men ; as also that they have Etherial or Fiery Bodies , but Devils Aereal . And perhaps this might be the meaning of Joannes Thessalonicensis , in that Dialogue of his , read and approved of in the Seventh Council , and therefore the meaning of that Council it self too , when it is thus declared , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That the Catholick Church acknowledges Angels , to be Intellectual , but not altogether Incorporeal and Invisible ; but to have certain Subtle Bodies , either Aiery or Fiery . For it being there only denied , that they were Altogether Incorporeal , one would think the meaning should not be , that they were Altogether Corporeal ; nor indeed could such an Opinion be fastened upon the Catholick Church ; but that they were partly Incorporeal , and partly Corporeal ; this being also sufficient in order to that design , which was driven at in that Council . However Psellus , who was a Curious Enquirer into the Nature of Spirits , declares it not only as his own Opinion , but also as agreeable to the Sense of the Ancient Fathers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Demoniack or Angelick kind of Beings , is not altogether Incorporeal , or Bodiless , but that they are conjoyned with Bodies , or have Cognate Bodies belonging to them . Who there also further declares the Difference , betwixt the Bodies of Good Angels and of Evil Demons , after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 33. The Angelical Body sendeth forth Rays and Splendours , such as would dazle Mortal Eyes , and cannot be born by them . But the Demoniack Body , though it seemeth to have been once such also , ( from Isaias his calling him that fell from Heaven Lucifer ) yet is it now Dark and Obscure , Foul and Squalid , and grievous to behold , it being deprived of its Cognate Light and Beauty . Again the Angelical Body , is so devoid of gross Matter , that it can pass through any Solid thing , it being indeed more Impassible , than the Sun-beams ; for though these can Permeate Pellucid Bodies , yet are they hindered by Earthy and Opake , and refracted by them ; whereas the Angelical Body is such , as that there is no thing so Imporous or Solid , that can resist or exclude it . But the Demoniack Bodies , though by reason of their Tenuity , they commonly escape our sight , yet have they notwithstanding Gross Matter in them , and are Patible , especially those of them , which inhabit the Subterraneous places ; for these are of so Gross a Consistency and Solidity , as that they sometimes fall also under Touch , and being strucken have a Sense of Pain , and are capable of being burnt with Fire . To which purpose , the Thracian there addeth more afterwards from the Information of Marcus the Monk , a person formerly Initiated in the Diabolick Mysteries ; P. 94. and of great Curiosity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Demoniack Spirit or Subtle Body , being in every part of it capable of Sense , does immediately See and Hear , and is also Obnoxious to the affections of Touch : insomuch that being suddainly divided or cut in two , it hath a Sense of Pain , as the Solid Bodies of other Animals have ; it differing from them only in this , that those other Bodies , being once discontinued , are not easily consolidated together again , whereas the Demoniack Body , being divided , is quickly redintegrated by Coalescence , as Air or Water . Nevertheless it is not without a Sense of Pain , at that time , when it is thus divided , &c. Moreover the same Marcus affirmeth the Bodies of these Demons to be Nourished also , though in a different manner , from ours , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · They are some of them Nourished by Inspiration , as the Spirit contained in the Nerves and Arteries ; others by sucking in the adjacent Moisture ; not as we do by mouths , but as Spunges and Testaceous Fishes . And now we may venture to conclude , that this Opinion of Angels being not meer Abstract Incorporeal Substances , and Vnbodied Minds , but consisting of Something Incorporeal , and Something Corporeal , that is , of Soul or Spirit , and Body Joyned together , is not only more agreeable to Reason , but hath also had more suffrages amongst the Ancient Fathers , and those of greater weight too , than either of those Two other Extreams , viz. That Angels are meer Bodies , and have nothing at all Incorporeal in them ; or else , that they are altogether Incorporeal , without any Bodily Indument or Clothing . Notwithstanding which this latter Opinion hath indeed prevailed most in these Latter Ages ; Time being rightly compared to a River , which quickly sinks the more Weighty and Solid things , and bears up only the Lighter and more Superficial . Though there may be other Reasons given for this also , as partly because the Aristotelick Philosophy when generally introduced into Christianity , brought in its Abstract Intelligences along with it ; and partly because , some Spurious Platonists talking so much of their Henades and Noes , their Simple Monads and Immoveable Vnbodied Minds , as the Chief of their Generated and Created Gods ; probably some Christians might have a mind , to vie their Angels with them . And lastly , because Angels are not only called in Scripture Spirits , but also by Several of the Ancients said to be Incorporeal ; whilst this in the mean time , was meant only either in respect of that Incorporeal Part , Soul or Mind , which they supposed to be in them , or else of the Tenuity and Subtlety of their Bodies or Vehicles . For this account does Psellus give hereof , P. 30.33 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is usual both with Christian Writers , and Pagans too , to call the Grosser Bodies Corporeal , and those which by reason of their Subtlety avoid both our Sight and Touch , Incorporeal . And before Psellus , Joannes Th●ssalonicensis , in his Dialogue , approved in the Seventh Council ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If you find Angels , or Demons , or Separate Souls called Sometimes Incorporeal , you must understand this in respect of the Tenuity of their Bodies only ; as not consisting of the Grosser Elements , nor being so Solid and Antitypous as those which we are now Imprisoned in . And before them both , Origen in the Proeme of his Peri Archon , where citing a passage out of an Ancient Book , Intituled , The Doctrine of Peter , wherein our Saviour Christ is said to have told his Disciples , That he was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Incorporeal Demon , though rejecting the Authority of that Book ; he thus interprets those words ; non idem Sensus ex isto sermone 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indicatur , qui Graecis vel Gentilibus auctoribus ostenditur , quum de Incorporeâ Naturâ à Philosophis disputatur . In hoc enim Libello , Incorporeum Daemonium dixit , pro eo quod ipse ille quicunque est habitus vel circumscriptio Daemonici Corporis , non est similis huic nostro Crassiori , vel Visibili Corpori : sed secundum sensum ejus qui composuit illam Scripturam , intelligendum est quod dixit ; non esse tale Corpus quale habent Daemones , quod est naturaliter Subtile , & velut Aura Tenue ; & propter hoc vel imputatur à multis vel dicitur Incorporeum ; sed habere se Corpus Solidum & Palpabile . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Incorporeal , is not to be taken here , in that sense wherein it is used , by the Greek and Gentile Writers , when they Philosophised concerning the Incorporeal Nature . But a Demon is here said to be Incorporeal , because of the Disposition of the Demoniack Body , not like to this Gross and Visible Body of ours . So that the sense is , as if Christ should have said , I have not such a Body , as the Demons have , which is naturally Subtle , Thin and Soft , as the Air , and therefore is either supposed to be by many , or at least called Incorporeal , but the Body which I now have , is Solid and Palpable . Where we see plainly that Angels , though supposed to have Bodies , may notwithstanding be called Incorporeal , by reason of the Tenuity and Subtlety of those Bodies , comparatively with the Grossness and Solidity of these our Terrestrial Bodies . But that indeed which now most of all inclineth some to this Perswasion , That Angels have nothing at all Corporeal hanging about them , is a Religious regard to the Authority of the Third Lateran Council , having passed its Approbation upon this Doctrine ; as if the Seventh Oecumenical ( so called ) or Second Nicene , wherein the contrary was before owned and allowed , were not of equal force , at least to counterbalance the other .

But though this Doctrine of Angels , or all Created Vnderstanding Beings Superiour to men , having a Corporeal Indument or Clothing , does so exactly agree with the Old Pythagorick Cabbala , yet have we reason to think , that it was not therefore meerly borrowed or derived , from thence , by the Ancient Fathers ; but that they were led into it , by the Scripture it self . For first , the Historick Phaenomena of Angels in the Scripture , are such , as cannot well be otherwise Salved , than by supposing them to have Bodies ; and then not to lay any stress upon those words of the Psalmist , Who maketh his Angels Spirits , and Ministers a flame of fire ( though with good reason by the Ancient Fathers interpreted to this sense ) because they may possibly be understood otherwise , as sometime they are by Rabbinical Commentators : nor to insist upon those passages of S. Paul , where he speaks of the Tongues of Angels , and of the Voice of an Arch-Angel , and such like , there are several other Places in Scripture , which seem plainly to confirm this Opinion . As first , that of our Saviour before mentioned to this purpose , Luke the 20. the 35. They who shall be accounted worthy , to obtain that world , and the Resurrection from the dead , neither Marry nor are given in Marriage , neither can they die any more ; for they are Equal unto the Angels . For were Angels utterly devoid of all Bodies , then would the Souls of Good men , in a State of Separation , and without any Resurrection , be rather Equal to Angels , than after a Resurrection of their Bodies . Wherefore the Natural meaning of these words seems to be this , De Gen. ad Lit. L. 3. ( as St. Austin hath interpreted them ) that the Souls of Good men , after the Resurrection , shall have Corpora Angelica , Angelical Bodies , and Qualia sunt Angelorum Corpora , such Bodies as those of Angels are . Wherein it is supposed , that Angels also have Bodies , but of a very different kind from those of ours here . Again , that of St. Jude , where he writeth thus of the Devils ; The Angels which kept not their First Estate ( or rather according to the Vulgar Latin , Suum Principatum , Their own Principality ) but left thei● Proper Habitation ( or Dwelling House ) hath he reserved in everlasting Chains , under darkness , unto the Judgement of the Great Day . In which words , it is first Implied , that the Devils were Created by God Pure , as well as the other Angels , but that they kept not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Their own Principality , That is , their Lordly Power and Dominion over their Worser and Inferiour part , they having also a certain Duplicity in their Nature , of a Better and Worser Principle , of a Superiour Part , which ought to Rule and Govern , and of an Inferiour , which out to be Governed : nor is it indeed otherwise , easily conceivable , how they should be Capable of Sinning . And this Inferiour Part in Angels , seems to have a respect to something that is Corporeal or Bodily in them also , as well as it hath in men . But then in the next place , St. Jude addeth , as the Immediate Result and Natural Consequent of these Angels Sinning , that they thereby Left or Lost , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Suum Proprium Domicilium , That is , not only , their Dwelling Place at Large , those Etherial Countries , and Heavenly Regions above , but also their Proper Dwelling House , or Immediate Mansion ; to wit their Heavenly Body . For as much as that Heavenly Body , which Good men expect after the Resurrection , is thus called by St. Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our Habitation , or Dwelling House that is from Heaven . The Heavenly Body is the Proper House or Dwelling , Clothing or Indument , both of Angelical and Humane Souls ; and this is that which makes them fit Inhabitants for the Heavenly Regions . This I say was the Natural effect and Consequent of these Angels Sinning , their Leaving or Loosing , their Pure Heavenly Body , which became thereupon forthwith Obscured and Incrassated ; the Bodies of Spirits Incorporate , always bearing a Correspondent Purity or Impurity to the different disposition of their Mind or Soul . But then again , in the last place , that which was thus in Part , the Natural Result of their Sin , was also by the Just Judgment of God , converted into their Punishment ; For their Etherial Bodies , being thus changed into Gross , Aerial , Feculent , and Vaporous ones , themselves were Immediately hereupon , as St. Peter in the Parallel Place expresseth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cast down into Tartarus , and there Imprisoned , or Reserved in Chains Under Darkness , until the Judgment of the Great Day . Where it is observable that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used by St. Peter , is the very same , that Apollodorus , and other Greek Writers frequently make use of , in a like case , when they speak of the Titan's being Cast down from Heaven : which seems to have been Really nothing else , but this Fall of Angels Poetically Mythologized . And by Tartarus here in all probability , is meant this Lower Caliginous Air , or Atmosphere of the Earth , according to that of St. Austin , concerning these Angels , De Gen. ad Lit. L. 3. c. 10. Post Peccatum in hanc sunt detrusi Caliginem , ubi tamen & Aer , That after their Sin , they were thrust down down into the Misty darkness of this Lower Air. And here are they , as it were Chained and Fettered also , by that same Weight of their Gross and heavy Bodies , which first sunk them down hither , this not suffering them to reascend up , or return back to those Bright Etherial Regions above . And being thus for the present Imprisoned in this Lower Tartarus , or Caliginous Air or Atmosphere , they are indeed here Kept and Reserved in Custody , unto the Judgment of the Great Day , and General Assizes : however they may notwithstanding in the mean time , seem to Domineer and Lord it for a while here . And Lastly our Saviours , Go ye Cursed into everlasting fire , prepared for the Devil and his Angels , seems to be a clear Confirmation of Devils being Bodied ; because First to Allegorize this Fire into nothing but Remorse of Conscience , would indanger the rendering of other Points of our Religion uncertain also ; but to say that Incorporeal Substances Vnunited to Bodies , can be tormented with Fire , is as much as in us lieth , to expose Christianity and the Scripture , to the Scorn and Contempt of all Philosophers , and Philosophick Wits . P. 37. Wherefore Psellus laies no small stress upon this Place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I am also convinced of this , That Demons have Bodies , from the words of our Saviour affirming , That they shall be Punished with Fire : which how could it be , were they altogether Incorporeal ? it being Impossible for that which is both it self Incorporeal , and Vitally Vnunited to any Body , to suffer from a Body . Wherefore of necessity it must be granted , by us Christians , that Devils shall receive Punishment of Sense and Pain hereafter , in Bodies capable of Suffering .

Now if Angels in general , that is , all Created Beings Superiour to men , be Substances Incorporeal , or Souls Vitally United to Bodies ; though not always the same , but sometimes of one kind and sometimes times of another ; and never quite Separate from all Body ; it may seem probable from hence , that though there be other Incorporeal Substances besides the Deity , yet Vita Incorporea , a Life perfectly Incorporeal in the forementioned Origenick Sense , or Sine Corporeae Adjectionis Societate Vivere , to Live altogether without the Society of any Corporeal Adjection , is a Privilege properly belonging to the Holy Trinity only ; and consequently therefore , that Humane Souls when by Death , they are Devested of these Gross Earthly Bodies , they do not then Live and Act Compleatly , without the Conjunction of any Body , and so continue till the Resurrection or Day of Judgment : this Being a priviledge which not so much as the Angels themselves , and therefore no Created Finite Being , is capable of ; the Imperfection of whose Nature necessarily requires the Conjunction of some Body with them , to make them up Complete , without which it is unconceivable , how they should either have Sense or Imagination . And Thus doth Origen Consentaneously to his own Principles , Conclude , Cont. Cels. L. 7. P 353. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Our Soul , which in its own Nature is Inco●poreal and Invisible , in whatsoever Corporeal place it Existeth ; doth always stand in need of a Body , suitable to the Nature of that place respectively . Which Body it sometimes beareth , having Put Off that which before was necessary , but is now Superfluous , for the Following State ; and sometimes again Putting On something , to what before it had , now standing in need of some better Clothing , to fit it for those more Pure Etherial and Heavenly places . But in what there follows , we conceive that Origen's sense having not been rightly understood , his words have been altered and perverted ▪ and that the whole place ought to be read thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The Sense whereof i● this , The Soul descending hither into Generation , Put on first , that Body which was useful for it whilst to continue in the Womb ; and then again afterward , such a Body as was necessary for it , to Live here upon the Earth in . Again it having here a Two fold kind of Body , the one of which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by St. Paul ; ( being a more Subtle Body , which it had before ) the other the Superinduced Earthly House , necessarily subservient to this Schenos here ; the Scripture Oracles affirm , that the Earthly House of this Schenos , shall be corrupted or dissolved , but the Schenos it self , Superindue or Put On a House not made with hands , Eternal in the Heavens : The same declaring that the Corruptible shall put on Incorruption , and the Mortal Immortality . Where it is plain , that Origen takes that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in St. Paul ( 1 Cor. 5.1 . ) for a Subtle Body , which the Soul had before its Terrene Nativity , and which Continues with it after death ; but in good men will at last Superindue , or Put on ( without Death ) the Clothing of Immortality . Neither can there be a better Commentary upon this place of Origen , than those Excerpta out of Methodius the Martyr in Photius , though seeming to be Vitiated also ; where , as we conceive , the sense of Origen and his Followers , is first contained in those words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thus Origen plainly in his Fifth Book , ( p. 244. ) That there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · A difference , betwixt the Earthly House , in which The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is , that will be dissolved ; and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it self , wherein good men groan , being burdened , not that they would put it off , but put on Immortality upon it . That in St. Paul the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is One thing ; and the Earthly House of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Another thing ; and We , that is , our Souls a Third thing , distinct from both .. And then it is further declared in this that follows , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That this short Life of our Earthly Body being destroyed , our Soul shall then have before the Resurrection , a dwelling from God ; until we shall at last , receive it renewed , restored , and so made an Incorruptible House . Wherefore in this we groan , desirous not to put off , all Body , but to put on Life or Immortality upon the Body which we shall then have . For that House which is from Heaven , That we desire to put on , is Immortality . Moreover that the Soul is not altogether Naked after Death , the same Origen endeavours to confirm further from that of our Saviour concerning the Rich Man and Lazarus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Rich man Punished , and the Poor man refreshed in Abraham 's bosome , before , the Coming of our Saviour , and before the end of the world , and therefore before the Resurrection , plainly teaches , that even now also after Death , the Soul useth a Body . He thinketh the same also to be further proved from the Visible Apparition of Samuel's Ghost , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Samuel also visibly appearing after Death , maketh it manifest , that his Soul was then clothed with a Body . To which he adds in Photius , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That the Exteriour Form and Figure of the Souls Body after Death , doth resemble that of the Gross Terrestrial Body here in this Life . All the Histories of Apparitions , making Ghosts or the Souls of the Dead , to appear in the same Form , which their Bodies had before . This therefore , as was observed , is that which Origen understands , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in St. Paul ; not this Gross Terrestial Body , but a certain Middle Body betwixt it , and the Heavenly , which the Soul after Death , carries away with it . Now this Opinion of the Learned Origens , was never reckoned up by the Ancient Fathers , or his greatest Adversaries , in the Catalogue of his Errours ; nor does Methodius the Martyr , who was so great an Anti-Origenist , where he mentions this Origenick Opinion in Photius , seem to tax it otherwise , then as Platonically Implying , the Soul to be Incorporeal . Methodius himself on the contrary contending , not that the Soul Hath a Body conjoyned with it after Death , as a distinct thing from it , but that it self Is a Body ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God is alone is praised as Incorporeal and Invisible : but Souls are made by him , ( who is the Father of all things ) Intellectual Bodies , ornamentally branched out ( as it were ) into Members distinguishable by Reason , and having the same Form and Signature , with the outward Body . Whence is it , that in Hades ( or Hell ) we Read of a Tongue , and a Finger , and other Members , not as if there then were another Invisible Body Coexisting with shese Souls , but because the Souls themselves are in their own Nature ( when strip'd naked of all Clothing ) according to their very Essence such . We say therefore ; if one of these two Opinions must needs be entertained , that either the Soul it self Is a Body , or else that it Hath a Body after Death ; the Latter of them which was Origens , ought certainly much to be preferr'd before the Former , whether held in Tertullian's sense , that all Substance , and consequently God himself , is Body ; or else in that of Methodius , that all Created Substance is such ; God alone being Incorporeal .

But we have already showed , that Origen was not Singular in this Opinion , Irenaeus before him having asserted the same thing , that Souls after Death , are Adapted to certain Bodies , ( where the word in the Greek probably was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which have the same Character with these Terrestrial ones ; and Philoponus after him , who was no Pagan but Christian Philosopher , Dogmatizing in like manner . We might here add , that Joannes Thessalonicensis , in that Dialogue of his , read in the Seventh Synod , seemeth to have been of the same Perswasion also , when he affirmeth of Souls ▪ as well as Angels and Demons , that they were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Often seen by many Sensibly , in the Form of their own Bodies . However it is a thing , which Psellus took for granted , where speaking of Devils , Insinuating their Temptations into mens Souls , by affecting immediately the Phantastick Spirit , he writeth after this manner , P. 94. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · When one man speaks to another from afar off , he must ( if he would be heard ) make a loud cry or noise , whereas if he stood near to him , he might softly whisper into his ear . But could he immediately approach to the Spirit ( or Subtle Body of the Soul , ) he should not then need so much as to make a Whisper , but might silently and without noise , communicate whatsoever thoughts of his own to him , by Motions made thereupon . And this is said to be the way , that Souls , going out of these Bodies converse together ; they communicating their thoughts to one another without any Noise . For Psellus here plainly supposeth , Souls after Death , to have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , a certain Subtle Body , adhering to them , by Motions upon which , they may silently converse with each other . De Genesi ad Literam c 32. It is true indeed , that St. Austin in his Twelfth Book De Genesi ad Literam , does not himself close with this Opinion , of the Souls Having a Body after Death , but much less of its Being a Body : nevertheless does he seem to leave every man to his own Liberty therein , in these words ; Si autem Quaeritur , dum Anima de Corpore exierit , Vtrum ad aliqua loca Corporalia feratur , an ad Incorporalia Corporalibus similia ; an verò nec ad ipsa , sed ad illud quod & Corporibus & Similitudinibus Corporum est Excellentius ; Citò quidem responderim ; ad Corporalia loca eam vel non ferri nisi cum aliquo Corpore , vel non localiter ferri . Jam utrum habeat aliquod Corpus , Ostendat qui Potest ; Ego autem non puto . Spiritalem enim arbitror esse non Corporalem , ad spiritalia vero pro meritis fertur , aut ad Loca Poenalia similia Corporibus . But if it be demanded , when the Soul goes out of this Body , whether it be carried into any Corporal Places , or to Incorporals like to Corporals , or else to neither , but to that which is more excellent than both Bodies , and the likenesses of Bodies ; the Answer is ready ; that it cannot be carried to Corporal Places , or not Locally carried any whither , without a Body . Now whether the Soul have some Body , when it goes out of this Body , let them that can show : but for my part , I think otherwise . For I suppose the Soul to be Spiritual and not Corporal , and that after Death it is either carried to Spiritual things , or else to Penal Places like to Bodies , such as have been represented to some in Extasies , &c. Where St. Austin himself , seems to think , the Punishment of Souls after Death , and before the Resurrection , to be Phantastical , or only in Imagination . Whereas there could not be then so much as Phantastick Punishments neither , nor any Imagination at all in Souls , without a Body ; if that Doctrine of Aristotle's be true , that Phancy or Imagination , is nothing else but a Weaker Sense ; that is , a thing which results from a Complication of Soul and Body both together . But it is observable , that in the forecited place , that which St. Austin chiefly opposed , was the Souls Being a Body , as Tertullian , Methodius , and others had asserted ; but as for its Having a Body , he saith only this , Ostendat qui potest , Let him that can shew it ; He granting in the mean time , that the Soul cannot be Locally carried any whither at all after Death , nor indeed be in any place , without a Body . However the same St. Austin , as he elsewhere condemneth , the Opinion of those , who would take the Fire of Hell Metaphorically , acknowledging it to be Real and Corporeal ; so does he somewhere think it not improbable , but after Death , and before the Resurrection , De Civ . D. Lib. 21. c. 26 ▪ the Souls of men may suffer , from a certain Fire , for the consuming and burning up of their dross , Post istius sanè Corporis Mortem , donec ad illum Veniatur , qui post Resurrectionem Corporum futurus est Damnationis & Remunerationis Vltimus Dies ; Si hoc temporis Intervallo , Ejusmodi Ignem dicuntur perpeti quem non sentiant illi , qui non habuerint tales mores & amores in hujus Corporis Vitâ , ut Eorum Ligna , & Faenum , & Stipula Consumantur : alii vero sentiunt qui ejusmodi secum aedificiae portaverunt , &c. non redarguo , quia forsitan Verum est . If in this Interval of Time , betwixt the Death of the Body , and the Resurrection or Day of Judgment , the Souls of the Dead be said to suffer such a Fire as can do no Execution , upon those who have no Wood , Hay , nor Stuble to burn up ; but shall be felt by such as have made such Buildings or Superstructures , &c. I reprehend it not , because perhaps it is True . The Opinion here mentioned , is thus Expressed by Origen , in his Fifth Book against Celsus , which very place St. Austin seems to have had respect to , C. Cels. L. ● . 240 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Celsus did not understand , That this Fire as well according to the Hebrews and Christians , as to some of the Greeks , will be Purgatory to the World ; as also to every one of those persons , who stand in need of such Punishment and Remedy by Fire ; which Fire can do no Execution upon those , who have no combustible Matter in them , but will be felt by such as in the Moral structure , of their Thoughts , Words , and Actions , have built up Wood , Hay , and Stuble . Now since Souls cannot suffer from Fire , nor any thing else in way of Sense or Pain , without being Vitally Vnited to some Body , we may conclude , that St. Austin when he wrote this , was not altogether abhorrent , from Souls having Bodies after Death .

Hitherto have we declared , How the Ancient Asserters of Incorporeal Substance , as Vnextended , did repel the Assaults of Atheists and Corporealists made against it ; but especially , How they quitted themselves of that Absurdity , of the Illocality and Immobility of Finite Created Spirits , by Supposing them always to be Vitally Vnited to some Bodies , and consequently , by the Locality of those their respective Bodies , determined to Here and There : according to that of Origen , C. Cels. L. 5.244 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our Soul stands in need of a Body , in order to Local Motions . We shall in the next place declare , what Grounds of Reason there were , which induced those Ancients , to assert and maintain a thing so repugnant to Sense and Imagination , and consequently to all Vulgar Apprehension , as a Substance in it self Vnextended , Indistant , and Indivisible , or Devoid of Magnitude and Parts . Wherein we shall only represent the Sense of these Ancient Incorporealists , so far as we can , to the best advantage , in order to their Vindication , against Atheists and Materialists ; our selves in the mean time , not asserting any thing ; but leaving every one that can , to make his own Judgment ; and so either to close with this , or that other following Hypothesis , of Extended Incorporeals .

Now it is here observable , That it was a thing formerly taken for granted on both sides , as well by the Asserters , as the Deniers of Incorporeal Substance , That there is but One kind of Extension only ; and Consequently that whatsoever hath Magnitude and Parts , or One Thing Without Another , is not only Intellectually and Logically , but also Really and Physically Divisible or Discerpible , as likewise Antitypous and Impenetrable ; so that it cannot Coexist with a Body , in the same Place , from whence it follows , that whatsoever Arguments do evince , That there is some other Substance besides Body , the same do therefore Demonstrate ; according to the Sense of these Ancients , ( as well Corporealists as Incorporealists ) that there is Something Vnextended ; it being supposed by them both alike , that whatsoever is Extended , is Body . Nevertheless we shall here principally propound such Considerations of theirs , as tend directly to Prove , That there is something Vnextendedly Incorporeal : And that an Vnextended Deity is no Impossible Idea ; to wit from hence , because there is something Vnextended even in our very Selves . Where not to repeat the forementioned Ratiocinacion of Simplicius , That whatsoever can Act and Reflect upon its Whole Self , cannot possibly be Extended , nor have Parts Distant from one another ; Plotinus first argues after this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 460. What then will they say , who contend , that the Soul is a Body ( or Extended ? ) whether or no will they grant concerning every Part of the Soul in the same Body ( as that of it which is in the Foot , and that in the Hand , and that in the Brain , &c. ) and again every Part of those Parts , that each of them is Soul , such as the Whole ? If this be consented to , then is it plain , that Magnitude or such a Quantity , would confer nothing at all , to the Essence of the Soul , as it would do , were it an Extended Thing : but the Whole , would be in many Parts or Places ; which is a thing that cannot possibly belong to Body ; That the same Whole , should be in more ; and That a Part , should be , what the whole is . But if they will not grant , every Part of their Extended Soul , to be Soul , then according to them must the Soul be Made up , and Compounded of Soul-less Things . Which Argument is else where again thus propounded by him , En. 4. L. 7. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If every one of the Parts of this Extended Soul , or Mind , have Life in it , then would any one of them alone be sufficient . But to say , that though none of the Parts alone have Life in them , yet the Conjunction of them altogether , maketh Life , is absurd ; it being impossible , that Life and Soul should result from a Congeries of Lifeless and Souless things ; or that Mindless things put together , should beget Mind . The sum of this Argumentation is this , That either every part of an Extended Soul is Soul , and of an Extended Mind , Mind ; or not . Now if no Part of a Soul , as supposed to be Extended , alone be Soul or have Life and Mind in it , then is it certain that the Whole resulting from all the Parts , could have no Life nor Mind ; because Nothing can ( Causally ) come from Nothing . It is true indeed , that Corporeal Qualities and Forms , according to the Atomick Physiology , result from a Composition and Contexture of Atoms or Parts , each of which taken alone by themselves , have nothing of that Quality or Form in them , — Ne ex Albis Alba rearis ; Aut ea quae Nigrant , nigro de Semine nata . You are not to think , that White things are made out of White principles , nor Black things out of Black ; but the Reason of the difference here is plain , because these Qualities and Forms are not Entities Really distinct from the Magnitude , Figure , Site , and Motion of Parts , but only such a Composition of them , as cause different Phancies in us ; but Life and Vnderstanding , Soul and Mind , are Entities Really distinct from Magnitude , Figure , Site , and Motion of Parts , they are neither meer Phancies , nor Syllables of things , but Simple and Vncompounded Realities . But if every supposed Part of a Soul be Soul , and of a Mind , Mind ; then would all the rest of it besides any One Part , be Superfluous : or indeed every supposed Part thereof , would be the Same with the Whole ; from whence it follows , that it could not be Extended , or have any Real Parts at all , since no Part of an Extended thing , can possibly be the Same with the Whole .

Again the same Philosopher endeavours further to prove , that the Humane Soul it self , is Vnextended and Indivisible , from its Energies and Operations , and that as well those of Sensation as of Intellection , First therefore from External Sensations , he Reasons in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 461. That which percieveth in us , must of necessity be One thing , and by One and the same Indivisible , perceive all ; and that whether they be more things , entring through several Organs of Sense , as the many Qualities of one Substance ; or One Various and Multiform thing , entring through the same Organ ; as the Countenance or Picture of a man . For it is not One thing in us , that perceives the Nose , another thing the Eyes , and another thing the Mouth ; but it is one and the self same thing , that perceiveth all . And when one thing enters through the Eye , another through the Ear , these also must of necessity come all at last to one Indivisible , or else they could not be compared together , nor one of them affirmed to be different from another ? The several Sentiments of them meeting no where together in One. He concludes therefore , that this One thing in us , that sensibly perceives all things , may be resembled to the Centre of a Circle , and the several Senses , to Lines drawn from the Circumference , which all meet in that one Centre . Wherefore that which perceives and apprehends all things in us , must needs be Really One , and the very same ; that is , Vnextended and Indivisible . Which Argument , is yet further pursued by him , more particularly thus . If that which sensibly perceiveth in us , be Extended , so as to have Distant Parts , one without another , then one of these Three things must needs be affirmed ; That either Every Part of this Extended Substance of the Soul perceives a Part of the Object only ; or every Part of it the Whole Object , or else all comes to some One Point , which alone perceives , both the several Parts of the Object , and the Whole , all the other , being but as Circumferential Lines leading to this Center . Now of the Former of those Three Plotinus thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the Soul be a Magnitude , then must it be divided together with the Sensible Object , so that one Part of the Soul must perceive one Part of the Object , and another , another ; and nothing in It , the Whole Sensible : just as if I should have the sense of one thing , and you of another . Whereas it is plain by our Internal Sense , That it is One and the Self same thing in us , which perceives , both the Parts and the Whole . And of the Second , he writeth in this manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But if every Part of the Extended Soul , perceive the Whole Sensible Object , since Magnitude is Infinitely Divisible , there must be in every man Infinite Sensations , and Images of one and the same Object . Whereas we are Intimately Conscious to our selves , That we have but only One Sensation of One Object at the same time . And as for the Third and Last Part of the Disjunction , That what Sensibly Perceives in every one , is but One Single Point , either Mathematical or Physical . It is certain first that a Mathematical Point , having neither Longitude , Latitude , nor Profundity , is no Body nor Substance , but only a Notion of our own Mind , or a Mode of Conceiving in us . And then as for a Physical Point or Minimum , a Body so Little that there cannot possibly be any Less , Plotinus asserting the Infinite Divisibility of Body , here explodes the thing it self . However he further intimates ▪ that If there were any such Physical Minimum , or Absolutely Least Body or Extensum , this could not possibly receive upon it a Distinct Representation and Delineation , of all the several Parts of a Whole Visible Object at once , as of the Eyes , Nose , Mouth , &c. in a man's Face or Picture ; or of the Particularities of an Edifice : nor could such a Parvitude or Atom as this , be the Cause of all Animal Motions . And this was one of Aristotl's Arguments , whereby he would prove Vnextended Incorporeals , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · If the Soul were Indivisible as a Point , how could it Perceive , that which is Divisible ? that is , take notice of all the Distinct Parts of any Extended Object , and have a Description of the whole of them at once upon it self ? The Sum of the whole Argumentation is this , That If the Soul be an Extended Substance , then must it of necessity be either a Physical Point or Minimum , the Least Extensum that can possibly be , ( if there be any such Least , and Body or Extension be not Infinitely Divisible ) or else it must consist of more such Physical Points , joyned together . As for the former of these , it hath been already declared to be Impossible , that one Single Atom , or Smallest Point of Extension , should be able distinctly to perceive all the variety of things : to which might be added , That to suppose every Soul to be but one Physical Minimum , or Smallest Extensum , is to imply such an Essential Difference in Matter or Extension , as that some of the Points thereof , should be Naturally devoid of all Life , Sense , and Vnderstanding , and others again Naturally Sensitive and Rational . Which Absurdity though it should be admitted , yet would it be utterly Unconceivable , how there should come to be , One such Sensitive and Rational Atom in every man and no more , and how this should constantly remain the same , from Infancy to Old-Age , whilst other Parts of Matter Transpire perpetually . But as for the Latter ; If Souls be Extended Substances , consisting of More Points , one without another ; all Concurring in every Sensation , then must every one of those Points , either Perceive a Point and Part of the Object only , or else the Whole . Now if every Point of the Extended Soul , Perceive only a Point of the Object , then is there no One Thing in us , that Perceives the Whole ; or which can compare one Part with another . But if every Point of the Extended Soul , Perceive the Whole Object at once , consisting of many Parts , then would there be Innumerable Perceptions of the same Object in every Sensation ; as many , as there are Points in the Extended Soul . And from both those Suppositions , it would alike follow , that no man is One Single Percipient or Person , but that there are Innumerable distinct Percipients and Persons in every man . Neither can there be any other Supposition made , besides those Three forementioned ; as That the whole Extended Soul , should Perceive both the Whole Sensible Object , and All its several Parts , no Part of this Soul in the mean time having any Perception at all by it self ; because the Whole of an Extended Being , is nothing but All the Parts taken together ; and if none of those Parts have any Life , Sense , or Perception in them , it is Impossible , that there should be any in the Whole . But in very truth , to say that the Whole Soul Perceiveth all , and no Part of it any thing ; is to acknowledge it , not to be Extended , but to be Indivisible ; which is the Thing that Plotinus contends for .

And that Philosopher here further insists upon Internal Sensations also , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That Sympathy , or Homopathy , which is in all Animals , to the same purpose : It being One and the Same thing in them , which Perceives Pain , in the most distant Extremities of the Body ; as in the Sole of the Foot , and in the Crown of the Head , and which moves one Part to succour and relieve another labouring under it , which could not possibly be by Traduction of all , to one Physical Point , as the Centre , for divers Reasons . P. 462. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Since therefore these Sympathetick Senses , cannot possibly be made by Traduction , at last to One thing ; and Body being Bulkie or Out-swelling Extension , One Part thereof Suffering , another cannot Perceive it , ( for in all Magnitude , This is One thing , and That Another ) it followeth , that what Perceives in us , must be every where , and in all the parts of the Body , One and the Same thing with it self . Which therefore cannot be it self Body , but must of necessity be some other Entity or Substance Incorporeal . The Conclusion is , that in Men and Animals , there is One thing Indivisibly the Same , that Comprehendeth the Whole Outside of them , Perceiveth both the Parts , and the Whole of Sensible Objects , and all transmitted through several Senses ; Sympathizeth with all the Distant Parts of the Body ; and Acteth entirely upon all . And this is properly called , I My Self , not the Extended Bulk of the Body , which is not One but Many Substances , but an Vnextended and Indivisible Vnity , wherein all Lines Meet , and Concentre , not as a Mathematical Point , or Least Extensum ; But as one Self-Active , Living , Power , Substantial , or Inside-Being , that Containeth , Holdeth , and Connecteth all together .

Lastly , the forementioned Philosopher endeavours yet further to prove , the Human Soul to be Vnextended and Devoid of Magnitude , and Indivisible , from its Rational Energies or Operations , its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intellections of Intelligibles , and Apprehensions of things Devoid of Magnitude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For how could the Soul ( saith he ) if it were a Magnitude , Vnderstand that which hath no Magnitude ? and with that which is Divisible , Conceive what is Indivisible ? Now it is certain , that we have Notions of many things which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , altogether Vnimaginable , and therefore have nothing of Length , Breadth , and Thickness in them , as Vertue , Vice , Plot. p. 463. &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Justice and Honesty , and the like , are things Devoid of Magnitude , and therefore must the Intellections of them , needs be such too . So that the Soul must receive these , by what is Indivisible , and Lodge them in that which is Indivisible . We have also a Notion not only of meer Latitude or Breadth , Indivisible as to Thickness ; and of Longitude or a Line , Indivisible both as to Breadth , and Thickness ; but also of a Mathematical Point , that is every way Indivisible , as to Length , Breadth , and Thickness . We have a Conception of the Intension of Powers and Vertues , wherein there is nothing of Extension or Magnitude . And indeed all the Abstract Essences of things , ( or the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) which are the First Objects of Intellection , are Indivisible : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. And though we apprehend Forms that are in Matter too , yet do we Apprehend them as Separated and Abstracted from the same ; there being nothing of Flesh in our Conception of a Man , &c. Nay , the Soul Conceives Extended things themselves , Vnextendedly and Indivisibly ; for as the Distance of a whole Hemisphere is contracted into a narrow Compass in the Pupil of the Eye , so are all Distances yet more contracted in the Soul it self , and there Understood Indistantly ; For the Thought of a Mile Distance , or of Ten thousand Miles , or Semidiameters of the Earth , takes up no more Room in the Soul , nor Stretches it any more , than does the Thought of a Foot or Inch , or indeed of a Mathematical Point . Were that which perceiveth in us a Magnitude , then could it not be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Equal to every sensible , and alike perceive , both Lesser and Greater Magnitudes , than it self : but least of all could it perceive , such things as have no Magnitude at all . And this was the other Part of Aristotle's Argumentation , to Prove the Soul and Mind to be Vnextended and Indivisible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; For how could it perceive , that which is Indivisible , by what is Divisible ? He having before Demanded , How , is could apprehend things Divisible , and of a Great Extension , by a meer Point or Absolute Parvitude . Where the Soul , or that which Perceives and Understands , is according to Aristotle , neither Divisible , as a Continued Quantity , nor yet Indivisible , either as a Mathematical , or as a Physical Point , and Absolute Parvitude ; but as that which hath in it self , no Out-Swelling Distance , nor Relation to any Place , otherwise than as it is Vitally United to a Body ; which , ( where ever it be , ) it always Sympathizes with , and Acts upon .

Besides which , these Ancient Asserters of Vnextended Incorporeals , would in all probability confirm that Opinion from hence ; Because we can not only Conceive Extension without Cogitation , and again Cogitation without Extension ; from whence it may be Inferred , that they are Entities Really Distinct , and Separable from one another , ( we having no other Rule , to Judge of the Real Distinction and Separability of things then from our Conceptions ) but also are not able to Conceive Cogitation with Extension . We cannot conceive a Thought , to be of such a certain Length , Breadth , and Thickness , Mensurable by Inches and Feet , and by Solid Measures . We cannot Conceive Half , or a Third Part , or a Twentieth Part of a Thought , much less of the Thought of an Indivisible Thing ; neither can we Conceive every Thought to be of some certain Determinate Figure , either Round or Angular ; Spherical , Cubical , or Cylindrical , or the like . Whereas if whatsoever is Vnextended , be Nothing , Thoughts must either be meer Non-Entities , or else Extended too , into Length , Breadth and Thickness ; Divisible into Parts ; and Mensurable ; and also ( where Finite , ) of a certain Figure . And consequently all Verities in us ( they being but Complex Axiomatical Thoughts ) must of necessity be Long , Broad , and Thick , and either Spherically or Angularly Figurate . And the same must be affirmed , of Volitions likewise , and Appetites or Passions , as Fear and Hope , Love and Hatred , Grief and Joy ; and of all other things belonging to Cogitative Beings , ( Souls and Minds ) as Knowledge and Ignorance , Wisdom and Folly , Vertue and Vice , Justice and Injustice , &c. that these are either all of them Absolute Non-Entities ; or Else Extended into Three Dimensions of Length , Breadth , and Profundity ; and Mensurable not only by Inches and Feet , but also by Solid Measures , as Pints and Quarts : and last of all ( where they are Finite as in men ) Figurate . But if this be Absurd , and these things belonging to Soul and Mind , ( though doubtless as great Realities at least , as the things which belong to Bodies ) be Vnextended , then must the Substances of Souls and Minds themselves be Vnextended also . Thus Plotinus of Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind is not Distant from it self : and indeed were it so , it could not be One thing , ( as it is ) but Many ; every Conceivable Part of Distant and Extended Substance , being a Substance by it self . And the same is to be said of the Humane Soul , though it Act upon Distant Parts of that Body , which it is united to , that it self notwithstanding , is not Scattered out into Distance , nor Dispersed into Multiplicity , nor Infinitely Divisible ; because then it would not be One Single Substance , or Monade , but a Heap of Substances . Soul is no more Divisible , than Life ; of which the forementioned Philosopher thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Will you divide a Life into two ? then the whole of it being but a Life , the half thereof , cannot be a Life . Lastly , if Soul and Mind , and the things belonging to them , as Life and Cogitation , Vnderstanding and Wisdom , &c. be Out-spread into Distance , having one Part without another , then can there be no Good Reason given , why they should not be , as well Really and Physically , as Intellectually Divisible ; and One Part of them Separable from another : since as Plotinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In all Magnitude or Extension , This is One thing , and That Another . At least no Theist ought to deny , but that the Divine Power , could Cleave , or Divide a Thought , together with the Soul wherein it is into Many Pieces ; and remove them to the Greatest Distances from one another , ( for as much as this implies no manner of Contradiction , and whatsoever is Conceivable by us , may be done by Infinite Power ) in which case , neither of them alone , would be Soul or Mind , Life or Thought , but all put together , make up one entire Mind , Soul , Life , and Thought .

Wherefore , the Sense of the Ancient Incorporealists , seems to have been as follows . That there are in Nature , Two Kinds of Substances specifically Differing from one another . The First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bulks or Tumours , a meer Passive Thing . The Second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Self-Active Powers or Vertues , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Energetick Nature . The Former of these , is nothing else but Magnitude or Extension , not as an Abstract Notion of the Mind , but as a Thing Really Existing without it . For when it is called , Res Extensa , the meaning is not , as if the Res were One thing , and the Extension thereof Another , but that it is Extension , or Distance , Really Existing , or the Thing thereof ( without the Mind ) and not the Notion . Now this in the Nature of it , is Nothing but Aliud Extra Aliud , One thing without Another , and therefore perfect Alterity , Disunity , and Divisibility . So that no Extensum whatsoever , of any Sensible Bigness , is Truly and Really , One Substance , but a Multitude or Heap of Substances , as Many as there are Parts into which it is Divisible . Moreover one Part of this Magnitude , always Standing Without another , it is an Essential Property thereof to be Antitypous or Impenetrable , that is , to Justle or Shoulder out , all other Extended Substance from Penetrating into it , and Co-Existing with it , so as to Possess and take up the same Room or Space . One yard of Distance , or of Length , Breadth , and Thickness , cannot possibly be added to another , without making the Whole Extension Double to what it was before , since one of them must of necessity stand without the other . One Magnitude cannot Imbibe or Swallow up another , nor can there be any Penetration of Dimensions . Moreover Magnitude or Extension as such , is meer Outside or Outwardness , it hath nothing Within , no Self - Active Power or Vertue , all its Activity , being either Keeping out or Hindering , any other Extended Thing , from Penetrating into it : ( which yet it doth meerly by its being Extended , and therefore not so much by any Physical Efficiency , as a Logical Necessity , ) or else Local Motion , to which it is also but Passive ; no Body or Extension as such , being able to Move it self , or Act upon it self .

Wherefore were there no other Substance in the World besides this Magnitude or Extension , there could be no Motion or Action at all in it ; no Life , Cogitation , Consciousness , No Intellection , Appetite or Volition ( which things do yet make up the Greatest part of the Universe ) but all would be a dead Heap or Lump : nor could any one Substance , Penetrate another , and Co-Exist in the same Place with it . From whence it follows of necessity , that besides this Outside Bulky Extension , and Tumourous Magnitude , there must be another kind of Entity , whose Essential Attribute or Character , is Life , Self-Activity , or Cogitation . Which first , that it is not a meer Mode or Accident of Magnitude and Extension , is plain from hence , because Cogitation may be as well Conceived without Extension , as Extension without Cogitation ; whereas no Mode of any thing can be Conceived without that whereof it is a Mode . And since there is unquestionably , much more of Entity in Life and Cogitation , than there is in meer Extension or Magnitude , which is the Lowest of all Being , and next to Nothing ; it must needs be Imputed , to the meer Delusion and Imposture of Imagination , that men are so prone to think , this Extension or Magnitude , to be the only Substance , and all other things besides , the meer Accidents thereof , Generable out of it , and Corruptible again into it . For though that Secondary and Participated Life , ( as it is called ) in the Bodies of Animals , be indeed a meer Accident , and such as may be Present or Absent without the Destruction of its Subject ; yet can there be no Reason given , why the Primary and Original Life it self , should not be as well a Substantial Thing , as meer Extension and Magnitude . Again that Extension and Life , or Cogitation , are not Two Inadequate Conceptions neither , of one and the self same Substance , considered brokenly and by piecemeal ; as if either all Extension had Life and Cogitation Essentially belonging to it , ( as the Hylozoists conclude ) or at least all Life and Cogitation had Extension ; and consequently all Souls and Minds , and even the Deity it self were , either Extended Life and Cogitation ; or Living and Thinking Extension ( there being nothing in Nature Unextended ; but Extension the only Entity , so that whatsoever is devoid thereof , is ipso facto , Absolutely Nothing ) This , I say , will also appear from hence , because as hath been already declared , we cannot Conceive a Life or Mind or Thought , nor any thing at all belonging to a Cogitative Being as such ( as Wisdom , Folly , Vertue , Vice , &c. ) to be Extended into Length , Breadth , and Thickness , and to be Mensurable by Inches , Feet , and Yards . From whence it may be concluded , that Extension , and Life or Cogitation , are no Inadequate Conceptions of One and the self same thing , since they cannot be Complicated together into one , but that they are distinct Substances from each other . Lives and Minds , are such Tight and Compact Things in themselves , and have such a Self-Vnity in their Nature , as that they cannot be lodged , in that which is wholly Scattered out from it self into Distance , and Dispersed into Infinite Multiplicity ; nor be spread all over upon the same as coextended with it . Nor is it conceivable , how all the several Parts of an Extended Magnitude , should Joyntly concur and contribute , to the Production of One and the same Single and Indivisible Cogitation ; or how that whole Heap or Bundle of things , should be One Thinker . A Thinker , is a Monade , or one Single Substance , and not a Heap of Substances : whereas no Body or Extended thing , is One , but Many Substances , every Conceivable or Smallest part thereof , being a Real Substance by it self .

But this will yet further appear , if we consider , what kind of Action Cogitation is . The Action of an Extended Thing as such , is nothing but Local Motion , Change of Distance , or Translation from Place to Place , a meer Outside and Superficial thing ; but it is certain , that Cogitation , ( Phancy , Intellection , and Volition ) are no Local Motions ; nor the meer Fridging up and and down , of the Parts of an Extended Substance , changing their Place and Distance ; but it is Unquestionably , an Internal Energie ; that is , such an Energie as is Within the very Substance or Essence , of that which Thinketh ; or in the Inside of it . From which Two kinds of Energies , we may now conclude , that there are also Two kinds of Entity or Substance in Nature ; the One meer Outside , and which hath Nothing Within it ; the Other such a kind of Entity , as hath an Internal Energie ; Acteth From it self , and Within it self , and Vpon it self ; an Inside Thing , whose Action is Within the very Essence or Substance thereof . It being plain , that the Cogitative or Thinking Nature , is such a thing , as hath an Essential Inside or Profundity . Now this Inside of Cogitative Beings , wherein they thus Act or Think Internally within themselves , cannot have any Length , Breadth , or Thickness in it , because if it had , it would be again a meer Outside thing . Wherefore had all Cogitative Beings , ( Souls and Minds ) Extension and Magnitude never so much belonging to them , as some suppose them to have , yet could this for all that , be Nothing but the meer Outside of their Being , besides which , they must of necessity have also , an Vnextended Inside , that hath no Outswelling Tumour , and is not Scattered into Distance , nor Dispersed into Multiplicity , which therefore could not possibly Exist a Part in a Part , of the supposed Extension , as if one Half of a Mind or Thought , were in One Half of that Extension , and another in another ; but must of necessity be All Vndividedly , both in the Whole of it , and in every Part. For had every Twentieth or Hundredth Part of this Extensum , not the Whole of a Life or Mind in it , but only the Twentieth or Hundredth Part thereof , then could none of them have any true Life or Mind at all , nor consequently the Whole have any . Nor indeed is it otherwise conceivable , how a whole Quantity of Extended Substance should be One thing , and have One Personality , one I My Self in it all , were there not One Indivisible thing , Presiding over it , which Held it all together , and Diffused it self thorough all . And thus do we see , how this Whole in the Whole and in every Part ( do men what they can ) will like a Ghost still haunt them , and follow them every where . But now it is Impossible , that One and the self same Substance , should be both Extended and Vnextended . Wherefore in this Hypothesis of Extended Vnderstanding Spirits , having One Part without Another , there is an Undiscerned Complication of Two Distinct Substances , Extended and Vnextended , or Corporeal and Incorporeal , both together ; and a Confusion of them into One. Where notwithstanding , we must acknowledge , that there is so much of Truth aimed at ; as that all Finite Incorporeal Substances , are always Naturally united to Some Bodies , so that the Whole of these Created Animals , is Compleated and Made up of Both these together , an Extended Inside , and an Vnextended Outside ; both of them Substances indeed Really distinct , but yet Vitally Vnited , each to other .

The Sum of all is , That there are Two kinds of Substances in Nature , the First Extension or Magnitude , Really Existing without the Mind , which is a thing that hath no Self-Vnity at all in it , but is Infinite Alterity and Divisibility , as it is also meer Outside and Outwardness , it having nothing Within ; nor any other Action belonging to it , but only Locally to Move , when it is Moved . The Second , Life and Mind ; or the Self Active Cogitative Nature , an Inside Being , whose Action is not Local Motion , but an Internal Energy , Within the Substance or Essence of the Thinker himself , or in the Inside of him ; which therefore ( though Vnextended , yet ) hath a certain Inward Recess , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Essential Profundity . And this is a thing which can Act all of it Entirely , upon either a Greater or Lesser Quantity of Extended Substance or Body , and its Several Parts , Penetrating into it , and Co-existing in the same Place with it . Wherefore it is not to be looked upon , either as a Mathematical , or as a Physical Point , as an Absolute Parvitude or the Least Extensum possible ; it having not only such an Essential Inside , Bathos , or Profundity in it , wherein it Acteth and Thinketh within it self , but also a certain Amplitude of Active Power ad Extra , or a Sphere of Activity upon Body . Upon which account , it was before affirmed by Plotinus , that an Vnextended Incorporeal , is a thing Bigger than Body ; because Body cannot Exist otherwise , than a Point of it in a Point of Space , whereas this One and the same Indivisible ; can at once both comprehend a Whole Extensum within it , and be All of it in every Part thereof . And Lastly , all Finite Incorporeals , are always Naturally United to some Body or other ; from both which together , is Compleated and Made up , in every Created Understanding Being , one entire Animal , consisting of Soul and Body ; and having something Incorporeal , and something Corporeal in it ; an Vnextended Inside , and an Extended Outside ; by means whereof , it is determined to Here and There , and Capable of moving Locally , or Changing Place .

Thus have we represented the sense of the Ancient Vnextended Incorporealists to the best advantage that we could ; in way of Answer to the premised Atheistick Argument , against Incorporeal Substance ; and in order to the Vindication of them from the Contempt of Atheists ; And we do affirm , that the forementioned Argumentations of theirs , do evince , That there is some other Substance besides Body , which therefore according to the Principles of these Atheists themselves , must be acknowledged to be Vnextended , it being concluded by them that whatsoever is Extended is Body . But whether they do also , absolutely prove , that there is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Substance Devoid of Magnitude , Indistant , Without Parts , and Indivisible ; this we shall leave others to make a Judgment of . However it is certain that Atheists who maintain the contrary , must needs assert , that every Thought , and whatsoever belongeth to Soul , Mind , ( as Knowledge , Virtue , &c. ) is not only Mentally and Mathematically Divisible , so that there may be Half , a Third Part , or a Quarter of a Thought , and the Rest , supposed ; but also Physically Separable , or Discerpible , together with the Soul wherein it is . They must also deny , that there is any Internal Energy at all , or any other Action besides that Outside Superficial Action , of Local Motion , and Consequently make all Cogitation nothing but Local Motion , or Translation . And Lastly , they must maintain , that no Substance can Co-exist with any other Substance ( as Soul with Body ) otherwise than by Juxta-Position only , and by Possessing the Pores , or filling up the Intervals thereof ; as a Net with the water .

And this is the First Answer to the forementioned Atheistick Argument , against Incorporeal Substance . That though whatsoever is Extended be Body , yet Every thing is not Extended , but that Life and Mind or Cogitation , are an Vnextended , Indistant and Indivisible Nature . But as we have already intimated , There are other Learned Asserters of Incorporeal Substance , who lest , God and Spirits , being thus made Vnextended ; should quite Vanish into Nothing , Answer that Atheistick Argumentation after a different manner ; by granting to these Atheists , that Proposition , that whatsoever Is , is Extended ; and what is Vnextended is Nothing ; but then denying that other of theirs , That whatsoever is Extended is Body : They asserting , Another Extension , Specifically Differing from that of Bodies . For whereas Corporeal Extension , is not only Impenetrable , so as that no one Part thereof , can Enter into another , but also both Mentally and Really Divisible ; one Part being in its Nature Separable from another ; they affirm , that there is another Incorporeal Extension , which is both Penetrable , and also Indiscerpible ; so that no One Part thereof , can possibly be Separated from another , or the whole ; and that to such an Incorporeal Extension , as this , belongeth Life , Cogitation , and Vnderstanding , the Deity having such an Infinite Extension , but all Created Spirits , a Finite and Limited one : which also is in them supposed to be Contractible and Dilatable . Now it is not our part here , to oppose Theists , but Atheists : wherefore we shall leave these Two Sorts of Incorporealists to dispute it out friendly amongst themselves ; and indeed therefore with the more Moderation , Equanimity , and Toleration of Dissent Mutually ; because it seemeth , that Some are in a manner Fatally Inclined , to think one way in this Controversie , and Some another . And what ever the Truth of the Case be , it must be acknowledged , that this Latter Hypothesis , may be very useful and Serviceable to retain some in Theism , who can by no means admit , of a Deity , or Any thing else , Vnextended . Though perhaps , there will not be wanting others also ; who would go in a middle way betwixt these Two , or Compound them together ; by supposing the Deity to be indeed altogether Vnextended , and all of it Every where ; but Finite Incorporeals or Created Spirits , to have an Vnextended Inside , a Life or Mind , Diffusing it self into a certain Amplitude of Outward Extension , whereby they are Determined to a Place ; yet so as to be all in every Part thereof ; which Outward Extension , is therefore not to be Accounted Body , because Penetrable , Contractable , and Dilatable ; and because no one Part thereof is Separable from the rest , by the Rushing or Incursion of any Corporeal thing upon them . And thus is the Atheists Argument , against Incorporeal Substance , Answered Two manner of ways ; First , That there Is Something Vnextended ; and Secondly , That If there were none , yet must there of necessity be , a Substance otherwise Extended than Body is , so as to be neither Antitypous nor Discerpible . And Our selves would not be Understood here , Dogmatically to Assert any thing in this Point , save only what all Incorporealists do agree in ; To wit , That besides Body , which is Impenetrably and Divisibly Extended , there is in Nature another Substance , that is both Penetrable of Body and Indiscerpible ; or which doth not Consist , of Parts Separable from one another . And that there is at least , such a Substance as this , is unquestionably manifest , from what hath been already declared .

But the Atheist will in the next place , give an Account of the Original of this Errour ( as He calls it ) of Incorporeal Substance , and Undertake to show , from what Mistake it proceeded ; which is yet another Pretended Confutation thereof . Namely , that it sprung Partly from the Abuse of Abstract Names and Notions ; Men making Substances of them , and Partly from the Scholastick Essences , Distinct from the Things themselves , and said to be Eternal . From both which Delusions and Dotages together , the Atheist conceives , that Men have been first of all much Confirmed in the Belief of Ghosts and Spirits , Demons and Devils , Invisible Beings called by several Names . Which Belief had also another Original , mens Mistaking their own Phancies for Realities . The Chief of all which affrightful Ghosts and Spectres , according to these Atheists is the Deity , the Oberon , or Prince of Fairies and Phancies . But then whereas men by their Natural Reason , could not conceive otherwise , of these Ghosts and Spirits , then that they were a kind of Thin , Aerial Bodies ; their Understandings have been so Enchanted by these Abstract Names ( which are indeed the Names of Nothing ) and those Separate Essences and Quiddities of Scholasticks , as that they have made Incorporeal Substances of them . The Atheistick Conclusion is ; That they who assert an Incorporeal Deity , do Really but make a Scholastick Separate Essence , or the meer Abstract Notion of an Accident , a Substantial Thing , and a Ghost or Spirit , presiding over the whole world .

To which our Reply in General first of all is , That all this , is Nothing but Idle Romantick Fiction , The Belief of a Deity and Substance Incorporeal , standing upon none of those Imaginary Foundations . And then as for that Impudent Atheistick Pretence , That the Deity is Nothing but a Figment or Creature of Men's Fear and Imagination , and therefore the Prince of Fairies and Phancies . This hath been already Sufficiently Confuted , From P. 654. to 663. in our Answer to the First Atheistick Argumentation . Where we have also over and above shew'd , that there is not only a Natural Prolepsis or Anticipation of a God in the Minds of Men , but also that the Belief thereof , is Supported by the strongest and most Substantial Reason ; His Existence Being indeed Demonstrable , with Mathematical Evidence , to such as are capable ; and not blinded with Prejudice , nor Enchanted by the Witchcraft of Vice , and Wickedness , to the Debauching of their Understandings . It hath been also shewed , that the Opinion of other Ghosts and Spirits besides the Deity , Sprung not meerly from Fear and Phancy neither , as Childrens Bugbears , but from Real Phaenomena ; True Sensible Apparitions , with the Histories of them in all Ages , without which the Belief of such things could never have held up so Generally and Constantly in the World . As likewise that there is no Repugnancy at all to Reason , but that there may be as well , Aerial and Etherial , as there are Terrestrial Animals ; and that the Dull and Earthy Stupidity of mens Minds , is the Only thing which makes them , so prone to think , that there is no Vnderstanding Nature , Superior to Mankind ; but that in the world , all is Dead about Us ; and to disbelieve the Existence of any thing , which themselves Cannot , either See or Feel . Assuredly , The Deity is no Phancy ; but the Greatest Reality in the world , and that without which , there could be Nothing at all Real ; it being the only Necessary Existent ; and Consequently Atheism is either meer Sottishness , or else a strange kind of Irreligioas Fanaticism .

We now further add , that the Belief of Ghosts and Spirits Incorporeal , and consequently of an Incorporeal Deity , sprung neither from any Ridiculous Mistake of the Abstract Names and Notions of meer Accidents , for Substances , nor from the Scholastick Essences , said to be Eternal , . For as for the Latter , none of those Scholasticks ever Dream'd , that there was any Vniversal Man , or Vniversal Horse , Existing alone by it self , and Separate from all Singulars ; nor that the Abstract Metaphysical Essences of men , after they were Dead , Subsisting by themselves , did Walk up and down amongst Graves , in Airy Bodies . It being absolutely impossible , that the Real Essence of any thing should be Separable from the thing it self , or Eternal , when that is not so . And were the Essences of all things , look'd upon by these Scholasticks , as Substances Incorporeal , then must they have made all things , ( even Body it self , ) to be Ghosts , and Spirits , and Incorporeal ; and Accidents also , ( they having their Essences too ) to be Substantial . But in very Truth , these Scholastick Essences , said to be Eternal , are nothing but the Intelligible Essences of things , or their Natures as Conceivable , and Objects of the Mind . And in this Sense , is it an acknowledged Truth , that the Essences of things , ( as for example of a Sphere , or Triangle ) are Eternal , and such as were never Made , because there could not otherwise be , Eternal Verities concerning them . So that the True meaning of these Eternal Essences , is indeed no other than this , That Knowledge is Eternal ; or that there is an Eternal Mind , that comprehendeth the Intelligible Natures and Ideas of all things , whether Actually existing , or Possible only ; their Necessary relations to one another , and all the Immutable Verities belonging to them . Wherefore though these Eternal Essences themselves , be no Ghosts nor Spirits , nor Substances Incorporeal , they being nothing but Objective Entities of the Mind , or Noemata , and Ideas ; yet does it plainly follow , from the Necess●ry Supposition of them ( as was before declared ) That there is One Eternal Vnmade Mind , and Perfect Incorporeal Deity , a Real and Substantial Ghost or Spirit , which comprehending It self , and all the Extent of its own Power , the Possibilities of things , and their Intelligible Natures , together with an Exemplar or Platform of the whole World ; Produced the same accordingly .

But our Atheistick Argumentator , yet further urges , That those Scholasticks and Metaphysicians , who because Life or Cogitation , can be considered alone Abstractly , without the Consideration of Body , therefore conclude it not to be the Accident or Action of a Body , but a Substance by it self , ( and which also after men are Dead , can Walk amongst the Graves ) that these , ( I say ) do so far Abuse , those Abstract Names and Notions of meer Accidents , as plainly to make Substances Incorporeal of them . To which therefore we Reply also , That were the Abstract Notions of Accidents in General , made Incorporeal Substances , by those Philosophers aimed at ; then must they have supposed all the Qualities or Affections of Bodies , such as Whiteness and Blackness , Heat and Cold , and the like , to have been Substances Incorporeal also ; a thing yet never heard , or thought of . But the Case is far otherwise , as to Conscious Life , or Cogitation , though it be an Abstract also ; because this , is no Accident of Body , as the Atheist ( Serving his own Hypothesis , ) securely takes it for granted , nor indeed , of any thing else ; but an Essential Attribute , of another Substance , distinct from Body , ( or Incorporeal ; ) after the same manner , as Extension or Magnitude , is the Essential Attribute of Body , and not a meer Accident .

And now having so copiously Confuted , all the most Considerable Atheistick Grounds , we are necessitated to dispatch those that follow , being of lesser Moment , with all possible Brevity and Compendiousness . The Four next , which are the Fifth , Sixth , Seventh , and Eighth , Atheistick Argumentations , pretend to no more than only this , to disprove a Corporeal Deity ; or from the Supposition , That there is no other Substance in the World besides Body , to infer the Impossibility of a God , that is , of an Eternal Vnmade Mind , the Maker and Governour of the Whole World : all Which therefore signifie nothing at all , to the Asserters of a Deity Incorporeal , who are the only Genuine Theists . Nevertheless , though none but Stoicks , and such other Corporealists , as are notwithstanding Theists , be directly concerned in an Answer to them ; yet shall we first , so far consider the Principles of the Atheistick Corporealism , contained in those Two Heads , the Fifth and Sixth , as from the Absolute Impossibility of these Hypotheses to Demonstrate , a Necessity of Incorporeal Substance ; from whence a Deity will also follow .

Here therefore , are there Two Atheistick Hypotheses , founded upon the Supposition ; That All is Body ; The First , in the way of Qualities , Generable and Corruptible , which we call the Hylopathian ; The Second in the way of Vnqualified Atoms ; which is the Atomick , Corporealism and Atheism . The Former of these , was the most Ancient , and the First Sciography , or Rude Delineation of Atheism . For Aristotle tells us , That the most Ancient Atheists , were those who supposed , Matter or Body , that is Bulkie Extension , to be the only Substance , and Vnmade thing , that out of which all things were Made , and into which all things are again Resolved ; Whatsoever is else in the world , being nothing , but the Passions , Qualities , and Accidents thereof , Generable and Corruptible , or Producible out of Nothing , and Reducible to Nothing again . From whence the Necessary Consequence is , That there is no Eternal Vnmade Life or Vnderstanding ; or that Mind , is no God , or Principle in the Universe , but Essentially a Creature .

And thi● Hylopathian Atheism , which supposeth whatsoever is in the Universe , to be either the Substance of Matter and Bulk , or else the Qualities and Accidents thereof , Generable and Corruptible , hath been called also by us Anaximandrian . Though we deny not , but that there might be formerly , some Difference amongst the Atheists of this Kind ; nor are we ignorant , that Simplicius and others , conceive Anaximander , to have asserted besides Matter , Qualities also Eternal and Vnmade , or an Homoeomery , and Similar Atomology , just in the same manner as Anaxagoras afterwards did , save only , that He would not acknowledge any Vnmade Mind or Life ; Anaximader supposing all Life and Vnderstanding whatsoever , all Soul and Mind , to have Risen up , and been Generated from a Fortuitous Commixture of those Similar Atoms , or the Qualities of Heat and Cold , Moist and Dry , and the like , Contempered together . And we confess , that there is some probability for this Opinion . Notwithstanding which , because there is no Absolute certainty thereof , and because all these Ancient Atheists agreed in this , that Life and Vnderstanding , are either First and Primary , or else Secondary Qualities of Body , Generable and Corruptible ; Therefore did we not think fit , to Multiply Forms of Atheism , but rather to make but one kind of Atheism , of all this , calling it indifferently , Hylopathian , or Anaximandrian .

The Second Atheistick Hypothesis , is that Form of Atheism described Under the Sixth Head , which likewise supposing Body to be the only Substance ; and the Principles thereof , devoid of Life and Vnderstanding ; does reject all Real Qualities , according to the Vulgar Notion of them , and Generate all things whatsoever , besides Matter meerly from the Combinations , of Magnitudes , Figures , Sites , and Motions , or the Contextures of Vnqualified Atoms , Life and Vnderstanding not excepted : Which therefore according to them being no Simple Primitive and Primordial thing , but Secondary , Compounded and Derivative , the meer Creature of Matter and Motion , could not possibly be a God or First Principle in the Universe . This is that Atomick Atheism , called Democritical ; Leucippus and Democritus being the First Founders thereof . For though there was before them , another Atomology , which made Vnqualified Atoms , the Principles of all Bodies , it supposing besides Body , Substance Incorporeal , yet were these , as Laertius declareth , the First that ever made , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sensless Atoms the Principles of all things whatsoever , even of Life and Vnderstanding , Soul and Mind .

Indeed it cannot be denied , but that from these Two Things granted , That all is Body , and That the Principles of Body , are devoid of all Life and Vnderstanding , it will follow unavoidably , that there can be , no Corporeal Deity . Wherefore the Stoicks who professed to acknowledge no other Substance besides Body , and yet nevertheless , had a strong Perswasion of the Existence of a God , or an Eternal Vnmade Mind , the Maker of the whole World , denied that other Proposition of the Atheistick Corporealists , that the Principles of all Bodies were devoid of Life and Vnderstanding , they asserting an Intellectual Fire , Eternal and Vnmade , the Maker of the whole Mundane System , Which Postulatum , of a Living Intellectual Body Eternal , were it granted to these Stoicks , yet could not this their Corporeal God notwithstanding , L. 1. C. C●ls . P. 17. be Absolutely Incorruptible , as Origen often inculcateth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God to the Stoicks , is a Body , and therefore Mutable , Alterable , and Changeable , and he would indeed be perfectly Corruptible , were there any other Body to act upon him . Wherefore he is only Happy in this , that he wants a Corrupter or Destroyer . And thus much was therefore rightly urged , by the Atheistick Argumentator , that no Corporeal Deity , could be Absolutely in its own Nature Incorruptible , nor otherwise than by Accident only Immortal , because of its Divisibility . For were there any other Matter without this World , to make Inroads or Incursions upon it , or to Disunite the Parts thereof , the Life and Vnity of the Stoical Corporeal God , must needs be Scattered and Destroyed . And therefore of this Stoical God , P. 169. does the same Origen thus further write , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · The God of the Stoicks being a Body , hath sometimes the whole for its Hegemonick in the Conflagration ; and sometimes only a part of the Mundane Matter . For these Men were not able to reach , to a clear Notion of the Deity , as a Being every way Incorruptible , Simple , Vncompounded , and Indivisible . Notwithstanding which , these Stoicks , were not therefore to be ranked amongst the Atheists , but far to be preferred before them , and accounted only a kind of Imperfect Theists .

But we shall now make it evident , that in both these Atheistick Corporealisms , ( agreeing in those Two things , That Body is the only Substance , and That the Principles of Body are not Vital ) there is an Absolute Impossibility ; not only because , as Aristotle objecteth , they supposed no Active Principle ; but also because their bringing of Life and Understanding ( being Real Entities ) out of Dead and Sensless Matter is also the Bringing of Something out of Nothing . And indeed the Atomick Atheist , is here of the two rather the more Absurd and Unreasonable , for as much as he discarding all Real Qualities , and that for this very Reason , because Nothing can come out of Nothing , doth himself notwithstanding , produce Life , Sense , and Vnderstanding ( Unquestionable Realities ) out of meer Magnitudes , Figures , Sites , and Motions ; that is , indeed , Out of Nothing . Wherefore there being an Absolute Impossibility , of both these Atheistick Hypotheses , ( neither of which is able to salve the Phaenomenon of Life and Vnderstanding ) from that confessed Principle of theirs , that Matter as such , hath no Life nor Vnderstanding belonging to it , it follows unavoydably , that there must be some other Substance besides Body or Matter , which is Essentially Vital and Intellectual : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Because all things cannot possibly have a Peregrine , Adventitious and Borrowed Life , but something in the Universe , must needs have Life Naturally and Originally . All Life cannot be meerly Accidental , Generable and Corruptible , producible out of nothing and Reducible to Nothing again , but there must of Necessity be , some Substantial Life , Which Point ( That all Life , is not a meer Accident , but that there is Life Substantial ) hath been of late with much Reason and Judgment , insisted upon , the Urged by the Writer Of the Life of Nature . Neither must there be only , such a Substantial Life , as is Naturally Immortal for the future , but also such as is Eternal , and was never Made ; all other Lives and Minds whatsoever , ( none of which could possibly be Generated out of Matter ) being derived from this Eternal Vnmade Fountain , of Life and Vnderstanding .

Which thing , the Hylozoick Atheists being well aware of ; namely , that there must of Necessity be , both Substantial and Eternal Vnmade Life ; but supposing also Matter to be the only Substance ; thought themselves necessitated , to attribute to all Matter as such , Life and Vnderstanding , though not Animalish and Conscious , but N●tural only : they conceiving , that from the Modification thereof alone by Organization , all other Animalish Life , not only the Sensitive in Brutes , but also the Rational in Men , was derived . But this Hylozoick Atheism , thus bringing all Conscious and Reflexive Life or Animality , out of a Supposed Sensless Stupid and Inconscious Life of Nature , in Matter , and that meerly from a different Accidental Modification thereof , or Contexture of Parts , does again plainly bring Something out of Nothing , which is an Absolute Impossibility . Moreover this Hylozoick Atheism , was long since and in the first Emersion thereof Solidly Confuted by the Atomick Atheists , after this manner ; If Matter as such , had Life , Perception , and Vnderstanding belonging to it , then of Necessity must every Atom or Smallest Particle thereof , be a Distinct Percipient by it self ; from whence it will follow , that there could not possibly be , any such Men and Animals as now are , Compounded out of them , but every Man and Animal , would be a Heap of Innumerable Percipients , and have Innumerable Perceptions and Intellections ; whereas it is plain , that there is but one Life and Vnderstanding , one Soul or Mind , one Perceiver or Thinker in every one . And to say , that these innumerable Particles of Matter , Do all Confederate together ; that is , to make every Man and Animal , to be a Multitude or Common-wealth of Percipients and Persons as it were clubbing together ; is a thing so Absurd and Ridiculous , that one would wonder , the Hylozoists should not rather chuse , to recant that their Fundamental Errour , of the Life of Matter , than endeavour to seek Shelter and Sanctuary for the same , under such a Pretence . For though Voluntary Agents and Persons , may Many of them , resign up their wills to One , and by that means , have all but as it were One Artificial Will , yet can they not possibly resign up their Sense and Vnderstanding too , so as to have all but one Artificial Life , Sense , and Understanding : much less could this be done , by Senseless Atoms , or Particles of Matter supposed , to be devoid of all Consciousness or Animality . Besides which , there have been other Arguments already suggested , which do sufficiently Evince , that Sense and Vnderstanding cannot possibly belong to Matter any way , either Originally or Secondarily , to which more may be added else where .

And now from these Two things , That Life and Vnderstanding do not Essentially belong to Matter as such , and that they cannot be Generated out of Dead and Sensless Matter , it is Demonstratively Certain , that there must be some other Substance , besides Body or Matter . However , the Anaximandrian and Democritick Atheists taking it for granted , that the First Principles of Body , are devoid of all Life and Vnderstanding , must either acknowledge a Necessity , of some other Substance besides Body , or else deny the Truth of that Axiom , so much made use of by th●mselves , That Nothing can come out of Nothing . And this was our Second Vndertaking , to shew that from the very Principles of the Atheistick Corporealism , represented in the Fifth and Sixth Heads , Incorporeal Substance is , against those Atheists themselves Demonstrable .

Our Third and Last was this , That there being undeniably Substance Incorporeal , the Two next following Atheistick Argumentations , built upon the contrary Supposition , are therefore altogether Insignificant also , and do no Execution at all . The first of which ( being the Seventh ) Impugning only , such a Soul of the World , as is Generated out of Matter , is not properly Directed against Theism neither , but only such a Form of Atheism ( sometime before mentioned ) as indeed cometh nearest to Theism . Which though concluding all things to have sprung Originally , from Sensless Matter , Night and Chaos ; yet supposes things from thence to have ascended Gradually , to higher and higher perfection ; First , Inanimate Bodies , as the Elements , then Birds and other Brute Animals ( according to the forementioned Aristophanick Tradition , with which agreeth this of Lucretius , Principio Genus Alituum , variaeque Volucres . ) Afterward Men ; and in the last place Gods ; and that not only the Animated Stars , but Jupiter or a Soul of the world , Generated also out of Night and Chaos , as well as all other things . We grant indeed , that the True and Real Theists amongst the Ancient Pagans also , held the World's Animation , and whosoever denied the same , were therefore accompted Absolute Atheists . But the World's Animation , in a larger Sense , signifies no more than this , That all things are not Dead about us , but that there is a Living Sentient and Vnderstanding Nature Eternal , that first Framed the World , and still Presideth over it : and it is certain , that in this Sense , all Theists whatsoever , must hold the World's Animation . But the Generality of Pagan Theists held the World's Animation also in a stricter Sense ; as if the World were Truly and Properly an Animal , and therefore a God , Compleated and made up , of Soul and Body together , as other Animals are . Which Soul of this great World-Animal , was to some of them the Highest or Supreme Deity , but to others only a Secondary God , they supposing an Abstract Mind Superiour to it . But God's being the Soul of the World in this Latter Paganick Sense , and the World 's being an Animal or a God ; are things Absolutely disclaimed and renounced by us . However this Seventh Atheistick Argument , is not directed against the Soul of the world in the Sense of the Paganick Theists neither , this being , as they think , already Confuted , but in the Sense of the Atheistick Theogonists ; not an Eternal Vnmade Soul or Mind , but a Native and Generated One only , such as resulted from the Disposition of Matter , and Contexture of Atoms , the Offspring of Night and Chaos : the Atheists here pretending , after their Confutation of the True and Genuine Theism , to take away all Shadows thereof also , and so to free Men from all manner of Fear , of being obnoxious to any Understanding Being , Superiour to themselves . Wherefore we might here omit the Confutation of this Argument , without any detriment at all , to the Cause of Theism . Nevertheless because this in General , is an Atheistick Assertion , That there is no Life and Vnderstanding , presiding over the Whole World , we shall briefly examine the Supposed Grounds thereof , which alone will be a sufficient Confutation of it . The First of them therefore is this , that there is no other Substance in the world besides Body ; The Second , That the Principles of Bodies , are devoid of all Life and Vnderstanding ; and the Last , That Life and Vnderstanding are but Accidents of Bodies resulting from such a Composition or Contexture of Atoms , as produceth soft Flesh , Blood , and Brains , in Bodies Organized , and of Humane Form . From all which , the Conclusion is , that there can be no Life and Vnderstanding in the Whole , because it is not of Humane Form , and Organized , and hath no Blood , and Brains . But neither is Body , the only Substance , Nor are Life and Vnderstanding Accidents resulting from any Modification of Dead and Lifeless Matter ; Nor is Blood or Brains , that which Vnderstandeth in us ; but an Incorporeal Soul or Mind , Vitally united to a Terrestrial Organized Body ; which will then understand with far greater advantage , when it comes to be Clothed with a Pure , Spiritual and Heavenly One . But there is in the Universe also , a higher kind of Intellectual Animals , which though consisting of Soul and Body likewise , yet have neither Flesh , nor Blood , nor Brains , nor Parts so Organized as ours are . And the most Perfect Mind and Intellect of all , is not the Soul of any Body , but Complete in it self , without such Vital Vnion and Sympathy with Matter . We conclude therefore , that this Passage of a Modern Writer ; We Worms , cannot conceive how , God can Vnderstand without Brains ; is Vox Pecudis , the Language and Philosophy , rather of Worms or Brute Animals , then of Men.

The next , which is the Eighth Atheistick Argumentation , is briefly this , that whereas the Deity by Theists is generally supposed , to be a Living Being Perfectly Happy , and Immortal or Incorruptible ; there can be no such Living Being Immortal , and Consequently , none Perfectly Happy . Because all Living Beings whatsoever , are Concretions of Atoms , which as they were at first Generated , so are they again liable to Death and Curruption ; Life being no Simple Primitive Nature , nor Substantial thing , but a meer Accidental Modification of Compounded Bodies only , which upon the Disunion of their Parts , or the Disordering of their Contexture , vanisheth again into Nothing . And there being no Life Immortal , Happiness must needs be a meer Insignificant Word , and but a Romantick Fiction . Where first , This is well , that the Atheists will confess , that according to their Principles , there can be no such thing at all , as Happiness ; because no Security of Future Permanency ; all Life perpetually coming Out of Nothing , and whirling back into Nothing again . But this Atheistick Argument , is likewise Founded , upon the Former Errour ; That Body is the Only Substance , the First Principles whereof are devoid of all Life and Vnderstanding ; whereas it is certain , that Life cannot possibly result , from any Composition of Dead and Lifeless things ; and therefore must needs be a Simple and Primitive Nature . It is true indeed , that the Participated Life , in the Bodies of Animals ( which yet is but improperly called Life , it being Nothing , but their being Actuated , by a Living Soul ) is a meer Accidental thing , Generable and Corruptible ; since that Body which is now , Vitally united to a Living Soul , may be Disunited again from it , and thereby become a Dead and Lifeless Carcase : but the Primary or Original Life it self is Substantial , nor can there be any Dead Carcase of a Humane Soul . That which hath Life Essentially belonging to the Substance of it , must needs be Naturally Immortal , because no Substance can of it self Perish , or Vanish into Nothing . Besides which , there must be also , some , not only Substantial , but also Eternal Vnmade Life , whose Existence is Necessary , and which is Absolutely Vnannihilable by any thing else ; which therefore must needs have , Perfect Security of its own future Happiness ; And this is an Incorporeal Deity . And this is a Brief Confutation , of the Eight Atheistick Argument .

BUt the Democritick Atheist proceeds , endeavouring further to Disprove a God , from the Phaenomena of Motion and Cogitation ; in the Three following Argumentations . First therefore , whereas Theists , commonly bring an Argument from Motion , to Prove a God , or First Vnmoved Mover , the Atheists contend on the contrary ; that from the very Nature of Motion , the Impossibility of any such First Vnmoved Mover , is clearly Demonstrable . For , it being an Axiom of undoubted Truth , concerning Motion , That , Whatsoever is Moved , is Moved by some other thing ; Or , That Nothing can Move it self ; it follows from thence Unavoydably , That there is no Aeternum Immobile , No Eternal Vnmoved Mover ; but on the contrary , that there was Aeternum Motum , an Eternal Moved ; Or , That One thing was Moved by Another , from Eternity Infinitely , Without any First Mover or Cause , Because , as Nothing could move it self ; So could nothing ever Move Another , but what was it self before Moved , by Something else .

To which we Reply ; That this Axiom , Whatsoever is Moved , is Moved by Another , and not by It self , was by Aristotle , and those other Philosophers , who made so much use thereof , restrained to the Local Motion of Bodies only ; That no Body Locally Moved , was ever Moved Originally from it self , but from something else . Now it will not at all follow from hence , That therefore Nihil Movetur nisi à Moto , That No Body was ever Moved but by some oth●r Body , that was also before Moved , by Something else ; or , That of necessity , One Body was moved by another Body , and that by another , and so backwards , Infinitely , without any First Vnmoved or Self-Moving and Self-Active Mover ; as the Democritick Atheist fondly Conceits . For the Motion of Bodies might proceed ( as Unquestionably it did ) from something else , which is not Body , and was not Before Moved . Moreover the Democritick Atheist , here also without any Ground imagines , That were there but One Push once given to the world , and no more ; this Motion would from thence forward , always continue in it , one Body still moving another , to all Eternity . For though this be indeed a Part of the Cartesian Hypothesis , that according to the Laws of Nature , A Body Moving , will as well continue in Motion , as a Body Resting in Rest , until that Motion be Communicated and Transferred to some other Body ; yet is the Case different here , Where it is supposed , not only one Push to have been given to the world at first , but also the same Quantity of Motion or Agitation , to be constantly Conserved and Maintained . But to let this pass , because it is something a Subtle Point ; and not so rightly Understood by many of the Cartesians themselves . We say , that it is a thing Utterly Impossible , That One Body should be Moved by Another Infinitely , without any first Cause or Mover , which was Self Active ; and that not from the Authority of Aristotle only , Pronouncing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That in the Causes of Motion , there could not Possibly be an Infinite Progress ; but from the Reason there subjoyned by Aristotle , Because , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If there were no First Vnmoved Mover , there could be no Cause of Motion at all . For were all the Motion , that is in the World , a Passion , from something else , and yet no First Vnmoved Active Mover ; then must it be a Passion from no Agent , or without an Action ; and Consequently proceed from Nothing , and either Cause it self , or be Made without a Cause . Now the Ground of the Atheists Errour here , is only from hence , because He taketh it for granted , That there is no other Substance besides Body , nor any other Action but Local Motion ; from whence it comes to pass , that to Him , this Proposition , No Body can Move it self , is one and the same with this , Nothing can Act from It self , or be Self-Active .

And thus is the Atheistick Pretended Demonstration against a God , or First Cause , from Motion , abundantly Confuted ; we having made it Manifest , that there is no Consequence at all in this Argument , That because No Body can Move it Self , therefore there can be no First Vnmoved Mover ; as also having discovered , the Ground of the Atheists Errour here , their taking it for granted , that there is Nothing but Body ; and lastly having plainly showed , that it implies a Contradiction , there should be Action and Motion in the World , and yet Nothing Self-Moving or Self-Active : So that it is Demonstratively certain from Motion , that there is a First Cause or Vnmoved Mover . We shall now further add , That from the Principle acknowledged by the Democritick Atheists themselves , That No Body can move it self , it follows also undeniably , that there is some Other Substance besides Body , something Incorporeal , which is Self-Moving and Self-Active , and was the First Vnmoved Mover of the Heavens or World . For if no Body from Eternity , was Ever able to Move it self , and yet there must of necessity be some Active Cause of that Motion which is in the World ( since it could not Cause it self ) then is there unquestionably , some Other Substance besides Body , which having a Power of Moving Matter , was the First Cause of Motion , it Self being Vnmoved .

Moreover it is certain from hence also , That there is another Species of Action , distinct from Local Motion , and such as is not Heterochinesie , but Autochinesie or Self-Activity . For since the Local Motion of Body is Essentially Heterochinesie , not Caused by the Substance it self Moving , but by something else Acting upon it , that Action by which Local Motion is First Caused , cannot be it self Local Motion , but must be Autochinesie or Self-Activity , That which is not a Passion from any other Agent , but springs from the immediate Agent it self ; which Species of Action is called Cogitation . All the Local Motion that is in the World , was First Caused by some Cogitative or Thinking Being , which not Acted upon by any thing without it , nor at all Locally Moved , but only Mentally ; is the Immoveable Mover of the Heaven , or Vortices . So that Cogitation is in Order of Nature , before Local Motion , and Incorporeal before Corporeal Substance , the Former having a Natural Imperium upon the Latter . And now have we not only Confuted the Ninth Atheistick Argument , from Motion , but also Demonstrated against the Democritick Atheists from their own Principle , that there is an Incorporeal and Cogitative Substance , the First Immoveable Mover of the Heavens , and Vortices ; that is , an Incorporeal Deity .

But the Democritick Atheist , will yet make a futher Attempt , to prove that there can be Nothing Self-Moving or Self-Active , and that no Thinking Being could be a First Cause ; He laying his Foundation in this Principle , That Nothing taketh its Beginning from it self , but from the Action of some other Agent without it . From whence he would infer , that Cogitation it self is Heterochinesie , the Passion of the Thinker , and the Action of something without it ; no Cogitation ever rising up of it self without a Cause : and that Cogitation is indeed , Nothing but Local Motion , or Mechanism ; and all Living Vnderstanding Beings Machines , Moved from without : and then make this Conclusion . That therefore no Vnderstanding Being could possibly be a First Cause . He further adding also , that no Vnderstanding Being as such , can be Perfectly Happy neither , as the Deity is supposed to be , because Dependent upon Something without it ; and this is the Tenth Atheistick Argumentation .

Where we shall First consider , that which the Democritick Atheist makes his Fundamental Principle , or Common Notion to disprove all Autochinesie or Self-Activity by . That Nothing taketh Beginning from it self , but from the Action of some other thing without it . Which Axiom , if it be Understood of Substantial Things , then is it indeed acknowledged by us to be unquestionably true , it being the same with this , That No Substance which once was not , could ever possibly cause it self or bring it self into Being ; but must take its Beginning from the Action of something else ; but then it will make Nothing at all against Theism . As it is likewise True , That No Action whatsoever , ( and therefore no Cogitation , ) taketh Beginning from it self , or causeth it self to be , but is always produced by some Substantial Agent , but this will no way advantage the Atheist neither . Wherefore if he would direct his Force against Theism , he ought to understand this Proposition thus , That No Action whatsoever , taketh Beginning from the Immediate Agent , ( which is the Subject of it ) but from the Action of some other thing without it ; or , That Nothing can Move or Act otherwise , then as it is Moved and Acted upon , by something else . But this is only to beg the Question , or to Prove the thing in Dispute , Identically , That Nothing is Self-Active , because Nothing can Act from it self . Whereas it is in the mean time , undeniably certain , That there could not possibly be any Motion or Action at all in the Universe , were there not something Self-Moving or Self-Active , for as much as otherwise all that Motion or Action would be a Passion from Nothing , and be Made without a Cause .

And whereas the Atheists would further prove , that no Cogitation , Taketh its Beginning from the Thinker , but always from the Action of some other thing without it , after this manner ; Because it is Conceivable , why This Cogitation , rather then that , should start up at any time , were there not some Cause for it , without the Thinker . Here in the first place we freely grant , that our Humane Cogitations , are indeed commonly Occasioned , by the Incursions of Sensible Objects upon us ; as also , that the Concatenations of those Thoughts and Phantasms in us , which are distinguished from Sensations , ( whether we be asleep or awake ) do many times depend upon Corporeal and Mechanical Causes in the Brain . Notwithstanding which , that all our Cogitations , are Obtruded , and Imposed upon us from without ; and that there is no Transition in our Thoughts at any time , but such as had been before in Sense ; ( which the Democritick Atheist averrs ) this is a Thing , which we absolutely deny . For , had we no Mastery at all over our Thoughts , but they were all like Tennis Balls , Bandied , and Struck upon us , as it were by Rackets from without ; then could we not steadily and constantly carry on any Designs and Purposes of Life . But on the contrary that of Aristotle's , is most true , ( as will be elsewhere further Proved ) that Man and all Rational Beings , are in some sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Principle of Actions , subordinate to the Deity ; which they could not possibly be , were they not also , a Principle of Cogitations , and had some Command over them ; but these were all as much determined , by Causes without , as the Motions of the Weathercock are . The Rational Soul is it self an Active and Bubling Fountain of Thoughts ; that perpetual and Restless Desire , which is as Natural and Essential to us , as our very Life , Continually Raising up and Protruding , New and New Ones , in us ; which are as it were Offered to us . Besides which , we have also , a further Self Recollective Power , and a Power of Determining and Fixing our Mind and Intention , upon some certain Objects , and of Ranging our Thoughts accordingly . But the Atheist is here also to be taught , yet a Further Lesson ; that an Absolutely Perfect Mind , ( such as the Deity is supposed to be , ) doth not ( as Aristotle writeth of it ) ( g d = " fo " ) , Sometimes Vnderstand , and sometime not Vnderstand ; it being Ignorant of Nothing , nor Syllogizing about any thing ; but comprehending all Intelligibles , with their Relations and Verities at once , within it self ; and its Essence and Energie , being the same . Which Notion , if it be above the Dull Capacity of Atheists , who measure all Perfection by their own Scantling , this is a thing , that We cannot help .

But as for that Prodigious Paradox of Atheists , that Cogitation it self , is nothing but Local Motion or Mechanism , we could not have thought it possible that ever any man should have given entertainment to such a Conceit ; but that this was rather , a meer Slander raised upon Atheists ; were it not certain from the Records of Antiquity , That whereas the old Religious Atomists , did upon Good Reason , reduce all Corporeal Action ( as Generation , Augmentation , and alteration ) to Local Motion , or Translation from place to place ; ( there being no other Motion besides this Conceivable in Bodies ) the ancient Atheizers of that Philosophy ( Leucippus and Democritus ) not contented herewith , did Really carry the business still on further , so as to make Cogitation it self also ; Nothing but Local Motion . As it is also certain , that a Modern Atheistick Pretender to Wit , hath publickly owned this same Conclusion , That Mind is Nothing else but Local Motion in the Organick parts of Mans Body . These men have been sometimes indeed a little Troubled , with the Phancy , Apparition , or Seeming of Cogitation , that is The Consciousness of it , as knowing not well what to make thereof ; but then they put it off again , and satisfie themselves worshipfully with this , that Phancy is but Phancy , but the Reality of Cogitation , nothing but Local Motion ; as if there were not as much Reality in Phancy and Consciousness , as there is in Local Motion . That which inclined these men so much , to this Opinion , was only because , they were Sensible and Aware of this , that if there were any other Action , besides Local Motion admitted , there must needs be some other Substance acknowledged , besides Body . Cartesius indeed undertook to defend Brute Animals , to be Nothing else but Machines , but then he supposed that there was Nothing at all of Cogitation , in them , and Consequently nothing of true Animality or Life , no more , than is in Artificial Automaton , as a Wooden Eagle , or the like ; Nevertheless , this was justly thought to be Paradox enough . But that Cogitation it self , should be Local Motion , and Men nothing but Machines ; this is such a Paradox , as none but either a Stupid and Besotted , or else an Enthusiastick , Bigotical , or Fanatick Atheist , could possibly give entertainment to . Nor are such men as these , fit to be Disputed with , any more than a Machine is .

But whereas the Atheistick Objecter , adds also over and above , in the last place , that no Vnderstanding Being can be Perfectly Happy neither , and therefore not a God , because Essentially Dependent upon something else without it ; This is all one as if he should say , That there is no such thing as Happiness at all in Nature ; Because it is certain , that without Consciousness or Vnderstanding nothing can be Happy ( since it could not have any Fruition of it self ) and if no Vnderstanding Being can be Happy neither , then must the Conclusion needs be , that of the Cyrenaicks , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Happiness is a meer Chimera , a Phantastick Notion or Fiction of Mens Minds ; a thing which hath no Existence in Nature . These are the men , who afterwards Argue from Interesse also against a God and Religion . Notwithstanding that they confess their own Principles to be so far , from promising Happiness to any , as that they absolutely Cut off , all Hopes thereof . It may be further observed also in the last place , that there is another of the Atheists Dark Mysteries here likewise couched , That there is no Scale or Ladder of Entity and Perfection in Nature , one above another ; the whole Universe from top to bottom , being Nothing but One and the same Sensless Matter , diversly Modified . As also , that Vnderstanding as such , rather speaks Imperfection ; it being but a meer Whisling , Evanid , and Phantastick thing ; so that the most absolutely Perfect , of all things in the Universe , is Grave , Solid , and Substantial Sensless Matter : of which more afterwards . And thus is the Tenth Atheistick Argumentation also Confuted .

But the Democritick and Epicurean Atheists , will make yet a further Assault , from the Nature of Knowledge , Vnderstanding , after this manner ; If the World were Made by a God , or an Antecedent Mind and Understanding , having in it self an Exemplar or Platform thereof , before it was made , then must there be Actual Knowledge , both in order of Nature , and Time , before Things ; whereas Things which are the Objects of Knowledge and Vnderstanding , are unquestionably in order of Nature before Knowledge ; this being but the Signature of them , and a Passion from them . Now the only Things , are Singular Sensibles or Bodies . From whence it follows , that Mind is the Youngest and most Creaturely Thing in the world ; or that the World was before Knowledge and the Conception of any Mind ; and no Knowledge or Mind , before the world as its Cause . Which is the Eleventh Atheistick Argumentation .

But we have Prevented our selves here in the Answer to this Argument , ( which would make all Knowledge , Mind , and Vnderstanding Junior to the World , and the very Creature of Sensibles , ) having already Fully Confuted it ; and clearly Proved , That Singular Bodies , are not the only Things , and Objects of the Mind , but that it containeth its Immediate Intelligibles within it self ; which Intelligibles also are Eternal , and That Mind is no Phantastick Image of Sensibles , nor the Stamp and Signature of them , but Archetypal to them ; the First Mind being That of a Perfect Being , comprehending it self , and the Extent of its own Omnipotence , or the Possibilities of all things . So that Knowledg is Older than all Sensible things ; Mind Senior to the World , and the Architect thereof . Wherefore we shall refer the Reader for an Answer to this Argument , to Page 729. and so onwards , where the Existence of a God , ( that is , a Mind before the World ) is Demonstrated also , from this very Topick , viz. the Nature of Knowledge and Vnderstanding .

We shall in this place only add ; that as the Atheists can no way Salve the Phaenomenon of Motion , so can they much less that of Cogitation , or Life and Vnderstanding . To make which yet the more Evident , we shall briefly represent , a Syllabus or Catalogue of the many Atheistick Hallucinations or Delirations , concerning it . As First , That Sensless Matter being the only Substance , and all things else but Accidental Modifications thereof ; Life and Mind is all a meer Accidental Thing , Generable and Corruptible , Producible out of Nothing , and Reducible to Nothing again ; and that there is no Substantial Life or Mind any where . In Opposition to which , we have before proved , That there must of necessity be some Substantial Life , and that Humane Souls being Lives Substantial , and not meer Accidental Modifications of Matter , they are consequently in their own Nature Immortal , since No Substance of it self ever vanisheth into Nothing .

Again the Democriticks , and other Atheists conclude , that Life and Mind , are no Simple and Primitive Natures , but Secondary and Compounded things ; they resulting from certain Concretions and Contextures of Matter , and either the Commixtures and Contemporations of Qualities , or else the Combinations of those Simple Elements of Magnitude , Figure , Site , and Motion ; and so being Made up , of that which hath Nothing of Life or Mind in it . For as Flesh is not Made , out of Fleshy Particles , nor Bone out of Bony , ( as Anaxagoras of old dreamed ) so may Life as they conceive , be as well Made out of Lifeless Principles , and Mind out of that which hath no Mind or Vnderstanding at all in it : just as Syllables Pronounceable , do result from Combinations of Letters , some of which are Mutes , and cannot by themselves be Pronounced at all , others but Semi-Vocal . And from hence do these Atheists Infer , that there could be no Eternal Vnmade Life or Mind , nor any that is Immortal or Incorruptible ; since upon the Dissolution of that Compages or Contexture of Matter , from whence they Result , they must needs Vanish into Nothing . Wherefore according to them , there hath probably , sometime heretofore been , no Life nor Vnderstanding at all in the Universe , and there may Possibly be None again . From whence the Conclusion is , That Mind and Vnderstanding , is no God , or Principle in the Vniverse ; it being Essentially Factitious , Native and Corruptible ; or as they express it in Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mortal from Mortal things : as also , That the Souls of men , cannot subsist Separately , after Death , and walk up and down in Airy Bodies ; no more than the Form of a House or Tree , after the Dissolution thereof , can subsist by it self Separately , or appear in some other Body . But all this Foolery of Atheists , hath been already Confuted , we having before shewed , that Life and Vnderstanding are Active Powers , Vigours , and Perfections , that could never possibly result from meer Passive Bulk , or Dead and Sensless Matter , however Modified and Compounded ; because Nothing can come Effectively from Nothing . Neither is there any Consequence at all in this , that because Flesh is not made out of Fleshy Principles , nor Bone out of Bony , Red out of Red things , nor Green out of Green ; therefore Life and Vnderstanding , may as well be Compounded , out of things Dead and Sensless : because these are no Syllables or Complexions , as the others are , nor can either the Qualities of Heat and Cold , Moist and Dry ; or else Magnitudes , Figures , Sites , and Motions , however Combined together , as Letters Spell them out , and make them up ; but they are Simple and Primitive things . And accordingly it hath been proved , that there must of necessity be , some Eternal Vnmade Life and Mind : For though there be no necessity that there should be any Eternal Vnmade Red , or Green , because Red and Green may be Made out of things not Red nor Green , they and all other Corporeal Qualities ( so called ) being but several Contextures of Matter , or Combinations , of Magnitudes , Figures , Sites , and Motions , causing those several Phancies in us : and though there be no necessity , that there should be Eternal Motion , because if there were once no Motion at all in Matter , but all Bodies Rested , yet might Motion have been Produced by a Self - Moving or Self Active Principle ; And Lastly , though there be no necessity that there should be Eternal Vnmade Matter or Body neither , because had there been once no Body at all , yet might it be Made or Produced by a Perfect Omnipotent Incorporeal Being : nevertheless is there an Absolute Necessity , that there should be Eternal Vnmade Life , and Mind , because were there once no Life nor Mind at all , these could never have been produced out of Matter altogether Lifeless and Mindless . And though the Form of a House cannot possibly Exist Separately from the Matter and Substance thereof , it being a Meer Accidental Thing , resulting from such a Compages of Stone , Timber and Morter , yet are Humane Souls and Minds , no such Accidental Forms of Compounded Matter , but Active Substantial things , that may therefore subsist Separately from these Bodies , and Enliven other Bodies of a different Contexture . And however some that are no Atheists , be over prone to conceive , Life , Sense , Cogitation , and Consciousness in Brutes , to be Generated out of Dead , Sensless , and Vnthinking Matter , ( they being disposed thereunto by certain Mistaken Principles , and ill Methods of Philosophy ) nevertheless is this unquestionably in it self , a Seed of Atheism ; because if any Life , Cogitation , and Consciousness , may be Produced out of Dead and Sensless Matter , then can no Philosophy hinder , but that all might have been so .

But the Democritick Atheists , will yet venture further to deny , that there is any thing in Nature Self-Moving or Self-Active , but that whatsoever Moveth and Acteth , was before Moved by something else , and Made to Act thereby ; and again , that from some other thing ; and So backward Infinitely ; from whence it would follow , that there is no First in the Order of Causes , but an Endless Retro-Infinity . But as this is all one , as to Affirm , that there is no such thing at all as Life in the World , but that the Universe is a Compages of Dead and Stupid Matter , so has this Infinity in the Order of Causes been already exploded for an Absolute Impossibility .

Nevertheless the Atheists will here advance yet an Higber Paradox ; That all Action whatsoever , and therefore Cogitation , Phancy , and Consciousness it self , is Really Nothing else but Local Motion ; and Consequently not only Brute-Animals , but also Men themselves meer Machins , Which is an equal , either Sottishness or Impudence , as to assert , a Triangle to be a Square , or a Sphere , a Cube , Number to be Figure , or any thing else to be any thing : and it is Really all one as to affirm , that there is indeed no such thing in our selves , as Cogitation : there being no other Action in Nature , but Local Motion and Mechanism .

Furthermore the Democritick and Epicurean Atheists , Universally agree in this , that not only Sensations , but also all the Cogitations of the Mind , are the meer Passions of the Thinker , and the Actions of Bodies Existing without , upon him : though they do not all declare themselves , after the same manner herein . For First , the Democriticks conclude , that Sense is Caused by certain Grosser Corporeal Effluvia , streaming from the Surfaces of Bodies Continually , and entering through the Nerves ; But that all other Cogitations of the Mind , and mens either sleeping or waking Imaginations , proceed from another sort of Simulachra , Idols and Images , of a more Fine and Subtle Contexture , coming into the Brain , not through those open Tubes , or Channels of the Nerves , but immediately through all the smaller Pores of the Body : so that , as we never have sense of Any thing , but by means of those Grosser Corporeal Images , obtruding themselves upon the Nerves ; so have we not the least Cogitation at any Time in our Mind neither , which was not Caused by those Finer Corporeal Images , and Exuvious Membranes , or Effluvia , rushing upon the Brain , or Contexture of the Soul . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Leucippus and Democritus determined , that as well Noesis as Aisthesis , Mental Cogitation as External Sensation , was Caused by certain Corporeal Idols , coming from Bodies without ; since neither Sensation nor Cogitation , could otherwise possibly be produced . And thus does Laertius also represent the sense of these Atheistick Philosophers , that the Effluvia from Bodies called Idols , were the only Causes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of all the Motions , Passions , and Affections , and even the very Volitions of the Soul . So that as we could not have the least Sensation , Imagination , nor Conception , of any thing otherwise than from those Corporeal Effluvia , rushing upon us from Bodies without , and begetting the same in us , at such a time ; so neither could we have any Passion , Appetite , or Volition , which we were not in like manner , Corporeally Passive to . And this was the Ground of the Democritick Fate , or Necessity of all Humane Actions , maintained by them , in opposition to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Liberty of Will , which cannot be conceived without j Activity , and something of Contingency . They supposing Humane Volitions also , as well as all the other Cogitations , to be Mechanically Caused and Necessitated , from those Effluvious Images of Bodies , coming in upon the Willers . And however Epicurus sometime pretended to Assert Liberty of Will , against Democritus , yet forgetting himself , did he also here securely Philosophize , after the very same manner , Nunc age quae moveant Animum res , accipe paucis ; Lucret. L. 4. p. 358 360. Quae veniunt veniant in Mentem , percipe paucis . Principiò hoc dico Rerum Simulachra vagari , &c. But others there were amongst the Ancient Atomists , who could not conceive Sensations themselves , to be thus Caused by Corporeal Effluvia , or Exuvious Membranes , streaming from Bodies Continually , and that for Divers Reasons alledged by them ; but only by a Pressure from them upon the Optick Nerve by Reason of a Tension of the Intermedious Air or Aether ( being that which is called Light ) whereby the distant Object is Touched and Felt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were by a Staff . Which Hypothesis concerning the Corporeal Part of Sense , is indeed much more Ingenious , and agreeable to Reason than the Former . But the Atheizers of this Atomology , as they supposed Sense to be Nothing else but such a Pressure from Bodies without , so did they conclude Imagination and Mental Cogitation , to be but the Reliques and Remainders of those Motions of Sense formerly Made , and Conserved afterwards in the Brain ( like the Tremulous Vibrations of a Clock or Bell , after the striking of the Hammer , or the Rouling of the Waves , after that the Wind is ceased ) Melting , Fading , and Decaying insensibly by degrees . So that according to these , Knowledge and Vnderstanding , is Nothing but Fading and Decaying Sense , and all our Volitions but Mechanick Motions caused from the Actions or Trusions of Bodies upon us . Now though it be true , that in Sensation , there is alwayes a Passion Antecedent , made upon the Body of the Sentient from without ; yet is not Sensation it self this very Passion , but a Perception of that Passion ; much less can Mental Conceptions be said to be the Action of Bodies without , and the meer Passion of the Thinker ; and least of all Volitions such , there being plainly here , something 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In our own Power , ( by means whereof , we become a Principle of Actions , accordingly deserving Commendation or Blame , ) that is , something of Self-Activity .

Again according to the Democritick and Epicurean Atheists , all Knowledge and Vnderstanding is Really the same thing with Sense : the Difference between these Two , to some of them being only this , That what is commonly called Sense , is Primary and Original Knowledge , and Knowledge but Secondary , or Fading and Decaying Sense : but to others , that Sense is Caused by those more Vigorous Idols , or Effluvia from Bodies , intromitted through the Nerves ; but Vnderstanding and Knowledge , by those more Weak and Thin , Vmbratile and Evanid ones , that penetrate the other smaller Pores of the Body : so that both ways , Vnderstanding and Knowledge , will be but a Weaker Sense . Now from this Doctrine of the Atheistick Atomists , that all Conception and Cogitation of the Mind whatsoever , is Nothing else but Sense and Passion from Bodies without , this Absurdity first of all follows unavoidably , that there cannot possibly be , any Errour , or False Judgment , because it is certain , that all Passion is True Passion , and all Sense or Seeming , and Appearance , True Seeming and Appearance . Wherefore though some Sense and Passion , may be more Obscure than other , yet can there be none False ; it self being the very Essence of Truth . And thus Protagoras , one of these Atheistick Atomists , having First asserted , That Knowledge is Nothing else but Sense , did thereupon admit this as a Necessary Consequence , That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every Opinion is True ; because it is Nothing but Seeming and Appearance , and every Seeming and Appearance is truly such : and because it is not possible , for any one to Opine that which is Not , or to Think otherwise than he Suffers . Wherefore Epicurus being Sensible of this Inconvenience , endeavoured to Salve this Phaenomenon of Errour and False Opinion or Judgement , consistently with his own Principles , after this manner , That though all Knowledge be Sense and all Sense True , yet may Errour arise notwithstanding , Ex Animi Opinatu , From the Opination of the Mind , adding something of its own , over and above , to the Passion and Phansie of Sense . But herein he shamefully contradicts himself ; For if the Mind in Judging , and Opining , can Superadd any thing of its own , over and above , to what it Suffers , then is it not a meer Passive Thing , but must needs have a Self-Active Power of its own , and consequently will prove also Incorporeal , because no Body can Act otherwise , than it Suffers , or is Made to Act by something else without it . We conclude therefore , That since there is such a thing as Errour , or False Judgement , all Cogitations of the Mind cannot be meer Passions ; but there must be something of Self-Activity in the Soul it Self , by means whereof , it can give its Assent , to things not clearly Perceived , and so Err.

Again from this Atheistick Opinion , That all Knowledge is Nothing else but Sense , either Primary or Secundary , it follows also ; That there is no Absolute Truth nor Falshood , and that Knowledge is of a Private Nature , Relative , and Phantastical only , or meer Seeming ; that is , Nothing but Opinion : because Sense is plainly , Seeming , Phantasie , and Appearance ; a Private thing and Relative to the Sentient only . And here also did Protagoras , according to his wonted Freedom , admit this Consequence , That Knowledge being Sense , there was no Absoluteness at all therein , and That nothing was True otherwise , than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To this and to that man so Thinking ; That every man did , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Opine only his Own things ; That 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every man was the Measure of Things , and Truth to himself ; and Lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That whatsoever Seemed to every one , was True to him to whom it Seemed . Neither could Democritus himself , though a man of more discretion than Protagoras , dissemble this Consequence from the same Principle asserted by him , that Understanding is Phantastical , and Knowledge but Opinion ; he owning it sometimes before he was aware , as in these words of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We ought to Know Man , according to this Rule , That he is such a thing , as hath Nothing to do with Absolute Truth ; and again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We know nothing Absolutely , concerning any thing ; and all our Knowledge is Opinion . Agreeably to which , he determined , that mens Knowledge was diversified by the Temper of their Bodies , and the Things without them . And Aristotle Judiciously observing both these Doctrines , That there is no Errour or False Judgment , but every Opinion True ; and again , That Nothing is Absolutely True but Relatively only ; to be Really and Fundamentally One and the same ; imputeth them both together , to Democritus , in these words of his , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Democritus held , that there was Nothing Absolutely True : but because he thought Knowledge or Vnderstanding , to be Sense ; therefore did he conclude that whatsoever Seemed according to Sense , must of necessity be True ( not Absolutely , but Relatively ) to whom it so Seemed . These Gross Absurdities did the Atheistick Atomists plunge themselves into , whilst they endeavoured to Salve the Phaenomenon of Cogitation , Mind , or Vnderstanding , agreeably to their own Hypothesis . And it is certain , that all of them , Democritus himself not excepted , were but meer Blunderers in that Atomick Physiology , which they so much pretended to , and never rightly Understood the Same . For as much as that with Equal Clearness teaches these Two things at once , That Sense indeed is Phantastical and Relative to the Sentient ; But that there is a Higher Faculty , of Vnderstanding and Reason in us , which thus discovers the Phantastry of Sense , and reaches to the Absoluteness of Truth ; or is the Criterion thereof .

But the Democritick and Epicurean Atheists will further Conclude , that the only Things or Objects of the Mind , are Singular Sensibles , or Bodies Existing without it ; which therefore must needs be in Order of Nature , before all Knowledge , Mind , and Vnderstanding whatsoever ; this being but a Phantastick Image or Representation of them . From whence they Infer , that the Corporeal World , and these Sensible things , could not possibly be Made , by any Mind or Vnderstanding ; because Essentially Junior to them , and the very Image and Creature of them . Thus does Aristotle Observe , concerning both Democritus and Protagoras , that they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Suppose the only Things or Objects of the Mind to be Sensibles ; and that this was the Reason , why they made Knowledge to be Sense , and therefore Relative and Phantastical : But we have already Proved , that Mind and Vnderstanding is not the Phantastick Image of Sensibles or Bodies ; and that it is in its own Nature not Ectypal , but Archetypal , and Architectonical of all . That it is Senior to the World , and all Sensible Things , it not looking abroad , for its Objects any where without , but containing them within it self ; The first Original Mind , being an Absolutely perfect Being , Comprehending it self , and the Extent of its own Omnipotence , or all Possibilities of things , together with the Best Platform of the whole , and poducing the same accordingly .

But it being plain , that there are besides Singulars , other Objects of the Mind Vniversal ; from whence it seems to follow , that Sensibles , are not the only Things ; some Modern Atheistick Wits , have therefore invented , this further device to maintain the Cause , and carry the Business on ; That Vniversals are nothing else but Names or Words , by which Singular Bodies are called , and Consequently , that in all Axioms and Propositions , Sententious Affirmations and Negations ( in which the Predicate at least is Vniversal ) we do but Add or Substract , Affirm or Deny , Names of Singular Bodies : and that Reason or Syllogism , is Nothing but the Reckoning or Computing , the Consequences of these Names or Words . Neither do they want the Impudence , to Affirm , that besides those Passions or Phansies , which we have from things by Sense ; we know N●●hing at all o● any thing , but only the Names , by which it is cal●●d . Then which there cannot be a greater Sottishness or Madness : For if Geometry , were nothing but the Knowledge of Names by which Singular Bodies are called , as it self could not deserve that Name of a Science ; so neither could its Truths be the same in Greek and in Latine : and Geometricians , in all the several distant Ages and Places of the World , must be supposed to have had , the same Singular Bodies before them , of which they Affirmed and Denied , those Vniversal Names .

In the Last place , the Epicurean and Anaximandrian Atheists , agreeably to the Premised Principles , and the Tenor of their Hypothesis , do both of them endeavour to Depreciate and Undervalue , Knowledge or Vnderstanding , as a thing which hath not any Higher Degree of Perfection or Entity in it , than is in Dead and Sensless Matter . It being according to them , but a Passion from Singular Bodies Existing without , and therefore both Junior , and Inferior to them ; a Tumult raised in the Brain , by Motions made upon it , from the Objects of Sense ; That which Essentially includeth in it , Dependence upon Something else ; at best , but a Thin and Evanid Image of Sensibles , or rather an Image of those Images of Sense ; a meer Whifling and Phantastick thing ; upon which account they conclude it , not fit to be attributed , to that which is the First Root and Sourse of all things , which therefore is to them no other , than Grave and Solid , Sensless Matter ; the only Substantial , Self-Existent , Independent thing , and Consequently the most Perfect and Divine . Life and Vnderstanding , Soul and Mind are to them , no Simple and Primitive Natures , but Secondary and Derivative , or Syllables and Complexions of things , which Sprung up afterwards , from certain Combinations of Magnitudes , Figures , Sites , and Motions , or Contemperations of Qualities ; Contextures either of Similar or Dissimilar Atoms . And as themselves are Juniors to Sensless Matter and Motion , and to those Inanimate Elements , Fire , Water , Air and Earth , the First , and most Real Productions of Nature and Chance ; so are their Effects , and the Things that belong to them , comparatively with those other Real Things of Nature , but Slight , Ludicrous , and Vmbratil ; as Landskip in Picture , compared with the Real Prospect , of High Mountains , and Low Valleys , Winding or Meandrous Rivers , Towering Steeples , and the Shady Tops of Trees and Groves : as they are accordingly , commonly disparaged , under those Names of Notional and Artificial . And thus was the Sence of the Ancient Atheists represented by Plato ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · De Leg L. 10. p. 889. They say , that the Greatest and most Excellent Things of all , were made by Sensless Nature , and Chance : but all the Smaller and more Inconsiderable , by Art , Mind , and Vnderstanding ; which taking from Nature , those First and Greater Things as its Ground-work to Act upon , doth Frame and Fabricate all the other Lesser Things , which are therefore Commonly called Artificial . And the Mind of these Atheists , is there also further declared , by that Philosopher after this manner . The First , most Real , Solid and Substantial things in the whole World , are those Elements , Fire , Water , Air and Earth , made by Sensl●ss Nature and Chance , without any Art , Mind , or Vnderstanding : and n●xt to these the Bodies of the Sun , Moon , and Stars , and this Terrestrial Globe , produced out of the fore●aid Inanimate Elements , by Vnknowing Nature or Chance likewise , without any Art , Mind or God . The Fortuitous Concourse of Similar or Dissimilar Atoms , begetting this whole System and Compages of Heaven and Earth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · But that afterwards , Art or Mind and Vnderstanding , being Generated also in the last place , out of those same Sensless and Inanimate Bodies or Elements , ( it rising up in certain Smaller Pieces of the Universe , and Particular Concretions of Matter , called Animals ) Mortal from Mortal things , did produce certain other Ludicrous things , which partake little of Truth and Reality , but are meer Images , Vmbrages and Imitations , as Picture and Landskip , &c. but above all , those Moral Differences of Just and Vnjust , Honest and Dishonest , the meer Figments of Political Art , and Slight Vmbratil Things , compared with Good and Evil Natural ; that consist in nothing , but Agreement and Disagreement with Sense , and Apppetite : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · For , as for Things Good and Honest , those that are such by Nature , differ from those which are such by Law ; but as for Just and Vnjust , there is by Nature no such thing at all . The Upshot and Conclusion of all is , That there is no such Scale or Ladder in Nature , as Theists and Metaphysicians suppose , no Degrees of Real Perfection and Entity one above another , as of Life and Sense , above Inanimate Matter , of Reason and Vnderstanding above Sense ; from whence it would be Inferred , that the Order of things in Nature , was in Way of Descent , from Higher and Greater Perfection , Downward to Lesser and Lower , which is indeed to Introduce a God . And that there is no such Scale or Ladder of Perfection and Entity , they endeavour further to prove from hence , because according to that Hypothesis , it would follow , that every the Smallest and most Contemptible Animal , that could see the Sun , had a Higher degree of Entity and Perfection in it , than the Sun it self ; a thing ridiculously Absurd : or else according to Cotta's Instance ; Idcircò Formicam anteponendam esse huic Pulcherimae Vrbi , quòd in Vrbe Sensus sit nullus , in Formica non modo Sensus , sed etiam Mens , Ratio , Memoria . That therefore every Ant or Pismire , were far to be preferred , before this most beautiful City of Rome ; because in the City , there is no Sense ; whereas an Ant hath not only Sense , but also Mind , Reason and Memory ; that is , a certain Sagacity superiour to Sense . Wherefore they conclude that there is no such Scale or Ladder in Nature , no such Climbing Stairs of Entity and Perfection , one above another , but that the whole Vniverse is One Flat and Level , it being indeed all , Nothing but the same Vniform Matter , Under several Forms , Dresses , and Disguises ; or Variegated by Diversity of Accidental Modifications : one of which , is that of such Beings as have Phancy in them , commonly called Animals ; which are but some of Sportful or Wanton Natures , more trimly Artificial and Finer Gamaieus , or Pretty Toys ; but by reason of this Phancy , they have no Higher Degree of Entity and Perfection in them , than is in Sensless Matter : as they will also , be all of them quickly transformed again , into other seemingly dull , Vnthinking and Inanimate Shapes . Hitherto the Sense of Atheists .

But the Pretended Grounds , of this Atheistick Doctrine , ( or rather Madness ) have been already also confuted , over and over again . Knowledge and Vnderstanding , is not a meer Passion from the thing Known , Existing without the Knower , because to Know and Vnderstand , as Anaxagoras of old determined , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Master and Conquer the thing Known , and consequently not meerly to Suffer from it , or Passively to Lie Under it , this being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be Mastered and Conquered by it . The Knowledge of Vniversal Theoremes in Sciences , is not from the Force of the thing Known existing without the Knower , but from the Active Power , and Exerted Vigour or Strength , of that which Knows . Cons L. 5. Pro. 4. Thus Severinus Boetius ; Videsne ut in cognoscendo , cuncta Suâ potius Facultate , quàm Eorum quae Cognoscuntur Vtantur ? Neque id injuria , nam cum omne Judicium Judicantis Actus existat , necesse est ut suam quisque Operam , non ex Alienâ , sed ex propriâ Potestate persiciat . See you not , how all things in Knowing , use their own Power and Faculty , rather , than that of the thing Known ? For since Judgment is the Action of that which Judgeth , every thing must of necessity perform its own Action , by its own Power , Strength , and Faculty , and not by that of another . Sense it self is not a meer Passion ; or Reception of the Motion from Bodies without the Sentient , for if it were so , then would a Looking-Glass , and Other Dead things See : but it is a Perception of a Passion , made upon the Body of the Sentient , and therefore hath something of the Souls own Self-Activity in it . But Vnderstanding and the Knowledge of Abstract Sciences , is neither Primary Sense , nor yet the Fading and Decaying Remainders , of the Motions thereof , but a Perception of another kind , and more Inward than that of Sense ; not Sympathetical but Vnpassionate , the Noemata of the Mind , being things distinct from the Phantasmata of Sense and Imagination ; which are but a Kind of Confused Cogitations . And though the Objects of Sense be only Singular Bodies , Existing without the Sentient , yet are not these Sensibles therefore , the only Things and Cogitables ; but there are other Objects of Science , or Intelligibles , which the Mind Containeth within it Self . That Dark Philosophy of some , tending so directly to Atheism , That there is Nothing in the Mind or Vnderstanding which was , not First in Corporeal Sense , and derived in way of Passion frrom Matter , was both Elegantly and Solidly Confuted by Boetius his Philosophick Muse , after this manner , Boët Cons. L. 5. M. 4. Quondam Porticus attulit , Qui Sensus & Imagines , Credant Mentibus imprimi ; Mos est aequore paginae , Pressas Figere literas . Nihil motibus explicat , Notis subdita Corporum , Rerum reddit imagines , Cernens omnia Notio ? Aut quae cognita dividit ? Alternumque legens iter , Nunc decidit in Infima ; Veris falsa redarguit ? Longe Causa potentior , Impressas patitur notas . Et Vires Animi movens , Cum vel Lux oculos ferit , Tum Mentis Vigor excitus , Ad Motus similes vocans , Obscuros nimium Senes , E Corporibus extimis , Vt quondam Celeri stylo Quae nullas habeat notas , Sed Mens si propriis vigens Sed tantum patiens jacet Cassasque in Speculi vicem Vnde haec sic animis viget Quae vis singula prospicit ? Quae divisa recolligit ? Nunc Summis Caput inserit , Tum sese referens sibi Haec est Efficiens magis Quam quae Materiae modo Praecedit tamen Excitans Vivo in corpore Passio . Vel Vox auribus instrepit : Quas intus species tenet , Notis applicat exteris . It is true indeed , that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Thing Vnderstood , is in order of Nature before the Intellection and Conception of it , and from hence was it , that the Pythagoreans and Platonists concluded , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind or Intellect , was not the very First and Highest Thing in the Scale of the Vniverse , but that there was another Divine Hypostasis , in order of Nature before it , called by them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One and The Good , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Intelligible thereof . But as those Three Archical Hypostases of the Platonists and Pythagoreans , are all of them Really but One 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divinity : And the First of those Three , ( Superiour to that which is properly called by them , Mind or Intellect ) is not supposed therefore to be Ignorant of it self : So is the First Mind or Vnderstanding , no other , than that of a Perfect Being , Infinitely Good , Fecund , and Powerful , and vertually Containing all things ; comprehending it self and the Extent of its own Goodness , Fecundity , Vertue , and Power ; that is , all Possibilities of things , their Relations to one another , and Verities ; a Mind before Sense , and Sensible Things . An Omnipotent Vnderstanding Being , which is it self its own Intelligible , is the First Original of all things . Again , that there must of necessity be some other Substance besides Body or Matter , and which in the Scale of Nature is Superiour to it , is evident from hence , because otherwise , there could be no Motion at all therein , no Body being ever able to move it self . There must be something Self-Active and Hylarchical , something that can Act both from it self , and upon Matter , as having a Natural Imperium , or Command over it . Cogitation is in order of Nature , before Local Motion . Life and Vnderstanding , Soul and Mind , are no Syllables or Complexions of things , Secundary and Derivative , which might therefore be made out of things devoid of Life and Vnderstanding ; but Simple , Primitive , and Vncompounded Natures : they are no Qualities or Accidental Modifications of Matter , but Substantial Things . For which Cause Souls or Minds can no more be Generated out of Matter , than Matter it Self , can be Generated out of Something else : and therefore are they both alike ( in some sense ) Principles , Naturally Ingenerable and Incorruptible ; though both Matter , and all Imperfect Souls and Minds , were at first Created by one Perfect Omnipotent Vnderstanding Being . Moreover Nothing can be more Evident than this , that Mind and Vnderstanding hath a Higher Degree of Entity or Perfection in it , and is a Greater Reality in Nature , than meer Sensless Matter or Bulkie Extension . And Consequently the things which belong to Souls and Minds , to Rational and Intellectual Beings as such , must not have Less , but More Reality in them , than the things which belong to Inanimate Bodies . Wherefore the Differences of Just and Vnjust , Honest and Dishonest , are greater Realities in Nature , than the Differences of Hard and Soft , Hot and Cold , Moist and Dry. He that does not perceive any Higher Degree of Perfection , in a Man , than in an Oyster , nay than in a Clod of Earth or Lump of Ice , in a Piece of Past , or Pye-Crust , hath not the Reason or Understanding of a Man in him . There is unquestionably , a Scale or Ladder of Nature , and Degrees of Perfection and Entity , one above another , as of Life , Sense , and Cogitation , above Dead , Sensless and Vnthinking Matter ; of Reason and Vnderstanding above Sense , &c. And if the Sun be Nothing but a Mass of Fire , or Inanimate Subtle Matter Agitated , then hath the most Contemptible Animal , that can see the Sun , and hath Consciousness and Self enjoyment , a Higher Degree of Entity and Perfection in it , than that whole Fiery Globe ; as also than the Materials , ( Stone , Timber , Brick and Morter ) of the most Stately Structure , or City . Notwithstanding which , the Sun in other regards , and as it s vastly Extended Light and Heat , hath so great an Influence , upon the Good of the whole World , Plants and Animals ; may be said to be a far more Noble and Vseful thing in the Universe , than any one Particular Animal whatsoever . Wherefore there being plainly a Scale or Ladder of Entity ; the Order of Things was unquestionably , in way of Descent , from Higher Perfection , Downward to Lower ; it being as Impossible , for a Greater Perfection to be produced from a Lesser , as for Something to be Caused by Nothing . Neither are the Steps or Degrees of this Ladder , ( either upward or downward ) Infinite ; but as the Foot , Bottom , or Lowest Round thereof , is Stupid and Sensless Matter , devoid of all Life and Vnderstanding ; so is the Head , Top , and Summity of it , a Perfect Omnipotent Being , Comprehending it self , and all Possibilities of things . A Perfect Understanding Being , is the Beginning and Head of the Scale of Entity ; from whence things Gradually Descend downward ; lower and lower , till they end in Sensless Matter . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mind is the Oldest of all things , Senior to the Elements , and the whole Corporeal World ; and likewise according to the same Ancient Theists , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Nature Lord over all , or hath a Natural Imperium and Dominion over all ; it being the most Hegemonical thing . And thus was it also affirmed by Anaxagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Mind is the Soveraign King of Heaven and Earth .

We have now made it evident , that the Epicurean and Anaximandrian Atheists , who derive the Original of all things from Sensless Matter , devoid of all Manner of Life , can no way Salve the Phaenomenon of Cogitation ( Life and Vnderstanding , Soul and Mind ) no more than they can that of Local Motion . And the Reason why we have insisted so much upon this Point , is because these Atheists , do not only pretend to Salve this Phaenomenon of Cogitation without a God , and so to take away the Argument for a Deity from thence ; but also to Demonstrate the Impossibility of its Existence , from the very Nature of Knowledge , Mind , and Vnderstanding . For if Knowledge , be in its own Nature , Nothing but a Passion from Singular Bodies Existing without the Knower ; and if Life and Vnderstanding , Soul and Mind , be Junior to Body , and Generated out of Sensless Matter , then could no Mind or Vnderstanding Being , Possibly be a God , that is a First Principle , and the Maker of all things . And though Modern Writers , take little or no Notice of this , yet did Plato anciently , make the very State of the Controversie , betwixt Theists and Atheists principally to consist in this very thing , viz. Whether Life and Vnderstanding , Soul and Mind , were Juniors to Body , and Sprung out of Sensless Matter , as Accidental Modifications thereof , or else were Substantial things , and in order of Nature Before it . For after the Passages before Cited , he thus concludeth , Pl. L. 10. De Leg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · These men seem to suppose , Fire , Water , Air and Earth , to be the very First things in the Vniverse , and the Principles of all , calling them only Nature ; but Soul and Mind , to have sprung up afterwards out of them . Nay , they do not only Seem to suppose this , but also in Express Words declare the same . And thus ( by Jupiter ) have we discovered , the very Fountain of that Atheistick Madness , of the Ancient Physiologers ; to wit , their making Inanimate Bodies , Senior to Soul and Mind . And accordingly , that Philosopher addresses himself to the Confutation of Atheism , no otherwise than thus , by proving Soul not to be Junior to Sensless Body , or Inanimate Matter , and Generated out of it ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · That which is the First Cause of the Generation and Corruption of all Things , the Atheistick Doctrine supposes , not to have been First Made ; but what is indeed the Last thing , to be the First , And hence is it , that they erre concerning the Essence of the Gods . For they are ignorant what kind of thing Soul is , and what power it hath ; as also especially concerning its Generation and Production , That it was First of all made before Body , it being that which Governs the Motions , Changes , and Transformations thereof . But if Soul be First in Order of Nature before Body , then must those things which are Cognate to Soul , be also before the Things which appertain to Body ; and so Mind and Vnderstanding , Art and Law be before Hard and Soft , Heavy and Light : and that which these Atheists call Nature ▪ ( the Motion of Inanimate Bodies ) Junior to Art and Mind , it being Governed by the same . Now that Soul is in order of Nature before Body , this Philosopher demonstrates only from the Topick or Head of Motion , because it is Impossible , that one Body should Move another Infinitely , without any First Cause or Mover ; but there must of Necessity be something Self-Moving , and Self-Active , or which had a power of Changing it Self , that was the first Cause of all Local Motion in Bodies . And this being the very Notion of Soul , that it is such a thing , as can Move or Change it self ( in which also the Essence of Life consisteth . ) He thus inferreth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It is therefore sufficiently demonstrated from hence , that Soul is the Oldest of all things in the Corporeal World ; it being the Principle of all the Motion , and Generation in it . And his Conclusion is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It hath been therefore rightly affirmed by us , that Soul is Older than Body , and was Made Before it , and Body Younger and Junior to Soul ; Soul being that which Ruleth , and Body that which is Ruled . From whence it follows that the Things of Soul also , are Older than the things of Body ; and therefore Cogitation , Intellection , Volition , and Appetite , in order of Nature before Length , Breadth and Profundity . Now it is Evident , that Plato in all this Understood , not only the Mundane Soul , or his Third Divine Hypostasis , the Original of that Motion that is in the Heavens and the whole Corporeal Universe , but also all other Particular Lives and Souls whatsoever , or that whole Rank of Beings called Soul ; he supposing it all to have been at first made , before the Corporeal System , or at least to have been in order of Nature Senior to it , as Superiour and more excellent , ( that which Ruleth being Superiour to that which is Ruled ) and no Soul or Life whatsoever , to be Generated out of Sensless Matter .

Wherefore we must needs here condemn that Doctrine of some Professed Theists and Christians of Latter Times , who Generate all Souls , not only the Sensitive in Brutes , but also the Rational in Men , out of Matter . For as much as hereby , not only that Argument for the Existence of a God , from Souls , is quite taken away ; and nothing could hinder but that Sensless Matter might be the Original of all things ; if Life and Vnderstanding , Soul and Mind sprung out of it ; but also the Atheist will have an advantage , to prove the Impossibility of a God from hence . Because if Life and Vnderstanding , in their own Nature be Factitious , and Generable out of Matter , then are they no Substantial Things , but Accidental only , from whence it will plainly follow , that no Mind could possibly be a God , or First Cause of all things , it being not so much as able to Subsist by it Self . Moreover if Mind as such , be Generable , and Educible out of Nothing , then must it needs be in its own Nature Corruptible also , and Reducible to Nothing again ; whereas the Deity is both an Vnmade and Incorruptible Being . So that there could not possibly be according to this Hypothesis , any other God , than such a Jupiter , or Soul of the World , as the Atheistick Theogonists acknowledged , that Sprung out of Night , Chaos , and Non-Entity , and may be again Swallowed up into that Dark Abyss . Sensless Matter therefore , being the only Vnmade and Incorruptible thing ; and the Fountain of all things , Even of Life and Vnderstanding ; it must needs be acknowledged to be the Only Real Numen .

Neither will the Case be much different , as to some others ; who though indeed they do not professedly Generate , the Rational , but only the Sensitive Soul , both in Men and Brutes ; yet do nevertheless maintain , the Humane Soul it self , to be but a meer Blank , or White Sheet of Paper , that hath nothing at all in it , but what was Scribled upon it , by the Objects of Sense ; and Knowledge or Understanding to be nothing but the Result of Sense , and so a Passion from Sensible Bodies existing without the Knower . For hereby , as they plainly make Knowledge and Vnderstanding , to be in its own Nature , Junior to Sense , and the very Creature of Sensibles ; so do they also imply , the Rational Soul and Mind it self , to be as well Generated as the Sensitive , wherein it is Vertually Contained : or to be nothing but a Higher Modification of Matter ; agreeably to that Leviathan Doctrine , That men differ no otherwise from Brute Animals , then only in their Organization , and the Use of Speech or Words .

In very truth , Whoever maintaineh , that any Life or Soul , any Cogitation or Consciousness , Self-Perception and Self-Activity , can spring out of Dead , Sensless and Unactive Matter , the same can never possibly have any Rational Assurance , but that his own Soul , had also a like Original , and Consequently is Mortal and Corruptible . For if any Life and Cogitation can be thus Generated , then is there no Reason , but that all Lives may be so ; they being but Higher Degrees in the same Kind : and neither Life , nor any thing else , can be in its own Nature Indifferent , to be either Substance or Accident , and sometimes one , sometimes the other : but either all Life , Cogitation , and Consciousness , is Accidental , Generable and Corruptible ; or else none at all .

That which hath inclined so many , to think the Sensitive Life at least , to be nothing but a Quality or Accident of Matter , Generable out of it , and Corruptible into it , is that strange Protean Transformation of Matter , into so many seemingly Unaccountable Forms and Shapes , together with the Scholastick Opinion threupon , of Real Qualities ; that is , Entities distinct from the Substance of Body , and its Modifications , but yet Generable out of it , and Corruptible , into it . They concluding that as Light , and Colours , Heat and Cold , &c. according to those Phancies which we have of them , are Real Qualities of Matter , distinct from its Substance and Modifications , so may Life , Sense , and Cogitation , be in like manner Qualities of Matter also Generable and Corruptible . But these Real Qualities of Body in the Sense declared , are things that were long since justly exploded , by the Ancient Atomists , and expunged out of the Catalogue of Entities , of whom Laertius hath Recorded , that they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quite cashier and banish Qualities out of their Philosophy ▪ they resolving all Corporeal Phaenomena , and therefore those of Heat and Cold , Light and Colours , Fire and Flame , &c. intelligibly , into nothing but the Different Modifications of Extended Substance , viz. More or Less Magnitude of Parts , Figure , Site , Motion or Rest , ( or the Combinations of them ) and those different Phancies Caused in us by them . Indeed there is no other Entity , but Substance and its Modifications . Wherefore the Democriticks and Epicureans , did most shamefully contradict themselves , when pretending to reject and explode , all those Entities of Real Qualities , themselves nevertheless , made Life and Vnderstanding : such Real Qualities of Matter , Generable out of it , and Corruptible again into it .

There is nothing in Body or Matter , but Magnitude , Figure , Site , and Motion or Rest ; now it is Mathematically Certain , that these however Combin'd together , can never possibly Compound or Make up Life or Cogitation : which therefore cannot be an Accident of Matter , but must of necessity be a Substantial thing . We speak not here of that Life ( improperly so called ) which is in Vulgar Speech attributed to the Bodies of Men and Animals : for it is plainly A●cidental to a Body , to be Vitally Vnited to a Soul , or not . Therefore is this Life of the Compound , Corruptible and Destroyable , without the Destruction of any Real Entity ; there being nothing Destroyed , nor Lost to the Universe , in the Deaths of Men and Animals , as such ; but only a Disunion or Separation made , of those Two Substances , Soul and Body one from another . But we speak here of the Original Life of the Soul it self , that this is Substantial , neither Generable nor Corruptible , but only Creatable and Annihilable by the Deity . And it is strange , that any men should perswade themselves , that that which Rules and Commands , in the Bodies of Animals , moving them up and down , and hath Sense or Perception in it , should not be as Substantial , as that Stupid and Sensless Matter , that is Ruled by it . Neither can Matter , ( which is also but a meer Passive thing ) Efficiently produce Soul , any more than Soul Matter : no Finite Imperfect Substance , being able to produce another Substance out of Nothing . Much less can such a Substance as hath a Lower Degree of Entity and Perfection in it , Create that , which hath a Higher . There is a Scale or Ladder of Entities and Perfections in the Universe , one above another , and the Production of things cannot possibly be in Way of Ascent from Lower to Higher , but must of necessity be in way of Descent from Higher to Lower . Now to produce any One Higher Rank of Being , from the Lower , as Cogitation from Magnitude and Body , is plainly to invert this Order , in the Scale of the Universe , from Downwards to Vpwards ; and therefore is it Atheistical ; and by the Same reason , that One Higher Rank or Degree in this Scale , is thus unnaturally Produced from a Lower , may all the rest be so produced also . Wherefore we have great reason to stand upon our Guard here , and to defend this Post against the Atheists ; That no Life or Cogitation , can either Materially or Efficiently result from Dead and Sensless Body ; or that Souls being all Substantial , and Immaterial things , can neither be Generated out of Matter , nor Corrupted into the same , but only Created or Annihilated by the Deity .

The Grand Objection against this Substantiality of Souls Sensitive , as well as Rational , is from that Consequence , which will be from thence inferred , of their Permanent Subsistence after Death , their Perpetuity , or Immortality . This seeming very absurd , that the Souls of Brutes also should be Immortal , or subsist after the Deaths of the Respective Animals : But especially to Two Sorts of Men ; First , such as scarcely in good earnest believe , their own Soul's Immortality ; and Secondly , such Religionists , as conclude , that if Irrational or Sensitive Souls , subsist after Death , then must they needs go presently , either into Heaven or Hell . And R. Cartesius was so sensible of the Offensiveness of this Opinion , that though he were fully convinced of the necessity of this Disjunction , that either Brutes have nothing of Sense or Cogitation at all , or else they must have some other Substance in them besides Matter , he chose rather to make them meer Sensless Machins , then to allow them Substantial Souls . Wherein avoiding a Lesser Absurdity or Paradox , he plainly plunged himself into a Greater ; scarcely any thing being more generally received , than the Sense of Brutes . Though in truth all those , who deny the Substantiality of Sensitive Souls , and will have Brutes to have nothing but Matter in them , ought consequently according to Reason , to do as Cartesius did , deprive them of all Sense . But on the contrary , if it be evident from the Phaenomena , that Brutes are not meer Sensless Machins or Automata , and only like Clocks or Watches , then ought not Popular Opinion and Vulgar Prejudice so far to prevail with us , as to hinder our Assent , to that which sound Reason and Philosophy clearly dictates , that therefore they must have something more than Matter in them . Neither ought we , when we clearly conceive any thing to be true , as this , That Life and Cogitation cannot possibly rise , out of Dead and Sensless Matter ; to abandon it , or deny our Assent thereunto because we find it attended with some Difficulty , not easily Extricable by us , or cannot free all the Consequences thereof from some Inconvenience or Absurdity , such as seems to be in the Permanent Subsistence of Brutish Souls .

For the giving an Account of which notwithstanding , Plato and the Ancient Pythagoreans , proposed this following Hypothesis . That Souls as well Sensitive , as Rational , being all Substantial , but not Self-Existent , ( because there is but one Fountain , and Principle of all things ) were therefore Produced or Caused by the Deity . But this ; not in the Generations of the respective Animals ; it being indecorous that this Divine Miraculous Creative Power , should constantly lacquey by and attend upon Natural Generations ; as also incongruous , that Souls should be so much Juniors to Every Atom of Dust , that is in the whole World ; but either all of them from Eternity ; according to those who Denied the Novity of the World ; or rather according to others , who asserted the Cosmogonia , in the first beginning of the World's Creation . Wherefore , it being also Natural to Souls as such , to Actuate and Enliven some Body , or to be as it were Clothed therewith , these as soon as Created , were immediatly Invested with certain Thin and Subtle Bodies , or put into Light Ethereal or Aereal Chariots and Vehicles ; wherein they subsist both before their Entrance into other Gross Terrestrial , Bodies and after their Egress out of them . So that the Souls not only of men , but also of other Animals , have sometimes a Thicker , and sometimes a Thinner Indument or Clothing . And thus do we understand Boetius , not only of the Rational ; but also of the other Inferior Sensitive Souls , in these Verses of his , Tu Causis Animas paribus Vitasque Minores , Provehis , & Levibus sublimes Curribus aptans , In Coelum Terramque seris . Where his Light Chariots , which all Lives or Souls at their very First Creation , by God are placed in ; and in which being wasted , they are both together as as it were Sowed into the Gross Terrestrial Matter ; are Thin , Aereal and Ethereal Bodies . But this is plainly declared by Proclus upon the Timaeus , after he had spoken of the Souls of Demons and Men , L. 5 p. 290. in this manner ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And every Soul , must of necessity have , before these Mortal Bodies , certain Eternal and easily moveable Bodies , it being Essential to them to move . There is indeed mention made by the same Proclus , and others , of an Opinion of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Irrational or Brutish Demons , or Demoniack Aereal Brutes ; L. 4. p. 283. of which he sometime speaks doubtfully , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If there be any Irrational Demons , as the Theurgists affirm . But the Dispute , Doubt or Controversie here only was , Whether there were any such Irrational Demons Immortal or no. For thus we learn from these Words of Ammonius upon the Porphyrian Isagoge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Some affirm , that there is a certain kind of Irrational Demons Immortal ; but others , that all these Irrational or Brutish Demons , are Mortal : Where by Irrational Demons Immortal , seem to be understood , such as never Descend into Terrestrial Bodies , ( and these are there disclaimed by Ammonius ) but the Mortal Ones , such as act also upon Gross Terrestrial Bodies , obnoxious to Death and Corruption . As if Ammonius should have said , There are no other Brutish or Irrational Demons , than only the Souls of such Brute Animals , as are here amongst us , sometimes acting only Aereal Bodies . Thus according to the ancient Pythagorick Hypothesis ; There is neither any New Substantial thing now Made , which was not before , nor yet any Real Entity Destroyed into Nothing ; not only no Matter , but also no Soul nor Life : God after the First Creation , neither making any New Substance , nor yet Annihilating any thing made . He then Creating nothing that was not fit to be Conserved in Being , and which could not be well Used and Placed in the Universe ; and afterward never Repenting him of what he had before done . And Natural Generations and Corruptions , being nothing but Accidental Mutations , Concretions and Secretions , or Anagrammatical Transpositions of Prae - and Post-Existing things , the same Souls and Lives being sometimes United to one Body , and sometimes to another , Sometimes in Thicker and sometimes in Thinner Clothing ; and sometimes in the Visible , sometimes in the Invisible : ( they having Aereal as well as Terrestrial Vehicles ; ) and never any Soul quite naked of all Body . And thus does Proclus complain of some as Spurious Platonists , In Tim. p. 330. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who Destroying the Thinner Vehicles of Souls , were therefore necessitated sometimes , to leave them in a State of Separation from all Body ; or without any Corporeal Indument . Which Cabbala probably derived from the Egyptians , by Pythagoras ; was before fully represented by us out of Ovid , though that Transmigration of Humane Souls there into Ferine Bodies , hath not been by all acknowledged , as a Genuine Part thereof . And the same was likewise insisted upon by Virgil. Georg. L. 4. as also owned and confirmed by Macrobius , for a Great Truth , Somn. Scip. L. 2. C. 12. Constat secundum verae rationis Assertionem , quam nec Cicero nescit , nec Virgilius ignorat , dicendo , Nec Morti esse Locum ; — Constat inquam , Nihil intra Vivum Mundum perire , sed eorum quae interire videntur , solam mutari Speciem . It is manifest according to Reason and True Philosophy , which neither Cicero , nor Virgil , were unacquainted with , ( the Latter of these affirming , That there is no place at all left for Death ) I say , it is manifest , that none of those things , that to us seem to die , do absolutely perish , within the Living World , but only their Forms changed .

Now how extravagant soever this Hypothesis seem to be , yet is there no Question , but that a Pythagorean would endeavour to find some Countenance and Shelter for it , in the Scripture ; especially that place which hath so puzled and non-plus'd Interpreters , Rom. 8.19 . For the Earnest expectation of the Creature , waiteth for the Manifestation of the Sons of God . For the Creature was made subject unto Vanity , not willingly , but by reason of him who hath subjected the same in hope . Because the Creature it self also shall be delivered from the Bondage of Corruption , into the glorious Liberty of the Children of God . For we know , that the whole Creation Groaneth , and Travelleth in pain together ; until now . And not only they , but our selves also which have the First Fruits of the Spirit , Groan within Our selves , Waiting for the Adoption , even the Redemption of our Bodies . Where it is first of all evident , 〈◊〉 that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Creature or Creation Spoken of , is not the very same the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Children or Sons of God , but something distinct from them . Wherefore in the next place the Pythagorean will add , that it must of necessity be understood , either of the Inanimate Creature only , or of the Lower Animal Creation , or else of both these together . Now though it be readily acknowledged , that there is a Prosopopoeia here ; yet cannot all those Expressions for all that , without difficulty and violence be understood , of the Inanimate Creation only , or Sensless Matter . Viz. That this hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Earnest Expectation of some future Good to it self ; That it is now made Subject 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Vanity , Frustration and Disappointment of Desire ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to Corruption and Death : And that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Willingly , but Reluctantly ; And yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too , In Hope notwithstanding of some further Good to follow afterward ; and that it doth in the mean time 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Groan and Travel in Pain together , till it be at length delivered , from the Bondage of Corruption , into the glorious Liberty of the Children of God . Moreover , in the Generations and Corruptions of Senseless Bodies , as of Minerals and Vegetables , or when for example , Oyl is turned into Flame , Flame into Smoke ; Water into Vapour , Vapour into Snow or Hail ; Grass into Milk , Milk into Blood and Bones ; and the like , there is I say in all this , no Hurt done to any thing , nor any Real Entity destroyed , all the Substance of Matter still remaining intirely the same , without the least diminution , and only Accidental Transformations thereof made . All this , is Really Nothing , but Local Motion ; and there is no more Toyl nor Labour to an Inanimate Body in Motion , than in Rest ; it being altogether as Natural for a Body to be Moved by something else , as of it self to Rest. It is all nothing , but Change of Figure , Distance , Site , and Magnitude of Parts , causing several Sensations , Phancies , and Apparitions in us . And they who would have the meaning of this place to be , That all such like Mutations , and Alternate Vicissitudes in Inanimate Bodies , shall at Length quite cease , these Groaning in the mean time , and travelling in Pain , to be delivered from the Toylsome Labour of such Restless Motion , and to be at Ease and Quiet ; by taking away all Motion thus , out of a fond regard , to the Ease and Quiet of Senseless Matter , they would thereby ipso facto Petrifie , the whole Corporeal Universe , and Consequently the Bodies of Good Men also after the Resurrection , and Congeal all into Rockie Marble or Adamant . And as vain is that other Conceit of some , that the whole Terrestrial Globe , shall at last be Vitrified , or turned into Transparent Crystal , as if it also Groaned in the mean time for this . For whatsoever Change shall be made of the World , In the New Heaven , and the New Earth to come , it is Reasonable to think , that it will not be made , for the sake of the Sensless Matter , or the Inanimate Bodies themselves , to which all is alike , but only for the Sake of Men and Animals , the Living Spectators , and Inhabitants thereof , that it may be fitter , both for their Vse and Delight . Neither indeed can those words ; For the Creature it self shall be delivered from the Bondage of Corruption , into the Glorious Liberty of the Children of God , be understood of any other , than Animals ; for as much as this Liberty of the Children of God , here meant , is their being Cloathed , instead of Mortal , with Immortal Bodies ; of which no other Creatures are Capable , but only such as consist of Soul and Body . And that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Whole Creation , which is said afterwards to Groan and Travel in Pain , together , may be well understood , of all That of the Creation , which Can Groan , or be Sensible of Evil or Misery . Wherefore the Pythagorean would interpret this place , of the Lower Animal Creation only , which is Sensible of Good and Evil ; That as this , was Unwillingly , or against its own Inclination ( after the Fall of man , or Lapse of Souls ) made subject to Vanity , and the Bondage of Corruption , Pain , Misery and Death , in those Gross Terrestrial Bodies : In the manifestation of the Sons of God , when they in stead of these Mortal Bodies , shall be clothed with Celestial and Immortal ones , then shall this Creature also have its certain share in the Felicity of that Glorious Time , and partake in some Measure of such a Liberty , by being Freed in like manner from these their Gross Terrestrial Bodies , and now living only in Thin Aerial and Immortal ones : and so a Period put to all their Miseries and Calamities , by him who made not Death , neither hath pleasure in the Destruction of the Living , but Created whatsoever liveth , to this end , that it might have its Being , and enjoy it self . But however thus much is certain , that Brute Animals , in this place cannot be quite excluded ; because the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Whole Creation , will not Suffer that : and therefore a Pythagorist would conclude it a warrantable Inference , from this Text of Scripture , That that whole Rank in the Creation , of Irrational & Brutish Animals , below Men , shall not be utterly Annihilated , in the Consummation of things , or Future Renovation of the World ▪ quite strip'd of all this Furniture ; Men being then left alone in it : but that there shall be a Continuation of this Species or Rank of Being . And not only so neither ; as if there should still be a constant Succession of such Alternate Generations and Corruptions , Productions or Births and Deaths of Brute Animals , to all Eternity ; but also that the Individuals themselves shall continue the same , for as much as otherwise there would be none at all delivered from the Bondage of Corruption . And Lastly , that these very Souls of Brutes , which at this time Groan and Travel in Pain , shall themselves be made partakers of that Liberty of the Children of God ; since otherwise , they should be With Child , or Parturient of Nothing ; Groaning not for themselves , but others . But enough of this Pythagorick Hypothesis , which supposing all manner of Souls , Sensitive as well as Rational , to be Substantial things , and therefore to have a Permanency after Death , in their distinct Natures , allows them certain Thin Aerial Ochemata , or Vehicles , to Subsist in , when these Gross Terrestrial ones shall fail them .

But let these Aerial Vehicles of the Souls of Brutes go for a Whimsey or meer Figment ; nor let them be allowed , to Act or Enliven any other , than Terrestrial Bodies only , by means whereof they must needs be immediately after Death , quite Destitute of all Body ; they Subsisting nevertheless , and not vanishing into Nothing , because they are not meer Accidents , but Substantial things : We say that in this case , though the Substances of them remain , yet must they needs continue in a State of Insensibility and Inactivity , unless perhaps they be again afterwards united to some other Terrestrial Bodies . Because though Intellection be the Energie of the Rational Soul alone , without the Concurrence of Body , yet is the Energie of the Sensitive , always Conjoyned with it : Sense being , as Aristotle hath rightly determined . a Complication of Soul and Body together , as Weaving is of the Weaver and Weaving Instruments . Wherefore we say , that if the Irrational and Sensitive Souls in Brutes , being Substantial things also , be after Death quite destitute of all Body , then can they neither have Sense of any thing , nor Act upon any thing , but must continue for so long a time , in a State of Insensibility and Inactivity . Which is a thing therefore to be thought the less Impossible , because no man can be certain , that his own Soul in Sleep , Lethargies , and Apoplexies , &c. hath always an uninterrupted Consciousness of it self ; and that it was never without Thoughts , even in the Mother 's Womb. However there is little Reason to doubt , but that the Sensitive Souls of such Animals , as Lie Dead or Asleep all the Winter , and Revive or Awake again , at the Approaching warmth of Summer , do for that time continue , in a State of Inactivity and Insensibility . Upon which account , though these Souls of Brutes may be said in one Sense to be Immortal , because the Substance of them , and the Root of life in them , still remains , yet may they in another Sense , be said also to be Mortal , as having the Exercise of that Life for a time at least , quite suspended . From whence it appears , that there is no Reason at all , for that Fear and Suspition of some ; That if the Souls of Brutes be Substantial , and continue in Being after Death , they must therefore needs go either to Heaven or Hell . But as for that Supposed Possibility , of their awakening again afterwards , in some other Terrestial Bodies , this seemeth to be no more , than what is found by dayly Experience , in the Course of Nature , when the Silk-worm and other Worms , dying , are transformed into Butterflies . For there is little Reason to doubt , but that the same Soul which before Acted the Body of the Silk-worm , doth afterward Act that of the Butterfly : upon which account it is , that this hath been made by Christian Theologers , an Emblem of the Resurrection .

Hitherto have we declared Two several Opinions , concerning the Substantial Souls of Brutes , supposed therefore to have a Permanent Subsistence after Death , one of Plato's and the Pythagorean's , that when they are devested of these Gross Terrestrial Bodies , they Live and have a Sense of themselves , in Thin Aerial ones . The other , of such as Exploding these Aerial Vehicles of Brutes , and allowing them none but Terrestrial Bodies , affirm the Substances of them Surviving Death , to continue in a State of Inactivity and Insensibility , Sleep , Silence , or Stupor . But now to say the Truth , there is no Absolute Necessity , that these Souls of Brutes , because Substantial , should therefore have a Permanent Subsistence after Death to all Eternity ; Because though it be True , that no Substance once Created by God , will of it self ever vanish into nothing , yet is it true also , that whatsoever was Created by God out of Nothing , may possibly by him be Annihilated and Reduced to nothing again . Wherefore when it is said , that the Immortality of the Humane Soul is Demonstrable by Natural Reason , the meaning hereof is no more than this , that its Substantiality is so Demonstrable ; from whence it follows , that it will Naturally no more perish or vanish into Nothing , than the Substance of Matter it self : and not that it is Impossible , either for it , or Matter , by Divine Power to be Annihilated . Wherefore the assurance that we have of our own Souls Immortality , must depend upon something else , besides their Substantiality , namely a Faith also in the Divine Goodness , that he will conserve in Being or not Annihilate , all such Substances Created by him ; whose Permanent Subsistence , is neither Inconsistent with his own Attributes , nor the Good of the Vniverse ; as this of Rational Souls unquestionably is not ; they having both Morality and Liberty of Will , and thereby being capable of Rewards and Punishments , and Consequently Fit Objects for the Divine Justice to display it self upon . But for ought we can be certain , the case may be otherwise , as to the Souls of Brute Animals devoid both of Morality and Liberty of Will , and therefore Uncapable of Reward and Punishment , That though they will not Naturally of themselves , vanish into Nothing , yet having been Created by God , in the Generations of the Respective Animals , and had some enjoyment of themselves for a time , they may by him again be as well Annihilated in their Deaths and Corruptions : and if this be Absolutely the Best , then doubtless is it so . And to this seemeth agreeable the Opinion of Porphyrius amongst the Philosophers , when he affirmed every Irrational Power or Soul , to be resolved into the Life of the Whole ; that is , Retracted and Resumed into the Deity , and so Annihilated as to its Creaturely Nature . Though possibly there may be another Interpretation of that Philosophers meaning here , Viz. That all the Sensitive Souls of Brutes , are Really but one and the same Mundane Soul , as it were Out-flowing , and variously Displaying it self , and Acting upon all the several parts of Matter , that are capable to receive it , but at their Deaths retiring again back into it self . But we have Sufficiently retunded the Force of that Objection against the Ingenerability of all Souls , and the Substantiality of those of Brutes also , from their consequent Permanence after Death ; we having shewed , That notwithstanding this their Substantiality , there is no Absolute Necessity , of their Perpetuity after Death , and Permanency to all Eternity , or else that if they do continue to Subsist , ( God Annihilating no Substance ) unless they have Aerial Vehicles to Act , they must remain in a State of Inactivity , and Insensibility , Silence , or Sleep .

Now therefore if no Souls ; no Life nor Cogitation , could possibly be ever Generated out of Dead and Sensless Matter , they being not meer Accidents , but Substantial things , which must in this case have come from Nothing ; then either all Souls Existed of themselves from Eternity , or else there must of Necessity be some Eternal Vnmade Life and Mind , from whence all the other Lives and Minds were derived . And that this was the Doctrine of the Ancient Theists , That no Soul or Mind , no Life or Vnderstanding , was ever Generated out of Matter , but all Produced by the Deity , the Sole Fountain of Life and Understanding ; might be here proved , were it needful , at large by sundry Testimonies , but it may sufficiently appear from those Verses of Virgil , First in his Sixth Aenead , where after he had spoken of God , as a Spirit and Mind diffused thorough out the whole world , he addeth , Inde hominum pecudumque genus , Vitaeque Volantum , Et quae marmoreo fert monstra sub aequore Pontus , That from thence , are the Lives of all Men and Beasts , Birds flying in the Air , and Monsters swimming in the Sea . And again in his Georgicks , where after these words , — Deum namque ire per omnes Terrasque Tractusque Maris , Coelumque profundum , That God passeth , through all Tracts , of Earths , Seas , and Heavens , He subjoyneth , Hinc Pecudes , Armenta , Viros , genus omne Ferarum Quemque sibi tenues nascentem arcessere Vitas . Scilicet huc Reddi deinde & Resoluta Referri , Omnia , nec Morti esse locum . And from Hence , not only Men , but also all manner of Brute Animals and Beasts , when produced into this world , do every one derive their Lives or Souls , as also at their Deaths they render the same back again , to him , in whose hand or custody they remain undestroyed ; so that there is no place any where in the world , left for Death . This was therefore undoubtedly , the Genuine Doctrine of the Ancient Theists , however some of late , have Deviated and Swerved from it ; That no Life was Generated out of Matter , but all Created by the Deity , or Derived from it , the Sole Fountain of Lives and Souls .

And it is a Truth so evident , That Life being Substantial , and not a meer Accidental thing Generated and Corrupted , there must therefore of Necessity , be Some Eternal Vnmade Life and Mind , from whence all other Lives and Minds are derived , That the Hylozoick Atheists themselves ( in this far wiser than the Atomicks ) were fully convinced thereof : Nevertheless being strongly possessed with that Atheistick Prejudice , that there is no other Substance besides Body , they Attribute this first Original Vnmade Life and Understanding , to all Matter as such , ( but without Animal Consciousness ) as an Essential part thereof , or Inadequate Conception of it . From which Fundamental Life of Nature in Matter , Modified by Organization , they phancy the Lives of all Animals and Men , to have proceeded . So that though the Modificated Lives of Animals and Men , as such , according to them be Accidental things , Generated and Corrupted , produced out of Nothing and reduced to Nothing again , yet this Fundamental Life of Matter , which is the Basis upon which they stand , being Substantial , is also Eternal and Incorruptible . These Hylozoists therefore , to avoid a Deity , Suppose every Atom of Sensless Matter , to have been from all Eternity , Infallibly Omniscient , that is , to know all things without either Errour or Ignorance , and to have a Knowledge before Sense ; and Vnderived from Sensibles ( quite contrary to the Doctrine of the Atomick Atheists , who make all Knowledge Sense , or the Product thereof ) though without any Animal Consciousness and Self - Perception .

But as nothing can be more Prodigiously Absurd , than thus to attribute Infallible Omniscience , to every Atom of Matter ; so is it also directly Contradictious , to suppose Perfect Knowledge , Wisdom , or Vnderstanding , without any Consciousness or Self Perception ; Consciousness being Essential to Cogitation : as also , that the Substantial and Fundamental Life in men and other Animals , should never Perish , and yet Notwithstanding their Souls and Personalities , in Death , utterly vanish into Nothing . Moreover this Hypothesis , can never possibly Salve the Phaenomenon of Men and Animals neither ; not only because no Organization or Modification of Matter whatsoever , could ever produce Consciousness and Self - Perception , in what was before Inconscious ; but also because every Smallest Atom thereof being supposed to be a Percipient by it self , and to have a Perfect Life and Vnderstanding of its own , there must be in every one Man and Animal , not one , but a Heap or Commonwealth of innumerable Percipients . Lastly , whereas these Hylozoick Atheists , make every Atom of Matter Omniscient , but nothing at all Omnipotent , or assert Perfect Knowledge , without any Perfect Power , a Knowledge without Sense and Vnderived from Sensibles ; we demand of them , where the Intelligibles , or Objects of this Knowledge are ? and whence the Ideas thereof are derived ? for since they proceed not in a way of Passion from Sensibles Existing without , nor could result from those Atoms neither as Comprehending themselves ; they must needs Come from Nothing , and many of them at least , be the Conceptions of Nothing . There cannot possibly be any other Original by the wit of man devised , of Knowledge and Vnderstanding , than from an Absolutely Perfect and Omnipotent Being , Comprehending it self , and the Extent of its own Infinite Power , or all Possibilities of things , that is , all Intelligibles . But there can be but One such Omnipotent Being , and therefore no more , than One Original , and Eternal Vnmade Mind , from whence all the other Minds are Derived . Wherefore this Hylozoick Atheism , is nothing but the Breaking and Crumbling of the Simple Deity , One Perfect Understanding Being , into Matter , and all the several Atoms of it .

And now have we made it manifest , that these Atheists , are so far from being able to disprove a God , from this Topick of Cogitation , Knowledge or Vnderstanding , that they cannot possibly Salve the Phaenomenon thereof , without a God ; it indeed affording Invincible Arguments of his Existence . For First ; If no Life or Cogitation , Soul or Mind , can possibly Spring out of Matter or Body , devoid of Life and Vnderstanding ; and which is nothing but a Thing Extended , into Length , Breadth and Thickness ; then is it so far from being True , that all Life and Vnderstanding is Junior to Sensless Matter , and the Off-spring thereof ; that of necessity , either all Lives and Souls , were Self-Existent from Eternity , or else there must be One Perfect Vnmade Life and Mind , from whence all other Imperfect ones were derived : there must be an Eternal Knowledge , before Sense and Sensibles ; which is that that hath printed the Stamps and Signatures of it self , upon the Matter of the whole world . Indeed nothing can be more certain than this , that all Knowledge and Vnderstanding in Our selves , is not a meer Passion from Singular Sensibles , or Bodies Existing without us , as the forementioned Atheists also conclude ; ( from whence they would again Infer , that Knowledge as such , is in its own Nature Junior to Sensibles , and the meer Creature of them , and Consequently no Creator . ) There being nothing which comes to us , from the Objects of Sense without , but Only Local Motion and Pressure , and there being other Objects of the Mind , besides Singular Sensibles ; not only all Vniversals , but also such Intelligibles , as never were nor can be in Sense . Now if our Humane Knowledge and Vnderstanding be not a Passion from things Existing without us ; then can it have no other Original , than in way of Participation , from a Perfect Mind , the Mind of an Infinitely Fecund and Powerful Being , comprehending It self , and in It self all things ; all the Possibilities of things before they were Made , their Respects and the Verities belonging to them . So that a Perfect Omnipotent Being together with the Possibilities of things contained in it ; is the First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intelligible , or Object of Mind and Vnderstanding , by which all other Singulars are Understood . And were there no such Perfect , Infinitely Fecund , and Powerful Being , there could have been , no Mind or Understanding at all . As also , were there no Perfect Mind , viz. That of an Omnipotent Being Comprehending It self , and all Possibilities of things vertually contained in it ; all the Knowledge , and Intelligible Ideas , of our Imperfect Minds , must needs have Sprung from Nothing . And thus is the Existence of a God , again Demonstrated , from that Phaenomenon of Knowledge or Vnderstanding .

HAving quite Routed and Vanquished the Atheists Main Body , we shall now blow away the Remainder of their weaker and scattered Forces ( viz. Their Objections against Providence , their Queries , and their Arguments from Interest ) with a Breath or two . Their First Objection is against Providence , as to the Fabrick of the World , from the Faultiness of the Mundane System , Intellectually considered , and in Order to Ends ; Quia tantâ stat Praedita Culpâ ; That Because it is so Ill-Made , therefore it could not be made by a God . Where the Atheist takes it for granted , that whosoever asserts a God , or a Perfect Mind to be the Original of all things , does therefore ipso facto suppose All things to be Well Made , and as they Should be . And this doubtless was the Sense of all the Ancient Theologers ; however some Modern Theists deviate there from ; these Concluding the Perfection of the Deity , not at all to consist in Goodness ; but in Power and Arbitrary Will only . As if to have a Will determined by a Rule or Reason of Good , were the Virtue of Weak , Impotent , and Obnoxious Beings only , or of such as have a Superior over them to give Law to them , that is of Creatures ; but the Prerogative of a Being Irresistibly Powerful , to have a Will absolutely Indifferent to all things , and Vndetermined by any thing but it self ; or to Will nothing because it is Good , but to make its own Arbitrary or Contingent and Fortuitous Determination , the Sole Reason of all its Actions , nay the very Rule or Measure , of Goodness , Justice , and Wisdom it self . And this is supposed by them , to be the Liberty , Sovereignt● , and Dominion of the Deity . Wherefore such Theists as these , would think themselves altogether Unconcerned , in these Atheistick Objections against Providence , or in Defending , the Fabrick of the World , as Faultless ; they being as ready as the Atheists themselves , to acknowledge , that the World might really have been much better made , than now it is ; ( Only that it must be said to be Well , because so made ) but pretending nevertheless , that this is no Impeachment at all of the Existence of a God , Quià Deus non tenetur ad Optimum , Because God is No way Bound or Obliged to the B●st ; he being indeed according to them , nothing but Arbitrary Will Omnipotent . But what do these Theists here else , then whilst they deny , the Fortuitous Motion of Sensless Matter , to be the First Original of all things , themselves in the mean time , Enthrone Fortuitousness and Contingency , in the Will of an Omnipotent Being , and there give it an Absolute Soveraignty and Dominion over all ? So that the Controversie betwixt the Atheists , and these Theists , seems to be no other than this ; Whether Sensless Matter Fortuitously Moved , or a Fortuitous Will Omnipotent , such as is altogether undetermined , by Goodness , Justice and Wisdom , be the Sovereign Numen , and Original of all things . Certainly , we Mortals could have little better Ground , for our Faith and Hope , in such an Omnipotent Arbitrary Will as this , then we could have in the Motions of Sensless Atoms , furiously agitated ; or of a Rapid Whirlwind . Nay one would think , that of the Two , it should be more desirable , to be under the Empire of Sensless Atoms , Fortuitously moved , then of a Will altogether Undetermined by Goodness , Justice , and Wisdom , armed with Omnipotence ; because the Former could harbour no Hurtful or Mischievous Designs , against any , as the Latter might . But this Irrational Will , altogether Undetermined by Goodness , Justice , and Wisdom , is so far from being the Highest , Liberty , Soveraignty and Dominion ; the Greatest Perfection , and the Divinest thing of all ; that it is indeed nothing else but Weakness and Impotency it self , or Brutish Folly and Madness . And therefore those Ancients who affirmed , that Mind was Lord over all , and the Supream King of Heaven and Earth , held at the Same time , that Good was the Soveraign Monarch of the Universe , Good Reigning in Mind and together with it ; because Mind is that which orders all things for the Sake of Good , and whatsoever doth otherwise , was according to them , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not Mens , but Dementia , and Consequently no God . And thus does Celsus in Origen declare the Nature of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 240. God is not the President or Head of Irregular and Irrational Lust or Appetite , and of loose Erratick Disorderliness , but of the Just and Righteous Nature . And though this were there misapply'd by him , against the Christian Doctrine of the Resurrection ( not understood ) yet is the Passage highly approved by Origen ; he adding further in Confirm●tion thereof , and that as the general Sense of Christians too , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · We Christians ( who hold the Resurrection ) say as well as you , that God can do nothing , which is in it self Evil , Inept , or Absurd ; no more than he is able not to be God . For if God do any Evil he is no God . So likewise . p. 247. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . According to Vs also , God can do nothing that is Absurd , or besides Reason . And again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God willeth nothing Vnbecoming himself , or what is truly Indecorous ; for as much as this is inconsistent with his Godship . And to the same purpose Plotinus , * * P. 265. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The Deity acteth according to its own Nature and Essence ; and its Nature and Essence displaieth Goodness and Justice : For if these Things be not there , where should they else be found ? And again elsewhere , P , 743. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · God is Essentially That which Ought to be ; and therefore he did not Happen to be such as he is : and this First Ought to be , is the Principle of all things whatsoever , that Ought to be . Wherefore the Deity is not to be conceived , as meer Arbitrariness , Humour , or Irrational Will and Appetite Omnipotent , ( which would indeed be but Omnipotent Chance ) but as an Overflowing Fountain of Love and Goodness , Justly and Wisely dispensing it self , and Omnipotently reaching all things . The Will of God , is Goodness , Justice , and Wisdom ; or Decorousness , Fitness , and Ought it self , Willing ; so that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is Absolutely The Best , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Indispensable Law to it , because its Very Essence . God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Impartial Ballance , lying Even Equal and Indifferent to all things , and Weighing out Heaven and Earth , and all the Things therein , in the most just and exact Proportions , and not a Grain too much or too little of any thing . Nor is the Deity therefore Bound or Obliged to do the Best , in any way of Servility ( as men fondly imagine this to be contrary to his Liberty ) much less by the Law and Command of any Superiour ( which is a Contradiction ) but only by the Perfection of its own Nature , which it cannot possibly deviate from , no more than Vngod it self . In Conclusion therefore , we acknowledge the Atheists Argument to be thus far Good ; that If there be a God , then of Necessity must all things be Well made , and as they Should be ; & vice versâ . But no Atheist will ever be able to prove , that either the Whole System of the World , could have been Better Made , or that so much as any one thing therein is Made Ineptly .

There are indeed many things in the Frame of Nature , which we cannot reach to the Reasons of , they being made by a Knowledge far Superior and Transcendent , to that of Ours , and our Experience and Ratiocination , but Slowly discovering the Intrigues and contrivances of Providence therein ; Witness the Circulation of the Blood , the Milkie and Lymphatick Vessels , and other things , ( without which the Mechanick Structure of the Bodies of Animals cannot be understood ) all but so lately brought to light : wherefore we must not conclude , that whatsoever we cannot find out the Reason of , or the use that it serveth to , is therefore Ineptly Made . We shall give one Instance of this ; The Intestinum Coecum , in the Bodies of Men and other Animals seems at first sight , to be but a meer Botch or Bungle of Nature , and an Odd impertinent Appendix ; neither do we know that any Anatomist or Physiologer , hath given a Rational Account thereof , or discovered its Use , and yet there being a Valve at the Entrance of it , these Two both together , are a most Artificial Contrivance of Nature , and of great advantage for Animals , to hinder the Regurgitation of the Faeces upward , towards the Ventricle .

The First Atheistick Instance of the Faultiness of things , in the Frame of Nature , is from the Constitution of the Heavens , and the Disposition of the Aequator and Ecliptick , intersecting each other in an Angle , of Three and Twenty Degrees and upwards ; whereby as they pretend , the Terrestrial Globe , is rendred much more Uninhabitable , than otherwise it might be . But this is built upon a False Supposition of the Ancients , that the Torrid Zone , or all between the Tropicks , was utterly Uninhabitable by reason of the Extremity of Heat . And it is certain , that there is nothing which doth more demonstrate a Providence than this very thing , it being the most Convenient Site or Disposition , that could be devised , as will appear if the Inconveniences of other Dispositions be considered , especially these Three ; First , If the Axes of those Circles should be Parallel , and their Plains Coincident ; Secondly , If they should Intersect each other in Right Angles ; and Thirdly , ( which is a Middle betwixt both ) If they should cut one another in an Angle of Forty Five Degrees . For it is evident , that each of these Dispositions would be attended with far greater Inconveniences to the Terrestrial Inhabitants , in respect of the Length of Days and Nights , Heat and Cold. And that these two Circles should continue thus , to keep the same Angular Intersection , when Physical and Mechanick Causes , would bring them still nearer together ; this is a farther Eviction of a Providence also .

In the next place , the Atheist supposes , that according to the general Perswasion of Theists , the world and all things therein , were Created only for the Sake of Man , he thinking to make some advantage for his Cause from hence . But this seemeth , at first , to have been an Opinion only , of some strait-laced Stoicks , though afterward indeed recommended to others also , by their own Self-love , their Over - Weaning , and Puffy Conceit of themselves . And so Fleas and Lice , had they Understanding , might conclude the Bodies of other greater Animals and Men also , to have been made only for them . But the Whole was not properly made for any Part , Thus Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De Leg. p. 903. but the Parts for the Whole , and the Whole for the Maker thereof . And yet may the things of this Lower World , be well said , to have been M●de , Principally , ( though not Only ) for Man . For we ought not to Monopolize the Divine Goodness to our selves , there being other Animals Superiour to us , that are not altogether Unconcerned neither in this Visible Creation : and it being reasonable to think , that Even the Lower Animals likewise , and whatsoever , hath Conscious Life ; was made partly also , to Enjoy it self . But Atheists , can be no Fit Judges , of Worlds being made Well or Ill , either in general , or respectively to Mankind , they having no Standing Measure for Well and Ill , without a God and Morality , nor any True Knowledge of themselves , and what their own Good or Evil Consisteth in . That was at first but a Froward Speech , of some sullen discontented Persons , when things falling not out agreeably , to their own Private , Selfish , and Partial Appetites , they would Revenge themselves , by Railing upon Nature , ( that is , Providence ) and calling her a Stepmother only to Mankind , whilst she was a Fond , Partial , and Indulgent Mother to other Animals ; and though this be Elegantly set off by Lucretius , yet is there nothing but Poetick Flourish , in it all , without any Philosophick Truth . The Advantages of Mankind being so notoriously conspicuous above those of Brutes .

But as for Evils in general , from whence the Atheist would conclude , the God of the Theist , to be either Impotent or Envious ; it hath been already declared , that the True Original of them , is from the Necessity of Imperfect Beings , and the Incompossibility of things ; but that the Divine Art and Skill , most of all appeareth , in Bonifying these Evils , and making them like Discords in Musick , to contribute to the Harmony of the Whole , and the Good of Particular Persons .

Moreover a great part of those Evils , which men are afflicted with , is not from the Reality of Things , but only from their own Phancy and Opinions , according to that of the Moralist , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is not Things themselves that disturb men , but only their Own Opinions concerning things ; and therefore it being much in our own Power to be freed from these , Providence is not to be Blamed upon the account of them . Pain , is many times nearly linked with Pleasure , according to that Socratick Fable , That when God could not reconcile their Contrary Natures ( as he would ) he Tyed them Head and Tayl together . And good men know that Pain is not the Evil of the Man , but only of the Part so affected , ( as Socrates also ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It goes no further than the Leg where it is . But this is many times very Serviceable , to free us from the Greater Evils of the Mind ; upon which all our Happiness dependeth . To the Atheists who acknowledge no Malum Culpae , No Evil of Fault , ( Turpitude , or Dishonesty ) Death is the Greatest and most Tragical of all Evils . But though this according to their forlorn Hypothesis , be nothing less than an Absolute Extinction of Life ; yet according to the Doctrine of the Genuine Theists , which makes all Souls Substantial , no Life of it self ( without Divine Annihilation ) will ever quite Vanish into Nothing , any more than the Substance of Matter doth . And the Ancient Pythagoreans and Platonists have been here so Kind , even to the Souls of Brutes also , as that they might not be left in a State of Inactivity and Insensibility after Death , as to bestow upon them certain Subtle Bodies , which they may then continue to Act in . Nor can we think otherwise , but that Aristotle from this Fountain , derived that Doctrine of his in his Second Book , De Gen. An. c. 3. where after he had declared the Sensitive Soul , to be Inseparable from Body , he addeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · All Souls therefore , seem to have another Body , and Diviner than that of the Elements ; and as themselves differ in Dignity and Nobility , so do these Bodies of theirs , differ from one another . And afterwards calling this Subtle Body 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Spirit , he affirmeth it to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Analogous to the Element of the Stars . Only as Galen , and S. Austin , and others have conceived , Aristotle deviated here from the Pythagoreans in this , that he supposed the Sensitive Soul it self , to be really nothing else , but this Very Subtle and Star-like Body , and not a distinct Substance from it , using it only as a Vehicle . Nevertheless he there plainly affirmeth the Mind or Rational Soul , to be really distinct from the Body , and to come into it From Without Pre-Existing ; and consequently ▪ should acknowledge also its After-Immortality . But whatsoever Aristotles Judgment were ( which is not very Material ) it is Certain that Dying , to the Rational or Humane Soul , is nothing but a withdrawing into the Tyring-house , and putting off the Clothing of this Terrestrial Body . So that it will still continue after death , to live to God , whether in a Body , or without it . Though according to Plato's Express Doctrine , De Leg. 10. p. 903. the Soul is never quite Naked of all Body , he writting thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · the Soul is always conjoyned with a Body , but sometimes of one kind , and sometimes of another ; which many Christian Doctors also , as is before declared , have thought highly probable . However our Christian Faith , assures us , that the Souls of Good men , shall at length be clothed , with Spiritual and Heavenly Bodies , such as are , in Aristotle's Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Analogous to the Element of the Stars . Which Christian Resurrection therefore , to Life and Immortality , is far from being , as Celsus reproched it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Meer Hope of Worms . And thus much shall suffice , in way of Confutation , of the First Atheistick Objection against Providence , which is the Twelfth Argumentation propounded , in the Second Chapter .

The Thirteenth Atheistick Argument , or Second Objection against Providence ; is from the Seeming Confusion of Humane Affairs ; That all things fall alike to all ; the Innocent and the Nocent , the Pious and the Impious , the Religious and the Prophane : nay , That many times the Worser Causes and Men , prevail against the Better , as is intimated in that Passage of the Poet , though in the Person of a Theist , Victrix Causa Deo placuit , sed Victa Catoni ; And That the Vnjust and Vngodly , often flow in all kind of Prosperity , whilst the Innocent and Devout Worshippers of the Deity , all their Lives long , conflict with Adversity . Whereas were there a God and Providence , as they conceive , Prophane and Irreligious Persons would be presently Thunder-struck from Heaven , or otherwise made remarkable Objects of Divine Vengeance , as also the Pious Miraculously protected and rescued from Evil and Harms .

Now we grant indeed , that this Consideration hath too much puzled and staggered Weak Minds in all Ages . Because Sentence against an Evil Work is not executed speedily , therefore is the heart of the Sons of men fully set in them to do Evil. And the Psalmist himself , was sometime much perplexed with this Phaenomenon , the Prosperity of the Vngodly ; who set their Mouths against Heaven , and whose Tongue walketh through the Earth ; so that he was Tempted to think , He had cleansed his Heart in Vain , and Washed his hands in Innocency ; ( till at length entring into the Sanctuary of God , his Mind became Illuminated , and his Soul fixed in a firm Trust and Confidence upon Divine Providence ; Whom have I in Heaven but thee , &c. My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . ) For as some will from hence be apt to infer , That there is no God at all , but that blind Chance and Fortune steer all ( the Fool hath said in his heart , there is no God ; ) So will others conclude , That though there be a God , yet he either does not know things done here below , ( How does God Know ? and is there Knowledge in the most High ? Thus did some in Plato from hence conclude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . De. Leg. 10. ) or else will not so far Humble himself , or Disturb his own Ease and Quiet , as to concern himself in our Low Humane Affairs .

First of all therefore we here say , That it is altogether unreasonable , to require that Divine Providence should Miraculously interpose upon every turn , in Punishing the Vngodly and Preserving the Pious , and thus perpetually interrupt the Course of Nature , ( which would look but like a Botch or Bungle , and a violent business ) but rather carry things on 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a Still and Silent Path , and shew his Art and Skill , in making things of themselves fairly unwind , and clear up at last into a Satisfactory Close . Passion and Self - Interest is blind , or short sighted ; but that which steers the whole world is no Fond , Pettish , Impatient and Passionate thing ; but an Impartial , Disinteressed , and Vncaptivated Nature . Nevertheless it is certain , that sometimes we have not wanted Instances , in Cases extraordinary , of a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God appearing , as it were Miraculously upon the Stage , and manifesting himself in taking immediate Vengeance upon Notorious Malefactors , or delivering his Faithful Servants from imminent Dangers or Evils Threatned ; as the same is often done also , by a secret and Undiscerned overruling , of the things of Nature . But it must be granted , that it is not always thus , but the Periods of Divine Providence , here in this World , are commonly Longer , and the Evolutions thereof Slower : According to that of Euripides , which yet has a Tange of Prophaneness in the Expression , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Deity is Slow or Dilatory , and this is the Nature of it . For it is not from Slackness and Remisness in the Deity , but either from his Patience and Long-suffering , he willing that men should Repent , or else to teach us Patience by his Example ( as Plutarch suggesteth ) or that all things may be carried on with the more Pomp and Solemnity ; or Lastly , for other particular Reasons , as Plutarch ventures to assign one , why it might not be expedient , for Dionysius the Tyrant , though so Prophane and Irreligious a Person , to have been cut off suddainly . But Wicked and Ungodly Persons often times fail not , to be met withal at last , and at the long run , here in this Life , and either in Themselves or Posterity to be notoriously Branded with the Marks of Divine Displeasure : according to that of the Poet , Rarò antecedentem Scelestum , &c. It is seldom that Wickedness altogether scapes Punishment ; though it come slowly after , limping with a Lame Foot ; and those Proverbial Speeches amongst the Pagans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mills of the Gods , do slowly wind , But they at length to powder grind . And ; Divine Justice steals on Softly with Woollen Feet , but Strikes at last with Iron Hands .

Nevertheless we cannot say , that it is always thus neither , but that Wicked Persons , may possibly sometimes , have an Uninterrupted Prosperity here in this Life , and no visible Marks of Divine Displeasure upon them : but as the generously vertuous , will not Envy them upon this account , nor repine at their own condition they knowing , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is neither any thing truly Evil to the Good , nor Good to the Evil ; so are they so far from being staggered herewith , in their Belief of a God and Providence , that they are rather the more confirmed , in their Perswasions of a Future Immortality and Judgment after Death , when all things shall be set straight and right , and Rewards and Punishments Impartially Dispensed . That of Plutarch therefore , is most true here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That there is a Necessary Connexion betwixt those Two things , Divine Providence , and the Permanence or Immortality of Humane Souls , one and the same Reason confirming them both ; neither can one of these be taken alone without the other . But they who because Judgment is not presently Executed upon the Vngodly , blame the Management of things as Faulty , and Providence as Defective , are like such Spectators of a Dramatick Poem , as when wicked and injurious Persons are brought upon the Stage , for a while Swaggering and Triumphing ; impatiently cry out against the Dramatist , and presently condemn the Plot : whereas if they would but expect the winding up of things , and stay till the last Close , they should then see them come off with shame and sufficient punishment . The Evolution of the World , as Plotinus calls it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Truer Poem , and we men Histrionical Acters upon the Stage , who notwithstanding insert something of our Own into the Poem too ; but God Almighty , is that Skilful Dramatist , who always connecteth that of ours which went before , with what of his follows after , into good Coherent Sense ; and will at last make it appear , that a Thred of exact Justice did run through all , and that Rewards and Punishments are measured out in Geometrical Proportion .

Lastly , it is in it self Fit , that there should be some where , a Doubtful and Cloudy State of things , for the better Exercise of Vertue and Faith . For as there could have been no Hercules , had there not been Monsters to subdue , so were there no such Difficulties to encounter with , no Puzles and Entanglements of things , no Temptations and Tryals to assault us ; Vertue would grow Languid ; and that Excellent Grace of Faith , want due Occasions and Objects to exercise it self upon . Here have we therefore , such a State of things , and this World is as it were a Stage erected , for the more Difficult part of Vertue to Act upon ; and where we are to Live by Faith and not by Sight : That Faith , which is the Substance of Things to be Hoped for , and the Evidence of things not Seen ; a Belief in the Goodness , Power , and Wisdom of God , when all things are Dark and Clowdy round about us . The Just shall live by his Faith .

We have now sufficiently Confuted , the Second Atheistick Objection also , against Providence , as to the Conduct and Oeconomy of Humane Affairs . Nevertheless this is a large Field , and much more might be said in Defense of Providence , both as to these and other Instances , had we room here to Expatiate in . Wherefore , for a Supplement of what remains , we shall refer the Reader , to the Writings of others , who have professedly undertaken , Apology's for Providence , both as to the Fabrick , and Oeconomy of the World ; but especially the Learned and Ingenious Author of the Divine Dialogues . Only we shall here add Some few Considerations not so much for the Confutation of Atheists , as for the better Satisfaction of such Religionists , who too easily Concluding , That all Things might have been much Better than they are ; are thereupon apt to call in Question the Divine Attribute of Goodness in its full Extent ; which yet is the only Foundation of our Christian Faith .

First , therefore we say , that in Judging of the Works of God , we ought not to consider , the Parts of the World alone by themselves ; and then because we could Phancy much Finer things , thereupon blame the Maker of the Whole . As if one should attend only to this Earth , which is but the Lowest and most Dreggy Part of the Universe ; or blame Plants , because they have not Sense , Brutes because they have not Reason , Men because they are not Demons or Angels , and Angels because they are not Gods , or want Divine Perfection . Upon which Account , God should either have made nothing at all , since there can be nothing besides himself Absolutely Perfect ; or else nothing but the Higher Rank of Angelical Beings , free from Mortality and all those other Evils , that attend mankind ; or such Fine things , as Epicurus his Gods were feigned to be , living in certain delicious Regions , where there was neither Blustring Winds , nor any Lowring Clouds ; nor Nipping Frosts , nor Scorching Heat , nor Night nor Shadow ; but the Calm and Unclouded Aether always , Smiling with gentle Serenity . Whereas were there but one kind of thing , ( the Best ) thus made ; there could have been no Musick nor Harmony at all , in the World for want of Variety . But We ought in the first place , to consider the Whole , Whether that be not the Best , that Could be Ma●● , having all that belongeth to it ; and then the Parts in reference to the Whole , whether they be not in their several Degrees and Ranks , Congruous and Agreeable thereunto . But this is a thing which hath been so well insisted upon by Plotinus , that we cannot speak better to it , than in his Words . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . P. 256. God made the Whole most Beautiful , Entire , Compleat , and Sufficient ; all agreeing friendly with it self and its parts ; both the Nobler and the meaner of them being alike Congruous thereunto . Whosoever therefore , from the Parts thereof will blame the whole , is an Absurd and Vnjust Censurer . For we ought to Consider the Parts , not alone by themselves , but in reference to the whole , whether they be Harmonious and Agreeable to the same . Otherwise we shall not blame the Vniverse , but some of its Parts only , taken by themselves ; as if one should blame the Hair or Toes of a man , taking no notice at all of his Divine Visage and Countenance ; or omitting all other Animals , one should attend only to the most contemptible of them : or lastly overlooking all other men , consider only the most Deformed Thersites . But that which God made was the Whole as one thing ; which he that attends to , may hear it speaking to him after this manner . God Almighty hath made me , and from thence came I , Perfect and Compleat , and standing in need of nothing , because in me are contained all things ; Plants and Animals , and Good Souls , and Men happy with Virtue ; and innumerable Demons , and many Gods . Nor is the Earth alone in me adorned , with all manner of Plants , and Variety of Animals ; or does the Power of Soul , extend at most no further than to the Seas ; as if the whole Air and Aether and Heaven , in the mean time , were quite devoid of Soul , and altogether unadorned with Living Inhabitants . Moreover all things in me desire Good , and every thing reaches to it , according to its Power and Nature . For the whole World depends upon that First and Highest Good , the Gods themselves who reign in my several parts , and all Animals and Plants , and whatsoever seems to be Inanimate in me . For Some things in me , partake only of Being , some of Life also , some of Sense , some of Reason , and some of Intellect above Reason . But no man ought to require Equal things from Vnequal ; nor that the Finger should see , but the Eye ; it being enough for the Finger to be a Finger , and to perform its own Office . And again afterwards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As an Artificer would not make all things in an Animal to be Eyes ; so neither has the Divine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Spermatick Reason of the World made all things Gods ; but some Gods , and some Demons , and some Men , and some Lower Animals . Not out of Envy , but to display its own Variety and Fecundity . But we are like Vnskilful Spectators of a Picture , who condemn the Limner , because he hath not put bright Colours every where : whereas he had suited his Colours to every part respectively , giving to each such as belonged to it . Or else are we like those who would blame a Comedy or Tragedy , because they were not all Kings or Heroes that acted in it , but some Servants and Rustick Clowns , introduced also , talking after their Rude fashion . Whereas the Dramatick Poem would neither be Compleat , nor Elegant and Delightful , were all those Worser Parts taken out of it .

Again ; We cannot certainly conclude that the Works of God and his Creation do not transcend those narrow Limits , which Vulgar Opinion and Imagination sets them ; that commonly terminates the Universe , but a little above the Clouds , or at most supposes the Fixed Stars , being all fastned in One Solid Sphere , to be the Utmost Wall , or Arched Roof , and Rowling Circumference thereof . Much less ought we , upon such Groundless Suppositions , to infer , That the World might therefore have been made much Better than it is , because it might have been much more Roomy and Capacious . We explode the Atheistick Infinity of Distant Worlds ; nor can we admit that Cartesian , seemingly more Modest , Indefinite Extension of one Corporeal Universe , which yet really according to that Philosophers meaning , hath Nullos Fines , no Bounds nor Limits at all . For We perswade our selves that the Corporeal World , is as Uncapable of a Positive Infinity of Magnitude , as it is of Time ; there being no Magnitude so Great , but that more still might be Added to it . Nevertheless , as we cannot possibly Imagine the Sun , to be a Quarter , or an Hundredth Part so big as we know it to be ; so much more may the whole Corporeal Vniverse , far transcend those narrow Bounds , which our Imagination would circumscribe it in . The New Celestial Phaenomena , and the late Improvements of Astronomy and Philosophy made thereupon , render it so probable , that even this Dull Earth of ours is a Planet , and the Sun a Fixed Star , in the Centre of that Vortex , wherein it moves , that many have shrewdly suspected , that there are other Habitable Globes , besides this Earth of ours , ( which may be Sayled round about in a year or two ) as also more Suns , with their respective Planets , than One. However the Distance of all the Fixed Stars from us , being so Vast , that the Diameter of the Great Orb , makes no discernible Parallax in the Site of them ; from whence it is also probable , that the other Fixed Stars are likewise vastly distant from one another ; This , I say , widens the Corporeal Vniverse to us , and makes those Flammantia Moenia Mundi , as Lucretius calls them , Those Flaming Walls of the World , to fly away before us . Now it is not reasonable to think , that all this Immense Vastness , should lie Waste , Desert , and Vninhabited , and have nothing in it , that could Praise the Creator thereof , save only this One Small Spot of Earth . In my Father's House , ( saith our Saviour ) are Many Mansions . And Baruch ( Chap. 3. appointed by our Church to be read publickly ) O Israel , how great is the House of God , and how large is the place of his Possession ? Great and hath no End , High and Vnmeasurable . Which yet we understand not , of an Absolute Infinity , but only such an Immense Vastness , as far transcends Vulgar Opinion and Imagination .

We shall add but one thing more ; That to make a right Judgment of the Ways of Providence , and the Justice thereof , as to the Oeconomy of mankind , we must look both Forwards and Backwards ; or besides the Present , not only upon the Future ; but also the Past Time . Which Rule is likewise thus set down by Plotinus , P. 264. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Neither is that Doctrine of the Ancients to be neglected , that to give an Account of Providence , we ought to look back upon former Periods , as well as forward , to What is Future . Indeed he and those other Philosophers , who were Religious , understood this so , as to conclude a Pre-Existent State of all Particular Souls , wherein they were at first Created by God Pure ; but by the Abuse of their own Liberty Degenerated , to be a Necessary Hypothesis , for the Salving that Phaenomenon , of the Depraved State of Mankind in general here in this Life . And not only so , but they endeavoured in like manner to give an account also , of those Different Conditions of Particular Persons as to Morality , from their Infancy , and their other different Fates here , deriving them all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from their several Demeanors heretofore in a Pre-Existent State . And there have not wanted Christian Doctors , who have complied with these Philosophers in both . But our Common Christianity only agrees thus far ; as to suppose a Kind of Imputative Pre-Exstence in Adam , in whom all were created Pure , and so consequently involved in his after miscarriage , to salve the Pravity of Humane Nature ; upon which account we are all said to be ▪ Thus Hierocles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 157. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by Nature Children of Wrath. But as for the different Conditions of Persons , and their several Fates , more disadvantageous to some than others this indeed the Generality of Christian Doctors , have been content to resolve , only into an Occult , but Just Providence . And thus does Origen himself sometimes modestly pass it over . As in his Third Book against Celsus , * * P. 134. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · It happeneth to many ; so to have been brought up from their very Childhood , as that , by one means or other , they could have no opportunity at all of thinking of the Better things , &c. And it is very probable , that there are Causes of these things in the Reasons of Providence , though they do not easily fall under Humane Notice .

But there is yet a Third Atheistick Objection against Providence behind ; That is is impossible , any One Being should Animadvert and Order all things in the Distant places of the world at once ; and were this possible , yet would such Infinite Negotiosity be very Vneasie and Distractious to it , and altogether Inconsistent with Happin●ss . Nor w●●ld a Being Irresistibly Powerful , concern it self in the Good or Welfare of any thing else ; it standing in Need of nothing ; and all Benevole●ce and Good will arising from Indigency and Imbecillity . Wherefore such a Being , would wholy be taken up in the Enjoyment of it self , and its own Happiness ; utterly Regardless of all other things .

To which the Reply is , First ; That though our selves and all Created Beings , have but a Finite Animadversion , and Narrow Sphere of Activity , yet does it not therefore follow , that the Case must be the same with the Deity , supposed to be a Being Infinitely Perfect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that hath no manner of Defect , either of Knowledge or Power in it . But this is a meer Idolum Specus , an Idol of the Cave or Den , Men Measuring the Deity , by their own Scantling , and Narrowness . And indeed were there Nothing at all , but what we our selves could fully Comprehend , there could be no God . Were the Sun an Animal , and had Life Co-Extended with its Rayes and Light , it would see and perceive every Atom of Matter , that it s out stretched Beams reached to , and touched . Now all Created Beings , are themselves in some sense , but the Rayes of the Deity ; which therefore cannot but Feel and Sensibly Perceive , all these its own Effluxes and Emanations . Men themselves can order and manage Affairs , in several distant Places at once , without any Disturbance , and we have innumerable Notions of things in our Mind , that lie there easily together , without Crowding one another , or Causing any Distraction to us .

Nevertheless the Minds of weak Mortals may here be somewhat eased and helped by considering , what hath been before suggested . That there is no necessity , God Almighty should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , do all things himself Immediately and Drudgingly ; but he may have his Inferiour Ministers and Executioners under him , to discharge him of that Supposed Encumberment . As First of all , an Artificial Plastick Nature , which without Knowledge and Animal Consciousness , disposes the Matter of the Universe , according to the Platform or Idea of a Perfect Mind , and forms the Bodies of all Animals . And this was the Reason why we did before insist so much upon this Artificial Regular and Methodical Nature ; namely that Divine Providence , might neither be excluded , from having an Influence upon all things in this Lower World , as resulting only from the Fortuitous Motions of Sensless Matter , unguided by any Mind ; nor yet the Deity be supposed to do every thing it self Immediatly and Miraculously , without the Subservient Ministery of any Natural Causes ; which would seem to us Mortals , to be not only a Violent , but also an Operose , Cumbersom , and Moliminous Business . And thus did Plato acknowledge , that there were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Certain Causes of a Prudent , that is , Artificial and Orderly Nature , which God makes use of , as Subservient to himself , in the Mundane Oeconomy . Besides which those Instincts also impressed upon Animals , and which they are Passive to , directing them to Act for Ends either not understood , or not attended to by them , in order to their own Good and the Good of the Universe , are another part of that Divine Fate , which inserted into things themselves , is the Servant and Executioner of Providence . Above all which there are yet other Knowing and Vnderstanding Ministers , of the Deity , as its Eyes and Hands ; Demoniack ; or Angelick Beings , appointed to preside over Mankind , all Mundane Affairs , and the Things of Nature , they having their several distinct Offices and Provinces assigned them . Of which also Plato thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · P. 903 ▪ There are certain Rulers or Presidents appointed by that Supreme God , who Governs the whole world , over all the several things and Parts therein , even to the smallest Distribution of them . All which Inferiour Causes , are constantly over looked and supervised by the Watchful Eye of God Almighty , himself , who may also sometimes Extraordinarily Interpose .

We need not therefore , restrain and confine Divine Providence , to a Few Greater things only , as some do , that we may thereby consult the ease of the Deity , and its Freedom from Distraction , but may and ought to Extend it , to all things whatsoever , Small as well as Great . And indeed the Great things of the World cannot well be ordered neither , without some regard to the Small and Little : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · As Architects affirm , that great stones cannot be well placed together in a Building , without little . Neither can Generals of Armies , nor Governours of Families , nor Masters of Ships , nor Mechanick Artificers , discharge their several Functions , and do their Works respectively as they ought , did they not mind the Small things also as well as the Great , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith the forementioned Philosopher ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Let us not therefore make God Almighty Inferiour to Mortal Opificers who by one and the same Art , can order Small things as well as Great : and so suppose him to be Supine and negligent . Nevertheless the Chief Concernment and Employment of Divine Providence in the World ; is the Oeconomy of Souls , or Government of Rational Beings ; which is by Plato contracted into this Compendium , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , P. 903. &c. There is no other work left , for the Supreme Governour of all , then only to Translate Better Souls into Better places and Conditions , and Worser into Worser : or , as he after addeth , to dispose of every one in the world in such a manner as might best render , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vertue victorious , and triumphant over Vice . And thus may the slow and Imperfect wits of Mortals , be satisfied ; that Providence to the Deity , is no Moliminous , Laborious , and Distractious thing .

But that there is no higher Spring of Life in Rational Animals , than Contracted Self Love , and that all Good Will and Benevolence , arises only from Indigency and Imbecillity , and That no Being whatsoever is concerned in the welfare of any other thing , but only what it self stands in Need of ; and Lastly therefore , That what is Irresistibly Powerful and Needs nothing ; would have no manner of Benevolence , nor concern it self in the Good and Welfare of any thing whatsoever ; This is but another Idol of the Atheists Den ; and only argues their Bad Nature , Low-sunck Minds , and Gross Immorality . And the same is to be said also of that other Maxim of theirs , That what is perfectly Happy , would have nothing at all To Do , but only enjoy its own Ease and Quiet : whereas there is nothing more troublesome to our selves , than this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this having Nothing to Do ; and the Activity of the Deity or a Perfect Being , is altogether as Easie to it , as its Essence .

The Atheistick Queries come next to be Answered ; which being but Three , are Naturally to be disposed in this order : First , If there were a God or Perfect Being , who therefore was sufficiently Happy in the enjoyment of himself , Why would he go about to make a World ? Secondly , If he must needs make a World , why did he not make it sooner ? this Late production thereof , looking , as if he had but newly awaked out out of a long sleep , throughout Infinite Past Ages , or else had in length of time contracted a Satiety of his Solitude . Thirdly and Lastly , What Tools or Instruments ? what Machines or Engines had be ? or How could he move the Matter of the whole world ; especially if Incorporeal ; because then he would run through all things , and could not lay hold nor fasten upon any thing .

To the First therefore , we say , That the reason why God made the World , was from his own Overflowing and Communicative Goodness , that there might be other Beings also Happy besides him , and enjoy themselves . Nor does this at all clash , with God's making of the world , for his own Glory and Honour , though Plotinus were so shy of that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is ridiculous to say , that God made the world , that he might be Honoured ; this being to transfer the affections of humane Artificers and Statuaries upon him . But the chief Reason of his saying so , was , because that Philosopher conceived , the World to have proceeded , not so much from the Will of the Deity , as the Necessity of its Nature . Though this be true also , that God did not make the World , meerly to Ostentate his Skill and Power ; but to communicate his Goodness , which is chiefly and properly his Glory , as the Light and Splendor of the Sun , is the Glory of it . But the Atheist demands , What hurt had it been for us , never to have been made ? and the Answer is easie , we should then never have enjoyed any Good ; or been capable of Happiness ; and had there been no Rational Creatures at all made , it must have been either from Impotent Sterility in the Deity , or else from an Invidious , Narrow and Contracted Selfishness ; or want of Benignity , and Communicative Goodness ; both which are Inconsistent with a Perfect Being . But the Argument may be thus Retorted upon these Atheists ; What Hurt would it be for us , to Cease to Be , or Become Nothing ? And why then are these Atheists as well as others , so Unwilling to Die ?

But then in the next place they Urge ; Why was not the World made Sooner , since this Goodness of God was without Date , and from Everlasting ? But this Question may be taken in two different Senses , Either , Why was not the world from Eternity , as God and his Goodness are Eternal ? or else Secondly , If the World could not be from Eternity , yet notwithstanding Why was it not sooner , but so lately made ? In both which Queries the Atomick Atheists take it for granted , that the System of the World was not from Eternity , but had a beginning . Now we say , That the Reason why the world was not Made from Eternity , was not from any Defect of Goodness in the Divine Will , but because there is an Absolute Impossibility in the thing it self ; or because the Necessity and Incapacity of such an Imperfect Being hindered . For we must confess , that for our parts , we are prone to believe , That could the world have been from Eternity , it should certainly have been so . And just thus does Philoponus , in his Confutation of Proclus his Arguments for the World's Eternity , declare himself , and no otherwise . P. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · Our selves also supposing , the world not to have been Eternal , do neither ascribe this to any Defect either of Godness or of Power in the Deity , but only to the Impossibility of the Thing it self . Where in the following words , he gives a Two fold Account of this Impossibility ▪ of the worlds Eternity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · First because , There can be nothing Actually Infinite , and yet Run through , as all the Past Duration of the World hath been ; and Secondly , because that which is Made or brought into Being by another , as a distinct thing from it , cannot be Co-Eternal with its Maker . Where it is probable , that Philoponus being a Christian , designed not to oppose the Eternal Generation of the Son of God , but only to assert , that Nothing which was properly Made or Created by God , and nothing which was not it self God , could be from Eternity , or without Beginning . And now we see , How those Atheistick Exceptions against the Novity of the Divine Creation , as if God must therefore either have Slept from Eternity , or else have at length contracted a Satiety of his former Solitude , and the like ; do of themselves quite vanish into Nothing . But then as to the Second Sense of the Question , Why the World , though it could not possibly be from Eternity , yet was no sooner , but so lately made ? we say , that this is an Absurd Question ; both because Time was made together with the World , and there was no Sooner or Later , before Time ; and also because , Whatsoever had a beginning , must of necessity be once but a Day Old . Wherefore the World could not possibly have been so Made by God in time , as not to be once , but Five or Six Thousand years old , and no more ; as now it is .

And as for the Third and Last Query ; How God could move and command the Matter of the whole World ? especially If Incorporeal ? We Reply ; First , That all other things being derived from God as their only Fountain and Original , and Essentially depending on him , who by his Absolute Power also , could Annihilate whatsoever he Created ; he must needs have a Despotick Power over all ; and every thing whatsoever be Naturally Subject and Obsequious to him . And since no Body can possibly Move it self , that which first moved Matter , must of nec●ssity be Incorporeal ; nor could it move it by Local Motion , as one Body moves another , or as Engines and Machines move , by Trusion or Pulsion , they being before moved , but must do it by another kind of Action , such as is not Local Motion , nor Heterocinesie , but Autocinesie ; that is , by Cogitation . Wherefore that Conceit of the Atheists , that an Incorporeal Deity could not possibly move the Matter of the World , because it would run through it , and could not fasten or lay hold thereupon ; is Absurd , because this moves Matter not Mechanically , but Vitally , and by Cogitation only . And that a Cogitative Being as such , hath a Natural Imperium over Matter and Power of Moving it , without any Engines or Machines , is unquestionably certain , even from our own Souls ; which move our Bodies and Command them every way , meerly by Will and Thought . And a Perfect Mind , presiding over the Matter of the whole world , could much more irresistibly , and with Infinitely more ease , move the whole Corporeal Universe , meerly by Will and Cogitation ; then we can our Bodies .

The Last Head of Atheistick Argumentation , is from Interest . And First , the Atheists would perswade , that it is the Interest of mankind in General , and of every particular person , that there should be no God , that is , no Being Infinitely Powerful , that hath no Law , but it s own Will ; and therefore may punish whom he pleases Eternally after Death .

To which our First Reply is ; That if there be a God , and Souls be Immortal , then is it not any man's Thinking otherwise , that will alter the Case , nor afford the Atheists any Reli●f against those two Imagined Evils of theirs . For Things are Sullen , and will be as they are , what ever we Think them , or Wish them to be : and men will at last discover their Errour , when perhaps it may be too late . Wishing is no Proving ; and therefore this Atheistick Argument , from Interest , is no Argument at all against the Existence of a God , it being nothing but the ignorant wish , and vain desire of Besotted Atheists .

In the next place this Wish of Atheists , is altogether founded , upon a Mistaken Notion of God Almighty too , That he is nothing but Arbitrary Will Omnipotent ; which indeed is not the most Desirable thing . But as it hath been often declared , the Will of God is the Will of Goodness , Justice , and Wisdom it self Omnipotent . His Will is not meer Will , such as hath no other Reason besides it self ; but it is Law , Equity and Chancery ; it is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Ought it self , Decreeing , Willing , and Acting . Neither does God Punish any , out of a delight in Punishment , or in the Evil and Suffering of the Persons Punished ; but to those who are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , altogether Incurable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his Punishment is Physick , in order to their recovery and amendment ; so that the Sourse and Fountain thereof is Goodness to the Persons themselves Punished . But to such as are Incurable , the Punishment inflicted on them , is Intended for the Good of the Whole . So that this Attribute of Justice in God , doth not at all Clash , with the Attribute of Goodness , it being but a Branch thereof or particular Modification of the same . Goodness and Justice in God , are alwayes Complicated together ; neither his Goodness being Fondness , nor his Justice Cruelty ; but he being both Good in Punishing , and Just in Rewarding and Dispensing Benefits . Wherefore , it can be the Interest of none , that there should be no God nor Immortality , unless perhaps of such Desperately and Incurably Wicked persons , who abandoning their true Interest of being Good , have thereupon no other Interest now left them , than Not to be , or become Nothing .

To be without a God , is to be without Hope in the World , for Atheists can have neither Faith nor Hope , in Sensless Matter , and the Fortuitous Motions thereof . And though an understanding Being , have never so much Enjoyment of it self for the present , yet could it not possibly be Happy , without Immortality , and Security of the Future Continuance thereof . But the Atheists conclude , that there is Nothing Immortal , and that all Life Perishes and Vanishes into Nothing ; and consequently also , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Happiness is a thing , that hath no Existence in Nature ; a meer Figment and Chimaera , or Idle Wish and vain Dream of Mortals . Wherefore it cannot be the Interest of Mankind , that this Hypothesis should be True , which thus plainly cuts off all Hope from men ; and leaves them in an utter Impossibility of being ever Happy .

God is such a Being , as if he could be supposed not to be , there is nothing which any who are not desperately engaged in Wickedness , no not Atheists themselves , could possibly more Wish for , or Desire . To Believe a God , is to Believe the Existence of all Possible Good and Perfection in the Universe ; It is to Believe , That things are as they Should be , and That the World is so well Framed and Governed , as that the Whole System thereof , could not Possibly have been Better . For Peccability , arises from the Necessity of Imperfect Freewilled Beings , left to themselves , and therefore could not by Omnipotence it self have been excluded ; and though Sin Actual might perhaps have been kept out by Force and Violence ; yet all things Computed , it was doubtless most for the Good of the Whole , that it should not be thus Forcibly Hindered . There is Nothing , which cannot be Hoped for , by a Good man , from the Deity ; Whatsoever Happiness his Being is Capable of ; and such things as Eye hath not seen , nor Ear heard , nor can now enter into the Heart of man to Conceive . Infinite Hopes lie before us , from the Existence of a Being Infinitely Good and Powerful , and our Own Souls Immortality : and nothing can Hinder or Obstruct these Hopes , but our own Wickedness of Life . To Believe a God , and Do well , are Two , the most Hopeful , Cheerful , and Comfortable things , that possibly can be . And to this purpose is that of Linus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherefore as for Democritus and Epicurus , whose Encomiums the Atheists here so loudly sing forth ; we say , That however they have made so great a noise in the World , and have been so much cried up of late , yet were they really no better , than a Couple of Infatuated Sophists , or Witty Fools ; and Debauchers of Mankind .

And now come we to the Last Atheistick Argumentation ; wherein they endeavour to recommend their Doctrine to Civil Sovereigns ; and to perswade them , that Theism or Religion , is absolutely Inconsistent with their Interest : Their Reasons for which are these Three following . First , Because the Civil Sovereign Reigns only in Fear , and therefore if there be any Power and Fear , greater than the Power and Fear of the Leviathan , Civil Authority can signifie little . Secondly , Because Sovereignty , is in its own nature absolutely Indivisible , and must be either Infinite , or None at all : so that Divine Laws ( Natural and Revealed ) Superiour to it , circumscribing it , would consequently Destroy it . Wherefore Religion and Theism , must of necessity be Displaced , and Removed out of the way , to make room for the Leviathan , to Roll and Tumble in . Thirdly and Lastly , Private Judgment of Good and Evil , Just and Vnjust , is also Contradictious to the very Being of a Body Politick ; which is One Artificial Man , made up of many Natural men United under One Head ; having one Common Reason , Judgment and Will , ruling over the whole . But Conscience , which Religion introduceth , is Private Judgment of Good and Evil , Just and Vnjust , and therefore altogether Inconsistent with true Politicks ; that can admit of no Private Consciences , but only One Publick Conscience of the Law .

In way of Answer to the First of which , we must here briefly Vnravel the Atheistick Ethicks and Politicks . The Foundation whereof is first laid , in the Villanizing of Humane Nature ; as that which has not so much as any the least Seeds , either of Politicalness , or Ethicalness at all in it ; nothing of Equity and Philanthropy ; ( there being no other Charity or B●nevolence any where according to them , save what resulteth from Fear , Imbecillity , and Indigency ) nothing of Publick and Common Concern , but all Private and Selfish . Appetite , and Vtility , or the Desires of Sensual Pleasure , and Honour , Dominion , and Precellency before others , being the only Measures of Good in Nature . So that there can be nothing Naturally Just or Vnjust , nothing in it self Sinful or Vnlawful , but every man by Nature hath Jus ad omnia , a Right to Every thing , whatsoever his Appetite inclineth him unto , or himself judgeth Profitable ; even to other mens Bodies and Lives . Si occidere Cupis , Jus babes ; If thou Desirest to Kill , thou hast then Naturally , a Right thereunto ; that is , a Liberty to Kill without any Sin or Injustice . For Jus and Lex , or Justitia , Right and Law or Justice in the Language of these Atheistick Politicians , are directly contrary to one another ; their Right being a Belluine Liberty , not Made , or Left by Justice , but such as is Founded in a Supposition , of its Absolute Non-Existence . Should therefore a Son not only murder his own Parents , who had tenderly brought him up , but also Exquisitely torture them , taking pleasure in beholding their rusul Looks , and hearing their lamentable Shreiks and Outcries ; there would be Nothing of Sin or Injustice at all in this , nor in any thing else ; because Justice is no Nature , but a meer Facticious and Artificial thing , Made only by Men and Civil Laws . And according to these mens Apprehensions , Nature has been very kind and indulgent to mankind herein , that it hath thus brought us into the World , without any Fetters or Shackles upon us , Free from all Duty and Obligation , Justice and Morality , these being to them nothing but Restraints and Hinderances of True Liberty . From all which it follows , that Nature absolutely Dissociates and Segregates men from one another , by reason of the Inconsistency of those Appetites of theirs , that are all Carried out only to Private Good , and Consequently that every man is by Nature , in a State of War and Hostility , against every man .

In the next place therefore , these Atheistick Politicians further add ; that though this their State of Nature which is a Liberty from all Justice and Obligation , and a Lawless , Loose , or Belluine Right to every thing , be in it self Absolutely the Best , yet nevertheless by reason of mens Imbecillity , and the Equality of their Strengths , and Inconsistency of their Appetites , it proves by Accident the Worst : this War with every one , making mens Right or Liberty to every thing , indeed a Right or Liberty to Nothing : they having no security of their Lives , much less of the Comfortable enjoyment of them . For as it is not possible , that all men should have Dominion ( which were indeed the most desirable thing according to these Principles ) so the Generality must needs be sensible of more Evil in such a State of Liberty with an Universal War against all , than of Good . Wherefore when men had been a good while Hewing , and Slashing , and Justling against one another , they became at length all weary hereof , and conceived it necessary by Art to help the Defect of their own Power here , and to choose a Lesser Evil , for the avoiding of a Greater , that is , to make a Voluntary Abatement , of this their Infinite Right , and to Submit to Terms of Equality with one another , in order to a Sociable and Peaceable Cohabitation : and not only So , but also for the Security of all , that others should observe such Rules as well as themselves , to put their Necks under the Yoke of a Common Coercive Power , whose Will being the Will of them all , should be the very Rule , and Law , and Measure of Justice to them .

Here therefore these Atheistick Politicians , as they first of all Slander Humane Nature , and make a Villain of it ; so do they in the next place , reproach Justice and Civil Sovereignty also , making it to be nothing but an Ignoble and Bastardly Brat of Fear ; or else a Lesser Evil , submitted to , meerly out of Necessity ; for the avoiding of a Greater Evil , that of War with every one , by reason of mens Natural Imbecillity . So that according to this Hypothesis , Justice and Civil Government are plainly things not Good in themselves , nor Desireable , ( they being a Hinderance of Liberty , and Nothing but Shackles and Fetters , ) but by Accident only , as Necessary Evils : And thus do these Politicians themselves sometimes distinguish betwixt Good and Just , that Bonum Amatur Per Se , Justum Per Accidens ; Good is that which is Loved for it self , but Just by Accident . From whence it follows unavoidably , that all men must of necessity be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnwillingly Just , or not with a full and perfect , but Mixt Will only : Just being a thing that is not Sincerely Good , but such as hath a great Dash or Dose of Evil blended with it . And this was the Old Atheistick Generation of Justice , and of a Body Politick , Civil Society , and Soveraignty . For though a Modern Writer affirm this Hypothesis ( which he looks upon as the only true Scheme of Politicks ) to be a New Invention , as the Circulation of the Blood , and no older than the Book De Cive , yet is it Certain , that it was the commonly received Doctrine of the Atheistick Politicians and ●hilosophers before Plato's time ; who represents their Sense concerning the Original of Justice , and Civil Society in this manner , De Rep. L. 2. p. 358 , 359. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · I am to declare first what Justice is , according to the sense of these Philosophers , and from whence it was Generated . They say therefore , that by Nature , Lawless Liberty , and to do that which is now called Injustice , and Injury , to other men is Good ; but to Suffer it from others is Evil. But of the two , there is more of Evil in suffering it , than of Good in doing it : Whereupon when men had Clashed a good while , Doing and Suffering Injury , the Greater part , who by reason of their Imbecillity were not able to take the Former without the Latter , at length Compounded the business amongst themselves , and agreed together , by Pacts and Covenants neither to Do nor Suffer Injury , but to Submit to Rules of Equality and make Laws by Compact , in order to their Peaceable Cohabitation , they calling that which was required in those Laws by the Name of Just. And then is it added ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 · And this is according to these Philosophers , the Generation and Essence of Justice , as a certain Middle thing betwixt the Best and the Worst . The Best , to exercise a Lawless Liberty of doing whatsoeves one please to other men without Suffering any inconvenience from it ; And the Worst to Suffer Evil from others without being able to revenge it . Justice therefore , being a Middle thing betwixt both these , is Loved , not as that which is Good in it self , but only by reason of mens Imbecillity , and their Inability to do Injustice . For as much as he that had sufficient Power would never enter into such Compacts and Submit to Equality , and Subjection . As for Example , if a man had Gyges his Magical Ring , that he could do whatsoever he listed , and not be seen or taken Notice of by any , such a one would certainly never Enter into Covenants , nor Submit to Laws of Equality and Subjection . Agreeably whereunto , it hath been concluded also by some of these Old At●eistick Philosophers , that Justice was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not properly and directly , ones own Good , the Good of him that is Just , but another mans Good , partly of the Fellow Citizens , but chiefly of the Ruler , whose Vassal he is . And it is well Known , that after Plato's Time , this Hypothesis concerning Justice , that it was a meer Factitious thing , and sprung only from mens Fear and Imbecillity , as a Lesser Evil , was much insisted on by Epicurus also .

But let us in the next place see , how our Modern Atheistick Philosophers and Politicians , will mannage and carry on this Hypothesis , so as to Consociate men by Art , into a Body Politick , that are Naturally Dissociated from one another , as also M●ke Justice , and Obligation Artificial , when there is none in Nature . First of all therefore ▪ these Artificial Justice-Makers , City-M●k●rs , and Authority-M●kers , tell us , that though men have an Infinite Right by N●ture , yet may they Alienate this Right or part thereof , from themselves , and either Simply Renounce it , or Transfer the same upon some other Person ; by means whereof it will become Unlawful for themselves , afterwards , to make use thereof . Thus late Writer , M●n m●y by Signs D●cl●re , Velle se non Licitum sibi amplius fore , certum aliquid facere quòd Jure anteà fecisse poterant . That it is their Will , it shall no longer be Lawful for them , to do something which before they had a Right to do ; and this is called by him , a Simple Renunciation of Right ; and ●urther saith he , they may declare again , Velle se non Licitum sibi amplius fore ali●ui Resistere , &c. That it is their Will , it shall be no longer Lawful for them , to Resist this or that particular Person , whom before they might Lawfully h●ve resisted ; and this is called a Translation of Right . But if there be Nothing in its own Nature Vnlawful , then cannot this be Vnl●wful for a man afterwards , to make use of such Liberty as he had before in Words Renounced or Abandoned . Nor can any man by his meer Will , make any thing Vnlawful to him , which was not so in it self ; but only Suspend the Exercise of so much of his Liberty , as he thought good . But however , could a man by his Will , Oblige himself , or make any thing Vnlawful to him , there would be Nothing got by this , because then might he by his Will , Disoblige himself again , and make the same Lawful as before . For what is Made meerly by Will , may be Destroyed by Will . Wherefore these Politicians will yet urge the business further , and tell us , That no man can be Obliged but by his own Act , and that the Essence of Injustice , is Nothing else , but Dati Repetitio , The taking away of that , which one had before given . To which we again Reply , that were a man Naturally Vnobliged to any thing , then could he no way be Obl●ged , to stand to his own Act , so that it should be Really Vnjust and Unlawful for him , at any time upon Second thoughts , Voluntarily to undo , what he had before voluntarily done . But the Atheists here plainly Render Injustice , a meer Ludicrous thing ; when they tell us , that it is Nothing but such an Absurdity in Life , as it is in Disputation , when a man Denies a Proposition that he had before Granted . Which is no Real Evil in him as a Man , but only a thing Called an Absurdity , as a Disputant , That is , Injustice is no Absolute Evil of the Man ; but only a R●lative Incongruity in him , as a Citizen . As when a man speaking L●tine , observes not the Laws of Grammar , this is a kind of Injustice in him , as a Latinist or Grammarian ; so when one who lives in Civil Society , observes not the Laws and Conditions thereof , this is , as it were . The False Latine of a Citizen , and nothing else . According to which Notion of Injustice , there is no such Real Evil or Hurt in it , as can any way withstand , the Force of Appetite and Private Vtility , and Oblige men to Civil Obedience , when it is Contrary to the same . But these Political Juglers and Enchanters , will here cast yet a further Mist before mens Eyes with their Pacts and Covenants . For men by their Covenants , say they , may Unquestionably Oblige themselves , and make things Vnjust and Vnlawful to them , that were not so before . Wherefore Injustice is again Defined by them , and that with more Speciousness , to be the Breach of Covenants But though it be true , that if there be Natural Justice ; Covenants will Oblige ; yet upon the Contrary Supposition , that there is Nothing Naturally Vnjust ; this cannot be Vnjust , neither to Break Covenants . Covenants without Natural Justice , are nothing but meer Words and Breath ; ( as indeed these Atheistick Politicians themselves , agreeably to their own Hypothesis , call them ) and therefore can they have no Force to Oblige . Wherefore these Justice-Makers , are themselves at last necessita●ed , to fly to Laws of Nature , and to Pretend , this to be a Law of Nature , That men should Stand to their Pacts and Covenants . Which is plainly to Contradict their main Fundamental Principle , that by Nature nothing is Vnjust or Vlaw●ul ; for if it be so , then can there be no Laws of Nature ; and if there be Laws of Nature , then must there be something Naturally Unjust and Unlawful . So that this is not to Make Justice , but clearly to Vnmake their own Hypothesis , and to suppose Justice to have been already Made by Nature , or to be in Nature ; which is a Gross Absurdity in Disputation ; to Affirm what one had before Denied . But these their Laws of Nature are indeed nothing but Jugling Equivocation , and a meer Mockery ; themselves again acknowledging them to be no Laws , because Law is nothing but the Word of him , who hath Command over others ; but only Conclusions or Theorems concerning what conduces to the Conservation and Defence of themselves ; upon the Principle of Fear ; that is , indeed the Laws of their own Timorous , and Cowardly Complexion : for they who have Courage and Generosity in them , according to this Hypothesis , would never Submit to such sneaking Terms of Equality , and Subjection , but venture for Dominion ; and resolve either to Win the Saddle , or Loose the Horse . Here therefore do our Atheistick Politicians plainly daunce round in a Circle ; they first deriving the Obligation of Civil Laws , from that of Covenants , and then that of Covenants from the Laws of Nature ; and Lastly , the Obligation both of these Laws of Nature , and of Covenants themselves , again , from the Law , Command , and Sanction of the Civil Sovereign ; without which neither of them would at all Oblige . And thus is it manifest , how vain the Attempts of these Politicians are , to Make Justice Artificially , when there is no such thing Naturally ; ( which is indeed no less than , to make Something out of Nothing ) and by Art to Consociate into Bodies Politick , those whom Nature had Dissociated from one another : a thing as impossible as to Ty Knots in the Wind or Water ; or to build up a Stately Palace or Castle out of Sand. Indeed the Ligaments , by which these Politicians would tie the Members of their huge Leviathan , or Artificial Man together , are not so good as Cobwebs ; they being really nothing , but meer Will and Words . For if Authority and Sovereignty be made only by Will and Words , then is it plain , that by Will and Words , they may be Vnmade again at pleasure .

Neither indeed are these Atheistick Politicians themselves , altogether unaware hereof , that this their Artificial Justice and Obligation , can be no firm Vinculum of a Body Politick , to Consociate those together , and Unite them into One , who are Naturally Dissociated and Divided from one another ; they acknowledging , that Covenants without the Sword , being but Words and Breath , are of no strength , to hold the Members of their Leviathan , or Body Politick together . Wherefore they plainly betake themselves at length , from Art to Force and Power , and make their Civil Sovereign , really to Reign only in Fear . And this must needs be their meaning , when they so constantly declare , All Obligation , Just and Vnjust , to be derived only from Law ; they by Law there understanding , a Command directed , to such as by reason of their Imbecillity are not able to Resist : so that the Will and Command of the more Powerful , Obliges by the Fear of Punishment Threatned . Now if the only Real Obligation to obey Civil Laws , be from the Fear of Punishment , then could no man be Obliged to hazard his Life for the Safety of his Prince and Country , and they , who could reasonably promise themselves Impunity , would be altogether Disobliged , and Consequently , might Justly break any Laws , for their Own Advantage . An Assertion so extravagant , that these Confounded Politicians themselves , are ashamed plainly to own it , and therefore Disguise it , what they can by Equivocation ; themselves sometimes also confessing , so much of Truth , that Poena non Obligat , sed Obligatum tenet , Punishment does not Oblige , but only hold those to their Duty , who were before Obliged . Furthermore , what is Made by Power and Force only , may be Vnmade by Power and Force again . If Civil Sovereigns Reign only in the Fear of their own Sword , then is that Right of theirs so much talked of , indeed nothing else but Might , and their Authority , Force ; and consequently Succesful and Prosperous Rebellion , and whatsoever can be done by Power , will be ipso facto thereby Justified . Lastly , were Civil Sovereigns and Bodies Politick , meer Violent and Contra-Natural things , then would they all quickly Vanish into nothing , because Nature will prevail against Force and Violence : Whereas men constantly every where fall into Political Order , and the Corruption of one Form of Government , is but the Generation of another .

Wherefore since it is plain , that Sovereignty and Bodies Politick can neither be meerly Artificial , nor yet Violent things , there must of necessity be some Natural Bond or Vinculum to hold them together , such as may both really Oblige Subjects to Obey the Lawful Commands of Sovereigns , and Sovereigns in Commanding , to seek the Good and