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 GIFT OF 
 
 SEELFY W MUDD 
 and 
 GEORGE I COCKR.\N MEYFR tl SASSFR 
 DR JOHN K HAY NLS WILLIAM I HONNOLD |l| 
 JAMES R MARTIN MRS JOSEPH 1 SVRTORI I || 
 to the 
 UNIVERSITY OF CALIFORNIA 
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 q>£?£ Jh TTGjf ay t/^ un duau \eyoi asp/ d^ay as eisir :ai/ayicn ya? c/h x^X'S^7r«5 Q)f?^i^
 
 T H F 
 
 True Intelleitual Syftem 
 
 O F T H E 
 
 UNIVERSE: 
 
 THE FIRST PART^ 
 
 WHEREIN, 
 
 All theREASON and PHILOSOPHY 
 
 Of A T H E I S M is Confuted ; 
 
 AND 
 
 Its IMPOSSIBILITY Demonftrated. 
 
 By H. CVBWOKTH, D. D. 
 
 Origenes^ 
 rix^-H 'n 0EI'A. 
 
 LONDON, 
 
 Printed for Richard Royfton^ Bookfeller to His mod: 
 Sacred MAJESTY, mdclxxvIiT: 
 
 J <J j^ -■> ■■
 
 'y
 
 STACK AfJNEX 
 
 To the Right Honourable 
 
 H E N E A G E 
 
 LORD FINCH, BAR ON o£ Daventry, 
 
 Lord High CHANCELLOVK f England, 
 
 and omof HisMAJESTIE's mofr 
 
 Honourable Privy Council. 
 
 My Lord, 
 
 TH E many Favours I have formerly Received 
 from You, as they might juftly challenge, when- 
 ever 1 had a fit opportunity , a Publick and 
 ThankfuJl ^Acknowledgment; fo have they encourag'd me 
 at this time, to the Prelumption of this Dedication to Your 
 LordQiip. Whom, as Your Perfpicacious Wit, and 
 Solid Judgment, together with Your Acquired Learning, 
 render every way a mod Accomplifli'd and Defirable Pa- 
 tron ; fb did I perfuade my felf, that Your Hearty Affec- 
 tion to Religion, and Zeal for it, would make You not Un- 
 willing, to take that into Your Protedion, which is writ- 
 ten wholly in the Defence thereof; fo far forth, as its own 
 Defeds, or Mifcarriages ,fliould not render it uncapableof 
 
 A 2 the
 
 The Efiftle Dedicatory. 
 
 the fame. Nor can I think it probable, that in an Age of 
 fo much Debauchery, Scepticifm, and infidelity, an Un- 
 dertaking of this kind , Ihould be judged by You , Ufelefs 
 or Unfeafonable. And now, having fo fit an Opportuni- 
 ty, 1 could mod willingly expatiate in the large Field of 
 Your Lordfhip's Praifes ; both that 1 might doe an Ad 
 of Jnfiice to Your fdf, and provoke others to Your Imi- 
 tation. But I am fenfible, that as no Eloquence, lefs then 
 that of Your own, could be fit for fuch a Performance; fo 
 the Noblenefs and Generofity of Your Spirit is fuch, that 
 You take much more pleafure in Doing Praife- worthy 
 things, then in Hearing the Repeated Echo's of them. 
 Wherefore in (leadof purfuing Encomiums, which would 
 be the lead pleafing to Your felf, I fhall Offer up my 
 Prayers to Almighty God, for the Continuation of Your 
 Lordfliip's Life and Health ,• That fo His M A J E S T Y 
 may long have fuch a Loyal Subjed and Wife Counfel- 
 lour ; the Church of England, fuch a Worthy Patron ; 
 the High Court of Chancery, fuch an Oracle of Impartial 
 Juftice ; and the whole Nation, fuch a Pattern of Ver- 
 tue and Piety. Which fhall ever be the Hearty Defire 
 of, 
 
 MY LORD, 
 
 Your Lordship 's 
 
 Moft Humble and 
 moft Afiedionate 
 
 Servant, 
 
 R. Cndworth,
 
 THE 
 
 PREFACE 
 
 T O 
 
 THE READER. 
 
 ^"■^ HO V G H J I conftfs^ I have fddom taken anj great plea- 
 ' fure^ in reading other mens Apologies, yet muji I at this 
 \ time mahsfome wy (elf. Firft therefore^ lackpowledge, that 
 ^ when I engaged the Prefs J intended onely a Vifconrjc concer- 
 ning Liberty and^ccdXKy ^or to fpeak out moreplainly,Agiun(i die FaraJl 
 Neceffity of all Anions and Events ; which upon whatfoever Grounds 
 or l^nnc'iples maintain d ^ will C '^^^'e Conceive J Serve The l^eiignot' 
 Atheifm, and Undermine Chriftianity, and all Relig.'on ; 06 taking 
 away all Guile and Blame, Puniflimencs and Rewards , and plainly 
 rendring a Day of JudgmenC, Ridiculous : And it is Evident thatfome 
 have purfued it of late^ in order to that End. But afterwards IVe con- 
 fider d^ That this which is indeed a Conir over Cy^ concerning The True 
 Intelled:ual Syftem of die Univerfe, does, in the full Extent thereof 
 CO take in Other things ; the NecefTity of all Anions and Events being 
 ^ maintained by Several Perfons^ upon very Different Grounds, accor- 
 ding to that Tripartite Fatalifm, mentioned by us in the beginning of the 
 M Firlt Chapter. For Firft^ The Democritick Fate, is ?iothing but The 
 ^ Material Neceflity of all things without a God : it fuppofing Senllels Mat- 
 ter, NeceHarily Moved, to be the onely Original and I'rinciple of all 
 things: Which therefore is called by h.p\curus^ The I'hyfiologic.il ; by 
 7^5, the Atheiliick Fate. Be fides ivhichj The Divine Fate is alfo Bi- 
 partite ; Some Theifts fuppofing God , both to Decree and Doe all 
 things in J^, (Evil ^5 well <^Good_) or by his Immediate Influence 
 to Determine all Adions, andfo make them alikeNeceihry to us. From 
 whence it follows, That his Will i6 no way Regulated or Determined^ by 
 /j/y/ E(lentiall<j«// Immutable Goodnefs, j/;t/Juftice; or that he hath 
 nothing of U.ord.\\ty in /ji5 Nature, be being owt'/)/ Arbitrary Will Omni- 
 potent. As alfo That all Good and Evil Morall, to «<$ Creatures are, 
 
 A 3 meer
 
 The Preface 
 
 ntcer Thericall or Poficive things ; "^V*, and not r^<^^y by Law or Com- 
 mand onelji^ and not by Nature. This therefore may be called^ The 
 Divine Face Immorall, ^w^ Violent. Again ^ There being other "Di- 
 vine Fatalifts, who acknowledge fuch a Deity, 06 both fuffers other 
 things^ befides it felf, to Aft , and hath an Effentiall Goodneis and 
 Juftice in its Nature ; and confequently , That there are things , Juft 
 and Unjufr to U6 Naturally, and not by Law ^;7i Arbicrary Conliiicucion 
 onely; and yet neverthelefs t ah away from men^^ all fuch Liberty, m 
 might make them capable of Praife and Difpraife , Rewards and Pu- 
 nithments, and ObjeSis 0/ Diftributive Ju^'ice : they conceiving Ng^ 
 ceffity to be Intrinlecali to the Nature of every thing, in the Airings 
 of it ; and nothing of Contingency to be found any -where ; from whence it 
 will follow^ That nothing could poffibly have been Otherwife, in the whole 
 Worlds then it Is. And this may be called The Divine FateMorall, 
 fas the other Immorall,) <jW Natural I, f^ the other Violent ;) it being 
 a Concatenation, or Implcxed Series ofCaufes, all inthemftlvesNc- 
 celTary, depending upon a Deity Morall, ( if we may fo fpeakj that ^5, 
 fuch as i5 L /Fen tially Good, j/?^ Naturally Juft, as ^^^Head thereof \ 
 the Firft Contriver <j«^Orderer of all. Which kjndofD'mneFzte^ 
 bath not ondy been formerly aferted by the Stoicks, but affo of late^ by 
 divers Modern V^riters. Wherefore of the Three Fatalifms, or Falfe Hy- 
 pothefes of the LIniverfe, mentioned in the beginning of ihi6 Book'-, One 
 is Abfolute Atheifm : Another Immorall Theiim, or Religion without 
 r7/z)/Naturall Juftice ^W Morality: (rt// Juft and Un]u{^, according to 
 this Hypothefis , being meer Theticall or Fadtitious things , Made by 
 Arbitrary Will and Command onely ;) The Third and Laji , fuch a 
 Theifm , as acknowledges not onely a God , or Omnipotent Under- 
 ftanding Being, but alfo Natural Juftice and Morality, Founded in 
 him, and Derlvtd from him ; nevertheUfs no Liberty /row Neceflity any- 
 where, and therefore no Diftributive or Retributive Juftice//? the World, 
 Whereas thefe Three Things are, C^ ^^ conceive J the Fundamentals 
 or ElFentials of True Religion, firfi. That all things in the World, 
 do not Float without a Uedid and Governom ; but that there is a God, 
 an Omnipotent Underftanding Being, Prefiding over all. Secondly, 
 That this God being Effentially Good ^w^ Juft, there is fvm xct.\lv ko.) ^'- 
 xzifli', Something in its own Nature, Immutably and Eternally Juft, and 
 Unjuft; ^«(/«oti^ Arbitrary Will, Law, and Qommzud onely. And 
 Laftly, That there is Something *>' hiJXv^ or.. That we arefo far forth Prin- 
 ciples or Mafters of our own Adions, as to be Accountable to Juftice 
 for tha-n, or to make U6 Guilty ^/z./ Blame-worthy /or what vie doe Amifs, 
 and to Deferve Punifhment accordingly. Which Three Fundamentals 
 
 of
 
 to the Reader. 
 
 of Religion, are Intim.ittd by the Authour to the Hebrews, in thek 
 Words ; He chat Cometh to God, muit Believe that He Is, and That He 
 is a Rev/arder of" thofe who leek him out. Fdt to Seek out God here 
 K nothing e//?, but to Seek a Participarion of hi6 Image, cr the Recovery 
 of that Nature anJ Life of hi6^ vphich ive have been Alienated from. 
 And thef Three Thmgs, namely^ That all things do net Float without 
 a Head dm/Governour ; but there « <7/z Omnipotent Lhiderftanding 
 Being I'reliding over all : 7hat this God, hath an tnentiall Goodnefs 
 jw^Jallice, and That the Differences of Good ^«t/£vil Morall, Honeft 
 and Oilhonell:, are not by meer Will and Law onely^ but by Nature ; 
 and conJLqutntly^That the l^cKy cannot Ad ^ Influence, andNeceffiute 
 men, to Jucb things 06 are in their Own N^xture^ Evil : and Lafily^ That 
 Neceffity is not Intrinfecall to the Nature of every thing ; But that mm 
 have fuch a Liberty, or Power over their ovpn Actions, oi may render 
 them Accountable /ir ihefime, and Blame- worthy when they doe Arnifs; 
 and confequentlji^ That there is a Juftice Diftributive 0/ Rewards ^az^ 
 Punilliments, running through the World '^ I fay^ThefeThree^ (which 
 are the mofi Important Things, that the Mind of man can employ it felf 
 upon ) tjktn all together^ maks up the Wholenefs Jw^Entirenefs ofthat^ 
 which is here called by «f, The True Intelleftual Syftem of the Lfniverfc ; 
 in fuch a Senfe^ as Atheifm may be called ^ a Falfe Syftem thereof : 
 The Word Intclleftual, being added ^ to diflinguifh it from the 
 other ^ Vulgarly fo called^ Syftems of the World, (^that «, the Vifible 
 and Corporeal World ) the Ptolemaick, Tychonick, and Coperni- 
 can ; the Two Former of which, are now commonly accounted FdilCe, 
 the Latter True. And thu6 our Profpe^ being now Enlarged, into a. 
 Threetold Fatalifm , cr Spurious and Fal/e Hypochefis of the Intcl- 
 ledujl Syiltm, rnakjng alltkingi Neceffdv y upon feveral Grounds ; We 
 accordingly Defigned the Confutation of thtm all^ in Three Several 
 Books. The Firlf, Againfi Atheifm, ( which is the Democritick Fate ) 
 wherein all the Reafbn and Philofophy thereof i^ Refelled, and the Ex- 
 iftence of a God Demonfirated ; and fo that C^^actl ivxyscn, or Material 
 NecefTity of all things. Overthrown. The Second, For fuch a God as h 
 notm:er Arbitrary Will Omnipotent, Decreeing, Doing, and NcceiTi- 
 t2t\ng all Actions, Ev'\\ as well as Good; but Eifcntially Moral, Good 
 and]\x\k.;and For a Natural Difcrimen Honeftorum & Turpium;B'/'ere- 
 by another Ground of the Neceliity of all Humane Actions will be Re- 
 moved. And the Third and Lalf, Againfi Necelllty Intrinfecall and 
 Effenriall to all Adion; and for fuch a Liberty, orSui-Poteftas, in Ra- 
 tional Creatures, as may render them Accountciblc, capable 0/ Rewards 
 <7ffi/Punifhments, andfoOb]ed:s o/Diftribucive or Retributive Juftice: 
 
 bv
 
 The Preface 
 
 by which the now onelj rerfamrjgGroimJy of theF^t^xl'Ntccfiny ofall 
 Anions ^;2^ Events, will be Taken away. And all thefe Three unJer 
 that One General Tide, of The True Intellectual Syftem of the Univerfe. 
 Each Bookhaving befides, its own Particular Title : ^5, Againji Atheifm ; 
 For Natural Juftice ^/z^ Morality, Founded in the Deity ; For Liberty 
 from Necefficy, and a Diftributive Juftice (?[Rewards fl«<;/Punifliments 
 in the; World. And this we conceive may fully fatisfy^ concerning our 
 General Title, allthofe^ who are not e-atremely Cnn£2X\ or Cz^mu^^ at 
 leaji 06 many of them as have ever heard of the Aftronomical Syftems of 
 the World: fo that they will not think ^ hereby Obliged, to Treat of the 
 Hierarchy o/Angels, and of all the Several Species of Animib, Vege- 
 tables, and Minerals, is^c that w, to nrite DeOmni Ente, cf what- 
 foever ps Contained within The Complexion of the Univerfe. Though 
 the Whole Scale of Entity is here alfo taken notice of; and the General 
 Ranks o/Subftantiall Beings, below the Deity, (or Trinity 0/ Divine 
 Hypoftafes) Confider'd: which yet ^ according to our Philofophy, art 
 hut Two ; Souls of fever al Degrees, ( Angels them/elves being included 
 r^ithin that Number J and Body or Matter : 06 alfo the Immortality of 
 thofe Souls Proved. Which notwithflanding vs Suggefted by U6, onely to Sa- 
 tisfy fome mens Curiofity. Neverthelefs we confffs that this General Title, 
 might wdl have been here (fared by U6, and this Volume have been Pre- 
 fentedto the Reader's View, not 06 a Part or Piece, but a Whole C&m- 
 pleat and Entire thing by itfelf, had it not been for Two Reafons ; Firft, 
 Our beginning with thofe Three Fatalifms, or Falfe Hypothefes of the 
 Intellefiual Syftem, and Prcmifmg a Confutationof them all, then when 
 we thought to have brought them within the Cornpafs of One Volume ; and 
 Secondly, Every other Page's, throughout this whole Volume, accordingly 
 bearing the Infcription, of book the Firft, upon the Head thereof. This 
 ii therefore that which in the Firfi place , we here Apologize /or, our 
 Publifiing One Part or Book alone by it felf ; We being furpri^ed in the 
 Length thereof; Whereas we had other wife Intended Two more along with 
 it.^ Notwithflanding which, there is no Reafon, why this Volume Jhould 
 therefore be thought Imperfed and Incomplete, becaufe it hath not All 
 the Three Things atfirfl Defignedby U6 ; it containing All that belongeth 
 to its own Particular Title <7«^ Subject, and being in that refped no Piece, 
 but a Whole. This indeed mufi needs beget an Expectation, of the Two 
 following Treatifes, (efpecially in fuch as fhall havereceivd any Sa- 
 tnfaUion from this Firft ; ) concerning thofe Two other Fatalifms, or 
 Falfe Hypothefes mentioned; to make up oz/r ^/jo/^ Intelleftual Syftem 
 Compleat : The One, to Prove, That God is not meer Arbitrary Will 
 Omnipotent^, ( without any^ JSiT^ntial Goodnefs and Juftice ) Decree- 
 
 ing.
 
 to the Reader. 
 
 ing and Doing all things in the Worlds as well t.vil as Good; a7id 
 thereby making them alike Neceflary to m ; from k hence it vould follow^ 
 that all Good and Evil Moral, are meer Thecical, i'ohcive, and hxh\~ 
 trary things, that is, not Nature, l)ut Will ; Which w the Defence of 
 Natural, liternal, and Immutable Juftice, or Morality : The Other^ 
 That Neceflity is not Intrinfecal to the Nature of Ev:ry things God and 
 all Creatures, or Eil'entiall to all Aftion ; but^ That there is Something 
 ip r/juiy, or^ That rre have fome Liberty, or f ower ovt:r our oirn Anions : 
 Which is the Defence of a Diftributive or Retributive Juftice, df^tnfing 
 'Kt^:\.\:ds and Vum^n'iQnls throughout the whole World, Wherefore we 
 thinkfit here to advertiz^e the Reader concerning thefe^ That though they 
 vcere^ and fill are^ really intended by U6 ; yet the Compleat Finifhing and 
 Publication of them, mil notivithftanding dtpend upon many Contin- 
 gencies; not onely of our hVie and Wc2.\i\\ the Latter of which ^ as well 
 06 the Former^istousvery Uncertain \ but alfo of our Leliure^ or^z- 
 CAncy jrom other Neceffary Employments. 
 
 In the next place^ We mufi Apologize alfo , for the Fourth Chapter ; 
 inafmuch ^, th ugh in regard of its Length, it might rather be called a 
 Book, then a Chapter ; yet it doth not Anfwer all the Contents Prefixed 
 to it. Here therefore mufi we again, confefs our felves Surpriz^ed; who when 
 we wrote thofe Coments^ didnotfufpe^ifitheleafiy but that we fhould 
 have Satisfied them all within a leffer Compafs,, And our Defign then 
 wa6^ befides Anfvrering the Objedtion, againfl the Naturality of the Idea 
 o/God, from the Pagan Polytheifrn, f we having then fo fit an Occa- 
 fionj to give fuch a further Account, of the Idolatry and. Religion of the 
 'Gentiles, as might prepare our w fly for a Defence of Chriftianity, to 
 he fubjoyned in the Clof: it being not onely agreeable to th: Senfe of 
 Ancient Dodors, but alfo exprejly, declared in the Scripture^ That One 
 Pf//^wo/Chriftianity, waste aboUjh and extirpate the Pagan Polytheifrn 
 and Idolarry. And our Reafons for this Intended defence of Chriftia- 
 nity, were. Firft ; Becaufewe had ObferveJy that foms Profefjed Op- 
 pofers o/Atheifm, had either incurred a Su[p\cion^ or at leafifufered un- 
 der the Imputation, of being meer Theifts, or Natural Religion ifts onely, 
 and no hearty Believers 0/ Chriftianity, or Friends to Revealed Reli- 
 gion. From which either Sufpicion er Imputation therefore^ we thought 
 it Juftice to free our felves^ we having fo Unfliak^n a Belief, and firm 
 Aflurance, of the Truth of the whole Chriftian Doftrine. But^ Secondly 
 tf«^ Principally ; Bccaufe we had further Obfervedit^ to have been the 
 Method of our Modern Atheifts , to make their Firfl Ajfault againfl 
 Chriftianity, as thinking that to be the mofi Vulnerable ; and that it 
 would bi an eafy Step for them from thence^ to Demolifl} all Religion, and 
 
 * Theifm.
 
 The Preface 
 
 Theilm. However^ ftnce the Satisfying the Former Part of thofe Con- 
 tents, bad already taken tip fo much Room^ that the Turfuitof the Re-- 
 mainder^ would have quite Excluded^ our principally Intended Confu^ 
 ration of all the Aihe'iiYick Grounds ; the forementicned Obje^wn being 
 now fufficientJy Anfwered ; there wa6 a neceffitj^ that ne/hould there breaks 
 ofy and leave the further Account of the Pagan Idolatry <7;7^ Religion, 
 together with our Defence of Chriftianicy, to feme other more convenient 
 Opportunity. 
 
 And now we fhall Exhibit to the Reader'' s view ^ a Brief ^^/^ General 
 Synopfis, of the whole following VVorK-, together with fome Particular 
 Reflexions upon fever al Parts thereof \ either for hii better Irxi^orrndXion 
 concerning them , or for their Vindication : fome of which therefore^ 
 will be of greater Vfe^ after the Book. ha6 been read^ then before. The 
 Firft Chapter, » an Account o/t^e AtoinicfcPhyfiology, 05 made the 
 Foundation of the Dcmocricick Fate. Where the Reader hs to under - 
 fiand, ?y6^^ r/6/5 Democritick Fate, which i4 One of the Three FzlCehy. 
 pochefes of the Intelkd:ual Syftem, there Mentioned^ ps the very Self- 
 fame thing with the Atomick Atheifm ; the onely Form of Atheifm, that 
 hath publickly appeared upon the Stage^ as an Entire Philofophick 
 Syftem ; or hath indeed been much taken notice of in the Worlds for thefi 
 TyfoThouf^ndyears pafi. For, Though it be true. That Epicurus, 
 (who was alfoan Atomick Atheift, ftfs k afterwards declared J ha* 
 ving, in all probability, therefore a Mind to Innovate Something, that he 
 might not feem to have borrowed all from Democritus,) did by violence- 
 introduce Liberty o/Will, into his Hypothefis ; for the Salving whereof, 
 he ridiculoujly devized. That his Third Motion of Atoms, called by Lu- 
 cretius, 
 
 Exiguum Clinamen Principiorum : 
 
 Tet was this, as Cicero longfince obferved, a mofi Heterogeneous Patch, 
 or AiTumentum of his, and altogether as Contradi^ious to the Tenour 
 of his own Principles, as it was to the Dodtrine of Democritus himfelf. 
 There can be nothing more Abfurd, then for an Atheift to affert Liberty 
 o/Will : but it is mofi of all Abiufd,/&r an Atomick One. And there- 
 fore our Modern Atheifts do here plainly difclaim Epicurus, fthougb 
 otberwife fo much Admired by them; J and declare open War againfi 
 this Liberty of Will : they Apprehending that it would unavoidably In- 
 troduce Incorporeal Subftance ; as alfo well /knowing, that Neceffity, 
 on the contrary. Effectually overthrows all Religion ; it taking away 
 Guilt (7w^ Blame, PuniOimcnts j«t/ Rewards; to which might be added 
 alfo. Prayers j»^ Devotions. 
 
 And as there was a neceffityfor «tf here, to give fome Account of that 
 
 Ancient
 
 to the Reader. 
 
 Ancient Atomick l'hyiiology,w/>^ which Atheilm now became thws Blcn- 
 dtdand Complicated ; fo do we in thi^ Firft Chapter, chkfiy infiji upon 
 Two things concerning it. Fir/i, 7 hat it was no Invention o/Democri- 
 tus nor Leucippus, but of much greater Antiquity : n!:t one!y from that 
 Tradition tranfnitted by Pofidonius r/^e Stoick , That it derived itsO- 
 ng\r\i\\ from one Mofchus a Phjenician, who lived bef re the Trojan Wars, 
 ( which plainly makes it to have been Mofaicall ; ) hut alfo from Arifto- 
 tle'i Affirmation, That the greater part oft he Ancient Fhilofopiiers enter- 
 tained this Hypothefis ; and further becaufe it is certain^that divers of the 
 ItdLlkks, and particularly Empedocles, before Dcmocnzm, Phyfioloaj- 
 zed Atomically : which is the Reafon, he was fo much applauded by 
 Lucretius. Befides which, it is more then a Prtfumption, f^jrAnax- 
 agoras his Homoeomery or Similar Atomology, was but a Degeneration 
 from the True and Genuine Atomology of the Ancient Italicks, that 
 was an Anomoeomery, orDo^rine o/Diffimilar j;/^ Unqualified Atoms. 
 Wherefore all that is True concerning Democritus d;/^ Leucippus, w 
 onely this. That thefe men were indeed, the Firfl: Atheizers of this Ancient 
 Atomick Phyfiology, or the Inventors and Broachers of the Atomick A- 
 theifm. Which is Laertius hi6 True meaning, fthough it be not common- 
 Ij underjiood,) whenherecordethofthem, that they were the Firfi, who 
 tnade Unqualified Atoms, the Principles of all things in the Univerfc 
 without exception ; that is, not onely 0/ Inanimate Bodies, fas the other 
 Ancient Religious Atomifts, ^/fie Italicks, before had done J but alfo of 
 Soul and Mind. 
 
 And whereas we conceive this Atomick Phyfiology, as to the Effen^ 
 tialls thereofto be Vnquefiionably True^ viz. That the onely Principles of 
 Bodies, are Magnitude, Figure, Site, Motion, and Heft; and that 
 /^e Qualities j«</ Forms 0/ Inanimate Bodies, are Really nothing, but 
 fever al Combinations of thefe, Caufing fever at Phancies in «<j ; CWhich 
 excellent Difcovery therefore, fo long agoe made, is a Notable Injianceof 
 the Wit and Sagacity of the Ancients : ) So do we in the Next place, makf 
 it manifeft, that this Atomick Phyfiology rightly underftood, is fo far 
 from being either the Mother or Nurfe of Atheifin, or any ways Favoura- 
 ble thereunto, fas is Vulgarly fuppo fed ; ) that it Is indeed^ the mofi di- 
 re5ily Oppofite to it of any, and the greatefi Defence againfi the fame. 
 For, Firfl, we have Difcovered , That the Principle, upon which thii 
 Atomology « Founded, and from whence it Sprung, was no other then 
 this. Nothing out of Nothing, in the True Senfe thereof', or, 7 hat 
 Nothing can be Caufed by Nothing : from whence it was concluded, 
 that in Natural Generations, there was no new Real Entity produced, 
 which was not before : the Genuine Confequence whereof woi Two-told ; 
 
 * 2 That
 
 The Preface 
 
 That the Qualities and It ovms of Inanimate Bodies , are no Entities 
 Reallj diftinSi from the Mzgnizude^ Figure, Site <jW Motion of Parts ; 
 andj'hat Souls are Subftances Incorporeal,«o? Generated out of Matter. 
 Where we have fljewed^ That the ^yt\n%oncV Do^rine, o/f/)^ Prse-Ex- 
 iftence of Souls, wa6 founded upon the very fame Principle, with the A* 
 tomick Phyfiology. And it is from this very Principle rightly underfood^ 
 that Our/elves afterwards^ undertake to Demonfirate^ The Ablblute Im- 
 poffibilicy of all Atheifm. Moreover^ we have made it undeniably Evi- 
 d. nt^ That the Intrinfick Conftitution ofthpi Ato;Tiick Phyfiology a!fo is 
 fuch^ as that whofoever admits it^ and rightly underfianJs it^ mufineeS 
 acknowledge Incorporeal Subftance ; which ii the Abfolute Overthrow of 
 Atheifm. And from hence alone^ is it certain to «5, without ^w^/Teftimonies 
 from Aniiquky^ thatlL)emoaKU5 and^eucippus^ could not poffibly be the 
 Firft Inventors of this Philofophy, they either not rightly Vnderflanding 
 it^ or elfe wilfully Depraving the fame : and the Atomick Atheilm, being 
 Really nothing elfe^ but a Rape committed upon the Atomick Phyfiology. 
 For which Renfon^ we do by no means here Applaud Plato, nor Ariftotie, 
 in their Rejecting this 7/20^ Ancient Atomick Phyfiology, and Introdu- 
 cing again ^ that Unintelligible Firft Matter, andthofe Exploded Qua- 
 lities ^W Forms, into Philofophy. For though this were probably done 
 by Plato, out of a Difgufi and Prejudice againft the Atomick Atheifts, 
 which made him notfo well Confider nor Vnderfi and that Phyfiology ; yet 
 woi he much difappointed of his Expectation herein ; That Atomology 
 vphich he Exploded^ (rightly underfood^') being really the Greate/lBuU 
 wark ^^j/w/^ Atheifm ; and on the contrary^ Thofe Forms ^w^ Qualities 
 which he Efpoufed^ the Natural Seed thereof; they^ befides their Unintel- 
 ligible Darknefs, bringing Something out of Nothing, in the Impofiible 
 Senfe ; which wefhew to fc, the Inlet of all Atheifm. Andthu6 in this 
 Firft Chapter, have we not onely quite Difarmed Atheifm 0/ Atomicifm, 
 or Jhewed that the l^zlter^ (rightly underjioody) a for deth no manner of 
 Shelter or Proteftion to the Former ; But alfo made it manifefi^ that it is 
 thtgreatefi Bulwark <7«^ Defence againfi the fame. Which is a thing af. 
 terwards further infified on. 
 
 As to the Second Chapter, we have no more to fay^ but onely this ; Jhat 
 here we took the Liberty^ to Reveal the Arcane My fterics o/Atheifm, and 
 to DifcGver all its Pretended Grounds ofReafon, that we couldfind any- 
 vrherefuggefted in Writings ; thofe onely txcepted, that are peculiar to the 
 Hylozoick Form, (which isdire^ly contrary to the Atomick;) and that 
 to their beft advantage too: neverthelefs to this end^ that thefe being 
 afterwards^ all Baffled and Confuted^ Theilm might by thismeans^ Ob- 
 tain the Greater and Jujter Tv'iurmph over Atheifm. 
 
 In
 
 to the Reader. 
 
 In the Third Chapter, we thought it Tucejary^ in order to a ful- 
 ler Confutation of Atheiim , to confider all the other Forms there- 
 of^ befides the Atomick. And here do we firjl ofall., make a Uijl 
 co-very of a certain Form of Acheifm , never before taken notice of, 
 by any Modern Writers, which we call the Hylozoick : which notixitk- 
 fianding, though it were long finceflarte.l by Scrato, in way of Ol)pofition 
 to the Oemocricick and Epicurean Hyporhefis ; yetbccau/e it afterwards 
 Jlept in perfect Silence and Oblivion^ jhouldhave been here by U6 pajfed by 
 Silently \ had we n)t had certain Knowledge of its being of late hwA- 
 kened -i;?^ Revived, by fme^ who werefofagaciou<s^ a6 plainly to perceive^ 
 that the Atomick Form could never doe thtir bufinefs, nor prove De- 
 fcnlible : and therefore would attempt to carry on this Caule of Atheifm, 
 in quite a different way, by the Lite and Perception of Matter : 06 dfo 
 that this in all prcbability^would ere longpublickly appear upon the Stag?, 
 though not Bare-faced^but under a Difguize. Which Athei'iick Hypothe- 
 i\s,is partly Confuted by us, in the Clole of this Third Chapter, and partly 
 in the Fifth. 
 
 Inthenextplace^ it being certain, that there had been other VhWoio- 
 
 phick Atheilts in the world before thofe Atomicks, Epicurus and De- 
 
 mocritus ; we declare, out 0/ Plato ^«</AriftotIe, what that moji Ancient 
 
 Acheiftick Hypothecs was ; namely, the Edudion of all things^ even 
 
 Life ^^yUnderibnding it Self^ out 0/ Matter, inthewayofQ^sXiixt^', 
 
 or as the Pallions and McZi'iows thereof^ Generable j«i Corruptible. 
 
 Which Formo/ AihcWm is Jiyled by u^, /zot 0/2^/)/ Hyloparhian, but alfo 
 
 Anaximandrian : however we grant fome probability of that Opiniony That 
 
 Anaximander held an Homoeomery o/Qualiried Atoms, as Anaxagoras 
 
 afterwards did', the dif.rence between than being onelythi^, that the 
 
 Latter aferted an Unmade Mind, whcreits the Former Generated all 
 
 Mind and Llnderllanding, out of thofi Qualified Atoms, Hot anJCold^ 
 
 Moijl and Dry, Conpounded together : becaufe we Judged thps Difference 
 
 not to be a fufficient Ground to multiply P'orms 0/ Atheifm upon. And 
 
 here do we give notice ^ ofthatflrange kjnc/ 0/ Religious Atheifm, or 
 
 Atheifiick Theogonifm, which afferted, nJt onely other Underiiandmg 
 
 Beings, Super iour to Men, called by them Gods ; but alfi amongf thofe, 
 
 one Supreme or Jupiter too ; neverthelefs Native, and Generated at 
 
 Fir ft owro/Night j«i Chaos, Cthat ^, ScnOefs Matter ) as alfo M.or- 
 
 tal and Corruptible again into the fame, 
 
 Befides which, therein yet a Fourth Atliei It ick Form taki'n notice of, 
 cut of the Writings of the Ancients, fthough perhaps Junior to the 
 reft, itfeemingtobe />//f f/je Corruption fl/?i/ Degeneration o/StoiciHii) 
 which concluded the whole World, not to be j« Animal, f"<w f/?^ Pagan 
 
 *-^ Theilb
 
 The Preface 
 
 Theifts then generally Suppofed) but onely One Huge Plane or Vegetable, 
 having an Artificial, Plantal, dWPlaftick Nature ; 05 its Highefi Prin- 
 ciple^ Orderly diffofmgthe Whok^ without any Mind or Llnderftanding. 
 And here have we fet down^ the Agreement oj all r/?e AtheilHck Forms, 
 (however differ ingfo much from one another J in this One General Princi- 
 ple, viz^. That all Animality, ConrciousLifea;2iyUnderIlanding, is 
 Generated out of Senflefs Matter, and Corruptible again into it. 
 
 Wherefore m the Clofe of this Third Chapter, we infifi Largely, upon 
 an Artificial, Regular and Plaftick Nature, devoid of exprefs Know- 
 ledge and Underftanding, as fubordinate to the Deity : Chiefly in way 
 of Confutation-, of thofe Cofmo-Plaftick , tf«^ Hylozoick Acheifms. 
 Though we had a further Defign herein alfo^ for the Defence (?/Theirm : 
 forafmuch as without fuch a Nature, either God muft befuppofedto Doe ali 
 things in the world Immediately^ and to Form every Giuz and Fly ^ as it 
 were with his own hands; which feemeth not fo Becoming of him^ and 
 would render his Providence , to Humane Apprehenfions, Laborious 
 flw^Diftradtious ; or elfe the u^^o/^Syftem of this Corporeal Univerfe, 
 wujirefu It onely from Fortuitous Mechanifm, without the Direftion off 
 any Mind : which Hypothefis once admitted^ would Vnquefiionably^ 
 by degrees^ Supplant fl«,^ Undermine ^//Theifm. And now from what 
 we have declared, it may plainly appear, that this Digreffion of ours, con- 
 cerning an Artificial, Regular <j«^ Plaftick Nature, (Subordinate to 
 the Deity ^ isno Wen, or Excrefcency, in the Body of this Book.; but a 
 Natural ^w^/Neceflary Member thereof. 
 
 In the Fourth Chapter ; After the Idea of God fully declared. Cohere 
 m could not omit his Eilential Goodnels d«^ Juftice, or fif^^ may fo 
 call it J the Morality of the Deity ; though that be a thing properly be- 
 longing to the Second Book, The Confutation of the Divine Fate Immo- 
 ral ) There is a large Account given of the Pagan Polytheilrn ; tofati'sfy 
 a very confiderahle Objeftion, that lay in our way from thence , Againjl 
 the Naturality of the Idea of God, as Including Onelinefs and Singu- 
 larity in it. Fcr had that, upon enquiry, been found True, which is fo 
 commonly tahn fir granted. That tie generality of the Pagan Nations, 
 had confiantly., Scattered if /?eir Devotions , amongfl a multitude o/Self^ 
 Exiftent, and Independent Deities , they acknowledging no One Sove- 
 reign Numen ; This would much have Stumbled the Naturality of the Di- 
 vine Idea. But now it being on the Contrary, clearly Proved, That the 
 Pagan Theologers all along , acknowledged One Sovereign and 
 Omnipotent Deity, from which all their other Gods were Generated or 
 Created ; we have thereby not onely Removed the forementioned Obje^'ion 
 out of the way ; but alfo Evinced, That the Generality of mankind, 
 
 have
 
 to the Reader. 
 
 have conflantly had a certain Prolepfis or Anriciparion in tteir Mind^t 
 concerning the A6lual Exiftcnce oj a God, according to the Trae Id. a of 
 him. And thi^ wa6 the rather done Ful'y and Carefully by U6 ; becauf we had 
 mt met with It fufficiently performed befi-re : A. SrcuchusEiigubiiius, ha- 
 ving laboured mfi in this Subject : jrorn xchofe prcfitab'e Induftry though 
 wefiallno way detract ; yet whofoever will compare^ what he hath written^ 
 with ours ^ will find no Jujl Caufe to thinkours Supcrriuous and Unne- 
 celTary ; much lefs^ a Tranlcripcion out ofkk. In which, be fides other thinsrs^ 
 there h no Account at all given^ (ftbe Many Pagan, Poetical (jw^ Poli- 
 tical Gods, what they were ; which isfo great a part of our Ferformance^ 
 to prove them Really to have been, but the Polyonymy of one G-^d. from 
 whence it fllows alfo. That the Pagan Religion, tlxugh fuficiently Faulty, 
 yetwa^not altogether foNonieniiczl, as the Ath:i([s would rcprcfent it ^ cut 
 ofdefign ; that they might from thence infer, all Religion to be nothing but 
 a OTeerCh?at and Impoftur.^ : they worfhipping onelyOnc Supreme God, 
 in the fever al Manifeflations (j /'/5 Goodnefs, Pow r, and Providence 
 throughout the World, together with his Inferiour MiniOieri. Neverth- 
 lefs we cann t deny, that being once engaged in t/ w Subje^, we thou, ht our 
 Selves them re Oncer ned, to doe the bufmefs thonugh'y and efetrually^ 
 becaufe of that Controveriy lately Agitated, concerning Idolatry, C^^hich 
 cannot otherwife be Decided, then by giving a True Account of the Pagan 
 Religion ; ) and the fo Confident Affirmations o/fome. That none could pof 
 fibly be Guilty of \dohiry, in the Scripture Senfe, Wjj Believed One God 
 the Creator ot ths whole world : Whereoi it is mrjt certain on the contrary, 
 l/jj/: t/'e Pagan Pol) th-'ifinj^./ Idolatry, confined not in worjh'pping Many 
 Creators, or Llncreaceds, but in ^iw'w^ Religious Worfliip/^o Creatures, 
 hefides the Creator ; they directing their Devotion, C<^ Athanafius plaifily 
 affirmeth of them,) Wi aytvnrifi, }fj.) -Tny^oJi ^wTor^, To One Uncreated onely ; 
 ^«i bcfides him, fo many Created Gcds. 5«f ^ /r/^i^Polemick Ma- 
 nagement cf this Controveriy, ccncerning Idolatry, we leave it to other 
 Learned Hands, that are already engaged in it. 
 
 Moreover, Ife have in this Fourth Chap:er, largely Infified alfo upon 
 /^e Trinity. The Reafon whereof was, Becaufe it came in our way ; and our 
 Contents engaged us thereunto , /;/ order to the giving a full Account of the. 
 Pagan Theology : it being certain , that the Platonicks and Pythago- 
 reans ^t /fj/?, if not other \:'zg2.ns alfo, had their Trmky, as well as Chn- 
 ftians. And we could not well avoid, the Comp'Sinng of thefe Two toge- 
 ther : Vp'n which Occafion we take notice of a Double Plaronick Trinlcy ; 
 the One Spurio:!s and Adulterated, offome latter Platonifts ; the Other 
 True and Genuine, oj Plato himjelf Parmenids,-, and the Ancients. The 
 Fcrmct Dfwhich,thoiigh it be Oppofed by us to the Chriftian Trinity,'7«t/Cow- 
 
 ** 2 futedy
 
 The Preface 
 
 fuud\ yet betwixt the Latter and that^ do we find a WonJerjuUCorrefpon- 
 dence : which is Largely Purfued^ in the Plaronick Chriftians Apology. 
 If herein notwithftanding^ nothing muji be loohs upon^ as Dogmatically Af- 
 ferted by U6^ but onely Offered^ and Submitted to the Judgment of the 
 Learned in thefe Matters ; We confining ourfelves^ in thi6 Myfterioiis Point 
 of the Holy Trinity, within the Compafs ojthofc its Three Efientials declared: 
 Firft^ That it is not ^Trinity of meer Nditnas and Words, cr <?/ Logical 
 Notions onely : But 0/ Per 16ns or Hypoftafes. Secondly^ That none cfthofe 
 Perfonsor Hypoftaies, are Creatures, but all Lfncreaced. And Lafily^ 
 That they are all Three^ Truely and Really One God. Nevcrthelefs we 
 acknowledge^ That we did therefore^ the more Copioufly infift upon tbhi Ar- 
 gument, becaufe of our then Designed, Defence o/Chriftianity ; we con- 
 ceiving that this Parallel ;fm,/'efirixf t^e Ancient or Genuine Platonick, 
 and the Chriftian Trinity, might be of fame ufe to fatisfy thofe amongfi m^ 
 who Boggle Jo much at the Trinity, and look upon it as the Choak-Pear of 
 Chriftianity ; when they fiall find, that the Freefl Wits amongfi the Pa- 
 gans, and the BeftVhiloibphtrs, who had nothing of Super i^ition, to De- 
 termine them that way, were fo far from being fiy offuch an Hypothecs, a^ 
 that they were even Fond thereof. And that the Pagans had indeed fuch a 
 Cabbala amongfi them, f which fome perhaps will yet hardly believe, mtwith- 
 Jianding all that we havefaiJ^J might be further convinced, from that mt- 
 morablt Relation in Plutarch, f/The(pefius Solenfis, who after he had been 
 lookj upon as Dead for Three days , Reviving ; Affirmed amongfi other 
 things,which he thought hefaw or heard in the mean time in bis Ecfiajy, This, 
 OJThree Gods in the Form of a Triangle, pouring in Streams into one 
 another ; Orpheus his Soul, being faid to have arrived fo fir ; accordingly 
 as from the Teftimonies of other Pagan Writers, we have proved, that a 
 Trinity olDivine Hypoftafes, was a part ofth^ Orphick Cabbala. True in- 
 deed, our Belief of the Holy Trinity, is Founded upon no Pagan Cab- 
 bala's, but onely Scripture Revelation : it being that wl ich Chriftians are^ 
 or JJjould be, all Baptized into : Nevcrthelefs thefe things are Reafonably 
 noted by us to this end'. That that Jhould not be made a \!iQ}wd!\ct Againji 
 Chriftianity, ^77^ Revealed Religion ; nor look} upon as fuch an Atiright- 
 flill Bugbear or Mormo in it ; which even Pagan Philofophers them elves, 
 and thofe of the mrft Accompli fhed Jntelle^ualsy (2/?</Uncaptivated Minds, 
 though having neither Councils, nor Creeds, nor Scriptures ; had fo 
 great a Propenfity and Readinefs to entertain , andjuch a Veneration for^ 
 
 In thps Fourth Chapter, We were ncceffitated by tie Matter it felf, to run 
 out into Philology ^wr/ Antiquity ; as alfo in the other Parts cf the Bok.-, 
 we do often give an Account, of the Do^rmG of the Ancients: which hcw- 
 ^verfome Ovcr-fevere Philo(bphers,w<2)i look.upon Faftidioufly,c/- Underva- 
 lue
 
 to the Reader. 
 
 luc and Deprenacc ; yet^ 06 we conceived it ift^n NecefTary, fo poffi^ 
 blji may the Varitty thereof not be Ungracefull to others ; and this Mixture 
 0/ Philology, throughout the If'hvle^ Svreetcn and Allay the Severity of 
 Fhilolbpliy to tbem : The main thing xthich the Bock. pretends to^ in the 
 mean time^ being the Philofophy of Religion. But fir our parts, ire 
 neither call Thilology, nor yet Philofophy, our Mijirefs ; but ferve our 
 felves of Either^ 06 Occafion rcquinth. 
 
 As for the Lall Chapter ; Though it Promife onely a Confucarion of all 
 the Achei'Hck Grounds ; yet do we therein alfo Demonftrace, the Abfo- 
 luce linpofTibil icy 0/^// Acheifm, and the h^uA Exiftcnceo/zj God. 
 We fay Dcmonn:race ; not A Priori, which ps Impoffible andContradic- 
 tiows', but /^NecelTary Inference, from Principles altogether Undenia- 
 ble. For we can by no means grant to f/?eAtheiiis ; That there is no 
 more^ then a Probable Perfuafion, or Opinion to be had, of the Exiftence 
 of a God; without any Cercain Knowledge or Science. Neverthelefs 
 it will not jollow from hence , That whofoever JfjallBead theje Demon- 
 ftrat ons 0/ o/zrs, andVnderfland all the word ^ of them ^ mufi therefore 
 of Neceffity^ be prefently Convinced, whether he will or no, and put out 
 of all manner 0/" Uoubc or Helirancy, concerning the Exiftence of a 
 God. For we Believe That to be True, which fomt have Affirmed, That 
 were there any Incercft of Life, any Concernment o/Appccite and^^Kion^ 
 cgainft ^/^e Truth o/Geometricall Theorems themfelves; osofaTnzn-. 
 gle's Having Three Angles Equall to Two Right ; whereby mens Judge" 
 ments might be Clouded and Bribed; Notwithfianding all the Demon- 
 ftrations of them, many would remain, at leafl Sceptical about them. 
 Whereforemeer SpeculatiGn,^^^ Dry Mathematical Ke2{on,in Minds Vn- 
 pirified^and having a Contrary Interefi: ci/"Carnar!cy,^Wi/<j heavy Load of 
 Infidelity and Dilf ruft finking them down ; cannot alone beget an Unfha- 
 feen Confidence ^;2^ All iirance offj High a Truth oi this,Tbe Exiftence vf 
 One Perfed Underftanding Being, ihe Original of all things. As it is cer- 
 tain a!fo on the contrary ^hat Minds Cleanfed and ?urged from Vice, may 
 irir/jottf S)'llogifticall Reafonings, dw^ Mathematical Dtmonftrations, 
 have an Undoubted Affurance of the Exiftence of a God, according to 
 that cfthe Philolbpher ; « nx^x^nc, Trctn aV ■j^v^'o^i t^^" a£,<5-a)v Ervai, Purity Pof- 
 feftes men with an AlTurance of the Beft things : whether this AfTurance 
 ^^ffl/Wj Vaticination or Divine Sagacity, (06 it is by Plato and A- 
 riftoTe) or Faith, os in the Scnpzure. /^or ^/;^ Scripture- Faith, is 
 not a meer Believing o/Hiftoricall Things, and upon Inartificiall Argu. 
 ments^ or Teftimonies onely ; but a Certain Higha and Diviner Power 
 in the Soul, that peculiarly Correffondeth with r^^ Deity. Notwith- 
 ftandirig which. Knowledge or Science, added to this Faith, ("(jccor- 
 
 ding 
 
 ***
 
 The Preface 
 
 Jingto the Scn^zuTc Advice') will make it more Firm j«i Stedfaft ; 
 and the better able to refiji thofe Affaults f^/Sophifticall Reafonings, that 
 fiall be made againji it. 
 
 //zt/?/5 Fifth Chapter, 06 fometimes elfewhere^ we thought Our [elves 
 concerned^ in Defence of the Divine Wildome, Goodnels, <z;;^ Perfec- 
 tion, <j^^/«/2 Atheifts, to maintain^ (with all the Ancient yi'iAo^o^Kick 
 Theifts,) the Perfection of the Creation alfo ; or that the Whole Syftera 
 of things taken all together^ could not have been Better Made ^w^ Ordered 
 then it PS. And indeed^ 7hi6 Divine Goodnefs ^w^Perfeftion, as Dif- 
 play ing and Manifefting it/elfin the Works o/Nature and Providence , 
 kfuppofedin Scripture^ to be the very Foundation of our Chriftian Faith ; 
 when that ?5 Defined, fo^e;t/)f Subftance/7«^EvidenceRerum Speran- 
 darum ; that is, (9/ Whatfoever i5 C^y ^ Good man J to be hoped tor. 
 Notwithfianding which, it was far from our Intention, therefore to Con- 
 clude , That Nothing neither in Nature nor Providence, could be Other- 
 wife then it is ; or, That there is Nothing left to the Free Will ^jw^ Choice 
 ofthel^QXty, And though we do in r/>t' Third Setlion, infijl largely, 
 «^o;2 ?/?^^ Ancient Pythagorick Cabbala, TT?/!? Souls ^r^ always United 
 to fome Body or other; 06 alfo. That all Rationall ^w*/ Jntelleduall 
 Creatures, confijl of Soul and Body ; and fuggefi fever al things, from 
 Reafon and Chriftian Antiquity, in favour of them both : yet would we 
 not be Vnderjiood, to Dogmatize in either of them, but to Submit all to 
 better Judgments. 
 
 Again, wejhall here Advertife the Reader, C though we have Caution'' d 
 concerning it, in the Book.it felj ) That m our Defence o/Incorporeal Sub- 
 ftance againji the Atheifts , However we thought our felves concerned, 
 to fay the utmofl that po/fibly we could, in way oj Vindication of the Anci- 
 ents, who generally maintained it to be Unexcended, ( which to fome 
 feems an Abfolute ImpoiTibility ; ^ yet we would not be/uppofed Ourfelves, 
 Dogmatically to Ajfert any more in this Point, then what all Incorpo- 
 realifts agree in. That there vs a Subftance Specifically dijiin^from Bo- 
 dy ; namely fuch, 06 Confifieih Not of" Parts Separable /row one another ; 
 and which can l^enetnte Body; andLaflly, J5 Self-A^ive, and hath an 
 Internal Energy, difiind from that o/Locall Morion. C^ndtbu6 much is 
 undeniably Evinced, by the Arguments before propofed.J But whether this 
 Subftance, be altogether Unexcended, or Extended otherwife then Bo- 
 dy ; wefhall leave every man to makf his own Judgment concerning it. 
 
 Furthermore,U'e thinkfit here to Suggefi,That whereas throughout this 
 Chapter and Whole Book, we conjlantly Oppofe the Generation of Souls, 
 that is,the Produftion o/Life,Cogitation jWUnderftanding,o«f of Dead 
 <7W^Senflefs Matter ; and ajfert all ^owh to be asS\ih{[7ini\dW 06 Matter 
 
 it
 
 to the Reader. 
 
 itfelf'^ This is not dojie by m^ out of any fond Addictednefs to Pydiagorlck 
 Whimleys, nor indeed out of a meer Parti all Regard to that Caufe of The- 
 ifm neither^ which we xvtre engaged in^ (though we had great reafon to be 
 tender of that too ; ) but becnufe we were enforced thereunto, by Dry Ma- 
 tliematicall Reafon ; it being 05 certain to «<?, 06 any thing in allGto- 
 mecry, That Gogicacion tf/zt/llnderfranding, can never po/fibly Refulc 
 o^t 0/ Magnitudes, Figures, Sites, fl;zt/ Locall Motions, {which is all 
 that ourfclves cnn allow to Body ) however Compounded together. Nor 
 indeed in that other way of Qualities, is it better Conceiveable, how they 
 fhould emerge out o/Hot ^;?^Cold, Moill: andl^vy. Thick andTWm ; ac- 
 cording to the \\WK'mrmdrhn Athei(iii. And they who can perfuadc 
 themfclves of the Contrary, may Believe, That any thing may be Caufedby 
 miy thing ; upon which Suppofnion, we confefs, it Impoffibk to m, to prove 
 the Exilrence of a God, from the Phsenomena. 
 
 In the Clofe of this Fifth Chapter ; Becaufe the Atheifts do in the Lafi 
 place Pretend , Theifm <7;7^Rel igioa to be Inconfifrenc with Civil Sove*- 
 reignry ; we were neceffitated, briefly to Unravel and Confute, all the 
 Atheiilick Ethicks and Politicks, (^Though this more properly belong 
 to our Second Book Intended : ) Where we make it plainly to appear, 
 Z/jditt/jf Atheifts Artificial! <7/ziFaQ:itiousJuftice, is Nothing but Will 
 a7jd Words ; and That they give to Civil Sovereigns, no Right nor Au- 
 thority at all, but onely Belluine Liberty, and Brutifli Force. But on the 
 contrary, 05 we Affert Juftice and Obligation, not Made by Law and 
 Commands, but in Nature; and Prove This, together with Confci- 
 ence and Religion, to be the cmly Bafis t/Civil Authority ; fodo we 
 alfo maintain, all the Rights 0/ Civil Sovereigns; giving both toCx- 
 far, the things that are Caefar's ; and to God, the things that are God's. 
 
 And now, having made all our Apologies JWi/Reiiexions, we have no 
 mire to addc, but onely the Retraftation or Retraftion of one Palfage, Page 
 76 1 .Where mentioning that Opinion of a Modern Atheiftick Wr\ier,That 
 Cogittition is nothing elfe but Local Motion, we could not think^plcurus 
 (2«iyDemocritus to havefunktofuch a D egree, either of Sotzlihnek or Im- 
 pudence, as this ; whereas we found Caufe afterwards, upon further Con~ 
 Jideration, to Change our Opinion herein, Page 846. Forafmuch a6 when 
 Epicurus Derived Liberty of Will in men, menrly from that Motion of 
 Senliefs Atoms Declining Uncertainly from the Perpendicular; it is 
 Evident, that according to him. Volition itfelfmuft be really Local Mo- 
 tion. As indeed in the Democritick Fate, andMateridl Neceffity of all 
 things, it i6 Implied, TTj^t Humane Cogitations are but Mech^mim and 
 Motion. Notwithfianding which,both Democritus and Epicurus fuppofed. 
 That the World vpm made with.ut Cogn2Uon,t hough by Local Motion. So 
 
 '"'* 2 that
 
 The Preface to the Reader. 
 
 that the meaning of thefe Befitted Acheifts, fif at leaji they had any 
 meaning ) feems to have been this^ That ^//Gogication is Really Nothing 
 elfe but Local Motion ; nevertbelefs all Motion, not Cogitation ; but one- 
 ly in fuch andjuch Circumjiances, or in Bodiesyo Modified. 
 
 And now we are not Ignorant^ Jhatfome will be ready to condemn this 
 whole Labour of ours, and of others in this Kind, Againfi Atheiiin, oi alto- 
 gether Vfilefs and Super fluoui; upon this Pretence.that an Acheift is a meer 
 Chimxra, and there ps no fuch thing any-nhere to be found in the Uorld. 
 And indeed we could heartily wifh, upon that condition, that all this La- 
 bour of ours, were Superfluous a?id UreleHj. But as to Atheifts, Thefe fo 
 confident Exploders ojtbem,are both VnshjUed in the Monuments o/An- 
 tiquity, and Unacquainted with the Prefent Age, they live in; others 
 having found too great an Ajfurance , from their own Perfonal Con- 
 verfe, oftheRe^lKyofThem. Nevertbelefs this Ldhour of ours, is not 
 Intended onely for the Converfion of Dow nnghz and Profefled Atheifts, 
 C of which there is but Little Hope^they being funk into fo great a degree of 
 Sottijhnefs ; J but for the Confirmation of V\/ezk,Szzggenng, andSccpti- 
 callTheifts. And unlefs //je/e Exploders o/Athei(?s, will affirm alfo^ 
 that all men have conflantly, an Unlhaken Faith, andBdkt'oftheii^x^ 
 iftencc of a God, without the leafi mixture ofDoubtfull Diftrufi^ or Hefi- 
 tancy, Cpchich if it werefo, the world could not poffibly be fo bad as now it 
 is ) they mufi needs Grant, fuch Endeavours as thefe, for the Confirming 
 and Efiablifljing of mens Minds in the Belief of a God, by Philofophick 
 Reafons, in an Age fo Philofophicall, not to be Superfluous andlKelds, 
 
 Imprimatur 
 
 Hie Liber, cui Titulus^ The True IntelleBuall 
 Syjlemofthe Vniverfe, 5cc. 
 
 Sam. Parker, Reverend™* in 
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 Place the Contents at the latter end of the Book.
 
 Book L 
 
 Chap. I. 
 
 t. The Fatal Necejjtty of all Humane J&ioKt and Events ptdintain^ 
 ed upon three jeveral Grounds , xchich are fo many falfe Hy-^ 
 fothejes of the IntelleBual Syjlent of the Vniverfe. a. Concerning 
 the Mathematical or yljlrological Fate. 3. Concerning the Opinion 
 of thoje who fttppoje a Fate fuperionr to the Highefi Deity. 
 4. The Moderation of thk Difcourjki 5. The Aphciiiical Hypo- 
 thejis or Democritical Fate, being founded upon the Atomicat Phyfio' 
 logy j the necejjity of giving an Account of it, and that firji bricfy 
 defcribed. 6. The Anticjuity of this Phyftology , and the account 
 vphich is given of it by Ariftotle. 7. A clear and full record of the 
 jame Fhyftology in Plato that hath not been taken notice of. 8. That 
 neither Democritus, nor Leucippus, nor Protagoras, nor any A- 
 theijls were the firfi Invent ours of thisThilofophy •■, and of the Necejji- 
 ty of being thoroughly acquainted vpithit, in order to the confutation 
 of Atheiff/Ji 9. TheTradition of PoCidonius the Stoicl{^, that Mo- 
 fchus an ancient Ph^nician was the firjl Inventour of the Atomic al 
 Vhyfiology. i o. That thk Moichus the Inventour of the Atomical Phyfi- 
 ology was probably the fame with Mochus the Phyftologer in Jamblichus, 
 with whuje fucceffours, Priejis dnd Prophets, Pythagoras conversed 
 at Sidon. 1 1 . Other Probabilities for this, that Pythagoras was 
 acquainted with the Atomical Phyftology. 12. TA^* Pythagoras A^" 
 Monads ircrc Atoms. 13. Proved plainly that Empedocles, who was a 
 Pythagorean, PhyCiologiz^ed Atoniically. 14. The fame further convinced 
 /rtf«? PlatOjAriftotlejPIutarch c^Stobxus. 15. T/j^z? Anaxagoras ip./x 
 afpurious Atomiji, or unskjlfullmitatourofthat Philofophy. 16. That 
 " Ecphantus //je /^//j^gorc^;/, Zenocrates5HeracIides, Diodorus and 
 Metrodorus Chius were all ancient Alerters of the Atomical Phy- 
 jiology j together with AriftotleV Tejlimony that the ancient Phyfiolo- 
 gers generally . went that rvay. 1 7. How Ariftotle is to be reconci^ 
 led with himjelf and the credit of other IVriten to be fnhed, who 
 
 B impute
 
 Three Fatatalifmes and Book. 1. 
 
 impute thk Philofophj to Leucippus and Democritus j That they were 
 the ji'rjl Atheizers of it, or the Fomukrs of that rhilofophy which is 
 Atheijiically Atomical. 1 8. That the Jtomijix before Democvitus 
 Tpere yifferte'rs of aDeity and Suhjiafice Incorporeal. 19. A confii' 
 tatioft of thofe Neoteric^/ , n>ho def/y that Incorporeal Suhfiance was 
 ever afjerted by any of the Ancient s^ and the Antiquity of that Do~ 
 Brine proved from Plato , who himfelf profefjedly maintai?ied it, 
 20. That Ar'idotle li^evpife ajferted Incorporeal Suhjiancc. 21. That 
 Epicurus endeavoured to confute this Opinion^ as that which Plato 
 and others of the Ancients had maintained. 2 2. That all thofe 
 Vhilofpphers who held the Immortality of the Soul and a Deity dijim^ 
 from the IVorld^ held Incorporeal Sulfiance^ and that befdesTbaleSy 
 Pythagoras was a grand Champion for thejame, who alfo ajjerted a 
 Divine Triad. 23. Parmemdes an AJ/erter of Incorporeal Subjiance, 
 together with all thofe who maintained that all things did not flow, but 
 fomething Jland. 24. Empedocles vindicated from being either 
 an Atheiji or Corporealijl at large. 25. Anaxagoras a plain Afcrter 
 of Incorporeal Subjiance. 26. Inferred that the Ancient Atomifis 
 before Democritus were both Theijis and Incorporcahjis. 27, That 
 there is not only no Incon(iJiency between Atomology and Theology, 
 but alfo a Natural Cognation, proved from the Origine of the Atomt- 
 cal rhyfiology, and Ji'rfi a general account thereof 28. A more par' 
 ticular account of the Origine of this Philofophy from that Principle 
 of Reafon, That in Nature, Nothing c))mes from Nothing, nor goes to 
 Nothing. 29. That the fame Principle which made the Ancients 
 difcardfubflantial Forms and ^alities, made them alfo to ajjert In- 
 corporeal S'ubjfance. 30. That from the fame Ground of Reajon alfo 
 they ajferted the Immortality of Souls. 31. That the DoUrine of 
 Preexijlence and Tranjmigration of Souls had its original from hence 
 alfo. 32. That the Ancients did not confine this to Humane Souls 
 only, but extend it to all Souls and Lives whatfoever. 33. All this 
 proved from Empedocles, who ajferted the Preexifience as well as the 
 Pojiexijience of all Souls upon that Ground. 34. A Cenfure of this 
 DcQrine , that the Reafon of it is irrefragable for the Pofi-eternity of 
 all Humane Souls, and that the Hjpot hefts of the Creation of Humane 
 Souls,n-hichjalves their Immortality without Preexifiencc,is Rational. 
 35. A new Hypothefis to Jalve the Incorporeity of the Souls of Brutes 
 without their Pojiexijience andfuccejfive Tranfmigrations. 36. That 
 this will not prejudice the Immortality of Humane Souls. 37. That 
 the Empedoclcan Hypothefis is more Rational than the Opinion of 
 thofe that would ma\e the Souls of Brutes Corporeal. 38. That the 
 Confiitution of the Atomical Phyjiology isfuch, that whojoever enter- 
 tains it, and thoroughly underjiands it, muji needs hold IncorporC" 
 real SubJiancCj in five Particulars. 39. Two general Advantages of 
 the Atomical or Alechanical Phyfiology ; frji that it renders the Corpo- 
 real IVorld intelligible. 40. The jecond Advantage of it , that it 
 prepares an cafe and clear way for the Demonjiration of Incorporeal 
 Subjiance. 41. Concluded, That the ancient Jllojchical Philofophy 
 con^jied of two Parts, Atomical Phyfiology, and Theology or Pneuma- 
 tology. 42. That this entire philofophy was afterwards mangled and 
 dijmcmbred, fome takjng one part of it alcne, and Jome the other. 
 
 43. Ihat
 
 G H A p. I. 
 
 FalfeHyfothefes of the Mundane Syftem; 
 
 45. r/j<?^Leucippns amll^cttmcntxxs, being Atheifijcallji hicUmd 
 took the Atomual rhyfiology endeavouring to tnake it fubfervient to 
 Atheijm, and upon rvhat occajton thcj/ did it, and how unfnccefifHlly 
 
 44. That Plato took the Theology and Tneumatology of the Ancients 
 hut rejeaed their Atomical rhyftology , and upon rvhat accounts) 
 
 45. '^hatAnttotlefollomdPhto herein, rpith a Commendation of 
 AriftotleV Philofophy. ■' 
 
 ^HEY that hold the Neceflity of ail humane Aftions 
 and Events, do it upon One or other of thefe two 
 Grounds ; Either becaufe they fuppofe that Neceffity 
 is inwardly effential to all Agents whatfoever, and that 
 j^^j^ Contingent Liberty is -a^Siyixcc avuTrfsa-nv, a Thing 
 Impoffible or Contradidtious , which can have no 
 Exiftence any where in Nature , The (ence of which was thus 
 cxprefled by the Epicurean Poet, 
 
 ■^od res qU£que 'Necejfjtnt 
 
 Jntejiinum habeat cunSis in rebus agendis, &C. 
 
 That every thing Naturally labours under an Intejiine Neceffity : Or elfe*' 
 becau(e though they admit Contingent Liberty not only as a thing 
 Pofliblej but alfo as that which is aftually Exiftent in the Deity, yet 
 they conceive all things to be fo determin'd by the Will and Decrees 
 of this Deity, as that they are thereby made Neceflary to us. The 
 former of thefe two Opinions, that Contingent Liberty is -n^t^jxc 
 aw'dgx.'m , flich a Thing as can have no Exiftence in Nature, may be 
 maintained upon two different Grounds j Either from fuch an Hypothec 
 jis as thiSjThat the Univerfe is nothing elfe but Body, and Local moti- 
 on, and Nothing moving it felf^ the Aftion of every Agent is de- 
 termined by fbme other Agent without it 5 and therefore that 
 vAiKM avafw; Material and Mechanical Neceflity muft needs reign over 
 all things; Or elfe, though Cogitative Beings befuppofedto have a 
 certain Principle of Activity within themfelves, yet that there 
 can be no Contingency in their Aftions, becaufe all Volitions are 
 determined by a Neceflary antecedent Underftanding. 
 
 rlotintfs makes another Diftribution of Fataliftsj which yet in the 
 Conclulion will come to the fame with the Former, SxtI^c, m tt? ^t- 
 fS^<^ Taxjj? hytocvTH aAnSS? a7roful3,^voi, d;, f^ y> (kcp' ivo'^ Tzi'©^ to mvT« «v- 
 cc/f tSoiVjo! 3 i^ aTS)" A man (faith hej veiU not do amijs that will divide 
 all Fatalijisfirjiinto thefe two General Heads, namely. That they derive 
 all things from One Principle, or Not j The former of which may be 
 called Divine Fatalifts, the latter Atheiftical. Which Divine Fata- 
 lifts he again fubdivides into fuch as Firft make God by Immediate 
 Influence to do all things in us , as in Animals the Members are not de- 
 termined by themfelveSjbut by that which is the Hegemonickjn every 
 one ; And Secondly, fuch as make Fate to be an Implexed Series 
 or Concatenation of Caufes, all in themfelves Neceflary, whereof 
 God is the'chief. The Former feems to be a Defcription of that 
 
 B 2 vcxy
 
 4 The Mathematical or Aftrologkal Fate. Book! 
 
 very Fate that is maintained by fbme Neotericl^ Chriftians ; the 
 Latter is the Fate of the Stoic{s. 
 
 Wherefore Fatalifts that hold the Neceffity of all Humane Aftions 
 and Events^may be reduced to thefe Three Heads ^ Firft/uch as aflert- 
 ing the Deity, fuppofe it irrefpeftively to Decree and Determine all 
 things, and thereby make all Aftionsneceflary tons. Which kind of 
 Fate, though Philofophers and other ancient Writers have not been 
 altogether filent of it, yet it has been principally maintained by fbme 
 Neoteric^ Chriftians, contrary to the Sence of the Ancient Church. 
 Secondly, fuch as fuppofe a Deity, thatafting Wifely, but Neceflari- 
 ly, did contrive the General Frame of things in the World , from 
 whence by a Series of Caufes doth unavoidably refult whatfoever is 
 now done in it. Which Fate is a Concatenation of Caufes, all in 
 themfelves NecefTary, and is that which was aflerted by the Ancient 
 Stoicl^s Zcno and chryjippuj, whom the Jewifh Epnes feemed to fol- 
 low. And Laftly, fuch as hold the Material NecefTity of all things 
 without a Deity j which Fate Epicurus calls -niv t^^^ <pv(n)Mv &iux^^lw^ 
 The Fate of the NatMraliJis, that is, indeed, the Atheifis^ the Afiertors 
 whereof may be called alfb the Democritical Fatalilb. Which three 
 Opinions concerning Fate, are fo many feveral Hjpothefes of the In- 
 telledual Syftem of the Univerfe. All which we fhall here propofe, 
 endeavouring to (hew the Falfenefs of them, and then fubftitute 
 the true Mundane Syftem in the Room of them. 
 
 I T. The Mathematical or Aftrological Fate fo much talked of,as it 
 is a thing no way confiderable for the Grounds of it, fo whatfoever 
 it be, it muft needs fall under one or other of thofc two General 
 Heads in the Tbtittical Diftribution laft mentioned, fo as either to 
 derive all things from one Principle, or Not. It feems to have had 
 its firft Emerfion aniongft the Chald£ans^ from a certain kind of blind 
 rolytheifm ("which is but a better fort of difguifed Atheifm) but it 
 was afterwards Adopted and fondly nurPed by the Stoickj in a way 
 of fubordination to their Divine Fate. Fot Afanilius, Firmicus and 
 other Mafters of that Sedt were great Promoters of it. And there 
 was too much attributed to Aftrology alfo, by thofe that were no 
 Fatalifts, both Heathen and Chriftian Philofophers , fuch as were 
 Plotinuf, Origen^ Simplicius and others ; Who though they did not 
 make the Scars to" neceffitate all Humane Aftions here below, yet 
 they fuppofed that Divine Providence Cfore-knowing all things) had 
 contrived fuch a ftrange Coincidence of the Motions and Configu- 
 rations of the Heavenly Bodies with fuch Aftions here upon Earth, 
 as that the former might be Prognofticks of the latter. Thus Ortgen 
 determines that the Stars do not Make but Signifies and that the Hea- 
 vens are a kind of Divine Volume, in whofe Charadlers they that 
 are skilled, may read or fpell out Humane Events. To the fame pur- 
 pofc rlothme,(pi^i-o^oct fj^j rcui'vx. '^-^ owth^x t^^ oKQv,7rx^i.xiSrui 3 '2, aMitJ 
 
 £<S^7a; oiVxyivcjffK&v la ^tMovia cm. -j^" ^viimLtz^]/ )Q} to avaAoyov fXfcSnJ^ AjoV" 
 "vxi; TO mi^cavo/jy^ov' liiffzn^ & nc, Kiyoi i-z^e^ v-^Xcn; o§vi? sv/xouv-j v'>\vK(x^ Ttvot^ 
 7r§a|a5- The Motion of the Stars vpni intended for the Phj/Jical Good ef 
 
 the
 
 C H A p. I. The OpnionofaFatefuferior to the Deity. ^ 
 
 the whole J but they afford alfo another VJe collaterally in order to Vrogno- 
 fit cat ion ^namely that they rcho are skilled in the Grammar of the Heavens 
 may be able from thefevera! Configurations oftfie Stars^as ft reere Letters 
 tofpell out fjitnre Events, by making fitch Analogical Interpretations as 
 they ufe to do in Augury : As when a Bird pes high, to interpret this of 
 fome High and Noble Exploit. And Simplicius in like raanner,o"U(U(j)<i)Vo4 
 
 ^^imv cW'^/' The Fatal Converfion of the Heavens is made to correfpond 
 with the Produ&ion of Souls into Generation at fuch andfuch times ^ 
 not Neceffitating them to will this or that, but confpiring agreeably with 
 fuch Appetites and Volitions of theirs. And thc(e Philosophers were 
 the rather inclinable to this Perfwafion from a Superftitious Conceit 
 which they had^ that the Stars being animated, were Intellectual 
 Beings of a far higher Rank than Men. And fince God did not make 
 them, nor any thing elle in the World, fingly for themfelves alone, 
 but alio to contribute to the Publick Good of the Univerfe, their 
 Phyfical Influence (eeming inconfiderable, they knew not well what 
 elfe could be worthy of thenl, unlefs it were to portend Humane 
 Events. This indeed is the befl Sence that can be made of Aftro- 
 logical Prognoftication ; But it is a bufinels that ftands upon a very 
 weak and tottering, if not Impoflible Foundation. i 
 
 III. There is another Wild and Extravagant Conceit which fbme 
 of the Pagans had, who though they Verbally acknowledged a De- 
 ity, yet fuppofed a certain Fate (uperiour to it, and not only to all 
 their other Petty Gods,but alio to jf«/>7^erhimfelf.To which purpole is 
 that of the Greek Poet,Latin'd by Cicero,^odfore paratum eji idfum- 
 mum exuperat Jovem ; and thatof Herodotus, '^^ -rtnt^af^ku fxci^v a§^- 
 xd^x '^ xTKCpvy^eiv ;t, T&f Geii- It is impojfible for God himfelf to avoid the 
 dcjiin'd Fate 5 and c/'Sa©^ qiIc, x'uxy'kwc; , God himfelf is a Servant ofKe- 
 ^cejftty. According to which Conceit, Jupiter in Homer laments his 
 Condition, in that the Fates having determined that his beloved Sar- 
 pedon (hould be (lain by the Son of Mentctius, he was not able to with- 
 ftand it. Though all the(e paflages may not perhaps imply muchi-»ft-i.ic.Ji. 
 more than what the Stoical f/)'/'o^/»e//j- it felf imported 5 for that did^*;");-^,"',^,"^'' 
 alio in Ibme fence make God him(elf a Servant to the Necelfity of 
 the Matter, and to his own Decrees, in that he could not have made 
 the fmalleft thing in the World otherwifetliannow it is, much leG; 
 was able to alter any thing. According to that of Seneca, Fadcm 
 Necejfitas C^ Deos all/gat, Irrevocabilis Divina pariter atque Humana 
 curjus vehit. Ille ipfe omnium Condi tor ac Reifor fcripfit ajuidem Fata 
 fedfequitur. Semper paretfemel jtijfit. One and the fame Chain ofNeccf- 
 fity ties God and Men. The fame irrevocable and unalterable Courfe car" 
 ries on Divine and Humane things. The very Maker and Governoitr of 
 all things that writ the Fates follows them. He did but once commind 
 hut he always obeys. But if there were this further meaning in the 
 Paffages before cited, that a Neccfiity v>'ithout God, thatv/as in- 
 vincible by him,did determine his Will to all things j this was nothing 
 but a certain Confuled and Contradiftious Jumble of Atheifmand 
 Thcifm both to,G;ether , or an odd kind of Intimatiouj that however 
 
 B ^ the
 
 The Moderation of this Difcourfe. B o o k I. 
 
 the Name of God be ufed in compliance with Vulgar Speech and O- 
 piaion, yet indeed it fignifies nothing, but Material Neceffity , and 
 the blind Motion of Matter is really the Higheft Numen in the 
 World. And here that of Balbiis the Stoick in Cicero is opportune ; 
 Non eji Natttra Dei rr£pote»s & Excellens, fiqttidevi ea fitbjc&a. eji ei 
 'vel NeceJJitati vel Natnr£ qua Cxlum.^ AUria^ Terrxqiie regnntur. Nihil 
 mtem eji priejiantius Deo. Nnlli igitiir eji Naturae ohedie»s ant f/ilfJcSus 
 Dens. God roonldnot be the moji rotverful and Excellent Beings, if he 
 tverc fnbje&: to that either Necejjity or Nature, by vchich the Heavens , 
 Seas and Earth are governed. But the Notion of a God implies the 
 tnoji Excellent Being. Therefore God is not Obedient or SubjcCt to any 
 Nature. 
 
 I V. And now we think fit here to fuggeft^that however we fhall 
 oppofe thofe three Fatalifms before mentioned, as Co many falfe Hy~ 
 fothefes of the Mundane Syftem and Oeconomy, and endeavour to 
 exclude that fevere Tyrannefs (as Epnunts calls it)of Univerfal Necef- 
 fity reigning overall^and to leave ibme 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 Ob- 
 jed: todifplay his Juftice upon, nor indeed be juftified in his Provi- 
 dence ; Yet, as we vindicate to God the glory of all Good, Co we do 
 not quite baniOi the Notion of Fate neither, nor take away all Ne- 
 cejjity J which is a thing the Cla-Lomeitian Philofbpher of old was tax- 
 ed for 5 Affirming //'K^'^v tov jwo/y^av )/iv£o3aj xaS' ^[jjxQ^fj^hjj^ aCKKk ivca 
 yjtvov TVVi T»i'o/>ta- That Nothing at all rvas done by Fate^but that it was al' 
 together a vain Name. And the Saddnceans among the Jews have been 
 noted for the lame: T«v;i/j^€i/xa^//j^jay avcu^aoiv ici^v «vou touJt/u; a|iSvv^5, 
 »Tj yiorr' cwilw tvc ocve^coVivcc tIK^ Aocftj'iixvav, oc-TTW.V'ia j i^' m/a7v ou^toI^ ti^utk^' 
 They take arvay all Fate, and vpill not allorv 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-lVill. And ibme of our own, feem to havd 
 approached too near to this Extremc,attributing, perhaps,morc to the 
 Power of Free- Will, than either Religion or Nature will admit. But 
 the Hypothecs that we fhall recommend, as mofl agreeable to Truth, 
 of i\~pJyoix iKxinfA.Q- Placable Providence, of a. Deity Ellentially Good, 
 prefiding over all, will avoid allExtrcmes,afrertingto God the Glory 
 of Good, and freeing him from the Blame of Evil 5 and leaving a cer- 
 tain proportionate Contemperation and Commixture of Contingency 
 and Neceffity both together in the World : As Nature requires a 
 mixture of Motion and Reft, without either of which there could 
 be no Generation. Which Temper was obferved by feveral of the 
 Ancients, as the Pharifaick Se(2'amongft the Jews who determined 
 nvcalji imi^oi ^ ei/^or^yaV'H? ^vca iP,yciv ^ nvkj kcp' taj^oicxj-Tni^x&v , That 
 j'ome thi?;gs and not all were the Fffc&s of Fate, butfo/ne things rvere left 
 in Mens own Power and Liberty. And alio by Plato amongft the Philolo- 
 phers,n\aT5)V tfngy^vei ^J^ eioof^^j^wJ fc^ t^'^ av8§(i)7rh'uji' -i^yicv iij feiM',<svvacr- 
 dye ^ Zj Tsiv tw?' vfxocc oj-iiocv Plato infertsfomething of Fate into Humane 
 Lives and ABions, and he joyns with it Liberty of IVill alfo.Hc doth in- 
 deed 111 ppofe Humane Souls to have within themfclves the Caufes of 
 their o^vn Changes to a Better or Worfer Srate,8c everv where declares 
 
 God
 
 Chap. I. The Atheifiical or Democritical Fate. j 
 
 God to be blamclefs for their Evils, and yet he (bmcwhcrc makes the 
 three Fatal Sifters x\ox.W\xMkj.n(\\\\g^Clotho^Lachcfis:xi\<X Atropos^ to be 
 buiie about them allb. For according to the fence of the Ancients, 
 Fate is a Servant of Divine Providence in the World, and takes 
 place differently upon the different Actings of Frcc-vvilled %;ings,, 
 And how Free a thing focver the Will of Man may fecm to bc^to fbme, 
 yet I conceive it to be out of Qucllion^that it may contraft upon it (elf 
 luch Ncccflities and Fatalities, as it cannot upon a fuddain rid it felf 
 of at pleallu-e. But vvhatfoevcr is (aid in the Sequel of this Dilcourfe 
 by way of Oppofition to that Fatalifm of the Ncoterick Chriftians, 
 is intended only to vindicate what was the conftant Doftrine of the 
 Chriftian Church in its greateft purity, ('as (hall be made manife(t) 
 and not to introduce any New-fangled conceit of our own. 
 
 V. We mufi: now proceed to give a more full and perfeft account 
 of thefe three (everal Fates, or Hypothefcs of the Mundane Syftem 
 before mentioned, together with the Grounds of them, beginning 
 firft with that which wc Principally intend the Confutation of, the 
 Mheijiical ox Democriticdl Fate. Which as it is a thing of the moft 
 dangerous Confequence of all, (b it (eeras to be moft (preading and in- 
 fcftious in thefe latter times. 
 
 Now this Athcijijcal Syjlcm o^ tho. World that makes all things 
 to be Materially and Mechanically Necefiary, without a God, is built 
 upon a peculiar Phyfiolpgical Hypothefis , different from what hath 
 been generally received for many Ages ; which is called by fbrac 
 AtoMJcal ox CorpifatUr ^ by others A^techamcal : of Which we muft 
 therefore needs give a full and Perfeft Account. And we (hall do it 
 firft in General, briefly, not defcending to thole minute Particula- 
 rities of it, which are dilputed amongft the(e Atomifts them(elvcsj in 
 this manner. 
 
 The Atomical Phyfiology (iippo(cs that Body is nothing clfe but 
 
 5l«sa-n5',' M'TiTv-mv , that is. Extended Bnlk^'-y and refolves therefore that 
 
 nothing is to be attributed to it, but what is included in the Nature 
 
 and Idea of it, viz. more or le(s Magnitude with Divifibility into 
 
 Parts, Figure, and Pofition, together with Motion or Reft, but fo as 
 
 that no part of Body can ever Move it Self^ but is alwaics moved by 
 
 fomething el(e. And confequently it fuppolcs that there is no need 
 
 of any thing el(e befides the(e (imple Elements of Magnitude, Figure, 
 
 Site and Motion(vvhich are all clearly intelligible as difiercnt Modes 
 
 of extended Subftance) to (alvethe Corporeal rhienoraenahy j and 
 
 therefore, not of any Subftantial Forms diftinft from the Matter -, nor 
 
 of any other Qiialitics really exifting in the Bodies without, bclidcs 
 
 the Redilts, or Aggregates of thofe fimplc Elements, and the Di(po- 
 
 fition of the In(en(ible Parts of Bodies in refped of Figure, Site and 
 
 Motion ^ nor of any Intentional Species or sheivs, propagated from 
 
 the Objects to our Sen(es ^ nor, laftly, of any other kind of Motion or 
 
 Aftion really diftindt from Local Motion (fuch as Generation an<i 
 
 Alteration J they being neither Intelligible, as Modes of extended 
 
 Subltance, nor any ways necefiary. Forafmuch as the Forms and 
 
 Qiialities
 
 8 The Atheijiical Hyfothejhfoumkd Bo ok I. 
 
 Qualities of Bodies may well be conceived, to be nothing but the 
 Refult of thofe fimple Elements of Magnitude, Figure, Site and Mo- 
 tion, varioufly compounded together 5 in the fame manner as Syl- 
 lables and Words in great variety refult from the different Combi- 
 natioiwand Conjunftions of a few Letters, or the fimple Elements 
 of Speech •-, and the Corporeal Part of Senfation , and particularly 
 that of Villon, may be falved only by Local Motion of Bodies, that 
 is, either by Corporeal Effuvia ( called Simulachra, Membrane and 
 ExHvia) ftreaming continually from the Surface of" the Objefts, or 
 rather, as the later and more refined Atomifts conceived, by Preflure 
 made from the Objed to the Eye, by means of Light in the Jl/edi- 
 um. So that ^? ^^ ifeoiv^y\^au, tv ia6tvT@- at'e®^ to pKiTnij3i^o\' oiVccyfiM.iicu' 
 The Senfe taking Cognizance of the Objeft by the Subtle Interpo- 
 led Medium that is tenfe and ftretched, ( thrufling every way from 
 it upon the Optick Nerves Jdoth by that as it were by a StafFtouch it. 
 Again, Generation and Corruption may be fufficiently explained by 
 Concretion and Secretion , or Local Motion , without Subflantial 
 Forms and Qualities. And laftly, thofe fenfible ideas of Light and 
 Colours, Heat and Cold , Sweet and Bitter , as they are diftinft 
 things from the Figure, Site and Motion of the infenfible Parts of 
 Bodies, feem plainly to be nothing elfe but our own rLwfies , Fajji- 
 o»s and Sensations however they be vulgarly miflaken for Qualities 
 in the Bodies without us. 
 
 V L Thus much may fufEce for a General Accoftipt of the A- 
 tomical Phyfiology. We fhall in the next Place confider the Antiqui- 
 ty thereof,as alfb what notice Arijiotle hath taken of it, and what Ac- 
 count he gives of the fame. For though Epicurus went altogether this 
 way, yet it is well known that he was not the firft Inventor of it. 
 But it is moft commonly fathered on DcmocritHs , who was Senior 
 both to Arijiotle and Plato^ being reported to have been born the 
 year after Socrates 5 from whofe Fountains Cicero faith that Epiairus 
 watered his Orchards, and of whom Sex. Empiricus and Laertius te- 
 ftify that he did oz/laAAeiv to? TroioTwfiic, cafiier ^alities 5 and rlutarch^ 
 that he made the firft Principles of the whole Univerfe i.-ni/.tq a-jnffii^ 
 Tt, on'm.^&c,^ Atoms devoid of all Qualities and Pajfions. But Laertius 
 will have Lf ««/?/?«/, who wasfomewhat Senior to Dcmocntus^ to be 
 the firfl Inventor of this Philofophy, though he wrote not fo many 
 Books concerning it as Democritus did. Arijiotle who often take? 
 notice of this Philofbphy, and alcribes it commonly to Leuciypus 
 and Democritus jointly, gives us this delcription of it in his Meta- 
 phyficks, A^tu-kttQ^ b^j° tTou?©^ cavS A^/^oKg j©^ srixS* fj^ tc -hX^a^^c K) 
 7X» yjcm §vod (poiai A.t'yovTe? oTov i^ fjd^j ov tb 3 yW-ii ov,;i, toc ^xcpc^<; axTtax. ■r/.° aM&v 
 (pxaiTOuijct^ jUtiToi T§ei?,P/M/xo5 -n iyroc^iv >y ^'<n\\^x(pi^^v y. tocv ^uo"/.'.4);c, oix&tyi^ 
 K) T^cTTjj • Leucippus and his Companion Democritus make the Jirji 
 Principles of all things to beVX^vmrn and Yzcwwrn ( Body and Space') 
 Tehereof one is Ens the other Non-ens,<?»^ the differences of Body^rthich 
 are only Eigure^ Order and Pofition^ to be the Caufcs of all other things. 
 Which Differences they call by thefe Names Kyjmus, Diathigte and 
 Trope. And in his Book De Amma^ having declared that Democritus 
 made Fire and the Soul to confift of Round Atoms, he defcribes 
 
 thofe
 
 Chap. I. ZJpon the Atomical Thyfiology, a 
 
 thofe Atoms of his after this manner, oiov g^ -nS at^ -ra xxxKi/u^x l^fxcc^ 
 •m d* rale, Sii -P/! dv^^v aKfin uv tw TrKVo-zrt^/uiav ?BixSa Aty<J AM^oK^iT(^ /t^ 
 oAm? (p'u(nQ(; of.Mici^ b fy hSSfu.-Ai\(^' They are((bM\\ heyiks tf-^^fi Ramcnta or 
 dttjiy P Articles which appear in the Sun-Beams^ an Omnifarious Semina- 
 ry whereof Democnms makes to be the fir it Flcmcnts of the whole V- 
 niverfe^ andfo doth Lcucippus likeroife. Elfewhere the fame Artjiotle 
 tells us, that thefe two Philofbphers explained Generation and Al- 
 teration without Forms and Qaalities by Figures and Local Motion. 
 AHjUo'Kg/Tc^ ;t, hSuHX-n-nQ^ TTOiMff^vfe? to ^^H^/aia -iluj ochKolum'. ii, rlw ylviaiv dx. 
 
 d^oiaair Democritus and Leucippus having made Figures , ("or vari- 
 oufly figured Atoms) the fir fi Principles, maks Generation and Altera- 
 tion out of thefe , namely Generation together with Corruption, from the 
 Concretion and Secretion of them, but Alteration from the change of 
 their Order and Pofition. Again he elfewhere takes notice of that 
 Opinion of the Atomifts, that all Senfe was a kind of Touch, and 
 that the Senfible Qualities ofBodies were to be refblved into Figures, 
 imputing it not only to Democritus, but alfo to the Generality of 
 the old Philofbphers, but very much dilliking the fame ; ah^ok^ J©^ 
 K, 01 TrK&gti •r^f cpvaioKoyDV aTOTr^'ToTov rt ttoiSoi, mvloc ^c to, oua3>''T^ oc^x 
 TTOiscn ;t, &<; ^{^y^^oL caoiysm ra? ;^^V«?' DemocritUS and mojl of the Phyfi' 
 ologers here commit a very great Abfurdity^ in that they make all Senfe 
 to be Touch, and refolvefenfible Qualities into the Figures of infcnfible 
 Tarts or Atoms. And this Opinion he endeavours to confute by thefe 
 Arguments. Firft, becaufe there is Contrariety in Qualities , as in 
 Black and White, Hot and Cold, Bitter and Sweet, but there is no 
 Contrariety in Figures i for a Circular Figure is not Contrary to a 
 Square or Multangular 5 and therefore there muft be Real Qiialitics 
 in Bodiesdiftindt from the Figure, Site and Motion of Parts. Again, 
 the variety of Figures and Difpofitions being Infinite,it would follow 
 from thenccjthat the Species ofColours,Odours,and Taftes fliould be . 
 Infinite likewife, and Reducible to no certain Number. Which Ar- 
 guments I leave the ProfeiTed Atomifts to anfwer. Furthermore Art- 
 Jiotle fomewhere alfb cenfures that other Fundamental Principle of 
 this Atomical Phyfiology, That the fenfible Ideas of Colours and 
 Tafles, as Red, Green, Bitter and Sweet, formally confidered, are on- 
 ly Paffions and Phanlies in us, and not real Qiialities in the Objeft 
 without. For as in a Rainbow there is really nothing without our 
 fight, butaRorid Cloud diverfely refrafting and reflefting the Sun- 
 Beams, in fuch an Angle 5 nor are there really fuch Qualities in the 
 Diaphanous Prifme, when refracting the Light , it exhibits to us 
 the lame Colours of the Rainbow : whence it was collefted, that 
 thole things are properly the Phantafms of the Sentient, occafioned 
 by different Motions on the Optick Nerves : So they conceived the 
 cafe to be the fame in all other Colours, and that both the Colours 
 of the Prifme and Rainbow were as real as other Colours, and all 
 Other Colours as Phantaftical as they: And then by parity of Rea- 
 fon they extended the bulinefs further to the other Senfibles. But J^ 
 
 this Opinion Arijiotle condemns in thefe words, 01 Tr^c'-nis^v cpvaioKcyoi j. ' 
 
 knv yii'Tic^'; • The former Phyfiologers were generall^fit in this^ inthaf '• 
 
 11 ., .'*'^. • ;-v 
 
 *-
 
 lo The Records in Ariftotle and Plato Book L 
 
 they thought there was no Blacky or White without the Sights nor no Bit' 
 terdrSrveet without the Tajie. There ave other Puiiages \n Jrijiotle 
 concerning this Philofophy, which I think fuperfluous to infcrt here 3 
 and I (hall have occafion to cite fome of them afterward for other 
 Purpofts. 
 
 VII. But in the next place it will not be amifs to (hew that Fla- 
 /<? alfo hath left a very full Record of this Mechanical or Atomical 
 Phyfiology ("that hath hardly been yet taken notice of J which not- 
 withftanding he doth not impute either to Demotritus Cwhofename 
 L<?er^;»if thinks hepurpofely declined to mention throughout all his 
 Writings^ or to Leucippus , but to Protagoras. Wherefore in his 
 Theatctus 5 having firft declared in general that the Protagorean Phi- 
 lofophy made all things to confift of a Commixture of Parts ("or 
 Atoms} and Local Motion, he reprefents it, in Particular concern- 
 ing Colours, after this manner '-, v-dKoc^i -nh'lw »TOin ;£.T' ^ W«^« ■^?2- 
 'T:>v,oi)xocK&i \^Z(/x)c KivKov /Ail Hvcu cujto 'it^^qv n 'i^o^'r^/trnv c/4^a7&v //*«A* 
 •gV tdT? oixyLCcm aAAo. (j.(Kxv ti iy KivMV jcal o'tiSv a.Mo X^Zf.ux cy. ^ Tr^oo-jtoAvi? 
 •j^Jti" omxxTZov ZT^cg rtu) ■srfomK.jscTXv <po^v (pocveircu ^_)^vn/x.tvov , k, 3 ixajnv 
 iivcd cpocfxiv xqZiJM KT5 TO ■zyfocrgixMov Uti to TT^OffeaMo'/^vov (xMo. yW-iTafii TT 
 ix.as'fit) (Siov ^yovo?' Firji as to that which belongs to the Sights you muji 
 conceive that which is called a White or a Blacky Colour not to be any 
 thing abfolutely exijiing either without your Eyes or within your Eyes ^ 
 but Blac^and White and every other Colour , is caufed by different 
 Motions tnadeupon the Eye from Objects differently modified : Jo that 
 it is nothing either in the Agent nor the Patient mbfoltitely^ but fome- 
 ihing which arifesfrom between them both. Where it follows immediate- 
 ly, vi <3"L' ^I'^^ffTtio XV cj(; oTo'v cdi (fcdvinxt 'iyux^v ^p^ajxcc to/St^v ii, iwn iy 
 cVaSv t,cca' Can you or any man elfe be Confident , that as every Co- 
 lour appears to him , fo it appears ju^i the fame to every other 
 Man and Animal , any more than Talies and Touches , Heat and 
 Cold do^ From whence it is plain that Protagoras made Senfibic 
 Qualities, not to be all abfolute things exiting in the Bodies with- 
 out, but to be Relative to us, andPaffions in us , and fbthey arc 
 called presently after ti'v« aV v^imv cpafr/xofa, certain Phanfies , Seem- 
 ings^ or Appearances in us. But there is an other Paflage in which a 
 fuller Account is given of the whole Protagorean Dodtrine , begin- 
 ning thus 3 'a^t*;5 t| m? a. vow' cAm iKiyofAAV rnvfa ii'^TTifoa ^^k ca'-^t^ CqC,io 
 
 ^v iiuim^Vy d^vvaijxv 3 to fx\v ttoiSv tx,°''5 '^' T^tix^v, dx.':) 'V riTZov ciuKiax, 
 Tiiy Tg/'N^to? ir^og ocMmAoc ^iTvtToa layovx ttAmSq /ulv «.7re<^ (Pi^(A.x % to 
 fjXv cdoS^ov, to 3 oucx3>;<n; ocet (TvviKzj'iTs^isaTt k^ y<.vvo>,uivii /jLi'rd'jv oucxS^^tS, &c. 
 The Principle upon which all ihefc things depend is thk , That the 
 tphole Vniverfe is Motion ("of AtomsJ and nothing elfe befides , which 
 Motion is confidered two ways, and accordingly called by two "Names , 
 AUion and Paffion '-ifrom the mittual Congrefi, and as it were Attrition 
 together of both which, are begotten innumerable Off-fprings, which though 
 infinite in Number, yet »/ay be reduced to two general Heads, Senfiblet 
 and Senfations, that are both generated at the fame time '■, the Senfa- 
 tions are Seeing and Hearing and the like, and the Correjpondent Sen- 
 fibles 5 Colours, Sounds^ 8cc. Wherefore rehen the Eye , or fuch a. 
 
 Proportionate
 
 Chap. I. Concerning this AtomicnlPhyfioJogy, ii 
 
 proportionate Obje[i meet together^ both the cdodnrov and the oioSrm^^ 
 the Senfihle Idea of IVhitc and black, and the Senfe of Seeing arc gene- 
 rated together^ neither of which rvoiild have been produced if either 
 »f t hole two had not met with the other. Kou t'ocMoc 3 axa 4^X?o'' ^9 '^?- 
 fA.ov ii, ini^ot. nr ccuTov t^^ttov vinKif^iov cwro /Av uc^' cwro yj^flv tivcn:, a* j 
 ryi iT^hq iMnAa qxiAia m'^oc yS\iSr>:i^y^ -TTKi^oTa ik-m ^ m\vma<;- The l/l^e is to be 
 conceived of all other Scnjibles^ as Hot and Cold, ^c. ih.it none of 
 thefe are Jbfolfite things in the'mjehes, or Real ^alitics m the objects 
 rvithout, but they are begotten from the mutual Congrejs of ylgent and 
 Patient with one another , and that by Motion : So that neither the 
 Agent hasanyJMch thing in it before its Congrejs with the Fatient, nor 
 the Patient before its Congrejf with the Agent, 'iv. 9 i.ix!poTi^a\ to TreiSiTc? 
 £, TO Wj(_ovT(^ TTgo^Toc aM^Aairmj^n'OyOtli'ajv j^TO^ouj^J.W? v.aj.roi cdodnTx a.' 
 •7ro77KToiT5)V,Ta. [Av TixToc. K-^ot y\yn<.9Tx.i rk 3 cda5arcM-'^</a' But the Agent and 
 Patient meeting together, andbegettingSenfition and Senfcbles, both the 
 object and the Sentient are forthwith made t» be fo and fo qualified^ 
 as whett Honey istajied, the Senfe of Tajiing and the ^ality of Sweet ne^ 
 are begotten both together, though the Senfe be vulgarly attributed to 
 the Tajier and the ^ality of Svpeetnefs to the Honey. The Conclufion 
 of all which 13 fummed up thus »</^£i' aivu otoro xa8" ouJ-t^ aMo. nvi ouei-yi- 
 yvtf^+ai, 7hat none of thofe Senfible things is. any thing abfolutely in the 
 Objecfs ivithout, but they are all generated or made Relatively to the Sen" 
 tient. There is more in that Diarlogue to this purpofe, which I here 
 omit •■) but I have fet down fo much of it in the Authour's own 
 Language, bccaufe it fcems to me to be an excellent Monument of 
 theVVifdom and Sagacity of the old Philofbphers. That which is 
 the main Curiofity in this whole bufinels of the Mechanical or Ato- 
 mical Philofophy, being here more fully and plainly exprefled,than 
 it is in Lucretius himfelf, viz,. That Senfible things, according to 
 thofe ideas that we have of them, arc not real Qualities abfolute- 
 ly Exifting without us , but dp ^^imv cpi(j-^TO , fhanfles or Phantajms 
 in us : So that both the Latin Interpreters Ficintfs and Serramts, 
 though probably neither of them at all acquainted with this Phi- 
 lofophy, as being not yet reftored, could not but underlland it 
 after the fame manner .• the one expreffing it thus. Color ex Afpe^u 
 Motuqne Alediumquiddam refultans eji. Talis circa Oculos Pajjio j and 
 the other Ex varia Afpicicntis diathefr, variaque fenfilis fpccic colores 
 varios C^ videri C^ fieri, it a tamen ut fcnt c?«iTixscc ^ec nifiin animofub- 
 jifiant. However it appears by Plato's manner of telling the ftory, 
 and the Tenour of the whole Dialogue, that himfelf was not a little 
 prejudiced againO: this Philofjphy. In all probability the rather, 
 becaufe rrotagoras had made it a Foundation both for Scepticifm 
 and Atheiim. 
 
 V 1 1 L We have now learnt from Pluto, that Democritt/s and Leii- 
 cippus were not the fole Proprietaries in this Philosophy, but that 
 Protagoras, though not vulgarly taken notice of for any fuch thing 
 (being commonly reprefented as a Sophift only ) was a fharer in it 
 likewilc : which Protagoras indeed Lacrtius and others arhrm to have 
 been an Auditor of Dc/;/i?o-///// ; and (b he might be, notwithllanding 
 what Plutarch tells us, that Democritus wrote againlt his taking a- 
 
 v/ay
 
 12 The Antiquity of Atomology. Book I. 
 
 way the Abfolute Natures of things. However we are of Opinion 
 that neither Dcmocritm^ nor Frotagoras^ nor Leucipfm was the firft 
 Inventour of this Philofophy , and our reaibn is, becaufe they were 
 all three of them Atheifts ("though Protagoras alone was banifhed for 
 that Crime by the Athenians) and we cannot think that any A- 
 theifts could be the Inventours of it5much left that it was the Genuine 
 Spawn and Brood of Atheiftn it felf, as (bme conceit, becaufe how- 
 ever thefe Atheifts adopted it to themfelves, endeavouring to (erve 
 their turns of it, yet if rightly underftood, it is the moft effedtual 
 Engin againft Atheifm that can be. And we fliall make it appear 
 afterwards, that never any of thofe Atheifts, whether Ancient or 
 Modern ("how great Pretenders (bever to it) did throughly under- 
 ftand it, but perpetually contradicted themfelves in it. And this 
 is the Reaibn why we infift fo much upon this Philofophy here, 
 not only becaufe without the perfeft knowledge of it^we cannot deal 
 with the Atheifts at their own Weapon 3 but alfo becaufe we doubt 
 not but to make a Sovereign Antidote againft Atheifm, out of that 
 very Philofophy^which fb many have ufed as a Vehicuhm to convey 
 this Poyfon of Atheifm by. 
 
 I X. But bcfides Reafbn, we have alfb good Hiftorical probabi- 
 lity for this Opinion, that this Philofophy was a thing of much 
 greater Antiquity^ than either Democritm or Leucippus : and firft, 
 becaufe Fofidonius^ an Ancient and Learned Philofbpher, did (as 
 hoxh.EMfiricus3LTA strabb tell us) avouch it for an old Tradition, 
 that the firft Inventour of this Atomical Philofophy was one Mo- 
 fchus a rhwnidanj who, as Strabo alfb notes, . lived before the Tro' 
 Jan Wars. 
 
 X. Moreover it feems not altogether Improbable, but that this 
 Mofchus a rhcenician Philofbpher, mentioned by rofidonius, might be 
 the fame with that Mochus a Thanician Phyfiologer mjamblichus^ 
 with whofe Succeflbrs,Priefts and Prophets, he affirms that rythu' 
 goras, (bmetimes fbjourning at Siclon (\vh\ch was his native City^ 
 hadconverft: Which may betaken for an Intimation, as if he had 
 been by them inftrufted in that Atomical Phyfiology which Afojchus 
 or Mochus the Phcenicran is laid to have been the Inventour of. Mo- 
 chus or Mofchus is plainly a Fheenician Name, and there is one J\Io~ 
 chus a Vhccnician Writer cited in Athenatts, whom the Latin Trans- 
 lator calls Mojchus 'f and Mr. Selden approves of the Conjediure of 
 ArceriiiSy the Publifher of Jamblichus^ that this Mochus was no other 
 than the Celebrated Mojes of the jfeiv/, with whofe Succeflbrs the 
 Jewilli Philofbphers, Priefts and Prophets, Tythagoras converfed at 
 Sidon. Some Phantaftick Atomifts perhaps would here catch at this, 
 to make their Philofbphy to ftand by Divine Right, as owing its 
 Original to Revelation j whereas Philofbphy being not a Matterof 
 Faith but Reaibn, Men ought not to affed (as I conceive) to derive 
 its Pedigree from Revelation , and by that very pretence feek 
 to impofe it Tyrannically upon the minds of Nien , which God 
 hath here purpofely left Free to the ufc of their own Faculties, that 
 (b finding out Truth by them, they might enjoy that Picafure and 
 
 Satisfaftion
 
 Chap. I. That Vythagora^ ji^as an Atomift. i^ 
 
 Satisfaftion which arifes from thence. But we aim here at nothing 
 more, than a Confirmation of this Truth, That the Atomical Phy- 
 fiology was both older than Democnt/ts, and had no iiich Athcifti- 
 cal Original neither. And there wants not other Good Authori- 
 ty for^ht^;, That Pjithagar as did borrow many things from the jf^rpx, 
 and tranflatethcm into his Philofophy. 
 
 XL But there are yet other Confidcrable Probabilities for this, 
 that Fythagoras was not unacquainted with the Atomical Phyfio- 
 logy. And firft from Dewocntus himfcif, who as he was of the Ita- 
 lick^ Row, or Tythagorick^ Succeflion j fo it is recorded of him in 
 Laertuis^ that he was a great Emulator of the Tythagorcafis^ and feem- 
 cd to have taken all his Philofophy from them : Inlbmuch that if 
 Chronology had not contradicted it, it would have been concluded, 
 that he had beenan Auditour ofPythagoraf himlelf, of whom he tefti' 
 fied his great admiration in a Book entitled by his Name. Moreover 
 fbme of his Opinions had a plain Correfpondency with the Pytha- 
 gorick Doctrines , forafmuch as Dcmocritus did not only hold, 
 (fi^icdnn aTo'u»? a^ 'nS oKci) ^va/uAvctc., That the AtoMs were carried ronvd 
 in a Vortex 5 but al(b together with Leuci^ptts, tIlv ylw 6x^3nct -sf 1 to 
 fjidmv Biv^fAAvuv ^ That the Earth vpas carried aboitt the middle or Centre 
 of this Vortex (which is the Sun ) ttirning in the mean time round 
 upon its own Axis : And juft fo the Pythagorick Opinion is cxpre(red 
 hj Ari(lotle^'ih^)yw'i\i Ta\i xs^c^iV ^s^jrtv v-whrjo cpifc/Mvlw <zfJ.To fxinvvvK^x 
 KouTviv Yi/^.^v TTDiav That the Earth, {ff one of the Stars (that is a Pla^ 
 net^ being carried round about the Middle or Centre (which is Fire or 
 the Sun ) did in the mean time by its Circumgyration npon its oven 
 Axis make day and night. Wherefore it may be rcafbnably from 
 hence concluded, that as Democritus his Philolbphy was Pythagori' 
 cal, fo Fythagoras his Philofophy was likewife Democritical or 
 Atomical, 
 
 XII. But that which is of more Moment yct^ we have the Autho- 
 rity of £f/'/'j^////j- a famous Pythagorean for this, that Pythagoras hi? 
 Monads, Co much talked of^ were nothing cl/e but Corporeal A- 
 toms. Thus we find it in Stob£us, to? -r-^eocyog^^cai; Mova'/ct^ St©- tt^co- 
 T©^ kiti^wd^o 'mi^tv^otc, Ecphantus (who himfcif aflerted the Dodriqe 
 of Atoms) y/ri7 declared that the rythagorick^Monadswerc Corporeal ^'uc;, 
 Atoms.And this is further confirmed from what Arijiotlc himfcif writes 
 of thele Pythagoreans and their Monads, to? Mova^/^ a<; v-mKcx-ixihixxism 'i'x^v 
 f/Ay<.^@- They fuppofe their Monads to have ALignitude : And from 
 that he eKevvhere makes Monads and Atoms to fignifie the lame thing, 
 i</^\v SixcpiQH MovocJ^OA Kiyav m 07i.\ua7:<x sixiv.^- Its all one to fay Mouades. 
 orfmall Corpulcula. And Gaffendns hath obferved out of the Greek 
 Epigraramatift, that £p/f;«'«j- his Atoms were (bmetimes called Mft" 
 ijads too j 
 
 -^-jUaTlw 'ETTIliJSfS'iSV eaffBV 
 
 riS TC X.4V0V c^MTeiv tJXK Tivii; ou Mova j'e?. 
 
 c xiir. But
 
 i^ Proved clearly that ^mpedocks Book L 
 
 XIII. But to pafs from Pythagoras himfelf ; That Empedocles^ 
 who was a Pythagorean alfo, did Phyfiologize Atoniically , is a 
 thing that could hardly be doubted of, though there were no more 
 Proof for It than that one Paflage of his in his Philolpphick 
 Poems 3 
 
 Nature is not hi tig but the Mixture and Separation of things mingled ^ 
 or thus. There is no frodu&ion of any thing anetv^ ha only mixture and 
 feparation of things mingled. Which is not only to be underftood 
 of Animals, according to the Pythagorick Dodtrine of the Tranl^ 
 migration of Souls^-but alio, as himfelf expounds it, Univerfally of 
 all Bodies , that their Generation and Corruption is nothing but 
 Mixture and Separation ; or as Arijiotle expreffes it , o-ufn^inc v.a.1 
 SiM^imc, Concretion and Secretion of Parts, together with Change 
 of Figure and Order. It may perhaps be objefted, thatEmpcdoclcs 
 held four Elements , out of which he would have all other Bodies 
 to be compounded j and that as Jrijiotle affirms , he made thole 
 Elements not to be tranlmutable into one another neither. To 
 which we reply, that he did indeed make four Elements, as the firft 
 general Concretions of Atoms, and therein he did no more than 
 Gemocritus himlclf, who, as Laertius writes , did from Atoms mov- 
 ing round in a Vortex TraiTa c-v!k^iJ.oc{x ^ivi'v 'ttu^ UiJ^-g at'p^ yviv, itvca ^ 
 kcuItclvtx. t| oiTHidv nvZvcvgyi.i.a^a.j Generate al/ Concretions^ Fire, H'a.- 
 ier. Air and Earthy thefe being Syjiems made out of certain Atoms, 
 And rlato further confirms the fame j for in his Book De Legihus 
 he defcribcs (as IflippofeJ that very Atheiftical Hypothecs of De- 
 mocritus^ though without mentioning his Name, rcprefcnting it in 
 this Manner 5 That by the Fortuitous Motion ofSenfclefs Matter 
 were firft made thofe four Elements, and then out of them after- 
 ward Sun , Moon, Stars and Earth. Now both Plutarch and Sto- 
 b£Hs teftifie, that E«?/'e<^(7£'/fx compounded the four Elements them- 
 felves out of Atoms. 'EfiTii'SbK.Avi? j dx. /julrsjjtt'^&v oIk^v to. cziyeix ffuf- 
 KpJ.\ix'Z!^ig\viKKxi<^,y.oaVio\'a^iX&oL^i\eiOiV- Empedocles ma^es the E- 
 lements to be compounded of other fmall Corpufcula , which are the 
 lea^y and as it were the Elements of the Elements. And the fame 
 -y/iJ^dJA^ again obferves, 'e/^thS^hAm? tt^J r^^ r^csd^av ^lyeav B^xuay^- 
 TxiKccx!^- Empedocles/z/i^^^j- the fmaUeji Particles and Fragments of 
 Body (that is, Atoms) to be before the four Elements. But whereas 
 Arijiotle affirms that Empedocles denied the Tranfmutation of thofe 
 Elements into one another, that mufl needs be either a flip in hira, or 
 elfe a fault in our Copies ; not only becaufe Lucretius, who was 
 better verfed in that Philofbphy, and gives a particular Account of 
 Empedocles his Doctrine ( befides many others of the Ancients ) 
 affirmis the quite contrary 5 but alfb becaufe himfelf, in thofe Frag- 
 ments of his ftill prefcrved j exprefly acknowledges this Tranf^ 
 mutation : 
 
 KoU
 
 Chap. I. Phyfiologi^ed Atomically. 
 
 *5 
 
 Befides all this, no lels Author than Plato affirms, that according 
 to Epipecloclcs^ Vifion and other Senfations were made by aiiTi^^oai 
 j^n^aTOv, the Defluxions of Figures , or Effluvia of Atoms, (for fo 
 Democritiis his Atoms are called in Arijiotle %vi/^(xJx^ becaule they 
 were Bodies which had only Figure without ^alities) he fuppo- 
 fing that (bme of thefe Figures or Particles corresponded with the 
 Organs of one Senfe, and fbme with the Organs of another. 
 'ovkSv Kiyvn a-7re?§oa; -max, 'P'/ ovtov i{^' '^ixTsiStv^Kioi^ xai 7rc§»<; ei$ Sc, xaci 
 tPf 6jv cd ocTiD^'^ocu. TTo^^Uovfcu, K.OU -j^'" a-sTOg^Sv TO? /^tv oc^/M-ijev tvi'oi? rJiT 
 7rc§<i)v, TO? 3 £^af »? M M^^^x^ ^Vfio.- r^w/ij /Ae« according to the Do^rine of 
 Empedocles,//j.«/ there are certain CorporealEA\xviafro»t Bodies of dif- 
 ferent Magnitudes and Figures, as alfo feveral Fores and Mcatus's in hs 
 diverjly Correfponding with them : So thaifome of thefe Corporeal Ef- 
 fluvia agree Tpithfome pores, when they are either too big cr too little 
 for others. By which it is evident, that Empedocles did not fuppofe 
 Senfations to be made by intentional Species or Qualities ^ but as to 
 the Generality, in the Atomical way 5 in which notwithftanding 
 there are fome difierences among thefe Atomifts themfelves. But Empe-^ 
 docks went the fame way here with Democritus, for Ewpedocles's aTOg- 
 5'oou 5^M/^«TOv, Dejiuxions of figured Bodies, are clearly the fame thing 
 with Democritus his eiiJ^A&v eio-Rg/V-l?, , Infinuations of Siraulachra or 
 ExHvtous Images of Bodies. And the fame Plato adds further 
 that according to Empedocles, the Definition of Colour was this' 
 K'7roe?o>) 5(^M.u«TOV o4-<l o-ufif(£T?©- M,£Uoda3»^cc, The DefluxJon of Figures or 
 figured Corpufcula ("without Qiialities) Commenfurate to the Sight 
 and Senfibk. Moreover, that Empedocles his Phyfiology was the 
 very fame with that o^^Democritus, ismanifeft ahbfrom thisPaflage 
 of^r/jiotle'Sj 01 /Av 5v .^e^ '•E./j.-Tn^aXix xxxi AWiUORg^Jov Aav9«v»aiv o/Jtui iouj" 
 TiSiii ylnaiv l| aMiiA&v vroixvTe?, aMa <pc/J.vofjL(vlw ylnnv (itVTra^y^ov "^ tK«- 
 5DV hiK^vivdvci cpacriv &.ff-5rt? l| a'^fels -r ^vt'^cc; aW?" Empedocles and 
 Democritus deceiving themfelves, unawares dejiroy all Generation of 
 Things out of one another, leavingafeeming Generation only: For they 
 fay that Generation is not the ProduSion of any nen- Entity , hut 
 only the Secretion of what was before Inexijiant 5 as when divers 
 kinds of things confounded together in a Vejfel , are feparated from 
 one another. Laftly, we (hall confirm all this by the clear Teftimo- 
 ny of Plutarch, or the Writer de Placitis Philojophorum : 'e^ttc^- 
 k\m? xcci 'e-!3-ik»5c? xai TrocvTt? ocm ^p cwx^^cKs/nxiV t^I" Ki-nfof/.i^Zv azofxoiTZ,yv 
 Koa-ina-miiat , ffufRg/ffa? ixiv jcai SiiXKg^Va? etaz^ysm, ^vt'tret? 3 ^' <?>9o^? » 
 
 Empedocles ^^ci Epicurus, andallthofe that compottnd the World of 
 fmall Atoms, introduce Concretions and Secretions , but no Genera^ 
 tiotJS or Corruptions properly fo called ; neither would they have thefe 
 to be made according to ^ality by Alteration , but only according 
 to ^antity by Aggregation. And the fame Writer lets down 
 the Order and Method , of the Cofmopwia according to Empedc" 
 
 C 2 t<J>'
 
 1 6 Anaxagoras a Spurious AtomiH, Book. I. 
 
 -ri U(5)i'?, t| a dvijuixdlwcu -r ae'^ , icai _)/^v£o5wi -r /U^v j?'^vov o«t TO ou6£§(^, 
 T- 3 viAiov c>;d •:tt/5oV Empedocles writes, that iEther rvas firji of all 
 Secreted out of the Confufed Chaos of Atoms , afterrvard the Fire , 
 and then the Earth, which being Conjiringed, and as it were Squeezed 
 by the Force of Agitation, fent forth Water hibling out of it , from 
 the Evaporation of which did proceed Air. And from the i^ther ivas 
 made the Heavens, from Fire the Sun. We fee therefore that it was 
 not without caufe that Lucretius A'xdi (6 highly extol Empedocles, fince 
 his Phyfiology vyas really the (arae with that of Epicurus and Dc- 
 mocritus'-i only that he differed from them in fbme Particularities, as 
 in excluding Vacuum, and denying fuch Phyfical Minima as were 
 Indivifible. 
 
 X V. As for Anaxagoras, though he Philofophized by Atoms 
 too, fubflituting Concretion and Secretion in the Room of Genera- 
 tion and Corruption, infifting upon thefame Fundamental Principle 
 that Empedocles, Democritus and the other Atomifts did 3 which was 
 ( as we (hall declare more fully afterward J That Nothing could be 
 made out of Nothing, nor reduced to Nothing 5 and therefore that 
 there were neither any new Produftions nor Deftruftions of any 
 Subftanccs or Real Entities; Ifet, as his Homceomcria'xs reprefented 
 by Arijiotle, Lucretius and other Authours, that Bone was made of 
 Bony Atoms, and Flelh of Flefhy, Red things of Red Atoms, and 
 Hot things of Hot Atoms 5 thefe Atoms being fiippofed to be en- 
 dued originally with fo many fcveral Forms and Qualities Eflenti- 
 al to them , and Infeparable from them, there was indeed a wide 
 difference betwixt his Philofophy and the Atoraical. However, 
 this feems to have had its Rife from nothing elfe but this Philofb- 
 phers not being able to underftand the Atomical Hjpothefis , which 
 made him decline it, and fiibltitute this Spurious and Counterfeit 
 Atomifra of his own in the room of it. 
 
 XVI. Laftly, I might adde here, that it is recorded by Good 
 Authours concerning divers other Ancient Philofbphers, that were 
 not addifted to Democriticifm or Atheifm , that they followed 
 this Atomical way of Phyfiologizing, and therefore in all probabi- 
 lity did derive it from thofe Religious Atomifls before Democritus. 
 As for Example 3 Ecphantus the Syracufian Pythagorift, who, as Sto- 
 bteus writes, made m.d.Sicci^iJx (nxi^ciJot.y.ixi to jtivov, Indivifible Bodies 
 and Vacuum the Principles of Phyfiology, and as Theodoret alfb 
 teftifieSjtaught ox 7^'' drDjjuo'i svn^ictx ■r Ko<r/xov, That the Corporeal IVorld 
 was made up of Atoms '■, Zcnocrates that made [Mryi^vi dkoci^i^x , Indi- 
 vifible Magnitudes the firft Principles of Bodies ; Heraclides that re- 
 folved all Corporeal things into '\'Viyf^<xJx v.xi ^^cviiy/xdloi -nxct lAax'^a, 
 certain fmalleji Fragments of Bodies '■, Afclepiades, who fuppofed all 
 the Corporeal World to be made tf <xvo/.(oi6)v roc) ai'«5jM,(i:v oT;t&v, not of 
 Similar Parts (as Anaxagoras^ but of Diffimilar and inconcinn Mole- 
 cuh, i. c. Atoms of different Magnitude and Figures 3 and Diodorm 
 
 that
 
 Chap. I. MoH of the Ancient Fhyfiologers AtomiUs, 
 
 7 
 
 that lalved the Material Th^)iomena. by a/w^^M to i\ax'^' the (mallen: 
 Indivifibles of Body. And V.^^\y^ Metro dor us (not Lamjucenus the 
 Epicurean, but) cA/«/,who is reported alfo to have made Indivifible 
 Particles and Atoms the firft Principles of Bodies. But what need 
 we any more proof for this, that the Atomical Phyfiology was an- 
 cienter than Democritits and Lenc/ppus, and not confined only to tha.t 
 Sed", fince Anftotle himfelf in the Pallages already cited doth cxprc(s- 
 ly declare, that befides Democr/ttes, the Generality of all the other 
 Phyfiologers went that way '-, ah/xc'r^/®^ ^ai di ivKii'^t rjt" cpuoioXo^v, 
 Sec. Democt'itus and. the moji of the rhyfiologerr m.il\e all Serifs to, be 
 Touchy and rejolvefenfible ^alities, as the TaJ}es of Bitter and Sweet, 
 Sec. Tfito Figures. And again he imputes it generally to all the Phy- 
 fiologers that went before him, o'l ttp^ti^^cv (pv(noK6yo'.^ The former Phjfi- 
 ologcrs (without any exception) /4/c/«^^ jveZ^ 7» thk^ that there was 
 no Blacky and IVhite without the Sight ^ nor Bitter and Sweet without 
 the Tajle. Wherefore , I think, it cannot be reafonably doubted, 
 but that the Generality of the Old Phyfiologers before v4r//?^//e and 
 Democritits, did purfue the Atomical way, which is to rcfolve the 
 Corporeal Phenomena, not into Forms, Qualities ai:d Species, but 
 into Figures, Motions and Phancies. 
 
 XVII. But then there will feem to be no fmall difficulty in re- 
 conciling Ar/Jiotle with himfelf, who doth in fbmany places plainly 
 impute this Philofbphy to Dentocritus and Leiicippus , as the firft 
 Source and Original of it : As alio infalving the Credit of Laertiusy 
 and many other ancient Writers, who do the like : Democritus ha- 
 ving had for many Ages almoft the general cry and vogue for Atoms. 
 However, we doubt not but to give a very good account of this 
 BufineE-, and reconcile the feemingly different Teftimonies of thefe 
 Ancient Writers, (b as to take away all Contradiftion and Repug- 
 nancy between them. For although the Atomical Phyfiology was 
 in ufe long before Democritus and Leucippus, fo that they did not 
 Make it but Find it^ yet thefe two with their confederate Atheifls 
 (whereof Protagoras feems to have been one) were undoubtedly the 
 firfl: that ever made this Phyfiology to be a complete and entire Phi- 
 lofophy by it (elf, fb as to derive the Original of all things in the 
 whole Univerfe from fenOels Atoms, that had nothing but Figure and 
 Motion, together with Vacuum, and made up fiich a Sj'ilem of it, 
 as from whence it would follow , that there could not be any 
 God, not fo much as a Corporeal one. Thefe two things were 
 both of them before fingly and apart. For there is no doubt to be 
 made, but that there hath been Atheifm lurking in the minds of 
 Ibme or other in all Ages^ and perhaps fbme ofthofe Ancient Atheilts 
 did endeavour to Philofophizc too, as well as they could, in fome 
 other way. And there was Atomical Phyfiology likewife before, 
 without Atheifin. But thefe two thus complicated together, were 
 never before Atomical- Atheifm or Atheifl:tcal Atomifm. And there- 
 fore Democritus and his Comrade Leucippus need not be envied the 
 glory of being reputed the firfl: Inventors or Founders of the 
 Atomical Philofophji, Atheized and Adulterated. 
 
 C s XVIII. Before
 
 [ 8 Dem©c. and Ltuahefirji Atheifticl^Atomifts. B o o k I. 
 
 X V 1 1 L Before Leucippus and Democritm, the Doftrine of Atoms 
 was not made a whole entire Philofophy by it (elf, but look'd upon 
 only as a Part or Member of the whole Philofophick Syftem, and 
 that the meaneft and loweft part too, it being only ufed to ex- 
 plain that which was purely Corporeal in the World ^ befides which 
 they acknowledged fomething elfe, which was not meer Bulk and 
 Mechanifm, but Life and Self Aftivity, that is. Immaterial or Incor- 
 poreal Subftance ; the Head and Summity whereof is a Deity di- 
 ftinft from the World: So that there has been two Sorts of Ato- 
 mifts in the World, thl- One Atheiftical, the Other Religious. The 
 firft and moft ancient Atomifts holding Incorporeal Subftance,u(ed 
 that Phyfiology in a way of Subordination to Theology and Me- 
 taphyficks. The other allowing no oth^r Subftance bat Body^made 
 (enflefs Atoms and Figures, without any Mind and Underftanding 
 Q. e. without any GodJ to be the Original of all things 5 which 
 latter is that that was vulgarly known by the Name of Atomical 
 Philofophy, of which Democritus and Leucippus were the Source. 
 
 XIX. It hath been indeed of late confidently aficrted by fome, 
 that never any of the ancient Philofophers dream'd of any fuch 
 thing as Incorporeal Subjiance i and therefore they would bear 
 men in hand, that it was nothing but an upftart and new fangled 
 Invention of fome Bigotical Religionifts 5 the falfity whereof we (hall 
 here briefly make to appear. For though there have been doubt- 
 lets in all Ages fuch as have disbelieved the Exiftence of anything 
 but what was Senfible, wh^m Flato defcribes after this manner 5 
 ot S^KTavouT' av TTocv //M §t'i'«Toi T- y^^m ev^T^iitav eio-iv, Ojq x^ tStd i§iv tj 
 izsS^piTrKV '^- That vpould contend^ that rrhatfoever they could not feel er 
 grafp rvith their hands ^ rvas altogether nothing j yet this Opinion 
 was profeffedly oppofed by the beft of the Ancient Philofophers 
 and condemned for a piece of Sotti(hnefs and Stupidity^. Where- 
 fore the fame Plato tells us, that there had been always, as well as 
 then there was, a perpetual War and Controverfie in the World,and 
 as he calls it, a kind of Gigantomachy betwixt thcfe two Parties 
 or Sedts of men ; The one that held there was no other Subftance 
 in the World befides Body ^ The Other that aflerted Incorporeal 
 Subftance. The former of thefe Parties or Sefts is thus defcribed by 
 the Philofopher , o'l' lAv etc yw l| x^gcvS Kai tS oop^ts Travfa iKksoi ^ 
 
 Tnlv^av., Sli^^^ugi'^oviai tSto &vca fxcvov o 7rK§e)(_<l tt^cc^oAhv axi i7rx:plw nvuy 
 
 ToouTov ow/xa V.OU ao-iav o^lo/j^or 'Pj^ 5 «Mav an; <$no-i i^ (sZ(xoi. ty^v e.vctiy 
 
 KaTa4)§ovSvft? Tr> im.^a.'mi.w.ou »cAtv lee'AovTe; kA\o aRxar Thefe (faith he S 
 
 pull all things down from Heaven and the Invifihle Region, with their 
 
 hands to the Earth, laying hold of Rockj and Oakj , and when they 
 
 grajp al/ thefe hard and grofs things, they confidently affirm, that that 
 
 only is Subjiance which they can feel, and will refi/i their Touch, and they 
 
 conclude that Body and Subjiance are one and the felf fame thing ; and 
 
 if any one chance to fpeak^ to them offomething which is not Body, i.e. of 
 
 Incorporeal Subftance , they will altogether ^tt^/e him , and not 
 
 hsar a word more from him. And many fuch the Philofopher there 
 
 fays
 
 Chap. I. Incorporeal Sitbfianceajjerted hy the Ancients. 1 9 
 
 fays he had met withal. The other he reprefents in this manner. 
 o'l 7r££<; ouira? a.wcJjiffiin'TSi'fe; /xaAoc djKix.&Zq ocvcoBev t| aoo^cra tottjj a^uccoovTcu 
 vonToc oiilx K.ai oio-&/uocfa t/cJV, ii(«^o^*^70i rlw aAn6iv!u) io-i'av eJrou. g^ ^£(r&i 3 '^J%/ 
 Tnarrac «7rAiT®- (XjUcpofi^cov /xa'xH d.; «« Ivvisryji' The Adverfaries of theji 
 Corpcrealijis do caiitioujly and pioitjly ajfaidt them from the Inv/fihe Re^ 
 gjon, fetching all things from above by way of Dejjpent^ andbyjirength 
 of Redfon convincing^ that certain Intelligible and Incorporeal Forms 
 are the true or Firji Stibjiance, and not Senfible things. But betwixt thefe 
 ■two there hath always been (faith he) a great IVar and Contention. And 
 yet in the Sequel of his Difcourfe he adds, that thofe Corporealifts 
 were then grown a Uttle more modefl: and (hame-faced than former- 
 ly their great Champions had been, fuch as Democritus and Prota- 
 goras 5 for however they ftill perfifted in this, that the Soul was a 
 Body, yet they had not ( it feems) the Impudence to affirm, that 
 Wifdom and Vt rtue were Corporeal Things, or Bodies^ as others be- 
 fore and fince too have done. We fee here that rlato exprcfly af- 
 (erts a Subftance diftinft from Body, which (bmetimes he calls iss'ica 
 •«.m/>^<x^ov , Incorporeal Subjiance , and fometimes iciav iohtJu/, Intelli' 
 gible Subjiance^ in oppofition to the other which he calls oclodnTlui sea- ■ 
 fible. And it is plain to any one, that hath had the leaft acquaintance 
 with r/>«fc's Philofophy , that the whole Scope and Drift of it, is 
 to raile up mens Minds from Senle to a belief of Incorporeal Things 
 as the moll: Excellent : to. ^^ ao-^jUaTa ko^Mijk ovTa Kai fjulyigx. Koya /xovov, 
 khho) »<^vi, (jTLcpZq (/'a'K.vJfai, as he writes in another place. For Incorpo^ 
 real Things^ which are the great e^ andmoii excellent things of all, are 
 (f2Ath.\\e) dijcoverable by Reafon only and nothing elfe. And his Sub- -^^utro'.i 
 terraneous Cave, fo fimoufly known, and fo elegantly defcribcd by 
 him, where he fuppoles men tied with their backs towards the 
 Light, placed at a great diftance from them, fothat they could 
 not turn about their Heads to it neither, and therefore could (ec 
 nothing but the fhadows (of certain Subftances behind them^ pro- 
 jefted from it, which Shadows they concluded to be the only 
 Subftances and Realities, and when they heard the Sounds made 
 bythofe Bodies that were betwixt the Light and them, or their re- 
 verberated Eccho's, they imputed them to thofe (hadows which they 
 faw.I (ay,all this is a Defcription of the State of thofe lVIen,who take 
 Body to be the only Real and Subftantial thing in the World, and 
 to do all that is done in it 5 and therefore often impute Senfe, Reafon 
 and Underftanding, to nothing but Blood and Brains in us. 
 
 XX. Imightalfo (hew in the next place, how Arijiotle did not 
 at all dilTent from Plato herein, he plainly aflerting x^Alw atriotv -zt^) 
 ■ T« ouoSwToc, another Subjiance befide Senftbles^ isaixv ^^^Iw v-cci Ki^a^- 
 Cfjd^M'P^ aia^'/TOv, a Subjiance Jeparable and alfo a&ually feparated from 
 Senftbks^ ai^i'vHTOv ao-iav, an Immoveable^ Nature or Ej[ence( Cnbjeck to no 
 Generation or Corruption) adding that the Deity was to be fought 
 for here:Nay luch a Subftance nv /Ay<i,(i©- iJ^h itJ'ix^cu 'i^k^, aMoc a/x^- 
 ^H$ Kou aSlooi?tTo^ '($5^1 as hath no Magnitude at all j but is Impartible 
 and Indjvifible. He alfo blaming Zcno fnot the Stoick, who was Ju- 
 nior to Arijiotle^ but an ancienter Philofopher of that Name) for 
 making God to be a Body, in thele words j owto« -^ cuijm Kiy\ hox
 
 20 Provedclearly that Incorporeal Bo o k I. 
 
 •r eto'v ©T? 3 T0(^ 7^ TTDtv , a-n 077 (Wtidt? cwiic, Kiyor accL/xaf©-- ^ iSv 
 •nto^ «v o-cjjou.^ijai/'v)? aw i oiav »T7b? »t' av k^voTto , ax' h x-i^t/Mi /MiSic/xS 
 Ti (Lr l-nB awiJui. '($Ji , Ti ccv ouho kuKvu ruv&^zici- • Zeno implicitly af- 
 firms, God to he a. Body ^ whether he mean him to be the whole Cor- 
 poreal Vf/iverfe, or fome particular Body j for if God were Incorpore^ 
 al, how could he be -Spherical <? nor could he then either Move or Reji^ 
 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 
 jirijiotle, it is plain enough alfb, that he did fuppofe Incorporeal 
 Subftance to be Unextended, and as fuch, not to have Relation to 
 any Place. But this is a thing to be difputed afterwards. Indeed 
 fome learned men conceive Arijiotle to have reprehended Zeno with- 
 out Cau(e, and that Ze«<7 made God to be a Sphear, or Spherical, itj 
 no other fence, than Parmenides did in that known Vcrie of his; 
 
 na'vToBtv ^KvaKii ecpcfl^'; clfxXii>uov oTk*. 
 
 Wherein he is underftood to defcribe the Divine Eternity. How- 
 ever, it plainly appears from hence, that according to Arijiotle's 
 fence, God was aozy'/^af©^, an ///ci'r/'orc*^?/ Subftance dillinCi: from the 
 World. 
 
 XXI. Now this Doftrine, which Plato efpecialiy was famous 
 for allerting, that there was ^<s[x ocimiMx\(^., Incorporeal Subfiance^ 
 and that the Souls of Men were fuch, but principally the Deity ; 
 Epicurus taking notice of it , endeavoured with all his might to 
 confute it, arguing fbmetimes after this manner , There can be no 
 Incorporeal God (as Plato maintained) not only becaufe no man can 
 frame a Conception of an Incorporeal Subjiance, but aljo becaufe what- 
 foever is Incorporeal mu^ needs want Senje, and Prudence, and Plea- 
 fur e, all which things are included in the "Notion of God ^ and there- 
 fore an Incorporeal Deity is a Contradi&ion. And concerning the Soul 
 of Man, 01 Myov\i4 ocmJixc^ov Uvea rlw -vf^x^Iu) ^xarot/a^aaj, 8cc. They who 
 fay that the Soul is Incorporeal, in any other fence, than as that word 
 may be ufed to (ignifie a Subtil Body, talt^ Vainly and foolifiAy , for 
 then it could neither be able to Do nor Suffer any thing. It could not 
 A3 upon any other thing,becaufe it could Touch nothing ^ neither could it 
 Suffer from any thing, becaufe it could not be Tottch^d by any thing 5 
 but it would bejuji like to Vacuum or Empty Space, which can neither 
 Do nor Suffer any thing, but only yield Bodies a Paffage through it: 
 From whence it is further evident, that this Opinion was profefledly 
 maintained by fome Phiiofophers before Epicurus his time. 
 
 XXII. But Plato and Arijiotle were not the firft Inventors of it : 
 For it is certain,that all thofe Phiiofophers who held the Immortality 
 of the Humane Soul, and a God diftinft from this vifible World, 
 (and lb properly the Creator of it and all its parts) did really afTert 
 Incorporenl Subjiance. For that a Corporeal Soul cannot be in its 
 own Nature Immortal and Incorruptible, is plain to every one's Un- 
 derftanding, becaufe of its parts being feparable from one another 5 
 and whofoever denies God to be Incorporeal, if he make him any 
 thing at all, he mufl needs make him to be either the whole Cor- 
 poreal
 
 Chap. I. Snhflance was averted hy the Ancients. 2 1 
 
 poreal World, orelfe a part of it: Wherefore if God be neither of 
 thele, he muft then be an Incorporeal Subftance. Now rUto was 
 not the firft who aflerted thefc two things , but they were both 
 maintained by many Philofbphers before him. rhcrecydcs Syrm^ and 
 r/id/cx, were two of the moft ancient Philofbphcrs among the Creeks, 
 and it is faid of the former of them, that by his Lectures and DiC- 
 putes concerning the Immortality of the Soul, he firft drew oft' Vy^ 
 thagoras ^xom another Courfe of life to the ftudy of Philofbphy - 
 Tkerccydes Syrui (Htith Cjccro) Primtfs dixit animos homimim ej]e fcmpi- • 
 tcrnos. And ih.xles in an EpiiUe direftcd to him, congratulates hi"; 
 being the Firft that had defigned to write to the Greeks concern- 
 ing Divine Things^ which T/j^^/tv alio (who was the Head of the lo- 
 nick Succeflion of Philofbphers, as r///j.f^(?r<^ of the Italick)is joyn- 
 cdWixhrythagoras and Plato^ by the Writer De Placitis rhilojopho- 
 r««/, after this manner. S-nn tto'vt?? oI ■rroc-Ti'm.yiu^joi otmoixc^ov tIw -^^^ 
 'ylw uTrorfBtiTca cpiio-^ Kiyov^n; cu)to'x.i'vmTov row isoixv vonzluj' All thefe deter- 
 miijed the Soul to be Incorporeal^ m.tkjfig it to he 'Naturally Self-i^oviTig 
 ("or Self-aftiveJ and an Intelligible Subjiance , that is, not Scnfible. 
 Now he that determines the Soul to be Incorporeal , muft needs 
 hold the Deity to be Incorporeal much more. Aquam dixit Tha- 
 les ejjc initium rcrum ((aith Cicero') Deum autem cam Mcntem qu£ ex 
 aqua- cun&a Jingeret, Thales faid that Water rvas the firli Principle 
 of all Corporeal things^ but that God rvas that Mind which formed all 
 things out of Water. For Thales was a Phcenician by Extradtion,and 
 accordingly feemed to have received his two Principles from thence. 
 Water, and the Divine 6"/'/r// moving upon the Waters. The Firft 
 whereof is thus exprefled by Sanchuniathon in his Defcription of the 
 Phoenician Theologv, J^®-- SiKiPov., i^iQZJ^ic^ a Turbid and Dark^Cha- 
 os, and the Second is intimated in thefe words , vi^o3n -ni Trviijixx 
 'Pj^ IJ^'iQv a^;^v, the Spirit was ajfecled with love towards its own Prin- 
 f/p/ex,pcrhaps exprcfling the Force of the Hebrew word Merachephcth, 
 and both of them implyng an Undcrftandiug Prolifical Goodncfs, 
 Forming and Hatching the Corporeal World into this perfeftion j 
 or el(e a Plaftick Power, fubordmate to it. Zcno ( who was alio o- 
 riginally a Phcenician) tells us, that Hefiod's Chaos was Water 5 and, 
 that the Material Ht'<zz;c/;, as well as Earth was made out of If'ater, 
 ( according to the Judgment of the beft Interpeters) is the genuine 
 knee of Scripture, 2 Pet. 5. 5. by which water fome perhaps would 
 underftand, a Chaos of Atows confufedly moved. But whether Thales 
 were acquainted with the Atomical Phyfiology or no 5 it is plain 
 that heallerted, befides the Soul's Immortality, a Deity diftinft from 
 the Corporeal World. 
 
 We pals to Pythagoras whom we have proved already to have 
 been an Atomift i and it is well known alfo that he was a profefled 
 Incorporealift. That he afterted the Immortality of the Soul, and 
 conlequently its Im.materiality, is evident from his Doftrine of Pre- 
 exiftence and Tranfmigration ; And that he likewife held an Incor- 
 poreal Deity diftinft from the World, is a thing not queftioned by 
 any- But if there were any need of proving it, (becaufe there are 
 no Monuments of his Extant J perhaps it might be done from hence, 
 
 bccaule
 
 22 Pythagoras WParmenides IncorprealiHs, B o o k I. 
 
 becaufe he was the chief Propagator of that Dodrine amongft the 
 Greeks, concerning Three Hypoftafes in the Deity. 
 
 For, that rUto and his Followers held Tga? a§x"^«? uTrosaVef^ , 
 Three Hypoftafes in the Deity ^ that rpere the firjl Principles of a// things, 
 is a thing very well known to all. Though we do not affirm that 
 thcfc Platonick, Hypojiafes are cxadtly the fame with tho(c in the 
 Chriftian Trinity. NoWjP/tf/fhimfelf (ufficiently intimates thi« not 
 to have been his own Invention , and rlotinus tells us, that it was 
 7rK?,oaa. </*o|a, an Ancient Opmion before Plato^s time , which had 
 been delivered down by fbme of the Pythagorickj. Wherefore, I 
 conceive, this mufl: needs he one oilhoih Pythagorickj Monjirofitiesy 
 which Xenophon covertly taxes Plato for entertaining, and mingling 
 with the Socratical Philofbphy, as if he had thereby corrupted the 
 Purity and Simplicity of it. Though a Corporealifl: may pretend 
 to be a Theift , yet I never heard, that any of them did ever aflert 
 a Trinity, refpeftively to the Deity, unlefs it were fuch an one, as I 
 think not fit here to mention. 
 
 XXIII. That r4r«??»/Wex, who was likewife a Pythagorean, ac- 
 knowledged a Deity diflinct from the Corporeal World, is evident 
 from Plato. And Plotinus tells us alfo, that he was one of them that 
 aHerted the Triad of Divine Hypojiafes. Moreover, whereas there 
 was a great Controverfie amongft the Ancient Philofbphers before 
 Plato's time, between fuch as held all things to Flow, (as namely 
 Heraclitus and Cratylus 3) and others who ailerted that fbme things 
 did Stand, and that there was aRi'mT©- x<n'a, a certain Itnmutabk 
 Nature^ to wit, an Eternal Mind, together with Eternal and Immu- 
 table Truths, famongft which were Parmenides and Mehfjus^ the 
 former of thefe were all Corporcalifts, (this being the very Reafon 
 why they made all things to Flow, becaufe they fuppofed all to be 
 Body) though thefe were not therefore all of them Atheifts. But 
 the latter were all both Incorporealifts and Theifts ; for whofb- 
 ever holds Incorporeal Subftance muft needs Caccording to Reafbn ) 
 alio aflert a Deity. 
 
 And although we did not before paticularly mention Par/aenides 
 amongft the Atomical Philofbphers, yet we conceive it to be raa- 
 nifeft from hence, that he was one of that Tribe, becaufe he was 
 an eminent Aflerter of that Principle, »^lv av^jiieSai is-n cped^jSa/ 
 •3^'' ovfcov. That no Real Entity is either Made or Dejlroyed, Generated 
 or Corrupted. Which we fhall afterwards plainly fhew, to be the 
 grand Fundamental Principle of the Atomical Philofophy. 
 
 XXIV. But whereas we did evidently prove before, that £»/- 
 pcdocles was an Atomical Phyfiologer, it may notwithftanding with 
 fome Colour of Probability be doubted, whether he were not an 
 Atheift, or at leaft a Corporealift, becaufe Arijiotle accufes him of 
 thefe following things. Firft, of making Knoxpledge to be Senfe , 
 which is indeed a plain (ign of a Corporealift 5 and therefore in the 
 next place alfbj of compounding the Soul out of the four Elements, 
 
 making
 
 Chap. I. E^mp^dockstio Atheist nor Corf orcali ft, 23 
 
 makhig it to underftand every corporeal thing , by fomething of 
 the fame within it felf , as Fire by Fire, and Earth by Earth •-, and 
 Laftly, of attributing much to Fortune, and affirming that divers 
 of the Parts of Animals were made fuch by chance, and that there 
 were at firft certain Mongrel Animals fortuitoully produced, that 
 were |2-»j^vii koJ. ivJ^^i^^c:^, fuch as ha.dfo»jethh!g()ftheJ/.hipeofan 
 Oxe, together rpith the Face of a Man^ (though they could not long 
 continue) which fcems to give juft Caufe of Sufpicion, that Eia^e- 
 doclci Athcized in the fame manner that Democritns did. 
 
 To the firft of thefe we reply, that fome others who had alfo 
 read Fmpcdocles's Poems, were of a different Judgment from Ari- 
 Jiotle as to that, conceiving Empedocles not to make Senfe^ but Rca- 
 jon the Criterion of Truth. Thus Etapiricus informs us : Others fay 
 that aca/r cling to Empedoclcs, the Criterion of Truth is not Senje 
 but Right Reafon ; and alfo that Right Rcafon is of trvo forts, the one 
 ^©^, or Divine^ the other ave^fo-driv©^, or Humane : Of rvhich the Di' 
 •vine is inexprejjible, but the Humane declarable. And there might be 
 fevcral Paifages cited out of thole Fragments of Enipedocles his 
 Poems yet left, to confirm this, but we Ihall produce only this 
 one, 
 
 rij'cjv TTi'sTi' fc^ux-e \'o\ 3' Vi </* mAov tVafsv. 
 
 To this Sence, Sufpendthy Affent to the Corporeal Senfes, and covQ" 
 der every fixing clearly mth thy A^ind or Reafon. 
 
 And as to the Second Crimination, Ariftotle has much weakened 
 his own Teftimony hcre^by accufing Plato alfo of the very lame thing. 
 
 J -n^yi'jk^x gV -Pf^ ocQ^v ^vot-t • Plato conrpounds the Soul out of the 
 feur Elements, bccaufe Likeis kj^orcn by Like, attd things are fr dpi their 
 Principles, Wherefore it is probable that Empedocles might be no 
 more guilty of this fault (of making the Soul Corporeal, and to 
 confift of Earth, Water, Air, and Fire) than Plato w^s, who in all 
 mens Judgments was as free from if, ns y^r7/?(3//t'himfelf^ if not mo^e. 
 For Empcdorles did in the fame manner, as Pythagoras before him, 
 and Plato after him, hold the Tranfmigration of Souls, and con- 
 fequently , both their Future Immortality and Prcexiftcnce ^v 
 and therefore muft needs aflert their Incorporeity i Plutanh right- 
 ly declaring this to have been his Opinion h Er^ca tooi ri? ^.(f^i-mr 
 /^■)'OvoTO? v,fl Ts? Y,h-: 'nB\'m6'T0i<;' That as wcllthofcreho areyctVnborny 
 asthofe that are Deadjjave a Being. He alfb aflerted Humane Souls to 
 be herein a Lapfed State, /.i^Tavas*?, i, |tv»?, kcu cpujocifac, Wanderers, 
 Strangers, and Fugitives from Cod:, declaring, zs Plotinm tells us,, 
 that it was a Divine Law, i-yuJc^oiviirttK; -r 4^x<^'^ -mse.v &^Touje«, That 
 oouls finning fjoidd fall dorvn into thcfe Eai-thly Bodies. But the 
 full eft Record of the Empcdoclean Philofophy concerning the Soul 
 is contained in this of Hierocles \ KoiT&m. kcu o.-rriTTi'TTfei ^ i^j(/^oJ.^t(,\'Q^ 
 
 v-cda.Ki^'nc'SiiKii aociVQ/jSi^M Triffui'©^.— ^ — — A^vasi Si kou tUo aex^«V' HP''
 
 24 Empedocks "vindicated from being Book J. 
 
 *Ev9(x <pov(^ TE KOT®-- TE nou aM(i)i' e,9vi« «*gaiv. 
 
 'h (^ t'cjjein? tS cprfUyovT©^ ▼ i^ ^Atti? KejjLam •s^^q<; t 't^ aAnflai*/; ezrefjuv- 
 Tca A€<j!;t4.Toc, ov aTrtiAiTrcjv T>i o^/,tJ) 'T -j^i^^^vwna'; &<; ymov 'i^xifcx au^xccy 
 
 'oX€j'» •oLoiv©- a/x*Aea$- Man falleth from his Happy State^ aj Em- 
 
 pedocles the Pythagorean faith^ By being a Fugitive, Jpojiate, and 
 
 Wanderer from God, a&ed with a certain Mad and Irrational Strife 
 or Contention. — But he afcends again and recovers his former State^ 
 
 if he decline and avoid thefe Earthly things, and defpife this »»- 
 
 plcafant and wretched Place, where Murder and Wrath, and a Troop 
 of all other Mifchiefs reign. Into which Place, they who fall , wander 
 np and down through the Field of Ate andDarknef. But the dejire of 
 him that fees from this Field of Ate, carries him on towards the Field 
 of Truth 5 which the Soul at firjl relinqnijbiug, and lojing its Wings, 
 fell down into this Earthly Body, deprived of its Happy Life. From 
 whence it appears th;it Plato's -^i^^^vmi^ was derived from Empe- 
 docles and the Pythagoreans, 
 
 Now from what hath been already cited it is fufficiently m^nifefl-j 
 that Empedocks was fo far from being either an Atheift or Corpo- 
 realift, that he was indeed a Rank Pythagori^i, as he is here called^ 
 And we might adde hereunto, what Clemens Alexandrines obferves, 
 that according to Empedocks , w idcci; v.cd SiKcdcux; ^clQiLcz,) fj^-, fxay-ol- 
 
 \^oVM Tin tIw AjStx-ijitLoviccv tx.0V7j$ , aMot eV cdZvt avocTrou^taSoci ^vclf/^'Mi 
 'A3ava'ni? aMoiaiv of^i^ioi, in J^t T^zrit^cw;, &c. if ppe live hohly and 
 Juiily, wepal/ be happy here, and more happy after our departure hence^ 
 having our Happinefs not necejjarhly confined to time, hut being able 
 to refi and fix in it to all Eternity j Feajiing with the other Immortal 
 Beings, &c. We might ahb take notice, how, befides the Immor- 
 tal Souls of men, he acknowledged D<tmons or Angels ^ declaring 
 that fome of thefe fell from Heaven, and were fince profecutcd by 
 a Divine New c/;x. or thefe in Plutarch are called, oi ^viKxix>i v.td 
 i^wn^v.^ tK-eivoi tS 'E/^-7re5bM,At«(; (P'ol/LUin';' Thofe Empedoclean Dae- 
 mons lapfed from Heaven, and purfued with Divine Vengeance •-> Whole 
 reftlels Torment is there defcribed in ieveral Verfes of his. And 
 we might oblerve likewife how he acknowledged a Natural and 
 Immutable Juflice, which was not Topical and confined to Places 
 and Countries, and Relative to particular Laws, but Catholick and 
 Univerfal, and every where the fame , through Infinite Light and 
 Space 3 as he exprefles it with Poetick Pomp and Bravery. 
 
 'aMcc to f/^ inlv^av vo/ju/tt^v Jl« t' (^^vfJulSt\'^Q^ 
 Ai^i^^yWiXAdbg tztkTou SlocT a7rAtT» cojyW 
 
 And the affcrting of Natural Morality, is no fmall Argument of 9. 
 
 Theift. 
 
 But
 
 Chap. I. Either an Athei^ or Corf or ealiH, 25 
 
 But what then fliall we fay to tho(e other things which Empc- 
 doclcj is charged with by Arijiotle , that feem to have fo rank a 
 fniell of Atheifm ? Certainly thofe Mbngril and Biforme Animals, 
 that are faid to have fprung up out of the Earth by chance, look 
 as if they were more a-kin to Devtocritui than Empedocles , and 
 probably it is the Fault of the Copies that it is read otherwi(e, 
 there being no other Philofopher that I know of^ that could ever 
 find any fuch thing in Empedocks his Poems. But for the reft, 
 if AriJlotlc do not mifreprcfcnt Empcdocles, as he often doth Plato, 
 then it mufl: be granted, that he being a Mechanical Phyfiologer, as 
 well as Theologer, did fbmething too much indulge to Fortuitous 
 Mechanifm: which feems to bean Extravagancy that Mechanical 
 Philofbphers, and Atomifls, have been always more or lefs flibjcft 
 to. But Arifiotle doth not charge Empedoclcs with refblving all 
 things into Fortuitous Mechanifm, as fbme Philofophers have done 
 of late , who yet pretend to be Theifts and Incorporealifts, but 
 only that he would explain fbme things in that way. Nay he 
 clearly puts a difference betwixt Empedocles and the Deniocriiic^ 
 Atheilb in thofe words fubjoyned, E'o-i J^\ tzvI?, Sec. which is as if 
 he fhould have faid, Empedoclcs rcfolved fome things in the Fabric^. ■ 
 andjiriiditrc of Animals into Fortuitous Mcchanijm 5 hut there are cer- 
 tain other Philofophers , namely Leucippus and Democritus , roho 
 rvould have all things whatfoever in the whole World ^ Heaven and 
 Earth and Animals, to be made by Chance and the Fortuitous Motion of 
 Atoms, without a Deity. It feems very plain that Empedocles his 
 rhilia and Nichos, his Friendpip and Difcord, which he makes to 
 be the a?x^ J^^9-'^i&'^ the A&ive Caufe, and Principle of Motion 
 in the Univerfe, was a certain Plaftick Power, fuperioUr to Fortuitous 
 Mechanifm : and Arijiotle himfelf acknowledges fbmewhere as much-. 
 And Plutarch tells us , that according to Empedocles, The Order 
 and Syftemof the World is not the Refult of Material Caufes and 
 Fortuitous Mechanifm, but of a Divine Wifdom, afligning to every 
 thing ii^ MV H cpiiinq M^<n ^^\\ ocM' MV it vr^^? to ftonh t^ov Treeei <riiv- 
 Ta|(?, Not fuch a Place as Nature would give it, but fuch as is moji con- 
 venient for the Good of the whole. Simpliciuf^ who had read Empe- 
 docles, acquaints us, that he made two Worlds, the one Intel/e&ual, 
 the other Scnfibk 5 and the former ofthefeto be the Exemplar and 
 Archetype of the latter. And fb the Writer De Placitis Philofopho- 
 rum obferves, that Empedocles made t/^iio mAijj?, -t (£^ d.qyywmt -r </^l 
 cj)(uvo/>[S^ov , Iwo Suns, the one Archetypal and Intelligible, the other 
 Apparent or Scnfibk. 
 
 But I need take no more pains, to purge Empedocles from thofe 
 two Imputations of Corporealifm and Atheifm , fince he hath fb 
 fully confuted them himfeli^ in thofe Fragments of hisflill extant. 
 Firfl, by exprefQng fuch a hearty Refentment of the Excellency of 
 Piety, and the Wretchednefs and Sottifhnefs of Atheifm in thefc 
 Verfcs. 
 
 AftA.0? </^' « ffKOT^ewot 3e2v TTj'g/ </*o|« fJlA/M'MV, 
 
 D To
 
 26 Anaxagoras an Incorporealift, Book L 
 
 To this Sence •• He if happy who hath his mind richly fraught and 
 fiored with the rreafures of Divine Knowledge , but he mijerable^ whofe 
 mind k Darkened, as to the Belief of a Cod. And, Secondly, by de- 
 nying God to have aiiy Humane Form, or Members , 
 
 'ou (jS^ ^ €§ovs>j yAcpxKvi ■yJj'a KtVasai, &c. 
 Or otherwifc to be Corporeal, 
 
 'ovK htv -TnKocartS' X(/^' ocpflaXjttoTinv t(J>iitlov 
 
 And then pofitively affirming what he is, 
 
 'AMo. 0^y !£?« Kou «^<r4)af©- VttAeto iuSvov, 
 *£^V77(n Kocy/LLov ocTTKvfot KofawaffO. 3o^<nv. 
 
 Only a Holy and Ineffable Mind, that by Swift Thoyghts agitates 
 the whole World. 
 
 XXV. And now we fhall fpeak fbmething alfo o^ Anaxagoras, 
 having (hewed before that he was a Spurious Atomift. For he hkewifc 
 agreed with the other Atomifts in this, that he alTerted Incorporeal 
 Subftance in general as the Adive Caufe and Principle of Motion in 
 the Univerfe, and Particularly, an Incorporeal Deity diftinft from 
 the World. Affirming, that there was befides Atoms, nS? hxMs- 
 (/.Zv Ti K.OW Trrt'vTcov ou-n©^, (as it is exprels'd in Plato) An Ordering and 
 Difpojtng Mind that was the Canje of all things. Which Mind 
 (as Arijiotle tells us) he made to be f.c6vov -^^ ovTojv (xttASv kou d^uyl^ 
 KoUna^^v The only Simple, Vnmixed, and Pure /A/w^ in the World. 
 And he fuppofed this to be that which brought the Confufcd Chaos 
 of Omnifarious Atoms into that Orderly Compages of the World 
 that now is. 
 
 XXVI. And by this time we have made it evident that thofc 
 Atomical Phyfiologers, that were before Democritta and Lencippus, 
 were all of them Incorporealifts j joyning Theology and Pneuma- 
 tology, the Do(3:rine of Incorporeal Subftance and a Deity, toge- 
 ther with their Atomical Phyfiology. This is a thing exprefly 
 noted concerning Ecphanfus the Pythagorean in Stobaus. ^EKcpavTo? 
 c/n w5^ T^'" d-nfjMV ewisdvca t KC(y/L/u>v, homm^xi J^i avro tt^ovo'icu;' Ec- 
 phantus held the Corporeal World to confiji of Atoms, but yet to he 
 Ordered and Governed by a Divine Providence, that is, he joyned 
 Atomology and Theology both together. And the fame is ahb obferv- 
 €d oT Arccjilas, or perhaps Archelatts, by Sidonius ApoUinaris j 
 
 Ptf f? hos Arcefilaus Divina Mente paratam 
 Conjicit hanc Molem, confeBam Partibus illis 
 ^as Atomos vocat ipfe leves. 
 
 Now, I fay, as Ecphantns , and Archc-Jans, affertcd the Corporeal 
 
 World 
 
 V
 
 Chap. I. The ancient AtomiUs Theifls, 27 
 
 World to be made of Atoms, but yet notwithftanding held an In- 
 corporeal Deity diftinft from the fame, as the Firft Principle of 
 Aftivity in it 5 fo in like manner did all the other ancient Atomifts 
 generally before Democritus^ joyn Theology and Incorporealifin 
 with their Atomical Phyfiology. They did Atomize as well as 
 he, but they did not Atheize ; but that Atheiftical Atomology 
 was a thing firft fet on foot afterward by LeucippHs and Demo- 
 critHS. 
 
 XXVII. But becaufe many fecm to be io ftrongly pofTefled with 
 this Prejudice, asiC Atheifw were a Natural and Neceflary Appen- 
 dix to Atemjjm^ and therefore will conclude that the lame peribns 
 could not poffibly be Atomifts, and Incorporealifts or Theifts, we 
 (hall further make it Evident, that there is not only, no Inconfiften- 
 cy betwixt the Atomical Phyfiology and Theology, but ahb that 
 there is on the Contrary , a moft Natural Cognation betweea 
 them. 
 
 And this we (hall do two manner of ways 5 Firft, by inquiring 
 into the Origin of this Philofbphy, and confidering what Grounds 
 or Principles of Reaibn they were , which firft led the Antients 
 into this Atomical or Mechanical way of Phyfiologizing. And Se- 
 condly , by making it appear that the Intrinfecal Conftitution of 
 this Phyfiology is (uch, that who(bevcr entertains it, if he do but 
 thoroughly underftand it, muft of neceflity acknowledge that there 
 is (bmething elfe in the World befides Body. 
 
 Firft therefore, this Atomical Phyfiology (ecms to have had its 
 Rife and Origin from the Strength of Rea(bn exerting its own 
 Inward Aftive Power and Vigour , and thereby bearing it (elf 
 up againft the Prejudices of Senfe, and at length prevailing over 
 thedn, afiier this manner. The Ancients confidering and revolving 
 the ideas of their own Minds, found that they had a clear and di- 
 ftinft Conceptionof Two things, as the General Heads and Prin- 
 ciples of whatfoever was in the Univerfe ; the one whereof was~ 
 Pajjive Matter^ and the other AQive Porver, Vigour and Fertile. To 
 the Latter of which belongs both Cogitation , and the Power of 
 Moving Matter, whether by cxprefs Con(cioufne(s or no. Both 
 which together , may be called by one General Name, of Life 5 
 fo that they made thefe two General Heads of Being or Entity, 
 Pafljve Matter or Bulk , and Self Aftivity or Life. The Former 
 of the(e was commonly called by the Ancients, the to tw'^ov, that 
 Tnhich ftifers and receives ^ and the Latter the to ttoisv, the ABivecumt S'estrn- 
 Principle, and the to c'rSsv v\ tdw^aic, that from rvhence Motion Springs.^^^^^:^^' 
 In rerum Natura ( (aith Cicero ) according to the General Sence of^"" ' * 
 the Ancients) Dho ^n^erendaffint j Vnum, qn£ Materia jit, ex qua 
 quaqueres efficiatur :, Alterum,qu£res fit qn£ quicqiie Efficiat : Thers 
 are two things to be enquired after in Nature ; One, what is the Mat- 
 ter cut of which every thing is made ; Another, what is the ASive, 
 Caufe or Efficient. To the fame purpo(e Seneca 5 Ejfe debet aliquid 
 Vndejiat^ deinde a ^0 finf^ hoc cji Caufa y Hind Materia : Tfjere, 
 
 D 2 mzH
 
 28 The near Cognation betmxt B o o k L 
 
 Muji be jotnethittg Out of rohich a. thing is made , and then fame- 
 thing By which it is made 5 the Latter is properly the Caufe , 
 and the Former the Matter. Which is to be underftood of Cor- 
 poreal things and their Differences , that there muft be both 
 Matter^and an Aftive Power, for the produftion of them. And lo 
 alfo that of Jrijlotk^ »cw; (U-Hm, [jj-x^; f/^j o6ev r'ii) d^ylu) e\ai cpocf^j 
 ^ K.ivyKncc';, ijj.S.<; <^ '^ I'Ah?- That from whence the Principle of Motion 
 is^ is one Caufe , and the Matter is another. Where Arijiotle gives 
 that name of Caufe to the Matter alio, though others did appro- 
 priate it to the Aftive Power. And the Writer de Tlacitis Philo' 
 fophorum exprefles this as the General Sence of the Ancients. aSit/- 
 vftToi' d^ij^hJj (jSxv vKUv 7^'' ovTiV fc| h? Ttl -WvTa Cttosmvou, ceMa kou li intSv 
 
 v.Oii TO TTOiSv % , TST^ftv 'K.^yj^^ito-K©^-, o/Lmcc^ v-xi km TO yccKiiS, kx) tS 
 luXa, Kx) ^ x?<Avii uXm?' It is impf>jfible that Matter alone fjould be the 
 file Principle of all things, but there muB of necejfity be fuppofed alfo 
 an Agent or Efficient Caufe. As Silver alone is not juffitient to make 
 a Cup J unlefs there be an Artificer to work^ upon it. Andthefarfie is to 
 befaid concerning Brafs, Wood, and other Natural Bodies. 
 
 Now as they apprehended a Neceffity of thefe two Principles, Co 
 they conceived them to be (uchjas could not be confounded together 
 into one and the fame Thing or Subftance ; they having fuch diftind 
 Idea's and Effential Charadters from one another : The Stoicks being 
 the only Perfons, who offering Violence to their own apprehenfions, 
 rudely and unskilfully attempted to make thefe two diflinft things 
 to be one and the fame Subftance. Wherefore as the Firft of thefe, 
 wz. Matter, or Pallive Extended Bulk, is taken by all for Sub- 
 ftance, and commonly called by the name of Body 5 fo the other, 
 which is far the more Noble of the Two, being that which acts up- 
 on the matter and hatha Commanding Power over it, muft needs 
 be Subftance too, of a different kind from Matter or Body 5 and 
 therefore Immaterial or Incorporeal Subftance. Neither did they 
 find any other Entity to be conceivable, befides thele two, Paf- 
 five Bulk or Extenfion , which is Corporeal Subftance , and In- 
 ternal Self-Aftivity or Life, which is the Eflential Character of 
 Subftance Incorporeal ; to which Latter belongs not only Cogita- 
 tion, but alfo the Power of Moving Body. 
 
 Moreover, when they further confidered the Firft of thefe , the 
 Material or Corporeal Principle , they being not able clearly to 
 conceive any thing elfe in it, befides Magnitude, Figure, Site, and 
 Motion or Reft, which are all feveral Modes of Extended Bulk, 
 concluded therefore according to Reafbn , that there was Really . 
 nothing elfe exifting in Bodies without, befides the various Com- 
 plexions and Conjugations of thofe Simple Elements, that is, no- 
 thing but Mechamfm. Whence it necefiarily followed, that whar- 
 focver elfe was fuppofed to be in Bodies, was, indeed, nothing but 
 our Modes of Senfation, or the Phancies and Paffions in us begot- 
 ten from them, miftaken for things really exifting without us. And 
 this is a thing fb obvious, that fbme of thofe Philofophers who had 
 taken little notice of theAtomical Phyfiology, had notwithftand- 
 
 ing
 
 Chap. I. Atomifm and Incorporealifm, 
 
 (Ulc 
 
 Ke/vovr<i)V Though the things of Scnfe feefa to have fo clear a Ccrtaijity^ 
 yet notrv'tthjianding it is doubted coficerning them^ whether (the Qua- 
 lities of tncmj have any Real Exijience at all in the things without 
 us, and not rather a Seeming Exijience only^ in our omn Pajjions ^ 
 and there is need of Alind or Vnderjianding to judge in this Caje, and 
 to determine the Controverjie, which Scnje alone cannot decide. But 
 the ancient Phyfiologifts concluded without any hefitancy, « tc auj- 
 To (S^To (^ihi TU ■yAuKa^tfl-eai /^e, ;9 to a-vfii'6ioi' TZtT 7iiK(>^{f oSai , ihat the 
 Halnre of Honey in itfelf, is not the fame thing with my be§ig Jweet- 
 tied, nor of IVormwoodwith that Scnje of bitternefs which I have from 
 ft 5 ^X(pi^(iv J^\ TO Wfl®^ TO ditJoi; inn>',i^ju6i/iis, kcu tk? aiaS>/<r<|?, tk jj^d 
 hiiii VTTjy-eiy^'JX » Ko[fci.hx/A.Qoiyeiv , /u^vx <f^\ ei «^ toc kojjr^^ ini^' 
 Eut that the rajjion ojSenJe differ' d from the Abfolute Nature of the thivo 
 it felf without j the Senjes not comprehending the Obje&s themjehesy 
 but only their own Faffionsfrom them, 
 
 I fay therefore , that the Ancients concluded the Abfblutc 
 Nature of Corporeal things in themfelves, to be nothing but a cer- 
 tain Difpofition of Parts, in refpeft of Magnitude , Figure , Site, 
 and Motion, which in Tafts caufe us to be differently atfefted with 
 thole Senfcs of Sweetnefs and Bitternefs, and in Sight with thofe 
 rhancies of Colours, and accordingly in the other Senfes with other 
 rhancies ^ and that the Corporeal World was to be explained by 
 thefe Two things, whereof one is Abfolute in the Bodies without 
 us, the various Mechanifm of them, the other Relative only to us, 
 the different Phancies in us, caufed by the refpeftive Differences of 
 them 5 in themfelves. Which Phancies or Phantaftick Ideas are 
 no Modes of the Bodies without us, but of that only in our felves 
 wh'ichh Cogitative ox Self-AHivc, that is, Incorporeal. For theSen- 
 fible /^e<«V of Hot and Cold, Red and green, &c. cannot be clearly 
 conceived by us as Modes of the Bodies without us, but they may 
 beeafily apprehended as Modes of C^^;/.?//^», that is,, of Senfation, 
 or Sympathetical Perception in us. 
 
 The Refult of all which was 5 That whatfbever is either in Our 
 Selves, orthe Whole World, was to be reduced to one or other of 
 thefe two Principles; Pajfive Matter, znd Extended Btdk^^ ox Selj- 
 ■A3ive Power and i^ertue ; Corporeal or Incorporeal Subftance ; Aie- 
 chanifm or Life j or elfe to a Complication of them both toge- 
 ther. 
 
 X X y 1 1 1. From this General Account , which we have now 
 given of the Origin of the Atomical Phyfiology , it appears that 
 the Doftrine of Incorporeal Subftance fprung up together with it, 
 But this will be further manifeft, from that which follows. For wc 
 (hall in the next place (hew, how this Philofbphy did, in efpecial 
 manner, owe its Original, to the Improvement of one Particular 
 
 D 3 Principle
 
 20 Nothing comes fromNothingy Book. I. 
 
 Principle of Reafon, over and befides all the reft 5 namely, that fo" 
 mous Axiom, fo much talked df amongft the Ancients, 
 
 De Nihilo Nihil, in Nihihm Nil fojfe reverti 5 
 
 That Nothing can come fro^^ Nothing, fior go to Nothing. For though 
 Democritits, Epicurus and Lucretius abuled this Theorem, endeavour- 
 ing to carry it further than the Intention of the firft Atomifts, to 
 the dilproving of a Divine Creation of any thing out of Nothing 
 by it 5 NuUam rem a Nihilo gigni Divinitus unqnam^ and confe- 
 quently of a Deity .• Yet as the meaning of it was at firft confi- 
 ned and reftrained, That Nothing of it Jelf could come from Nothing 
 nor go hf Nothing , or that according to the Ordinary Courfe of 
 IV<i/«re ( without an Extraordinary Divine Power) Nothing could 
 he rais'd from Nothing , nor reduc'd to Nothing , it is not on- 
 ly an undoubted Rule of Reafon in it felf^ but it was alfo the Prin- 
 cipal Original of that Atomical Phyfiology , which , difcarding 
 Forms and Qualities, acknowledged really nothing elfe in Body 
 befides Mechanifiti. 
 
 Wherefore it was not invain,or to nopurpole that Laertiusin the 
 hifeof Democritus takes notice of this as one of his Dogmata, fjwj^h 6x, • 
 •w fxit 'ovT©- yivi^i iMi(R B^ li fM ov (p&^^^tcdvcf That Nothing was made 
 fir Generated out of Nothing, nor Corrupted into Nothing, This being 
 a Fundamental Principle , not only of his Atheifin , but alfo of 
 that very Atomical Phyfiology it felf, which he purfued. And £/>/- 
 cunts in his Epiftle to Herodotus plainly fetches the beginning of 
 all his Philofbphy from hence. xi^Z-nv fj^ on »<J^v jivtTou (yx, in fit^ 
 cvTo?, juzi a^v (piid^iidci ei^ tb ytoi'oV. Ei p^ ^ iymro to dx.(pcuvo/j6l^ov c^c tS /a»J 
 cvT©^ , mv c/x, -OTcvT©^ iyivH' av , CTjmjA-TZovyi. »^v -a^otsJ^iofj^joT v-aX a 
 i(:p6e{?£To J^\ TO a^javi^oyu^ov €<^ txs /M*j oV, im-v^cn «v dinKcoKii to ■n^yiA.oSac 
 Srtt ovf6)V -j^p" ei? aSltAiitTo* iVe fetch the beginning of our Thibfophy 
 (laith he) from hence , that Nothing is made out of Nothing or de- 
 jiroy'd to Nothings for if things rpere made out of Nothing, then e- 
 7)ery thing might be made out of every thing, neither would there be 
 any need of Seeds. And if whatfoever is Corrupted were dcjiroyed to 
 Nothing, then all things would at length he brought to Nothing. Lucre- 
 tius in like manner beginning here, infifts more lai-gely upon thofe 
 Grounds of Reafon hinted by Epicurus : And firft, That Nothing 
 can be made out of Nothing he proves thus, 
 
 Namjide nihilo fierent, ex omnibus rebus 
 Omne Genus nafci poffet : Nil Semine egeret : 
 E mare primum Homines ^ terra pojfet oriri 
 Squamigerum Genus, &c. 
 Nee Fru&us iidem Arboribus conjiarc folerenty 
 Sedmutarentur : Eerreomnesjomniapoffent, 
 Vraterea cur Fere Rofam, Frumenta Calore, 
 Vites Autumno, fundi, fuadente videmus .<? &c, 
 S^mdfi de Nihilo fierent, fubito exorerentur 
 Incerto fpati9 atfy alienis Tartibus anni. 
 
 In
 
 Chap. I. nor goes to Nothing, 
 
 In like manner be argues, to prove that Nothing is Conupted 
 into Nothing. 
 
 Hue accedit uti quicque iftfua Corpora rurfut» 
 Dijfohat Nattira :, neqne 'ad Nihilum inter imat res i 
 Na»f Ji quid Mortale a cnnUii Partiius ejfet. 
 Ex ocitlif res qu£qHe repente ereptA periret. 
 Tratcrea qn£cunque Vctujiate amovet atas^ 
 Si petiitus perimit^ confuMens Muteriam omnem^ 
 TJnde Animale Genus generatim in Lumina Vit^ 
 ■Redducit Venus .<? aut redduBum Dadala Tel/us 
 Vnde alit at que auget .<? generatim pabula prabens^ &Co 
 Haud igitur penitus pereunt qu£cunque videntur^ 
 ^ando aliud ex alio rcfi'cit Natura f nee uUant 
 Rem gigni patitur niji tftorte adjutam aliena. 
 
 In which Paflages, though it be plain that Lucretius doth not im" 
 ttiediately drive at Atheifin , and nothing elfe ; but primarily at 
 the eftabliftiing of a peculiar kind of Atomical Phyfiology, upon 
 which indeed thefe Democritickj afterward endeavoured to graft 
 Atheifm , yet to take away that fiifpicion, we Ihall in the next place 
 fhew, that generally the other Ancient Phyfiologers alfo, who were 
 Theifts, did likewife build the ftrufture of their Philofbphy upon 
 the (amc Foundation, that Nothingean come front Nothing, nor goto 
 Nothing : As for Example, Farmenides, McUJJhs^ Zeno, Xenophanes^ 
 Anaxagoras and Empedocles ; of Parmcnides and Melijfm^ Arijlotls 
 thus writes, »<^i' a^ ji.taSal cpamv isj^\ cj)0€i§€a5ai •j3[i'' ovTcov' They fay 
 that no Real Entity is either Generated or Corrupted, that is, made 
 anew out of Nothing or deftroy'd to Nothing. And Simplicius 
 tells us, that Parmenides gave a notable Realbn for the Confirma- 
 tion of this Aflertion, that Nothing in Nature could be Made out 
 of Nothing, oxriin tS t/'eiv Wi^a;; kl ovT@^ 5/f vtc^ai Tiyivofj^ov^ Sau/xa- 
 eiic, 6 ncfypiL/>/jiiH -n ^^^v.yji.\\ oKqc, •yag cpmnv, ei ex tS [J-Vi cvT^, rlq v) a- 
 TreK^vi?(i)(nc tS TC75 ytvlfl^ai c'te t^'ieio , aMo. (jufi ifffl-n^v it vgi^x- Be- 
 caufe if any thing be made out of Nothing, then there could be no caufe 
 Tphy itJJiould be then made, and neither fooner nor later. Again Ari" 
 Jiotle teftifies of Xenophanes and Zeno, that they made this a main 
 Principle of their Philofbphy f^t^dt^yiodvci ■yinSa.i /mMv 6x. f/.r'^h'k' 
 That it cannot be that any thing f.iould be made out of Nothing : And 
 of this Xenophanes, Sextus the Philofopher tells us , that he held 
 C7T &i wd ocazoiMkiQ^ 3eo'?" That there nuts but one God^ (ind that he votfs 
 Incorporeal, fpeaking thus of him , 
 
 Arijlotle alfo writes in like manner concerning Empedocles, k-mifx 
 
 ov l|o'Muc5ai ocviivu^ov mi ot-^^w/Sov Empedocles ackti ore ledges the very fame 
 with other Philofophers, that it is impofjible any thing ffjould be Made 
 
 out
 
 2 The Origin of the Book L 
 
 cut of Nothing or Perijh into Nothing. And as for Anaxagoras^ it is 
 fufficiently known to all , that his Homeomeria or Doftrine of 
 Similar Atoms, (which was a certain Spurious kind of Atomifm) was 
 nothing but a fuperllrudlufe made upon this Foundation. Befides all 
 which, yfr//?(?^/^ pronounces univerfally concerning the Ancient 
 
 (UH ovT6)V ■yiyn<dTx.i aS^^'vocfov The Thyfiohgers generally agn 
 (laying it down for a grand Foundation^ that it is Impojjible that 
 any thing JJjould be made out of Nothing. And again he calls this 
 vMwhJj J^^looi -jSJtf cpuffixav, the common Opinion ef Nii/wr^///?/ j intimating 
 alio, that they concluded it the greateft abfurdity, that any Phy- 
 fiologer could be guilty of, to lay down fuch 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 (uppofed, that all thefe Ancient Phyfiolo- 
 ^ers (the molt of which were alfo Theifts ) did not keep fuch a 
 ftir about this bufincfs for nothing 5 and therefore we are in the 
 next place to fhoWjWhat it was that they drove at in it. And we do 
 affirm that one thing, which they all aimed at, who infifted upon 
 the fbrementioned Principle, was the cftablilhing fbme Atomical Phy- 
 fiology or other, but moft of them at (uch as takes away all Forms 
 and Qiialities of Bodies (as Entities really diftind from the Matter 
 and Subftance) and refolves all into Mechanifm and Vhancy. For it is 
 plain, that if the Forms and Qiialities of Bodies be Entities really 
 diftind from the Subftance , and its various Modifications , of Fi- 
 gure, Site, and Motion, that then in all the Changes andTranfmu- 
 tations of Nature, all the Generations and Alterations of Body, 
 fthofe Forms and Qualities being fuppofed to have no Real Exi- 
 gence any where before} fomething muft of ncceflity be Created or 
 produced miraculoufly out of Nothing , as likewife reduced into 
 Nothing in the Corruptions of them^they having no Being anywhere 
 afterward. As for Example 5 when ever a Candle is but lighted or 
 kindled into a flanie, there muft needs be a new Form of fire, and 
 new Qualities of Light and Heat, really diftind from the Matter 
 and Subftance, produced out of Nothing, thatis. Created, and the 
 lame again Reduced into Nothing, or Annihilated, when the flame 
 is extinguiftied. Thus, when Water is but Congealed at any time 
 into Snow, Hail, or Ice, and when it is again Diflblved 5 
 when Wax is by Liquefadion made Soft and Tranfparent , and 
 changed to moft of our Senles 3 when the fame kind of Nourilhment 
 taken in by Animals , is turned into Blood , Milk, Flefti, Bones, 
 Nerves, and all the other Similar Parts; when that which was ia 
 the Form of bright Flame, appears in the Form of dark Smoak 5 
 and that which was in the Form of Vapour, in the Form of 
 Rain or Water, or the like .• I fay, that in all thefe Mutations of Bo- 
 dies there muft needs be fomething made out of Nothing But that 
 in all the Protean Transformations of Nature, which happen con- 
 tinually, there Ihould be Real Entities thus perpetually produced 
 out of Nothing and reduced to Nothing, feemed to be fo great a 
 
 Paradox
 
 Chap. I. Atomical Philofophy. o 7 
 
 Paradox to the Ancients, that they could by no means admit of it. 
 Becauleas we have already declared, Firfl: they concluded it clear- 
 ly impoffible by Reafon , that any Real Entity (hould of it felf 
 rife out of Nothing •■, and Secondly, they thought it very abfurd to 
 bring God upon the Stage, with his Miraculous extraordinary Power, 
 perpetually at every turn; Asalfo, that every thing might be made 
 out of every thing, and there would be no Caufe in Nature, for 
 the Produftion of one thing rather than another, and at this time ra- 
 ther than that,ifthcy were Miraculoufly made out of Nothing. Where- 
 fore they fagacioully apprehended, that there muft needs be fomc 
 other Myftery or Intrigue of Nature , in this bufinefs, than was 
 commonly dream'd of, or fufpeded 5 which they concluded to be 
 this , That in all thefe Transformations, there were no fuch Real 
 Entities of Forms and ^alitiet diftind from the iMatter, and the va- 
 rious Difpofition of its Parts, in relpedt of Figure, Site and Moti- 
 on (as is vulgarly fuppofed) Produced and Deftroycd 5 but that all 
 thele Feats were done, cither by the Concretion and Secretion of 
 adually Inexiltent Parts , ox clle by the different Modifications of 
 the lame Preexiftent Matter, or the Inlenfible parts thereof. This 
 only being added hereunto, that from thofe different Modificati- 
 ons of the fraall Particles of Bodies, (they being not fo diftindly 
 perceived by our Senfes) there are begotten in us, certain confuted 
 Thafmata. or Phafttajmatj, Apfaritions^ PhdNcies^ and rajjions^ as of 
 Light and Colours, Heat and Cold, and the like, which are thofe 
 things, that are vulgarly miftaken for real Qiialities exifting in the 
 Bodies without us, whereas indeed there is Nothing Ablblutely in 
 the Bodies themfelves like to tho(e rkantajlicl{ idea's that we have of 
 them 5 and yet they are wifely contriv'd by the Author of Nature, 
 for the Adorning and Embellifhing of the Corporeal World to us. 
 
 So that they conceived. Bodies were to be confidcred two man- 
 ner of ways, either as they are Abfolutely in therafelvcs, or elle 
 as they are Relatively to us : And as they are ablblutely in them- 
 lelves, that (b there never was any Entity really diftindl from the 
 Subftance, produced in them out of Nothing, nor Corrupted or Dcjiroy^ 
 ed to Nothing, but only the Accidents and Alod/ji'cutions altered. 
 Which Accidents and Modifications are no Entities really diftinft 
 from their SuhUance , for as much as the lame Body may be put in- 
 to leveral Shapes and Figures, and the lame Man may lucceffively 
 Stand, Sit, Kneel and Walk, without the production of any new 
 Entities really diftind from the fubftance of his Body. So that the 
 Generations, Corruptions and Alterations of Inanimate Bodies are 
 not terminated in the Produdion or Deftruftion of any Subftantial 
 Forms, or real Entities diftinct from the Subltance, but only in dif» 
 ferent Modifications of it. But lecondly, as Bodies are confidered 
 Relatively to us, that lb befides their different Modifications and 
 Mechanical Alterations, there are alfo different Phancies, Seemings 
 and Apparitions begotten in us from them ; which unwary and un- 
 skilful Philolbphers miftake for Abfolute Forms aiid Qualities in 
 Bodies themfelves. And thus they concluded, that all the Phueno' 
 mena of Inanimate BodieSj and their various Transformations^ might 
 
 be
 
 od. The Origin of the. Book. I. 
 
 be clearly tefblved intothefe two things. Partly fbmething thatis 
 Real and Abfblute in Bodies themfelves, which is nothing but their 
 different Mechanifm, or Difpofition of Parts in refped of Figure, 
 Site and Motion , and Partly foraething that is Phantaftical in 
 the Sentient. 
 
 That the Atomical Phyfiology did emerge after this manner, 
 from that Principle of Reafon, that Nothing comes from Nothiz/g, 
 nor goes to Nothings might be further convinced from the teftimo- 
 nyof Arijiotle^ writing thus concerning it: 'eic tS ^vj^wi t| aMn'Aav 
 T'avavTia evuTrri^^^^ev o.^* ei ^ ttov liY^oi^iM avafKii ymStxi ii t| ovT(i)V !i t| f/ji 
 cvTcov* T»7av ^ TO (j^-, CM. {^.^ ovT6)V yvicdtx.1 oLtP-m'oi^.ov, t^^J. y^ TCfj'rr^c, c/LJUcyva- 
 /iwvSn 1^ ^|m? ocTravft? o! 'Zi^ 4)ij(j?(i;<;" to AaTrov vS'n ffi;^Cai'v<lv if avafk*$ 
 ivd/MfTttv if ovTii)V /j3/j Koc] ivvrTX-^yov^av yiJiS^xt, Sloe 3 ff/^fX^'T^iia i^f oi^ 
 x«v e| a.voy.o5>;'TZi)V v)/ixv T'/6e ancient Phyjiologers concluded, that becaufe 
 Contraries were made out of one another, that therefore they rvere before 
 (one vpay or other) Inexijlent, Arguing in this manner. That if what' 
 joever be made, mufl needs be made out of Something or out oj No- 
 thing, and thfs latter (that any thing ftiould be made out of No- 
 thing ) fs Impojjjble , according to the general Confent of all the anci- 
 ent Phyjiologers , then it follows of Nccejjily, that all Corporeal things 
 are Made or Generated, out of things that were really before and In- 
 exijient ^ though by reafon of the fmallnefs of their Bulkj they were In- 
 fenfible to us. Where Arijiotk plainly intimates that all the ancient 
 Philofophers, whofoever infifted upon this Principle, that Nothing 
 comes from Nothing, nor goes to Nothing, were one way or other A- 
 tomical, and did rcfblve all Corporeal things into cTk-js? nx'kc.hx'rhj) 
 ciuK^THToc a.vcuo3flTis<; h/juv. Certain Molecule or Corpufcula ivhich 
 by Reajon of their fmallnefs were infenfible to us, that is, into Atoms. 
 But yet there was a difFerence between thefe Atomifts, forafrauch 
 as Anaxagoras yaHiS fiich an Atomiffc, as did notwithftaodiug hold 
 Forms and Qualities , really diftinft from the Mechanical Modifi- 
 cations of Bodies. For he not being able (as it (eems) well to un- 
 derftand that other Atomical Phyfiology of the Ancients, that, ex- 
 ploding Qiialities, falved all Corporeal Th£nomena by Mechanifm 
 and Vhancy ; and yet acknowledging, that that Principle of theirs 
 which they went upon, muft needs be true. That Nothing could 
 of itfelf come from Nothing nor go to Nothing '-, framed a new kind 
 of Atomology of his own, in fiippofing the whole Corporeal World 
 or Mafs of Matter, to confift of Similar Atoms, that is, fuch as were 
 originally endued with all thofe different Formsand Qualities that 
 are vulgarly conceived to be in Bodies, fbmeBony, forae Flefhy, 
 fome Firie, fbme Watery, (bme White, fbme Black, fbme Bitter, 
 Ibme Sweet, and the like,fothat all Bodies whatfbever had fbme of 
 all forts of thefe Atoms (which are in a manner Infinite) ipecifically 
 differing from one another in them, ttxv a^ ttovti /miAx^i, Sioti ttSCv 
 c/ic TTOvloi; •yin'vx.iy cpa.mcQix.1 5 S^acfit'^vTa, v.x] i:^cra.yo^4ji(Qrxi I't^^ aMviXcov 
 <Mt tS fxdKisy. v-TTi^iy^ovlQ^ 5ia. tt5 ttAh^©^ dc 'r» /jtl|ei •3^'' aTref^cov, &c. 
 That all things were in every thing mingled together, becaufe they favp 
 that every thing was made of every thing ; but that things feemed to 
 differ from one another and were denominated to be this or that, from 
 thofe Atoms which are moji predominant in the Mixture, by reafon of 
 
 their
 
 Chap. I. Atomkal Philofofhy. ^5 
 
 their Multiplicity : Whence he concluded that all the Generations, 
 Corruptions and Alterations of Bodies were made by nothing but 
 the CoNcretious and Secretions of Inexiftent and Preexiftent Atoms 
 of different Forms and Qualities , without the Production of 
 any new Form and Qiialitie out of Nothing, or the Reduction 
 of any into Nothing. This very account Arijiotle gives of the Ana- 
 xagorean Hypothefts. toix^ 'Ava^ayof^? isizot; xiret^ cin^vaut. Toi ^^ly&oc, 
 SlocT^ Lnrt\(X|U.S<xV(Jv, tIuj Konlo' <l^6§Uvp/j' (pvaiMcv iivcu. aAMr3>)> <i? i ytvo/j^^v 
 isS^voq (M TV f/M cvT@-* Anaxagoras feemeth therefore to maks Infinite 
 Atoms endued veith fever at Forms and ^alities to be the Elements of 
 Bodies, bec^tife he juppofed that Commofi opinion of Phyfiologers to be 
 trite^ that Nothing is Aiade of Nothing. But all the other ancient Phy- 
 fiologers that were before Anaxagoras, and likewi(etho(e after him, 
 who infifting upon the fame Principle of Nothing coming from No- 
 thing did not Anaxagorize, as Empedocles, Democritus and Protagoras, 
 muft needs make oTus^ avo^tci'sCj dijfimilar MolecuU^znA oi-dfx^<; a-Treia?, 
 Atoms unformed and unqualified, otherwile than by Magnitude, Fi- 
 gure and Motion, to be the Principles of Bodies , and cafhiering 
 Forms and Qualities (as real Entities diftinft from the Matter ) re- 
 folve all Corporeal Phanomena into Mechanifm and Phancie. Be- 
 caufe, if no Real Entity can come from Nothing, nor go to No- 
 thing, then one of thele two things is abfblutely Neceflary , that 
 either thele Corporeal Forms and Qualities, being real Entities di- 
 ftinft from the Matter, fhould exift before Generations and after Cor- 
 ruptions, in certain infenfible Atoms originally fuch, according to 
 the Aitaxagorean Doftrine •-, Or elfe, that they fhould not be Real 
 Entities diflinft from the Matter, but only the different Modificati- 
 ons and Mechanifms of it, together with different Phancies. And 
 thus we have made it evident that the genuine Atomical PhyfioJogy 
 didfpring originally from this Principle of Reafbn, that no Real 
 Entitie does ofitfelf come from Nothing nor go to Nothing, 
 
 XXIX. Now we fhall in the next place fhow how this very 
 fame Principle of Reafon which induced the Ancients to rejcft Sub- 
 ftantial Forms and Qualities of Bodies, and to Phyfiologize Ato- 
 mically, led them alfb unavoidably to aflert Incorporeal Subftances, 
 and that the Souls of Men and Animals were fuch, neither Gene- 
 rated nor Corrupted. They had argued againfl Subftantial Forms 
 and Qualities as we have fhewed, in this manner, that fince the 
 Forms and Qualities of Bodies are fuppofed by all to be Generated 
 and Corrupted, made anew out of Nothing and deftroyed to No- 
 thing, that therefore they could not be Real Entities diflinft from 
 the Subftance of Matter, but only different Modifications of it ia 
 refpeft of Figure, Site and Motion, caufing different Senfations in us 5 
 and were all to be refolved into Mechanifm and Fancie. For as for 
 that Conceit of Anaxagoras^ of Prs and Pofl-exiftent Atoms, en- 
 dued with all thofe feveral Forms and Qualities of Bodies Ingener- 
 ably and Incorruptibly ^ it was nothing but an Adulteration of the 
 genuine Atomical Philofophy, and a mere Dream of his, in which 
 very kw follow'd him. And now they argue contrariwife for the 
 Souls of Men and Animals, in this manner ; Becaufe they are plain- 
 er
 
 q6 Incorforealifmff rung from the fame Book I. 
 
 lyReal Entities diftinft from the Subftanceof Matter and its Mo- 
 dification, and Men and Brutes are riot mere Machins, neither can Life 
 and Cogitation, Senfc and Conlcioufhefs, Reafon and Underftand- 
 ing, Appetite and Will, ever refult from Magnitudes, Figures, Sites 
 and Motions, that therefore they are not Corporeally Generated 
 and Corrupted, as the Forms and Qualities of Bodies are. 'a^'i«- 
 TDV y'vf 3^1 Tj CTA. [M,§^\ioc, TT^iW^x^vf®-' It js 7t)7^o\fihlc foT a real Entity 
 to be made or Generated from Nothing preexiliing. Now there is No- 
 thing of Soul and Mind, Reafon and Underftanding, nor indeed of 
 Cogitation and Life, contained in the Modifications and Mechanifm 
 of Bodies 5 and therefore to -make Soul and Mind to rife out of Bo- 
 dy whenfoever a man is generated, would be plainly to make a real 
 Entity to come out of Nothing, which is impoffible. I fay, becaufc 
 the Forms and Qualities of Bodies are Generated and Corrupted, 
 Made and Unmade, in the ordinary courfe of Nature^, therefore 
 they concluded, that they were not real Entities diflinft from the 
 Subftanceof Body and its various Modifications; but becaufe Soul 
 and Mind is plainly a real Entity diftinft from the Subftance of Bo- 
 dy, its Modification and Mechanifm , that therefore it was not a thing 
 Generated and Corrupted, Made and Unmade, but fuch as had a Be- 
 ing of its own, a Subflantial Thing by it felf. Real Entities and Sub- 
 ftances are not Generated and Corrupted, but only Modifications. 
 
 Wherefore thefe 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 confequently betwixt 
 their feveral Productions. Forafmuch as in the Generation of In- 
 animate Bodies there is no new real Entity acquired diftinft from 
 the Subftance of the thing it felf^ but only a peculiar Modification 
 of it. The Form of Stone, or of Timber, of Blood , Flefh and 
 Bone, and fuch other Natural Bodies Generated, is no more a di- 
 ftinft Subftance or Entity from the Matter, than the Form of an 
 Houfc, Stool or Table is : There is no more new Entity acquired 
 in the Generation of Natural Bodies, than there is in the Pro- 
 duftion of Artificial ones. When Water is turn'd into Vapour, 
 Candle into Flame, Flame into Smoak, Grafs into Milk Blood and 
 Bones, there is no more miraculous Produdion of Something out 
 of Nothing, than when Wool is made into cloth, or Flax into Lin- 
 nen, when a rude and Unpolifh'd Stone is hewen into a beautiful 
 Statue, when Brick, Timber and Mortar, that lay together before 
 difbrderly , is brought into the Form of a ftately Palace 5 there 
 being Nothing neither in one nor other of thefe but only a diffe- 
 rent Difpofition and Modification of preexiftent Matter. Which 
 Matter of the Univerfe is alwaies Subltantially the fame, and neither 
 more nor lefs, but only Troteanly transformed into different Shapes. 
 Thus we fee that the Generation of all Inanimate Bodies is nothing 
 but the change of Accidents and Modifications, the Subftance be- 
 ing really the fame both before and after. But in the Generations 
 of Men and Animals, bcfides the new difpofition of the Parts of Mat- 
 ter and its Organization, there is alfo the Acquifition and Conjun- 
 ction of another Real Entity or Subftance diftinft from the Mat- 
 ter,
 
 Chap. I. F rimi fie with Atomifm. 'in 
 
 ter, which could not be Generated out of it, but muft needs come 
 into it Ibme other way. Though there be no Subftantial difference 
 between a Stately Houfe or Palace ftanding, and all the Materials 
 of the lame ruinated and demolifhed , but only a difference of 
 Accidents and Modifications ^ yet between a living Man and a 
 dead Carcad-, there is befides the Accidental Modification of the 
 Body, another Subftantial difference, there being a Subftantial Soul 
 and Incorporeal Inhabitant, dwelling in the one and ading of it, 
 which the other is now de(erted of. And it is very obfervable that 
 Anaxagoras himfelf, who made Bony and Fleftiy Atoms, Hot and 
 Cold, Red and Green, and the like , which he fuppofed to exift 
 before Generations and after Corruptions, alwaies immutably the 
 Iame,(that (b Nothing might come from Nothing and go to Nothing) 
 yet he did not make any Animalifti Atoms Senfitive and Rational . The 
 Reafbn whereof could not be becaufe he did not think Senfe and Un- 
 derftanding to be as Real Entities as Hot and Cold, Red and Green 5 
 but becaufe they could not be fuppoled to be Corporeal Forms 
 and Qualities , but muft needs belong to another Subftance that 
 was Incorporeal. And therefore Anaxagoras could not but ac- 
 knowledge, that all Souls and Lives did Prae and Poft-exift by 
 themfelves, as well as thofe Corporeal Forms and Qualities, in his 
 SimiUr Atoms. 
 
 XXX. And now it is already manifeft, that from the (ame 
 Principle of Reafon before mentioned. That Nothing of it felf cam 
 come from Nothing nor go to Nothings the Ancient Philosophers were 
 induced likewilc toaflcrt the Soul's Immortality, together with its 
 Incorporeity or Diftinftncfi from the Body. No fubftantial Enti- 
 ty ever vanifheth of it (elf into Nothing •-, for if it did, then ia 
 length of time all might come to be Nothing. But the Soul is a 
 Subftantial Entity, Really diftinCt from the body, and not the mere 
 Modification of it ; and therefore when a Man dies, his Soul muft 
 ftill remain and continue to have a Being fomewhere clfe in the 
 Univerle. All the Changes that are in Nature , are cither Acci' 
 dental Transformations and different Modifications of the (amc Sub- 
 ftance, or elle they are Conjun&ions and Separations^ or Anagram' 
 matical Tranfpojitions of things in the Univerfe , the Subftance of the 
 whole remaining alwaies entirely the fame. The Generation and Cor- 
 ruption of Inanimate Bodies, is but like the making of a Houfe, 
 Stool or Table , and the Unmaking or Marring of them again , 
 cither different Modifications of one and the fame Subftance , or 
 elfe divers Mixtures and Separations, Concretions and Secretions. 
 And the Generation and Corruption of Animals is likcwife nothing 
 but 
 
 The ConjunSion of SohIs together voith fuch VarticuUr Bodies , and 
 the Separation of them again from one another^ and fo as it were the 
 Anagrammatical Tranfpofition of them in the Univerfe. That Soul 
 and Life that is now fled and gone, from a lifclefs Carcafe, is only 
 
 E alofs
 
 ^8 Immortality of Souls afferted B o o k I. 
 
 a loft to that particular Body or Compagcs of Matter , which by 
 meansthereof is now difanimat.ed ; but it is no lo(s to the whole, 
 it being but Tranfpofed in the Univcrfe, and lodged fomewliere 
 elfe. 
 
 XXXI. It isalfo further evident that this fame Principle which 
 thus led the Ancients lo hold the Souls Immortality, or its Future 
 Permanency after Death, muft needs determine them likewife to 
 maintain its n£jju7i5c?|i$, or Preexijievce, and confequently its fMTi\(m' 
 (^TO£n^,or Trat]fmigratio».¥ov that which did preexift before the Gene- 
 ration of any Animal, and was then fomewhere elfcsmufl: needs Tranf^ 
 migrate into the Body of that Animal where now it is.But as for that o- 
 ther Tranfmigration of Human Souls into the Bodies of Brutes,though 
 it cannot be denied but that many of theie Ancients admitted it al- 
 fo, yet Tit»<ei*s Locrus^ and divers others of the Pythagoreans^ re- 
 jected it, any otherwise than as it might be taken for an Allegori- 
 cal Defcription of that Beaftly Transformation, that is made of 
 Mens Souls by Vice. Arijiotle tells us again, agreeably to what was 
 declared before, ott /mxKis'^ cpoQiu^ot SiniKv.axtv ol imKcu.o] to 6x. /<*:- 
 ^'^vcx; yivioSrx.i rt vr^iimfX'"''^®^' T^^hat the Ancient Philofophers jvere 4- 
 fraid of Nothing more^ than thk one things that any thing Jljotdd be 
 Made out of Nothing Preexifient : And therefore they muft needs con- 
 clude, that the Souls of all Animals Preexifted before their Gene- 
 rations. And indeed it is a thing very well known that according 
 to thpSence of Philofophers, thefe two things were alwaics inclu- 
 ded together , in that one opinion of the Soul's Immortality , 
 namely its Preexifience as well as its Pojicxificncc. Neither was 
 there ever any of the Ancients before Chriftianity, that held the 
 Souls future Permanency after Death, who did not likewife aflert 
 its Preexiftence ; they clearly perceiving, that if it were once grant- 
 ed, that the Soul was Generated , it could never be proved but 
 that it might be alfo Corrupted. And therefore the Aflertors of the 
 Souls Immortality, commonly begun here 5 firft, to prove its Pre- 
 exiftence, proceeding thence afterward to eftabiifli its Permanency 
 after Death. This is the Method ufed in Plato^ ^ tu.u v^ixZv m ^y^t 
 
 KVi ii 4o;^ eivca- Our Sotdwas fomervhere, before it came to exiji in 
 %his prejent Humane Form, and from thence it appears to be Immortal^ 
 4nd filch as wiUfnbfiff after Death. And the chief demonftration of 
 the Soul's Preexiftence to. the Ancients before Plato was this, 
 becaule it is an Entity ReaUy diftind from Body or Matter and the 
 Modifications of it ; andnoreal Subftantial Entity can either (pring 
 pf it felf out of Nothing, or be made out of any other Subftance 
 diftinft from it, becaufe Nothing can be made o;^ fxri^vo^ aVu7n>'.'gX°v- 
 7©-' M 7r^ai/'W?x<"'T^©^> from nothing either inexifling or preexifiing ; all 
 Natural Generations being but the various Dilpofitions and Modifi- 
 cations of what was before exiftent in the Univerfo. But there was 
 Nothing of Soul and Mind, Inexifting and Preexifting in Body be- 
 fore, there being Nothing of Life and Cogitation in Magnitude, Fi- 
 gure. Site, and Motion- Wherefore this muft needs be, not a thing 
 Made 01 Gen&r^ed, z% Corporeal Fo^m^.^aid^ual/tJet ave, but Inch 
 
 as
 
 Chap. I. Fromthe fame Ground with Atoms. ^^ 
 
 as hath a Being in Nature Ingenerably and Incomiptibly. The Me- 
 chanifm of Humane Body was a thing Made and Generated, it being 
 only a different Modification of what was before exiftcnt, and hav- 
 ing no new Entity in it diftindt from the Subftance : And the Tot dm 
 or Compojitum of a Man or Animal may be ilaid to be Generated and 
 Corrupted, in regard of the Union and Difunion, Conjundion and Se- 
 paration of thofe two parts, the Soul and Body. But the Soul it felfj 
 according to the(e Principles , is neither a thing Generablc nor 
 Corruptible, but was as well before the Generation, and will be af- 
 ter the Deaths and Corruptions of men, as the Subftance of their 
 Body, which is (lippofcd by all to have been from the firft Crea- 
 tion, and no Part of it to be annihilated or loft after Death, but 
 only fcatter'd and difpetfed in the Univerfe. Thus the Ancient 
 Atomifts concluded. That Souls and Lives being Subftantial Enti- 
 ties by themfelvcs, were all of them as old as any other Subftance 
 in the Univerfe, and as the whole Ma(s of Matter, and every fmall- 
 eft Atom pf it is. That is, they who maintained the Eternity of 
 the World, didconfequently alicrt a\Co ^ternitatem Anwiorum (jX'i 
 Cicero calls it^ the Eternity of Souh and Alindi. But they who con- 
 ceived the World to have had a Temporary Beginning or Creati- 
 on, held the Coevity of all Souls with it, and would by no means 
 be induced to think thatevery Atom ofSenfelefs Matter and Par- 
 ticle of Duftj had fuch a Privilege and Preeminency over the Souls 
 of Men and AnimalSjas to be Seniour to them. Synefius though a Chri- 
 ftianjyct having been educated in this Philofophy,could not be in- 
 duced by the hopes of a Bifhoprick,toftifleor diflemble this Sentiment 
 of his Mind, a/xe'Aa jIuj ■^•)^\uj hx oc^tdcm ttcte Tru'fXo'T©^ v?t^ryvvM vo/;I^<jv. 
 I pall never be perfrcaded to thinks my Soul to be younger than my Body, 
 But fuch, itfeems, was the temper of thofe times, that he was not 
 only difpenled withal as to this, but alio as to another Heterodoxy 
 of his , concerning the Refurreftion. 
 
 XXXII. It is already plain alfb, that this Doftrine of the An- 
 cient Atomifts concerning the Immateriality and Immortality, the 
 Praeand Poft-exiftence of Souls, was not confined by them to Hu- 
 mane Souls only, but extended univerlally to all Souls and Lives 
 whatlbever. It being a thing that was hardly ever called into doubt 
 or queftion by any, before Cartefius, whether the Souls of Brutes 
 had any Senfe, Cogitation or Conlcioufnefs in them or no. Now 
 all Life, Senfo and Cogitation was undoubtedly concluded by them, 
 to be an Entity Really diftinft from the Subftance of Body, and 
 not the mere Modification, Motion or Mechanilm of it , Life and 
 Alechani fmbe'ing two diftinft idea's of the Mind, which cannot be 
 confounded together. Wherefore they refolved that all Lives 
 and Souls whatfoever, which now are in the World, ever were 
 from the firft Beginning of it, and ever will be , that there will be no 
 new ones produced which are not already, and have not alwaie? 
 been, nor any of thole which now are, deftroyed, any more than 
 the Subftance of any Matter will be Created or Annihilated. So 
 that the whole Syftem of the Created Univerfe, Confifting of Bo- 
 dy, and particular Incorporeal Subftances or Souls, in the fucce(^ 
 
 E 2 five
 
 40 EmpedocIes^(?w the fame Frincijle B o o R I, 
 
 five Generations and Corruptions or Deaths , of Men and other 
 Anlmalsj was according to them. Really nothing clfe, but oneand 
 the fame Thing perpetually Aaagrammatiz^d^ or but like many dif- 
 ferent Syllables and Words varioully and fuccefBvely compoled out 
 of the fame preexiftent Elements or Letters. 
 
 • 
 
 X X X r 1 1. We have now declared how the fame Principle 
 of Reafbn which made the Ancient Phyfiologers to become Ato- 
 mifts, muft needs induce them alfo to be Incorporealifts 5 how the 
 fame thing which perlwaded them that Corporeal Forms were no 
 Real Entities diftinft from the Subftance of the Body, but only the- 
 different Modifications and Mechanifms of it, convinced them 
 likewife, that all Cogitative Beings, all Souls and Lives whatfb- 
 ever, were Ingenerable and Incorruptible, and as well Preexiftent 
 before the Generations of Particular Animals, as Poftexiltent after 
 cheir Deaths and Corruptions. Nothing now remains but only to 
 fhow more particularly, that it was de fa&o thus, that the fame 
 perfbns did from this Principle (that Nothing can come from No- 
 thing and go to Nothing) both Atomize in their Phyfiology, taking 
 away all Subftantial Forms and Qualities, and alfb Theologize or 
 Incorporeal ize, aflerting Souls to be a Subftance really diftinft from 
 Matter and Immortal , as alfo to preexift ; and this we (hall do 
 from Empedocles^ and firft from that PafTagc of his cited before ia 
 part, 
 
 ©VHT^^'", »(/>£ 7T4 KAoywJ^'n 3ava-TO0 ^Vi67«, ( al. le^, tiKAIth ) 
 'aM« /a.6vov [li^tq n S^xMafi? n [uyivTii>v 
 
 Which I find Latin'd thus, 
 
 Ajl aliud dico 5 nihil ejl Mortalibus Ortiif, 
 E[f nihil Ivteritus, qui rebus tnorte faratur ^ 
 Mifiiofed folnm efi, & Conciliatiff rernm 
 Mijiilium j h£c dicifolita eji Mortalibus^rtus. 
 
 The full Sence whereof is plainly this , That there is no cpvm? et 
 TroduBion of any thing which was not before 5 no neve Subjiance 
 Jlfude, which did not really Treexiii 3 and therefore that in the Ce- 
 f/erations and Corruptions of Inanimate Bodies^ there is no Form or 
 ^ality really diJiinU from the Subjiance produced and dejiroyed^ but 
 only a various Compojitien and Modification of Matter : But in the 
 Generations and Corruptions of Men and Animals , where the Souls 
 are Subjiances really dijiinB from the Matter^ that there^ there is Ato- 
 thing but the ConjunBion and Separation of Souls and particular Bo^ 
 dies, exijiing both before and after , not the Frodu&ion of any new 
 Soul into Being which was not before , nor tl^e abfolute Death and 
 DejiruSion of any into Nothing. Which is further exprefled in thefc 
 following Verfes.
 
 Chap. I. Held Preexijlence and Atom f. 41 
 
 "ht^i xaTa6vHa"K.<Jv te xai i^Q^^w^cUL dcTravni, 
 
 To this Sence^ TAa* ^/je/ 4re Infants h/VMclerJianding, and JJwrt^ 
 Jighteciy ivho thinks any thing to be Made^ rvhkh tvas Nothing before ^ 
 or any thing to Die, fo as to he Dejiroyed to Nothing. Upon which 
 P///f4rf/j glofles after this manner; ^ dvcu^si •ymnv, aMa ilw iy. ^i) 
 ovTc? • »^ cp8o^v , aMa. tUjj Wittj • TaWfi riuJ el^ to /*»i ov aTreAuaoav 
 Empedoclcs does not here dejiroy Generation, biit only fuch as is out 
 of Nothing , nor Corruption, but fnch as is into Nothing. Which, as 
 we have already intimated, is to be underftood differently in re- 
 fpeft to Inanimate and Animate things 5 for in things Inanimate 
 there is Nothing Produced or Deftroyed, becaulethe Forms and 
 Qiialities of them are no Entities really diftinft from the Subftance, 
 but only diverfe Mixtures and Modifications. But in Animate 
 things, where the Souls are real Entities really diftindt from the Sub- 
 ftance of the Body, there is Nothing Produced nor Deftroyed nei- 
 ther, becaufe thofe Souls do both exift before their Generations, 
 and after their Corruptions ^ which bufineis, as to Men and Souls, is a-* 
 gain more fully exprefled thus 3 
 
 Cum. «v om^ TTJicuiTa ot^jo? (p^idi fxaafi^iyciJJoy 
 
 Tocp^ /Av 5v eioT, xai ffcpi^ "mi^t/^eivoc jcai io-6A«, 
 ng/v 3 TTV-yiin feoj'm yuxi Av^vTe? iSiv «^' en. 
 
 That Good and lU did Firjl us Here attend. 
 And not from Time Before, the SoulDefcend 3 
 That here alone we live, and when 
 Hence we depart, we forthwith then^ 
 Turn to our old Non-entity again j 
 Certe s ought net to bebeliev'd by Wife and Learned Men. 
 
 Wherefore, according to Empedocles, this is to be accoimted one 
 of the Vulgar Errors, That Men then only have a being and are ca- 
 pable of Good and Evil, when they live here that which is called 
 Life 5 But that both before they are Born, and after they are Dead, 
 they are perfeftly Nothing. 
 
 And befides Empedocles, the fame is reprefented by the Greek Tra^ 
 gedian alfo, as the Sence of the ancient Philofoiihers, 
 
 AiCLH^vofj^ov J^' aMo 7r^c5 «Mo 
 
 That Nothing Dies or utterly pcrift)eth 5 but things being larioufly Con^ 
 creted and Secreted, Tranfpofed and Modified, change their Form and 
 shape only , and arepitt into a New Drefs, 
 
 E 3 Agrees
 
 ±2 PythsigoT^s his Tranfmigration fiood Book I. 
 
 Agreeably whereunto, Plato alfb tells us, that it was TretAouo? Xoyoi;^ 
 an ancient Tradition or Doftrine before his Time, t»$ lZv\ax, Im. 7^' 
 •TEflvtfijTav vvyovevou., isJ^Xv m-^ov ii xa? TESviOiTa? en. 't^ tJ^x-rziV That as 
 XPtU th& Living were made out of the Dead, as the Dead out of the Liv- 
 ing, and that this was the conftant Circle of Nature. Moreover 
 the fame Philofopher acquaints us , that fome of thofe Ancients 
 were not without (ufpicion, 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 ac- 
 counted a finking into Deaths the Former being t he Soul's Afcent 
 but of thele Groft Terreftrial Bodies, to a Body more Thin and 
 Subtil, and the Latter its Delcent from a purer Body to that which 
 is more Craft and Terreftrial. -nc, oI<^v el 7^ ^iui ^ev '^ )tafe«vav , tiJ 
 3taT6ave<v 3 ^Iw* ivho knows whether that which is called Living be not 
 indeed rather Dying, and that which is called Dying, Living } 
 
 Moreover, that this was the Doftrine of Pythagoras h\mCc\f^ that 
 no Real Entity perifties in Corruptions, nor is produced in Gene- 
 rations, but only new Modifications and Tranlpofitions made 5 is 
 fully exprefled by the Latin Poet, both as to Inanimate, and to Ani- 
 mate Things. Of the firft thus: 
 
 Nee per it in tanto quicquam (^ntihi credits') nmndo, 
 Sed variat, faciemque novat : Nafciqne vocatur 
 Incipere efe alitid, quant qnodfuit ante 5 Moriqite 
 Defmere lUtid idem. Cum (int Hue for (it an lUa, 
 Ii£c Tranjlata IUhc : Snmma tamen omnia conjiant. 
 
 Of the Second, that the Souls of Animals arc Immortal, did preexift 
 and do tranlmigrate, from the fame Ground, after this manner 5 
 
 Omnia mutantur , Nihil interit : Errat & ittinc^ 
 
 Hue venit, hinc illuc, d> qmjiihet occupat art/ts. 
 
 Spirit us, eque Feris Humana in Corpora tranjit, 
 
 InqneFeras Nojier, nee tempore deperituHo. 
 
 Vtqne novisfacilis Jignatur Cera fignris. 
 
 Nee manetnt fnerat, nee for mas jer vat eafdem, 
 
 Sed tamen ipfa eadem eji : Animamficjemper eandem 
 
 EJfe^ fed in varias doceo migrare Figuras. 
 
 Wherefore though it be a thing which hath not been common- 
 ly taken Notice of, of late, yet we conceive it to be unqueftion- 
 ably true, that all thole ancient Philofophers, whoinfiftedfo much 
 upon this Principle, i^v a^ ym<s^dj. »<^ <pee!?e(r3ai -t^C ovTcov That no 
 Real Entity is either Generated or Corrupted, did therein at once drive 
 at thefe two things : Firft, the eftablifliing of the Immortality of all 
 Souls, their Pr£ and Poji-exijience , forafinuch as being Entities Re- 
 ally diftinft from the Body, they could neither be Generated nor 
 Corrupted ; and Secondly, the making of Corporeal Forms and 
 Qualities to be no Real Entities dijiin& from the Body and the Me*: 
 
 chanifn|(
 
 Chap. I. V font be fame Bafts with Atoms. \ 45 
 
 chanifm thereof, becaufe they are things Generated and Corrupted^ 
 and have no Pr^ and Poji-exijlence. Anaxagoras in this Latter, be- 
 ing the only Diflenter i who fuppofing thole Forms and Qualities 
 to be real Entities likewife, diftinft from the Subftance of Body 
 therefore attributed Perpetuity of Being to them alfosPrieatKi f^^-^ 
 exrfience, in Sinttlar Mams, as well as to the Souls of Animals. 
 
 And now we have made it fufEciently evident that the Doi^rine 
 of the iNccrporeity and Immortality of Souls, we might add alio, of 
 their Preexiftence and Tranfmigration, had the fame Original and 
 ftood upon the fame Ba^^fis with the Atomical Pyliology , and there- 
 fore it ought not at all to be wondered at ( \vhat we affii med: be- 
 fore J that the fame Philofophers and Pythagoreans aflcrttxi both 
 thofe Doftrines, and that the Ancient Atomifts were both f heifts 
 and Incorporealifts. 
 
 XXXIV. But now to declare our Sence freely concerning this 
 Philofophy of the Ancients, which feems to be fo prodigioully para- 
 doxical, in refpeft of that Pre-exiftence and Tranfraigration of SouJs; 
 We conceive indeed that this Ratiocination of theirs from that 
 Principle, That Nothing NatHrally, or of it felf, com£s from Nothing, 
 nor goes to Nothing, was not only firmly conclufive againft Subflan- 
 tial Forms and Qualities of Bodies , really diftind from their Sub- 
 ftance, but alfo for Subftantial Incorporeal Souls, and their Inge^ 
 nerability out of the Matter ; and particularly for the future Im» 
 mortality or Poji'exrjience of all Humane Souls. For fincc it is plain, 
 that they are not a mere Modification of Body ox Matter, but an En- 
 tity and Subftance really diftinft from it, we have no more rea* 
 fon to think, that they can ever of themfelves vanifh into Nothing, 
 than that the lubftance of the Corporeal World or any part there- 
 of, can do fo. For that in the Confumption of Bodies by Fire, or 
 Age, or the like, there isthedeftruftion of any real Subftance into 
 Nothing, is now generally exploded as an Idiotical conceit , and 
 certainly it cannot be a jot lefs Idiotical to fuppofe tliat the Ratio- 
 nal Soul in Death is utterly extinguilhed. 
 
 Moreover we add alio, that this Ratiocination of the Ancients 
 would be altogether as firm and irrefragable likewife, for the Pre- 
 exijience and Tr a nf migration of Souls, as it is for their Posi-exiftence 
 and future Immortality 5 did we not (as indeed we do) luppolc Souls 
 to be Created by God immediately , and infufed in Generations* 
 For they being unqueftionably, a diftind Subftance fiom the Bo- 
 dy, and no Subftance according to the ordinary Courfe of Nature, 
 coming out of Nothing, they muft of NecefQty either Preexift in the 
 Univerfe before Generations, and Tranlhiigratc into their relpeftive 
 Bodies, orelfe come from God immediatly, who is the Fountain of 
 all, and who at firft created all that Subftance that now is in the 
 World befides himfelf. Now the latter of thefe was a thing whick 
 thofe Ancient Philolbphers would by no means admit ofi they judg- 
 ing it altogether incongruous, to bring God upon the Stage perpc' 
 tually, and make him immediatly interpofe every where, in the 
 
 Genera-
 
 ^4 ^ Cenfure of the Book L 
 
 Generations of Men and all other Animals, by the Miraculous pro- 
 duftion of Souls out of Nothing. Notvvithftanding which, if we 
 well confiderit, we (hall find that there may be very good rea(bn 
 on the other fide, for the fucceffive Divine Creation of Souls 5 name- 
 ly, that God did not do all at firft, that ever he could or would do, 
 and put forth all his Creative Vigour at once in a moment, ever 
 afterwards remaining a Speftator only of the confequent Refults, 
 and permitting Nature to do all alone, without the Icaft Interpofition 
 of his at any time, juft as if there were no God at all in the World. 
 For this may be, and indeed often hath been, the effcftof fuchan 
 Hypothefis as this, to make men think, that there is no other God 
 in the World but Blind and Dark Nature. God might alfo for o- 
 ther good and wife Ends, unknown to us, , refcrve to himfelf the 
 continual exercife of this his Creative power , in the fucceffive 
 Produftion of new Souls. And yet thefe Souls neverthckfs, after 
 they are once brought forth into being, will notwithftanding their 
 Juniority, continue as firmly in the (ame,without vanifhinjg of them- 
 felves into Nothing, as the Subftance of Senfelefs Mast^^er that was 
 Created many thou(and years before, will do. 
 
 And thus our Vulgar Hypothecs, of the new Creation of Souls, as it 
 is Rational in it felf, Co it doth' fufficicntly Calve their Incorporeity, 
 their future Immortality or Poft-eternity , without introducing 
 thofc offenfive Abfurdities of their Preexiftence and Tranfmi- 
 gration, 
 
 XXXV. But if there be any (uch, who rather than they would 
 allow a future Immortality or Poft-exiftence to all Souls, and there- 
 fore to thofe of Brutes, which confequcntly muft have their Suc- 
 ceffive Tranfmigrations, would conclude the Souls of all Brutes, as 
 likewife the Senfitive Soul in Man, to be Corporeal, and only al- 
 low the Rational Soul to be diftinft from Matter : To thcfe we 
 have only thus much to (ay 5 That they who will attribute 
 Life, Sen(e, Cogitation , Confcioufnefs and Self-enjoyment , not 
 without fome footfteps of Reafon 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 
 moft probably they ao not intend any fiich thing. For either all 
 Confcious and Cogitative Beings are Incorporeal, or che nothing 
 can be proved to be Incorporeal. From whence it would follow 
 j_al(b, that there is no Deity diftinft from the Corporeal World. 
 But though there (eem to be no very great reafon, why it (hould 
 be thought abfurd, to grant Perpetuity of Duration to the Souls 
 of Brutes, any more than to every Atom of Matter, or Particle of 
 Duft that is in the whole World , yet we (hall endeavour to fugged 
 fbmething towards the eafing the minds of thofc, who are fo much 
 burthened with this difficulty -, viz. That they may, if they pleafc, 
 fuppofe the Souls of Brutes, being but fo many particular Eradia- 
 tions or Elfiuxes from that Source of Life above, whenfbeverand 
 wherefbever there is any fitly prepared Matter capable to receive 
 them, and to be Actuated by them 3 to have a fenfe and frution of 
 
 thcmfclves
 
 Chap. I. Fythagoricl^ DoBrine. a 5 
 
 themfelves in it, fo long as it continues fuch, but as loon as ever thoft 
 Organized Bodies of theirs, by rcafon of their Indifpofition, become 
 UDcapable of being further afted upon by them, then to be refumed 
 again and retraced back to their Original Head and Fountain. Since 
 it cannot be doubted, but what Creates any thing out of Nothing, 
 or fends it forth from it felf, by free and voluntary Emanation, may 
 fee able either to Retraft the fame back again to its original Source, 
 or elfe to Annihilate it at plealiire. 
 
 And I find that there have not wanted (bme among the Gentile 
 Philofophers themfelves , who have entertained this Opinion , 
 whereof Porphjry is one ; kuiTdci exocp* ^'i'a/x(? ocKoyQ^ &<; tUv oKlw 
 Ic^luj TO TTOiT©^- Every irrational Tower is refolved into the Life of 
 the whole. 
 
 XXXVI. Neither will this at all weaken the future Immortality 
 or Poft-eternity of Humane Souls. For if we be indeed Theifts, 
 and do in very good Earned believe a Deity , according to the 
 true Notion of it, we muft then needs acknowledge, that all creat* 
 ed Being whatfbever, owes the Continuation and Perpetuity of its 
 Exiftcnce, not to any NeceJ/ity of Nature without God , and Inde- 
 pendently upon him, hut to the Divine IVii/ only. And therefore 
 though we had never (b much Rational and Philofophical afllirance, 
 that our Souls are Immaterial Subftanccs, diftinft from the Body, 
 yet we could not for all that, have any abfblute certainty of their 
 Poft-eternity, any otherwife than as it may be derived to us, from 
 the Immutability and Perfeftion of the Divine Nature and Will ^ 
 which does alwaies that which is Befl, For the Eilential Goodnel^ 
 and Wifdom of the Deity is the only Stability of all things. And 
 for ought we Mortals know, there may be good Reafbn, why that 
 Grace or Favour of future Immortality and Poft-eternity, that is 
 indulged to Humane Souls, endued with Reafbn , Morality , and 
 Liberty of Will, (by means whereof they are capable of Commen- 
 dation and Blame, Reward and Punifhment J that (b they may be 
 Objeds for Divine Juftice to difplay it lelf upon after this Life, 
 in different Retributions , may notwithftanding be denied to thofe 
 lower Lives and more contemptible Souls of Brutes, alike devoid 
 both of Morality and Liberty. 
 
 XXXVII. But if any for all this will ftill obftinately contend 
 for that ancient Pythagorick and Empedoclean Hypothefis^ That all 
 Lives and Souls whatfoever are as old as the firft Creation, and will 
 continue to Eternity, or as long as the World doth, as a thing 
 more Realbnable and Probable than our Continual Creation of new 
 Soub, by means whereof they become Juniours both to the matter 
 of the World and of their own Bodies, and whereby alfb ( as they 
 pretend) the Divine creative Power is made too Cheap and Profti- 
 tuted a thing, as being Famulative alwaies to Brutifti, and many 
 times to unlawful Lufts and undue Conjundions jbut efpecially than 
 the Continual Decreation and Anmhilation of the Souls of Brutes j 
 we Ihall not be very unwilling to acknowledge thus much to them. 
 
 That
 
 46 The Senfitive Soul 7tot Cof-foreaL Book I. 
 
 That indeed of the two, this Opinion is more Reafonable and To- 
 lerable than that other Extravagancy of thole, who will either make 
 all Souls to be Generated and conleqiiently to be Corporeal, or 
 at leaft the Senfitive Soul both in Men and Brutes. For befides the 
 Monftrofityof this latter opinion, in irtaking two diftinft Souls and 
 Perceptive Subftances in every Man , which is a thing fufficiently 
 confuted by Internal Senfe, it leaves us alfoin an abfolute Impof- 
 fibility, of proving the Immortality of the Rational Soul, the In- 
 corporeity of any Subftance, and by confequence the Exiftence of 
 any Deity diftinft from the Corporeal World. 
 
 And as for that Pretence of theirs, that Senfelels Matter may as 
 well become Senfitive, and as it were kindled into Life and Cogi- 
 tation , as a Body that was devoid of Light and Heat , may be 
 Kindled into Fire and Flame 5 this feems to argue too much Igno- 
 rance of the Dodtrine of Bodies , in men otherwile Learned and 
 Ingenious. The belt Naturalifts having already concluded. That 
 Fire and Flame is nothing but fuch a Motion of the Inlenfible Parts 
 of a Body, as whereby they are violently agitated, and many times 
 difTipated and fcattered from each other, begetting in the mean 
 time thofe rhancies of Light and Heat in Animals. Now there is 
 no difficulty at all in conceiving that the Inlenfible Particles of a 
 Body, which were before quiefcent, may be put into Motion 5 this 
 being nothing but a New Modification of them, and no Entity re- 
 ally diftinft from the Subftance of Body j as Life^ Sevfe and Cogim 
 fation arc. There is nothing in Fire and Flame , or a Kindled 
 Body, different from other Bodies, but only the Amotion or likcha- 
 jiijm, and Phancie of it. And therefore it is but a crude conceit, 
 which the Atheifts and Corporealifts of former times have 
 been always Co fond of, That Souls are nothing but FirieorFlam- 
 nieous Bodies. For though Heat in the Bodies of Animals be a 
 Necellary Inftrument for Soul and Life to a<ft by in them, yet it 
 is a thing really diftinft 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 extinguiftit Snuff or Tallow of it ^ the 
 difference between them being only in the Agitation of the Infen- 
 fible Parts. We might alfo add, that according to this Hypothefis, 
 the Souls of Animals could not be Numerically the fame through- 
 out the whole fpace of their Lives ; Since that Fire that needs a 
 Pabitlum to prey upon, doth not continue alwaies one and the fame 
 Numerical Subftance. The Soul of a new born Animal could be 
 no more the fame, with the Soul of that Animal feveral years after, 
 than the Flame of a new lighted Candle is the fame with that 
 Flame that twinkles laft in the Socket. Which indeed are no more the 
 fame than a River or Stream is the fame, at feveral diftances of 
 time. Which Reafbn may be alfb extended further to prove the 
 Soul to be no Body at all, fincc the Bodies of all Animals are in a 
 perpetual Flux. 
 
 XXXVIII. We have now fufficiently performed our firft Task 
 which was to fhow from the Origin of the Atomical Phyfiology, 
 
 That
 
 Chap. I. Atomkal Phiiofofby leads to Incorporealifm. 47 
 
 that the Doctrine of Incorporeal Subftance muft needs fpring up 
 together with it. We iiiall in the next place make it manifcR, that 
 the Inward Conftitution of this Philofbphy is alfo fuch, thatvvho- 
 Ibtver really entertains it, and rightly underftands it, mud ofne- 
 ceinty admit Incorporeal Subftance likcwife. Firft therefore, the 
 Atomkal Hjpot hefts, allowing nothing to Body, but what is either 
 included in the /(^/^^ of a thing Intpetietrably extended^ or can clear- 
 ly be conceived to be a Mode of it, as more or lefs Magnitude 
 with Divifibility, Figure^ Site, Motion and Reft , together with 
 the Refults of their feveral Combinations 5 cannot pollibly make 
 Life and Cogitation to be Qiialitics of Body, fince they are nei- 
 ther contained in thofe things before mentioned, nor can refult from 
 any (ro^uyica or C ofijugati on s o^ them. Wherefore it muft needs be- 
 granted, that Life artd Cogitation are the Attributes of another Sub- 
 ftance diftindt from Body, or Incorporeal. 
 
 Again, fince according to the Tcnour of this Phyfioldgy, Body 
 hath no other Attion belonging to it but that of Local Motion , 
 which LocaljMotion as fuch, is Ellentially Meter okinefie, that which 
 never fprings originally from the thing it felf moving, but alwaies 
 from the Adion of fbrae other Agent upon it : That is, fince no Body 
 could ever move it felff,it follows undeniably,that there muft befome- 
 thing el(e in the World befides Body, or elfe there could never 
 have been any Motion in it. Of which we ftiall (peak more 
 afterwards. 
 
 Moreover, according to this Philolophyj the Corporeal VlxenomenA 
 themfelves cannot be falved by Mechanifm alone without Fhancie. 
 Now Phancie is no Modeof\Body, and therefore rault ixeeds be a 
 Mode of (bme other kind of Being in our felves, that is Cogitative 
 and Incorporeal. 
 
 Furthermore it is evident, from the Principles of this Phi- 
 lofbphy, that Senfe it felf is not a mere Corporeal Paffion from Bo- 
 dies without, in that it fuppofeth that there is nothing really in 
 Bodies like to thofe Phantaftick Idx^ts that we have of Senfible 
 things, as of Hot and Cold , Red and Green, Bitter and Sweet, 
 and the like, which therefore muft needs owe their Being to fome 
 Activity of the Soul it felf, and this is all one as to make it In- 
 corporeal. 
 
 Laftly, from this Philofbphy , it is alfb manifeft , that Senfe 
 is not the Kijiftig^/ov of Truth concerning Bodies themfelves, it 
 confidently pronouncing that thofe fuppofed Qualities of Bodies^ 
 reprefented fuch by Senfe , are merely Phantaftical things 5 from 
 whence it plainly follows,that there is fbmething in us fiiperiour to 
 Senfe, which judges of it, detedts its Phantaftry, and condemns its Iiri- 
 pofture,and determines what really is and is notjin Bodies without us, 
 which muft needs be a higher Self-aftive Vigour of the Mind, that 
 will plainly fpeak it to be Incorporeal. 
 
 XXXIX. And
 
 ^■1^ ■■■■■ ' ^™ I — ^^i— ■ ■! I , ■ ■■ ^^— ^^W^iMM I 
 
 aS The Advantages of the B o o k I. 
 
 XXXIX. And now this Atomical Phyfiology of the Ancients 
 feems to have two Advantages or Preeminences belonging to it, the 
 firft whereof is this 5 That it renders the Corporeal World Intelli- 
 gible to us ; fince Mechanifin is a thing that we can clearly under- 
 ftand, and we cannot clearly and diftinftly conceive any thing in 
 Bodies elfe. To lay that this or that is done by a Form or Qualityj 
 is nothing elfe but to fay that it is done we know not how, or, 
 which is yet more abfurd, to make our very Ignorance of the Caufe, 
 difguifed under thofe Terms of Forms and Qualities, to be it felf 
 the Caufe of the Effeft. 
 
 Moreover, Hot and Cold, Red and Green, Bitter and Sweet, &c. 
 formally confidered, may be clearly conceived by us as different 
 Phancies and Vital Paflions in us, occafioned by different Motions 
 made from the objefts without, upon our Nerves , but they can never 
 be clearly underflood as abfolute Qualities in the Bodies themfelves, 
 really diftinft from their Mechanical Difpofitions , nor is there in- 
 deed any more reafbn why they fhould be thought fuch, than that, 
 when a Man is pricked with a Pin, or wounded with a Sword, the 
 Pain which he feels (hould be thought to be an Abfolute Qualitie in 
 the Pin or Sword. So long as our Senfible Idea's are taken either for 
 Subftantial Forms or Qualities in Bodies without us, really diftinft 
 from the Subffance of the Matter, Co long arc they perfeftly unintelli- 
 gible by us.For which Caufe Tim^m Loam Philofbphizing(as it feem- 
 eth ) after this manner, did confentaneoufly thereunto determine, 
 That Corporeal things could not be apprehended by us, otherwife 
 than oufl-rSuVcl Jt, voe&) Aoj^o-zuii, hy Sevje and a kjnd of Spurious or BH' 
 Jiardlji Reafon -, that is, that we could have no clear Coiieeptions of 
 them in our Underflanding. And for the fame reafbn Plato him- 
 himfelfdiftinguifheth betwixt fuch things as are voma /^a-vx Koys^!;^- 
 Kvi'^ifoc- CoMprehef7fible by the Vnderjianding with Reafon , and thofe 
 which are only<^o|>j /xir cu(reM«rE(i)<; c(.K6y>$ ■, rvhich can only be appre^ 
 bended by Opinion, together with a certain Irrational Sence, meaning 
 plainly , by the Latter, Corporeal and Senfible things. And ac- 
 cordingly the Platonics frequently take occafion from hence, to 
 enlarge themfelves much in the difparagement of Corporeal things, 
 as being, by Reafbn of that fmallnefs of Entity that is in them, be- 
 low the Underflanding , and not having fo much ^oiay as ylnaiv, 
 EJfence as Generation, which indeed is Fine Phancie. Wherefore 
 wemufl either, with thefc Philofbphers , make Senfible things to 
 be ocxcSx.M'pifx or ocTn^iKt^-pJfoc , altogether Incomprehenfible and Incon- 
 ceivable by our Humane Underftandings, Cthough they be able in 
 the mean time clearly to conceive many things of a higher Nature) 
 or elfe we mufl entertain fbme kind of favourable Opinion concern- 
 ing that which is the Ancienteft of all Phyfiologies, the Atomical 
 or Mechanical, which alone renders Senfible things Intelligible. 
 
 X L. The Second Advantage, which this Atomical Phyfiology 
 (eems to have, is this, That it prepares an eafie and clear way for the 
 Demonftration of Incorporeal Subltances, by fetling a Diftinft Noti- 
 on
 
 Chap. I. The Atomical Philofofhy. 49 
 
 on of Body. He that will undertake to prove that there is Tome- 
 thins; elCe in the World befides Body, muft firll determine what 
 Body i?, for othcrwife he will go about to prove that there is (bme- 
 thin^ befides He-kfiorvs-not-what. But now if all Body be made 
 to confilt of two Subftantial Principles, whereof one is Matter de- 
 void of all Forf», (and therefore of Qiiantity as well as Qualities) 
 from whence thelcPhilolbphers *themlelves conclude that it is /«-*aW«.a7®'5 
 corporeal •-, the other, Form ^ which being devoid of all ^'fatter ^'^Jl^li, j^^ 
 muft needs be Incorporeal likewifc. And thus Stob<eus fets down '"fouai. 
 the joint Doftrine both o^ Plato and Ariliotle-j ov t^/ttov -nt.^g ^ Plotm. p.ifn- 
 vKv.^ ix<piUoi^v d'Tuixa'DJ , kizoi y^ ihjj vKlw tS «</*«<; ^'g/cr^iT@- a ow- 
 ^JM. avow, </*aV 70 a.[x:poiV 'v (Ji/vo'c/^sr, tt^V tW to (7u>iJMfQ^ vinsocair That 
 in the fame Miatifier , as Form aloae fepdrated from Abutter is In- 
 corporeal , fo neither is Matter alone , the Form being feparatecl 
 from it ^ Bod)'. But there is need of the joint concurrence of both 
 thefe 5 Matter and Form together^ to make up the Subjiance of Body f, 
 Moreover , if to Forms Qualities be likevvife (uperadded, of which 
 it is conlentaneoufly alio refolved by the Platonijisfo-n cd -mio'ru'rii; d- ^1^.^^^ . 
 ci)/>u>:To;, that ^al/tics are Incorporeal ^ as if they Were (b many n. 
 Spirits poireffing Bodies -, I fay, in this way of Philofbphizing , 
 the Notions of Body and Spirit, Corporeal and Incorporeal, are Co 
 confounded , that it is Impoflible to prove any thing at all con- 
 cerning them. Body it felf being made Incorporeal (and therefore 
 every thing Incorporeal ) for whatlbever is wholly compounded 
 and made up of Incorporeals, mufl: needs be it felf alio Incorporeal. 
 
 Furthermore, according to this Doftrine of Mdttcr, Forms and 
 ^alities in Body 3 Life and Vnderjianding may be fuppofed to be 
 certain Forms ov ^alities of Body. And then the Souls of men 
 may be nothing elfe but^Rlood or Brains, endued with the ^ali- i 
 
 ties of Senfe, and Underftanding 5 or elfe fbme other more Subtle, 
 Senfitivc and Rational Matter^ m us. And the like may be faid of 
 God himlelf alio j That he is nothing but a certain Rational, or 
 Intelle&ual, Subtle and Firie Body, pervading the whole Univerfe 5 
 or ehe that he is the Formoi the whole Corporeal World, together 
 with the Matter making up but one Subftance. Which Conceits 
 have been formerly entertained by the beft of thofe Ancients, who 
 were captivated under that dark Infirmity of mind,to think that there 
 could be no other Subftance befides Body. 
 
 But the ancient Atomical Philolbphy, fetling adiftinft Notionof 
 Body, that it is ^oc^-niv aiTiTr/Tra', a. Thing Impenetrably extended^ 
 which hath nothing belonging to it, but Magnitude, Figure, Site, 
 Reft, and Motion, without any Self-moving Powers takes away all 
 Confufionj fhews clearly how far Body can go, where Incorporeal 
 Subftance begins ; as alfo that there muft of neceffity be fuch a 
 Thing in the World. 
 
 Again, this difcovering not only that the Doftrine of Qualities 
 had its Original from mens miftaking their own r/>rf»f /e/, for Abfb- 
 lute Realities in Bodies therafelves ; but alfo that the Doctrine of Mat- 
 
 F tee
 
 5o The Entire Philofifhy oft he Ancients Book I. 
 
 ter and Form Sprung from another Fallacy or Deception of the Mind, 
 in taking Logical Notions, and our Modes of Coticeiving^ for Modes 
 of Being, and Real Entities in things without us , It (hewing like- 
 wife, that becaule there is nothing elfe clearly intelligible in 
 Body, befides Magnitude, Figure, Site, and Motion, and their va- 
 rious Conjugations, there can be no fuch Entities of Forms and 
 Qualities really diftind from the Subftance of Body ^ makes it e- 
 vident, that Lz/c, Cogitation and V/< derjia»di»g can be no Corpo- 
 real things, but muffc needs be the Attributes of another kind of 
 Subflance diftinft from Body. 
 
 XL I. We have now clearly proved thefe two things 3 Firft, 
 that thePhyfioIogy of the Ancients, before, not only Anjlotle and 
 Tlato^ but alio Democritus and Lettcippuf, was Atomical or Mecha- 
 nical. Secondly, that as there is no Inconfiftency between the A- 
 tomical Phyfiology and Theology, but indeed a Natural Cognati- 
 on 5 lb the Ancient Atomifts before Democritus^ were neither A- 
 theiftsnor Corporealifts, but held the Incorporeity and Immorta- 
 lity of Souls , together with a Deity diftind from the Cor- 
 poreal World. Wherefore the Firft and moll: Ancient Ato- 
 mifts did not make ocTo^ua'; a?x^'? "^^ °^'^^ > they never en- 
 deavoured to make up an Entire Philofbphy out of Atomolo- 
 gy 5 but the Doftrine of Atoms was to them onely one Part 
 or Member of the whole Philolbphick Syftem, they joining there- 
 unto the Dodrine of Incorporeal Subftance , and Theology , to 
 make it up complete : Accordingly as Arijiotle hath declared io 
 his Metaphy licks, that the Ancient Philofbphy conlifted of thefe two 
 Parts, cpuoioAo^ia, and -S^aAoyi'a or m vr?d;'r» cpiAoffo<$ia, Vhyftology ^ and 
 Theology or Metaphyjickj. Our Ancient Atomifts never went about, 
 as the blundering Democrittts afterwards did, to build up a World 
 out of mere Pajjive Bulk, , and Sluggijfj Matter^ without any af>ai 
 tP-^syi^jLOif any A&ive Principles^' or Incorporeal Powers 3 under- 
 ftanding well, that thus, they could not have lb much as Motion^ 
 Mechanilm, or Generation in it 3 the Original of all that Motion 
 that is in Bodies Ipringing from Ibmething that is not Body, that 
 is, from Incorporeal Subftance. And yet if Local Motion could 
 have been fuppoled to have rilen up, or fprung in upon this Dead 
 Lump and Mafs of Matter, no body knows how, and without de- 
 pendance upon any Incorporeal Being , to have Aftuated it 
 Fortuitoufly ^ thefe Ancient Atomifts would ftill have thought it 
 Impollible for the Corporeal World it lelf, to be made up, fuch as 
 now it is, by Fortuitous Mechanifm, without the Guidance of any 
 higher Principle. But they would have concluded it , the great- 
 eft Impudence or Madnels, for men to aUert that Animals alfb 
 conlifted of mere Mechanifm 5 or, that Life and Senfe, Reafbn 
 and Undcrftanding , were really nothing elfe but Local Mo- 
 tion , and confequently that themfelves were but Machins and 
 Automata, Wherefore they joyned both A&ive and Pajfive 
 Principles together , the Corporeal and Incorporeal Nature , /T/e- 
 chanifm and Life , Atomology and Pneumatohgy , and from both 
 thefe united , they made up one entire Syftem of Philofophy , 
 
 correlpondcnt
 
 Chap. II. Mangled hy Democrkas. 5, 
 
 correfpondent with , and agreeable to, the true and real World 
 without them. And this Syftem of Philofbphy, thus confifting of 
 the Dodrine of Incorporeal Sithjiince (whereof God is the Head) 
 together with the Atomicd and Alechamcul Fhyfiology , fecras to 
 have been the only Genuine, Perfeft, and Complete. 
 
 XLII. But it did not long continue thus ^ for, after awhile^ 
 this entire Body of Philofophy came to be MuKgled and Drfmemhred^ 
 (bme taking one Part of it alone, and fbme another j (bme hatch- 
 ing away the Atomical Phyliology , without the Pneumatology 
 and Theology , and others, on the contrary, taking the Theology 
 and Doctrine of Incorporeals, without the Atomical or Mechanical 
 Fhyfiology. The former of thefe were Democritus, Leucippus^ and 
 Protagoras , who took only the dead Carcale or Skeleton of the 
 old Aloichkal rhilofophy , namely the Atomical Phyfiology ; the 
 latter Vluto and Arijlotle^ who took indeed the better Part, the Soul^ 
 Spirit^ and ^intejjcnce of it, the Theology and Do6trine of Incor- 
 poreals, but Unbodied, and Devefted of its mod" Proper and con- 
 venient Vehicle, the Atomical Phyliology, whereby it became ex- 
 posed to fundry Inconveniences. 
 
 XLIII. We begin with Lc«t//)p//«- and Dc/«tfm/«j- 3 Who being 
 Atheiftically inclined , quickly perceived , that they could not 
 in the ordinary way of Phy(iologiz.ing , (iifficiently (ecure them- 
 selves againft a Deity , nor effeduaUy urge Atheifm upon others 3 
 forafmuch as Hcraclitus and other Philofophers, who held that all 
 Subftance was Body , as well as themfelvcs, did notwithftanding 
 affert a Corporeal Deity, maintaining that the Form of the whole 
 Corporeal World was God, or el(e that he was i^'^h tZ^ 'ix^art, a cev 
 tain kjnd of Body or Matter, as ( for Example) a Methodical and Ra- 
 tional Fire, pervading (as a Soul) the whole Univerfe ^ the particu- 
 lar Souls of men and Animals being but, as it were, lb many pieces, 
 cut and diced out of the great Mundane Soul 5 fo that according 
 to them, the whole Corporeal Univerfe, or Ma(s of Body, was one 
 way or other a God, a moft Wife and Undcrftanding Animal, that 
 did frame all Particularities within it (elf in the beft manner pof^ 
 lible, and providently govern the fime. Wherefore thole Atheifts 
 now apprehending, upon what ticklifh and uncertain Terms their 
 Atheiftical Philofophy then ftood,and how that thole very Fornjs snd 
 ^alities , and the Self-moving power of Body, which were com- 
 monly made a Sanctuary for Athcifm, might notwithftanding chance 
 to prove, contrariwife, the Latihulnm and AJylnm of a Deity, and 
 that a Corporeal God (do what they^ could) might iic lurking un- 
 der them, alfaulting mens minds with doubtful Fears and Jealoufies 5 
 Undcrftanding moreover, that there was another kind of Phyfio- 
 logy fet on foot , which baniftiing thofe Forms and Qiialities of 
 Body, attributed nothing to it but Magnitude, Figure, Site, and 
 Motion, without any Self-moving Power 3 they feemed prefently to 
 apprehend fome great Advantage to themfelves and Caufefrom itjand 
 therefore greedily entertained this Atomical or Mechanical rhyfiology^ 
 and violently cutting it off from that other partjthe DoSrincoflncor- 
 
 F 2 porealsf
 
 tf 2 The Atomich^ Thyfiology fuferfeded B o o k L 
 
 poreals, which it was Naturally and Vitally united to, endeavoured to 
 ferve their turns of it. And now joining thefe two things together^the 
 Atomtcal Phyfiology5which fuppofes that there is nothing in body.but 
 Magnitude5Figure,Site and Motion^and that Prejudice or Prepolleffion 
 of their own Minds, that there was no other Subftance in the World 
 belides Body ^ between them both, they begat a certain Mongrel 
 and Spurious Philofbphy, Atheijikally-Atomicaly or Atomically-A- 
 theijiiciil. 
 
 But though we have i^o well proved, that Leticrppus and Democri- 
 tus were not the firfl: Inventors, but only the Depravers and Adul- 
 terators of the Atomical Philofophy ^ yet if any will notwithftand- 
 ing obftinately contend, that the firft Invention thereof ought to be 
 imputed to them, the very' Principles of their Atheiftn leeming to 
 lead them naturally to this, to ftrip and devefl: Body of all thole 
 Forms and Qualities, it being otherwife Impoffible for them, furely 
 and lafcly to exclude a Corporeal Deity 5 yet fo, as that the Wit of 
 thefe Atheifts was alfb much to be admired, in the managing and 
 carrying on of thofe Principles in fuch a manner, as to make up 
 fb Entire a Syftem of Philofophy out of them , all whole parts 
 Ihould be fo coherent and confiftent together 5 We ftall only fay 
 thus much '-, That if thofe Atheifts were the firft Inventors of this 
 Philofophy, they were certainly very unhappy and unfucceliful in 
 St, whilft endeavouring by it to fecure themfelves from the Poffi- 
 bility and Danger of aCorporealGoci, they unawares laid a Foun- 
 dation for the clear Demonftration of an Incorporeal one, and were 
 indeed fo far from making up any fuch coherent Frame as is pre- 
 tended, that they were forced every where to contradidt their own 
 Principles •■, fo that Non-fence lies at the bottom of all, and is in- 
 terwoven throughout their whole Atheiftical Syftem. And that 
 we ought to take notice of the invincible power and Force of 
 Truth,prevailing irrefiftibly againft all Endeavours toopprelsit^and 
 how defperate the Caufe of Atheifm is,when that very Atomical Hji- 
 pothefis of theirs, which they would ereft and buildup for a ftrong 
 Caftle to garrifon themfelves in, proves a moft EfFeftual Engine a- 
 gainft themfelves, for the battering of all their AtheilticalStrudiure 
 down about their Ears. 
 
 XLI V. Tlato'^s Mutilation and Interpolation of the old Mofchkal 
 Philofophy, was a great deal more excufablc,when he took the Theo- 
 logy and Metaphy licks of it, the whole Doftrine of Incorporeals, and 
 abandoned the Atomical or Mechanical way of Phyfiologizing. 
 Which, in all Probability, he did , partly becaufe thofe foremen- 
 tioned Atheifts having (b much abufed that Philofophy, adopting it 
 as it were to themfelves, he thereupon began to entertain a Jealoufie 
 and Sufpicion of it^ and partly, becaufe he was not of hiraielf fb 
 inclinable to Phyfiology as Theology, to the ftudy of Corporeal as 
 of Divine things 5 which fome think to be the reafon. why he did 
 not attend to the Pythagorick Syftem of the Corporeal World, till 
 late in his old Age. HisGtV7;«f was fuch, that he was Naturally 
 more addifted to Id^^'i than to Atoms ^ to Formal and Final than to 
 
 Material
 
 C H A p. I. By Plaro WAriftotle. 5^ 
 
 Mitericl Caufes. To which may be added, that the way ofPhy-^ 
 fiologiTiing by Matter, Forms and Qiialitics^ is a more HuJJie and 
 fhaticiftd thing than the other i and laftly, that the Atoniical Phy- 
 fiology is more remote from Senfe and vulgar Apprehenlion, and 
 therefore notfoeafily undcrilood. For which cau(e many learned 
 Greeks of later times, though they had read Epicurns his Works, 
 and perhaps Democritus his too , yet they were not able to con- 
 ceive how the Corporeal and Senfible Vhicnometia could poflibly be 
 falved without Real Qiialitics. One Inftance whereof might be 
 given in Thttarch^ writing againft Colotes the Epicurean. Where- 
 fore Tl.ttn , that was a zealous Aflcrtcr of an Incorporeal Deity , 
 cliifnuT: from the World, and of Immortal Souls, ferioudy Phyfio- 
 logizcd only by Matter, Forms and Qitalities, Generation, Cor-- 
 ruption and Alteration , and he did but play and toy forhetimes a 
 little with Atoms and Mechanifm. As where he would compound 
 the Earth of Cubical, and Fire of Pyramidal Atoms, and the like. 
 For that he did therein imitate the Atonlical Phyfiology is plain 
 from thefe words of his; -mJ.^cf. Sv J^& TiXAiTa ^^ocvoSu^ai o-/jjti<.^ a-ra?, ^<- 
 
 dj}-^^ o^^cdoci' All thefe Cubical and Pyramidal Corpufcula of the Fire 
 and Earth are in thehtfelves jo fmall ^ that hy rcafonof their parvitudey 
 it one of them can be perceived fingly and alone ^ but only the Aggregati' 
 ens of tnarty of them together, 
 
 XLV. And A riflotle here trode in Plato's footfteps, fiot only 
 in the better part, in afferting an Incorporeal Deity, and an Im- 
 moveable firft Mover j but alfo in Phyfiologizing by Forms and Qua- 
 lities, arid rejedting that Mechanical way by Atoms , which had 
 been fo generally received amongft the Ancients. Wherefore though 
 the Geniu-T of thefe two Perfons was very different, and Arijiotle 
 often contradtdteth Plato^ and really diflcnts from him in feveral 
 Particularities, yet, ib much I think may be granted to thofe Re- 
 concilers, (Porphyry, Simpliciu^f, and others) that the main Eflcntials 
 of their two Philofbphies are the fame. 
 
 • Now I fay the whole Ariftotelical Syftem of Philofbph'y is infi- 
 nitely to be preferred before the whole Democritical j though the 
 former hath been fo much difparaged, and the other cried up of late a-» 
 mongfl us. Becaufe,thoUgh it cannot be denied but that theDemoCri- 
 tick //)'/'^//je/?/ doth much more handfomly and intelligibly falvc the 
 Corporeal Phenomena, yet in all thofe other things which are of far 
 thegreatefl moment,it is rather a Madnefs than a Ph'ilolbphy. But the 
 Ariftotclick Syftem is right and found here,as to thofe greater things; 
 "t afferting Incorporeal Subflance, a Deity diflinft from the WorW, 
 the Naturaliry of Morality,and Liberty of Will. Wherefore though 
 a late Writer of Politicks do fb exceedingly difparage Anjiotle's E- 
 thicks, yet we fhall do him this right here to declare,that his Ethicks , 
 were truly fuch, and anfwercd their Title ; but that new Modle of 
 Ethicks, which hath been" obtruded upon the World with fo much 
 Faftuofity, and is indeed nothing but the old Dcmocritick Doftrini: 
 ievived;j is no Ethicks at all, but a mere Cheat, the undermining 
 
 IF 3 and
 
 54 ^ Commendation (?/Arill:otleV Philofofhy^ B o o k I. 
 
 and fubverfion of all Morality, by (ubftituting fomething like it in 
 the Room of it, that is a mere Counterfeit and Changeling. The 
 Defign whereof could not be any other than to debauch the 
 Wprld. 
 
 We add further, that Arijloth's Syftem of Philofophy feems to 
 be more confiftent with Piety, than the Cartefian Hjpothefis it felt^ 
 which yet plainly fuppofeth Incorporeal Subftance. 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 ot Whirlpool 
 of Matter j from the fortuitous Motion of which, according to cer- 
 tain General Laws of Nature, muft proceed all this Frame of things 
 that now is, the exaft Organization, and fucceffive Generation of 
 Animals, without the Guidance of any Mind or Wifdora. Where- 
 as Arijloth's Nature is no Fortuitous Principle, but fuch as doth 
 Nothing in Vain^ but all for Ends^ and in every thing purfues the 
 Beji ^ and therefore can be no other than a Subordinate Inltrument of 
 the Divine Wifdom,and the Mtuuary Opijicer or Executioner of it. 
 
 However, we cannot deny, but that Arijlotle hath been taxed by 
 fundry of the Ancients, Chriftians and others, for not Co explicitely 
 averting thele two things, the Immortality of Humane Souls, an4 
 Providence over men, as he ought to have done, andashisMafter 
 rlato did. Though to do him all the right we can, we (hall ob- 
 ferve here, that in his Nicomachian Ethicks, he (peaks favourably 
 for the Latter, « yd^'ni "bTn^itA^a 7^' ai'0^6)7riv63V v-m ^Zv yiviJcu, &C's^ 
 S)ym f -2) djKojiv ypjg^av iwtzi; tz^ ol^scc k, -raf cv[yt,n<;v.ica (tStto;^ an 
 ova?) it) T»$ a>oC7rSvTa(; yAKi<^ iif Tzt; Tifjuivn^g dv^dymieivf <£^ 7^'' (plKav 
 cujn7^ '^^IMKsfjiAviscy Q^9Z/; ti juxAS? Tt^TJoiicu; If Cod take any Care 
 of Humane things^ as it feems he doth^ then it is reafonable to thinks al- 
 jo, that he is delighted with that which is the Bejl^ and nearefl a- 
 kin to himfelf (which is Mind or Right Reafon) and that he rewards 
 thofe who mojl Love and Honour it (as taking care of fuch things as 
 are mofi pleafingto him) in doing, rightly and honcjily. A very good 
 Sentence, were it not Ulliercd in with too much of Scepticifm. And 
 as for the Point of the Soul's Immortality j It is true,that where- 
 as other Philolbphers before Arijiotle, aflerted the Preexiftence, In- 
 corporeity, and Immortality of all Souls, not only the Rational buc 
 the Senfitive alio, (which in Men they concluded to be one and the 
 fame Subft:ance)according to that of P/4^o's, -Tmazi. ^^ aeaiaT(^, £- 
 very Soul is Immortal^ they refolving that no Life nor Cogitation 
 could be Corporeal , Arijictle, on the contrary, doth exprefly deny 
 the Preexiftence, that is, the Separability, Incorporeity and Immor- 
 tality of all Senfitive Souls, not in Brutes only, but al(b every where, 
 giving his reafon for it in thefe words j on fj^ »x °">v "^ -jrv'^ou, Trgoi-. 
 
 jiKti-, ^'^Kov oT( tgoJttk? oi\A/ aaf^-djo^ aoVia-rtiV v-ttvI^x^v , oTov proct/'j^av ccvdj 
 'mSHv ' (Lgi K) ^'^9tv eiojtvou. a.^\'ccrw. o\n ^ oujtou; y.a6' tou;Ta^ eioiivcu oTov rn 
 a;j<*g/?»? acret^ , ar' Iv owVotf/ emivca- That all Souls cannot Freexiji, 
 is manifefi from hence, Lecaufe thofe Principles whofe AUionisCorpO" 
 real^ cannot pojjibly exiji without the Body^ as the Vower of Walking 
 
 without
 
 C H A P. I. M^ltb an Impartial Cenjitrc. 5 5 
 
 rvithotit the Feet: PVherejore it is impojjiblc that thefe Senfitive Souls 
 (precxijiit7g) Jliould come into the Body from ivithont, (incc they c.t>t 
 neither come alone by themfelvcs 7uiked andjiript of a II T>ody^ they bein(^ 
 injeparablefrom it \ neither can they come in veith a Body, that is^ the 
 Seed. This is Arijlotles Argument, why all Senfitivc Souls mufl 
 needs be Corporeal, becaufe there is no VValking without Feet, nof 
 Seeing without Eyes. But at the fiimctime, he declares that the 
 Mind or rntellccl does Preexift and come in from without, that is, 
 is Incorporeal, Separable and Immortal, giving his Reafon forit in 
 like rnanner, AaTn-rai 3 "'' vSv fxLw) ^'^6tv tTreto-itvcu, K^6eiov Si'ca jitc'iov- 
 ir^ ^^ au'vk T?i tv£^'y6i« jmivcovS <iw[xaiTir/i vik^yHct' It remains that the 
 Mind or IntelleB^ and that alone ( preexifting ) enter from rvithoitt 
 and be only Divine 5 fmce its Energy is not blended with that of the Bo- 
 dies^ but it a&s independently upon it. Notwithflanding which, ylri- 
 Jiotle elfewhere diftinguilhing concerning this Mind or Intelleft , 
 and making it to be twofold , j^gent , and Patient , concludes 
 the former of them only to be Immortal, but the latter Corruptible, 
 tSto ^ovov aOoci'oTov Hj a'/Siov , 6 3 TrDCrS^ilfKo? vS? cpea^Tc'j, The Jgent Intel- 
 lect is only Immortal and Eternal , but the Pajfive is Corruptible , 
 where fome Interpreters that would willingly excufe Ariflotle, con- 
 tend that by the Pajfive Intelle^ , is not meant the Patient .^ 
 but the Phantafie only , becaufe Arifiotle (hould otherwile con- 
 traditi himlelf, who had- before affirmed , the Intelledl to be 
 Separable , Unmixed and Inorganical , which they conceive mufl: 
 needs be underftood of the Patient. But t.\\n Salvo can hardly take 
 place here, where the Paflivelntellcft is directly oppofed to the A- 
 gent. Now what Arijiotle^s Agent Vnderjiandmg is, and whether it 
 be any thing in us, any Faculty of our Humane Soul or no,feems to be 
 a thing very queftionable, and has therefore cau(ed much Di(pute a- 
 mongft his Interpreters ; it being refolved by many of them to be 
 the Divine Intellect:, and commonly by others , a Foreign Thing. 
 Whence itmuft needs be left doubtful,whether he acknowledged any 
 thing Incorporeal and Immortal at all in us. And the rather becaufe, 
 laying down this Principle,That nothing is Incorporeal,but whatafts 
 independently upon the Body, he fbmewhcre plainly determines,that 
 there is no Intelleftion without Corporeal Phantafras. That which 
 led Arijlotleio all this-,pofitively to afiirm the Corporeity of Senfitive 
 Souls, and to (tagger fb much conccrnining the Incorporeity of 
 the Rational, leemsto have been his Doftrine of Forms and Quali- 
 ties, whereby Corporeal and Incorporeal Subftance are confounded 
 together, fb that the Limits of each could not be difccrned by 
 hira. Wherefore we cannot applaud Arijlotlc for this a but that 
 which we commend him for, is chiefly thefe Four things : Firft, for 
 making a Perfeft Incorporeal Intelled to be the Head of all 5 and Se- 
 condly, for refblving that Nature, as an Inftrument of this Intelled, 
 does not merely adtaccording to the Necellity of Material Motions, 
 but for Ends and Purpofes, though unknown to it felf ^ Thirdly, for 
 maintaining the Naturality of Morality; and Laftly.for aflerting the 
 IT) icp' »;u?v, Autexoulie, or Liberty from Neceflity, 
 
 CHAP,
 
 •>/ 
 
 £?Ci 
 
 CHAP. II. 
 
 In this chapter are contitined all the pretended Croii/uls of He af on for 
 the Jtheiji/cli Hypotkfis. I. That the Democritick^rhilojofh) which 
 ft made itp of thefc trvo Principle f^ Corporealijm and Jtomijui compli-^ 
 cated t({C^cther, is Fjjentially Atherfiical, 2. Though Epicurus, rvho 
 vojs an Atomical-Corporealiji , pretended to ajjert a Democracy of 
 Cods, yet he wjs,for all that^ an Abfohttc Atheiji : And that Atheifis 
 commonly Equivocate and Difgnife then/fches, 5. That the Demo- 
 critical rhilefophy is nothing elje hut a Syfiem of Atheology^ or A- 
 theijmfrcaggermg under the glorious Appearance of Vhilojophy. And 
 though there be another Form of Atheijm ia;hich tec call i>tratonical^ 
 yet the Democritick^ Atheijm js only considerable \ all whofe Darl^ 
 Myjieries will be here revealed. 4. That ive being to treat con- 
 cerning the Deity ^ and to produce all that Profane and Vnhallovped 
 Stuff of Atheifis in order to a Confutation^ the Divine Alfijiance and 
 DireBion ought to be implored, 5 . That there are Two things here 
 to be performed : Pirji^ to fljerv rchat are the Atheiji's pretended 
 Grounds of Reafon againji the Deity-, and Secondly^ hon> they endea- 
 vour either to Salve or Confute the Contrary Ph.'cnomena. The Firji 
 of thofe Grounds^ That no man can have an Ida?a or Conception of 
 God, and that he is an Incomprehenlible Nothing. 6. The Se- 
 cond Atheijiick^ Argument, That there can be no Creation out of 'No- 
 thing, nor no Omnipotence, becaufc Nothing can come from Nothing, 
 and therefore vphatfocver Subjlantially is, veas from Fternity Self 
 exiflent, and Vncreated by any Deity. 7. The Third pretended 
 Reafon againU a Deity, That the Stri&esl Notion of a God implying 
 him to be Incorporeal:, there can be no fuch Incorporeal Deity, bccaujc 
 there is no other Subjiance but Body. 8. The Atheijis Prctence,Thai 
 the DoUrine of Incorporeal Subjianccs fprungfroma Ridiculous Aiif 
 taking of AbJlraEf Names and Notions for Realities. They Impudent" 
 ly make the Deity to be but the Chief of SpeBres, and an Oberon or 
 Prince of Fairies and Phancies. Their Fourth Argument against a 
 Deity, That tofuppoje an Incorporeal Alind to be the Original of all 
 things, is but to make a mere Accident and AbJlraB Notion to be the 
 . Firji Caufe of all, 9. Their Fifth Argumetit , a Confutation of a. 
 Corporeal Deity from the Principles of Corporsalifm it jelf'lhat Mit- 
 ter being the only Subjiance, and all other Differences of things no- 
 thing but Accidents^ Generable and Corruptible 5 no Living Vnder- 
 
 jiandin^
 
 58 The Democritical Philofofhy Book L 
 
 Jianding Being can be EjJentiaUy Incorruptible. The Stoical God In- 
 corruptible^ only by Accident, 19. Their Sixth Ratiocination from 
 a Complication of Atotnicijm '-, That the Firji Principle of all things 
 jphatjoever in the Vniverje^ is Atoms or Corpufcula devoid of all 
 Qualities, and conjequently of Senfe and Vndcrjianding^ (jvhich 
 fpring up afterrpards p-om a certdin Compofltion of them") and there- 
 fore Alind or Deity rpas not the Firfi Original of all, 1 1. In the 
 Seventh place they* difpro-ve the Worlds Animation^ or its being go- 
 tier n'd by a Living Vnderjianding AnimaltJJ) h'ature^ prcfiding over 
 the whole 5 Becaiife Senfe and Vnderjianding are a Tcctdiar Appen- 
 dix to Fief} Blood and Brains, and Reafon is no where to be found 
 but in Humane Form. 12. The Eighth At heijiicli^ Ground, That 
 God being taken by all for a mo^ H^tppy^ Eternal and Immortal Ani- 
 mate (^or Living Being^ there can be nofuch thing, becaufe all Living 
 Beings are Concretions of Atoms that ri'erc atfrji Generated, and are 
 liable to Death and Corruption by the DiJfoUition of their Compages. 
 And that Life is no fmplc Primitive Nature, but an Accidental Mo- 
 dification of Compounded Bodies, which upon the Difunion of their 
 Parts vanijJjeth into Nothing. 13. The Ninth pretended Alhefiic/^^ 
 Demonjlration, That by God is meant afirsi Cauje or Mover, which 
 K>as not before moved by any thing elfe without it 5 But Nothing can 
 move it felf, and therefore there can be no Z)nmoved Mover, nor any 
 FirJi in the order of Caufes , that is, a God. I4. Their further 
 Proof of this Principle, That Nothing can move it felf, with an A- 
 theifiick^ Corollary from thence. That no Thinking Being could be a 
 Firji Caufe, no Cogitation arifmg of it felf without a Caufe 3 Tvhich 
 may be reckoned a Tenth Argument. 1 5 . Another Myjiery of At he jm^ 
 That all Knowledge, and Mental Conception, is the Information of the 
 things themfelvcs ktiown, exijiing without the Knower, and a Pajfion 
 from them ; and therefore the World muji needs be before any Know- 
 ledge or Conception of it, and no Knowledge or Conception before the 
 World, as its Caufe. 1 6. The Tivelfth Argumentation, That things 
 could not be made by a God, becaufe they are Jo Faulty and III made^ 
 that they rvere not contriv d for the Good of Man,and that the Deluge 
 of Evils, that overflows all, fows that they did not proceed from any 
 Deity. 17. The Thirteenth Injlancc of the Atheijis againji a Deity, 
 from the DefeCf of Providence, That in Humane Afiairs all is Tohu 
 and^o\i\x, chaos and Confufion. 18. The Fourteenth Atheiiiicli^ 
 Ground, That it is not pojjfible for any one Being to Animadvert and 
 Order all things in the dijiant places of the whole World at once : But 
 if it were pojjible, That fuch Infinite Negotiofity wouldbe Abfolutely In- 
 confijient with Happinefs. 19. Several bold but fiight ^eries of 
 Atheijis, why the World was not made fooner ? and What Cod did 
 before / Why it was made at all, fince it wasfo long unmade ^ and. 
 How theArchiteB of the World could rear upfo huge a Fabrick/ 20. The 
 Atheijis Pretence, That it is the great Inter eji of Mankind, That there 
 fi)oula be no Godj and that it was a Noble and Heroical Exploit of the 
 Democriticks,to chafe away that afirightfid Spc&re out of the World, 
 and to free men from the eontinual Fear of a Deity and Punifijment 
 after Death, imbittering all the Pleafures cf Life. 21. Another 
 Pretence of theirs, That Theifm is inconfijient with Civil Soveraign-
 
 Chap. II. Efjentially AtheijiicaL ^^ 
 
 t)', it introducing a Fear greater than the Fear of the Leviathan ^ And 
 that any other Conjcience allowed of beftdes the Civil Law ( ^e/w^ 
 Private Judgment) is^ ipfb fado, a Dijfohttion of the Body Politic^ 
 and a Return to the State of Nature. 22. "the jitheifis Conclufion 
 from the former Tremifjes^ asfet down in Plato and Lucretius, That 
 a// things fprungOriginallyfromNaturc and Chance, without any 
 Mind or Cod^ that is^ proceeded Jront the NeceJJity of Material Mo" 
 tions, undire&edfor Ends -, That Infinite Atoms devoid of Life and 
 Senje^ moving in Infinite Space from Eternity, by their fortuitous 
 Rencounters and Intanglements, produced the Syjlem of the whole V- 
 niverfe, and as well Animate as Inanimate things. 
 
 Aving in the Former Chapter given an Account of 
 the Genuine and Primitive Atomical Philofbphy , 
 which may be called the Mofchicalj we are in the next 
 place to confider the Dcmocritical, that is, the Athei- 
 zed and Adulterated Atomology. Which had its Origin 
 from nothing cl(e but the ;oyning of this Heterogeneous and Con- 
 tradictious Principle, to the Atomical Phyfiology, That there is no 
 other Subjiance in the IVorld befides Body. Now we fay. That that 
 Philolbphy which is thus compounded and made up of the(e Two 
 things, Atomicijm and Corporealtfm complicated together, is eflen-" 
 tially Atheiftical, though neither of them alone be fuch. For the 
 Atomical Phyfiology, as we have declared already, is in its own Na- 
 ture fufficiently repugnant to Atheifm. And it is poffible for one 
 who holds. That there is Nothing in the world befides Body, to be per- 
 fwaded notwithftanding of a Corporeal Deity, and that the world 
 was at firfl: framed and is ftill governed by an Vnderjianding Nature 
 lodged in the Matter. For thus fome of thefe Corporealifts have 
 phancied, The whole Univerfe it felf tobea God, that is, an Vn- 
 derjianding and Wife Animal, that ordered all things within itlelf; 
 after the Bed manner poffible, and providently governed the lame. 
 Indeed it cannot be denied, but that this is a very great Infirmity 
 of mind, that fiich Perfbns lie under, who are not able to conceive 
 any other Subftance befides Body , by which is understood , that 
 which is Impenetrably Extended, or elfe in Plato's Language, which 
 hath ■!T^o<y^oKlw K) kimtplw, that thrufis againji other Bodies and refijis 
 their impulfe ^ or as others exprefs it, which is totts TrXnettTinov, that Co 
 fills up place, as to exclude any other Body or Subftance from Coexift- 
 ing with it therein 5 and fuch muft needs have not only very im- 
 perfedjbut alfo Spurious and felfe Conceptions of the Deity, fo long 
 as they apprehend it to be thus Corporeal 5 but yet it does not there- 
 fore follow that they muft needs be accounted Atheifts. But whofoe- 
 ver holds thefe two Principles(before mentioned)together,That there 
 is no other Subftance befides Body, and That Body hath nothing elfe be^ 
 longing to it but Magnitude, Figure, Site and Motion, without ghtali' 
 ties^ I fay, whofoever is That confounded Thing, of an Atomifl and 
 Corporealiji jumbled together , he is Eflentially and Unavoidably 
 that which is meant by an Atheift, though he ftiould in words never 
 fo much difclaim itj becaufe he muft needs fetch the Original of all 
 
 things
 
 6o That Epicurus mar B o o k 1. 
 
 things from Ser/Jlefs Matter , whereas to aflert a God, is to maintain 
 that all things ifprung Originally from a Knovowg and Vnderjiafiding 
 Nature. 
 
 IL Epicurfff^ who Was one of thofe Mongrel Things before menti- 
 oned, ^an Atomical-Corporealift or Corporeal-Atomift) did not- 
 withftanding profels to hold a Multifarious Rabble and Democracy 
 of Gods, fuch as though" they were avB^toTro^-w^^joi, of Humane Fornt^ 
 yet were fo Thin and Subtle, as that Comparatively with our Ter- 
 reftrial Bodies they might be called Incorporeal 5 they having not (b 
 much Carnem as ^afi-carnem^ nor Sdnguinem as ^ia(i-fangttinem^ 
 a certain kind of Acreal or Ethereal Flejl) and Blood : which Gods of 
 his were not to be fuppofed to cxift any where within the World , 
 upon this pretence, that there was no place in it fit to receive themy 
 
 llliid item non eji ut fojjls credere Sedes 
 EjJ'e Deum San[}as, in Alundi partibus ullisj 
 
 And therefore they muft be imagined to Subfifl: in certain Intermtw- 
 dane Spaces^and Vtopian Regions without the World^the Deliciouliieft 
 whereof is thus Elegantly defcribed by the Poet, 
 
 ^as neqite concittittnt Fenti, »eqne Nnbila nimbk 
 Adjpergunt^ neque nix acri concreta pruina 
 Cana cadens violate femperque innnbilus ^ther 
 Integit, (j^ large diffnjo lumine ridet. 
 
 WhereuntO Was added, that the chief Happinels of thele Gods con- 
 lifted, inOmniumVacatioue Jllunerum , in freedom from all Bufwefs 
 and Employment, and doing nothing at all, that fo they might live 
 a Soft and Delicate life. And laftly, it was pretended, that though 
 they had neither any thing to do with us, nor we with them, yet they 
 ought to be worfhipped by us for their own Excellent Natures lake, 
 and Happy State. 
 
 But whofoever had the leaft Sagacity in him could not but perceive, 
 that this Theology of Epicurus was but Romantical, it being diredlly 
 Contrary to his avowed and profelTed Principles, to admitt of any 
 other Being then what was Concreted of Atoms, and condquently 
 Corruptible j and that he did this upon a Politick Account, thereby 
 to decline the Common Odium, and thofe Dangers aud Inconveni- 
 ences which otherwife he might have incurred by a downright denial 
 of a God, to which purpofe it accordingly ferved his turn. Thus Pofi- 
 doniifs rightly pronounced, Nullos ejfe Df^jjEpicuro videri •-, qu<eque k 
 de Diff immortalibus dixeritjnvidi£ detejland^ gratia dixife. Thon^ 
 he was partly Jocular in it alfojit making no fmall Sport to him,in this 
 manner,to delude and mock the credulous Vulgar.Dctf/ Jocandi caufa 
 induxit Kpicnrus per lucidos c5" perflabiles, ^ habit antes tanquam inter 
 duos Lucos, fic inter duos Mundos propter metum ruinarum. However 
 if Epicurus had been never fb much in Earneft in all this, yet by Gaf-' 
 fendus his leave, we (hould pronounce him to have been not a jot the 
 
 lels
 
 Chap. ]J. An Ahfolnte Athejii, 6i 
 
 lefs an Atheift, fo long as he maintained, that the whole World was 
 made /^("^V.^j? oixTcc'^^o'.To; h hxidixx^.o!; t,> 7ra(Krv//«)ca<5^cTTi''ix I'vti^o; /a^T'o. 
 KcpSoc^fficiC, vpithoHt the orclcritrq^a^jd cliretiion of afjy VirclerjiandiMg Be- 
 ing that veas perje^lj happy and if>imortal, and fetcht the original of all 
 things in the Univerfe , even of Soul and Mind , onm -r^ oLTifjUiv 
 mc'jidTZov (X7:^iVoMT0V «^ TTjxcf'av t;^jV7z;)V riiv RmiCTV, from Sen jkK Atoms ior~ 
 luitnujly moved. He together with Dewier///// hereby making the 
 World to be, in the worft Sence, £ov '^ vuiffo?, a» Egge of the h'/ght^ that 
 is, not the off-fpring of Mind and llnderftanding, but of dark Senflefs 
 Matter, of Tohu and Bohti, or Confufed chaos •■, and deriving the 
 Original of all the Perfedions in the Univerle, from the moft Imper- 
 fect Being and the lovveft of all Entities, than which nothing can be 
 more Atheiftical. And as for tho(e Romantick Monogrammous Gods 
 of Epicurus, had they been Serioufly believed by him, they could 
 have been nothing elfe but a certain kind oi^ Aerial and spe&rous Afen^ 
 living by themfelves, no Body knows where, without the World ; 
 
 ixdjtov iSdfxa;-, Epicurus according to Vidgar Opinion leaves a God^ 
 hut according to the Nature of things none at all. 
 
 And as Epicurus Co other Atheifts in like manner,have commonly had 
 theirVizardsand DifguilesiAtheifm for the moft part prudently chufing 
 to walk abroad in Ma(querade. And though (bme over-credulous 
 Perfons have been fo far impofed upon hereby, as to conclude that 
 there was hardly any fuch thing as an Atheift any where in the World, 
 yet they that are Sagacious, may eafily look through thefe thia 
 Veils and Difguifes, and perceive thefe Atheifts oftentimes infinuat- 
 ing their Atheifm even then, when they moft of all profefs them- 
 felves Theifts, by affirming that it is impoflible to have any ld<ea or 
 Conception at all of God, and that as he is not Finite Co he cannot 
 be Infinitc^and that no Knowledge or llnderftanding is to be attribut- 
 ed to him,which is in effeft to {ay,that there is no fuch thing.But who- 
 foever entertains the Democritick Principles, that is, both rejedls 
 Forms and Qualities of Body,and makes all things to be Body, though 
 he pretend never fo much to hold a Corporeal Deity, yet he is not at all 
 to be believed in it, it being a thing plainly Contradit^tious to thofe 
 Principles. 
 
 in. Wherefore this Mongrel Philofbphy, which Lcucippus^DcmO' 
 critus and Protagoras, were the Founders of, and which was enter- 
 tained afterwards by Epicurus, that makes (as Laertius writes) a?)^?^ 
 ■T^i" oKav oi-n'fisc, Senflefs Atoms to be the firjt Principles, not only of 
 all Bodies (for that was a thing admitted before by Empedocles and 
 other Atomifts that were Theifts) but alfo of All things rvhatfoever 
 in the whole Univerfe, and therefore of Soul and Mind too ; this, I 
 fay, was really nothing elfe but a Philofophical Form of Atheology^ 
 aOigantical and Titanica I Attempt, to dethrone the Deity, not only 
 by Salving all the Vh<£nomenaoC the World without a God, butalfo 
 by laying down (uch Principles, from whence it muft needs follow, 
 that there could be neither an Incorporeal nor Corporeal Deity. 
 It was Atheifin openly Swaggering, under the glorious Appearance 
 of Wifdom and Philofophy. 
 
 G There
 
 62 The Myfteries of Atheifm revealed. B o o k L 
 
 There is indeed another Form of AtheifmjVvhich (infilling on the 
 Vulgar way of Philofophizingby Forms and Qualities) we for diftin- 
 ftion fake lliall call Stratonical 5 fuch as being too modeft and (hame- 
 faccd to fetch all things from the Fortuitous Motion of Atoms,would 
 therefore allow to the feveral Parts of Matter, a certain Kind of N^- 
 tnrtil(x.\\o\i^ not A»imal)?erceptJony(^[xc\i as is devoid o^ Reflexive Con- 
 fcioKJnefls^ together with a Tltflkk^ power ^ whereby they may be able 
 Artificially and Methodically to Form and Frame themfelves to the 
 beft advantage of their Refpeftive Capabilities; fomething like to^^- 
 rijiotles Nature, but that it hath no dependence at all upon any high* 
 er Mind or Deity. And thele Atheifts may be alfb called Hylo^oick^ 
 (as the other AtomicK) becaule they derive all things in the whole 
 Univerfe, not only Senfitive but alfo Rational Souls, together with 
 the Artificial Frame of Animals, from the Life of the Matter. But 
 this kind of Atheifm (eems to be but an unlhapen Embryo of fbme 
 Dark and Cloudy Brains that was never yet digefted into an entire 
 Syftem, nor could be brought into any fuch tolerable Form, as to 
 have the confidence to ftiew it ielf abroad in full and open View. 
 But the DenTocritik^ and Atomich^ Atheifm^ as it is theboldeft and rank- 
 ed: of all Atheifms, it not only undertaking to lalve all Phenomena 
 by Matter Fortuitoudy moved, without a God, but alio to demon- 
 monftrate that there cannot be fb much as a Corporeal Deity -, Co it is 
 that alone which pretending to an entire and coherent Syftem, hath 
 publickly appeared upon the Stage, and therefore doth in a manner 
 only deferve our Confideration. 
 
 And now we fhall exhibit a full View and Profpeft of it, and dif^ 
 cover all its Dar/{^ Myjleries and Frofundities 5 we being much of this 
 Pcrfwafion, that a plain and naked Reprefentation of them, will be 
 a great part of a Confutation ; at leaft , not doubting but it will 
 be made to appear, that though this Monfter, big-iwoln with a Puffy 
 fhewof Wifdom, ftrutt and ftalk (b Gigantically, and march with 
 fuch a kind of ftately Philofophick Grandeur, yet it is indeed but 
 like the Giant Orgoglio^ in our Englifh Poet, a mere Empty Bladder^ 
 blown up with vain Conceit, an Empufa, Vhantafm^ or SpcCfre, the 
 Off'-fpring of Night and Darknefs, Non-fence and Contradiction. ^ 
 
 And yet for all that we (hall not wrong it the leaft in our Re- 
 prefentation , but give it all poffible Advantages of Strength 
 and Plaufibility , that fo the Atheifts may have no Caule to pre- 
 tend (as they are wont to do in fuch Cafes ) that either we did 
 not underftand their Myfteries nor apprehend the full ftrength of 
 their Caufe, or elfe did purpolely (mother and conceal it. Which 
 indeed we have been fo far from, that we muft confefs we were not 
 altogether unwilling, this bufinefs of theirs (hould look a little like 
 (bmething that might deferve a Confiitation. And whether the 
 Atheifts ought not rather to give us Thanks for Mending and Im- 
 proving their Arguments, then complain that we have any way Em» 
 paired them^we (hall leave it to the Cenfure of impartial Judgments. 
 
 IV. PUt9
 
 Chap. II. Rir^ that there if no Id£a of God. 6 3 
 
 ■ WVi M j^ 
 
 I V. rlato tells us that even amongft thofe Pagans in his time, 
 there was generally fuch a Religious Humor, that WvTt? omi •)(^' ji^- 
 
 etov ad 7r» I^mcKSoi • Whofoever had but the kajl of Serioufnep andso' 
 brietyjn them^ vehenfoever they took^in hand any Enterpriz.e^ mhether 
 great or fmall^ they would alrvays invoke the Deity for Jjjijiance andDi- 
 region. Adding moreover that himfelf (hould be very faulty, if in 
 his TintdEUi^ when he was to treat about fo grand a point, concerning 
 the whole World , e< ytyvtv h ilj ajA^vef? '<<^, whether it mere made or 
 vnmade^ he fhould not make his Entrance thereinto by a Religious 
 Invocation of the Deity. Wherefore certainly, it could not be lefs 
 than a piece of Impiety in a Chriftian, being to treat concerning the 
 Deity it fclf, and to produce all that Prophane and Unhallowed ItufF 
 of Atheifts,out of their Dark Corners, in order to a Confutation,and 
 the better Confirmation of our Faith in theTruth of his Exiftence, 
 not to implore his Diredion and Affiftance. And I know no Reafoo. 
 but that we may well do it in that fame Litany of Plato's^ k^ vSv £- 
 Ktfv&) fj^ iMi\i<^, k-m/j^c^^q jy^/Mv eiTreiV, that vpe may firjifpeak^ agreeably 
 to his oven mind or becomingly of Jns NatmrCy and then conjentaneoHJly 
 with our Selves, 
 
 V. Now there are thefe two things here to be performed by us, 
 Firfl:, to difcover and produce the Chief Heads of Arguments or 
 Grounds of Heafbn, infifted on by the Atheifts to difprove a Deity, 
 evincing withall briefly the Ineffeftualnefs and Falfnefs of them. 
 And Secondly, to (hew how they Endeavour either to Confute or 
 Salve, confiftcntly with their own Principles, all thofe rhtenomena. 
 which are commonly urg'd againft them, to prove a Deity and Incor- 
 poreal Subftance , manifefting likewife the Invalidity thereof. 
 
 The grounds of Reafbn alledged for the Atheiftical Hypothefis are 
 chiefly thele that follow. Firft, That we have no Tdtea of Cod^ and 
 therefore can have no Evidence of him j which Argument is further 
 flourifht and defcanted upon in this mariner. That Notion or Con- 
 ception of a Deity, that is commonly entertained, is nothing but a 
 Bundle of Incomprehenfibles, Unconceivables, and Impoffibles^ it 
 being only a compilement of all Imaginable Attributes of Honour, 
 Courtfhip, and Complement, which the Confounded Fear, and Afto- 
 nilhment of Mens minds, made them huddle up together, without 
 any Senceor Philofbphick Truth : This leems to be. intimated by a 
 Modern Writer in thefe words; T/)e Attributes of God fignifie not True 
 nor Falfe, nor any Opinion of our Brain, but the Reverence and De- 
 votion of our Hearts, and therefore they are not fuficient Tremiffes to 
 inferr Truth or convince falfbood. And the fame tiling again is further 
 fet out, with no fmall pretence to wit, after this manner ; They that 
 -venture to difpute Philofophically or reafon of God's Nature from 
 thefe Attributes of Honour , lofing their Vnderjianding in the. 
 very firji attempt , fall from one Inconvenience into another 
 without end, and without number 5 In the fame manner as when one 
 ignorant ef the Ceremonies of Court. coming into theprefence of a greater 
 
 G 2 Perfott
 
 64 ^i^^ Atbeifls Argument againft Creation^ B o o k I. 
 
 Terfon than he is nfed toffeak^ to, and jiumbling at his Entrance^tofave 
 himfelf from falling lets/lip his Cloakjo recover his Cloakjets fall his Hat^ 
 and reith one diforder after another difcovers his Afionifjment and RuUi- 
 city.ThQ meaning of whichjand other like paffages of the fame Writer, 
 feem to be this j That the Attributes of God (by which his Nature i^ 
 fiippofed to be exprefled) having no Philofophick Truth or Reality 
 in them, had their only Original from a certain Ruftick Aftonifh- 
 inent of Mind, proceeding from excefs of Fear, raifing up thePhan- 
 tafm of a Deity, as a Bug-bear for an Objeft to it felf, and affright- 
 ing men into all manner of Confounded Non-fence, and Abfurdity 
 of Expreffions concerning it, (iich as have no (ignification, nor any 
 Conception of the Mind anfwering to them. This is the Firft Ar- 
 gument, ufed efpecially by our modern Democriticks, againfl a Dei- 
 ty, That becauf^ they can have no rhantafiick^ld^a. of it, nor fully 
 comprehend all that is included in the Notion thereof, that there- 
 fore it is but a a Incomprehef/fthk Nothing. 
 
 V I. Secondly, Another Argument much infifted on by the old' 
 Democritick Atheilts, is direfted, againft the Divine Omnipotence 
 and Creative Power, after this manner. By God is always underftood 
 a Creatour of fomething or other out of Nothing. For however 
 the Theifts be here divided amongfl themfelves. Some of them be- 
 lieving that there was once Nothing at all exifting in this whole 
 Space which is now occupied by the World, befides the Deity, and 
 that he was then a Solitary Being, fo that the Subftance of the whole 
 Corporeal Univerfe had a Temporary Beginning, and Novity of 
 Exiftence, and the Duration of it hath now continued but for Co 
 many years only. Others perfwading themfelves, that though the 
 Matter and Subftance at leaft, (if not the Form alfb) of the Corpo- 
 real World, did exift from Eternity, yet neverthelefs, they both a- 
 like proceeded from the Deity by way of Emanation, and do con- 
 tinually depend upon it, in the fame 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, accord- 
 ing to this Hypothejis, though things had no Antecedent Non-Entity 
 in Time, yet they were as little of themfelves, and owed all their 
 Being as much to the Deity, as if they had been once Adually No- 
 thing, they being as it were perpetually Created out of Nothing 
 by it. Laflly,Others of thofe Theifts refolving,that the Matter of the 
 Corporeal Univerfe was not only from Eternity, but alfb Self-ex- 
 iflent and Uncreated, or Independent upon any Deity as to its Be- 
 ings But yet the Forms and Qualities of all Inanimate Bodies, to- 
 gether with the Souls of all Animals, in the fucceflive Generations of 
 them, (being taken for Entities diftinft from the Matter) were Cre- 
 ated by the Deity out of Nothing. We fay, though there be fuch 
 Difference amongft the Theifts themfelves, yet they all agree in this, 
 that God is infbme Sence or other, the Creatour of fbme Real En- 
 tity out of Nothing, or the Caufe of that which othcrwife would 
 not have been Of it felf^ fb that no Creation out of Noth'mg, (in 
 that enlarged fence) no Deity. Now it is utterly irapoflible that 
 
 any
 
 Chap. II. Nothing out of Nothing. 65 
 
 any Subftance or Real Entity fhould be Created out of Nothing, it 
 being Contradiftious to that indubitable Axiom of Reafon, De N/- 
 hilo Nihil, From Nothing Nothing. The Argument is thus urged by 
 Lucretius^ according to the Minds of Epicurus and DcaiocritHs. 
 
 Principiunt hinc cujus nobh Exordia fumct, 
 Nnllam rcvi e Nihilo gigni Divinitus Mnqnavn 
 ^ippe it a Formido Mortales continct omnes ; 
 §lHbd multa in Terr is fieri CwUque tuentur^ 
 Quorum operufft Caitf<fS milla rattone vidcre 
 Vojfunt :, ac fieri Divine N limine rentur : 
 ^as oh res, nbi viderimuf Nilpojje Creari 
 De Nihilo, turn quodfequimttr, jam tittiits mde 
 Perfpiciemus, & unde qncatres qu^qite Creari^ 
 Et quo qu£qHC modofiant opera fine Divum^ 
 
 It is true indeed that it (eems to be chiefly level'd by the Poet a- 
 gainft that Third and lafl: fort of Theifts before mentioned, fuch as 
 HeracUtHs and the Stoicks, (which latter were Contemporary wifh 
 Epicurus) who held the Matter of the whole World to have been 
 from Eternity of it (elf Uncreated, but yet the Forms of Mundane 
 things in the fucceflive Generations of them (as Entities diftinft from 
 the Matter) to be Created or made by the Deity out of Nothing. 
 But the force of the Argument muft needs lie ftronger againft thofe 
 other Theifts, who would have the very Subftance and Matter it felf 
 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 fo much as the Forms and Qualities of Bodies 
 (conceiv'd as Entities really diftinft from the Matter) muchlcls the 
 Lives and Souls of Animals, could ever have been Created by any 
 Deity, and therefore certainly, not the Subftance and Matter it (elf : 
 But all Subftance, and Real Entity, what(bever is in the World, 
 muft needs have been from Eternity, Uncreated and Self exiftent. 
 Nothing can be Made or Produced but only the difTerent Modifica- 
 tions of Preexiftent Matter. And this is done by Motions, Mixtures 
 and Separations, Concretions and Secretions of Atoms, without th^ 
 Creation of any Real diftinft Entity out of Nothing •■, fo that there 
 needs no Deity for the EfFeding of it, according to that oi Epicurus , 
 « 6e<(X.(|)U(n;7r£c? Toaiia yW-nJV^u'ii -e i^trrf.yit^^ , No Divine Porver ought 
 to be called in, for the falving of thofe Th£nomena. To Conclude 
 therefore, If no Subftance, nor Real Entity can be made, m hkh 
 was not before, but all whatfoever Is, Will be, and Can be, was from 
 Eternity Self-exiftcnt, then Creative Power, but efpecially, that At- 
 tribute of Omnipotence, can belong to nothing, and this is all one as 
 to (ay. There can be no Deity. 
 
 VII. Thirdly the Atheifts argue againft the ftriderand higher 
 fort of Theifts, who will haveGod to be theCreatour ofthe whole 
 Corporeal Univerfe and all its Parts out of Nothing, after this man- 
 ner ••, That which Created the whole Mafsof Matter and Body, can- 
 not be it felf Body, Wherefore this Notion of God plainly implies 
 
 G 3 him
 
 66 The Atheiftf Pretences tigainfl Book L 
 
 him to be incorporeal. But there can be no Incorporeal Deity^ 
 becaufe by that word mnfl: needs be underftood, either that which 
 hath no Magnitude nor Extenilon at all, or elfc that which is 
 indeed extended , but otherwife than Body. If the Word 
 be taken in the former fence , then nothing at all can be fb 
 Incorporeal, as to be altogether Unextended and devoid of Geome- 
 trical Quantity, becaufe Extenfion is the very Effenceof all Exijicnt 
 Entjty^and that which is altogether unextended is perfectly Nothing. 
 There can neither be any Subftance nor M«de or Accident of any 
 Subftance, no Nature whatfoever Unexended. But if the Word In- 
 corporeal be taken in the latter fence, for that which is indeed Ex- 
 tended but otherwife than Body, namely Co as to penetrate Bodies 
 and coexift with them, this is alfoa thing next to Nothing, fince it 
 can neither aft upon any other thing, nor beafted upon by,or fenfible 
 of^ any thing , It can neither do nor Suffer any thing, 
 
 Namfacere & fungi nifi Corpus miUapofeJl res. 
 
 Wherefore to fpeak plainly 5this can be nothing elfe but empty Space, 
 or Vacuum^ which runs through all things, without laying hold on any 
 thing, or being affefted from any thing. This is the only Incorpo- 
 real thing, that is or can be in Nature, Space or Place ; and therefore 
 to fuppofe an Incorporeal Deity is to make Empty Space to be the 
 Creatour of all Things. 
 
 This Argument is thus propofed by the Epicurean Poet. 
 
 -^odcunqiie erit ejfe aliquid debehit idipfum 
 
 Augmine vel grandi vel parvo- 
 Cui (i TaUm erit^ quamvis levk exignufque^ 
 Corporum augebit numerum Summdmque fequettir : 
 Sin Intaffile erit, nulLi de parte quodullam 
 Rem prohibere qucatperfe tranfire maantemy 
 Scilicet hoc id erit Vacuum quod Inane vocamns. 
 
 whatfoever is^is Extended or hath Geometrical ^antity and Aienfurabi- 
 lity in it j rohich if it be Tangible, then it is Body, and Jills up a Place in 
 the World, being part of the rvhole AlaJ?^ but if it be Intangible, fo that 
 it cannot refiji the Pajfage of any thing thorough it, then it is nothing 
 elfe but empty Space or Vacuum. There is no Third thing belides thefe 
 Two, and therefore whatfoever is not Body, is empty Space or 
 Nothing, 
 
 •Pr£ter Inane df Corpora fertia perfe. 
 
 Nulla poteji rerum in numero Natura rejinqui. 
 
 Thus the Ancient Epicureans and Democriticks argued , there being 
 nothing Incorporeal but Space, there can be no Incorporeal Deity. 
 
 But becaufe this feems to give Advantage to the Theifts, in making 
 Space Somethingj or that which hath a Real Nature or Entity with- 
 out
 
 Chap. II. y4n Incorporeal Deity, 5 7 
 
 out our Conception, from whence it will follow, that it muft needs 
 be either it felf aSubfhncc, or elfc a Mode of fome Incorporeal Sub- 
 ftance, the Modern Democriticks are here more cautious, and make 
 Space to be no Nature really exifting without us, but only the Phan- 
 tafiii of a Body, and as it were the C/joJiofk, which has no Reali- 
 ty without our Imagination. Sothat there are not two- Natures of 
 Body, and Space, which muft needs inferr two diftinfl: Subdances, 
 one whereof muft be Incorporeal, but only One Nature of Body, 
 The Conlequence of which will be this, That an Incorporeal Sub- 
 ftance is all one with an Incorporeal Bodj', and therefore Nothing. 
 
 VIII. But becaule it is generally conceived that an Error cannot 
 be fufficiently confuted, without dilcovering to cuttov to4^^'</'»?, tke 
 Canfe of the Mijlake, therefore the Atheifts will in the next place un- 
 dertake to (liow likewife, the Original of this Dot^-rine of Incorpo- 
 real Subftances, and from what Mifipprchcnfion it Iprung, as alfo take 
 occafion from thence, further to diljirove a Deity. 
 
 Wherefore they (ay, that the Original of this Doftrine of Incor- 
 poreal Subftances proceeded chiefly from the Ahu(bo( A hjlra& Names^ 
 both of Subftances ( whereby theEilencesof fingular Bodies, as of a 
 Man or an Horfe, being Abftrafted from thole Bodies themfclves, 
 are conlider'd Univerfally) as alfo of Accidentswhen they are con- 
 fider'd alone without their Subjects or Subftances. The latter of 
 which is a thing, that Men have been ncccilitated to, in order to the 
 Computation or Reckoning of the Properties of Bodies, the Com- 
 paring of them with one another, the Adding, Subtrafting, 
 Multiplying and Dividing of them, which could not be done, (b long 
 as they are taken Concretely, together with their Subjects. But yet, 
 as there is (bme U(e of thofe Abftrai^ Names, fo the Abule of them 
 has been alio very great 5 Forafmuch as, though they be really the 
 "Names ofNothhigJ]nce the ElTence ofthis and that Man is not any thing 
 without the Man, nor is an Accidentany thing without its Subftance, 
 yet nien have been led into a grols miftake by them, to imagine them 
 to be Realities exifting by themfelves. Which Infatuation hath 
 chiefly proceeded from Scholafticks, who have been fo iatcmperatc 
 in the ufe of thefe Words, that they could not make a Rational D'lC- 
 courfe of any thing, though never fo fmall, but they muft ftuff it 
 with their Quiddities, Entities, Eflences, Hxcceitics and the like. 
 Wherefore thefe are they, who being firft deluded themselves, have 
 alfo deluded the World, introducing an Opinion into the Minds of 
 Men,that the Elfence of every thing is fomething without that thing 
 it felf, and alio Eternal, and therefore when any thing is Made or 
 Generated, that there is no new Being produced, but only an ante- 
 cedent and Eternal Eflfence cloathed (as it were) with a new Gar- 
 ment of Exiftence. As alio that the mere Accidents of Bodies may 
 exift alone by themlelves without their Subftances. As for Example, 
 that the Life, Senfe and Underftanding of Animals, commonly call'd 
 by the Names of Soul and Mind, may exift without the Bodies or 
 Subftances of them by themlelves, after the Animals are dead i which 
 plainly makes them to be Incorporeal Subftances, as it were the scpa^ 
 
 rate
 
 58 AtheiHs diffute agaiiM^ both B o o k I. 
 
 rate and Abfiraci Ep^ces of Aie». This hath been obferved by a Mo- 
 dern Writer in theie words j Est Hominnm AhfiraUdrum turn in omni 
 Vita turn in rhilofophia^ magnm & Vfus & Abufus. Abnfus in eo con' 
 fijiit, quod cum videant aliqiii, Confideraripofe^ id eji, inferri in Ra- 
 tioms Accidentium Incrementa & Decrementa, Jine Conjideratione Cor- 
 foruM^ [we SubjeBorum fuorufn, ( id quod appe/Jatur Abjirahcre ) lo- 
 quuntur de Accident ibuf, tanqitam pojjent ab onwi Corpore Separari : 
 Hinc enim Origimm trahitnt qiwrundam IJetaphyficorum crajji Errorcs. 
 Nam ex £"<?, quod Confiderari potcji Cogitatio , fine confideratione Cor- 
 pork:, i»fcrre folent non cjf'e Opus Corporis Cogitantfs. It is a great Ab- 
 uje thatfome Metaphyficians make ofthefe AbjiraCt Names^ becanfe Cogi- 
 tation can be conjidered alone rvithout the confideratiofi cj Body ^ 
 therefore to conclude that it is not the AElion or Accident of that Bo- 
 dy that thinks^ but a Subfiance by it /elf. And the fame Writer elle- 
 where obferves. That it if upon this Ground^ that when a Man is dead 
 and buried, they fay his Soul (that isjiis Life) can walk^^ feparatedfront 
 his Body, and is feen by night among[i the Graves. By which means- 
 the Vulgar are confirmed in their Superftitious Belief, ofGhofts, Spi- 
 rits, Demons, Devils, Fayries and Hob-goblins, Invifible Powers and 
 Agents, called by feveral Names, and that by thole Perfbns whofe 
 work it ought to be,rather to free men from fuch Superftition. Which' 
 Belief at firft had another Original,not altogether unlike the former y 
 Namely from mens miftaking their own Vhancies for Things Really ex- 
 ijiing without them. For as in the fenfe of Vifion, men are common- 
 ly deceived, in fuppofing the Image behind the Glafs to be a Real 
 thing exifting without themfelves, whereas it is indeed nothing but 
 their own Phancy , In like manner when the Minds of Men ftrongly 
 poflefs'd with Fear, efpecially in the Dark, raife up the Fhantafms of 
 SpeBres, Bug-bears, or Ajfrightfnl Apparitions to them, they think them 
 to be Objefts really exifting without them, and call them Ghojis and 
 5f»ir/^j-, whilft they are indeed nothing but their own Phanciesj So 
 the Phantafm or rhancy o^ a Deity (which is indeed the Chief of all 
 Spe&res) created by Fear, has upon no other Accompt, been taken 
 for a Reality. To this purpofea Modern Writer, From the Fear that 
 proceeds from the Ignorance it felf, of ivhat it is that hath the Power 
 to do men Good or Harm, men arc inclined to fuppofe and Feign to them- 
 felves, feveral kinds ofPovrers Invifible,and tojiandin awe of their own 
 Imaginations, and in time of Dijirefs to invoke them, as alfo in the time 
 of an expe&edgood Succefs, to give them thank/, makjng the Creatures of 
 their own Fancies, their Gods. Which though it be prudently fpoken 
 in the Plural Number, that ib it might be diverted and put off to the 
 Heathen Gods, yet he is very fimple, that does not perceive the rea- 
 fonof ittobe the fame concerning that one Deity, which is novi^ 
 commonly worlhipped , and that therefore this al(b is but the 
 Creature of Mens Fear and Phancie , the Chief of all Phantafiic^ 
 Chofis and Spe&res, as it were an Oberon or Prince of Fayries and 
 Thancies. This (we fay) was the firft Original of that Vulgar Belief 
 of Invifible Powers, Ghojis, andGods:, mens taking their own Phan- 
 cics for Things really Exifting without them. And as for the Matter 
 and Subftance ofthefe Ghoftsjthcy could not by their own natural 
 Cogitation fall into any other Conceit, but that it was the fame, 
 
 with
 
 Chap. II. Incorporeal and Corporeal Deity. 6q 
 
 with that which appcareth in a Dream to one that fleepeth, or in a 
 Looking-gla(s to one that is awake. Thin Aerial Bodies, \v\\\c\i may- 
 appear and vanifh when they pleafe. But the Opinion, that (lich Spi- 
 rits were Incorporeal and Immaterial, could never enter into the 
 minds of men by Nature, Unabufed by Doftrine 5 but itfprung up 
 fromthofe deceiving and deceived Literati^ Scholalhcks, Philofo- 
 phers, and Theologcrs enchanting mens Underftandings, and making 
 them believe, that the Abftraft Notions of Accidents and EUcnces 
 could exiCl alone by themfelves, without the Bodies, as certain Sepa- 
 rate and Incorporeal Subftances. 
 
 To Conclude therefore, To make an Incorporeal Mind to be the 
 Caufe of all things, is to make our own Phancie, an Imaginary Ghofl: 
 of the World,to be a Reality^and to (uppofe the mere Abjirad Notion 
 o{anAccicle?!t^and a Separate Ejjcnce, to be not only an Abfolute thing 
 by it felf, and a Real Subftance Incorporeal, but al(b the firft Ori- 
 ginal of all Subftances, and of whatfoever is in the Univerfe. And 
 this may be reckon'd for a Fourth Athciftick Ground. 
 
 I X. Fifthly, the Atheifts pretend further to prove, that there is no 
 other Subftance in the World befidcs Body, as alio from the Princi- 
 ples of Corporealifm it (elf, to evince that there can be no Corporeal 
 Deity, after this manner. No man can devife any other Notion of 
 Subftance, thaq that it is a thing Extended, exifting without the 
 Mind, not Imaginary but Real and Solid Magnitude 3 For whatfoe- 
 ver is not Extended, is Nowhere and Nothing. So that Res Extent 
 fa, is the only Subftance, the folid Bafis and Subjlratum of all. Now 
 this is the very felf-lame thing with Body 5 For aiTiTuTria, or Refijietjce 
 feems to be a neceffary Confequence and Refult from Extenfion, and 
 they that think otherwile, can fhow no reafon why Bodies may not 
 alfo penetrate one another, as fome Corporealifts think they do ; 
 From whence it is inferfed,that Body or Matter is the only Subftance 
 of all things. And whatfoever el(e is in the World, that is, all the 
 Differences of Bodies, are nothing but (everal Accidents and Mo- 
 difications of this Extended Subftance, Body or Matter. Which Ac- 
 cidents, though they may be fometimcs call'd by the names of Real 
 Qualities, and Forms, and though there be different apprehcnftons 
 concerning them amongft Philolophers, yet generally they agree in 
 this, that there are thefe two Properties belongingto them 5 Firft, 
 that none of them can fubfift alone by themfelves, without Extend- 
 ed Subftance or Matter, as thtBafis and Support of them : And Se- 
 condly, that they may be all deftroyed without the Deftruftion of 
 any Subftance. Now as Blacknefs and Whitenefs, Heat and Cold, 
 fo likewife Life, Senfe and Underftanding, are fuch Accidents, Mo- 
 difications or Qualities of Body , that can neither exift by them- 
 felves, and may be deftroyed without the Deftruftion of any Sub- 
 ftance or Matter. For if the Parts of the Body of any Living Ani- 
 mal bed ifunited and feparated from one another, or the Organical 
 Difpofition of the Matter alter'd, thofe Accidents, Forms or Quali- 
 ties, of Life and Underftanding, will prefently vanifh away to No- 
 things all the Subftance of the Matter ftill remaining one where or 
 
 other
 
 JO Atheifis contend that the Firfl Trincifk Book I. 
 
 other in the Univerfe entire, and Nothing of it loft. Wherefore 
 the Sitbftance of Matter and Body, as diftinguiftied from the Acci- 
 dents, is the only thing in the world that is Uncorruptible and Un- 
 deftroyable. And of this it is to be underftood that Nothing can 
 be made out of Nothing, and Deftroyed to Nothing, (/. e. ) that 
 every entire thing that is Made or Generated , muft be madc; 
 of fome preexiftent Matter j which Matter was from Eternity, 
 Self- exiftent and Unmade , and is alfo Undeftroyable , and 
 can never be reduc'd to Nothing. ,It is not to be under- 
 ftood of the Accidents thcmfelves, that are all Makeable and 
 DeftroyabJe, Generable and Corruptible. Whatfoever is in the 
 World is but ij'Ah vrei; 'iy^art. Matter fo and fo Modified QX ^talified, 
 all which Modifications and Qualifications of Matter are in their owni 
 nature Deftroyable, and the Matter it fclf ( as the Bafis of them, not 
 neceflarily determin'd to this or that Accident) is the only a^'wulov 
 ^; avvlAee^ov, the only Neceflarily Exiftent. The Conclufion there- 
 fore is, that no Animal, no Living Underftanding Body, canbeAb- 
 fblutely and Effentially Incorruptible, this being an Incommunica- 
 ble Property of the Matter, and therefore there can can be no Cor- 
 poreal Deity, the Original of all things, Effentially Undeftroyable. 
 
 Though the Stoicks imagined the whole Corporeal Univerfe to 
 be an Animal or Deity, yet this Cor|>oreal God of theirs was 
 only by Accident Incorruptible and Immortal , becaufe they 
 (uppofed, that there was no other Matter, which exifting with- 
 out this World , and making Inrodes upon it , could difunite 
 the Parts of it or difbrder its Compagcs. Which if there were, the 
 Life and Underftanding of this Stoical God, or great Mundane Ani- 
 mal, as well as that of other Animals in like Cafes, muft needs va- 
 nifh into nothing. Thus from the Principles of Gorporealifm it felf, 
 it plainly follows that there can be no Corporeal Deity, becaufe 
 the Deity is fuppofed to be a>t'vvMTov iij avo^Ate^cv, a thing that was ne- 
 ver made, and is Eflentially Undeftroyable, which are the Privileges 
 and Properties of nothing but Scnfelefs Matter. 
 
 X. In the next place , the Atheifts undertake more effeftually 
 to confute that Corporeal God of the Stoicks and others, from the 
 Principles of the Atomical Philofophy,in this manner. AH Corpo- 
 real Theifts who affert that an Underftanding Nature or Mind, re- 
 fiding in the Matter of the whole Univerfe, was the firft Original 
 of the Mundane Syftem, and did Intelleftually frame it, betray no 
 fmall Ignorance of Philofbphy and the Nature of Body, in fuppo- 
 fing Real Qualities, befides Magnitude, Figure, Site and Motion, 
 as Simple and Primitive things, to belong to it 5 and that there was 
 ITjch a Quality or Faculty of^ Underftanding in the Matter of the 
 whole Univerfe , coeternal with the fame, that was an Original 
 thing Uncompoundcd and Underived from any thing elfe. Now 
 to fuppofe fuch Original Qualities and Powers, which are Really 
 Dirtinti: from the Subftance of Extended Matter and its Modificati- 
 ons, of Divifibility, Figure, Site and Motion, is Really to fuppofe 
 fb many Diftinft Subftances, which therefore muft needs be Incox- 
 
 poreal.
 
 C H A p. II. is no Vtiderflandiug Nature. 
 
 poreal. So that the(6 Philofophers fall unawares into that very 
 thing which they are (b abhorrent from. For this Quality or Fa- 
 culty of Underftanding, in the Matter of the Univerfe , Original 
 and underiv'd from any other thing, can be indeed nothing cKe but 
 an Incorporeal Subftancc. Eficnrt^ fuggefted a Caution againfl: this 
 Vulgar Miftake concerning Qualities to thispurpofe. Kon fie cogi- 
 tafid<e fnnt ^alitates, quafi fint qutedam per fe exifioitcs Nat/tra feu 
 S>tl>Jia>iti£,JiqHJde»t id mcnte ajjeqiti tton licet •■) fedjoliifumodo ut "o^rii 
 modifefc habendi Corporis^ co»Jidera/id£fn»t. 
 
 Body, as fuch, hath nothing el(e belonging to the Nature of it, 
 but what is included in the ld<£a of Extended Subftance, Divifibi- 
 lity. Figure, Site, Motion or Relt, and the Refults from the various 
 Compolitions of them, caufing different Phancies ^ Wherefore, as 
 vulgar Philolbphers make their firlt Matter (which they cannot well 
 tell what they mean by it} becaufe it receives all Qiialities, to be it 
 felf devoid of all Qiiality 5 So we conclude that Atoms (which are re- 
 ally the firft Principles of all things) have none of thole Qualities in 
 them which belong to compounded Bodies ; they arc not abfblutely 
 of themfelves Black or White, Hot or Cold, Moift or dry. Bitter or 
 Sweet, all thefe things arifing up afterwards, from the various Ag- 
 gregations and Contextures of them, together with different Moti- 
 ons, Which Lucretius confirms by this reafbn, agreeable to the Te- 
 nour of the Atomical Philofbphy, That if there were any fuch Real 
 Qualities in the firft Principles, then in the various Corruptions of 
 JNaturCj things would at laft be all reduc'd to Nothing ; 
 
 Immutahile enim quiddamfuperare necejfe eji 
 Ke res ad Nihilitm redigafttur funditits omnes j 
 Troinde Colore eave contitigas jentina. rerutti^ 
 tie tihi res redeant ad N/luf/zfunditHs omnes. 
 
 Wherefore he concludes, that it muO: not be thought, that White 
 things are made out of White Principles, nor Black things out of 
 Black Principlesj 
 
 'lie ex Alhis Alba reark 
 
 Trincipiis effe^ ■- 
 
 Aut ea qn£ nigrant^ nigra de femine nata : 
 Neve alium quemvis qutefunt induta colorem^ 
 Propterea gerere hunc credos^ quod materiai 
 Corpora confinnili fint ejus tinCla colore 5 
 NiiUus enim Color efi: omnino material 
 Corporibus^ ne que par rebus, nequedenique difpar. 
 
 Adding that the fame is to be refolved likewife concerning all other 
 Senfible Qualities as well as Colours. 
 
 Sed»e forte putes folofpoliata colore 
 Corpora prima manere : etiam fecreta Teporff 
 Sunt, ac Frigoris omnino.^ Calidiqne Faporis ,•
 
 7 2 That Senjlefs Atoms begot Soul and Mind. B o o k I. 
 
 Et foMJtHJieriU, d^ Sitccojejutidferuntnr, 
 JS!cc jaciut7t itllnmpro^rio de corpore Odorew. 
 
 Laftly he tells us in like manner that the lame is to be underftood al- 
 io concerning Life, Senle and Underftandingj. that there are no fbch 
 fimple Qualities or Natures in the firft Principles, put of which Ani- 
 mals arc compounded, but that thefe are iti themfelves altogether de- 
 void oi Life, Senfe and Underftanding. 
 
 Nunc ca, qu£ Sentire videmus cunque^ ne'cejfe 'Ji 
 Ex Infen(ilil)m tamen omtiia confiUare 
 Principiis coKJlare : neque id manifejia refutatit -• 
 Sed f»agif ipjamami diicnnt^ e^ credere cogtint^ 
 Ex if2Jenfilibu^ , qued dico^ Animalia gigni. 
 ^HJppe videre licet ^ vivos exijiere vermes 
 Stercore de tetro^putrorent cum (ibi »a&a 'ji 
 Jntempejitvis ex imbribus hiimida tcUus. 
 
 AU Senjitive and RatioKal Animals are made of Irrational and Senfelef 
 Principles^ vphich k proved by Experience, in that rvejee Worms are made 
 out of pHtrificd Dung, moijined with immoderate Showers, 
 
 Some indeed, who are no greater Friends to a Deity than our 
 felves, will needs have that Senfe and Underftanding that is in Ani- 
 mals and Men, to be derived from an Antecedent Life and Under- 
 ftanding in the Matter. But this cannot be, becaufe if Matter as 
 (uch, had Life and Underftanding in it, then every Atom of Matter 
 muft needs be a Diftinft Percipient, Animal, and Intelligent Perfbn 
 by it felf i and it would be impoffible for any fuch Men and Animals 
 as now are,to be compounded out of them,becau(e every Man would 
 be, Variorum Animalculorum Acervus^ a Heap of Innumerable Ani- 
 mals and Percipients. 
 
 Wherefore as all tlie other Qualities of Bodies,fo likewife Life,Senfe, 
 and Underftanding arife from the different Contextures of Atoms 
 devoid of all thole Qualities , or from the Compofition of thofe 
 fimple Elements of Magnitudes, Figures, Sites and Motions, in the 
 lame manner as from a few Letters varioufly compounded, all that In- 
 finite Variety of Syllables and Words is made, 
 
 ^in etiam refert nofiris in verfibus ipjis 
 Cum quibus df' quali Pojltura contineantur 3 
 Namque eadem Ccelum, Mare, Terras, Flumina, Sokm 
 Significant, eadem, fruges, arbujia, ani mantes 5 
 Sic ipJis in rebus item jam material 
 Inter valla, vi£, connexus, ponder a, plag£, 
 Concurfus, motus, ordo, Fofitura, Figure, 
 Chm permutantur mutari res quoque debent. 
 
 From the Fortuitous Concretions of SenfelefiVnknowing Atoms, did 
 rife up afterwards, in certain parts of the World called Animals, Soul, 
 
 and
 
 C H A p. II. Atheisis ofpofe the Worlds Animation. y ^ 
 
 and Afificl, Sertfe and Vnderjianding, Courjfel and U^ifdom. But to 
 think that there was any AnimaliJI) Nature before all thefe ANh?ials^oi: 
 that there was an antecedent Mmd and Underftanding, Counfel and 
 Wifdora, by which all Animals themfelves, together with the whole 
 World, were made and contrived, is either to run round in a Sen(e- 
 left Circle, making Animals and Animality to be before one an- 
 other infinitely ^ or elfe to fuppofe an impoffiblc Beginning of an O- 
 riginal Underftanding Qiiality in the Matter. Atoms in their firft 
 Coalitions together, when the World was a making, were not then 
 direfted by any previous Counfel or preventive Underftanding , 
 which were things as yet Unborn and Unmade, 
 
 Nam certe neq-, confdio rrimordia rentm 
 Or dine fe qit^que atque Jagaci mctite locamut^ 
 Nee qnos qu£qite darent motiis^ pepigere profc&o. 
 
 Mind and Underftanding , Counfel and WifHom did not lay the 
 Foundations of the Univerfe, they arc 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 Bo- 
 dies, Secitndary , Compounded and Derivative , and therefore they 
 could not he ArchiteClonical o£ the World. Mind and Vnderjiand- 
 ing is no God^ but the Creature o^ Matter and Motion. 
 
 The fence of this whole Argument is briefly this •■, The firft Prin- 
 ciple of all things in the whole Univerfe is Matter, or Atoms de- 
 void of all Qualities, and confequently of all Life, Senfe and Under- 
 ftanding, and therefore the Original of things is no Underftanding, 
 Nature, or Deity. 
 
 XI. Seventhly, The Democritick Atheifts argiie further after 
 this manner : They who affert a Deity, fuppofe ^^4^;^?^ ^^*^ '"" 
 JMO-/401', the rchole World to be Animated, that is,to have a Living,Ratio- 
 nal and Underftanding Nature prefiding over it. Now it is already 
 evident from fome of the premifed Arguments, that the World can- 
 not be Animated, in the fence of Platonifts, thdt is, with an Incor- 
 poreal Soul , which is in order of Nature before Body , it 
 being proved already that there can be no Subftance Incor- 
 poreal 5 as like wife that it cannot be Animated neither in the Stoi- 
 cal fence, fb as to have an Original Quality of Underftanding or 
 Mind in the Matter 5 But yet neverthelefs, fome may poflibly ima- 
 gine, that as in our felves and other Aninials, though compounded 
 of Senflefs Atoms, there is a Soul and Mind, refiilting from the Con- 
 texture of them, which being once made, domineers over the Body, 
 governing and ordering itatpleafure 5 fo there tiiay be likewifc fuch 
 a Living Soul and Mind, not only in the Stars, which many have 
 liippofed to be leller Deities, and in the Sun, which has been re- 
 puted a principal Deity i but alfo in the whole Mundane Syftem, 
 made up of Earth, Seas, Air, Ether, Sun, Moon, and Starrs all to- 
 gether 5 one General Soul and Mind, which though refulting at firft 
 from the Fortuitous Motion of Matter^ yet being once produced.
 
 74 Atheifts impugn the Worlds Animation. B o o k I. 
 
 may rule, govern and fvvay the Whole, Underftandingly, and in a 
 more perfecl^t manner than our Souls do our Bodies, and fo long as it 
 continues, exerci(e a Principality and Dominion over it. Which al- 
 though it will not amount to the full Notion of a God, according 
 to the ftrift (erice of Theifts, yet it WiW approach very near unto it^ 
 and indanger the bringing in of all the fame Inconveniences along 
 with it. Wherefore they will now prove that there is no fuch Soul ojf 
 Mind as this, (refulting from the Contexture of Atoms) that pre- 
 fides over the Corporeal Univerfe, that to there may not be lb much 
 as the Shadow of a Deity left. 
 
 It was obferved before^that Life,Senfe, Reafbn and Underftanding 
 are but Qualities of Concreted Bodies, like thofe other Qualities of 
 Heat, and Cold, &c. arifing from certain particular Textures of 
 Atoms 5 Now as thole fir ft Principles of Bodies, namely lingle Atoms, 
 have none of thole Qualities in them, fb neither hath the whole U- 
 niverfe 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 thofe Qualities in its feveral 
 Parts ; In like manner, the whole has no Life, Senfe, nor Underftand- 
 ing in it, but only the parts of it, which are called Animals. That 
 is. Life and Senfe are qualities that arife, only from fuch a 
 Texture of Atoms as produceth fbft Flefli, Blood, and Brains, ia 
 feodies organized, with Head, Heart, Bowels, Nerves, Mufcles, Veins^ 
 Arteries and the like --, 
 
 ■SenfmjungHur onrnk 
 
 yifceribuSy Nervis, Venis^ qn^CHttqne viclemus^ 
 Molli amor tali conjijiere Corpore creta j 
 
 And Reafori and Underftanding, properly fo called, are peculiar Ap- 
 pendices to humane Shape j Ratio nufqnam ejfepoteji nifi in hominisfi^ 
 gura. From whence it is concluded that there is no Life, Soul nor 
 Underftanding afting the whole World, becaufe the World hath no 
 Blood nor Brains, nor any Animalifh or Humane Form. S^i Mun* 
 dnm ipfum Animantem fapientemqHe ejfe dixerunt, tiuUo modo viderunt 
 Animi Haturam^in qnam Fignram cadere pojfet. Therefore the Epicu- 
 rean Poet concludes upon this Ground, that there is no Divine Senfe 
 in the whole World, 
 
 Difpofitum vJdetnr ubi efe & crefcerepojjit 
 Seorfim Anima. atqtte Animuss tanto magis inficiandnra^ 
 Totum pojje extra Corpus Formimque Animahm^ 
 Vutribns inglebis terrarum^ aut Solk in Igni, 
 ' Aut in Aqua dnrare, aut altis Mtheris oris. 
 
 Haud igitur conjiant ly'ivmo pr^dita Senfu, 
 Sluandoquidem nequeunt vitaliter eJfe Animata^ 
 
 iSJbw if there be ho Life nor Underftanding above us, nor round 
 about us, nor any where elfe in the World, but only in our felves 
 and Fellow- Animals, and we be the higheft of all Beings 5 if neither 
 
 she
 
 Chap. II. Atheip contend that Nothingiy Immortal. 7 c 
 
 the whole Corporeal Syftcm be Animated, nor thofe greater parts of 
 it. Sun, Moon nor Stars, then there can be no danger of any Deity. 
 
 X 1 1. Eighthly, the Dcmocritick Atheifts difpute further againft 
 a Deity in this manner : The Deity is generally fuppoled to be 
 t,Zov ^mf_jov K,a456a§TO,4 PerfeBly HappyAmmal,ImorrHptiblc and Im- 
 mortal. Now there is no Living Being Incorruptible and Immortal, 
 andtherefore none perfeftly Happy neither. For according to that 
 Democritick Hypothefis of Atoms in Vacuity 5 the only Incorruptible 
 things will be Thefe three : Firft of all, Vacuum or Empty Space, which 
 muft needs be fuch, becaufe it cannot fufFer from anything, finceit 
 isplagarum expcrs, 
 
 Et manet jnta&Hm^ nee ab i&ufiingitur hiluM. 
 
 Secondly, the Single Atoms, becaufe by realbn of their Parvitude 
 and Solidity, they are Indivifible 5 And laftly, the Summa SummaruM 
 of all things, that is the Comprehenfion of all Atoms difperfed every 
 where throughout Infinite Space* 
 
 ^uia. nulla locijlat copia cerium 
 
 ^ub quaji res pojjlnt difcedere diffoluique. 
 
 fiut according to that other Hypothefis oi^ (ome modern Atomifts 
 ^whichalfb was entertained of old by Empedocles) that fuppoles a 
 Plenity, there is nothing at all Incorruptible, but the Subftance of 
 Matter it felf. All Syftems and Compages of it, all myv^^^-m. and 
 o^^ciV/xA-ra, ail Concretions and Coagmentations, of Matter divid- 
 ed by Motion, together with the Qualities refulting from them, are 
 Corruptible and Deftroyable ; §Ih£ est Coagmentatio rerum non dtf- 
 folubilfs ? Death dcftroysnot the Subftance of any Matter 5 For as 
 no Matter came from Nothingbut was Self-eternal, fo none of it can 
 ever vanilh into Nothing 3 but it diflblves all the Aggregations 
 of it. 
 
 Nb» (ic interimit Mors res Ut Materidi 
 Corpora conjiciat^fed cwtum dijfupat oUiSi 
 
 Life is no Subsfantial thing, nor any Primitive or Simple Nature i 
 it is only an Accident or ^ality arifing from the Aggregation and 
 Contexture of Atoms or Corpufcula, which when the Compages of 
 them is difunited and diflblved , though all the Subftance ftill 
 remain fcattered and difperfed , yet the Life utterly perilhes 
 and vanifheth into Nothing. No Life is Immortal 5 there is 
 no Immortal Soul 3 nor Immortal Animal, or Deity. Though 
 this whole Mundane Syftem were it felf an Animal, yet being but 
 an Aggregation of Matter, it would be both Corruptible and Mor- 
 tal. Wherefore (ince no living Being can poffibly have any fecuri* 
 ty of its future Permanency 3 there is none that can be perfeftly 
 Happy. And it was rightly determined by our Fellow-Atheifts, the 
 Hedonickj and Cyrenaicl{s, A!/SM/u/>nx avuTrogTov, TerfcB Happinef it a 
 mere Notion, a Flomantick Fiftion, a thing which can have no Ex<« 
 iftence any where. This is recorded to have been one of Democri' 
 
 H 2 tuf
 
 nG Atheifts impugn a Firft Caufe or Mover. B o o k L 
 
 ius his chief Arguments againft a Deity, becaufe there can be no Liv- 
 ing Being Immortal, and confequently none perfectly Happy. Cum 
 DemocrJtMs^quia nihil femperfuo jiatu maneat, neget, ejfe quicquam fcm- 
 fiternum, notine Deum ita tollit omnino^ ut miUatn Opinioncni ejus re- 
 Ijquamfaciat .<? 
 
 XIII. A Ninth pretended Dcmonftration of the Democritick 
 Atheifts is as followeth. By God is underftood a Firjl Caufe or Mo- 
 ver, which being not before adted upon by anything elfe, butadt- 
 ing Originally from it felf, was the Beginning of all things. Now 
 it is an indubitable Axiom, and generally received araongft Philo- 
 fbphcrs, that Nothing can move it felf, but ^icquid ntoveuir ah 
 alio movetur, Whatfoever is moved, is moved by fomething elfe ; nothiilg 
 can ad otherwife than it is made to aft, by fomething without it, 
 aftinguponit. The neceflary Confequence whereof is this. That 
 there can be no luch thing as any firfi Mover, or Fir fi Caufe, that is, 
 no God. This Argument is thus urged by a Modern Writer, agree- 
 ably to the Sence of the Ancient Democriticks 5 Ex eo quod nihil 
 potcji moverefcipfum, non infcrctur, id quod inferri folet, nempe inter- 
 num Immobile, fed contra iEternum Motura, Jiquidem ut vcrum ei?, 
 vihilmoveri afeipfo,ita etiam verumeji nihil moveri nifi a Moto. Front 
 hence,that Nothing can move it felf it cannot be rightlj inferred, as com- 
 *7tonly it is, that there is an Eternal Immoveable Mover (that is, a God^ 
 but only an Eternal Moved Mover-^or that one thing teas moved by another 
 from Eternity, vpithoHt any fir ii Mover. Becaufe as it is true that nothing 
 can be Moved,butfrom itfelfjfo'it is likemfe true,that nothing can be mo- 
 •ved but from that which was itfelfalfo moved by fomething elfe beforejznd 
 lb the progrefs upwards muft needs be infinite, without any Beginning 
 or firft Mover.The plain Drift and Scope of this Ratiocination,is no o- 
 ther then this, to (hew that the Argument commonly taken from Mo« 
 tion,to prove a God,(that is,a Fir^ Mover or Caufe )\s not only Ineffe- 
 ftual and Inconclufivc^but alfo that on the contrary,it may be demon- 
 ftrated from that very Topick of Motion •-, that there can be no Ab(b- 
 lutely Firft Mover,No Firft in the order of Caufes, that is, no God. 
 
 XIV. Tenthly, becaufe the Theifts conceive that though no 
 Body can move it felf, yet a perfedl Cogitative, and Thinking Being 
 might be the Beginning of all, and the firft Caufe of Motion 5 the 
 Atheifts will endeavour to evince the contrary, in this manner. No 
 man can conceive how any Cogitation which was not before,fhould 
 rife up at any time, but that there was fbme caufe for it, without 
 the Thinker. For elfe there can be no reafbn given,why this Thought 
 rather than that, and at this time rather than another, fhouldftart up. 
 Wherefore this is univerfally true, of all Motion and Aftion what- 
 ibever, as it was rightly urged by the Stoicks, that there can be no 
 Ki'vuffi? avcuTio?, no Motion without a Caufe, i. e. no Motion which has 
 not fome Caufe without the Subjedof it. Or, as the lame thing is 
 exprelled by a modern Writer, Nothing takfth Beginning from it 
 felf but from the A&ion of fame other Immediate Agent without it. 
 
 Wherefore no Thinkif^g Being could be a Firfi Caufe, any more than 
 an Automaton ot Machin could. To this, it is further argued, that 
 
 thefe
 
 C f I A p. J I. Atb. m.il^ Knowledg Junior to the World, n j 
 
 thcfe two Notions, the one of a /vw^ty/V/i^ '<~>"clcrfianclit!g'^c\niT^t\\Q 
 other of a rerfecfly Happy Being, are Contradictious, bccaiilc all 
 Knowledge Elientially imj-ilies Dependence upon fomething elle 
 as its Caufe •-, ScicnUd d^ Inte/Iccfus (iputm cji Potent /£ abalio Dcpen- 
 dentff, 7clqHod7!on ofi Beatijjimnfjf. They conclude that Cogitati- 
 on and all Aftion vvhatfocver, is really nothing elle but Local Mo- 
 tion, which is Elientially Hcterokittefie^ that which can never rile 
 of it Iclf, but is caufed by fome other Agent without its Subject, 
 
 X V. In the Eleventh place , the Democritick Atheifts rcalbtt 
 thus : If the World were made by any Antecedent Mind or Under- 
 fVanding, that is, by a Deity ; then there mult needs bean ld£a, 
 rlatjorm and Exemplar of the whole World before it was made ; and 
 conlequently Adual Knovv'ledge, both in order of Time and Na- 
 ture, before Things. But all Knowledge is the Information of the 
 things themfelves known, all Conception ofthe Mind is a P.ijflon from 
 the things Conceived, and their Aftivity upon it 5 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 Caufe. This Argument is thus 
 propofed by the Atheiftick Poet j 
 
 Exemphim forrogignundis rebm, C^ ypfa 
 Hot Hies hominum Divis unde injita primum^ 
 Sjtid vellent facer e utfcirent, animoq^ viderent .<? 
 ^uove rnodo cH tinquam Vis cognita PrincipioruM^ 
 ^idtiam inter fefe permutato Ordine poJJ'cMt^ 
 Si nan ipfa deditfpecimen Natura crcandi .<? 
 
 tJorv could the fuppofcd Deity have a Pattern or Platform in hk Mind^ 
 to frame the iVorldby^ and whence fljoidd he receive it ^ How could 
 he have any Knovfledge of Men before they were tnade^ as alfo what 
 himfelf potdd will to do when there was nothing^ How could he under' 
 fiand the Force and PoJJibil/tj of the Principles, what they would prO' 
 duce when varioujly combined together^ before Nature and Things thcm^ 
 felves^ by Creating,had given a Specimen .<? 
 
 X V L A Twelfth Argumentation of the Democritick and Epi^ 
 curean Atheifts againft a Deity, is to this purpo(e : That things 
 could not be made by a Deity that is fuppoled to be a Being every 
 way Perfeft -, becaufe they are lb Faulty^ and (b 111 made ; The Ar^* 
 gument is thus propounded by Lucretius 3 
 
 ^odf jam rerum ignorem primerdia qu£jlnt^ 
 Hoc tamen ex ipfis Cceli Rationibus aufim 
 Cokfirmare^ aliifque ex rebui reddere multis^ 
 Hequaqitam nobis Divinitus effeparatam 
 Haturam rerum ^ tantajiat pnedita Culpa, 
 
 This Arguments^ CkU Rationibusfiom Aftronomy, or the Conftitu* 
 tion ofthe Heavens,is this : That the Mundane Sphere is lb framed, in 
 
 H 3 jrelpeft
 
 7 
 
 8 Atheifls contend that the World is lU-made. B o o k I. 
 
 re(pedofthe Dilpofition of the j^qnator and Ecltptrck^^ as renders 
 the greateft part of the Earth uninhabitable to Men and moft other 
 Animals ^ partly by reafbn of that excels of Heat in the Torrid Zone 
 (containing all between the Tropicks) and partly from the Extre- 
 mity of Cold in both the Frigid Zones, towards cither Pole. Again, 
 whereas the Stoical Theifts Contemporary with Epicurus concluded, 
 that the whole World was made by a Deity 3 only for the fake 
 
 of Men, 
 
 Hornm omnia caufd 
 
 Conjiittiijje Deitm 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 ufelefs for Mankind 5 and that the remain- 
 der of it yields no fruit to them, unlefs expugncd by obftinate La- 
 bour, after all which, men are often difappointed of the Fruits of 
 thole Labours, by unfealbnable Weather, Storms and Tempefts. A- 
 gain, that Nature has not only produced many noxious and poifon- 
 ous Herbs, but alio Deftruftive and Devouring Animals , whole 
 Strength furpalleth that of Mens, and that the Condition of Man- 
 kind is lb much Inferiour to that of Brutes, that Nature feems to 
 have been but a Step-mother to the former, whilft flie hath been art 
 Indulgent Mother to the latter. And to this purpofe, the manner 
 of mens coming into the World is thus aggravated by the Poet ; 
 
 Turn porra pucr^ utf^vis proje^uf ahtindk 
 Navita^ vudus humijacet^ infans^ in digits omni 
 Vita'i auxilio^ ciitft primum iti htmims oras 
 Hixibus ex al'VO matris naUira profitdit : 
 Vagituquc locum luguhri complete »t ^equum 'Jiy 
 ^uoi tatttuM in vita, rejlet tranjfre malorut/t. 
 
 But on the contrary, the Comparative Advantages of Brutes and 
 their Privilege?, which they have above men, are delcribed after 
 this manner : 
 
 At varik nxfeunt pecudes, armenta, fer<equc : 
 
 Ivec crepitacula eis opu funt, nee quoiquara adhibtnda 'Ji 
 
 Alm£ nutricis Elanda atque Infra&a loquela j 
 
 Kec varias qn/crttnt vffies pro tempore ctrli. 
 
 Demque non arms opus eji^ non mtsnilms altis, 
 
 ^ueisfua tutef/tur, quando omnibus omnia larg^ 
 
 Tellus ipfa parity nattfrdqfte Dicdala rerum. 
 
 And Laftly. The Topick of Evils in General , is infifred upon 
 by them, not thofe which are are called CuipiC, Evils of Fault (for 
 that is a Thing which the Democritick Athcifts utterly explode in 
 the Genuine Sence of it) but the Evils of Pain and Trouble ^ which 
 ^eydilpute concerning, after this manner. The Suppofed Deity 
 and Maker of the Wortd, was either VVilling to aboiilh all Evils, 
 
 but
 
 Chap. II. AtheiHs except againfi Providence, 79 
 
 but not Abie.or he was Able but not Willing 5 or Thirdl}-, he was nei- 
 ther Willing nor Able 5 or elfc Laftly, he was both Able and Willing. 
 This Latter is the only thing that anfvA'ers fully to the Notion ofaGod. 
 Now that the fuppofed Creator of all things was not thus both Able 
 and Willing to aboli(h all Evils, is plain, becaule then there would 
 have been no Evils at all left. Wherefore fince there is fuch a Deluge of 
 Evils overPiowing all,it mufi: needs be, that either he was Willing and 
 not Able to remove them, and then he was Impotcfit, or elfehe was 
 Able and not Willing,and then he was Fnvious^ or Laftly he was nei- 
 ther Able nor Willing, and then he was both Impotent and En- 
 vious. 
 
 XVII. In the Twelfth Place, the Atheifts further difpute in this 
 manner. If the World were made by any Deity5then it would be 
 governed by a Provklcnce^ and if there were any Providence^ it mufl 
 appear in Humane Affairs. But here it is plain, that all isT(?/i«an<l 
 Bohu, Chaof and Cofifufion: Things happening alike to all, to the 
 Wife and FooliHi, Religious and Impious, Virtuous and Vicious. 
 (For thefe Names the Atheift cannot chufe but make ufe of, though 
 by taking away Natural Morality, they really deftroy the Things.) 
 From whence it is concluded, that all things float up and down, 3s 
 they are agitated and driven by the Tumbling Billows of Carclefs 
 Fortune and Chance. The Impieties of DioMyfius, his fcoffing Ab- 
 ufes of Religion, and whatfbever was then Sacred, or worfhjpt un- 
 der the Notion of a God, were moft notorions 5 and yet it is ob- 
 fcrved, that he fared never a jot the worfe for it. Hunc mc Oljm- 
 piuf Jupiter fulmine peratjjit, nee Aifcultpiu-s mifero ditttttrnoquc morbo 
 tabcketttera int er emit ^vcr urn infno lecfulo fnortnus^in Tympatiidis rogtrd 
 ill at us ci/, eimqiic potejiafem qudm ipfe per fc elks fia&us erat ^ quafi 
 jtijlam <d^ legitimam^ h^reditatis loco trudidit : Neither did Jupiter O- 
 ]ympius_/?r//<f him with d Thunderbolt^ nor ^(culapius injiiB any Un^ 
 (^ifiping Difcitfe upon him^ but he died in his bed, and was honourably 
 interred, and that Tower which he hadix>icf{edly acquired, he tranfmit- 
 tcd, as a Ji/Ji and Larvftt! Inheritance^ to his Pojlerify. And Dioge- 
 »cx the Cynick, though muchaTheifi:, could not but acknowledge, 
 that Harpalus a famous Robber or Pirate in thofe times, who com- 
 mitting many V'illanous aftions, not^vithftanding lived profpcrouf- 
 ly, did thereby Tcjiimotjinm dicere contra Dcos, bear tcfiimony a- 
 gainji the Gods. Though it has been qbjefted by the Theifls, .and 
 thought to be a ftrong argument for Providence, that there were (b 
 many Tables hung up in Temples, the Monuments of fuch as hav-' 
 ing prayed to the Gods in Storms and Tempcfls, had eicapc.d -Ship- 
 wrack '■> yet as Diagoras obfervcd, Nufquam picfifiintqui Naitfr^dgijwt 
 fecerunt, there are no Tables extant of thofe of them who n'^re shi^- 
 wracks. Wherefore it was not confidered by thefe Thetfts, How 
 many of them that prayed as well to the Gods, did notwithflahd- 
 ing fuffer Shipwrack 3 as alio how many of thofe , v/hich never 
 made any Devotional Addreffes at all, to any Deity, eicapcd equa^ 
 Dangers of Storms and Tempe(>?. 
 
 More-*
 
 8o Atheifls Excepions againjl B o o k L 
 
 Moreoverjit is confentaneous to the opinion of a God^to think that 
 Thunder ratling in the Clouds with Thunder-bolts^ fhould be the im- 
 mediate Significations of his wrath and difpleafurerwhereas it is plain, 
 that thele are flung at random, and that the Fury of them often lights 
 upon the Innocent, vvhilfl the notorioully guilty fcape untouched, 
 and therefore we undcrftand not, how this can be anfwered by any 
 Theifts, 
 
 C«r, quibtts incatttum Scelus averfahile cumque eji^ 
 NoNfachmt^ i&ijlammas »tfft!gnris halent, 
 TeBoreperfixo '-, documen Mortalibus acrc^ 
 Etpotius nulla flbi turpfs Confcius reii^ 
 Vdvitur in flammis innoxius^ it7quepeclitur. 
 Turbine c(elejij, fubito correptus, (^ igni .<? 
 
 " Now the force of this Argument appears to be very powerful, be* 
 caule it hath not only daggered and confounded Theijis in all Ages, 
 but alio hath effedually transformed many of them into Atheijis. 
 For Diagoras Melius hirafelf wasonce a Superftitious Religionift, in 
 fo much that beiag^a Dithjirambick^ Poet, he began one of his Poems 
 with thefe words, >C <f^cdfU)Voc k, nixlv vravTa mkei'mi,. aU things are 
 done by God and Fortune. But being injured afterwards by a Per- 
 jured Per(bn,that fufFered no Evil nor Dilafter thereupon, he there- 
 fore took up this contrary Perfwafion, that there was no Deity,* 
 And there have been innumerable others, who have been lb fat 
 wrought upon by this Confideration, as if not ablblutely to dilclaira 
 and dilcard a Deity, yet utterly to deny Providence, and all Care 
 of Humane Affairs by any Invifible Powers. Amongft whom the 
 Poet was one, who thus exprefled his Sence. 
 
 Sed cum res homimim tanta caligine volvi 
 Afpicerem^ Utofque diufiorere nocentes^ 
 Vexarique pios, rurfus labefaffa cadebut 
 Relligio, caufteque viam non Jpontefequebar 
 Alter ius^ vacuo qu£ cnrrere Semina motu 
 Afirmat^ magnumque novas per Inane Figuras^ 
 Forttina non Arte regi , qua Numinafenfu 
 Ambiguo vel Nulla put at ^ vel Nefcia nojiri. 
 
 XVIII. A thirteenth Argumentation of the Democritick and 
 Epicurean Atheifts is to this purpofe 5 That whereas the Deity is 
 fuppofed to be fuch a being, as both Knows all that is done every 
 where in the moft diftant Places of the World at once, and doth 
 himfelf immediately Order all things ^ this is, Firft, impoffible for a- 
 ny one Being, thus to animadvert and order all things in the whole 
 Univerle, 
 
 -3 
 
 ^k regcre immenji Sutfimam, quis habere profundi 
 Indu manu valtdas potis eji moderanter habenas .<? 
 ^is pariter cahs omneis converters .<? & omnek 
 
 tgnibm
 
 Chap. II. A Providential Deity. 8i 
 
 J^nibtts ^thcriif terrai fujfire feraccis ^ 
 OmHibns inque locis ejje omni tempore priffi}) •-, 
 Nnbihus ttt tenebras faciat^ celiqiie ferena. 
 COfJCHtlAtfonitH / &C. 
 
 And Secondly, if it werefiippofed tobepoffible, yet fuch infinite 
 l^egotiofity would be abfolutcly inconfiftent with a Happy state j Nor 
 could fuch a Deity ever have any quiet Enjoyment of himfelf, be- 
 ing Perpetually filled with Tumult and Hurliburly, » ro^tCpCOvSoi TT^- 
 y^idu il, ;pflcv\\§^c, y^ o^yal it, ya.^i\ic, ixocxjxo^jtoT^Ti, ciM' acStve/a k^ cpojkM )y 
 TTgofl-^wfi 7y'' ttAho-iovtou'to •yivt'iixi- Dijlra&ion of EufiKCJ? a»d Sol/icitous 
 Cares, Difpleafitres and Favours, do 7iot at all agree vptth Happivcjs, 
 but they proceed from Imbecillity, Indigency and Fear.'ii fxaKi^io;' }ij x- 
 
 cvvixi'mi., df acStve/a y: imv to TtiiSTtv That which is Happy and Incor- 
 ruptible, rcould neither have it felf any Eufinefs to do, nor create any to 
 others, it would neither have Difpleafiire nor Favour, towards any other 
 Terfons, to engage it in Action j all thk proceeding from Indigency. 
 That is, Favour dind Benevolence, as well as Anger and Difplcafure, 
 arife only from ImbecilUty. That which is perfedily happy and want- 
 eth nothing, oAov ov it^jl thvotvox^v 't ic/'iac i^c/*oUiU6)via4, being wholly 
 poffeffed and taken up in the Enjoyment of its own Happincfs, would be 
 regardlefsof the Concernments of any others; and mind nothing 
 befides it (elf, either to do it Good or Harm. Wherefore, this Curi- 
 ofus C^ plenusNegotii Deus, This Bu fie, Rejilefs, and Pragmatical Dei- 
 ty, that muft needs intermeddle and have to do with every thing in 
 the whole World, is a Contradifl:ious Notion, fince it cannot but be 
 the moft Unhappy of all things. 
 
 XIX. In the Next Place, the Atheifts difpute further by pro- 
 pounding Several bold ^<er7>i-, which they conceive unanfwerable, 
 after this manner. If the World were made by a Deity, why was 
 it not made by him (boner ? or fince it was (b long unmade, why 
 did he make it at all } Cur mundi A-'.dificator repente extiterit, innu- 
 merabili ante f^cuU dormierit .<? How came this Builder and Archi- 
 te& of the World, tojiart up upon a fuddain, after he hadfiept for infi- 
 nite Ages, and bethink himlelf of making a World <? For, certainly, if 
 he had been awake all that while, he would either have made it 
 fooner, or not at all 5 becaule there was either (bmething wanting 
 to his Happinels, before, or nothing ; if there had been any thing 
 wanting before, then the World could not have been (b long un- 
 made 5 but if he were completely Happy in himfelf without it, then 
 fM^J^iv t/\Ae'7njv havoI'; i/w-iMtv '^^x^?^-^ '^{^l^'^i wanting nothing , he 
 vainly went about to make fuperfluous things. All defire of Change 
 and Novelty, argues a Faftidious Satiety, proceeding from Defect 
 and Indigency , 
 
 ^idve novi potuit taniopoU,ante quiet os 
 Inlicere, ut cuperent vitam mutare priorem i 
 tsSam gaudere novis rebus debere videtur 
 ^oi veteres obfunt j fed quoi nil accidit <egri 
 
 Ttmpore
 
 82 Several Bold Queries of Atheifis, B o o k I. 
 
 Tempore in anteaBo^ cum pulchre degeret £vHm^ 
 ^idfotuitnovitatis amor em accendere tali .<? 
 
 Did this Deity, therefore light up the Stars, as (b many Lamps or 
 Torches, in that vaft Abyls of infinite Darknefi, that himfelf might 
 thereby have a more comfortable and chearful Habitation ? Why- 
 would he then content himfelf from Eternity, todwcllin (uch aMe- 
 lancholick, Horrid, and Forlorn Dungeon ? 
 
 An Credo in tenehrii vita & meerorejacebat. 
 Donee diluxit rerum Genitalis Origo ^ 
 
 Was Company and that Variety of Things, by which HeaVen and 
 Earth are diftingui(hed,defireable to him ? Why then would he con- 
 tinue Solitary fo long, wanting the pleafure of (uch a Speftacle > Did 
 he make the World and men in it to this end, that himfelf might 
 be worftiippcd and adored , feared and honoured by them ? But 
 what could he be the better for that, who was lufficiently happy a- 
 lone in himfelf before ? Or did he do it for the Sake of Men, to grati- 
 fie and oblige them > 
 
 -At quid immortalibus atqtic ieatis 
 
 Gratia nojira qtteat largtrier emolumenti, 
 Vt nojira quicquam cansa gerere aggrediantur ? 
 
 Again, if this were done for the fake of Men, then it muft be ei<. 
 ther for Wife Men or for Fools 5 If for Wife men only, then all that 
 Pains was taken but for a very few '•, but if for Fools, what reafbn 
 could there be, why the Deity fhould feek to defervc fb well at their 
 hands? Befides this, what hurt would it have been to any of us, 
 (whether Wife or Foolilh) never to have been made > 
 
 Huidve malifuerat nobis non ejfe creAtis ? 
 
 HatHs enim debet quicHnque eji^ velle manert 
 In vita, donee retinebit blanda voluptas : 
 ^ui nunquam vero vita gujiavit amorem. 
 Nee f hit in nnmeroj qiiidobeji non ejje creatum? 
 
 Laftly, if this Deity muft needs go about raoliminoufly to make a 
 World, k^yhis </^iv.iwiy TtKlovcc, U^e an Artificer and Carpenter, what 
 Tools and Inftruments could he have to work withall ? what Mini- 
 fters and Subfervient Opificers > what Engins and Machins for the 
 rearing up of fohuge a Fabrick } How could he make the Matter 
 tounderfland 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 fe- 
 ftening upon any thing ; but if Corporeal, then the fame thing was 
 both Materials and Archited , both Timber and Carpenter, and 
 the Stones muft hew themfelves, and bring therafelvestogether,with 
 4ifcretion, into a Strufture. 
 
 XX. la
 
 Chap. II. Ath. diffutefrom Interefs againsi a Deity. 8 
 
 X X. In the laft Place, the Atheifts argue from Intereji ( which 
 proves many times the raoft effectual of all Arguments ) againft a 
 Deity , endeavouring to perfwade, that it is, Firft, the Intcreji of 
 Frivate Perfons^ and of all Man-kind in General , and Secondly, the 
 Particular Intereji of Civil Sovtrctgm^ and Commomppca.hhs , that 
 there (hould neither beaG<?^, nor the Belief of any (uch thing en- 
 tertained by the minds of Men , that is, no Religion. Firft, they 
 lay therefore, that it is the Inter ejje of Mankind in General ; Becaufe 
 {o long as men are perfwaded, that there is an Underftanding Being 
 infinitely Powerful, having no Law but his own Will , (becaufe he 
 has no Superiour) that may do whatever he pleales at any Time 
 to them , they can never Securely enjoy themlelves or any 
 thing, nor be ever free from dtfquieting Fear and Solicitude. 
 What the Poets Fable of Tantalum in Hell, being alwaies in fear of 
 a huge ftone 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, herein this Life, which indeed was the ve- 
 ry thing mythologized in it. 
 
 Nee Mjfer impendent magnum timet aire Saxum 
 Tantaluf^ (utfam* eji) cajfa formidine terpens .* 
 Sed magls in vita^ Divitm Aletiis nrget inanis 
 Mortales^ cafumque timent, quemcumque ferat Fors, 
 
 Fdr befidesmens/tf/ecar/Ty, from all manner of prefent Evils, upon 
 the Suppofition 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 Pu- 
 niQiments after Death will unavoidably follow thereupon, perpetual- 
 ly embittering all the Solaces of Life, and never fuffering men to hava 
 the leaft fincere Enjoyment; 
 
 -ft ccrtam fnem ejfe •viderent 
 
 ^rumnarum homines^ aliqu^ rations valerent^ 
 ReUigionihuf, atque minis ohJiHere Fatftm.' 
 Nunc ratio nulla eji rejiandi, nulla facult at : 
 Mternas quoniam Pcenas in morte timendum, 
 Ignoratur enim qu£^t natura Animai^ 
 Natajtt, an contra najcentihm injinuetur 5 
 Etjimul intereat nobijcum morte dirempta. 
 An Tenebras Orci vijat vajidjque Lacunas, 
 
 Wherefore it is plain, that they who firft introduced the Belief 6£ 
 a Deity and Religion^ whatever they might aim at in it, de(erved ve- 
 ry ill of all Mankind, becaufe they did thereby infinitely debafe and 
 dcprefs mens Spirits under a Servile Fear, 
 
 Efficiunt animos humiles, formidine Divufftj 
 Deprejjofquepremunt ad Terr am : 
 
 As al fo caufe the greateft Griefs and Calamities that now difturb Hu- 
 mane Life> 
 
 ^antoi
 
 84 Atheifls pretend that Theifm is B o o k I. 
 
 §lU(tntos turn gemiUts ipjljihi, quantiq'-, fiohis 
 Volffera, quas lachrymas peperere Minoribn tiojirii ^ 
 
 There can be no comfortable and happy Living, without baniOi- 
 ingfrom our Mind, the belief of thefe two things, of a Deity and the 
 Souls Immortality:, 
 
 Et tnitui illeforasprieceps Acheruntis agendus 
 funditus^ humanam qui vitam turhat ab imo^ 
 Omnia fujfundetis Mortis Nigrore, »eque nllam 
 Eff'e volnptatem Liquidam^ PurimqHe relinquit. 
 
 It was therefore a Noble and Heroical Exploit of Democritiis and 
 JEpicurtis, thofe two good-natured Men, who feeing the World thus 
 opprefled under the grievous Yoke of Religion, the Fear of a Deity 
 and Punilhment after death, and taking pity of this fad Condition of 
 Mankind, did manfully encounter that affrightful Spedtre or Empu- 
 fa, of a Frovidential Deity 5 and by clear Philofophick Realbns, 
 chafe it away, and banilh it quite out of the Worlds laying down 
 fuch Principles, as would falve all the Thanomena of Nature withous 
 a God 5 
 
 ^£ bene cognita (i teneai, datura videtHr 
 Libera continuo, Domini i privata Superbif, 
 Jpfafnd perfefponte^ Omnia Dis agere expers^ 
 
 So that Lucretius does not without juft Caufe, ereft a Triumphal 
 Arch or Monument to Epicurus, for this Conqueft or Victory of his, 
 obtained over the Deity and Religion, in this manner 5 
 
 Humana ante oculosfede quum vitajaceret. 
 In terris oppreffa gravifub Relligione, 
 J ^^ caput a Celi regionibus ojiendebat, 
 
 Horribilifuper afpe&u mortalibus injians 5 
 Primu^ Grains homo mortales tendere contra 
 Eji ochIos aufus, primufque obfijiere contra 3 
 ^em necfama Deum necfulmina,nee minitanti 
 Alurmure comprejjjt celum, 8cc. 
 
 XXI. That it is alfo the Interefs of Civil Sovereigns and of all * 
 Common-wealths, that there fhould neither be Deity nor Religion, 
 the Democritick Atheifts would perfwade in this manner ; A Body 
 Tolitick^ox Common-wealth is made upof parts, that are all naturally 
 DiJJociated from one another, by realbn of that Principle of private 
 Self-love^who therefore can be no otherwise held together than by 
 Fear , Now if there be any greater Fe^r thantheFe^r of the Levia- 
 than, and Civil Reprefentative, the whole Strudure and Machin of 
 thisgreatColofs muft needs fall a-pieces, and tumbledown. The 
 Civil Sovereign reigns only in Fear, wherefore unlefe his Fear be 
 the King and Sovereign of all Fears , his Empire and Dominion 
 
 ceafes.
 
 C H A P. II. Inconfiflent mi th Civil Sovereignty. 97 
 
 ceafes. But as the Rod of ntofa devoured the Rods of the niinjci. 
 ansj fb certainly will the fear of an omnipotent Deity, that can pu- 
 nilh with eternal Torments after Death, quite fwallow up and de- 
 vour that comparatively Petty fV-^r oi Civil Sovereigns , and confe- 
 qucntly deftroy the Being of Commonroealtht^ which have no Foun- 
 dation in Nutitre^ but are mere Artificial Thi/rgSj made by the En- 
 chuntment and Afugical Art of rolicy. Wherefore it is well obferved 
 by a Modern Writer , Thut men ought not to fitffer thcmjelvcs to be 
 ahiifed^hy the DoUrine of Separated Ejfences and Incorporeal Subjlances^ 
 (fnch as God and the Soul) built upon the vain rhilofophy of Ariftotle, 
 that rvould fright men from obeying the Laws of their Country^ rvith 
 Empty Karnes, (as of Hell, Damnation, Eire and Brimjione) as men 
 fright Birds from the Corn, rvith an empty Hat, Dublet, and a crooked 
 Stir^. And again 5 if the fear of Spirits (the chief of which is the 
 Deity) were fallen away, men would be much more fitted than they are 
 for Civil obedience. 
 
 Moreover, the Power of Civil Sovereigns is perfeftly Inclivifible 5 
 'tis either All or Nothing, it muft be Abfolute and Infinite^ or el(e 'tis 
 none at all •■, now it cannot be (b, if there beany other Power equal 
 to it, to (hare with it, much lefs if there be any Superiour ( as that 
 of the Deity) to check it and controul it. Wherefore the Deity 
 muft of Necellity be removed and difplaced, to make room for the 
 Leviathan to fpread himfelf in, 
 
 Laftly, Tis perfedly inconfiftent with the Nature of a" 5^,^ ?<?//- 
 tick^, that there fhould be any Private Judgment of Good or Evil, 
 Lawful or Vnl awful, "juji or 'D»/;//? allowed ; but Ctf///'a>;/a' (which 
 Theifm and Religion introducesj is Private Judgment concerning Good 
 and Evil ■■, and therefore the Allowance of it, is contradidious to Ci- 
 vil Sovereignty and a Commonwealth. There ought to be no other 
 Confcience (in a. Kingdom or Commonwealth ) befides the Law of 
 the Countrey-y the allowance of Private Confcience being, ipfo fatio, a 
 Diflblution of the Body Politick^, and a Return to the ^'/ij/e of Nd' 
 turc. Upon all thefe accounts it muft needs be acknowledged, 
 that thofe Philofbphers who undermine and weaken Theifm and 
 Religion, do highly deferve of all Civil Sovereigns and Common- 
 Tpealths. 
 
 ■ XXII. Now from all the premifed Confiderations, the Damocri- 
 tickj confidently conclude againft a Deity-, That the Syftem and Corn- 
 pages of the Univerfe, had not its Original from any Vnderjianding 
 Nature, hut that Jllind and Vnderjianding it (elf, as well as all things 
 el(e in the World, fprungup from Sendeis Nature and Chance, or from 
 the unguided ami undirected Motion of Jlfatter. Which is therefore 
 called by the Name of Nature, becaufc whatlbever moves is moved 
 by Nature and Necejfity, and the mutual Occurfions and Rencounters 
 of Atoms, their Plague, their Stroaks and Dafhings againft one ano- 
 ther, their Reflexions and Repercuflions, their Cohefions, Implexi- 
 ons, and Entanglements , as alfo their Scattered Difperfions and Di- 
 vulfionsj are all Natural and Necejjary 5 but it is called alio by the 
 
 I name
 
 ^8 The AtheiH's Conchijjon that B o o k I. 
 
 name of chance and Fortune^ becaufe it is all unguided by any Mind^ 
 Connfel or Dejign. 
 
 Wherefore ttifnite Atoms of different fizes and figures, devoid of 
 all Life and Senfejmoving Fortuitoufly from Eternity in infinite Space, 
 and making fucceffively feveral Evcottnters^ and confequently various 
 ImplexioKs and Entanglements with one another 3 produced firft a 
 confufed Chaos of thefe 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 Confpiracy, to be Con- 
 glomerated into a Vortex or Vortices ; where after many Convolu- 
 tions and Evolutions, Molitions and Eflays (in which all manner of 
 Tricks were tried, and all Forms imaginable experimented) they 
 chanced in length of time here to fettle, into this Form and Syftem 
 of things, which now is, of Earth, Water, Air and Fire j Sun, Moon 
 and Stars 5 Plants, Animals and Men j So that SenJIef Atoms ^ fortui»' 
 toufly moved , and Material Chaos , were the firft Original of all 
 things. 
 
 This Account of the CofmopceJa^ and firft Original of the Mundane 
 Syftem, is reprefented by Lucretius according to the mind of Epicu- 
 rus^ though without any mention of thofe ^tfrf/V?/, which yet were an' 
 cifential part of the old Democritick^ Hypothefis. 
 
 Scd quibus iUc modis conjedtus materia'i 
 Fundarit coslum, ae terram^ pontique profunda^ 
 Solisy lunai cur jus ^ ex or dine ponam. 
 Ham certe neque con(ilio primordia rerum^ 
 Ordine fe quaque atque fag*ci tnente locarunt : 
 Nee, quos quteque darent motus^ pepigere profe&o: 
 Sed quia multa modis mult is primordia rerum^ 
 Ex infinito jam tempore percita plagis, 
 Tonderibjifque fuisconfuerunt concitaferri, 
 Omnintodifque coire, atque omnia pertentare, 
 glu£cunque inter fe pojjent congrejfa creare : 
 Tropterea fit^ utl magnum volgata per avum, 
 Omnjgenos cwtus, ^ motus experiundo. 
 Tandem ea conveniant, qu£ ut convenere, repente 
 Magnarum rerum fiant exordia f^pe, 
 Terraz, Maris, d^ Cceli, generifque Animantum. 
 
 But becaufe fome fcem to think that Epicurus was the firft Found- 
 er and Inventor of this Doftrine, we (hall here obfervc, that this 
 fame Atheiftick Hypothefis was long before defcribed by Vlato, when 
 Epicurus was, as yet unborn , and therefore doubtlefs according to 
 theDoftrineof Le«r;)?p«/, Democritus and Protagoras--, though that 
 Philofopher, in a kind of difdain fas it feemsj refufed to mention 
 either of their Names, "r^v^ iy u^? Kj y^jj ;^ ae^, q)\)(s\ mvToc Svou k^ 
 Tvyyi (pxs'i ' 75X.*>) 3 ^<^''' tutzov. Kj to //if* tolvtoc au auiJMTX , yy,<; Ti y^ 
 iiAis Kj (rtAlwH?, pcr^cov TE 7rEf,<, oik T-kinv y<.y>\iv(Uf TiTtiTiAS^ cVTcov a-vf^^j^v. 
 
 tOxm
 
 Chap. II. All fp-ung from Nature and Chance, oo 
 
 WvTfX oVW y-ax' i^vo'v,- k^ t/^o^ otZ it. rpuT<x |u/x.7TOvToc (i^^v -rmazov cjc TSTZiw 
 T-woyt^iJV » Six vSK^xxffiv) ii^ ^xTivx rSjai', ac5^ oix tj'xvhv • ocMo. o K(yof/^j^ 
 (pv(T^ K, Wx*") 7i-}(\m 3 U^^v die TiSTZov vgi^v ^vo/m^'mv, &c. The Atheijis 
 fay that Fire^ IVater^ Air and Earth ( /". e. the four Elements ) were all 
 made by Nature and Chance ^ and 72one of them by Art or Mind (that 
 is, they were made by the fortuitous Motion of Atoms, and not by 
 any Deity) And that thofe other Bodies^ of theTerrcJirial Globe, of the 
 Sun, the Moon, and the Stars ( which by all, except ihcfe Atheifts, 
 were, in thofe times, generally fuppoled to be Animated, and a kind 
 oflnferiour Deities) were afterwards made out oftheforefaid Elements, 
 being altogether Inanimate. For they bei^g moved fortiiitoujly or as it 
 happened , and fo makjng various commixtures together , did by that 
 means, at length produce the whole Heavens and all things in thent^ 
 as liksivife Plants and Animals here upon earth, all which were not 
 made by Mtnd^ nor by A)-t, nor by any God '-, but, as we /aid before, by 
 Nature and Chance. Art and Mindit jelf, rifing up afterwards front 
 the fame Senjkp Principles in Animals. 
 
 I 2 CHAP. 
 
 X 
 
 X
 
 Chap. III. 
 
 lOI 
 
 CHAP. IIL 
 
 An tntrodtiBion to the Confutation of the Athciftick Grounds , iH 
 which is contained a particular Accompt of all the feveral Forms 
 of Atheifm. t. That the Grounds of the Hylozoick Atheifm 
 cottld not he infijied on in the former Chapter , together with 
 thofe of the Atomick, they being cUrc&ly contrary each to other j 
 with a further Aceompt of this Hylozoick Athei(rn. 2. A Sug- 
 gejiion, by way of Caution^ for the preventing of all m7Jiak.es, That 
 every Hylozoirt mufi not therefore be condemned for an Atheift, or 
 a mere Counterfeit Hiflrionical Theift. 5. That neverthelej^, fuch 
 Hylozoifts as are aljo Corporeal iftsyr^w by no means be excufcd from 
 the Imputation of Atheifm, for Two Reajons. 4, That Strnto Lam- 
 pfacenus, commonly called )?y[y{\c\\s^ feems to have been the ftrji Af- 
 ferter of the Hylozoick Atheifm , he holding no other God but the 
 Life of Nature /■« Matter. 5. Further proved, that StTAto was an 
 Atheiji, and that of a dijferent Form from Democritus, /je attributing 
 an Energetich^ Nature, but without Senfe and Animaltty, to all Matters 
 6. That Strato not deriving all things from a mere Fortuitous Prin- 
 ciple, as the Dcraocritick Atheifts did, nor yet acknowledging any 
 one Plaftick Nature to prefide over the IVhote^ but deducing the Ori- 
 ginal of things from a Mixtttre of Chance and Plaftick Nature Z'*?/^ 
 together, in the feveral parts <?/ Matter, mufi therefore needs be an Hy- 
 lozoick Atheift. 7. That the famous i{i^^oc}^<i\.QS was neither an 
 Hylozoick nor Deraocritick Atheift, but rather an Heraclitick Cor- 
 poreal Theift. 8. That Plato took^ no Notice of the Hyloz^oick^ A- 
 theifm, uor of any other, then what derives the Original of all things 
 from a mere Fortuitous Nature ; and therefore either the Democri» 
 tical, or the Anaximandrian Atheifm, which latter will be next de- 
 clared. 9. That it is hardly imaginable , there fiould have been 
 no rhilofophick Atheijls in the IVorld before Democntus and Lcucip- 
 pus, there being in all Ages, as Plato objerves, fome or other (ick^ of 
 the Alheijlick. Difeafe. That Ariftotle affirms many of the firfl Phi" 
 lofophers, to have alfigncd only a Material Caufe of the Ahndane Sy- 
 fiem , without either Efficient or Intending Caufe 5 They fuppof,ng 
 Matter to be the only Subjiance, and all things elfe nothing but the 
 Pai^ions and Accidents of it, Generable and Corruptible, 10, That 
 the DoSrine of thefe Materialids will be more fully underjioodfrone 
 the Exceptions which Arijiotle maks^ againji them ;, Hisfirji Exccp- 
 
 I 3 tio»,
 
 102 
 
 Book I. 
 
 tion^ That they ajfigncd no Caujh of Motion, hut introduced it into 
 the World unaccomptibly. 1 1 . Ariftotle'j- fecond Exception^, That 
 thefe Materialijii did ^jfign no Cauje rs eu Ji^ mKac, of Well and Fit, 
 and give no accompt of the Orderly Regularity of things. That J- 
 naxa^oras n>as thefirji lonick^ rhilofopkerrvho made Mind and Good 
 a Principle of the Zhuverje. 1 2. Concluded, That Ariftotie'/ Mate- 
 rialifts were downright Atheifts, not merely becaufc they held all Sub- 
 fiance to be Body, fince Heraclitus and Zeno did the lil{e, and yet 
 are not therefore accompted Atheifis, (they fuppofing their Fiery 
 Matter to be Originally Intelk&ual, and the whole iforld to be an A- 
 nimal ) but becaufe thefe made Stupid Matter, devoid of all Vnder- 
 Jianding, and Life, to be the only Principle : 1 3. As alfo, becaufe 
 theyfuppofed every thing bejides the Subfiance of Matter, Life and 
 Vnderfianding, and all Particular Beings, to be Ccnerable and Cor^ 
 ruptible, and cenfequcntly that there could be no other God, thenfuch 
 as -was Native rf/;^ Mortal. That thofe ancient Theologers, who were 
 Theogonifts, and Generated all the Cods out of Night and Chaos, 
 ■were only Verbal Theifis but Real Atheifis : Senflej^ Matter being to 
 them the highcji Numcn. 14. The great difference obferved betwixt 
 AriftotleV Atheifiical Materialifts, and the Italick Philofophers 5 
 the former determining all things, beJides the Subfiance of Matter, to 
 be A<fade or Generated, the latter that no Real Entity was either Ge- 
 nerated or Corrupted -, thereupon both defiroying ^alities and Forms: 
 of Body, and averting the Ingenerability and Incorporeity of Souls. 
 1 5'. How Ariftotle'j Atheifiick^ Materialifis endeavoured to baffle 
 and elude that Axiom of the Italick^ Philofophers, That Nothing can 
 come from Nothing nor go to Nothing, And that Anaxagorzs was the 
 firfi amongU the lonicl^s who yielded fo far to that Principle, as from 
 thence to affert Incorporeal Subfiance, and the Pre-exifience of Ra- 
 tifies and Forms in Similar Atoms, forafmuch as he conceived them 
 to be things, really difiinS from the Subfiance of Matter. 1 6. The 
 Error ofjome Writers, who becaufe Ariftotle affirms, that the Ancient 
 philofophers did generally conclude the World to have been MAde,frons 
 thence infer, that they were all Theifis, and that Ariftotle contradi&s 
 himjelf in reprefenting many of them as Atheifis. That the Ancient 
 Atheijis did generally JccciLta-meiv, affert the World to have been Made^ 
 or have had a Beginning 5 as alfofome Theiffs did maintain its Eter- 
 nity, but in a way of Dependency upon the Deity. That we ought here 
 to difiinguifl} betwixt the Syficm of the World, and the Subfiance of the 
 Matter , all Atheifis afferting the Aiatter to have been , not only 
 Eternal, but alfofuch Independently upon any other Being. 17. "That 
 Plato and others concluded this Materialifm or Hylopathian Atheifm^ 
 to- have been at leafi as old as Homer , who made the Ocean (orffuid 
 Matter) the Father of all the Gods. Andthat this was indeed the An- 
 clenteft of all Atheifms, which verbally ackiiowledging Gods, yet de- 
 rived the Original of them all from Night and Chaos. The defcrip- 
 tionof this Atheifiic^ Hypotheffs in Ariftophancs, That Kight and 
 Chaos ffrfl laid an Egg, out of which fprung forth Love, which af- 
 terwards mingling with Chaos b'egat Heaven and Earth, Animals and 
 /til the Gods. 18. That notwithfianding this ^in kn^ioxXts judgment, 
 P*:raenides, Hefiod, with aaa^others, who made Love in lil^e man- 
 ner^
 
 Chap. 111. • 
 
 ner^ Senior to ail the Gods^ were to be exempted out of the number 
 ef Atheijis ^ they uf/dcrjhu;drf;g this Love to be an Aiiive Principle^ 
 erCaitjc of Riot ion in the ZJniverJe, which therefore could he no E"cr 
 of the Night, «i/r Oif-fpriiig of Chaos, but fontething in Order of 
 Nature bejore Jifatter. Simmias Rhodius his Wing?, a Poem in ho- 
 nour of this Heaven!^ Love, This not thai Love whtch was the OfT- 
 
 fpring of Penia and Porus in Plato. In what re&ifiedjence it May 
 faffor trite'lheology^that Love is the Supreme Deity and Original 
 of all things. 19. That thoHghl^QmQcnx.\xsandhf:VLC\^Tpx\s be elfe- 
 where taxed by k\\^ioi\c^ for this very thing, that they ajjigned onl)' a 
 Material Caiije of the Vniverfe •, yet they were not the Perfons in- 
 tended by him in the fore-cited Accufation^ but certain Ancienter 
 rhilojophers^who alfo ivere not Atomifts but Hylopathians. 20. That 
 AriftoilcV Athe/Ji/cliMatevvd\i[is were all thefi>ji lonick Philo(b- 
 phers/"'/tfre AnaxagoraSjThales being the Head oj them. But that Tha- 
 les // acquitted from this Imputation of Atheifm by Jeveral good Au- 
 thors (with an Accompt how he catne to be thus differently reprefent- 
 ed^ and therefore that his next Sticcejjonr Amxitnandcr is rather to 
 he accounted the Prince ofthisAtheijiick^Philofophy. 2 I. A Taf- 
 
 fage out of hn^oxXc objc&ed which, at firji fight, feems to maks^- 
 naximartder a Divine Philofopher, and therefore hath led both Mo- 
 dern and Ancient Writers into that mijiak^e. That this Place well 
 confidered, proves the contrary. That Anaximsndcr was the Chief of 
 the tfW Atheiftick. Philofophers. 22. That it is no wonder, if A' 
 mximindcv called ScnflejT A fatter the To6aov, or God, fmce to all A' 
 the/jis, that muji needs be the the higheji Numen 5 Alfo hotv this it 
 
 fojd to be Immortal, and to Govern all •-, with the concurrent Judg^ 
 ment of the Greeks Scholiajis upon thk Place. 23. A further Ac- 
 compt of the Anaximandrian Philosophy , ntamfefiing it to have 
 been purely Atheijiical. 24. What ill 'Judges the Vulgar have been of^-i 
 Theijis and Atheijis ; as alfo that learned men have commonly fuppofed 
 fewer Atheijis than indeed there were. Anaximander and Dertio- 
 critus Atheijis bcth alike, though fhilofophijing different tvays. That 
 fame Pafjages in Phto rejpe^ the Anaximandrian Form of Atheifm, 
 rather than the }L>Qa\ocnx\cA\. 25. /^F/vy Democritus <?WLeucip- 
 Y>\xs new modell'd Atheifm into the Atomick^ Form. 26. That be- 
 (ides the Three Forms of Atheifm already mentioned,rve fometi/fies meet 
 with a Fourth,rvhich j/fppojes the Vniverje though not to be an Aninialj 
 yet a kind <?/ Plant <7r Vegetable, having one Plaftick Nature ?»7>, 
 devoid of ijnderjianding and Senfe, which dijpofes and orderr the 
 Whole. 27. That this Form of Atheifm which makes one Plaftick 
 Life/<? pre fide over the Whole, is different from the Hylozoick, in 
 that it takes away all Foriuitoufne^, andfubjcSs all to the Fate of one 
 Plaftick Methodical Nature. 28. Though it be pnjfible that fome 
 in all ages might have entertained this Atheijiical Conceipt , That 
 things , are difpenfed by one Regular and Methodical but Z>nknowing 
 Senjkfs Nature , yet itfeems to have been chiefly ttfferted try certain 
 Spurious Heraclitickj and Stoicks. And therefore this Forni of A- 
 theijm, which fuppojes one Cofmoplaftick Nature , may be called 
 Pfcudo-zenonian. 29. That, beftdes the Philojophirk -^ff^^^j^^ , 
 there have been always Enthufiaftick<«»<^ Fanatical Atheiftt, though 
 
 in 
 
 toj
 
 I04 ^^^ Hylo^:^oicl^ Atheifm. Book I. 
 
 in fome fence allyitheijis may (?efaid nlfo to be both Eiithufiafts and 
 Fanaticks, they being led by an og^^) (x.Koy(^^ or Irrational Impetus. 
 50. ^hat there cannot eaflly be any other Form of Athe/fntj befides 
 thofe Four already mentioned^ becatife all Athcijis are Corporeahjis^ 
 andyet all Corporealijis notAtheijls^ bnt only Jvch as make the jirji 
 Principle of all things, not to be Intellcclual. gi. A Dijlribntion 
 of Atbeifms, producing the former ^aternio, and flowing the Dif- 
 ference between them. 32. That they are but Bunglers at Atheijm, 
 rvho talk, of Senfitive and Rational Matter '-, and that the Canting A- 
 Jirological Atheijis arc not at all confiderable, bcca/ife not underfiand- 
 ing themfelves. 33. Another Difiribntionof Atheifnis'^ That they 
 either derive the Original of things from a Merely Fortuitous Prin- 
 ciple, the Vngiiidcd Motion of Matter, or elje from a Plaftick and 
 Methodical, /'«f Senflels Nature. What Atheijis denied the Eterni' 
 ty of the Worlds and what ajjerted it. 34. That ofthefe Four Forms 
 of Atheifm, the Atomick or Democritical, and the Hylozoick or 
 Stratonical are the chief and that thefe Two being once confuted, all 
 Atheifm will be confuted. 35. Thefe Two Forms of Atheifm^ being 
 contrary to one another, how we ought in allreafon toinfiji rather up^ 
 on the Atomickjj but that afterwards we fiall confute the Hylozoick, 
 alfo, and prove againji all Corporealijis, that no Cogitation nor Life 
 belongs to Matter, 36. That in the mean time, we fljall not neglelt 
 any Form of Atheifm , but confute them all together , as agree- 
 ing in one Principle 5 as alfofjow, how the old- Atomick Athcifts did 
 fu^Tciently overthrow the Foundation of the Hylozoifts. 37. Ob- 
 Jervedhere, that the Hylozoifts are not condemned mvrely for ajfert- 
 ing a Plaftick Life, dijiinB from the Animal, ( which with moji other 
 Philofophers we judge highly probable, if taken in a Right Sence') but 
 for grofly mifunderjiandingit, and attributing the Jame to Matter, 
 fgt. The Plaliick, Life of Nature largely explained, 38. That 
 though the Confutation of the Atheijiick, grounds , according to the 
 Laws of Method, ought to have been referved for the laji part of this 
 Difcourfe , yet we having reafous to violate thofe Laws , crave 
 the Readers Par don for this Prepoficroufnej?. A con fider able obferva^ 
 Hon <?/Plato'i-, that it is not only Moral Vitiofity which inclines men 
 to Athei%,e, but alfo an Affe&ation of feeming wifer than the Genera- 
 lity of Mankind 3 As Ukfwife that the Atheilis, making fuch pretence 
 to Wit, it is a Seafonable undertaking to evince that they fumble in all 
 their Ratiocinations. That we hope to make it appear, that the A- 
 theijis are no Conjurers , and that all Forms of Atheifm are Non-fence 
 and Impojfibility, ^ 
 
 E have now seprefented the Grand Myjleries of A- 
 theifm, which may be alfo called the Jltyjieries of the 
 Kingdom of Darkncj^ ^ though indeed fome of them 
 are but briefly hinted here, they being again more 
 
 fully to be infifted on afterward , where we are to 
 
 give an account of the Atheifts Endeavours to Salve the Ph£nomenon 
 of Cogitation. We have reprefented the chief Grounds of Atheifm 
 in General, as alfo of that raoft Notorious Form of Atheifm in par- 
 ticular, that is called Atomical : but whereas there hath been already 
 
 mentioned ,
 
 Chap. III. Further explained . 105 
 
 mentioned, another Form of Atheifiii, called by us HjiIozojcjI j the 
 Principles hereof couM notpofiibly beinfifted on in this place, where 
 we were to make the moft Plaufible Plea for Atheifhi •-, they bcirfg 
 direftly contrary to tho(e of the Atomical, fo that they would have 
 mutually deftroyed each other. For, whereas the Atomick^ Atheiffu 
 fuppofes, the Notion or Idea of Body to be nothing but Extended Re- 
 ffihig Bulk^^ and confequentiy to include no manner of Life and Co- 
 gitation in it ; Hjlozoifm on the cointrary makes all Body, as fuch, and 
 therefore every fmalleft Atom of it , to have Life Effentially be- 
 longing to it ( Natural Perception, and Appetite^ though ^Vithout 
 any Animal Senfe or Reflexive Knowledge^ as if Life^ and /Matter or 
 Extended Bulk, were but two Incomplete and Inadequate Concepti- 
 ons, of one and the fame Subfl:ance,called Body. By reafon of which 
 Life (not Animalbut Only Plafiical) all parts of Matter being fuppoP 
 ed able, to form tbemfelves Artificially and Methodically ( though 
 without any Deliberation or Attentive ConfiderationJ to the great- 
 eft advantage of their prefent relpeftive Capabilities, and therefore 
 alfo fometimes, by Organization to improve themfelves further, 
 into Senfe and Self enjoyment in all Animals, as alfo to Vniverfal Rea- 
 fon and Reflexive Knowledge in Men 5 it is plain that there isnoNecef' 
 fity at all left, either of any Incorporeal Soul in Men to make them 
 Rational, or of any Deity in the whole Univerfe to falve the RegU' 
 laritji thereof. One main difference betwixt thefe two Forms of A- 
 theifm is this, that the Atomical fuppofes all Life whatfoever to be 
 Accidental^ Generablc and Corruptible : But the Hylozoicli admits of a 
 certain Natural or Plajiick^ Lz/e, Effential and Siibfiantial, Ingenerable 
 and Incorruptible, though attributing the fame only to Matteijas fup- 
 poling no other Subftance in the World befides it. 
 
 II. Now to prevent all Miflakes, we think fit here by way of 
 Caution to fuggeft ; That as every Atomiji is not therefore necefla- 
 rily an Atheiji, fo neither muft every Hylozoiji needs be accounted 
 fuch. For who ever fo holds the Life of Matter^ as riotwithftanding 
 to aflert another kind of Subftancealfo, that is Immaterial and Incor- 
 poreal, isno way obnoxious to that foul Imputation. However we 
 ought not to difiemble, but that there is a great Difference here be- 
 twixt thefe two, Atomifm and Hylozoifm, in this regard ; That the 
 former of them, namely Atomifm (as hath been already declared) 
 hath in it felf a Natural Cognation and Conjundtion with IncorpO' 
 reifm, though violently cut off from it by the Democritick^ Atheijis 5 
 whereas the latter of them, Hyloz^oifm, feems to have altogether as 
 clofe and intimate a Correfpondence with C^r/j^jred/z/w i Becaufe^as 
 hath been already fignified, if all Matter, as fuch, have not only fuch 
 a Life, Perception and Self-aCfive Power in it, as whereby it can Form 
 it felf to the beft advantage, making this a Sun and that an Earth or 
 Planet, and fabricating the Bodies of Animals moft Artificially 3 but 
 alfo can improve it felf into Senfe and Self-enjoyment 3 it may as well 
 be thought able to advance it felf higher, into all the Afts of Reafon 
 and Vnderjianding in Men ; fo that there will be no need either of an 
 Incorporeal Immortal Soul in Men, ora Deity in theUniverfe. Nor 
 indeed isiteafily conceivable, how any fliould be induced to admit 
 
 fucW
 
 io6 Every Hyla^o/fi not to he Book I. 
 
 fuch a Monftrous Paradox as this is. That every Atom of Duft or o- 
 ther Senfle(s Matter, is Wifer than the greateft Politician and the moft 
 acute Philofbpher that ever was ; as having an InfaHibleOmnifcience 
 of all its own Capabilities and Congrnitics 5 were it not by rcafon of 
 fome ftrong Prepofleffion, againfl: Incorporeal Subftanceand a Deity, 
 there being nothing fo Extravagant and Outragioully Wild, which 
 a Mind once infefted with Atheiftical Sottifhneft and Difoelief, will 
 not rather greedily fwallow down, than admit a Deity, which to 
 fuch is the higheft of all Paradoxes imaginable,and the moft afFrightful 
 Bug-bear. Notwithftanding all which, it may not be denied, but 
 that it is poffible for one, who really entertains the belief of a Dei- 
 ty and a Rational Soul Immortal, to be perfwaded , firft, that the 
 Senfitive Souljinmen as well as Brutes, is merely Corporeal 3 and 
 then that there is a Adaterial rlaftick^ Life in the Seeds of all Plants 
 and Animals,whereby they do Artificially form themfelves 5 and from 
 thence afterward to defcendahb further, to Hylozoifin, that all mat- 
 ter, as fuch, hath a kind of Natural^ though not Amtnal Life in it 5 
 in confideration whereof^ we ought not to Cenfiire every Hylozoiji^ 
 profeffing to hold a Deity and a Rational Soul Immortal, for a mere 
 Dilguifed Atheift, or Counterfeit Hiftrionical Theift. 
 
 1 1 r. But though every Hjlozoiji be not therefore necefTarily an 
 Atheiji^ yet whofbever is an Hjlozoiji and Corporealiji both together, 
 he that both holds the Life of Matter in the Sence before declared, 
 and alfo that there is no other Subftance in the World befides Body 
 and Matter, cannot be exculed from the Imputation of Atheifm, for 
 Two Reafbns. Firft, becaufe though he derive the Original of all 
 Things, not from what is perfectly Dead and Stupid, as the Atomic^ 
 Athejfi doth, but from that which hatha kind of Life or Perception 
 in it, nay an Infallible Omnifcience, of whatfoever it felf can Do or 
 SuffetjOr of all its own Capabilities and Congruities, which (eemsto 
 bear (bme 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 Drowfie, Plafiick, and Spermatick^ Life, devoid of all Confcioiifne^ 
 and Self-enjojment. The Hjilozoijis Nature, is a piece of very Myfte- 
 rious Non-fence, a thing perfectly Wife, without any Knowledge or 
 Confcioufnels of it fclf ; Whereas a Deity, according to the true 
 Notion of it,is fuch a Perfeft Underftanding Beingjas with full Confci- 
 oufiiels and Selfenjoyment,is completely Happy. Secondly, becaufe 
 the HjilozoicliCorporealifl,Cuppoiing all Matter, as(uch, to have Life in 
 it, muft needs make Infinite of thofe Lives, ('forafouch as every A- 
 tom of Matter has a Life of its own) Coordinate and Independent on 
 one another, and confequently, as many Independent firft Principles, 
 no one Common Life or Mind ruling over the Whole. Whereas, to 
 aflert a God, is to derive all things icp' ivog tuo?, from fome one Prin- 
 ciple, or to fuppofe one Perfeft Living and Underftanding Being, 
 to be the Original of all things, and the Architect of the whole 
 Univerfe, 
 
 Thus we fee that the Hylozoick Corporealift is really an Atheift, 
 though carrying more the Semblance and Di(guife ofaTheift, than 
 
 other
 
 CaAP. III. accounted an Athci (I, loy 
 
 'DcEjp.l.'j. 
 
 Other Atheilts, in that he attributes a kind of Life to Matter. Fcr 
 indeed every Atheift muft of nccefCty cad forue of the Incorarnu- 
 nicable Properties of the Deity, more or lefs, upon that which is 
 not God, namely Matter : and they who do not attribute Life to 
 it, yet muft needs beftow upon it NecelTary Self-exiftence, and make 
 it the Firft Pr/z/fz/'/t' of all things, which are the i-'ecuHarities of the 
 Deity. The Kit men which the Hylozoick Corporeahft pays all his 
 Devotions to, is a certain blind shee-god or Gociclcjs\ called K.itinrov 
 the Life of Mutter j which is a very great Myftery, a thing that 
 is Perfeftly Wife, and Infallibly Omnifcient, without any Knowledge 
 or Confcioufnefs at all. Something like to that -r/' tioJ^V; cuviy/^ 
 (in* rLHo) -r^ 7S<5Lv!5x» lio^'i^^'T^ vmTeg^i/;^, that vulgar Enigrnor 
 Riddle of BoySjConcerning an Eunuch (h iking a Bat^ A Man and not a. 
 Man^ Seeing and not Seeing^ did Strike and nvt Stnke^xvith a Stone and 
 not a Stone ^ a Bird and not a Birdjkc. The Difference being only this 5 
 that this was a thing Intelligible , but humourfomly exprelled , 
 whereas the other feeras to be perfedl Non-fence, being nothing but 
 a milundcrftanding of the Plaftick Power, as fliall be (bowed after- 
 wards. 
 
 I V. Now the Firft and Chief Aflertour of this Hylozoick A- 
 theifm was, as we conceive, Strato Lampficcnus^ commonly calieci' 
 alfo rhj'(icnx, that had been once an Auditor of Theophrajlus anci a! 
 famous Peripatetick, but afterwards degenerated from a Genuine Pe- 
 ripatetick, into a new-formed kind of Atheift. Fof FeZf'e/iferjanE- 
 picurean Atheift in Cicero^ reckoning up all the feveral forts of The- 
 ifts, which had been in former times, gives fuch a Charadter of this 
 Strato, as whereby he makes him to be a ftrange kind of Atheijii'cal 
 Theiji^ or Divine Athciji, if we may ufe fuch a contradiftious Expref- 
 fion^his words are thelc, *Nec audiend»s Strato,^//i Phyficus appellator, *^' ^'' ^'' 
 qui omnem Vim Divinant in Natiira fitdm ejfe cenfet, qii£ Caufas gignendi, 
 hitgendi mimiendive habea,t,fed careat omnifenfit ; Neither is SttMo^coni- 
 monly called the Natiiraliji or rhyfiologiH, t6 be heard , vpho places all 
 Divinity iuKatitrc, as having within it felf the Caitfes of all Genera- 
 tions, Corruptions and Augmentations, but rvtthoiit any manner ofScnfe. 
 Strato's Deity therefore was a certain Living s^nd AClive, but Senjlef 
 Nature. He did not fetch the Original of all things , as the C^emor 
 critick and Epicurean Atheifts, from a mere Fortuitous Motion ojF 
 Atoms, by means whereof he bore fome flight Sepnblance ofaTheiil:, 
 but yet he was a down-right Atheift for all that, \\\s God being no 
 other than fuch a Life of Nature in Matter, as was both devoid of 
 Senfe and Confcioufneft, and alfo multiplied together with the fe- 
 veral parts of it. He is alfo in like manner defcribed by Se- 
 neca, in St. Augujiine^'-, as a kind of Mongrel thing, betvvixt an A- *Deci'j.Dti 
 theijl andaT/je/// 5 Egoferamaut Plztonem^ant Peripateticunt Stv:^to- l.6.c. 10. 
 nem, quorum alter DeHmjine Corpore fecit, alter fine Animo .«" Sh'iU I 
 endure cither l?\3.to, or the Peripateticl{^ Strato, whereof the one f»ade 
 God to be without a Body, the other without a Mind .<? In which words 
 Seneca taxes thefc two Philofophers, as guilty ojftv/o contrary Ex- 
 tremes ••, Plato., becaufe he made God to be a pure Mind or a perfeftly 
 Incorporeal Being j and Strata, becaule he made him to be a )Body 
 
 withbu*:
 
 io8 Strato PhyficLis^ the Fir ft Bo ok I. 
 
 without a Mindj he acknowledging no other Deity than a certain Stu* 
 pid and Plaftick Life, in all the feveral parts of Matter, without Senle. 
 Wherefore thisfeemsto be the only reafbn, why Strata was thus 
 fbmetimes reckoned arhongfl: the Theifts, though he were indeed an 
 Atheift, bccaufe he diifented from that only form of Atheifm^then (b 
 vulgarly received^the Democritick and Epicurean, attributing a kind 
 of Life to Nature and Matter. 
 
 V. And that Strata was thus an Atheift, but of a different kind 
 ^Aiad.Sjttft. fiom Democritus, may further appear from this PalTage of C/tertj's*, 
 '**' Strato Lampfacenus ftegat opera Deoritm fe uti ad fabricanditm 
 
 Mmidum , quttcutique fitit docet omnia, ejje Ejfelia. Natura, n-ec ut 
 ilk J qui ajperis, C^ Uvibus^ d^ hamatis iwcinatijque Corporibus Concre- 
 ta h<ec e£e dicat, interjcBoInani •■^Somnia cenfet h<£c ejJe Deraocriti,»tf« 
 docentis fed optantis : Strato denies that he makes atjy uje of a God , for 
 the fabricating of the World^ or the falving the rh^nomena thereof j 
 teaching all things to have been made by 'Nature--^ but yet not infnch a man- 
 ner as he roho affirmed them to be all Concreted out of certain rough and 
 fmooth^ hookey and crooked Atoms^ he Judging thefe things to be nothing 
 but the mere Dreams and Dotages of Democritus , not teaching 
 hut vpifjing. Here we fee that Strato denied the World to be made 
 by a Deity or perfedt Underfl:anding Nature, as well as Democritus^ 
 and yet that he diflented from Democritut notwithflanding, holding 
 another kind of Nature, as the Original of things, than he did, who 
 gave no account of any Adive Principle and Caufe of Motion, nor 
 of the Regularity that is in Things. Democritm his Nature was no- 
 thing but the Fortuitous Motion of Matter, but Strata's Nature was an 
 Inward Vlafiick. Life in the (everal Parts of Matter, whereby they 
 could Artificially frame thcmfelvcs to the beft advantage, according 
 to their feveral Capabilities , without any Confcious or Reflexive 
 Knowledg. ^icquid aut fit autfat, (f^ys the Came Amhour) Natu- 
 ralibus fieri ^ aut fa&um ef[e docet ponder ibus d^ motibus : Strato teaches 
 rohatfoever it.jor k madc^ to be made by certain inward Natural Forces and 
 A&ivities. 
 
 V L Furthermore it is to be obferved, that though Strato thus at- 
 tributed a certain kind of Life to Matter, yet he did by no means al- 
 low of any one Common Life, whether Sentient and Rational^ or Pla- 
 Jiick. and Spermatick,or\\y^ as Ruling over the whole mals of Matter 
 and Corporeal Univerfe; which is a thing in part affirmed by P/«- 
 *Jdvirf.Ctlftarch*y and may in part be gathered from thefe words of his 5 
 tim. ^ iODS-/L/UDV auTov a IZov Hvcd cpv\in, TtS^ y^^' cpuinv 'i-mcOdci tz^ ^ iilylw, d^ybji 
 
 ^ (lf^§}DVcu TO auTo,oujifov, Hide ^izo in^cdncdrici -j^l' cpvaiv-Zv ttkBZv txas^v * 
 Strato affirmeth that the World is no Animal (or God) but that what i^ 
 Naturalin every things follows fomething Fortuitous antecedent. Chance 
 fir[i beginning, and Nature aBing confequently thereupoft. The full fence 
 whereof feemstobe this, that though Strato did not derive the Ori- 
 ginal of all Mundane things from mere Fortuitous Mechanifm, as De- 
 mocritus before him had done, but fuppofed a Life and Natural Per- 
 ception in the Matter, that was direftiveof it, yet not acknowledg- 
 ing any one Common Life, whether Animal or Plaftick, as govern- 
 ing
 
 Ch A p. ill. Atbctflkal Hylo^oifi. 109 
 
 _. I, I M , I " 
 
 lag and fwaying the whole, but only fuppofing the feveral Parts of 
 Marrcr, to have Co many fcvcral Plaftick Lives of their own, he muft 
 needs attribute fomething to Fortune, and make the Mundane Sy- 
 item to depend upon a certain Mixture of Chance and Pbjiick^ or 
 Orderly vJ.tture both together, and confequently muft be an Hylozo- 
 jit. Thus we fee,that thefe are two Schemes of Atheifm, very diffe- 
 rent from one another •■, that which fetches the Original of all things 
 from the mere Fortmtoud and Unguided Motion of Matter, with- 
 out any Vital or Direftive Principle ^ and that wh'ch derives it froni 
 a certain Mixture of Chance and the Lije of Af.iiter both together, it 
 llippoling a Plaftick Life, not in the whole Univerfe, as one thing, 
 but in all the feveral Parts of Matter by themfelves j the firft of which 
 is the Atomkk^ and Democriiick^ Atheifm, the (econd the Hylo'z.oicl^ 
 and Strutonick,' 
 
 V IL It may perhaps be fufpefted by fbme, that the famous Hip- 
 pocrates, who lived long before >S"/r4r<7, was an Allertourof thef/y/o- .j^ 
 %oick^ Atheifm, becau(e of fuch Paffages in him as thefe, oL-nalcfd/roc, m ^^^ ^'' ' 
 (pioiqcoc TS avls^ iJMhiorLTti. Siov{x ttoiSv • Nature is "Unlearned or "Vn- * Al. leB. 
 taught, hit it learneth from itfelf what things it ought to do : And a- ^ j^.j^"^'^- 
 gain, «vi^g^'ffM.ei m (ph<ng cuhii eouJTJi 'wli; icpo'o'^a? bk qx. Slavo/oc • Nature itt, 
 Jindeth out ways to itfelf not by Ratiocination. But there is nothing 
 more affirmed here concerning Nature by Hippocrates , than what 
 might be affirmed likcwife of the Ariftotelick andPlatonick Nature, 
 which isfuppofed to aft for Ends, though without Confultation and 
 Ratiocination. And I muft confefs, it feems to me no way mif-be- 
 coming of a Theift, to acknowledge fuch a Nature or Principle in the 
 Univerle, as may aft according to K«/e and Method {or the Sake of 
 Ends, andinorderto the £e/?, though it felf do not underftand the 
 reafonofwhatitdoth ; this being ftill fuppofed to aft dependcntly 
 upon a higher Intelleftual Principle, and to have been firft fet a 
 work and employed by it, it being otherwife Non-(ence. But to 
 allertany fuch Plaftick^ Nature, as is Independent upon any higher 
 Intelleftual Principle, and fo it felf the firft and higheft Principle of 
 Aftivity in the Univerfe, this indeed muft needs be, either that Hy- 
 lozoick Atheifm, already fpoken of, or el(e another different Form 
 of Atheifm,which (hall afterwards be defcribed. But though Hippocrates 
 were a Corporealisi, yet we conceive he ought not, to lie under the fu- 
 fpicion of either of thofe two Atheifms 5 forafrauch as himfelf plainly 
 allerts a higher Intelleftual Principle, xhznCuch^Plajlick^ Nature, in 
 the Univerfe, namely an Heraclitick. Corporeal God, or Vnderjlanding 
 Fire, Immortal, pervading the whole World, in the(c words ; vip,incif. 
 Aoz^a <5V fijuoi yjxKiofjd^ ^s^fAov, oi^oivxiiv 75 §vcu, Kj voeiv mi'T«, it, o'g^v, itj aut i:a>nibM\ 
 dv.>iHv, jtj a^'vou. -mlvvx. 'vi ovT« -it) tcI jUiiAKonx tfrsoSac It feems to me,that '• 
 that which is called Heat or Fire, is Immortal, and Omnifcient, and that 
 7 1 fees, hears^ and kf^ows all things, not only fuch as are prefent, but 
 aljo future. Wherefore we conclude, that Hippocrates was neither an 
 H\'l')z,oick^ nor Democriticl{^ Atheiji , but an Heraclitick^ Corporeal 
 Ihciji. 
 
 K' VIII. Poffibly
 
 ¥ 
 
 1 1 o Plato too!^ Notice^ only B o o k i. 
 
 ■ . . . - I ..ri. . T^-n ^ . !■■.■ _ _.■. ■ ■■ ■ - , .1.11 ... I -.--- ^- .-, 
 
 VII r. Poffibly it may be thought alfo, that rlato in hh SopLji 
 intends this H)iloz.oick^ Atheifm^ where he declares it as the Opinion 
 of many, Tvivcpt'inv TTiy'iTa jA-vvav, aTre' iviQ^ alrldc, a.vTiijA'ziii, lyMdj Slx^ 
 voictq <jua(Tn?' ThztNattire generates all Things from a certditz Spout afH" 
 OHs Frinciple, without any Rcafon and Vnderjianding. But here the 
 word auTo/xccTTi^ may be as well rendred Fortuitous^ as Spontaneous j 
 however there is no neceffity, that this fhould be underltood of an 
 Artificial or Methodical Unknowing Nature. It is true indeed that 
 " rlaio himfelf feems to acknowledge a certain rlaji/c^ or Methodical 
 Nature in theUniverfe, Subordinate to the Deity, or that perfect 
 Mind which is the fupreraeGovernour of ail things; as may be ga- 
 thered from thefe words of his, thv cfifoiv /^^-roi Koy^ ly mj Koyoo it, \al 
 ''"■^' TO. Wiia SnxMS'fA.e.v Thnt Nature does rationally (or orderly"^ together 
 with Reajon and Mind , govern the whole "Vniverfe. Wh&re he (up- 
 po(es a certain Regular Nature to be a Partial and Subordinate Caule 
 of things under the Divine Intelledt. And it is very probable that 
 Ariflotle derived that whole Doftrine of his concerning a ReguUr 
 and y^r//^W<i/ Nature which afts for Ends, from the Platonick School. 
 But as for any fuch Form of Atheifm, as (hould fuppofe a Vlajiic^ 
 or Regular , but Senjkfs Nature either in the whole World , or 
 the feveral parts of Matter by themfelves, to be the higheft Principle 
 of all things, we do not conceive that there is any Intimation of it 
 to be found any where in Plate. For in his De Legibus^ where he pro- 
 ftfledly difputes againft Atheifm, he ftates the Dodrine of it after 
 this manner, 'raJ pt^j fxiyigx. )i, K<^Mifx d^s^ycc^icdvci cpvmv -Zj ti/'j^hv , to. 3 
 ' • '*• o-/juK^T?(^ Te'xi 'ui- That Nature and Chance produced all the firji, greatejl 
 and mofi excellent things, but that the fmaller things were produced ly 
 Humane Art. The plain meaning whereof is this, that the Firft O- 
 riginal of things, and the frame of the whole Univerfe, 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 folio kving 
 words, '^^ it) vS^-^ }C) ytiv }y di^ (^vs{ ir^M'm. Svou n^ Tf'x>j <^ais'\ ' liyyr, y 
 i^v T3TO1', &c. That the firji 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 thofe Elements, as devoid of all manner of 
 Life, and only fortuitoufly moved and mingled together 5 and laft- 
 ]y, that the whole Mundane Syftera, together with the orderly Sea- 
 Ibns of the year, as ahb Plants, Animals and Men did arife after the 
 fame manner, from the mere Fortuitous Motion of fenflefs and ftupid 
 Matter. In the very fame manner does rlato flate this Controverfie 
 p.28.£i.Sff. again, betwixt Theifts and Atheifts, in his rhilebm, nc-n^cv cc WQCj^m^ 
 X«» Ta fu/.^'TravTa , ^ t;J^ to vjxK^tA^jCN o'Aov, ^^rr^TniLJav cpiSyt/.^ ttw w 
 dAoy» iij eixM Sv'va^ud', h^ to cWi 'i-my^v \ m TOvaiTia , xa6cc'a^ 6l ■z^Svf 
 vjaZv tAe-yov, vSv Koti cpplvmlv tivx Si^v[jux^i/ irjvniTjzaTLV Slxfw&t^'ai' ; 
 whether f mil we fay, Protarchus, that this whole Vniverfe is difpctif- 
 cd ond ordered, by a mere Irrational, Temerarious and Fortuitous Vrin^ 
 ciple, andfo as it happens , or contrariwife, (as our fore-fathers havein^ 
 Jlruiiedus") that Mind, and a certain IVondcrful IVifdom, did at firji 
 frame ^and does jlill govern all things ^ 
 
 Where-
 
 Chap. III. of the Fortuitous Atheifim. iii 
 
 . — i __ _^ 
 
 Wherefore we conclude that Tlato took no notice of any 'other 
 Form of Atheifm, as then fet on foot, than fuch as derives all things 
 from a mere Fortnitom Pr/nc/ple, from Nature and Chance, that is the 
 unguided Motion ofMatter, without any rlajiick^ArtiJiciahiefoxMe-^ 
 thodicalnefij either in the whole Univcrfe, or the parts of it. But be- 
 caufc this kind of Atheifra, which derives all things from a mere For' 
 tuitous Nature, had been managed two manner of ways •-, by Demo' 
 critus in the way of Atoms, and by Anaximander and others in the 
 >vay of Forms and Qualities s (of which we are to (peak in the next 
 place ) therefore the Athtifm which Tlato oppoles, was either the 
 Democritich^ or the Anaximandrian Atheifm j or ehe (which jis moft 
 probable) both of them together. 
 
 IX. It is hardly imaginable that there (liould be no Philofbphick 
 Atheifts in the world before Democrttus and Leucippuf. Plato long 
 fince concluded, that there have been Atheifts , more or Icfi, 
 in every Age, when he bef[)eaks his young Atheift after this man- 
 ner, Oij ffti /uov@^ »/'£ ffoi (p'lKot TTQCJ-n/i K^ TS^o^-nv lauTliu <^|ocv /ZS^ -SsSv f.8S8.Zi.5«(j 
 i'e"x.tT5, yif'ovTxt 3 «£( 7rAe{»5 ii lAa7/a<; TdcvTlw tmv xdnv 'iyo\mi; • The full 
 fence whereof feems to be this ; Neither you (my Son) nor y«Hr friends 
 (^Democritus, Leucippm and Protagoras ) are the firji who fj-ave enter- 
 fained this Opinion concerning the Cods.^ but there have been always fome 
 nioreorlefs,ficl{ of this Atheijiic^ Difeafe. Wherefore we fhall now 
 make a diligent fearch and enquiry, to fee ifwe can find any other 
 Philofophers who Atheized before Democritus and Leucippus, as alfo 
 what Form of Atheifm they entertained. " 
 
 Arijiotle in his Mctaphyficks, fpeakingof theQiiaternio ofCaufes, 
 affirms that many of thofe who firfl: Philofophized, affigned only a. 
 Material Caufe of the whole Mundane Syftera, without cither Intend- 
 ing or Efficient Caufe. The reafbn whereof he intimates to have been 
 this, becaufe they alferted Matter to be the only Subftance, and that 
 whatfoever elfc was in the World, befides the fubftance or bulk of 
 Matter, were all nothing elfe but ttol^ ^ different PaJJions and Aje- 
 Hions, Accidents and ^alities oi Matter that were all Generated 
 out of it, and Corruptible again into it, the Subftance of Matter al- 
 ways remaining the fame, neither Generated nor Corrupted, but from 
 Eternity unmade ; Arijiotle's words are *thefe; -i^*" 7rg&TOv cpiKom- * i-'^^-'-H 
 <J)itcra.'v7z;)V, o'i ttAS'sb/ to$ gV vK»<; ef/<| /uldvov dM^oztv ag;S(«? §!'*<■ "TnivmhVy t.| 
 a yi.^ '^v a,-7rDcvTa ni. ovro , J9 t| S yiyvilcu tt^i-oTs, ^ &<; cpfiei^e'iai TiKdj- 
 Tcaov, 1^ p^ ia-'iou. v-m/jt^imi;, -m^ ^ W-Sfn /xiTagotMsOTS, tSto g^ixSov, ^ 
 tocutIu) V^f ovTsjv THV a^x^ cpacriv Sv(u- A/oJi of thofe ivhofrji philofophiZ' 
 ed,too^noticeofno other Principle of things in the .Vniverje, than what 
 is to be referred to the Material Caufe'jfor that out of which all things are, 
 and out of which they arc firfl made, and into which they are all at la fl 
 corrupted and refolved, the Subjiance always remaining the fame , and 
 being changed only in its Pajfions and ^alities 5 This they concluded ta 
 be the firfi Original and Principle of all things, 
 
 K 3 X. But
 
 112 Aridotle s Old Material Bo ok I. 
 
 4r't0- Met, 
 I. i. t. 3* 
 
 X, But the meaning of thefe old Material rhikfophers will be 
 better underftood , by thofe Exceptions which Arijiotlc makes a- 
 gainft them, which are Two ; Firft, that bccaufe they acknowledg- 
 ed no other Subftanee beiides Matter, that might be an Adive Prin- 
 ciple in the Univerle, it was not poffible for them to give any ac- 
 count of the Original of Motion and Aftion. E' >S oVi f^Kigx. im.- 
 ffw cpSo^ itf ylvim^ \% Tiv@^, &$ Woe, h j^ TrAao'vcjv '($^v, </^i«. t! tSto crj^- 
 
 Prdtva , KOCA Tl 7t3 OUTIOV i a "^ f/^Vf to' _yt UTTOKcf/yj^OV aUTO TTtia fJ.^xQ,ClN\£xV 
 
 icwri ' Kiyt} ^ oTov, a'"?^ to ^uAov, is-n -n ^^Kitoc, outiov TO /^iT«]iaMeiV ix/3i- 
 ■^^^cv aO-J^'"' Wf/'e TTOfS to //^ fuAov hAIvhv, o 3 jaARo? avJV^avTK, «A\" t77^t> 
 
 Ti 'T^/!jt€T«€o\vt? OUTIOV TO (^ TOTO ^HTRV, '(^ TO T^tV iTi^V ^MtSv a^X^i^J ^5 
 
 001 Vll^.Hc, (pcdnfj^i o'6tv Moc^x.'^ '^ Kiwtric^q- Though all Generation be made 
 never fo much ottt effemething as the Matter^ jet the quejlionfiill is, by 
 vphat means this cometh to pafs, and what is the Aiiive Caufe which 
 producethit ? becaufe the SuhjeB-t^atter tannot change it felfj As for 
 example, neither Timber, nor Brafs, is the caufe that either of them 
 are changed ^ for Timber alone does not make a Bed, nor Brafs a Sta- 
 tue^ but there muji be fomething elfe as the Caufe of the Change ; and 
 •/ to enquire after this is to enquire after another Principle, befides Matter^ 
 
 tphich n>e would caU that from whence Action fprings.lri which words A- 
 rijiotle intimates that thefe old Material rhilofopers ftiulH'ed in. Motion 
 and A3ion into the World unaccountably, or without a Caufe ; foraP 
 much as they acknowledged no other Principle of Things befide^ 
 FaJJive Matter J yvhich could never move, change or alter itfelf. 
 
 X L And Arijiotle's (econd Exception againft thefe old Addterial 
 * Vhilofophers is this ^ that fince there could be no Intending Caufality 
 in Senflefs and Stupid Matter, which they made to be the only Prin- 
 ciple of all things, they were riot able to afSgn tS tu ^ m-Kcic, cdr'ixvi 
 any Caufe of Well and Fit, and fb could give no account of the Re- 
 gular and Orderly Frame of this Mundane Syflem 5 to eu ^9 xaA-£« 
 MttJ.i.(,3. TO. fu^ t'xav, Toc '^ ylyvic9t)U -t^I' oW-v, i'tm? Unyw, ar" aMo T^f roii-mvis- 
 ^v, eMi; euTiov ^vou. aJV' xinzf auTO^udcTa?, }y tv^qi to^Stov ^^^hrT^i>\a.i 
 TT^yf/.d fjxhBit; t'xef That things partly are fo well in the World, and 
 partly are made fo well, cannot be imputed either to Earth or IVater, or 
 any other fenflefs Body 5 much lefs is it rcafonable to attribute fo noble 
 and Excellent an EffeB as this,to mere Chance or fortune. Where Art- 
 Jiotle again intimates, that as thefe Material Philofbphers fhuffled in 
 Motion into the world without a Caufe, fo likewife they muft needs 
 fuppofe this Motion to be altogether Fortuitous and Unguided and 
 thereby in a manner make Fortune, which is nothing but the abfence 
 or defeft of an Intending Caufcjto fupply the room both of the Aftive 
 and Intending Caufe, that is, Efficient and Final, Whereupon A- 
 rijlotle fubjoyns a Commendation of Anaxagoras, as the firfl of the 
 lonick Philofbphers, who introduced Mind ox Intellect for a Prin- 
 ciple in the Univerfe ; that in thisrefpeft, he alone feemcd to be fb- 
 ber and in his wits, comparatively with thofc others that went be- 
 fore him, who talked fb idly aod Atheiflically. Yo\ Anaxagoras his 
 Principle was fuch, faith Arijiotle, as was '»-i^cc to KaA2? cxTia, it^ -m- 
 «{iTw c)6£v V) mmc. vmsx"}* ^t oneea caufe of Amotion and alfo of Well>and 
 
 Fit'y
 
 H A P. 11. Philofophers, A the/ fir. 1 1 :^ 
 
 Fit'-) of all the Regularity, Aptitude, Pulchritude and Order that is 
 in the whole Universe. And thus it (eems Anaxagoras himfelf had 
 determined : 'Ava|ocj/o'^< -n (urm tS Yjx.Ka.<; Kj 6^3»? vSv At-y<j, Anaxa- ^''fiM am', 
 gor as faith that Mindisthe only Caufe of Right and Well'-^ this being •'"'*•'•'•*• 
 proper to Mind to aim at Ends and Good, and to order one thing Fit- 
 ly for the fikc of another. Whence it was that Anaxagoras concXxxA,- 
 cd Goodz\^o^2i% well as Mind, to have been a Principle of the Univerfe, 
 
 Anaxagoras tfiakes Good a Principle, as that -which moves 5 For though 
 Mind move Matter, yet it moves it for the fake offomething, txnd being 
 it felf, as it n>ere,Jirfi moved hy Good : So that Good is alfo a Principle. 
 And we note this the rather, to (how how well thele three Philofb- 
 phcrs, Arifiotle, Plato and Anaxagoras, agreed all together, in this 
 excellent Truth , That yI//W and Gt;^*^ are the FirB Principle of all 
 things in the Univcrle. 
 
 XII. And now we think it is fufficiently evident, that thefe old 
 Materialifis in Arifiotle, whoever they were, were downright Atheijis^ 
 not Co much, becaule they made all Subftance to be Body or Matter, 
 for Heraclit/ffdril, and after him Zeno, did the like, deriving the O- 
 Tiginal of all things from Fire, as well as Anaximenes did from Air, 
 SindThales is fuppoled by Arifiotle to have done from Water, and 
 that with fome little more feeming plaufibility, fince Fire being a 
 more Subtle and Moveable Body than any other, was therefore 
 thought by fbme of thole Ancients to be atro^TOTacTov, the moft In- 
 ■corporeal of all Bodies, as Earth Was for that caufe rejeded by all 
 thofe Corporeal Philofophers , from being a Principle, by reafon 
 of the groffnels of its parts. But Heraclitus and Zeno, notwithftand- 
 ing this, are not accounted Atheifts, becaufe they fuppofed their 
 Fiery Matter, to have not only Life, but alfo a perfect Vnderjlanding 
 Originally belonging to it, as alfo the whole World to be an Ani- 
 mal : Whereas thofo Afaterialijlsof Arifiotle, made Senfefs znd Stu* 
 fid Matter, devoid of all Vnderjlanding and Life, to be the firft 
 Principle and Root of all things. For when they fuppofed, Life and 
 Vnderjlanding, as well as all other Differences of Things, to be no- 
 thing but mere Pajjions and Accidents of Matter, Generable out of it, 
 and Corruptible again into it, and indeed to be produced, but in a 
 Scciindary way, from the Fortuitous Commixture of thofe firft Ele- 
 mentary Qualities, Heat and Cold, Moift and Dry, Thick and Thin, 
 they plainly implied the fubftance of Matter in it felf to be devoid 
 of all Life and Vnderjlanding. Now if this be not Atheifm, to de- 
 rive the Original of all things, even of Life and Mind it felf, from 
 Dead and Stupid Matter, Fortuitottfly Moved, then there can be no fuch 
 thing at all. 
 
 XIII. Moreover, Arijlotle's Materialifts concluded everything 
 befides the Subftance of Matter, (which is in it felf indifferent to all > 
 things.) and conlequently all particular and determinate Beings, to 
 
 be Generable and Corruptible. Which is a thing that Plato takts 
 notice of as an Atheiftick Principle, expreffing it in thefc words 5 
 t?t //.\y ji> a^VvreT" a/tv, «ei 3 yiyvi^cu, that Nothing ever z/, but every watti^i 
 
 K ^ thing
 
 114 The great Difference betwixt the Boo k I. 
 
 thing is Made and Generated. Forafrnuch as it plainly follows frorni 
 hence, that not only all Animals and the Souls of men, but alio if 
 there were any Gods, which forae of thofe Materialifts would not 
 ftick, at leaft verbally, to acknowledge, Craeaning thereby certaia 
 Underftanding Beings (uperiour to men ) thefe likewilc muft needs 
 have been all Generated, and confequently be Corruptible. Now to 
 fay that there is no other God , than fuch as was Made and Genera- 
 ted, 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 (elf. For a Native and Mortal God is a pure Contradi(!lion. There- 
 iib.iA.t,6, fore whereas Arijiotlc in his Metaphyficks, tells us of certain Theo- 
 logers, 01 CM vukTo? m^T« y<-vvZv\i^,Juch as did Generate all things (evca 
 the Gods thcmfelves) out of Night and chaos^we mufl needs pronounce 
 of fuch Theologers as thefe, who were Thcogonijis^ and Generated all the 
 Gods (without exception) out ofSenflefs and Stupid Matter^that they 
 were but a kind of Atheijlical Theologers or Theological AtheiHs. For 
 though they did admit of certain Beings, to which they attributed 
 the Name of Gods, yet according to the true Notionof God, thev 
 really acknowledged none at all, (i, e. no Underftanding Nature as 
 the Original of things) but Night and Chaos^ Senjlefs and stupid Mat' 
 ttr^FortuitouJly Moved,was to them the higheft of all Numens. So that 
 this Theology of theirs, was a thing wholly founded in Atheijiical 
 Km-fence, 
 
 XIV. And now we think it ftafonable , here to obferve, how 
 vaft a difference there was betwixt thefe old Mater iali/is in Ari- 
 Jiotle, and thofe other Philofophers, mentioned before in the firft 
 Chapter, who determined, »^tv ij^l ylyvto^ai ij^l cpeeigtc^ai -^^ ov76>r 
 That no Real Entity at all voas Generated or Corrupted^ for this reafbn, 
 becaufe Nothing could be made out of Nothing. Thefe were chiefly the 
 Philofophers of the Italick. or Tythagorick^ Succeffion, and their defign 
 in it wa^ not,as Arijiotle was pleafed fbmewhere to affirm, avtAeiv Traoav 
 t\w jf^'vtcriv, to contradiiS common fence and experience, in denying 
 all Natural Generations and Alterations -^ but only to interpret Na- 
 ture rightly in them, and that in way of oppofition to thofe Atheijlic^ 
 A/iiferi-*///?/, after this manner ^ That in all the Mutations of Nature, 
 Generations and Alterations, there was neither any new Subftance 
 Made, which was not before, nor any Entity really diftinft from the 
 Preexifting Subftances, but only that Subftance which was before, di- 
 Tcrfly Modified 3 and fb Nothing Produced in Generations, but 
 new Modifications, MixtureSj, and Separations of preexiftent Sub- 
 Itances. 
 
 Now this Dodrine of theirs drove at thefe Two things 5 Firfl, the 
 taking away of fuch Qualities and Forms of Body, as were vulgarly 
 conceived to be things really diftinft from the Subftance of extended 
 Bulk, and all its Modifications of mare or lefs Magnitude, Figure, 
 Site, Motion or Reft. Becaufe, if there were any fuch things as thefe, 
 produced in the Natural Generations and Alterations of Bodies , 
 shcre would then be f^rac Real Entity Made oac /^.n^vk £^ime;KivT@^ »
 
 Chap. II. Pjtbjgoricf^^ and the Old Adaterialifis, 115 
 
 ■nfiQ\i-nvl^y^\\oCj out of hJoikiNg Inexrjicf?t or rycexijient. Wherefore 
 they concluded, that thcfe flippofed Forms and Qualities of Bodies 
 were really nothing elle, but onl)^ the difFerent Modifications oi Pre- 
 exiltent Matter, in refpeft of Magnitude, Figure, Site and Motion or 
 Reftj or different Concretions and Secretions, which are no Entities 
 really diftinft from the Sublf ance^ but only caufe different Phafmata^ 
 rhancics and Apparitions in us. 
 
 The Second thing which this Doftrine aimed at, was the eftablifli" 
 ing the Incorporiety and Ingener ability of all Souls. For fince Life, 
 Cogitation, Senfe and Underftanding, could not be refblved intd 
 thofe Modifications of Matter, Magnitude, Figure, Site and Motion, 
 or into Mechanifm and Phancie, but muft needs be Entities really di- 
 flinft from Extended Bulk , or Dead and Stupid Matter 5 they 
 concluded, that therefore Souls could not be Generated out of Mat* 
 ter, becaufe this would be the Produ(!tion offbme Real Entity out 
 of Nothing Inexifting or Preexifting 5 but that they muft needs be 
 another kind of Subftance Incorporeal, which could no more be Ge- 
 nerated or Corrupted, than the Subflance of Matter it (elf; and there- 
 fore raufl either Preexift in Nature, bcforeOenerations, orelfebedi-" 
 vinely Created and lnfufed,in them. 
 
 It hath been already proved in the Firft Chaptcrjthat the Upfhot of 
 
 that Pythagorick Doftrine, That Nothing could be Generated out of 
 
 Nothrngpreexijiing^amounted to thofcTwo things raentioned,r/;z,. the 
 
 AfTerting of the Incorperiety and Ingenerability oi Souls, and the Re-« 
 
 jcdting of thofe P/jantaJiic^ Entities of Forms and Real ^alities of 
 
 Bodies, andrefolving all Corporeal Phtenomena, into Figures or Moms, 
 
 and the different Apparitions or Phancies cauCed by them; but the 
 
 latter of thefe,may be further confirmed from this paflage of ^r7/?o^/e's, 
 
 where after he had declared that Democritut zndLeucippm made the 
 
 Soul and Fire, to confift of round Atoms or Figures , like thofe 
 
 C'V -za" (ki^i |u(3"jaaTK, thofe Ramenta that appear in the Air when the 
 
 Sun-beams arc tranfmitted through Cranies ; he adds 'ioiKi. b k, li ttx- Nat.A^fiMl 
 
 ^ '^^f nv^Kjo^eiav Kiyofj^av, t^v oouthv 'iy&v Sthoixv , 'icpxavLV yd^ riviq ' ' 
 
 (Wr'iL , -^x^^ ^^''^ ^d df ttS a.i^ ^vir/xcifx ■, 01 '% to rxZ-m KivQv And 
 
 that vfihich isfaidamongji the Pythagoreans, feems to have the famefenee^ 
 
 for fame of them affirm, that the Soul is thofe very ^(ksixcSx-, Ramenta <?r 
 
 Atoms --i but others of them, that it if That which Moves them ^ which 
 
 latter doubtlefs were the genuine Pythagoreans. However, it is 
 
 plain from hence, that the old Pythagoreans Phyfiologized by 
 
 luo-jUocTa, as well as Democrititi ; that is, Figures and Atoms, and not 
 
 Qualities and Forms. 
 
 But Arijlotle's Materialijis, on the contrary, talking it for granted 
 that Matter or Extended Bulk is the only Subfiance , and that the 
 ^alities and Forms of Bodies, are Entities really difHnct from thofe 
 Modifications of Magnitude, Figure, Site, Motion or Reft 5 and find- 
 ing alfb by experience, that thefe were continually Generated and 
 Corrupted, as likewife that Life, Senfeand Underflanding were pro- 
 duced in the Bodies of fuch Animals, where it had not been before. 
 
 , 2.
 
 ii6 Homthe Atheifljcl\^Matena'ifh Book I. 
 
 and again extinguiftied at the Death or Corruption of them, con- 
 cluded, that the Souls of all Animals, as well as thofe other ^ali- 
 ties and Forms of Bodies, were Generated out of the Matter, and 
 Corrupted again into it, and confequently that every thing that is 
 in the whole World, befides the Subjianfc of Matter^ was Made or Ge- 
 Tierated^and might be again Corrupted, 
 
 ^.3. t.xl Of this Atheiftick Do8cr\ne,^rifiotle fpeaks clfewhere.as in his Book 
 
 de Ccelo. ei^i >«'? TJi/t? oT c{j«o"JV, h9iv a^'vvnTov Svou r^^ vr^y fj/>lizdv, aAA.ot Travfa 
 yiyncdrxr /^aAija fj^ ot t;^ -r 'umo^v , wia 3 '^ '^'' aMcov , 01 tt^Ztoi 
 <pv(noKoyyazt\'m;' oi 3? t"*^ /A''' ^^''^ Tniwx. ji'v£o9ai T5 cpocci, k^ gav, Stou 9 
 7r«.j^6)5 s^ir. tv ^' Ti ;i4o'vov UTrOyOtivav, l| S rauTa 7n/.'i?fa ixiTOi'^\^ixot.'ntiSa.i 
 -TTicpvKir There are fome vpho afirm , that Nothing is Ingcnerablc , but 
 that all things are Made , as Hefiod efpecially^ and aljo among the reji 
 
 f the)/, rvho Firji Phj/Jiologized, whofe meaning was^ that all other things are 
 
 Made(oT Generated J and didFlotv, none of them having any Stability , 
 only that there tpas one thing fnamely Matter} ivhich always remained, 
 cut of vehieh all thofe other things were transformed and Mctamor- 
 phiz.'d. Though as to Hefiod^ Arijiotle afterwards fpeaks diiferent- 
 ly. Solikcwife in his Phyficks, after he had declared that fbme of the 
 Ancients made Air, fbme Water, and fome other Matter, tht Prin- 
 
 f* I a" I ciple of all things; he adds, * tStx iy ixxjcuiTlw cpccaiv ^tvca tI]v xTmcrtv 
 * ' * ' «(n«v Tot. 3 ccMo. mvTa WrSw t»t&v, h^ i|^?, ;^ ^xdis^t;- ^, tstov /j^ ot<- 
 Sv ^vou a/cAiov • Toi ^ kM« yiync9rx.i ;^ cp^ei^icdtct ocTret^nt';- This they af- 
 firmed to he all the Subjiance or Ejfence that vpos ; but all other things^ 
 the ' Faifions, A^e&ions and Difpofitions of it 5 and that this therefore 
 'was Eternal^ as being capable of no Change^ but all other things^ Infinitely 
 Generated and Corrupted, 
 
 X V. But thefe Materialifts being fbmetimes afTaulted by the b- 
 ther Italick Philofbphers, in the manner before declared. That no 
 Real Entities , diJiinU from the Modifications of any Subjiance , 
 cotild be Generated or Corrupted^ becanfe Nothing could come from No- 
 thing nor go to Nothing j they would not (eem plainly to Contradift 
 that Theorem, but only endeavoured to interpret it into a compli- 
 ance with their own Hypothefis^ and diftinguiOi concerning the Sence 
 of it in this manner ; That it ought to be underftood, only of the Sub- 
 fiance oi Matter and Nothing elfc, viz. That no Matter could be Made 
 or Corrupted, but that all other things whatfbever,not only Forms and 
 Qualities of Bodies, but alfo Souls , Life, Sen(e and Underftanding, 
 though really different from Magnitude, Figure, Site and Motion, 
 yet ought to be accounted only them6v),the Paflionsand Accidentsof 
 this Matter,and therefore might be generated out of it and Corrupted 
 again into it, and that without the Produftion or Deftruftion of any 
 real Entity,Matter being the only thing that is accounted fuch. All 
 Mit»fhJ,t. this we learn from thefe words ot Arijiotle, it) Six tSto , zn ylvicdoa 
 **5* a^v oi'ovTou, aTE did^hvcdKi, <L(; '^ -mcoj'rug (^(jcnac, ocei mit^of/^lviq. cLff'^ j 
 
 T Saa^TM (pxiAv avt ylyvicdrxt ccttKZi;, 'orxvylyvi\(u xaAc^ vi fxniyitcci, Hm 
 i.'n^hh.ViOrx.i^ ot«v aTrofiaMj) icuiTOX, Tdc, €|f(c, ^x -n vnnfAAveiV to utec- 
 Kilju^/jov , T :ZQv.^Tn ouhiv , »T&? »<A.fc ■3^'' ocM6)V isS'iv ' (AS "yi &ivc<i t»'« 
 
 The
 
 Chap. III. Interpret ed. Nothing out of Nothing. 1 1 7 
 
 The fence whereof is this ; And therefore as to that Axiom offomc rhi- 
 hfiphers. That Nothing is either Generated or Dejiroycd^theje Materia- 
 lijis admit it to be true in reJpcCl of theSubjlance of matter only^ which 
 is always preferred the Jams, As, (ay they, ^Fc do not fay that Socrates 
 isfimply or abfolntely Aiade^ when he is iftade either Handfom or Mufical^or 
 that he is Dejiroyed, when he lofeth thoje Dijpofitions, becaufe the Sub' 
 jcB SociCLtcsJii// remains the fame , Jo neither are we to fay that any 
 thing eljc is abjolutely ether Generated or Corrupted, becaufe the Subjiancc 
 or Matter of every thing always Continues. For there mufi needs be fome 
 certainNatnre, from which all other things are Generated^ thatjiillre" 
 hfainingone and the fame. 
 
 We have noted this Paflage of Arijiotle's the rather, becaufc this 
 is juft the very Doftrine of Atheifts at this day. That the Subftance 
 of Matter or Extended Bulk is the only Real Entity,and therefore the 
 only Unmade thing, that is neither Generablc nor Creatable, but 
 NecefTarily Exiftent from Eternity j But whatever elfe is in the 
 World, as Life and Animality, Soul and Mind, being all but Accidents 
 and Affeftions of this Matter (as if therefore they had no Real Enti- 
 ty at all in them) areGenerable out of Nothing and Corruptible in- 
 to Nothing, fo long as the Matter in which they arCjftill remains the 
 lame. The Refulr of which is no lefs than this. That there can be no 
 dther Gods or God, thanfuch as was at firft Made or Generated out 
 of Senflefs Matter, and may be Corrupted again into it. And here 
 indeed lies the Grand Alyjiery ofAtheifm, that every thing befidcs the 
 Subjiance of Matter is Made or Generated^ and may be again Unmade 
 Or Corrupted. 
 
 However Anaxagoras^thon^ an lonick Philo(bpher,and therefore,as 
 (hall be declared afterward, Succeflbr to thofe Atheiftick Materialifts, 
 was at length fo far Convinced by thatPythagorickDoftrine,That no 
 Entity could be naturally Generated out of Nothing,as that he depart- 
 ed from his PredecelTors herein, and did for this realbn acknowledge 
 Mind and Soul, that is, all Cogitative feeing to be a Subftance really 
 diftinft from Matter, neither Generable out of it nor Corruptible 
 into it j as alfo that the Forms and Qualities of Bodies (which he 
 could not yetotherwife conceive of than as things really diftinftfrom 
 thofe Modifications of Magnitude, Figure, Site and Motion) muft 
 for the fame caule pre-exift before Generations in certain Similar A- 
 toms, and remain after Corruptions, being only Secreted and Con- 
 creted in them. By means whereof he introduced a certain Spurious 
 Atomifm of his own. For whereas the Genuine Atomifts before his 
 time had (uppofed oTKSf? ccvc^<^iac,D7//z/«;74r^/tf/;?/j- devoid of all Forms 
 and Qualities to be the Principles of all Bodies, Anaxagoras Cuhdi' 
 tutedinthe room of themhis o/icio//A^&oc,h\s Similar Atoms, endued 
 from Eternity with all Manner of Forms and Qualities Incorruptibly. 
 
 XVI. We have made it manifeft that tho(e Material Phi' 
 tofophers, defcribcd by Aiijiotle, were abfblute Atheijis, not merely 
 bccaufc they made Body to be the only Subftance, though that be 
 A thing which Ariliotle himlejf juftly reprehends them for alfo in 
 
 theft"
 
 1 1 8 That all Atheifls held the Lter?iity Book I. 
 
 MeufhA^ thefe words of his, Zm yS/j 5v 'im to -ttov }y i^ixv aiai Tiva cpumv, ^^ 
 '• 7' uAJio Ti^aoi, ;9 toujtUjj rovxafin-tu) , j^ yW-^ytO©- ix^aztv, S^iKov on irohAoL^g 
 
 cK-fxct^dv^si , 'P/!' 'j^ ami^cl-TZov toc fBix.a« nMxai joivov, t£v(^ dm^jJ-mv k, 
 o'VTOV Jt, d(m[yu>i'n^r They rvhojitppoje the World to be one uniform thing, 
 and acknowledge only one nature as the matter^ and this Corporeal or 
 indued Tvith Magnitude, it if evident that they erre many vpays^ and 
 tarticulurly in this^that theyfct dorvn only the Elements of Bodies^andnot 
 of Incorporeal t hi ngs^t hough there he alfo things IncorporealA fay, we have 
 not concluded them Atheifts, merely for this reafbn, becaufe they 
 denied Incorporeal Subftance, but becaufe they deduced all things 
 whatfoever from Dead and Stupid Matter, and made every thing 
 in the World, befides the bare Subftance of Matter, devoid of all 
 Qiiality, Generable and Corruptible, 
 
 Now we (hall take notice of an Objedion, made by fome late 
 Writers, againft this Ariftotelick Accufation of the old Philofophers, 
 founded upon a pafTage of Arijiotle's own, who elfewhere in his 
 ^•i.f. 10. BookDe Ccelo^ fpeaking of the Heaven or World, plainly affirms, 
 'yoxofjd^ov fjd^ 5v «.-7TOvrt; ^voti cpaff/v, that all the Philofophers before him- 
 felf did ajjert the World to have been Alade, or have had a Beginning. 
 From whence thcfc Writers infer, that therefore they rauft 
 needs be all Theifis^ and hold the D/w;?e Creation of the World, and 
 confequently, that Arijlotle contradifts himlelf, in reprcfenting ma- 
 ny of them as Atheifts, acknowledging only one Material Principle 
 of the whole Univerfe, without any Intending or Efficient Caufe. 
 But we cannot but pronounce this to be a great Errour in thefe Wri- 
 ters to conclude all thole who held the World to have been Made, 
 therefore to have been Theifts, whereas it is certain on the contra- 
 ry, that all the Firft and moft Ancient Atheifts did (in Arijiotle'slan- 
 guage) MXT/i'Lc-mi&v m ytvvciv -r nJ>^f.wv , Make or Generate the World ^ 
 that is, fuppofe it not to have been from Eternity, but to have had 
 a Temporary Beginning, as likewife that it was Corruptible, and 
 "would fometime or other, have an End again. The fence of which 
 Atheiftick Philofophers is reprefented by Lucretius in this manner ; 
 
 Et quoniam docui, Mundi Mortalia Templa 
 Ejje^ & Nativo confijiere Corpore Calum^ 
 Et qu<ecunque in eojiunt, fientque, necejfs 
 Effe ea Difjolvi, 
 
 And there feems to be indeed a NecefTuy, in reaifbn, that they who 
 derive all things from a Fortuitous Principle, and hold every thing 
 befides the Subftance of Matter to have been Generated, ftiould fop- 
 pofe the World to have been Generated likewife, as alfo to be Cor- 
 ruptible. Wherefore it may well be reckoned for one of the Vulgar 
 Errours , That all Jtheijis held the Eternity of the World. 
 
 Moreover,when Arijiotle fub joins immediately after, dN\oc ycvcyS/jov, 
 01 ^.V> aiV'iov, ol cpfla^TOsthat though theAncient Philofophers all held 
 the World to have beenMade,yet notwithftanding, they were divid- 
 ed in this, that fome of them fuppofed for all that, that it would con- 
 tinue
 
 C H A p. HI. Of the World • A Vulgar Error. 1 1 g 
 
 tiniic to Eternity fticb as it is, others, that it would be Corrncttd avain • 
 the former of thtTe, who conceived the World to be 7tvJ,yj^.ov, but 
 cj'5~ov, ^l//^/e,but Eternal^ were none of them Athciils, but all The- 
 ifh. Such as Vlato, whom Arijiotlc feems particularly to perdringe 
 for this, who in his Ttmntus introduccrh the Supreme Deity befpcak- 
 ing thofc Fnfcriour Gods, the Sun, Moon and Stars (fuppofed by that 
 Philofopher to be Animated) after this manner -^oiii t^S;/tioV3iva, a- rtma.b.i.u 
 Auto, \ix^y<. di^ovT(yjy to /j\/j 5v r%^v ttov, Autov t3J^ ^iiv xcxXZq a.<>na)cdiv ^^f- 
 
 ^4 • ^ t//.J''c (i£;Aii^S5; , jUei'^ovo? tVi ^J^j-^S Kj iwoj_CiTigis Kayliiliq- Thofe 
 things irhich arc made hy me are Indijjoliihlc by my will, and though 
 every thing which is compared, be in its own nature dijjolvable, yet 
 it is not the fart of one that is good, to will the dijjohttion or dejiruClion 
 of any thing, that rvas once well nude. IVhercfore though you are not 
 abjohttely Immortal, nor altogether Indijjolvable, yet notwitLjlanding, 
 ystijljill not be dijfolved, nor ever die. My will being a Jlronger Band 
 to hold yon together^ than any thing elfe can be to loofenyoti. Philo and 
 other Theifts followed rlato in this, aflerting that though the world 
 was Made, yet it would never be Corrupted, but have a Poft-eterni- 
 ty. Whereas all the Ancient Atheifts^ namely thole who derived the 
 Original of things from Nature and Fortune, did at once deny both 
 Eternities to the World 5 Paft and Future. Though we cannot fay 
 that none but Atheifts did this, for Empedocles and HeracUtus, and af- 
 terward the Stoicks, didnot only fuppofe the World likcwife Ge- 
 nerated, and to be again Corrupted, but alfo that this had been, and 
 would be done over and over again, in Infinite vicifBtudes, 
 
 Fartherraorc, as the World's Eternity was generally oppofed by all 
 the Ancient Atheifh, fo it was maintained alfo by fome Theifts, and 
 that not only Arijiotlc, but alfo before him, by Ocellus Lncanus at leaft, 
 though Arijlotle thought not fit to take any notice of him , as 
 likewife the latter Platonifts univerfally went that way, yet fo, as that 
 they always foppofed 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 5 neither they who aflertcd the world's Ge- 
 neration and Temporary Beginning, were all Theifts j nor they who 
 maintained its Eternity, all Atheifts^but before Arijlotle's time, the 
 Atheifts univer(ally, and moftof the Theifts, did both alike conclude 
 the World to have been Made 5 the difference between them lying 
 in this, that the one affirmed the World to have been Made by God, 
 the other by the Fortuitous Pvlotion of Matter. 
 
 Wherefore if we would put another difference betwixt theTheifls 
 and Atheifts here, as to this particular, we muft diftinguifti betwixt 
 the Syftem of the World and the Subftance of the Matter : For the 
 Ancient Atheifts, though they generally denied the Eternity of the 
 World, yet they fuppofed the Subjlance of the Matter, not only to 
 have been Eternal, but alfo Self-exijient and Independent upon any 
 other Being i they making it the firft Principle and Original of all 
 
 rhings
 
 I20 1 heflgonifify Tpho Generated all the Gods Bo o k I. 
 
 M'tM-c ?• 
 
 • f. in- 
 
 things, and confequently the only Kiime;?. Whereas the Genuine 
 Theifts, though many of them maintained the Worlds Eternity, 
 yet they all concluded , both the Form and Subftance of it, to 
 have always depended upon the Deity, as the Light doth upon the 
 Sun. The Stoicks with fome others being here excepted. 
 
 XVII. Arijlotle tells us, fbme were of opinion, that this Athci- 
 ftick. Philofophy, which derives all things ftomfc/^j/cjs andJinp/dAfat- 
 ter, in the way of Forms and ^aliries, wasof great Antiquity, and 
 as old as any Records of Time amongft the Greeks ^ and not only 
 fo, but alfo that the Ancient Theologers themfelves entertained it ^ 
 
 Tisc, ^oKcyy(m.noi(;, zrn) oi'ovTai -33^ t^ (pvfficci kxKocQeiv. ntuxvov t5 ^? k^ 
 
 jto? 3 "TO ti/x!6jTixtcv '^v There are fov/c who conceive that even the mojl 
 iii7cie7it of all^andthe moU remote from this prefent Generation ; and they 
 dljo Tvhoji'rji Theologized, did rhyfiologize after this manner ^ forafmuch 
 as they made the Ocean and Tethys to have been the Original of Gene- 
 ration 5 and for this caufe the Oath of the Gods is faidto he by tvater 
 (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 moji Honour- 
 able 5 and that which is mojl Ancient, is moji Honourable. In whicli 
 Words it is very probable that Arijiotle aimed at Plato 5 however it is 
 certain that Plato '\n\i\sThe£tetm, affirms this Atheiftick Doftrine to 
 have been very ancient , oVi mvTa tKyiia ^m? -n }y «<vii«rE6.?, that all 
 things were the ojf-JpringofFlux and Motion^that iSjthatall things were 
 Made and Generated out of Matter 5 and that he chargeth Homer 
 with it, in deriving the Original of the Gods themfelves in like 
 manner, irom the Ocean ^ Cor Floating Matter ) in this Verfe of 
 bis, 
 
 'nfctavo'v Tj ^e£v ylmsiVy iy fMrA^ Tv.^;, 
 
 The Father of all Cods, the Ocean w", 
 Tethys their Mother. 
 
 Wherefore thele indeed feem to have been the ancienteft of all A- 
 theifts, who though they acknowledged certain Beings fuperiour to 
 men, which they called by the Name of Gods^ did notwithftanding 
 really deny a God, according to the true Notion of him, deriving 
 the Original of all things vvhatfoever in the Univerfe, from the 
 Ocean, that is, Fluid Matter, or, which is all one, from Night and 
 chaos j and (uppofing all their Gods to have been Made and Gene- 
 rated, and confequently to be Mortal and Corruptible. Of which 
 Atheijiick^ Theology, Arijiophanes gives us the defcription, in his * A- 
 •ues, after this manner ; That at firjl was Nothing but Night and Cha- 
 os, which laying an Egg, from thence was produced Love, that mingl- 
 ing againwith Chaos, begot Heaven, and Earthy and Animals, and all 
 the Cods,
 
 G H A p. III. Out of Night and Chaos, Atheijls. 121 
 
 rvj J^\ iJ^' oivi^-, »iA'»^vo?MV. t^t'Sx? t/'' gV aTrei'g^oi koXttci^ 
 2;Ti'A€(i)V V(Stov 'Pifi^vyoiv x?^^^?!'. eiKiij? (bifjucXAm </^i'va(c. 
 
 F/r/? rfZ^ JT^ C^^^x 5 i>»e confufecl Heap, 
 Durktiefs envorapt the clifagreeing Deep , 
 In a mixt croud, the Jumbled Elements were. 
 Nor Earthy nor Air, nor Heaven did appear 3 
 Dillon this horrid vaji Abyfs of things. 
 Teeming Night /pre ading oer her cole-Uack^Wingt^ 
 Laid thefirji Egg , whence, after times due eourfe^ 
 Ijfu'd forth Love (the World's Prolifick^Source) 
 Glijiering with golden Wings j which fluttering o'er 
 Dctrk_ ChaoSj gendred all the numerous Ji ore 
 of Animals and Gods^ &c. 
 
 And whereas the Poet there makes the Birds to have been be- 
 gotten between Lovennd. Chaos before all the Gods-^ though one 
 might think this to have been done Jocularly by him, merely to hu- 
 mour his Plot j yet Salmafim conceives, and not without fome reafon, 
 that it was really a piece of the old Atheijiick^ Cabala, which there- 
 fore (eems to have run thus. That Chaos or Matter confufedly mov- 
 ed, being the firfl: Original of all 5 Things did from thence rife up 
 gradually, from lefler to greater Perfeftion. Firft Inanimate things 
 as the Elements, Heaven, Earth and Seas, then Brute-animals, after- 
 wards Men , and laft of all the Gods. As if not only the Sub- 
 ftance of Matter , and thofe Inanimate Bodies of the Elements , 
 Fire , Water , Air and Earth , were , as Arijiotle fomewhere 
 fpeaks, according to the fence of thofe Atheiftick Theologers, **ViGtn.^. 
 i^w\ -K^l-n^ TH rSjQ, 3Eoi 3 it, rcuirxy Firji in order of Nature hefore^'^'-'-''''*'*'^* 
 Cod , as being themfelves alfo Gods, but alfo Brute-animals at leaft, if 
 not men too. And this is the AtheiJiicl^Creation of the World, Gods 
 and alljOut of Senflefs and Stupid Matter, or Dark Chaos, as the only 
 Original Numen 5 the perfectly Inverted order of the Univerfe^ 
 
 XVIII. Buf though this Hypothefis be purely Atheiftical, that 
 makes Love, which is fuppofed to be the Original Deity, to have it 
 felf fprung at firft from an Egg of the Night 5 and confequently that all 
 Deity was the Creature or Off-fpring o£ Jlfattcr and Chaos, or Dark For- 
 tuitous Nature ~, yet Arijiotle (bmewheve conceives that not only P^r- 
 wt'w/V/e/jbut aKb He[lod,and fome others,who did in like manner make 
 Love the Supreme Deity, and derive all things from Love and Chaos, 
 yveve to be exempted out of the number of thofe Atheiftick MateriaHfts 
 before defcribed 3 forafmuch asthey feemedto underftand by Love, 
 hn /iclive Principle, and Caufe of Motion in the Univerfe -, which there- 
 
 L fore
 
 122 Some jpho made Love the Book I. 
 
 fore could not fpring from an Egg of the Nighty nor be the Creature 
 of Matter, but muft needs be (braething Independent on it, and in 
 order of Nature before it, u-jro'j^^LVai c(V' m t/$ 'HalaStv -n^Z-nv, t,nrv.azt.i 
 Ti toiStov, kxv a TIC, «AA.o? , "^EfdJTix M 'E-7n6u/^iav, aV to?? Sciv i^xjiv ^$ 
 a? v»;v , oTov ;^ na?//^i<JV5. K«i ^ Sto? )«i:TiX(3-K,(5La^(i)V tmv tS ttocvto? 
 
 n^^Tijcv //.^ (4?no"(v) '{qciToc. 3iZv fA,¥ijlcra.fo Wv't&v. 
 
 ^? i^'ov (^ To7$ §(nv uW^X"!^ T'^^ cdriixv , mti? ;ai'nVa ;^ mvi^ei toc -nqxyixocTX, 
 T»T«? //^J §v TT^i; x?^ Si«vS^ou <Zc)^t ttS ti? TT^^Toe, t|t«7y Kgi'vav i;?t^v ' 
 One vpould fufpe^ that Hefiod , a»d if there he anj other who made 
 Love or Defire , a Principle of things in the Vniverfe , aimed at this 
 very things (namely^ the fitting of another ACfive Principle befides A/at" 
 ter:)For Parmenides, defcribing the Generation of the Vniverfe^makes 
 Love to be the Senior of all the Gods, and Hefiod, after he had mention- 
 ed chaos, introduced Love, as the fupreme Deity. As intimating here- 
 in, that befides Matter, there ought to be another Caufe or Principle, 
 that fijonld be the Original of Motion and A[tivity, and alfo hold and 
 conjoyn all things together. But horv thefi two Principles are to be or- 
 dered, and which of them was to be placed firfi, whether Love or Chaos, 
 may be judged of afterwards. In which latter words Arifiotle fecras to 
 intimate, that Love, as taken for an Aftive Principle, was not to be 
 fiippofed to fpring from Chaos, but rather to be in order of Nature 
 before it 5 and therefore by this Itf^/e of theirs muft needs be meant 
 the Deity. And indeed Simmias Rhodius in his tVings, a Hymn made 
 in Honour of this Love, that is Senior to all the Gods, and a Prin- 
 ciple in the llniverfe, tells us plainly, that it is not Cttpid^, Venuses foft 
 and effeminate Son^ but another kind of Love 
 
 'ayAj-Trirax, d\' cuhi; "e^q^; KaAfcu,uou. 
 OuTi yk^ 'iv.^va. jiia^av, lis^^yo J^\ xa9o?. 
 rca«, SaAaaJfi^ -n fJt^;^^!, i^nav ttk? tt Sio^ ^ici ana 
 jZv cR' kyiv dy^voiT(pi(Ta!iJi.lw<Ly()yiov(TMC7if^v,iic^ailwx ri 0"4>ii'^'/Jv(SK^,' 
 
 tm not that Wanton Boy , 
 The Sea-froath Coddefss only Joy. 
 Pure Heavenly Love I hight , and my 
 Soft Magick, charms, not Iron Bands , f'lfi tye 
 Heaven,Earth and Seas. The Gods themfilves do readily 
 Stoop to my Laws. The whole World daunces to my Harmony. 
 
 Moreover, this cannot be that Love neither , which is defcribed 
 in Plato's Sympofium (as fome learned men have conceived^ 
 chat was begotten between Ptnia and Porus , this being not a 
 
 Divine
 
 Chap. III. Supreme Deity, no Atheisl^. 117 
 
 Divhrc but Demoniack^ thing ( as the Philolbpher there declares^ no 
 Cod but a D£T]ton only, or of a Middle Nature. For it is nothing 
 but cpiAc/«/\i«, or the Love of PHlchritiick, asjiich, which though right- 
 ly ufedj may perhaps Wing and Infpire the Mind, to Noble and Ge- 
 nerous Attempts, and beget a fcornful dildeign in it, of Mean, Dir- 
 ty, and Sordid things ^ yet it is capable of being abuled alfo, and then 
 it will ftrike downward into Brutifhnefs and Senfliality. But at beft 
 it is an Affeftion, belonging only to Imperfeft and Parturient BeingS5 
 and therefore could not be the Firft Principle of all things. Where- 
 tore we fee no very great reafbn, but that in a Reftified and Qiia- 
 lificd fence, this may pa(s for true Theology 3 That Love is the Su- 
 preme Deity and Original of all things 5 namely, if by it be meant, E- 
 tcrnfil, Self-originated, Intelleftual Love, or Efientialand Subftan- 
 tial Goodnefi , that having an Infinite overflowing Fulnefs and 
 Fecundity, difpenfes it fclf Uninvidioufly, according to the beft WiP 
 dom. Sweetly Governs all , without any Force or Violence (all 
 things being Naturally fubjeft to its Autority, and readily obeying 
 its Laws) and reconciles the whole World into Harmony. For the 
 Scripture telling us, that Gtf.:/ «• Love, feems to warrant thus much 
 to us, that Love in (bme rightly Qualified fence, is Cod, 
 
 XIX. But we arc to omit the Fabulous Age, and to defcend to 
 the Philofophical, to enquire there, who they were among the pro- 
 ftfled Philoibphers, who Atheized in that manner, before defcribed. 
 It is true indeed, that Arijiotlc in other Places, accufes Democritm 
 and LeiicippHi of the very fame thing, that is, of afiigning only a Illu' 
 ferial Caiijcoi theUniverfe, and giving no account of the Original 
 oi Motion 5 but yet it is certain that thefe were not the Perfons in- 
 tended by him here , Thofe which he (peaks of, being "nil; 7y'' -n^Liz^v 
 (piKcmcp^(jn!i'rzov , fame of the Jirji and tfioji ancient Philofophers of all. 
 Moreover it appears by his Defcription of them, that they were 
 fuch as did not Philolbphize in the way of Atoms^ but refblved all 
 things whatfoever in the Univerfe, into uAw, and TaOii ^ (JAmc, Matter^ 
 and the Pulfiom or AffeUions, ^alities and Forms o^ Matter i, do that 
 they were not Atomical, but Hylopathian Philofophers. Thefe two, 
 the old Materialifts and the Democriticks, did both alike derive all 
 things from Dead and Stupid Matter, fortuitoufly Moved j and the 
 Difference between them was only this, that the Democriticks 
 manag'd this bufineG in the way of Atoms^ the other in that more 
 vulgar way of ^alilies and forms : So that indeed, this is really 
 but one and the fame Atheiftick H)fothc(is, in two feveral Schemes. 
 And as one of them is called the Atomick^ Atheifn:, Co the other, foi ' 
 Diftinftions fake, may be called the Hylopathian. 
 
 X X. Now Arijiotlc tells us plainly, that thefe Hylopathian Atheifls 
 of his, were all the firft Philofophers of the Lonic\ Order and Suc- 
 ccfTion, haioxeAnaxagoras.. Whereof T/^^/ej being the Head, he is 
 conlentaneoufly thereunto by Arijiotlc^ made to be «§;j*y©^ "^ raivjj'- 
 THgcpiKcdzcpicu, the Prince and Leader of thk l{indof Athci/iical Philo- 
 fophy, he deriving all things whatfbever, as Homer had done before 
 him , from Water , and acknowledging no other Principle but the 
 Fluid Matter. L 2 Not-
 
 -> 
 
 4 AnmnuuLkr^ the Frrft BookX 
 
 Notvvithftanding which Accufation ofAr/J}otlc's,j/:ales is far other- 
 wife reprefented by good Authors ; Cicero telling us , that befides 
 IVater^ which he made to be the Original of all Corporeal things, 
 he aflerted al(b Aiind^ox another Principle, which formed all things 
 out of the Water 3 and Laertim and rhitarcb recording, that he was 
 thought to be the firft of all Philofophcrs who determined Souls to 
 be Immortal j He isfaid alfo to have affirmed, that God was Tr^is^v-m- 
 Tov iroiVTZjv, the olclcji of a// things, and that the Woi]d was TroiV/xa 6t», 
 the Workf»anJ}}ip of God ; Clemens likewife tells us that being asked 
 ei Kci.v^v\ TO 66(ov tt^losuv ti «.v5ga)7r©^, iij lAi aTTcV '6s y<, is^ Siavo»/x^o; ^ 
 whether any of a mans ABions could be concealed from the Deity .<? he 
 replied^ not fo much as any Thought. Moreover taertius further writes 
 of him, that he held -r Khsf.u)^ t^x^xj^ji il^ (P-cUfjIxc^virXvi^vi, That the 
 De ^»./.i.c.8- World was animated, and full of Demons. Laftly Arijiotlc himfelf 
 ■ ' ehewhere fpeaks of him as a Theift, it) d^/ tz^ oKo) JV tvjk; \J/t;xv)v/>t£- 
 
 fj.lx^t cpaaiv. c^v latt)'; ty eaAti? divi,^ WvTa ttAm^m ^Zv Hvcu. Some thin^ 
 (faith he) that Soul and Life is mingled with the whole Vniverfe, and 
 thence perhaps was that <?/Thales, that all things are full of Gods. 
 Wherefore we conceive that there is very good reafon, why Thalet 
 fliould be acquitted from this Accufation of Atheilm. Only we 
 fhall obferve the occafion of his being thus differently reprefented , 
 which feems to have been this 5 Becaufe as Laertim a'nd Themijliut 
 intimate, he left no Philofophick Writings or Monuments of his own 
 behind him, (Anaximander being the firft of all the Philofophick 
 Writers: ) Whence probably it came to pals, that in after times fome 
 did interpret his Philofopy one way, fome another, and that he is 
 Ibmetimes reprefented as a Theiftj and fometime again as a down-right 
 Atheift. 
 
 But though Thales be thus by good Authority acquitted, yet his 
 next Succeflbr Anaximander can by no means be excufed from this 
 Imputation, and therefore we think it more reafonable to faften that 
 Title upon him, which Ari^otle beftows on Thales , that he was 
 cce^yoi; 'T 'mcujirni; (piKomcpictc, , the Prince and Founder of this Atheiji- 
 ick^ rhilofophy 5 who derived all things from Matter, in the way of 
 Forms and Qualities i he fuppbfing a certain Infinite Materia Primay 
 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 Univerfe, 
 and leading a Train of many other Atheifts after him, fuch as Hippo 
 furnamed oc^oc^ by Simplicius and others, Anaximines, and Diogenes 
 ApoUoniates , and many more ; who though they had fome petty 
 Differences amongft themfelves, yet all agreed in this one thing, that 
 Matter devoid of Vnderjlanding and Life, was the firft Principle of all 
 things •-, till at length Anaxagoras ftopt this Atheiftick Current, a- 
 mongft thele lonick Philofophers , introducing Mind as a Principle of 
 the Univerfe. 
 
 XXI. But there is a Paftage in Arijlotle's Phyficks, which feems 
 at firft fight, to contradift this again ; and to make Anaximander al- 
 io:, not to have been an Atheiji, but a Divine Philofopher. Where 
 
 having 
 
 I
 
 Chap. III. Atbeifikal Fbilofofher. 125 
 
 having declared that (everal of the Ancient Phyfiologcrs, made«7r^5ov 
 or Infinite to be the Principle of all things, he fubjoyns thefe words, liL-i.c/l 
 hV:s xaSzctz^ hiyd/jii/j, i laJTug a^xii, aAA' ctt'TM -//.' aM&v i-iVcu Sty.e.. Kcd 
 <?<>£,/.£Xeiv <x.7mvTdc sy irdvlot. tfjZi^mVj c^c, cpocaij cotj jmi Tra»(r( 's^^gi tij octtiJ^ov 
 oihAau, curiae, , ofov vav , 11 cpiKlxv. Kcd tSto Svooc 7^ b^ovj aSoivarov ,y) ;^ 
 e('.'.i)At3§ov, (Lb-'Z^ (py^ch "Avali^aavc/*^©^ ;t, oi ttKHsvi ■r/.^ cpvcrioAo'^v 'There- 
 fare there feents to be no Frincipk of this Infinite^ but this to bi the 
 rrhniplc of other things^ a?id to Contain all things and Govern all 
 things J as they all fay irho do not makebefides Infinite^ any other Caufes.^ 
 juch as AIind,or Friendfup^ andthdt this is the only real NumCn or Cod 
 in the IVorld^ it it being Immortal and Incorruptible^ as Anaximander 
 a^rms^ and f/iuji of the Phyfiologers. From which Place (bme Late 
 Writers have confidently concluded, that Anaximander^ with thofc 
 other Phyfiologcrs, there mentioned , did by Infinite , underftand 
 God^ according to the True Notion of him, ov din Infinite Mind, t\it 
 Effieicnt CxnCa of the Univerfe, and not Senfiefs and Stupid Matter 5 
 fince this could not be (aid to be Immortal and to Govern all things 3 
 and confcqucntly, that Jrijiotle grolly contradifts himfelf, in mak- 
 ing all thole lonick Philofophers before Anaxagoras^ to have been 
 Mere Materialifts or Atheifts. And it is poffible, that Clemens Ale- 
 xandrinus alfo , might from this very Paflage of AriJiotle\ , not 
 fufficientlv confidered, have been induced to rank Anaximander, a- 
 mongft the Divine i^hilofophers, as he doth in his Protreptick to the 
 Greeks 5 where after he had condemned certain of the old Philofo- 
 phers, as Atheiftick Corporealifts, he fubjoyns thefe words * '^' <^*'#j,;^ _ -, 
 ochAav cpiKom:pa'-' , otoi to ?siyeicc -x^^gavTt?, iTroA.i/Tr^IlL-tc'i'Kac/v Ti v-^Koti- p.^^ ' ■' 
 ^v iij ':4^-7J67i^v , oi fj^ (W-^^ TO XTT^Pov Mc3tj(xw(ra.v, Sv 'Ava^ijUav</'^05 
 wKmo^ «v , ^9 'Avx^ayo^q KKcc^Of/^io^ , K) 'A^m'ouo? 'A^xihaoq • 
 But of the other rhrlofophers, who tranfcending all the Elements, fearch-' 
 ed after fome higher and more excellent thing, fome of them praifed 
 Infinite, amongfi which wi*s Anaximander the Alikftan, Anaxagoras 
 the Clazomenian, and the Athenian Archelaus. As if thefe Three had 
 ail alike acknowledged an Incorporeal Deity, and made an Infinite 
 Mind, diftinft from Matter^ the Firft Original of all things. 
 
 But that forecited Paflage of Arifloile's alone, well confider'd, 
 will it (elf afford a fufficient Confutation of this Opinion j wberq 
 Anaximander, with thofe other Phyfiologcrs, is plainly oppofed to 
 Anaxagoras, who befides Infinite Senfiefs AUtter, or Similar Atoms, 
 made Mind to be a Principle of the Vniverfe, as alfb to Empedocles, 
 who made a rlajiick. Life and Nature, called Fr/e»^'//', another Prin- 
 ciple of the Corporeal Worlds from whence it plainly follows, that 
 Anaximander and the reft , fuppofed not Infinite Mind , but In- 
 finite Adatter, without either Mindor Tlafiick Nature, to have been 
 the only Original of ail things, and therefore the Only Deity 'or 
 Numen. 
 
 Moreover, Democritm being linked in the Context with AnaxU 
 tfiander, as making both of them alike, td 'ciiveipc\.,ox Infinite, tohc 
 the Firft Principle of all ^it might as well be inferred from this Place, 
 that Democriti/s was a Genuine Theift, as Anaximander. But asDe- 
 
 L 3 mocritui
 
 126 Infinite Matter^ AnaximanderV B o o k I. 
 
 TMocritm his only Principle, was Infinin Atof>is^ without any thing of 
 Mind ox Vlafiick^ Nature j fo like wife 'WZ%Ana.ximanderz^ an Infinity 
 oiSenJlef^nA. Stupid Matter ^and therefore they were both of them A- 
 theifts alike5though Anaximander^in the cited words, had the Honour 
 (if it may be (b called) to be only named, as being the moft ancient 
 of all thofe Atheiftical Phyfiologers , and the Ringleader of 
 them. 
 
 XXII. Neither ought it at all to feem ftrange, that Anaximan- 
 der^an^ thofe other Atheiftical Material ifts fhould call Infinite Matter^ 
 devoid of all Vnderjlanding and Life^ the ttj Bhov^ the Deity or Numen^ 
 fince to all thofe who deny a God, ( according to the true Notion 
 of him) whatfoever elfe they lubftitute in his room, by making it the 
 Firji Principle of all things, though it be Senfiefs and Stupid Mattery 
 yet this muft needs be accounted the Only Nunten, and Divineji thing 
 of all. 
 
 Nor is it to be wondjred at neither, that this Infinite, being under- 
 ftood of Matter, ftiould be faid to be, not only Incorruptible, but alfo 
 Immortal, thefetwo being often uled as Synonymous, and Equivalent 
 Expreffions. For thus in Lucretius^) the Corruption of all Inanimate 
 Bodies is called Death, 
 
 » L I Mors ejus quod f nit ante^ 
 
 And again, 
 
 ^ando aliud ex alio reficit Nafura, nee uUam 
 RemGigni'patitnr^ niji Morte adjutant aliena, 
 
 la like manner Mortal is ufcd by him for Corruptible, 
 
 Nam fiquid Mor tale a cunSii partibus ejfet. 
 Ex oculis res qu£que repente erepta periret. 
 
 And this kind of Language was very familiar with HeracUtus, as apf- 
 pears from thefe Paflages of his, '^j^k Sr^vccrog , di^ ylvimi; • )y di^<; 
 Safl'ocfog, U(5^Ti ylviffi^- The Death of Fire, is Generation to Air 5 and the 
 Death of Air, is Generation to IVater, that is, the Corruption of them* 
 And again, 4^X^(5'iv ^-avaixg, v^^ y<i,vic$rx.f I'cTbcTi 5 3avoc7o?, yliv ytvio^i ', 
 It is Death to Vapour or Air, to be made Water ; and Death to Water, to 
 be made Earth. In which HeracUtus did but imitate Orpheus^ as ap- 
 pears from this Vcr(e of his, cited by Clemens Alexand, 
 
 Beiides which , there are many Examples of this ufe of the word 
 a^avaro?, in other Greek Writers, and (bme in /^r7/?^//ehimfelf, who 
 Ipcaking of the Heavens, attributes «r5«v«<5-ia and ai Sjo'ths to them, 
 
 as
 
 Chap. III. Sufreme Deity. 1-2 -? 
 
 as one and the fame thing: as aUb affirms, that the Ancients therefore 
 made Heaven to be the Seat of the Deit y, dj<; ovTa jucvov «0«iaToi, as be- 
 ing otdji Immortal^ that is Incorrupt tble. 
 
 Indeed that other ExprefTion , at firft fight, would ftagger one 
 more, where it is faid of this (X7ra^«i', or Inffnite^ that it doth not on- 
 ly Contein^ but alfo Govern all things ; but SimplictM tells us, that this 
 is to beunderftood likewife of M/z/cr, and that no more was meant 
 by it, than that all things were derived from it, and depended on it, 
 as the Firft Principle 509 KoyQ- to?? tdistx..; ^jS/ t^/ (pveiKuv a§;^v, 
 aM* »X' '^*^- '^^^ ^'"^ 4>U(nv, d b Kj ^^S/eWv 'ihiyov k^ iw^t^voiv i^v 3ou>- 
 IJMsiv. TO jt/j^ ^o ts^Ax^v 0-7to'§x<1 "^ OAJfci) cdiiM, 6.c, ^x Tmi^^CdV ^^Sv- 
 Tty li b »t;€e§vav ^; y^ rluj lfh'*liJ^^6'Tr-nx ouhv, -r/! \ns' ocvtS y<.\'Ofjd^jtar 
 Thefe rhilofophers [pake only of natural Principles, and not of Supcrna-' 
 iHral'-y and though they fay, that this Infinite of theirs, does both Con- 
 tein and Govern all things, yet this is not at all to be rvondered at j for- 
 afmuch as Conteining belongs to the Material Caufe, as that tphich goes 
 through all things, and lil^ervife Governing, as that from rvhich all things, 
 according to a certain aptitude of it, are made, rhiloponuf (who was 
 a Chriftian) reprefents Arijiotlc's fence in this whole place more fully, 
 after this manner. Thofe of the ancient Phyfiologers who had no refpe^ 
 to any A&ivc Efficient Caufe, as Anaxagoras had to Mind, and Em- 
 pedocles to Fricndjhip and Contention, fuppofed Matter to be the only 
 Caufe of all things, and that it was Infinite in Magnitude, Ingcnerable 
 and Incorruptible, efieeming it to be a certain Divine thing, which did 
 Govern all, or prefde over the Compages of the Vniverfe, and to be Im- 
 Mortal, that is, Vndejiroyable. This Anaxiraenesyi/"^ to be Air, Thales 
 to be IVater, but Anaximander, a certain Middle thing ^ fome one things 
 and fome another. Kou i^vyk. Si^vfiux^^'v cpi-oiv, df rvi xa9' M/>wr^ ^^^j.- 
 
 ftiydav, o'-a^ «.v vimTrfdA-v '{)ux^c , alriov toT; aAAoi? n uvea, tSt) ^u^ ^ 
 ©eov inavoMOTti' ^»c^Ariftotle inthtsPajfage, tells us, that it k no won' 
 der, if they who did not attend to the A&ive Caufe, that prefides over 
 the Vniverfe, didlook.upon fome one of the Elements (that which each 
 of them thought to be the Caufe of all other things J as God, But as 
 they confidering only the Material Principle, conceived that to be the Caufe 
 of all things ; fo Anaxagoras fuppofed Mind to be the Principle of all 
 things, and Empedocles Frieadpip and Contention, 
 
 XXIII. But to make it further appear, that Anaximandcr's Phi- 
 lofophy was purely Atheiftical , we think it convenient to ftievv 
 what account is given of it by other Writers. Plutarch in his Placi- 
 tit Philofophorum, does at once briefly reprefent the Anaximandrian 
 Thilofophy, and Cenfure it after this manner. 'kvx^iixm'J'pJi; <pHn, -^ i'*- "'f-Jj 
 oiTcai' tIw oi^yhx) i'vai to xtt&^v, q/^, ^ t«t» WvT« yi'vtaStxi, K) ei; tSto mv- 
 
 hk Ti ccTT&^v '(J^iv, Vvot JAM tMetTT)) M ylvion; w ucpisa/yj^'n • ccixa^Tdvn <^ 9- 
 Tw;, rhi) pS^ vKlw (kirocpcuvo/j^©^ , to 5 imtisv ouxiov ocvcu^Zv , ri j oi-Tr^ajiv 
 iSiv ocMo, M L'\m '<$^'v i S^'iuTou. ^ m uAm Si'ou clfi^y^a, tocv /xli tottoiSi' {i-uvJv,tx.i* 
 Anaximander the Milcfian affirms. Infinite to be the Firji Principle. And 
 that all things are Generated out of itj and Corrupted again into it, and 
 
 therefore
 
 128 A Fuller Accomp o/Anaximander'x Book L 
 
 therefore that Infinite Worlds, are fuccejfwely thus Generated and Cor- 
 rupted. And he gives the reafon rvhy it is Infinite, thatfo there might be 
 never any Fail of Generations. But he erreth in this, that ajjigning 
 only cL Material Caufe, he tal^es away the ABivc rrincipk of things. For 
 AnaximanderV Infinite, is nothing elfe but matter , but Matter can pro- 
 dace nothing,unle/S' there be alfo anA&ive Caiife.'Whcxc he Ihevvs alfo^hovv 
 Anaximenes followed Anaximander herein,in afligningonly a Material 
 Caufe of the Univerfe, without any Efficient 5 though he differed 
 from him, in making the Firfl: Matter to be Air, and deriving all 
 things from thence, by Rarefaftion and Condenfation. Thus, we feCj 
 it is plain, that Anaximander's Infinite, was no Infinite Mind, which 
 is the true Deity, but only %7finite Matter, devoid of any Life or 
 zv.vrttf: Aftive Power. Eufebius is more particular in giving an account of 
 ub.\.f.\<i. Anaximander^ Cofmopceia. -ri cc-n&^cv cphc/x tIlu -Tmazcv cdrtccv t'xetv '^ 
 £.i. stifh. ^ TTOvTo^ vcVt'iTE^? 75 it, cpOo^c, fc| 2 Tx? 7B a^va? d.-myjiii^c&oci, ;^ jta^o- 
 Ax TJS? «.-?rKV'fa<; a7re/ga? o vTctc ;a;VjUX?" (pm'i ^:) ri dx. li oCilU^ ycvi/Lusv ^^^5 -n 
 K) 4-^x?S> 'iV '^^ y^naiv rsS^i iS fcJa-jj-s «7roRg/6m'oa , kou tiv« da Tars 
 (pKoyog (Tcpca^v , -SJ^/cJJUMvai -raf 03%/ tmv ym cci^ , ^? toT ^v6\^0d (pKoi- 
 6v. M? TJV©^ K.in^^xydm'<;., }i, ac, rnctc, dTronK&c-^idcr.t; ka^kKzc, mcsyvcu -r viAiov, 
 iy TMV (TiKwlw, K) Ta? d^^^' Anaximander a^rms , Infinite ( Matter) 
 to be the only Caufe of the Generation and Corruption of all things. And 
 that the Heavens, and Infinite IVorlds, were made out of it, by toay 
 of Secretion or Segregation. Alfo that thofe Generative Trinciplcs of 
 Heat and Cold, that were conteined in it from Eternity, being Segre^ 
 gated, rvhen this IVorldvcas made, a certain Sphere of Flame or Fire, did 
 firjiarife and incompafs the Air, rvhichfurrounds this Earth, (as a Barli 
 doth a Tree) rvhich being afterwards broken, and divided into fmaller 
 Spherical Bodies, confiituted the Sun and Moon and all the Stars. 
 Which Anaximandrian Cofmopeia, was briefly hinted by Arijiotle in 
 P ;;.L.i.f.4. jj^g^ words, ol^ c^ to tvo$, dfkmLi; to$ dfixnioTy^aA, dtcv-^ivismv , (Lc'S^ 
 
 'Av«.|(/>wi:vtA^'$ cpMi' Some Thilofophers Generate the World, by the Secre- 
 tion and Segregation of inexijient Contrarieties, as Anaximander^e^4^. 
 
 L.iA.t.n. And elfewerein hisMetaphyficks, he takes notice oi"Avoc^tiJxlvJ\^>i li 
 /ui'y/Luv, Anaximander'/ Mixtnre of things. Whence we conclude, that 
 Anaximander sln^rixte, was nothing elfe but an Infinite Chaos of Mat- 
 ter, in which were either Aftually, or Potentially , conteined all 
 manner of Qualities ; by the Fortuitous Secretion and Segregation 
 of which, he fuppofed Infinite Worlds to be fuccelTively Generated 
 and Corrupted. So that we may now eafily guels, whence Leucip- 
 jp^and Democritus had their Infinite Worlds, and perceive how near 
 a kin, the(e twoAtheiftick Hypothefeswere. But it will not be a- 
 mifs to take notice ahb of that Particular Conceit, which Anaxi- 
 mander had, concerning the Firft Original of Brute Animals,and Man- 
 
 jP/'».i'*./.5.f.iS>j^itjd. Of the Former r/«^4/T/j gives us this account ^ Avafi'^ivA^@-' 
 
 ^oiiviar.i; j n^ viKmoA, XTroQcdvetv '^5r7 to |m^'t5^cv , jt, 'ZD%/§§'n'yvuya^'» TO 
 cpAoiS, iir oKiyv \^vov /mttx-QiZvcu' That the Firji Animals were genera- 
 ted in Moiflure, and encompafi'd about with certain Thorny Barhj, by 
 vehich they were guarded and defended, which after further growth , 
 coming to be more Dry and Crachjng , they ifiued forth , but hved 
 only afiiort time after » And as for the firft Original of Men, Eujcbim 
 
 reprcfente
 
 Chap. III. AtheijlicalPhilofofoy. 129 
 
 reprefcnts his Scnce, thus: "e| oihM&Siliv Z^cjCjv o" av^^wTro? tyivvvi^, iy^E.P.i.i, 
 
 yf/-» were at firfl generated in the BeUia of other Animals^ forafmttch 
 as all other Ani-'f/als^ after they are brought forth, are qnicl^ly able to 
 feed and nonrifj themfelves, but Man alone needs to be nurfed »p a long 
 time j and therefore could not be preferved at firji, in any other way. But 
 r////.'/n.7j exprcfleth this (bmething more particularly. 'Ai'a|i'^aviA^$ S'ymp.W;?; 
 
 lyuxvisg eouUTo?? eoH6av,c^gAM,d'/V«(Tj)w^«ZiTa;i, yii^Xag^.^i. Anaximander 
 concludes that Alen were at frjl Generated in the Bellies of Fijlies, and 
 being there nouripcd^ till they grew Jiron^, atid were able to fiift for 
 ihemfehes, they were afterivard caji out upon Dry Land. Laftly, Ana- 
 xintander's Theology, is thus both reprefented to us, and ccnfured, by 
 Velleius the Epicurean Philofophcr m Cicero. Anaximandri opinio efi Dt^at.v, 
 Nativos effe Deos, longis IntervaUis Orientcs Occidentcfquc, cofque in- !.»*■ '• 
 mtmerabiles cjje Mundos, fednos Deum nifiSempiternum intelligere qui 
 pofjumus ? Anaximander'/ 0/?7»/c» 7/, that thcGods areNative^rijing 
 and vani^nng again, in long Periods of times 3 and that thefe Gods 
 are Innumerable IForlds j but how can we conceive that to be a God, 
 which is not Eternals \Vc learn from hence, that Anaximander did 
 indeed ^o ftr comply with Vulgar Opinion , as that he retained 
 the Nam.e of Gods, but however that he really denied the Exiftence 
 of the thing itfelf^ even according to the judgment of this Epicu- 
 rean Philofopher. Forafmuch as all his Gods were Native and mor- 
 tal, and indeed nothing elfe, but thofe Innumerable IVorlds, which 
 he fuppofed in certain Periods of Time, to be (ucceffively Genera- 
 ted and Deflroycd. Wherefore it is plain, that Anaximander''s only 
 Real Numen, that is, his Firji Principle, that was Ingenerable and Incor- 
 ruptible , was nothing but Infinite Matter , devoid of all Under- 
 ftanding and Life, by the Fortuitous Secretion of vvhofe inexiftent 
 Qiialities and Parts, he fuppofed, Firft, 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 laftly, Innumerable 
 or Infinite fuch Worlds as thefe, as fo many Secundary and Native 
 Gods, (that vverealfo Mortal) to have been Generated, according to 
 th,at Atheiftical Hypothejis delcribed in Plato. 
 
 XXIV. It is certain that the Vulgar in all Ages have been very 
 ill Judges of Theifts and Atheifts, they having condemned many 
 hearty Theifts, as guilty of Atheifm, merely becaufe they diflented 
 from them, in fome of their Superftitious Rites and Opinions. As 
 for example 5 Anaxagoras the Clazomenian, though he was the firft 
 of all the lonickPhilofbphers, ("unlefs T/i^/t^/ ought to be excepted) 
 who made an Infinite Mind to be a Principle, that is, afferted a Dei- 
 ty, according to the true Notion of it, yet he was notwithftanding, 
 generally cried down for an Atheift, merely becaufe he affirmed the 
 Sun to be ooJ/^cv SiaTru^cv, a Maf of Fire, or a Fiery Globe, and the 
 Moon to be an Earth, that is, becaule he denied them to be Animated ^'^"^'^ '^^ 
 and endued with Underftanding Souls, and confequently to he Cods. 
 Solikcwifc Hocratcs was both accufed, and condemned, for Atheifti- 
 cal
 
 112 Theifls <^- Ath. m/ftaf^nfor one another. Book! 
 
 cal Impiety, as denying all Gods, though nothing was pretended to 
 iiat.'Afoi. be proved againft him, but only this, that he did -^i? hS^dsK^v (xvi vo/.u'- 
 ^Qv, i<; M la'Kic, vo/x.i?;e(, 'i-n^ j Soujulc'-'m xau'a m(pi^<i\\\ Tench that thofe 
 were not true Gods which the City worfiipt^ and in the room thereof in- 
 troduce other new Gods. And laftly, the Chriftians in the Primitive 
 times, for the fame reafon, were vulgarly traduced for Athcifts, by 
 the Pagans, Cisjujlin i^/^^r^r declares in his Apology, K,3toi jtenAw/yje- 
 Sfa, }y o(,JUDKoy^(j^j t^'J' T0!»7Ziv wiixZofj^^av ^Zv a^^oi ^voci, We are called 
 Atheijls, and we confefs our felves Jiich, in rcfpc£t of thofe Gods which 
 they worpipy but not of the true God. And as the Vulgar have unjuft- 
 Jy condemned many T/ie//?j for Atheifts, fo have they alfo acquitted 
 many Rank^ Atheijis from the Guilt of that Crime, merely becaufe 
 they externally complied with them, in their Religious Worfhip, 
 and Forms of Speech. Neither is it only the Vulgar that have been 
 impofed upon herein, but alfb the Generality of Learned men, who 
 have been commonly fo fuperficial in this bufinels, as that they have 
 hardly taken notice of above three or four Atheifts that ever were 
 in former times^ as namely, Diagoras^ Theodorus^ Eiiemerm^ and Pro- 
 tagoras ; whereas Democriius and Anaxitfiander , were as rank A- 
 theifts, as any of them all, though they had the wit to carry them- 
 felves externally, with more Cautioufiiefs. And indeed it was real- 
 ly one and the felf-fame Form of Atheifm, which both thefe enter- 
 rained, they deriving all things alike, from Dead and Stupid Mat' 
 4cr Fortuitoujly Moved^ the Difference between them being only this, 
 that they managed it two different ways 5 Anaxrmander in the way 
 o^ Ratifies and Formsj which is the more Vulgar and Obvious kind 
 of Atheifm ^ but Democritus in the way oi Atoms and Figures^ which 
 feems to be a more learned kind of Atheifin. 
 
 And though we do not doubt at all, but that Plato, in his Tenth 
 De Legibus, where he attacques Atheifm, did intend the Confutation 
 as well of the Democritic^ as the Anaximandrian Atheifm , yet whe- 
 ther it were, becaufo he had no mind to take any notice at all 
 of Democritus, who is not fo much as once mentioned by him any 
 where, or ellebecaufo he was not fo perfeftly acquainted with that 
 Atomick way of Phyfiologizing , certain it is, that he there de- 
 foribes .the Atheiftick Hypothefis more according to the Anaximan- 
 drian than the Democritick^ Form. For when he reprelents the A- 
 theiftick Generation of Heaven and Earth, and all things in them, 
 as refulting from the Fortuitous Commixture of Hot and Cold, Hard 
 and Soft, Moid and Dry Corpufcula 5 this is clearly more agreeable 
 with the Anaximandrian Generation of the World, by the Secreti- 
 on of Inexiftent Contrarieties in the Matter, than the Democritic^ 
 Cofmopsia , by the Fortuitous Concourfe of Atoms , devoid of all 
 manner of Qualities and Forms. 
 
 Some indeed feem to call that Scheme of Atheifm, that deduces all 
 things from Matter, in the way of Qualities and Forms, by the name 
 of Peripatetick^ov Ariftotelic^ Atheifm :y we fuppofe for this reafon, 
 bccaufo Arijiotle Phyiiologizcd in that way of Forms and Qualities, 
 educing them out of the Power of the Matter. But fince AriHotk 
 
 himfelf
 
 Chap. Ilf. IVhy Democritus Nem-modeN Atbeifm. 
 
 121 
 
 5 
 
 himfeJf cannot be juftly Taxed for anAtheilt, this Form of Atheifm 
 ought rather, as we conceive, to be denominated from A»ax7ma»clcr 
 and called the Anaximanclrian Athcijtn. 
 
 XXV. Now the Reafons why Democritus and Lcitcjppiit New- 
 modelled Atheifm, from the AnaxiMatrdrian and Hylopathian^ into 
 the Atoraick. Fortft, fccm to have been chiefly thele ; Firft, becaufe 
 they being well inftrufted in that Atomick way of Phyfiologizing, 
 were really convinced, that it was not only more Ingenious, but alio 
 more agreeable to Truth 5 the other by Real Qiialities and Forms^ 
 lecming a thing Unintelligible. Secondly, becaufe they forefaw, as 
 Lucretius intimates, that the Produftion of Forms and Qualities out 
 of Nothing, and the Corruption of them again into Nothing, would 
 prepare an Eafie way, for mens Belief of a. Divine Creation and Afwi- 
 hilatiotj. And laftly, becaufe, as we have already fuggefted, they 
 plainly perceived, that thele F^r/?// and ^alities ot Matter were of a 
 doubtful Nature, and therefore, as they were Ibmetimes made a fliel- 
 ter for Atheifm, Co they might alio prove, on the contrary, an Ajj- 
 bim for Corporeal Theifra 5 in that it might poffibly befuppofed,that 
 either the Jllatter of the whole World, or elfc the more Subtle and 
 Fiery Part of it, was Originally endued with an Underftanding Form 
 or Quality,and confequently the Whole an Animal or God. Where- 
 fore they took another more Effeftual Courle, to fecure their Atheifm, 
 and exclude all Poffibility of a Corporeal God, by deriving the Ori- 
 ginal of all things from Atoms, devoid of all Forms and QiialitieSj 
 and having nothing in them, but Magnitude, Figure, Site and Moti- 
 on, as the Firfl: Principles 3 it following unavoidably from thence, 
 that Life and Vnderjianding, as well as thofe other Qiialities, could 
 be only Accidental and Sectindary Refults from certain Fortuitous 
 Concretions and Contextures of Atoms , fo that the World could be 
 made by no Previous Counfel or Underftanding, and therefore by no 
 Deity. 
 
 XXVI. Wc have here reprefented. Three feveral Forms of A- 
 theifm, the Anaximandrian , the Democritical and the Stratonical. 
 But there is yet another Form of Atheifm, different from them all, 
 to be taken notice of, which is fuch, as fuppofcs one kind of Plajiicl^ 
 and Spermatick^ , Alethodical and Artificial Nature, but without any 
 Senfe or Confcious Underftanding, to prefide over the whole World, 
 and difpofe and conferve all things, in that Regular Frame in which 
 they are* Such a Form of Atheifm as this, is hinted to us in that doubt- 
 ful Pafliige of Seneca's , Sive Animal ejl A/Hndus. (for ib it ought to 
 be read, and not Anima^Jtve Corpus Natura Gubernante, ut Arbores^ ^*^f"s^"^' 
 Sata 5 IVhcther the whole World be an Animal ( i. e. endued rvith one 
 Sentient and Rational Life) or whether it be only a Body Governed^ by 
 (a certain Flajlick^ and Methodical, but SenJIefs^ Nature, as Trees, and 
 other Plants or Vegetables, In which words are two feveral Hypoihcfes, 
 of the Mundane Syftem, Sceptically propofed , by one who was a 
 Corporealirt,and took it for granted that all was Body. Firftjthat the 
 whole World,though having nothing but Body in it, yet was notwith- 
 ftandingan AnimaL^sowr Humane Bodies are5endaed with one Scnti-
 
 132 The Cofmo-Ph(\:kk Atheilm Book I. 
 
 etrt or Rational Life and Nature^ one Sotd or Jllnid^ governing and 
 ordering the Whole. Which Corporeal Cojmo-zoifm we do not 
 reckon amongft the Forms of Atheifm, but rather account it for a 
 kind of Spurious Theifrn, or Theifm difguized in a Paganick Dre(s, 
 and not without a Complication of many fahe apprehenfions, con- 
 cerning the Deity , in it. The Second is , that the whole World 
 is no Animal^ but as it were, one Huge riant or Vegetable^ a Body- 
 endued with one Plajhch^or spermatid^ Nature, branching out the 
 whole. Orderly and Methodically, but without any Underftanding 
 or Senfe. And this muft needs be accounted a Form of Atheifm, 
 becaufe it does not derive the Original of things in the Univerfe, 
 from any clearly Intellectual Principle or Confcious Nature. 
 
 XXVII. Now this Form of Atheifm which fuppofes the Whole 
 World (there being nothing but Body in it) not to be an Animal^ but 
 only a Great Vhnt or Vegetable^ having one Sprmatich^ Form^ or P/4- 
 fiick. Nature, which without any Confcious Reafon or Underftanding, 
 orders the whole, though it have feme nearer Correfpondence with 
 that Hjrlozoicli Form of Atheifm before defcribed, in that it does not 
 fuppoie Nature to be a mere Fortuitous^ but a kind of^r//^CM/thing> 
 yet it differs fromit in this, that the Hylozoick fuppoling all Mat- 
 ter, as fuch, to have Life, Effentially belonging to it, muft therefore 
 needs attribute to every part of Matter (ox at leaft every Particular 
 Totum, that is one by Continuity^ a Diftinft TlaJiick^Life of its own, 
 but acknowledge no one Common Life, as ruling over the whole 
 Corporeal Univerle, and confequently impute the Original of all 
 things (as hath been already oblervedjto a certain Mixture of Chance, 
 and Plajiick^ or Methodical Nature, both together. Whereas the 
 Cofmo-plajiick^ Atheifm, quite excludes Fortune or Chance, fubjeding 
 all things to the Regular and Orderly Fate , of one Plaftick 
 or Plantal Nature , ruling over the Whole. Thus that Philo- 
 Ibpher before mentioned concludes, that whether the World were 
 Xfli.^/.j. an y^»7«?^/ ( in the Stoical fence) or whether it were a mere Tlant 
 «.2p. or Vegetable, Ab initio ejus ufque ad exituai, quicquidfacere, quicquid 
 
 fati debeat, inclufnmejl. Vt in Scmine, oninis juturi ratio hominis 
 coMprehenfa cjl. Et Legem Barbae C^ Canorum, nondum natns Infans 
 habet. Totius enim Corporis, d^ fequentis atatis, in parvo occidtoque^ 
 Lineament a junt^ Sic Origo Mundi, nen magis Solem (^ Lunam, C^ Vi' 
 ces Syderum, & Animalium Ortus, quum quihus mutarentur lerrcna, 
 continuit. In hisfuit Inundatio, qu£ non fecus quam H)epu, quattt 
 ^jias. Lege Mundi venit. Whatfoever, from the beginning to the end of 
 it, it can either Door Suffer, it n>as all at firfl included in the Nature of 
 the whole j As in the Seed is conteined the Whole Delineation of the 
 Future man, andthe Emhiyo or Vnborn infant, hath already in it, the 
 Larv of a Beard and Cray Hairs. The Lineaments of the rvhole Body, 
 and of its following age, being th ere defcribed ai it veere in a little and eb' 
 fcure Compendium. In like Planner, ike Original at d Fir (I Rudiments 
 of the World, conteined in them, not only the Sun and Mocn, the Ccurjes 
 cf the Stars, and the Generations of Animals, hut aljo the Viciffitudci 
 fif all Terrejirial things. And every Deluge or Jtundatica of Water, 
 comes to pafs no lefs, by the Larv of the World (its Sperraatick or Plaftick 
 Nature) than Winter and Summer doth. XXVIII. We
 
 C H A P. III. Ajjerted by SfimGifs Stoickr. i^^ 
 
 XXVIII. We do not deny it to be pofiible, but that fome in 
 all Ages might have entertained fuch an Atheiftical Conceit as this. 
 That the Original of this whole Mundane Syllem was from one Jrti- 
 fici.i/y Orderly and Alcthodical^ but S'cf/Jlefs Nature lodged in the Mat- 
 ter j but we cannot trace the footfteps of this Doctrine any where 
 fb much as among the Stoicks, to which St^ Seneca, who (peaks fo 
 wavcringly and uncertainly in this point, ( Whether the World were 
 anAni/»ul or a rlafft") belonged. And indeed diverfe learned men 
 have fufpcdted , that even the Zcnonicin and Heraclitidi^ Deity 
 it (elf, was no other than fuch a VLiJiick^ Nature or Spcrmaticl^^ rrh/- 
 ciple in theUnivcrfc, as in the Seeds oi^ Vegetables :ind Animals, doth 
 frame their re(peftive Bodies, Orderly and Artificially. Nor can it be 
 denied, but that there hath been juft caufe given for fuch a (iifpicion 5 
 forafi'nuch as the beft of the Stoickj, (bmetimes confounding GWwith 
 Nature, (eemed to make him nothing but an Artificial Fire, Orderly 
 and. Methodically proceeding to Generation. And it was Familiar with 
 them, as Laertiits tells us, to call God o"-sr£§/uaTj;4ov Kiyv tS ;«)V^5s, the 
 Spermatick^Reajon or Form of the IVorld, Nevcrthelefs, becau(eZe//^ 
 and others of the chief Stoical Doctors, did a](b many times allert, 
 that there was ipbui? \oi^ it, Koyi-^^^ a Rational and Intellectttal Nature 
 (and therefore not a Plaftick Principle only) in the Matter oi i\\ft U- 
 niverfe ^ as likewife that the whole World was an Animal, and not a 
 mere Plant ; Therefore we incline rather, to excu(e the generality of 
 the firfl: and moft ancient Stoicks from the imputation of Atheidn, 
 and to account this Form of Atheifm which we now (peak of, to be 
 but a certain Degeneracy from the right Heracliticliund Zenonian Ca- 
 bala, which feemed to contain thefe two things in it j Firfl:, that there 
 was an Animalifi), Sentient and Intelle&ual Nature, or a Confciotts Soul 
 and Mind, that prefided over the whole World, though lodged im-- 
 mediately in the Fiery Matter of it 1 Secondly, that this Sentient and 
 Intcile&ual Nature, or Corporeal Soul and yI//Wof the Univer(e, did 
 contain alio under it, or within it, as the inferiour part of it, a cer- 
 tain rla^ick Nature or Spermatic\ Principle which was properly the 
 Fate oi all things. For thus Heraclitus defined Fate Kcyov nr Six 'V iffia-q 
 •K 7rKvTo$Siii;«>vfa, M ou3t'^ovozi)/^ao-s5£^/.(ot. a^ tS vrovfo; ^vtoiso;?, A certain 
 Reafijn pajjing through the Subjiance of the whole IVorld, or an Ethereal 
 Body, that was the Seed of the Generation of the Vfiiverfd And Zeno's 
 firft Principle, as it is (aid to be an Intellectual Nature, fo it is al(b (aid, 
 to have contained in it im.i\atx, rig o-c-t^^aTwa? Koyxi; kjx6" it; 'iaccsa. kxQ' ei- 
 ^aopt'^oy ■yi'yvtTou, All the Spermatick^Reafons and forms, by which every 
 thing is done according to Fate. However, though this (eem to have 
 been the genuine Doftrine, both of Heraclitus and Zeno , yet others 
 of their Followers afterwards, divided thefe two things from one an- 
 other, and taking only the latter of them, made the Plajiick^ or Sper- ' 
 matick^ N^f«re,devoid of all 4nimality or Conjcioits lntellectuality,to be 
 the highefl: Principle in the Univerle. Thus Laertiuf tells us, that 
 Boethus, an eminent and famous Stoical Dodor did plainly deny the 
 World to be an Animal, that is, to have any Sentient, Confcious or In- 
 telle&ual Nature prefiding over it, and confequently muft needs make 
 it to be but Corpus NatHragubernante, ut Arborcs,nt Sata,A Body govern- 
 
 M ^d
 
 34 ^th.that Blind CodJefs ^Natures Fcmatkl^.^ o q k L 
 
 ed by a Plajiick^ or Vegetative Nature, as Trees, Plant s and Herbs, And 
 as it is poffible that other Stoicks and Her.iclititkbs might have 
 done the like before Boethm, fo it is very probable that he had after 
 him many Followers 5 amongft which, as Tltnjtti Sccundus may be 
 reckoned for one, fo i'c»ec<rhimfelf was not without a doubtful Tin- 
 ftureof this Atheifm, as hath been already (hewed. Wherefore this 
 Form of Atheifm, which fuppofes one Plaji/ck. or Spcrmatick^Natute, 
 one Plantal or Vegetative Life in the whole World , as the Highefi 
 rrinciple, may, for diftinftion fake, be called the Pfeudo-stoical or 
 Stoical Jtheijw. 
 
 XXIX. Befides thefe P/>//<7/^;>/j/V4 ^^^•'^{^•'■s w^ofe feveral Forms 
 we have now defcribed, it cannot be doubted, but that there have 
 been in all Ages many other Atheifts that have not at all PJailofophi- 
 zed, nor pretended to maintain any particular Atheijiicl{_ Syjlem or 
 Hjipothejis, in a way of Realbn, but were Only led by a certain dull 
 and fottilh, though confident, Disbelief of whatfoever they could 
 iiot either See or Feel .• Which kind of Atheifts may therefore well 
 be accompted Enthtifiajiical or Fanatical Atheijls. Though it be true 
 in the mean time, that even all manner of Atheifts whatfoever, and 
 ihofe of them who moft of all pretend to Reaibn and Philofophy, may 
 in fbme fence be juftly ftiled alfo both Enthujiajis and Faf/aticl{s.¥oTaC' 
 much as they are not led or carried on, into this way of Atheizing, 
 by any clear Dilates of their Reafbii or Underftanding, but only by 
 an o?/^ii aAoy©-, a certain Blind and Irrational Impetus, they being as 
 it were Infpired to it, by that lower Earthly Life and Nature, which is 
 called in the Scripture-oracles i^ -^rveu/^o. 're k^VjUs?, the Spirit of the 
 World,or a Mundane Spirit, and is oppofed to the 7^ itnvim. tc oot to SeS, 
 the Spirit that is of Cod. For when the Apoftle fpeaks after this man- 
 ner, IVehave not received the Spirit of the World, but the Spirit that is 
 0fCod,he feems to intimate thus much unto us 5 That as fome men were 
 Led and Infpired by a Divine Spirit, fo others again are Infpired by 
 a Mundane Spirit, by which is meant the Earthly Life. Now the for- 
 mer of thefo Two, are not to be accompted Enthufiafls, as the word is 
 now commonly taken in a Bad Sence, becaule ih^ spirit of God is no 
 Irrational thing, but either the very felf fame thing with -Ke4/tf», or 
 elfe fuchathingas Arijiotle (^ as it were Vaticinating concerning it) 
 fomewhere calls Aoys ti k^S-^ov, a certain Better and Diviner thing than 
 Reafon, and Plotinus §i?av Uyis, the Root of Reafon. But on the con- 
 trary, the Mundane Spirit, or Earthly Life, is Irrational Sottijhneft 5 
 and they who are Atheifiically Infpired by it fhow abhorrent foever 
 they may otherwifo (eem to be from Enthufiafm and Revelations) are 
 notwithftanding really no better, than a kind of Bewitched Enthujiajis 
 and Blind Spiritati, that are wholly ridden and afted by a dark, nar- 
 row and captivated Principle of Lifejand, to ufe their own Language, 
 In-blorvn by it , and by it bereft, even in Speculative things, of all 
 Free Reafon and Underftanding. Nay they are Fanatickj too, how- 
 ever that word (eem to have a more peculiar relpeftto fomethingofa 
 Deity : All Atheifts being that Blind Goddcf, Natures Fanaticks. 
 
 XXX. We have defcribed four feveral Forms of Atheifin , Firft, 
 
 the
 
 Chap. III. 1 he Qmternio of Atheifm^. 105 
 
 the Hjlopathian or AKaximundria}!, that derives all things from Dead 
 and Stupid Matter in the way of ^alilies and Form«\, Generable and 
 Corruptible : Secondly, the Atomical or Dcmocriticd^w^xxch doth the 
 fame thing in the way of y^/^A^/x and Figures : Thirdly, the CoJtiopU* 
 jlick^ov Stoical Atheifm, which fuppofes one rLiJiU\ and Methodical 
 bwtSefiflejs Nature^ to prefide over the whole Corporeal Univerfe : 
 And laftly, the H/!oz-oic/i oi* Strhtojtical^ that attributes to all Matter, 
 as fuch, a certain Living and Energciick^ Nature, but devoid of all /Ifti- 
 mality^ Senje and Co»fct on f/icji'. And as we do not meet with any o- 
 ther Forms or Schemes of Atheijm^ bcfides thefe Four^ fo we conceive 
 that there cannot eafily be any other excogitated or devifed ; and 
 that upon thefe two following Confiderations- Fitft^becauleall Atheifis 
 are meie Corporcalish, that is, acknowledge no other Su!>Jia/!cc befideS 
 Body or Aiatter. For as there was never any yet known, who aflerting 
 Incorporeal Suhftance^ did deny a Deity ^ fo neither can there be any 
 reafon, why he that admits the former iTiould exclude the latter. A- 
 gain, the fame Dull and Earthly Dilbelief or confounded SottiQinel'^ 
 of Mind, which makes men deny a God, muft needs incline them to 
 deny all Incorporeal Suhfiance alfo. Wherefore as the Phy ficiaris fpeak 
 of a certain Dijcafe or Aladncfs ,c^\\q6. Hydrophobia^thc Symptome ofthofe 
 that have been bitter/ by a mad Dog^ which makes them have a raon- 
 ftrous Antipathy to Water 5 fo all Atheifis are poffefled with d cer- 
 tain kind of A'fadnejs.j that may be called rnenmatophohia, that make^ 
 them have an irrational but defperate Abhorrence from spirits or In- 
 corporeal Subjiances, they being aftcd alfo, at the fame time, with an 
 Hy lomania, wheichy they Jlfadly dote upon Matter^, and Devoutly rcbf' 
 pip it, as the only Nttmeyr. 
 
 ■ The Second Confiderationisthis, becaufe as there are no Atheifts 
 but fuchas are vierc Corporealijls^ foall Corporealijis are not to be ac- 
 coraptcd Atheifts neither : Thofe of them, who notwithftariding they 
 make all things to be Matter, ye i fuppofe an Intelleftuol Nafure in that 
 Matter, to prctide over the Corporeal Univerfe, being in Keafon and 
 Charity to.be exempted outof that number. And there have been 
 always (bme, who though fo ftrongly captivated under the power of 
 grofs Imagination, as that an Incorporeal God feemed to them, to be 
 nothing but a Gor^tffir^r<^j (as fome of them call it) a mere Empty 
 Sound or ContradiciriousExpreffion, Something and Nothing out to- 
 gether^ yet notwithftanding, they hive been poliefied vvith a firni- 
 belief and perfwallon of a Deity, or that the Sy»ftem of the Univerfe 
 depends upon one Perfeft Underftanding Being as the Head of it^and 
 thereupon have concluded that lAii z-Zg v^cra., a certain liihd of Body 
 or Matter^ is God. ThegrofTeft and moft fbttilli of all which Corpo- 
 real Theifts, feemtobe thofe, who contend that God is only one 
 particular Piece of Organized Matter, of Humane Form and Bignefs, 
 which endued with Perfeft Reafon and Underftanding, excrcifeth anf 
 Univcrlal Dominion over all the reft. Which Hypothejis^ howifever it 
 hath been entertained by fome of the Chriftian Profeilion, both in 
 former and later times, yet it hath feemed very ridiculous, even cp" 
 many of thofe Heathen Philofophers themfelves, who were mere Cor- 
 porealiftsj fi.ich as the Stoickj^ who exploded it with a kind of .Indigo 
 
 M 5 nation.
 
 io6 All Atheiflsmere Corprealifls. Book I. 
 
 natioiijContending earneftly mm Svcaeeov ave^coTrcV-wecpov, That GodQhongh 
 Corporeal) yet nvuft not be conceived to be o^any Humane Shape. And 
 Xetiopha»es, an Ancient Philofophick Poet, exprelleth the Childilhnefs 
 of this Conceit after this manner, 
 
 'aA\' evil X^^'i y^^^ P'o'^? Mfc AtovTe?, 
 
 Kcd iu 3e£v \kctc, 'iy^cpov, it, (TCo/xxr kinlisv 
 Toioui9' oTov "M^ K) cujvn HiA.a^ et^v 6f.wiov. 
 
 IfOxen^ Lions, Horfes and AJfes^ had all of them a Senfe of a Deity, and 
 were able toLimn and Paint, there is no qudlion to be tnade^but that each of 
 thefefeveralAnimals xponld paint God according to their refpe&i-ve Form ^ 
 Likenefs,and contend that he was of thatpape & no other. But that other 
 Corporeal Theifm, feems to be of the two, rather more Generous and 
 Gentile, which (uppofes the whole World to be one Animal, and God 
 to be a certain Subtle and Etherial, but IntelleBual Matter, pervading 
 it as a Soul , which was the Doftrine of others before the Stoicks , 
 
 TO TTv? rSsov uTTfiAiicpiX-nJV "iTT-zD-aOT? TS MtTocTre'vf IV©^ it) 'E4)£(n05 'H^RAaTt? J 
 
 Hippafustf/Metapontus and Heraclitus the Ephefian fuppofed the Fiery 
 and Etherial Matter of the World to be God. However, neither thefe 
 Heracliticks and Stoickj, nor yet the other Anthropomorphites, are by 
 us condemned for downright Atheifts^but rather look'd upon as a fort 
 of Ignorant,ChiIdi(h and Vnskjlfnl Jheijis. 
 
 Wherefore we fee that Atheijis are now reduced into a narrow 
 Compaft, fince none are concluded to be Atheijis , but fiich as are 
 mere Corporealijis, and all Corporealifis muft not be condemned for 
 Atheijis neither, but only thofe of them who affert, that there is no 
 Confcious It?telle&ual Nature, prefiding over the whole Univerfe. For 
 this is that which the Adepti in Atheijm, of what Form foever, all a- 
 gree in,That the firft Principle of the UniverfCjis no Animalif), Sentient 
 and Confcious Nature, but that all Animality, Senfe and Confcioufnefs, 
 is a Secondary, Derivative and Accidental thing, Generable and Corru- 
 ptible, arifing out of particular Concretions of Matter organized and 
 diflblved together with them. 
 
 XXXI. Now if the Firft Principle and Original of all things in 
 the Univerfe, be thus fuppofed to be Body or Matter, devoid of all 
 Animality, Senfe and Confcioufnefs, then it muft of neceffity be either 
 perfeftly Dead and Stupid, and without all manner of Life, or elfe 
 endued with fuch a kind of Life only, as is by fome called Plajiicl^^, 
 Spermatical and Vegetative, by others the Life of Nature, or "Natural 
 Perception. And thofe Atheifts who derive all things from Dead and 
 Stupid Matter, muft alio needs do this, either in the way of ^alt- 
 ties and Forms, and thefe are the Anaximandrian Atheijis , or el(e 
 in the way of y^/tf///x znd. Figures, which are the Democritical. But 
 thofe who make Matter endued with a Plajiic^ Life, to be the firft O- 
 riginal of all things, muft needs fuppofe either One fuch Plajiick. and 
 Spermatic!^ Life only, in the whole Ma(s of Matter or Corporeal U- 
 niverfe, which are the stoical Atheijis -■, or elfe all Matter as fuch to 
 
 have
 
 Ch a p. III. The Ajjertcrs of Senfit.&' Ration. Matter. 
 
 12 
 
 7 
 
 have Life and an Energctick^ Nature belonging to it (though without 
 any Anrmal Scnfe or Self-perception) and confcquently all the Parti- 
 cular Parts of Matter, and every Totura by Continuity, to have a di- 
 flinct rlujiic/i Life of its own, which are the Str.ttonicl^ Atheijis. 
 Wherefore there docs not fecm to beany room now left, for any o- 
 ther t'ormo( Atheifm^ befides thefc Fonr^ to thruft in. 
 
 And we think fit here again to inculcate, what hath been already 
 intimated, That one Grand Difference d^moxx^ thefe fcvcral Forms of 
 Atheijm is this, That fome of them attributing no Life at all to Alittcr, 
 as fuch, nor indeed acknowledging any Plaflick^ Life of Nature, dHWntt 
 from the Animt! dnd fuppofing every thing whatfoever is in the world, 
 befides uA.i (xttoioc, the bare Subftance of Matter confidercd as devoid 
 of all Qi>alities, (that is, mere extended BhII{) to be Ceneruted and 
 Corrupted, confequently refolve, that all manner of Life whatfijever 
 is Generable and Corrtipible, or educibk out of Nothing and reducible 
 to Nothing again, and thele are the Anaximandrian and Demucntick, 
 Atheifms. But the other, which are the Stoical and Stratonical, do 
 on the contrary fuppofe fome Ljfe to be Fundamental and Original, 
 EJ/ential and Subfiantial, Ingenerable and Incorruptible, as being a Firji 
 Prif/ctple of things, Neverthelels, this not to be any Aninj.il, Conjci- 
 ous and Self-perceptive Life, but a FlaUick^ Life of Nature only 3 all 
 Atheifts ftili agreeing in thofe Two forementioned Thing? ^ Firft, 
 that there is no other Subjiance in the World befides Body , Second- 
 ly ,that all Animal Life,ScnJe and Selfperccpticn, Confcious ZJndojiand- 
 ing and Terfonality are Generated and Corrupted, fucceffively Educed 
 out oi Nothing and Reduced into Nothing again. 
 
 XXXII. Indeed we are not ignorant, that (bme, who feem to be 
 Wcll-wi(hcrs to Atheifm, have talk'd fometimes of Sen(itive and Ra- 
 tional Matter, as having a mind to fuppofe. Three feveral forts of Jllat- 
 ter in the Univerfe, Specifically different from one another, that were 
 Originall) fuch, and Self exiftent from Eternity j namely Senfefs, 
 Senlitive and Rational : As if the Mundane Sjjiem might be conceiv- 
 ed toarifcjfiom a certain Jumble of thefe Three feveral forts of Matter, 
 as it were Muffling together in the Dark,without a God,and to produ- 
 cing Brute Animals and Men. But as this is a mere Precarious Hjpo- 
 thefis, there being no imaginable accompt to be given, how there 
 fiiould come to be fuch an Ellential Difference betwixt Matters, or 
 why this Piece of Matter Ihould be Senfitivc, and that Rational^ when 
 another is altogether Senjlefs ^ fo the Suggellors of it are but 
 xnexeNovices in Atheifm, and a kind of Bungling Well-iv/jhers to it. 
 Firll, becaufe, according to this Hypothecs, no Life would be Pro- 
 duced or Deftroyed in the fuccefilve Generations and Corruptions of 
 Animals, but only Concreted and Secreted m them 5 and confequently 
 all humane Perjonalities muft be Eternal and Incorruptible ; Which is 
 all one, as to allert the Pra and Poji-exijlence of all Souls, from Eter- 
 nity to Eternity, a thing that all Genuine and Thorow-pac'd A- 
 theiftsare in a manner as abhorrent from, as they are from the Deity 
 it felf. And Secondly, becaufe there can be no imaginable Reafon 
 given by thcmjWhy there might not be as well, a certain Divine Map^ 
 
 M 3 ter
 
 1^8 The Canting A^rological Atheifls. B o o k I. 
 
 ter perfeftly Intelleftual and Self-exiftent from Eternity, as a Senfitivc 
 and Rational Alattcr. And therefore fuch an Hyfothefis as this, can 
 never ferve the turn of Atheifts. But all thofe that are Matters of the 
 Craft of Atheifm^ and thorowly Catechized or Initiated in the Dark^ 
 My^eries thereof, ( as hath been already inculcated) do perfectly a- 
 greeinthis. That z\\ Jnimal, Sentient and Confciom Lije, all Souls 
 and Alindr, and confequently all humane Perfonalitics^ are Generated 
 om of Matter, and Corrupted again into it, or rather Educed out of No- 
 thing and Reduced into Nothing again. 
 
 Weunderftand alfo that there are certain Cantifrg Jjirological A- 
 theijis, who would deduce all things from the Occult ^al/ties and 
 Influences of the Stars, according to their different Conjuncijons, Op- 
 pofitions and AfpeCfs, in a certain blind and unaccomptable manner. 
 But thefe being Perfons devoid of all manner of Senfe, who neither 
 fo much as pretend to give an Accompt of thefe Stars, whether they 
 be Animals or not, as alfo whence they derive their Original, 
 (which if they did undertake to do Jthei/iica/Zy, they muft needs re- 
 folve themfelves at length into one or other of thofe Hypothcjcs alrea- 
 dy propofed ) therefore, as we conceive, they deferve not the lead 
 Confideration. But we think fit here to obferve, that fuch Devotoes 
 to the heavenly Bodies, as look upon all the other Stars as petty Dei- 
 ties, but the Sun ?iS the Supreme Deity and Monarch of the Univerfe, 
 in the mean time conceiving it alfo to be Perfectly IntelJe&ual^ (which 
 is in a manner the fame with the Cleanthean Bypot hefts) are not fo much 
 to be accompted Athcijis^ as Spurious^ Paganical and Idolatrous Theijis. 
 And upon all thefe Confiderations we conclude again, that there is no 
 other Philofophick^ Form of Atheifm^ that can eafily be deviled, befides 
 thefe Four mentioned^ the Anaximandrian, the Depiocritical, the6'/c/- 
 cal andthc Stratonicul. 
 
 XXXIII. Amongfl which Forms of Atheifm, there is yet anothet 
 Difference to beobferved, and accordingly another DiHribution to be 
 made of them. It being firft premifed, that all thefe forementioned 
 Sorts of Atheifts ( if they will fpeak conliffcently and agreeably to 
 their own Principles) muft needs fuppofe all things to be one way or 
 bther Ncceffary. For though Epicurus introduced Contingent Liberty, 
 yet it is well known, that he therein plainly contradiftcd his own 
 Principles. And this indeed, was the Firft and Principal thing intend- 
 ed by us, in this whole Undertaking, to confute that Falfe Hjpothefis 
 of the Mundane Syfiem, which makes all Anions and Events Necefjary 
 upon Atheijlick^ Grounds, but efpecially in the Mechanick^ivaj. Where- 
 fore in the next place we muft obferve, that though the Principles of 
 all Atheifts introduce Necejfjty, yet the Necelfity of thefe AtheiUs is 
 not one and the fame, but of two different kinds ^ fome of them 
 fuppofing a Necejjity of Dead and Stupid Matter,wh\ch is that which is 
 commonly meant by vKm ocvafKn, or Material NeccJJity, and is alfb call- 
 ed by Arijiotle, an Abfolute Necejjity of things ; Others the Ncceflity of 
 a Plajlick, Life, which the fame Arijlotle calls an Hypothetical Necrjfity, 
 For the Anaximandrian and Dewocritick^ Atheists do both of them af^ 
 kridi Material and Abfolute Necejjity of all things j one in the way of 
 
 ^^alities^
 
 Chap. III. Another Dijlribittion of Athcifms. i o o 
 
 ^altties, and the other of A/fotion and Mcchanifm : But the Stoial 
 and itratonical Atherjis allcrt a rhjiical and Hjputhctical Nccfjjiij of 
 things only. 
 
 Now one grand Difference betwixt thefe two Sorts of Athcifms 
 and their Neceffities lies in this, That the Former, though they make 
 all things Nccefjary^ yet they fuppofethem alio to be Fertiiitouj 5 there 
 being no Inconfiftency between thefeTwo. And the Sence of both 
 the Anaximaiidriati and Democritick^ Athcifms feems to be thus de- 
 fcribed by /-7<2/r;, vnx'vTa iC) rxix^w k^amfx^i mjviyji^o%. All things were 
 mingled together by Nccejftty according to Fortune. For that Nature froth 
 whence thcfe Athcills derived all things, is at once both Necc£ary 
 and Fortuitous. But the Fidiick^ Atheifms fuppcle fuch a Nccef/ary Na- 
 ture, for the Firji Frinciple of things, as is not merely Fortuitous, 
 but Regular, Orderly and Methodical •-, the ^7tf/cj/ excluding all Chance 
 and Fortune univerfally, becaufe they fubjedt all things to One PLjiick. 
 Nature ruling over the whole Univerle, but the Stratonical doing it 
 in part only, becaufe they derive things, from a Mixture of Chance and 
 FU^iick^Natitre both together. 
 
 • 
 
 And thus ive fee that there is a Double Notion of Nature amongft 
 Atheifts, as well as Theifts j which we cannot better exprefs than in 
 the words of BaW'us theStoick, pcrfbnated by Cicero: Alii Naturam Deisiat.Del 
 ccnjent cjfc Vint qnandam fine Ratione, cientem motus in corporibus ne- ''^' 
 ceffarios 5 Alii ant em Vim participcm Or din is, tanquam Via progredien- 
 tetn. Cujus Solertiam, nuUii Ars, nulla Manus, nemo Opijex, conjcqiti 
 poteji jmitando , Seminis enim Vim ejje tantam, nt id quanquam perex- 
 iguitm, na&umque (it Materiam, qua alt augerique pojfit, itafingat d^ 
 ^ciat, injuo quidque genere, partimutperjiirpes alantur Juof, parti m 
 ut movereetiampoljint, & ex Jejlmiliafui geherare. Some by Nature 
 mean •' certain Force without Reajvn and Order, exciting NeceJJary Moti- 
 ons in Bodies ■-, but others ufiderjiand by it,Jkch a Force as participating 
 of Order ^ proceeds as it were Methodically. Whofc exquifitenefs, no Art, 
 «o Hand, no Opificer can reach to by Imitation. For the Force of Seed is 
 fuch, that though the Bulk^ of it he very Jmall, yet if it get convenient 
 Matter for Its nourifment and increaje, it fo Forms and Frames things 
 in their feveral kjnds, as that they can partly through their Stockj and 
 Trunkj be nouriped, and partly Move themjelves alfo , and Generate 
 their lil{e. And.igaini Sunt qui omnia Nature Nomine appellent, tit 
 Epicurus 3 Sed nos, cum dicimus NatHra conjiare adminijirariq^ Mttn- 
 dum, non ita dicimus, ut Glebam, aut Fragmentum Lapidk, aut aliquid 
 ejufmodi , liuUa cohderendi Natura j Sed ut Arborem, ut Animalia, in 
 quibut nulla Temeritas,yt'<^ Ordo apparct & Artis qU(Cdam Similitudo. 
 'There are fame ir ho call all things by the name of Nature, as Epicurus ; But 
 we, vehen we fay that the World is adminifired by Nature, do not mean 
 fuch a Nature as is in Clods of Earth and Pieces of Stone ^ but fuch as is ut 
 a Tree or Animal, in whofe Conjiitution there is no Temerity, but Order . 
 4ind Similitude of Art. Now according to thefe Two different No- 
 tions of Nature, the Four forementioned Forms of Atheifm may be 
 again Dichotomized after this manner 3 into luch as derive all things 
 froma mere Fortuitous and Temerarious Nature, devoid of all Older 
 
 and
 
 140 what Atheijis denied^ and what Book I. 
 
 2 Pet. 3. 
 
 and Methodicalnefs , and fuch as deduce the Original of things from 
 a certain Orderly^ Regular and Artificial, though Sevjkfi Nature in Mat- 
 ter, The former of which are the Anaximandrian and Democritick^A- 
 theifms, the latter the Stoical and Stratomcal. 
 
 It hath been already obferved, that tho(e Atheifms that derive all 
 things from a mere Fortutious Principle, as alfo liippofe every thing 
 befides UAm octtoi©-, the hare Sishjiance of Matter or Extended Bulk, to 
 be Generated and Corrupted ; though they aflerted the Eternity of 
 Matter, yet they could not, agreeably to their own Hypothefis^ main- 
 tain the Eternity and Incorruptibility of the World. And according- 
 ly hereunto, both the Anaximandrian and Dtmocritick^ Atheijis did 
 conclude the World tobej^-vo'/xevov it, (p^.a/p-nv-^JHch as vpas atfirji Alade 
 andfjould be again Corrupted. And upon this accompt , Lucretius 
 concerns himfelf highly hereinao prove both the Koviiyo^xhi: World, 
 and alfo its Future Difjolutien and Extinction, that 
 
 Totum Nativufft Mortali Corpore conflat. 
 
 But inftead of the Worlds Eternity, thefe Two forts of Atheills, intro- 
 duced another Paradox , namely an ocTr^ei'a Ki^^av^ an Infinity of 
 Worlds, and that not only Succeflive, in that fpace which this World 
 of ours is conceived now to occupy, in refped of the Infinity ot Paji 
 and Future Time, but al(b a Contemporary Infinity ofCoexiJient Worlds,at 
 all times throughout Endlefsand Unbounded Space. 
 
 However it is certain, that forae Perfons Atheiftically inclinedjhave 
 been always apt to run out another way, and to fuppofe that the 
 Fr4«/e of things, and Syji em of the World, ever was from Eternity, 
 and ever will be to Eternity, fuch as now it is, difpenfedby a certain 
 Orderly and B.egular, but yet Senfefand Vn^notping Nature. And it is 
 Prophefied in Scripture, that fuch Atheifts as thele fhould efpecially 
 abound in thefe latter days of ours j ThereJJiall come m the laji days 
 Ci/xTToCtKfou) AtheiflicalScofers, waltzing after their orvn Lufis and faying, 
 where is the prcmife of his Coming ^ For fmce the Fathers fell ajleep all 
 things continue as they vpere from the beginning of the Creation. Which 
 latter words are fpoken only according to the received Hfpothefis of 
 the Jews, the meaning of thefe Atheifts being quite utherwile, that 
 there was neither Creation nor Beginning of the World i^ but thai: things 
 had continued, fuch as now they are, from all Eternity, As appears 
 alfo from what the Apoftle there adds by way of Confutation, That 
 they were wilfuUy Ignorant of this, that by the word of Cod the Heavens 
 Vpere of old, and the Earth flanding out of the Water and in the Water 5 
 and that as the IVorld that then was,overjlowing with Water periJhcd,fo the 
 Heavens C^ Earth which now are,by thejame word are kept infiore,aud re- 
 fervcd unto Fire againji the day of Judgment d^I'erdition of Ungodly men. 
 Audit is evident, thatfome of thefe Atheilts at this very day, march 
 in the garb of Enthufiaftical Religionifts, acknowledging no more a 
 GodlhdiU a Chnjl without them, and Allegorizing the day of Judgment 
 and future Conflagration, into a kind of feemingly Myjiical, but real- 
 ly Athcijiical Non-fence. Thele, if they did Philojophize, would re- 
 fblve therafelves into one or other of thole Two Hypothejes before 
 
 mentioned
 
 C H A p. III. Afjerted the Worlds Eternity. ia i 
 
 mentioned 5 cither that of 0«e Plajli disorderly ^n^ Methodical but 
 Senjlef Nature, ruling over the whole Univerfe ; or el(e that of the 
 Life of Mutter, making one or other of thefe two Natures to be their 
 only God or Nnmen. It being fufficiently agreeable to the Principles 
 of both thefe Atheiftick Hypothefcs (and no others) to maintain the 
 Worlds both Ante and rofi-Eternity j yet Co as that the latter of them, 
 namely the Hjlozoifif, admitting a certain Mixture of C/A?«f(? toge- 
 ther with the Life of Matter, would fuppofe, that though the 
 main Strokes of things, might be prefervedthe fame, and (bmc kind 
 of conftant Regularity always kept up in the World, yet that the 
 whole Mundane Syfiem did not in all refpedts continue the fime,from 
 Eternity to Eternity, without any Variation. But as Strabo tc\h us S(r<ii.;,i, 
 that Strata Phyficus maintained,^/^^ EuxineSea atfirjl to have Itad no Out- 
 let by Byzantium into the Mediterranean, but that by the continual run- 
 ning in of Rivers into it, caujingit to overflorv, there rvas in length of 
 time apajfage opened by the Propontis and Hellefpont. As alfo that the 
 Mediterranean Sea forced open that pajfage of the Herculean firaits, be- 
 ing a continualldhmm or necl^of Land before j that many parts of the 
 prefent Continent were heretofore Sea, as alfo much of the prefent Ocean 
 habitable Land : So it cannot be doubted, but that the (ame Strata did 
 likewife fuppofe fuch kind oC Alternations and Vjci(fitudes as thele, in 
 all the greater parts of the Mundane Syftem. 
 
 But the Stoical AtheiUs, who made the whole World to be difpenf- 
 ed by one Orderly znd P/^/V^ Nature, might very well, and agreeably 
 to their own Hypothefis, maintain, befides the tVorlds Eternity, one 
 Conftant and Invariable Courle or Tenor oC things in it, as Plinius Se~ 
 cundm doth, who, if he were any thing, feems to have been one of 
 thefe Atheijis ; Mundum C^ hoc quod nomine alio Cmlum appellare libuit, 
 (cttjus circumjiexu reguntur cunCta) Numcn cjfe,credipar eji, Mternum, ^'''■^•'•^•^•^' 
 
 Immenfum , neque Genitum neque Interiturum Idem rerum 
 
 Natura Opus, ^ rerum ipfa Natura 5 The IVorld , and that which bj 
 another name is cal/ed the Heavens, by rvhafe Circumgyration all things 
 are governed, ought to be believed to be a Numen, Eternal, Immenfe,fuch 
 as was never Made, and fl) all never be Dejiroyed. Where by the way, 
 it may be again oblerved, that thoie Atheifts who denied a God ac- 
 cording to the Tr»eIVo?/tf« of him, as zConfcious, Vnderfianding Be- 
 ing, prefiding over the whole World, did notwithftanding look up- 
 on either the World it felf, or el(e a mere Senflefs Plaftick Nature 
 in it, as a kind of Numen or Deity, they (uppofing it to be Ingenerable 
 and Incorruptible. Which fame Pliny, as upon the grounds of the 
 Stoical Atheifm, he maintained againft the Anaximandrians and De- 
 mocriticks the Worlds Eternity and Incorruptibility j fo did he likewi(e 
 in way of Oppofition tothat aTrefg/a tditsf^.w,i\\zt Infinity of Worlds o£ 
 theirs , aflert that there was but One World, and that Finite. In like 
 manner we read concerning that Famous Stoick Boethui, whom Laer- 
 tius affirmSjto have denied the World to be an Animal (\N\\ich accord-, 
 ing to the language and fence of thofe times was all one as to deny <t; 
 God) that he alfo maintained, contrary to the received Doftrine of 
 the Stoicks, the^ Worlds Ante-Eternity and Incorruptibility, Philo 
 in his Treatile ^^^^ acprJa^ojV^ kociax, or the Incorruptibility of the World 
 teftifying the lame of him. NevertheJefs 
 
 \
 
 iz}.2 Atbeifm Quadrf partite J the Book L 
 
 Neverthelefs it feems, that fome of thefe Stoical Atheifts did al(b 
 agree with the Generality of the other Stoical Theifts, in fuppofing 
 a fucceffive Infinity of Worlds Generated and Corrupted,, by reafon 
 of intervening Periodical Cor?flagratiotis 5 though all dilpenfed by fuch 
 a Stupid and SefiJIef Natiire as governs Plantt and Trees. For thus much 
 we gather from thofe words of Seneca before cited, where defcribing 
 this Atheifiical Hyfothefis^ he tells us, that though the World were a 
 Tlant^ that is, governed by a Vegetative or Flajiicl^^ Nature^ without 
 dny Animality^ yet notwithftanding, ab initio ejus ujque ad exitum^ 
 8cc. it had both a Beginning and will have an End, and from its Be- 
 ginning to its End, all was difpenfed by a kind of Regular Law, e- 
 ven its Succeflive Conflagrations too, as well as thofe Inundations or 
 Deluges which have fometimes hapned. Which yet they under- 
 ftood after (uch a manner, as that in thele (everal Revolutions and Suc- 
 cejjive Circuits or Periods of Worlds, all things (hould be octw^'A- 
 AaKfa, exactly alike, to what had been Infinitely before, and (hould be 
 again Infinitely afterwards. Of which more ehewhere. 
 
 XXXIV. This ^adripartite Athcifm which we have now repre- 
 ftnted, is the Kingdom of Darktiefs Divided, or Labouring with an 7«- 
 teBine Seditious IVar in its own Bowels, and thereby deftroying it 
 felf. Infomuch that we might well fave our (elves the labour of any 
 further Confutation of Atheifm, merely by committing thefe feveral 
 Forms of Atheifm together, and dalhing them one againft another, 
 they oppofing and contradicting each other,nolels than they do Theifm 
 it felf. For firft , thofe two Fairs of Atheifmsy on the one hand 
 the Anaximandrian and Democritic^,, on the other the «S"/tf/c4/ and 
 Stratonical^ do abfolutely deftroy each other ; the Former of them 
 fuppofing the Firft Principle ofall things to be Stupid Matter devoid of 
 all manner of Life,and contending that aULife as well as other Qualities 
 is Generablc and Corruptible, or a mere Accidental thing, and looking 
 upon the rlajiick^Life of Nature as a Figment or Phantaftick Capritio,a 
 thing almoft as formidable and altogether as impoffible as a Deity 5 the 
 other on the contrary, founding all upon this Principle, That there 
 is a Life and Natural Perception Eflential to Matter, Ingenerable and In- 
 corruptible^ and contending it to be utterly impoffible to give any ac- 
 compt of the Phenomena of the World, the Original of Motion, 
 the Orderly frame and Difpojltion of things^ and the Nature of Animals^ 
 without this Fundamental Life of Nature. 
 
 Again, the Single Atheifms belonging to each of thefe feveral Pairs, 
 quarrel as much alfo between themfelves. For the Democritick^ A- 
 theifm explodes the Anaximandrian gnialities and Forms, demon- 
 ftrating that the Natural Produftion of fuch Entities out oj Nothing^ 
 and the Corruption of themagain'mw Nothing, is of the two, rather 
 more impoffible, than a Divine Creation and Annihilation, And oq 
 the other fide, the Anaximandrian Atheifi plainly difcovers, that when 
 the Democriticks and Atomicks have fpent all their Fury againft theie 
 ^alities and Formsy and done what they canto falve the Ph<tnofncna 
 of Nature, without them another wayjthemfelves do notwithftanding 
 
 like
 
 Chap. III. Kingdom of Darl\nefs divided. 14^ 
 
 like drunken men reel and dagger back aG;ain into them, and are 
 unavoidably ncceffitated at laft , to take up their SantTtuary iq 
 them. 
 
 In like manner the Stoical finA. Stratonical kth^'i^s^ may as cffeftu- 
 ally undo and confute each other 5 the Former of them urging againft 
 the Latter, That befides that Prodigious Abfurdity, of making every 
 Atom of Senllels Matter Infallibly IFiJe or Omnifcknt, without any 
 CoNJciouJneJsy there can be no reafbn at all given by the Hylozoijis^ 
 why the Matter of the whole Univerle, might not as well Covfpirt 
 and Confederate together into One^ as all the fingle Atoms that com- 
 pound the Body of any Animal or Man, or why one Confcious Life 
 might not as well refult from the Totum of the former, as of the latter > 
 by which means the Wj(?/e World would become an Animal ox God. 
 Again, the Latter .contending, that the Stoical or Cofmo-flajiick^ A- 
 theijl can pretend no reafon, why the whole World might not have 
 one Sentient and Rational, as well as one rlajiick^ Soul'm it, that is, as 
 well be an Animal as a r/<zw?.Moreover,that theSenfitive Souls of Brute 
 Animals, and the Rational Souls of Men, could never poffibly emerge 
 out of one single, Vlajiic^ and Vegetative Soul in the whole Univerfe. 
 And laftly, that it is altogether as impoflible, that the whole World 
 (hould have Life in it, and yet none of its Parts have any Lifeo( 
 their own, asthatthe whole World ftiould be White or Black, and 
 yet no part of it have any Whitenelsor Blacknelsat all in it. And 
 therefore that the 6'/tf/V4/ Atheijis, as well as the Stoical Theijl ty do 
 both alike deny Incorporeal Subjiancebnt in words only, whilft they 
 really admit the thing it felf j becaule One and the lame L/fc, ruling 
 overall the diftant parts of the Corporeal Univcrfe, muft needs be 
 an Incorporeal Subjiance, it being all in the Whole, and all afting up- 
 on every part, and yet none of it in any part by it felf 5 for then it 
 would be many and not one. From all which it may be concluded. 
 That Atheifm is a certain ftrange kind of Monjier, with Fonr Heads^ 
 that are all of thera perpetually biting, tearing and devouring 
 one another. 
 
 Now though the(e feveral Forms of Atheifm do mutually 
 deftroy each other , and none of them be really Confiderable 
 or Formidable in it felf, as to any ftrength of Reafon which it 
 hath i) yet as they are compared together among themfelves ; ib 
 fome of them may be more confiderable than the reft. For firft, as 
 the ^alities and Forms of the Anaximandrian Atheiji^ fuppoled to 
 be really diftinft from the Subftances, are things unintelligible in 
 themfelves ; fo he cannot , with any colour or pretence of Reafon, 
 maintain the Natural Production of them out ot Nothing, and the Re- 
 duBion of them again into Nothing, and yet withftand a Divine 
 Creation and Annihilation, as an ImpoffibiUty. Moreover the Anaxi- 
 tnandrian Atheifm^ is as it were fwallowed up into the Democritick.y 
 and further improved in it, this latter carrying on the (ame Defigoj 
 with more feeming Artifice, greater Plaufibility of Wit, and a more 
 pompous Show of Something where indeed there is Nothing. Up 
 on which accorapt, it hath for many Ages paft beaten the Anaximan* 
 
 « diaA
 
 1 44 Tn'o Trincifd Forms ofAtbeifm. Book I. 
 
 drian Atheifm, in a manner quite off the Stage, and reigned there a- 
 lone. So that the Democritick^ or Atomicl^ Atheijm , feems to be 
 much more confiderable of the Two^ than the Anaximandrutn or 
 Hjilopathian. 
 
 Again ; as for the two other Forms of Atheifm, if there were any 
 Life at all in Matter, as the Firft and Immediate Recipient of it, then 
 inreafbn this mufl: needs befuppofed to be after the lame manner in 
 it, that all other Corporeal Qualities are in Bodies, fo as to be Divi- 
 /ible together with it, and fome of it be in every part of the Mattery 
 which is according to the Hyfothejis oithe Hylozoifls : Whereas on 
 the contrary the Stoical Athcijis fuppofing one Life only in the 
 whole Mafi of Matter, after fuch a manner, as that none of the parts 
 of it by themfelves (hould have any Life of theiVown, do thereby no 
 lefsthan the Stoical Theijis, make this Lz/e of theirs to be no Corporeal 
 ^ality or Form, but an Incorporeal Stibjiance , which is to contradi(3: 
 their own Hypothecs. From whence we may conclude,that the Cofmo- 
 flajiick^ox Stoical Atheifm, is of the two,le(s confiderable than the Hylo-^ 
 zoic^^or Stratomcal. 
 
 Wherefore araongfl: theCeFour Forms of Atheifm, that have been 
 propounded, thefe Two, the Atomick^or Democritical, and the Hylo- 
 zoick^ or Stratomcal ate the Chief. The former of which, namely the 
 Democritick. Atheifm, admitting a true Notion of Body, that (accord- 
 ing to the Dodlrine of the firft and moft Ancient Atomifts) it is no- 
 thing but Refifiing Bulk^ devoid of all manner of Life'-) yet becaufe it 
 takes for granted, that there is no other Snifiance in the World be- 
 fides Body, does therefore conclude, that all Life and VnderJiandiKg 
 in Animals and Men, is Generated out of Dead and Stupid Matter^ 
 though not as ^altties and Forms (which is the Anaximandrian vpay^ 
 but as refulting from the Contextures o^ Atoms ^ or fome peculiar 
 Compofition of Magnitudes, Figures, Sites and Motions, and confe- 
 quently that they are themfelves really nothing el(e but Local Motion 
 and Mechanifm : Which is a thingjthat (bmetime fince, was very Per- 
 tinently and Judicioufly both obferved andpcrftringed^by theLearn- 
 8>S. 4. f. 3. ed Author of the Exercitatio Epifiolica, now a Reverend Bifhop. But 
 the latter, namely the Hylozoick^, though truly acknowledging on the 
 contrary, that Life, Cogitation and Vnderjianding are Entities really 
 diftinftfrom Local Motion and Mechanifm, and that therefore they 
 cannot be Generated out of Dead and Stupid Matter, but muft needs 
 be fomewherein the Wor\d,Originally,Ej/entially, and Fundamentally 5 
 yet becaule they take it alfb for granted, that there is no other Sub' 
 fiance befides Matter, do thereupon adulterate the Notion of Matter 
 or Body, blending and confounding it with Life, as making them but 
 two Inadequate Conceptions of Subfiance, and concluding that all Mat- 
 ter and Subftance as filch, hath L^Je and Perception 01 Vnderfianding 
 Natural and Inconfcious , Eflentially belonging to it 5 and that 
 Senfe and Confcious Reafon or Vnderfianding in Animals ariies only 
 from the Accidental Modification of this Fundamental Life of Matter 
 by Organizatiott,
 
 C H A p. III. Of which the AtomicJ^mojl Coufiderablc. 14.5 
 
 We conclude therefore , that if thefe Two Atheiftick I-lypothe- 
 /c/jWhich are found to be the nioft Confiderable,be once Confuted.the 
 Reality of all Athcifm will bfe ipfo faBo Confuted. There being in- 
 deed nothing more requifite, to a thorough Confutation o{ Atheifm^ 
 than the proving of thefe Ino things 5 Firft, that Life and Vncicrjiand- 
 mg are not Ellcntial to Matter as fuch 5 and Secondly, that they can 
 never polfibly rife out of any Mixture or Modification of DeWand 
 Stup/d Af.it ter whatfoever. The reafon of which Aflertion is, becaufe 
 all Atheifts, as was before oblervcd, are mere Corporealifts, of which 
 there can be but thefe Two Sorts j Either fuch as make Life to be EC- 
 fential to Matter, and therefore to be Ingenerable and Incorruptible , 
 or ehe fuch as fuppofe Life and Every thing befides vKn kttoi©-, the 
 Bare Sub^iance of Mutter^ or Extended Bulk, to be merely Accidental 
 Generable or Corruptible, asrifing out of fome Mixture or Modifi- 
 c.itionof it. And as the Proving of tho(e Two Things will over- 
 throw all Atheifm, fo it will likewife lay a clear Foundation, for the 
 dcmonltratingof aDeity diftinft from the Corporeal World. 
 
 X XXV. Now that Life and rerccption or Vnderjlandifig, fhould 
 be EJfcntiid to /Ifatter as fuch, or that all Scuflefs Mutter fhould be 
 Terfcvily and InjuUibly wife (though without Confcioufnefs) as to all 
 its own Congruities and Capabilities, which is the Doftrine of the 
 Hjilozoijis i This I (ay, is an Hypothefis fo Prodigioudy Paradoxical, 
 and (b Outragioufly Wild, as that very few men ever could have 
 Atheiftick Faith enough, to fwallow it down and digeft it. Where- 
 fore this H)'li<z,oic\ Atheifm hath been very obfcure ever fince its Hrft 
 Emerfion , and hath found fo few Fautors and Abettors , that it 
 hath look'd like a forlorn and dcferted thing. Neither indeed are 
 there any Publick Monuments at all extant , in which it is avowed- 
 ly Maintained, Stated and Reduced into any Syftem. Infomuch that 
 we (hould not have taken any notice of it at this time, as a Particu- 
 lar Form of Athcifm^ nor have Conjured it up out of its Grave, had 
 We not Underftood, that Strata's Choji had begun to rvalk^ of late, 
 and that among fbrae Well-wilhers to Atheifin, defpairing in a man- 
 ner of the Atomicl^ ¥orm^ this Hjloz,oick^ Hypothefis, began already 
 
 to be look'd upon, as the Riling Sun of Atheifm,— Et tanqtiatfi 
 
 ipcs altera TrojiC, it feeming toimile upon them, and flatter them at 
 a diftance, with fome fairer hopes of fupporting that Ruinous and 
 Defperate Caufe. ^ 
 
 Whereas on the Contrary, that other Atomick, Athcifw, as it infifts 
 upon a True Notion oi^ Body, that it is nothing but Refijiing Bulk^j by 
 which means We, joyningiflue thereupon, (hall be fairly conduced on 
 to a clear Decifion of this present Controverfie, as likewife to the dif- 
 intangling of many other points of Philofophy ^ fo it is that which 
 hath filled the World with the Noifeof it, for Two Thouland years 
 paft^ that concerning which feveral Volumes have been formerly 
 written, in which it hath been ftated and brought into a kind of Sy- 
 ftem :, and which hath of late obteined a Refurrection amongft uy, 
 together with the Aiomick^ Vhyfiology^ and been recommended to 
 
 'N th«
 
 1^6 A DigreJJion concerning the Book I. 
 
 the World anew j under a Specious Shew of Wit and profound 
 Philofophy. 
 
 Wherefore as we could not here infifl: upon both thefe Forms of 
 Atheifm together, becaufe that would have been to confound the 
 Language of Atheifts, and to have made them like the Cadmean OfF- 
 (pring, to do immediate Execution upon themfelves 5 fo we were in 
 all reafon obliged to make our Firft and Principal AfTault upon the J- 
 toK/kk^ Atheifm, as being the only confiderablCjUpon this accompt,be- 
 caufe it is that alone which publickly confronts the World, and like 
 that proud Vncircumcifed Fhilijiine^ openly defies the Hojis of the Liv- 
 ing God. Intending neverthelefs in the Clofe of this whole Difcourfe, 
 (that isj the Laft Book) where we are to determine the Right Intelle- 
 hual Syflem of theVniverfe, and to aflert an Incorporeal Deity^ to de- 
 monftrate. That Lz/e, Cogitation and Vndcrjiatiding do not Elientially 
 heXon^to Matter^ and all Subjiance as fuchjbutare the Peculiar /??//-/- 
 butes and Characterijitckj of Subjiance Incorporeal. 
 
 XXXVI. However fince we ha^e now ftarted thefe Several Forms 
 of Atheifin, we ftiall not in the mean time negleft any of them nei- 
 ther. For in the Anfwer to the Second Atheijiick^ Ground^ we fhall 
 Confute them all together at once, as agreeing in this One Funda- 
 mental Principle, That the Original of all things in the Vniverfe is 
 Senficfs Matter^ or Matter devoid of all Animality or Conjcious Life, 
 In the Reply to the Fourth Atheiftick Argumentation, we fhall brief- 
 ly hint the Grounds of Reafon, from which Incorporeal Subftance is 
 Demonftrated. In the Examination of the Fifth, we fhall confute 
 the Anaximandrian Atheifm there propounded, which is as it were, 
 the Firfi Sciography, and Rude Delineation of Atheifm. And in the 
 Confutation of the .J/x/^, we fhall (hew, how the ancient y^ftf«?/V4 A' 
 iheijisjdid preventively overtherthrow the Foundation o^ Hykzoifm. 
 Befides all which, in order to a Fuller and more Thorough Confuta- 
 tion , both of the Cofmo-plaJiick_ and Hylozoick^ Atheifms, we fhall in 
 this Very place take occafion to inlift largely upon the rlajiick. life of 
 Nature, giving in the Firft Place, a True Accompt of it 5 and then 
 afterwards (hewing, how grofly it is mifunderftood, and the Pretence 
 of itabufed by the AfTcrtersof both thefe Atheiftick Hypothefes. The 
 Heads of which Larger DigreJJion, becaufe they could not be fb con- 
 veniently inferted in the Contents of the Chapter,fhall be reprefented 
 to the Readers View, at theHEnd of it. 
 
 XXXVII. For we think fit here to obferve, that neither the? 
 Cofmo-plaflick^ or Stoical, nor the Hylozoick^ or Stratonical Atheiji.s are 
 therefore condemned by us, becaufe they fuppofe fuch a thing, as a 
 Tlajiick^ Nature, or Life diJiinU from the Animal j albeit this be not 
 only exploded, asan Abfolute Non-entity, by the Atomick Atheifts, 
 who might poflibly be afraid of it, as that which approached too near 
 to a Deity, or elfe would hazard the introducing of it 5 but 
 alfo utterly difcarded by fome Profeffed Tfjeijis of later times ^ who 
 might notwithftanding have an Undifcerned Tang of the Jliechanick, 
 
 Atheifm
 
 ■ ■ ■ ■■—-.. ■ M^MI 
 
 Chap. III. FUfiich^Life of Nature. i^n 
 
 Athcifm^ h.inging about them, in th;it their lo confident rejefting of 
 all Fhju! z\u\ Intending Cuitjality in Nature, and admitting ofno other 
 C.titfcs oF things, as rhthfophical^ (ave the Alitertu! and A/cckznical on- 
 ly. This being really tobanifhall y^/t'/^/j/, and confcquently D/7;/«e 
 Ca »Jal/tj, quite out of the World •■, and to make the whole World to 
 be nothing elfe, but a mere //C4/) of Duji, Fortuitoufly agitated, or 
 a Dead Cud.ivcroiis thing, that hath no Signatures of^ Al/nd and Vn- 
 dcrflanding^ Com^fcl and IVijdom at all upon it i nor indeed any other 
 /'//^//ry adling in it, than only the Produftionofa certain ^antity 
 of Local Afotion andihc Confcrvation of it according to (^omcGeneral 
 Lirvt 5 which things the Democritick Atheifts take for grantcdjVvouid 
 all be as they are, though there were no God. And thus '^Arijiotlc *viCcej.x^ 
 defcribes this kind of Philofophy, That it made the whole World to ''• '2* 
 
 of nothing but Bodies and Monads (that is, Atoms or Small Particles of 
 Matter} only rano^ed and difpofcd together intoftich an order ^ but altoge- 
 ther Dead and Inanimate. 
 
 2. For unlefs there be fuch a thing admitted as a Plcaftik Nature*, 
 that afts tvExara, for ihefa!{e of fomething^ and in order to Ends^ Re- 
 gulnrlv, Artificially aud Methodically, it feems that one or other of 
 thcfe Two Things muft be concluded. That Either in the Fffbrmation 
 and Organization of the Bodies of Animals, as well as the other Phe- 
 nornena, every thing comes to pa(s Fortuitoujlji^ and happens to be as 
 it is, without the Guidance and Direction of any Afmd oxVnder- 
 Jiundingj Or cKe, that God himfelf doth M Immediately^ and as it 
 were with his own Hands, Form the Body of every Gnat andFly,In- 
 feCi and Mite , as of other Animals in Generations , all whofe 
 Members have fo much of Contrivance in them, that Galen profefled 
 he could never enough admire that Artifice which was in the Leg of a 
 Fly, (and yet he would have admired the Wifdom of Nature more, 
 had he been but acquainted with theU(eofMicro(copes.) I (ay, upon 
 fuppofition of no Pliji-ick^Niture^ one or other of thefe Two things 
 mutt be concluded •■, becaule it is not conceived by any,that the things 
 of Nature are all thus adminiftred, with fuch exad Regularity and 
 Conftancy every where, merely by the Wifdom, Providence and Ef- 
 ficiency, of thoie Inferior Spirits,D^wtf;;j- or Angels As alfo, though 
 it be true that the Works of Nature are difpeafed by ^. Divine Law 
 ^ndComniu-id^ yet this is not to be underload in a J'li'gar Sencc, as if 
 they were all effecTred by the mere Force of a Verbal Law or Outward 
 Cflww<2;;c/,becau(e Inanimate things are not Commanduble r\ox Governa- 
 ble by fuch a I.w;and therefore befides the Divine Will and Pleafurc, 
 there mud needs be fome other \mmed\dit.e Agent and Executioner pro- 
 vided, for the producing of every EfFeit •-, fince not fo much as a Stone 
 or other Heavy Body, could at any time fall downward, merely by 
 the Force ofa Verbal Law, without any other Efficient Cau['. ; but ei- 
 ther God himfelf raurt immediately impelit, or el (e there muft be 
 fbme other fubordinate Caufo in Nature for that Motion. Wherefore 
 the Divine Law and Command^ by which the things of Nature are ad- 
 miniftred, mud be conceived to be the Real Appointment of Tome £- 
 tiergeticl{^ Ejfcciual and Operative Caufe for the Production of every 
 Effeft, N 2 3. Now
 
 14S Final Caufes Book I. 
 
 5. Now to aflert the Former of thefe Two things, that all the EP- 
 f'efts of Nature come to pafs by Material and/l^echanical Neceffity^ox the 
 mere Fortuitous Motion of yJ/j//e> ..without any Guidance orDireftion, 
 is a thing no Icfs Irrational than it is Impious and Atheiftica!. Not 
 only becaufe it is utterly Unconceivable and Impoffible, that (uch In- 
 finite Regularity and Artificialnefs, as is every where throughout the 
 whole World, fhould conftantly refult out of the Fortidtoi^ Motion 
 of Matter^ but alfo becaufe there are many fuch Particular rh<enome- 
 »4 in Nature, as do plainly tranfcend the Torvers of Mechanifm ^ of 
 which therefore no Sufficient Mechanical Reafons can be devi- 
 fed, as the Motion of Rcfpiration in Animals 5 as there are alfo o- 
 ther Th^nornena. that are perfedly Crofs to the Laws of Mtchanifm 5 
 as for Example, that of the Difiant Toks of the jEfiator and Ecli- 
 ftic^, which we fhall infift upon afterward. Of both which kinds, 
 there have been other Inftances propofed, by my Learned Friend Dr. 
 More in his EMchiridion Metapbyficiim, and very ingenioufly improved 
 by him to this very purpofe, namely to Evince that there is fome- 
 thing in Nature befides Mechanifm, and confequently Subftance la- 
 corporeal. 
 
 Moreover thofe Theifts, who Philolbphize after this manner,by re- 
 fblving all the Corporeal Phenomena into Fortuitous Mechanifm^ or 
 the Nccejjary and Vnguided Motion of Alatter^ make God to be no- 
 thing elfe in the World, but an idle Spe^ator of the Various Refults 
 of the Fortuitous and Necejfary Motions of Bodies 3 and render his 
 Wifdom altogether Ulelelsand Infignificant, as being a thing wholly 
 Inclofed and (hut up within his own breaft.and not at all afting abroad 
 upon any thing without him. 
 
 Furthermore all fuch Mechanijis as thefe, whether Theijis or A' 
 theijis^ do, according to that Judicious Cenfure pafTed by Arijlotk 
 I. V.Vi. " ^o"g ^nce upon Democritus^m iubftitute as it were x^§* IvKhlw v^kTovo^, 
 a Carpenters or Artificers Wooden Hand, moved by Strings and IVires^ 
 infiead of a. Living Band. They make a kind of Dead and Wooden 
 World, as it were a Carved Statue, that hath nothing neither Vital 
 nox Magic aldXzXWxv it. Whereas to thofe who are Confiderative, 
 it will plainly appear, that there is a Mixture of Life or Vlafiick^ Na^ 
 ture together with Mechanifm^ which runs through the whole Cor- 
 poreal Univerfe. 
 
 And whereas it is pretended, not only that all Corporeal rh<enomen* 
 may be fufficiently (alved Mechanically, without any Final, Intending 
 and DireQive Caufality, but alfo that all other Reafons of things in 
 Nature, befidcs the Material and Mechanical, are altogether Vnphi- 
 lofophical, the fame Arifiotle ingenioufly expofes the Ridiculoufhels of 
 this Pretence after this manner 5 telling us, That it is jufl: as if a Car- 
 penter, Joyner or Carver fhould give thisaccompt, as the only Satis- 
 faftory, of any Artificial Fabrick or Piece of Carved Imagery, ot< 
 kfxitimvloq TV oeyJbts to fj^ nJiKov iyiviro , tocJV '^^m^v , that becaufe § 
 the InJlrHments, Axes and Hatchets, Plains and Chijfels, happened to 
 
 fall
 
 C H A p. 111. Not ZJufhilofofhical. 140 
 
 fdlljo undfo upon the Timber, cuttwgit here and there, that therefore 
 It ivcis holloivJn one place, and f lain in another, and the ltl{e, and by 
 that means the whole came to be of fitch a Form. For is it not altoge- 
 ther as Abfiird and tlidiculous, for men to undertake to give an ac- 
 comptof the Formation and Organization of the Bodies of Animals, 
 by mere Fortuitous ^vJechanifm, without any Final or Intending Can- 
 falitjf, as why there was an Heart here and Brains there, and why the 
 Heart had fo many and fuch different Valves in the Entrance and Out- 
 Jet of its Ventricles, and why all the other Organick Parts, Veins and 
 Arteries, Nerves and Mufcles, Bones and Cartilages, with the Joints 
 and Members, were of fuch a Form? Becaufe for(both, the Fluid Mat- 
 ter of the Seed happened to move fo and fo, in leveral places, and 
 thereby tocaufeall thole Differences, which are alfo divers in diffe- 
 rent Animals, all being the Neceflary Refultofa certain Qiiantity 
 of Motion at firffc indifferently imprefled, upon the fmall Particles of 
 the Matter of this Qniverle turned round in a Cortex, But as the 
 (ame Anjiotle adds, no Carpenter or Artificer is fo fimple, as to give 
 fuch an Accompt as this , and think it (atisfadlory, but he will ra- 
 ther declare, that himfelf dire<3:ed the Motion of the Inftrumcnts,af- 
 , ter fiich a manner, and in order to fuch Ends : * (hiKriov 6 'HtUstiv, i ^ * Depart. Ahi 
 jjtai'ov t'sKi ajJTz^, Tt) TOffSrov ei-n-SV, on yj.'Tnmvrog tS o§><iJv», &c. oih\x StoTt ''•'"'' 
 TkJ TrKiiylw imMOTtio toicujtIuj, k^ Ti'vo^ 'inv.cn, t^ti tIw aJMav, oTmj? roio'vj^ 
 D roiov/molt thv nco^^iiv y^v^Tui- A Carpenter rvonld give abetter account 
 than fo, for he would not thmk^H fufjicient to fay, that the Fabrick^came 
 tobe of juch a jorm, becaufe the Injiruments happened to fall fo and fo^ 
 but he -vi II tell yoH that it was becaufe himfelf made fetch firokes, and 
 that he direCfed the Inflntments and determined their motion after 
 fuch a. manner , to this End that he might mal{c the IVhole a. Fa- 
 brick^fit and ufeful for fetch pitrpofes. And this is to aflign the Final 
 Cduie. And certainly there is fcarcely any man in his Wits, that will 
 not acknowledge the Reafbn of the different Valves in the Heart, 
 from the apparent Ufefulneft of them, according to thofe particular 
 Straftures of theirs, to be more Satisfaftory, than any which can be 
 brought from mere Fortuitous Mechanifm, or the Unguided Motion 
 of the Seminal Matter. 
 
 4. And as for the Latter Part of the Disjunftion, That every thing 
 in Nature (liould be done Immediately by God himfelf; this, as ac- 
 cording to Vulgar Apprehenfion, it would render Divine Providence 
 Operofe, Sollicitousand Diftraftious, and thereby make the Belief of 
 Jt to be entertained with greater difficulty, and give advantage to A- 
 thei(ts •■) fo in the Judgment of the Writer De Mitndo, it is not fo De- 
 corous in refpeftof God neither, that he fhould oaiTs^yav ocTrovTw.fet 
 his own Hand, as it were, to every Work, and immediately do all the 
 Meaneft and Triflingefl: things himfelf Drudgingly, without making 
 ufe of any Inferior and Subordinate Inftruments. * Ei'-a^ aff?iuvav Sv ooJf ^ :, 
 
 oiREiV, 7ro/\u /x3fMav ocTr^tTTi^ civ ey; izS ^ie. SejUVoTj^jjv 3 '^ Tr^iTitcn^gipov 
 r»v cl^v\oc!uv ouiTVy^xTH (tujUttovto? Ttouj-LV BimioTtv^viKtov -n hiv&v li, (nK^i^Luj, 8cc. 
 If it were not congruous in refpeCi cftheState &Majefiy of Xerxes theCreat 
 King of Perfia that hefjould condefcend td do all the meaneji Ojjices hint- 
 
 N 3 M;
 
 -^»-r- 
 
 150 Nature a Subordinate Book I. 
 
 Jelfj tMuch lefs can thk Le thought decorous in refpe^ of God. Btit it fcentt 
 far more Augnji, and becoming of the Divine Altjejly, that a certain 
 rower and Fertue, derived from him^ and pajfing through the Vniverfe^ 
 Jljould move the Sun and Moon^ and be the Immediate Caufe ofthofe loirer 
 things done here upon Earth. 
 
 Moreover it feems not (6 agreeable to R.eafbn neither, that Na- 
 ture as a Diftinft thing from the Deity, fliould be quite Superftded 
 or made to Signifie Nothing, God himfelf doing all things Immediate- 
 ly and Miraculoufly •-, from whence it would follow alfb, that they 
 are all done either F^rc?/)/)/ und Violently^ ox c\(t Artificially only ^zvA 
 none of them by any Inward Principle of their own. 
 
 Laftly ; This Opinion is further Confuted, by that SIoVv' and Gra- 
 dual Procels that is in the Generations of things, which would feem 
 to be but a Vain and IdlePomp, or a Trifling Formality, if the Agent 
 were Omnipotent : as al(b by thofc a//<x§Tii/^<xTo: (zsAriiiotle calls them} 
 iho^eErrors and Bungles which are committed,when the Matter is Inept 
 and Contumacious , which argue the Agent not to be Irrefiftible, and 
 , that Nature is (uch a thing, as is not altogether uncapable ( as well as 
 Humane Art) of being lometiraes fruftratedand difappointed, by the 
 Indifpolition of Matter. Whereas an Omnipotent Agent, as it could 
 difpatch its work in a Moment, fb it would always do it Infallibly and 
 Irrefijlibly :, no Ineptitude or Stubbornnefs of Matter, being ever able 
 to hinder fuch a one, or make him Bungle or Fumble in any thing, 
 
 5. Wherefore fince neither all things are produced Fortuitoufly, 
 or by the Unguided Mechanifm of Matter, nor God himfelf may 
 reafbnably be thought to do all things Immediately and Miraculoufly, 
 it may well be concluded, that there is a Plajiicl{_ Nature under him, 
 vi'hich as an Inferior and Subordinate Inftrument, doth Drudgingly 
 Execute that Part of his Providence, which conlifts in the Regular 
 and Orderly Motion of Matter : yet fb as that there is al(b befides 
 this, a Higher Providence to be acknowledged, which prefidingo- 
 ver it, doth often fiipply the Defefts of it , and fometimes Over- 
 rule it ■) forafmuch as this Plajiicl^ Nature cannot aft Ele&ively nor 
 with DifcretioH. And by this means the Wifdom of God will not be 
 fhut up nor concluded wholly within his own Breaft, but will difplay 
 it felf abroad , and print its Stamps and Signatures every where 
 throughout the World 5 fb that God, as Plato (after Orpheus) fpeaks, 
 will be not only the Beginning znd End, but alio the Middle of all 
 things, they being as much to be afcribed to his Caufality, as if him- 
 felf had done them all Immediately, without the concurrent Inflru- 
 mentality ofany Subordinate Natural Caufe. Notwithftanding which, 
 in this way it will appear alfo to Humane Reafon, that all things are 
 Difpofed and Ordered by the Deity, without any Sollicitous Care or 
 '' Diftraftious Providence. 
 
 And indeed thofe Mechanick Theifts, who rejefting a Plaftick Na- 
 ture, affcft to concern the Deity as little as is poflible in Mundane 
 Affairs, either for fear of debafing him and bringing him down to 
 
 too
 
 C H A p. III. hijirnment of the Deity. 151 
 
 too mean Offices, or elfe of fubjeding him to SolIicitousEncumber- 
 mcnt, and tor that Caufc would have God to contribute nothing 
 more to the Mundane Syftem and Oeconomy, than only the Fitlt 
 Impreffmgof a certain Quantity of Motion, upon the Matter, and the 
 Affer-con(erving of it, according to fome General Laws; Thefe mea 
 (I lay) fccm not very well to undcrftand themfelves in this. ForaG- 
 much as they muft of ncceffity, ether fuppole thefe their Larts o( Mo- 
 tion to execute themfelves, or el(e be forced perpetually to concern 
 the Deity in the Immediate Motion of every Atom of Matter through- 
 out the Uiiiverle, in order to the Execution and Obfcrvation pf them. 
 The Former of which being a Thing plainly Abfurd and Ridiculous, 
 and the Latter that, which thele Philofophers themfelves are extreme- 
 ly abhorrent from, we cannot make any other Conclufion than this 
 That they do but unskilfully and unawares eftablilh that very Thinff 
 which in words they oppofe^and that their L<«rrx of Nature concern- 
 ing Motion, are Really nothing elfe, but a rlajiic/^ Nature, afting up- 
 on the Matter of the whole Corporeal Univerfe, both Maintaining 
 the SameQiiantity of Motion always in it, and alio Difpenfing it (by- 
 Transferring it out of one Body into another)according to fuch Laws 
 Fatally Impreft upon it. Now if there be a Plajlick^ Nature, that go- 
 verns the /7/(?//<?/; of M^r/cr, every where according to Laws, there 
 can be no Reafon given , why the fame might not alfo extend 
 further, to the Regular Difpofal of that Matter, in the Formation oC 
 Plants and Animals and other things, in order to that Apt Coherent 
 Frame and Harmony of the whole Univerfe. 
 
 6. And as this Plaftick Nature is a thing which feems to be in it felf 
 moft Realbnable, fo hath it alio had the Suffrage of the beft Philofo- 
 phers in all Ages. For Firft, it is well known, that Anjiotk concerns 
 himlclf in nothing more zealoufly than this. That Mundane things are 
 not Effeded, merely by the Ntv^^ry and Vngnided Motion oi Matter, 
 or by Fortuitous Mechanifm, but by fuch a Nature asafts Regularly and 
 Artificially for Ends ^ yet fo as that this Nature is not the Highefl: Prin- 
 ciple neither, or the Supreme Numen, but Subordinate to a Perfeft 
 Mind or IntellcB^ he affirming, that vS$ cdViov {^ (pum; -vkh tS -ttkvto? ,' 
 That Mind together with Nature was the Caufe of this Vniverfe 3 and 
 that Heaven and fi^arth, Plants and Animals were framed by them 
 both 3 that is, by Mind as the Principal and Direftive Caufe, but by 
 Nature as a Subfervient or Executive Inftrument ; and ellewhere joyn- 
 ing in like manner God and Nature both together, as when he con- 
 cludes. That Cod and Nature do nothing in Vain. 
 
 Neither was Arifiotk the Firft Broacher or Inventot of this Doftrine,^ 
 Tlato before him having plainly afferted the fame.For in a PalTage al- 
 ready cited,he affirms that Nature together itith Reafon^and according td 
 it, orders all things -t thereby making Nature, as a Diftinft thing frotrt 
 the Deity, to be a Subordinate Caufe under the Reafon and Wifdom 
 of it. And ehcwhere he refolvesjthat there are tiU43?ovo4 cpuff^i? (WTiou,ou? 
 i-Tni^ztTzu:; 0' S^)c, xcmto/, Certain Caufe s of a Wife and Artrf'cial Nature, 
 rrhich the^ Deity ttfes as Subfervient to it felf:, as alfo, that there arc 
 IwaxTw oTc lui't^yji? B^lc, ■Ys^^THi^Con-caufes which God Makes ufe of, as , 
 ''Subordinately Cooperative with hintfelf. More-
 
 5 2 A Pl^JiicI^ Nature agreeable to the B o o k I. 
 
 IS2 
 
 Moreover before Plato, Empedocks Philofbphized alfb in the fame 
 roanner^vvhen fuppofingTwo WorldSjthe one Archetypal^the other Ex- 
 tjpal^he made cpiKicc and \'e'.-M)(;,FrkndJ/)Jp Si. DiJcord^Xo be the <x-^y}) (/'^s'm'- 
 g/.©^, the ABive Frincipk and Immediate Operator in this Lower World. 
 He not underftanding thereby, as f/w/^rc/j and fome others have con- 
 ceited, Two Subftantial Principles in the World, the one of Good 
 the other of Evil^ but only a Plaji/ck^ Natitre, as Ari^otle in fundry 
 places intimates: which he called by that name, partly becaulehe ap- 
 prehended that the Refult and Upfhot of Nature in all Generations 
 and Comiptrons, amounted to nothing more than Mixtures and Separa- 
 tions, or Concretion and Secretion of Prcexijient things, and partly be- 
 cause this Plajiic^ Nature is that which doth reconcile the Contrarie- 
 ties and Enf/iities of Particular things, and bring them into one Gene- 
 ral Harmony in the Whole. Which latter is a Notion that Plotinuj;dc- 
 fcribingthis very Seminary Reafon or Plajiick, Nature of the World, 
 (though taking it in Ibmething a larger fence,than we do in this place} 
 Sn.3.!.i.^,i6. doth ingeniouily purfue after this manner 5 dvii&ei<; ocMiiAoi? la ^t'gn;^ 
 
 vnic,:, ei /uv) 'iv m' y<.v6fj!^jov yi icwnJ' td7^ ixi^ioi TroAe'/^i/oi' , jstzd? t'y '6^ jy 
 tpiKov, ojS'^ «.v &. J^!^iju>^@^ Koyii ec, TV (f^^iMxlog, t^v dt/ owviif vroA- 
 
 4)(i)Vov. ^^ T5 {xcchKov 'dv 7i<;r^ oc^jiiovicc tjJi oicix.ay^fj^Gi'j e(Ka<j-^£. The Semi" 
 
 vary Keafon or Plajlick^ Nature of the "Vniverje, oppofing the Parts to 
 one another and makjng them fever ally Indigent^ produces by that means 
 War and Contention. And therefore though it be One,yet notroithjlanding 
 it confijis of Different and Contrary things. For there being Hojiility in 
 its Parts, it is neverthelefs Friendly and Agreeable in the Whole 5 after 
 the fame manner as in a Dramaticli Poem^ Clafiings and Contentions are 
 reconciled into one Harmony. And therefore the Seminary and Plajiic^ 
 Nature of the World, may fitly be refembled to the Harmony of Difagree- 
 ing things. Which Plotinick Doctrine, may well pafs for a Com- 
 mentary upon Empedocles, accordingly as Simplicius briefly reprefents 
 fH AriflAt Ca. ^'5 ^nce^ 'E/^Tn^bKAM? J^do kcs-jj-H^ avv'igy.si, t fj^ wqjuS^ov a, voMTiiiv, lij J^ 
 Li.t.io. Si«;t«Kg^^u^ov ;t, oaa9»;To;, ;t, a^ t^t cc ids (^.arh ev&<riv c^a.^^ thv SlaK(0/(nv 
 
 Empedocles makes Two Worlds, the one Vnited and Intelligible, the o- 
 ther Divided and Senjible ; and in this lovper Senjible World, he takes no* 
 tice both efVnity and Difcord. 
 
 It was before obferved, that Heraclitus likewife did aflert a Regw 
 lar and Artificial Nature, as the Fate of things in this Lower World 5 
 for his Reafon pafing thorough the Suhjiance of all things, or Ethereal 
 Body, which was the Seed of the Generation of the Vniverje, was no- 
 thing but that Spermatick, or PlaJiick^Nature which we noW fpeakoC 
 And whereas there is an odd Paflage of this Philolbphers recorded, 
 Kd(Tf^\' TO'cJi zTi t]<; 3?Zv xt" xv^qcaTttjV iTTOiVcTE, that neither any God nor 
 Man made this World, which as it is juftly derided by Plutarch for its 
 Simplicity ,fb it looks very Atheiftically at firft light^vet becaufe Hera- 
 clitus hath not been accompted an Atheift, we therefore conceive the 
 meaning of it to have been this. That the World was not made by a- 
 ny whatlbeverj after fuch a manner as an Artificer makes an Houfe, 
 
 by
 
 Chap. III. • Sence of the beH Philofoj)hers. 1 5 5 
 
 by Machins and Engins, acTiugfrom without upon the Matter, Cum- 
 berfomly and Moliminoully, but by a cemmhnvMcl rbJiit\N.mnc of 
 its own. 
 
 And !xs Hi ppocr ate f followed Heraclitm in this fas was before decla- 
 red) fo did Zeno and the Stoicks alfo, they fnppofing befides an //;- 
 tcLhcliial Nature, as the Sufremc Architect and Mafter-buildcr of the 
 World, another PAz/^/f^ Nature zsihe Immediate PVorkKiAn and Ope- 
 ratour. Which Tli^lick Nature hath been already delcribed in the 
 words of Ealbuf , as a thing which a<Ss not t'ortmtoujly but Regularly, 
 Orderly and y^;7;_/tW.2/7y^ aod Z.if?7/6';f tells *us,it was delined by Ze»<; 
 himfelf after this manner, tci ^ cpu<r(; i|K ^cwnq xiva/^t'i-n k^ stsi^ixccti- ''*^"* 
 
 Tticwia i/^dcra, a^)' o'l'a^v avriKg^trSji • Nature is a Habit moved from it felf 
 according to Spermatid^ Rcafons or Seminal Trinciples, perje&ing and 
 containing thofe fcvcral things, which in determinate times are prodn^ 
 ced jrom it , and a&ing agreeably to that from vehich it rvas fe- 
 ere ted. 
 
 LafUy, as the Latter r/.;/<7W7/Zx andreripatetickj have unanimouHy 
 followed their Vlafters herein, whofe I'egetative SohIqKo is no other 
 than a Plajiic/i Nature j fo the Chymijis and Paracelfians infift much 
 upon the fame thing, andfeem rather to have carried the Notion on 
 further, in the Bodies of Animals, where theycallit by anew name 
 of their own, the Archeus. 
 
 Moreover, we cannot but obferve here, that as amongft the An- 
 cients, They were generally condemned for down-right Atheifts , 
 who acknowledged no other Principle befides Body or Matter,Necef. 
 (arily and Fortuitoully moved,ruch as Democritus and the firft lonicks^ 
 fo even Anaxagoras himfelf, notwithftanding that he was a profelfed 
 Thei(t, and plainly afferted Atind to be a Principle, yet becaufe he 
 attributed too much to Material Neceflity, admitting neither this 
 Tljjiicli Nature nor 3. Mundane Soul, was (evcrely cenfured, not only 
 by the Vulgar (who unjuftly taxed him for an Atheift) but al(b by 
 Plato and Arijhtle, as a kind of (purious and imperfedt Theift, and one 
 who had given great advantage to Atheifm. Arijlotle in his Metaphy- , 
 ficks thus represents his Philofophy,* 'Avafa^^? te 7:? [m-)Q.vlji x^^ttki 
 t:^ va, TTgo? THV 310(7 f.i/)-KOU XV, K) oTixv oLno^wii Bix Tiv' cdriccv , t| oi\cifm^'<S^t 
 to'tj 'iKK\ cWTov, di' 5 to?^ oi?<Koi^ Tnx'iTa /jm^ov cdrixivci 'ry: yivonivav m vQv • 
 Anaxagoras ufeth Alind and IntelleB, that is^ God, as a Machin in the 
 Cofmopoeia, and when he is at a lofs to give an acccompt of things by 
 Material Necejfity, then and never but then, docs he draw in Mind or 
 Cod to help him out ; but othcrwife he will rather affign any thing elfe 
 for a Canfethan Mind. Now if Ariji otic cenfure AnaxagorrfS in this 
 manner , though a profeffed Theift , becaufe he did but lel- 
 dom make ufe of a Mental Caufe, for the falving of the Phenomena of 
 the World, and only then when he was at a lofs for other Altterial 
 and Mechanical Caufes (which it feems he fbmetimes confeiled him- 
 felf to be) what would that Philofopher have thought of thofe our fo 
 confident Mcchanijis of later times, who will never vouchlafe fo much 
 
 * 1.1.C.4;
 
 154 2^^^ Plaflic'^ Nature^ B o o k I- 
 
 as once to be beholding to God Almighty , for any thing in the 
 Oeconomy of the Corporeal World, after the firftlmpreffion of Mo- 
 tion upon the Matter ? 
 
 Plato likewife in his Theedo and elfewhere, condemns this Anax/i' 
 goras by name, for this very thing, that though he acknowledged 
 Jll/tid to he a Caitfe, yet he feldom made ufe of it, for falving the 
 PhtCfiOfftena -J hnt'inhis twelfth de Lrgrbus, he perftringeth him Un- 
 named, as one who though a profefled Theift, had nctwithftanding 
 P. s>i-Ste{h. given great Encouragement to Atheifm,after this manner ; * Kiy>v\ic, i? 
 vS$ en ^xK/ifcoa-fMiyjxg Wv3' ocra. xar' i^vov, ocutoi j irodKn i^^TavovTt^ 
 
 ^o-v WAiv, Toi ^ 3 vr^^ T^i' oixyLOiTZi'j ttovTo:, ocuti?? f(pavn, tk yjxr' i^vov 
 (pi^fjds^x, fJJi'^ Svotx Ai'6<i)V, iij yi^q^ K; ttoAA^v aM6)V ai-^-vt>v oto/xoltz^v, S)a.- 
 
 ar^EoTTiTas" 5'fl«?e t?/" f/)e«? jr^o had concluded^ that it way Mind that or^ 
 dered all things in the Heavens^ thcmfclves erring concerning the Natjtre 
 of the Soul, and not makjng that Older than the Body, have overturned aU 
 again 5 for Heavenly Bodies bcingfuppofed by them, to be full of Stones^ 
 and Earth, and other Inanimate things ( difpenflng the Caufes of the 
 Tphole Vniverfe ) they did by this means occajion tnuch Atheijm and 
 Impety. 
 
 Furthermore the fame Vlato there tells us, that in thofe times of his, 
 Aftronomers and Phyfiologers commonly lay under the prejudice 
 and fufpicion of Atheifm amongft the vulgar, merely for this reafon, 
 becaufe they dealt fo much in Material Caufes, oi vroMol ^ocvoSiTtu ra? 
 Td roicw'ux. ijMx\&^<y^iLfS/jiss, oispavoixloi -n v^ Tcu? fMrxd touj'ttj? avafjcouou? 
 ocMai? 7^x>'(U?, a^'a; •y/yvec'Sai, •w.^(x>^-kI)T ax, li? oTovvs y.-y\ltjd^a. caaSv-oxq 
 Tot TT^'y/xar', aM' » S^voi'ou? [b^sKva^ai; ocycc^Zv id^ TiXajiS/jav' The Vul- 
 gar thinks that they who addi£f thcmfclves to jflronomy and Phyfi- 
 ology, are made Atheijis thereby, they feeing as much as is pojfible hew 
 things come to pafs by Material Necelfities, and being thereby drfpofed to 
 thinks them not to be ordered by Mind and Will, for the fake of Good, 
 From whence we may obferve, that according to the Natural Appre- 
 henfions of Men in all Ages, they who refolve the Phenomena of Na- 
 ture, into Material Neccjfiiy, allowing of no Final nor Afental Caufa- 
 lity ('difpoling things in order to Ends3 have been ftrongly fufpedcd 
 for Friends to Atheifm. 
 
 7. But becaufe fbme may pretend, that the Pla^ick, "Nature is all 
 one with an Occult ^ality ^ wefhallhere fhow how great a Dif- 
 ference there is betwixt thefe Two. For he that afferts an Occult 
 ^ality, for the Caufe of any Phenomenon, does indeed aflign no 
 Caufe at all of it, but only declare his own Ignorance of the Cauje ^ but 
 he that aflerts a Plajiick^ Nature, afligns a Determinate and proper 
 Caufe, nay the only Intelligible Caufe, of that which is the greateft 
 of all r/i^wi'w/ew;? in the World, namely the Tii tu Kj x(xKc\c,xhe Orderly^ 
 Regular and Artificral Frame of t\\\ngs\x\ the Univerfe, whereof the 
 Mechanick, /'/»//<?/tf/'/)er/, however pretending to falve all rhcenomena by 
 Alatter 2in<i Motion ^di^ign no CdLwk ax. all. Mind and Underftanding 
 
 is
 
 55 
 
 Ch a p. III. No Occult (huility. 
 
 is the only true Caufe of Orderly Regularity, and he that allcrtsa- 
 rlaihcli^ Nufftre,aii'crts Mental Caufal/tji in the Worlds but the hor 
 initous Mechanics, who exploding Fh/alCuHfes, will not allow Aljnd 
 and Vnclerjiafidj-ftg to have any Influence at all upon the Frame of 
 things, caanever pollibly aflign any Caufe of this Grand rh^nomcnot?^ 
 unlefs ConfyfioK may belaid to be the Caufe of Orc/iv, and Fortune ox 
 Chance of Coniiant Regularity 5 and therefore themfelves mufl: relblve 
 it into an Occult Qiiality. Nor indeed does there appear any great 
 reafon why fuch men lliould aliert an Infinite Mind in the Worldjlince 
 they do not allow it to act any whereat all, and therefore muft needs 
 make it to be in Vain. 
 
 8, Now this Pkftick Nature being a thing which is not without 
 fome Difficuity in the Conception of it, we (hall here endeavour to 
 do thele Two things concerning it , Firft, to fct down a right Repre- 
 fcntation thereof, and then afterwards to (how how extremely the 
 Notion of it hath been Miftaken , Perverted and Abufed by tho(e 
 Athcirts,vvho would make it to be the only God Aluiighty^ox. Firji Prin- 
 cipk of all things. 
 
 How thcPIaftickNature is in general to be conceiv'd,/^r//?<?//t' inftrufts 
 us in thefe words,^ ei Cii'Tiv c^ to,'' |ijA(3o ii ]nu>'mtyvJ\^ o/i-wico? ocv t>) (p\)G\ tTroia • * ph^f.l.2,s\9'. 
 If the Naapegical Art^that is the Art of the shipwrights were in the Tint' 
 beritfclf Operatively and Fffe&Hnlly, it ivould there a& jujl as Nature 
 dot I'. And the Cafe is the fame for all'othcr Arts j If the Oecodomi- 
 cal Art, which is in the Mind of the Architeft, were fuppodd to be 
 transfuled into the Stones, Bricks and Mortar, there afting upon 
 them in fuch a manner, as to make them come together of themielves 
 and range themfelves into the Form of a complete Edifice, as Amphi- 
 on was laid by his Harp, to have made the Stones move, and place 
 themfelves Orderly of their own accord, and fo to have built the 
 Walls of Thebes : Or if the Mufical Art were conceived to be imme- 
 diately in the Inftruments and Strings, animating them as a Living 
 Soul, and making them to move exaftly according to the Laws of 
 Harmony, without any External Impulfe. The(e and fuch like In- 
 ftances, in Arijiotle's Judgment, would be fit Iconifras or Reprefenta- 
 iionso^ the rla^iick^Natitrc, That being Art itfelf aUing Immediately 
 upon the Matter as an inivard Principle in it. To which purpofe the 
 lame Philofopher adds, that this thing might be further illuftrated 
 by an other Inftance or Refem'blence , /xa'Aiga 3 ff^'^i^^v, orxvri'; 
 iaf§4L'« cuJto? tocuTov, riro) ^t '(oixjiv h cpvmg' Nature may he yet mor^e, clear" 
 ly Refembled to the Medicinal Art, tvhen it is imployed by tJje rhji(i.ci4K, 
 in curinghimfclf. So that the meaning of this Philofopher is,, that 
 Nature is to be conceived as Art Afting not from without an«i at a: 
 Diftance, but Immediately upon the thin^it fclf which is Formed by 
 it. And thus we have the firft General Conception of the Plajiic^ 
 Nature, That it is Art it Jelf a&ing immediately ot^ the Matter, a/ an 
 Inward Principle. 
 
 9. In the next Place we are to obferve , that thougfi the Plajiiak^ 
 Nature be a kind of ^r/,yet there arc (brae Confidefable Preeminences 
 
 tvhielt
 
 1^6 That Nature is B o o k L 
 
 which it hath above Humane Jrt, the Firft whereof is this 5 That 
 whereas Humane Art cannot aft upon the Matter othervvife than 
 from without and at a diftance, nor communicate it felf to it, but 
 with a great deal of Titmnlt and Hiirliburly^ Noife and Clatter^ it ufing 
 Hands and Axes, Saws and Hammers, and after this manner with much 
 ado, by Knockings and Thrufkings, flowly introducing its Form or 
 Idea (as for Example of a Ship or Houfe) into the Materials. Nature 
 in the mean time is another kind of Art, which Infinuatifig it felf 7^- 
 fftediatelji into things themfelves^and there aftingmore Commandingly 
 upon the Matter as an Inward Principle, does its Work Eafily, di--- 
 verly and Silently. Nature is Art as it were Incorporated and Irzbodicd 
 in Matter^ which doth not aft upon it from without Mechanically, but 
 „, r , „ from within Vitally and MaQtcally, »te x^e^^ eVraiiea, jste -mhc-, isn f) c^~ 
 ?.i. >«vov iTmwov M <TufA.(pwov, vM<; J cT'a itp m? TroitKr^, K) w o^ £(</'<| ttois;, TravlfTrs 
 
 VI Ti? yoox^eia, &c. Here drc »o Hands, nor Feet, nor any Injlrument, 
 Connate or Adventitious, there being only need of Matter to vporl{_ upon 
 and to be brought into a certain Form, and Nothing elfe. For it is mani- 
 feji that the Operation of Nature is different from Mcchanifm, it doing 
 not its IFork^byTrufion or Pulfton,by Knoc!{ings or Thrujiings,as if it rocre 
 without that which it wrought upon. But as Cod is Invpard to every- 
 thing, (b Nature Afts 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 Artijis are often to feek and at a lofs, and there- 
 fore Confult and Deliberate, as alfo upon (econd thoughts mend their 
 former Work , Nature, on the contrary, is never to feek what to do, 
 nor at a ftand j and for that Reafon alfo ( befides another that will 
 be Suggefted afterwards) it doth never Confult nor Deliberate. In- 
 deed Arijiotle Intimates, as if this had been the Grand Objeftion of 
 the old Atheiftick Philofophers againft the Tlajiick^ Nature, That he- 
 caufe we do not fee Natural Bodies to Confult or Deliberate , there- 
 fore there could be Nothing of Art , Counfel or Contrivanee in them, 
 *Phfj.z.cB. ^"^ allcametopafs Fortuitoujly. But he confutes it after this manner :* 
 ^Atottciv^ to iuii oi'eo^ai tvijcoJ t» yi'v£o^(,tav /uiil^oiTo 7U\i^v psuKd^avJ/u^t/jov, 
 KcuToi ft) M Te'xvH » jbisKdjirxr It is abfurd for Men to thinks nothing to be 
 done for Ends, if they do not fee that which moves to conjult ■, although 
 Art it felf doth not Confult. Whence he concludes that Nature may 
 hdi Artificially, Orderly and Methodic ally, (ox ihefak^ of Ends, though 
 it never Confult or Deliberate. Indeed Humane Artijis themfelves 
 do not Confult properly as they are Artijis, but when ever they do 
 it, it is for want of Art, and becaufe they are to feek, their Art be- 
 ing Imperfeft and Adventitious : but Art it felf or rerfeCf Art, is ne- 
 ver to leek, and therefore doth never Confult or Deliberate. And 
 Nature is this Art, which never hefitates nor ftudies, as unrcfolved 
 what to do, but is always readily prompted j nor does it ever repent 
 afterwards of what it hath formerly done, or go about, as it were 
 upon fecond thoughts , to alter and mend its former Courfe, but it 
 goes on in one Conftant, Unrepenting Tenor, from Generation to 
 Generation, becaufe it is the Stamp or Impreft of that Infallibly 
 
 Omnifci-
 
 Ch a p. III. The Divine Art Embodied. 
 
 — -^ 
 
 5) 
 
 Omnifcient Art, of the Divine Uaderftanding, which is the very Law 
 and Rule of what is Simply the Bed: in everything. 
 
 And thus we have feen the Difference between Nature and Humane 
 Jrtj that the Latter is Imperfed Art, afting upon the Matter from 
 without, and at a Diftance j but the Former is Art it felf or Perfcil 
 Art., adfing as an Inward Principle in it. Wherefore when Art is faid to 
 imitate Nature, the meaning thereof is, that Imperfeft Humane Art 
 imitates that Perfe& Art of Nature, which is really no other than the 
 Divine Art it felf, as before Ariftotle, Plato had declared in his SophUl, 
 in thele vvords , to (pdi^i Kiyi/j^jcc nmiio^tia ^efa tex,",* * 'Phofc things 
 Tphich arc fa/d to he done ly Nature , are indeed done by Divine 
 Art. 
 
 ii. Notwithftanding which, we are to take notice in the next 
 place, that as Nature is not the Deity it felf, but a Thing very remote 
 from it and far below it, Co neither is it the Divine Art^ as it is in it 
 felf Pure znd Alfjiracl, but Concrete and Fimhodied only j for the Di- 
 vine Art conlidcrcd in it felf, is nothing but Knowledge^ Vnderjianding 
 oxiVijdom in the Mind of God : Now Knowledge and Underftand- 
 ing, in its own Nature is yj-.-^m^s ijb^ov n, a certain Separate and Ab" 
 Jira& thing, and offo Subtil and Refined a Nature, as that it is not 
 Capable of being Incorporated with Matter, or Mingled and Blend- 
 ed with it, as the Soul of it. And therefore Arijiotle's Second Inftance, 
 which he propounds as moft pertinent to lllultratc this bufinefs of 
 Nature by, namely of the r/j^l/zivd^i-^r/ <:«r7«(j hiwfclj, is not fo ade- 
 quate thereunto i becaule when the Medicinal Art Cures the Phyfici- 
 an in whom it is, it doth not there Ad: as Nature, that is, as Concrete 
 and Embodied Art J hma.'i Knowledge andVndcrjianding ovAy, which 
 is Art Naked, AbJiraH and Vnbodied j as alfoit doth its Work Amba- 
 gioujly, by the Phyfician's Willing and Prefcribing to himlelf, the u(e 
 ot fuch Medicaments, as do but conduce, by removing of Impedi- 
 ments, to help that which is Nature indeed, or the Inward Archeus 
 to effed the Cure. Art is defined by Arijiotle, to be KoyQ^ tk 'i^y^ x- 
 v<L vKiK, The Reafon of the thing without Alatter 5 and fo the Divine 
 Art or Knowledge in the Mind of God is Vnbodied Reafon •■, but Nature 
 is Ratio Alerfa & Confufa, Reafon Immerfed and Plunged into Matter, 
 andasit wereF«<r/c//t'^ in it, and Confounded with it. N^?/«rc is not ^ 
 the Divine Art Archetypal, but only E&ypal, it is a living Stamp or Sig- 
 nature of the Divine Wifdom, which though it aft exadly according 
 to its Arthetype, yet it doth not at all Comprehend nor Underftand 
 the Reafon of what it felf doth. And the Difference between thefe 
 two, may berefembled to that between the K6yo^(i*M^iQc, the Rea- ^^^^ 
 
 fon of the Mind and Conception, called Ferbum Mentk, and the 'i^iyi ^^B 
 
 TT^oCpog^Ro?, The Reafon of External Speech ^ the Latter of which though '^ 
 
 it bear a certain Stamp and Impreis of the Former upon k, yet it felf 
 IS nothing but Articulate Sound, devoid of all Vnderjianding and 
 ■Senfe. Or elfc we may IlluPirate this bufinefs by another Similitude, 
 comparing the Divine Art and Wifdom to an Architcif, but Nature to 
 a Alanuary Opificer •■, the Difference betwixt which two is thus fet 
 forth by Arijiotle pertinently to our purpofc •■, ts^ a^^t'T^jifovw; ■sr£i fe- M.t.i.i.c.i;
 
 I c6 Nature the Mauuary Ofificer of B o o k I. 
 
 'Toci axrlax, ^^ -noi^syS^jav IWoiv. ol </^' cJo-'Zi^ J^ t-^ x-J/u^v tvioc, Troiei julv, 
 Wi ei^b'Ta 5 7ro;ei,oTov KO^'a tx 'ttv^. t^ |Utv 5v a4i >« <pL'0"4 T'vl TRieiv tst&v £k«jbv • 
 Tac 3 x^'^^'^'x''*'^ ^ '*-^°''- ^^^ account the Archite&s in every thing more 
 honourable than the Adunttary Opijicerf, becaufe they underhand the Rea^ 
 Jon of the things done, whereas theother, asfome Inanimate things^ only 
 Do, not knowing what they Do : the Difference between them being only 
 this, that Inammate Things ACi by a certain Nature in them , but the 
 Manuary Opificer by Habit. Thus Nature may be called the x&Pj,-ri)(yvi(; 
 or Manuary Opificer that Afts fubferviently under the ArchiteQonical 
 Art and Wifdorn of the Divine Underftanding, vi-nom lAv ik&J'v^x-, 
 Tphich does Do without Knowing the Reafon of what it Doth. 
 
 12. Wherefore as we did before obferve the Preeminences of Na- 
 ture above Humane Art, lb we muft here take Notice al(b of the/^;z- 
 ferfe&ions and Defers of it, in which refpedt it falls fhort of Humane 
 Art, which are likewife Two , and the Firft of them is this, That 
 though it Adt Artificially for the fak_e of Ends, yet it felf doth neither 
 Intend thofe Ends, noT Vnderjiand the Reafon of that it doth. Nature 
 is not Majier ofthit Confummate Art and Wifdom according to which 
 it afe, but only a Servant to it, and a Drudging Executioner of the 
 Diftates of it. This Difference betwixt Nature and AbjiraU Art or 
 ■ ,;,j,, ^F//a;(?/?^ is exprefled by P/^^/«^ in thefe words: ti ^oi(s\ ^ Kiyof/^ivn^ 
 
 cpvcncci cp^mmq i on m /Wtv cp^nmi; tt^StcVj m ^ cpiian; 'i<^(xJov, HvSuKiJjx '}6 
 
 (pPjvyKnai m cpvan;, iCj 4^_;^'? '(^x^ov ov, tj^^oTov 79 -r aV cwTyj lM«/^Tro/LtS(/OOV 
 Koyov t'x<l. oTov ei e^ kh^oi jiaOS, Siin-vSro ei$ i^ocTov 'Mi 3z)ct5^ g^ t^ ^^- 
 cpxveicc TUTTO?' dtica^yiic, /xlv ovTo? iV caa, \y^'&^ 9 ao3<.vSi; oi'To? tS jcaTzs, 06'iy 
 i!</*l 0?^ (^iJin?, /.Acvov 3 vroja. Hon? f/(?^/» Wifdom differ from that which is 
 called Nature .<? Verily in this Manner, That Wifdom is the Firji Thing, 
 hut Nature the Laji and Loweji , for Nature is but an Image or Imitation 
 of Wifdom, the Laji thing of the Soul, which hath the loweji Impreff of 
 Reafon pining upon it j as when a thicks piece of Wax, is thoroughly im- 
 preffed upon by a Seal, that Imprcff which is clear and di§iinB in the 
 fuperiour Superficies of it, will in the lower fide be wca^^ and obfcure 5 
 andfuchisthe Stamp and Signature of Nature, compared with that of 
 Wifdom and Vnderjianding, Nature being a thing which doth only Do, 
 but not Know. And elfewhere the (ame Writer declares the Diffe- 
 rence between the Spermatick Koyi, or Reafons, and Knowledges or 
 W.2. .3-;-i7' Conceptions of the Mind in this manner -, udn^ j oi Koyoi Stoi 01 g^ \^- 
 X^ vo^yux^x i ocMot. 7r£$ i(^ la vom/x&To. ivom^ i ^€ Koyoc, b vKvi irota , ;t) ti5 
 TTOiSv cpvsixZi;, » vo'moi?, i^ o^ct?, aMoc. ov\'x/j.i(; rgf t^ic.vi -t^ L'Aw?, ihi tcAwa, 
 ocMot J^^Zcpx, /uuivov , oTov to'ttov K) ^viiJM 04/ [/(TaT;. Whether are thefe Pla- 
 flick^Reafons or Forms in the Soul Knowledges ^ But howfiiaUit then AB 
 according to thofe Knowledges ^ For the Plafiick^Reafon or Form A&s or 
 Works in Matter, and that which aUs Nuturally is not Intelle&ion nor 
 Vifton, but a certain Power of moving Alatter, which doth not Know, but 
 only Do, and makes as it were a Stamp or Figure in Water, 
 
 And with this Doftrine of the Ancients, a Modern Judicious Wri- 
 ter and Sagacious Inquirer into Nature, feems fully to agree, that IV:?- 
 tnre is fuch a Thing as doth not Know but only Do : For after he had 
 
 admired
 
 Ch a p. I J I. the 'Divine ylrchite&omcl:^ Art. i ^y 
 
 admired that lV?fclof?t and Art by whicli the Bodies of Animals arc 
 framed, he concjudes that one or other of tiiefc two things mud 
 needs be acknowledged, that either the Vegetative or rlajiirk. Puivcr 
 of the Soul, by which it Fabricates and Organizes its own body, is 
 more Excellent and Divine than the R^ational •-, Or elle, /// Natin£ 0- ^^^^^ ^^ 
 feribus neq\ Trudentiam fiec Intellecfiufi Jtjejje^ j edit a folhut vidcri Co7z- ii.4p. 
 cestui nojlro., quifecundum Artcs nollroi & Facidtates^ Jcu Excmplarj.t 
 a nobifmetipfis miititata^de rebus Nattirte diviiiisjudicamm j ^afi Priit'. 
 dpi J Natur.e A&iva, effect 10 Juos eo v?odo producerent^ quo fws opera, 
 t/ojira Artijiciuliafole/fius : That in the tP'orkj of 'Nature there is neither 
 Trudence norVnderJianding, but only it feems fo to our Apprehenfiunsywhl^ 
 judge ofthefe Divine things of Nature, according to our own Arts and 
 Faciilt/es, and Patterns borroivedfrom our jelves 3 as if the A&ive Prin- 
 ciples of Nit tire did produce their Fffe^fs in thejan/e manner , as we do 
 our Artificial IVorks. Wherefore we conclude, agreeably to the Sence 
 of the befi: Phiiofophers, both Ancient and Modern, That Nature is 
 (uch a Thing, as though it aft Artificially and for theyi^.'" of F.nds, yet 
 it doth but Apc^and. AI'inicl{^the Divine Art and IVijdom^ it feifnot Uar- 
 derrtanding thofe Ends which it Afts for, nor the Reafon of what it 
 doth in order to them i for which Caufe alfo it is not Capable of 
 Confultation or Deliberation ^ nor can it Kit EleUively or with D/j- 
 cretion* 
 
 15. But becaufe this may feemftrange at the firftfight^that Nature 
 •ihould befaid to Aft'titJca tx , for the Jak.e of Ends, and Regularly or 
 Artificially, and yet be it felf devoid of KnoK> ledge and Vnderjianding^ 
 we fhall therefore endeavour to perfwade the Pojfibility , and facilir 
 rate the Belief of it, by fome other Inftances 5 and firft by that of 
 Habits, particularly thofe Mufical ones, of Singing, Playing upon In- 
 ftruments, and Dancing. Which Habits direft every Motion of the 
 IHand, Voice, and Body, and prompt them readily, without any De- 
 liberation ox Studied Confideration^ what the next following Ni'fc or 
 Motion fnould be. If you jogg a fleeping Mufician, and fing but the 
 firft Words of a Song to him, which he had either himfelf corapofed, 
 or learnt before, he will prefently take it from you, and that perhaps 
 before he is thoroughly awake, going on with it, and finging out 
 the remainder of the whole Song to the End. Thus the Fingers of 
 an exercifed Lutonift, and the Legs and whole Body of a skilful Dan- 
 cer, are direfted to move Regularly and Orderly, in a long Train 
 and Series of Motions, by thole Artificial Habits in them, which do 
 not theralelves at all comprehend thofe Laivs^ and Rules of Mufick^ or 
 Harmony, by which they are governed : So that the fame thing may- 
 be faid of thefe Habits, which was faid before of Nature, That they 
 do not Kn ore, hnt only Do. And thus we fee there is no Reafon, why 
 this Plajiick^ Nature (which is fuppofed to move Body Regularly and 
 Artificially) (hould be thought to be an Abfolute ImpoIIibility,fince 
 Habits do in like mannev, Gradually Evolve themfelveSjin a long Train 
 or Series of Regular and Artificial A/otions, readily prompting the 
 doing of them, without comprehending that Art and Reafon by 
 which they are dircfted. The forementioncd Philofbpherilluftrates 
 t'he Seminary Reafon and rUJiic^ Nature of the Univerle, by this 
 
 O 2 vciy
 
 158 The Energy of Nature Book L 
 
 £».3./. 
 
 '.2.f.i(5. very Inftance : m toi'vui' Q^^e^yeia olut^j; t^X-^'mJi' <i(r^^ a.v o^xify3./joc^tu:ifj^Mi 
 an. "jb 6^'}^^;,ryi »ra) ■^•(yn^yi {•axj iov/.iv cjj Hi;, >y ii •d)Qr^ MJiiv tuvsi, K) ^tzj 
 >wva, fi;5 '^ t,avii cixny.c, -nioujTui; 7r2? ism:^. The Energy of Nature k Artifi~ 
 cial^ as when a Dancer moves'-) for a Dancer rejernhlcs thk Artificial 
 Life of liature^ forafmtich as Art it felf moves him^ and fo moves him 
 as being fuch a Life in him. And agreeably to this Conceit, the An- 
 cient Mythologifts reprefented the Nature of the Vmverfc^ by Pan 
 Vlaying upon a Pipe ox Harp^ and being in love with the Nymph Eccho 5 
 as if Nature did, by a kind of Silent Melody, make all the Farts 
 of the Univerfe every where Daunce in meafure & Proportion, it felf 
 being as it were in the mean time delighted and raviftied with the Re- 
 ecchoing of its own Harmony. H4/»/7j are faid to be an Adventitious aud 
 Acquired Nature, and Nature was before defined by the Stoicks to be 
 s|;?, or a Habit : fo that there feems to be no other Difference betVv'eea 
 thefe two, than this, that whereas the One is Acquired by Teaching, 
 Indujiry and Exercife j the other, as was exprcfled by Hippocrates, is 
 oLTralJydj-ng iy iht yioMcxt,1)nlearned and "Untaught, and may in fome 
 fence alfo be laid to be cw-n^tStiv^oc, Self-taught, though (he be indeed 
 always Inwardly Prompted, Secretly Whifpered into, and Infpired^by 
 the Divine Art and Wifdora. 
 
 14. Moreover, that fomething may Aft Artificially and for Ends, 
 without Comprehending the Reafon of what it doth, may be further 
 evinced from thofe Natural InjlinSs that are in Animals, which with- 
 out Knowledge direft them to Aci Regularly, in Order both to their 
 ovjnGood and the Good of the Vniverfe. As for Example 5 the Bees 
 in Mellification, and in framing their Combs and Hexagonial Cells, 
 the Spiders in fpinning their Webs , the Birds in building 
 their Nefts, and many other Animals in fuchlike Anions of theirs, 
 which would feem to argue a great Sagacity in them, whereas not- 
 withftanding, as Arijlotlc obferves, ^-^ -^yo^i xVe ^MTHtra.vl'a H-n ^^shd^avf- 
 fj^a. TTOiS* They do thefe things, neither by Art nor by Counfel nor by a- 
 tiy Deliberation of their oven , and therefore are not Majicrs of that 
 Wifdom according to which they Aft, but only Pajfive to the Inftinfts 
 and Imprefles thereof upon them. And indeed to affirm, that Brute 
 Animals do all thefe things by z Knowledge of their own, and which 
 themfelves are Matters of, and that without Deliberation and Con- 
 fultation, were to make them to be endued with a moft VerfeB Intel' 
 le&, far tranfcendingthat of H«A»4»e Reafon-^ whereas it is plain e- 
 nough, thsLt Brutes 2Te not above Confultation, but Below it, and that 
 thefe Inftinfts of Nature in them, arc Nothing but a kind of Fate up- 
 on them. 
 
 15. There is in the next place another Imperfe&ion to be obferved 
 m the rlafiicliNature, that as it doth not comprehend the Reafon of 
 its own Aftion, fo neither is it Clearly and Exprefy Confciotfs of what 
 it doth --y in which Refpeft, it doth not only fall Ihort of Humane Art, 
 but even of that very Manner of Afting which is in Brutes themfelvcs, 
 who though they do not Underftand the Reafon of thofe Aftions,thar 
 their Natural Inftinfts lead them to, yet they are generally conceived 
 to be Confcious of them, and to do them by rhancy , whereas the 
 
 Flafiick.
 
 C H A p. 111. IV ii bout exfrcfs Conjcioujnep. 1C9 
 
 rUjitck^ NutHrc in the Formation of Plants and Animals, fccras to have 
 no Animal Fancie^ no Exprcfs (JV.c^la^Jrs:?, Cmr-Jcrjc or ConJciui:JKejs of 
 what it doth. Thus the often Commended Fhilofophcr, n cj-uo-;? i^? £.1.4. L.4: 
 (paifaff-i'av tx<|, M 3 lo'wi; cpavracriaf; Kgc-t'^ai', qjavnx'ffi'a 3 //-ciixli; qjijcy^ic t'j- 
 ■ffs ^9 vovOTO)?' M/x^yt »6tV(:5 avTiAiivJtv x<5^ inJ'.'tffjv tx^i. Katun: hath tiot Co 
 much as any Fancic in it 5 As ItitelUciion and Knowledge is a thitig Su- 
 per/our to Fancie , fo Fancie is Supcriour to ike Imprejs of Kuture, 
 for Nature hath no Appreherfion nor Conjcious Perception oj any thing. In 
 a Word 5 Nature is a thing that hat^ no fuch Self-perception or 
 i"(?//'-/V?/(^^///(,'«Mn it, as Animals have. ^^ 
 
 i6. Now we are well aware, that this is a Thing which the Nar- 
 row Principles of fomc late Philofophers will not admit of, that 
 there fhould be any A&ion diftinft from Local Jllation bcGdes Exprcfy 
 ConfcioHs Cogitation. For they making the firft General Heads of all 
 Entity, tobe£j£r/e«y'?^/7and Cogitation, or Extended JSeing and Cogita- 
 tive, and then fuppofing that the Eflence of Cogitation confifts ia 
 ExpreJ^ Confcionfnefs, murt needs by this means exclude fuch a rlajlic!^ 
 Life of Nature, as we fpeak of, that is fuppofed to aft without Animal 
 Fancie or Expreji C onfcionfncfs . Wherefore we conceive that thefirfl 
 Heads of Being ought rather to be exprefled thus 3 Refijiing or Antity- 
 poMf Extcnfon,and £/yi'3('7'.e. Internal Energy and Sclf-a&ivity^xnd then 
 again, thatlz/i^or Internal Self-a^ivity, is to be fubdivided into fuch 
 as either afts with exprels Confcioufnefs and Syforjlhefis, or (ijch as is 
 without it 5 the Latter of which is this rlajiicl^ Life of Nature: So 
 that there may be an Aclion diftinft from Local Motion^ or zl'ital En- 
 ergy, which is not accompanied vvith that Fiz^f/e, or C(:)//;'i'w////r/}, //j.rt 
 is in the Energies of the Animal Life j that is, there may be a fimple 
 Internal Energy or Vital Autokincfie, which is without xhzt Duplicati- 
 on, that is included in the Nature of (n'i«i^o"i?jC'fl7?-/t/r/c and Ctf/;ycvf?;//- 
 wejTjWhich makes a Being to be Prefent with it felf,Attentive to its own 
 Aftions, or Animadvcrfive of them, to perceive it fcif to Do or Suffer, 
 and to have a Fruition or Enjoyment of it felf And indeed it mufl be 
 granted, that what moves Matter or determines the Motion of it Fi- 
 tally, muft needs do it by fome other Energy of its own, as itisRea- 
 fonable alfo to conceive, that it felf hath fome Vital Sympathy with 
 ■that y1/.///cr which it Afts upon. But we apprehend, that Both thcle 
 may be without Clear and Exprefi Confcio/tlncfs. Thus the Philofbnhcr, E,t.-i.i.2cA<; 
 
 i^y\x auT>i?, Kav (Uvi cuoJua'aTj; Trefif', KiVKsi^Tf^wt a?c*>. Every Life is F.n- 
 ergie,evcn the ivorji of Lives, and therefore that ojKatyre. JVhofe E.nergie 
 is not like that of Fire^bnt fuch anEncrgie,as though there be no Senfe be- 
 longing to it, yet is it not Temerarious or Fortmtotis.Jbnt OrderljO- Regular. 
 
 Wherefore this Controverfie whether the Energy of the FlaJJic^ 
 fiature, be Cogitation^ or no, fccms to be but a Logomachy, or Con- 
 tention about Words. For if Clear and Exprefs Confcioufnefs be fup- 
 pofed to be included fn Cogitation, then it muft needs be granted that 
 Cogitation doth not belong to the vLifitck^ Life of Nature: but if the 
 Notion of that Word be e«/^r£;e(i fo as to comprehend ail Aa'ion di- 
 ftinft from Local Aiotion, and to be of equal Extent rvith Life, then the 
 Energie of Nature is Cogitation. O 3 Nev'e/-
 
 i6o Vital Energies Book I. 
 
 Neverthele(s if any one think fit to attribute fbme Obfcure and Ini- 
 perfeft Senfe or Perception^ different from that of Animals^ to the £«- 
 ergie ciNatttre^ and will therefore call it a kind of Droivjie^ VnawaketZ' 
 ed^ or j^jioHiJh'd Cogitation^ the Philofbpher, before mentioned, will 
 not very much gainlay it : ei'n? |?5»A)itou (mvialv nva ii owoStjo-iv ccijjyih^vcu, 
 l'«.3.I.8.5.3. axo'*" ^'^yo/J^ '^"^ri •j^''aM&v xiui oua9ii;(r(v ii tUw mWiv , «A\" ofov ar/? Tiu>' 
 tS Uttvs t^ TV iy^nyi^Toi; Tr^ff&mtr^i. If any will needs attribute fome 
 kjnd of Apprehenjion or Senfe to Nature^ then it muji not he Juch a Senfe 
 or Apprehenfion j as is in Animals^ hut fomething thai differs as Much 
 from it^ as the Senje or Cogitation of one in a profound fleep, differs from 
 that of one who is awake. And fince it cannot be denied but that the 
 Plaflick^ Nature hath a certain Dull and Obfcure idea of that which it 
 Stamps and Prints upon Matter, the fame Philofbpher himfelf fticks 
 not to call this Idea of Nature^ dic^i^ and 3ri,f n/^«, a Spe&acle and 
 Cotttemplamen^ as likewife the Energy of Nature towards it, ^a^la. 
 a-vjocfo?, a Silent Contemplation , nay he allows^that Nature may be faid 
 to be 5 in fome Sence , <j5iXo6iajtMt)V, a Lover of Spectacles or Con- 
 templation. 
 
 I J. However, that there may be fome Vital Energy without Clear 
 and Exprefi <Dv«ia37;<3"i?, Con-fenfe and ConfcioufneJ^, Animadverfon, At- 
 tention, or Self-perception, feems reafonable upon (everal accompts. 
 For firft, thofo Philofophersthemfelves, who make the EffenceoC the 
 Soul to confift in Cogitation , and again the Effence of Cogitation in 
 Clear and Express Confcioufnefs, cannot render it any way probable, 
 that the Souls of Men in all profound Sleeps, Lethargies and Apople- 
 xies, as alfo of Embryo's in the Womb, from their very firft arrival 
 thither, are never fo much as one moment without Exprefly Conlci- 
 ous Cogitations ; which if they were, according to the Principles of 
 their Philofophy, they muft, ipfofa&o, ceafe to have any Being. Now 
 if the Souls of Men and Animals be at any time without Confcioufneft 
 and Self-perception, then it muft needs be granted, that Clear and Ex- 
 prels Confcioufnefs is not Effential to Life. There is fome appearance 
 of Life and Vital Sympathy in certain Vegetables and Plants, which 
 however called Senfitive Plants and Plant-animals,cznnot well be fup- 
 pofed to have Animal Senfe and Fancy , or Expre^ Confcioufnefs in 
 them j although we are not ignorant in the mean time, how fome en- 
 deavour to (alve all thofe Phenomena Mechanically. It is certain, 
 that our Humane Souls themfelves are not always Confcious, of what- 
 ever they have in them ; for even the Sleeping Geometrici- 
 an, hath at that time, all his Geometrical Theorems and Knowledges 
 fome way in him j as alfo the Sleeping Mufician, all his Mufical Skill 
 and Songs : and therefore why may it not be poffible for the Soul to 
 have likewife fome A&ual Energie in it, which it is not Exprefly Con- 
 fcious of } We have all Experience, of our doing many Animal Adions 
 Non-attendingly,wh.\cb we refleft upon afterwardsjas alfo that we often 
 continue a long Series of Bodily Motions, by a mere Virtual Intention 
 of our Minds, and as it were by Haifa Cogitation. That Vital Sym- 
 fathy, by which our Soul is united and tied faft, as it were with a 
 Knot, to the Body, is a thing that we have no d'ne(^ Confcioufnefs of , 
 but only in its Effefts.Nor can we tell how we come to be fo different-
 
 C H A P. llf. Without Exprefs- CofifcioHfneff. 16 1 
 
 ]y affcfted in our Souls, from the many different Motions made upon 
 our Bodies. As likevvife we are not Confcious to our felves of that En- 
 ergy^whereby vveimprefs Variety of Jl/otions sind FiguratJons upon the 
 Animal Spirrti of our Brain in our rhantaJitck^Thoughts. For though 
 the Geometrician perceive himfelf to make Lines, Triangles and Cir- 
 cles in the Duft, with his Finger, yet he is not aware, how he makes 
 all thofe fame Figures, firft upon the Corporeal Spirits of his Brain, 
 from whence notwithftanding, as from a Glaft, they are refleOied to 
 him. Fancy being rightly concluded by Arijiotk to be atP'eak^and Ob- 
 Jcitrc Senjc. There isalfo another more Interiour kind ofPlajiick^ rower 
 in the Soul (if we may fo call it) whereby it is Formative of its own 
 Cogitations, which it felf is not always Confcious of ; as when in 
 Sleep or Dreams, it frames Interlocutory Di(cour(es betwixt it felf 
 and other Perfons, in a long Series, with Coherent Sence and Apt 
 Connexions, in which oftentimes it feems to be furprized withunex- 
 pedted Anfvversand Reparties 5 though it (elf were all the while the 
 Poet and Inventor of the whole Fable. Not only our Nidations for 
 the moft part when we are awake, but al(b our Nofturnal Volutati- 
 ons in Sleep, are performed with very little or no Con(ciou(he(s. Re- 
 fpiration or that Motion of the Diaphragma and other Mulcles which 
 cau(es it (there being no fufficicnt Mechanical accompt given of it) 
 may well be concluded to be always a Vital Motion,though it be not 
 always Animal ^ fince no man can affirm that he is perpetually Con- 
 fcious to himfelf, of that Energy of his Soul, which does produce it 
 when he is awake, much lefs when afleep. And Laflly, the Cartefian 
 Attempts to falve the Motion of the Heart Mechanically, feem to be 
 abundantly confuted, by Autopfy and Experiment, evincing the 
 Syjiole- of th^ Heart to be zAfufcHlar ConHriHion, caufed byfbme 
 Vital Principle, to make which, nothing but a rnlfifick^ Corporeal ^a^ 
 //// in the Subftance of the Heart it felf, is very Unphilofbphical and 
 Abfurd. Now as we have no voluntary Imperium at all, upon the ^- 
 jiole and Diajlole of the Heart, fo are we not confcious to our felves 
 of any Energy of our own Soul that caufes them, and therefore we 
 may reafonably conclude from hence alfo, that there is fbme Vital En- 
 ergy, without Animal Fancy or Syn<ejihefis^ exprefs Confcioufnefs and 
 Self-perception. 
 
 18. Wherefore the Plaflick Nature afting neither by Knowledge 
 nor by Animal Fancy ^ neither Ek&ively nox Hormetically^ rauflbe con- 
 cluded to aft Fatally^ Magically and Sympathetically. And thus that 
 Curious and Diligent Inquirer into Nature, before commended, re- 
 folves,Natura tanquam Fato quodam^feu Mandato fecundum Leges ope- ^*'^'J^* 
 rante^movet-jNature moveth as it were by a kind of Fate orCommand,a^ing 
 accordingto Laws. Fate, and the Laws or Commands of the Deity, 
 concerning the Mundane Oeconomy ( they being really the fame 
 thing) ought not to be looked upon, neither as Verbal things, nor 
 as mere IFillaad Cogitation in the Mind of God j. but as an Energe- 
 tical and Effe&ual Principle, conftituted by the Deity, for the bring- 
 ing of things decreed to pafs. The Aphrodifian Philofopher with 
 others of the Ancients, have concluded, that Fate and Nature are 
 but two different Names, for one and the fame thing, and that
 
 1 6i Nature Acis Fatally and Magically. B o o k I. 
 
 TXTt ^[xcc^fj^Lov )j3^ cpC'fl-iv, it) TX y^'Qmiv ep-a/p/iS^ov, both that rvlicb is 
 clone Fatallj, is done Naturally^ and aljo whatever Js\ done Njtural/.., if 
 done Fat.alji -, but that which we aflert in this place is only this, that 
 the rlajiick^ Nature may be (aid to be, the True and Prefer Fate of 
 Mutter^ or the Corporeal World. Now that which afts not by any 
 Knorrledge or Fancy, IFill or appetite of its own, but only Fatal/y ac- 
 cord'xngto Lavps zn^ Imprejfes made upon it Cbut differently in dif- 
 ferent Cafes) may be faid alfo to aft Magically and Sympathetically. 
 'h aAKOivJi /ua^dix (faith the PhilofbpherJ vf tv -raf ttkvti cpiAio. il^ xentcc. 
 The true Magick^is the Friendpip and Dijcord that is in the Vniverl e-^and 
 again Magick is faid to be founded tv T>i av/j.-7n)i.^e'ix i^ tJ; rj/ ^jvajLacv 
 T-jft'' TTOMfiiv' intKiKia. 7r^$ ev ^i£ov (tovt?X»V7Z)V, In the Sympathy and Fariety 
 ofcUverfe Torvers confpiring together into one Animal. Of which Paf^ 
 lagcs, though the Principal meaning fecm to be this, that the ground 
 of Magical Fafcination, is one VitalVnitive Frinciple in the llniverfe^ 
 yet they imply alfoj that there is a certain Vital Energy^ not in the 
 way of Kncvplcdge and Fancy, Will and Animal Appetite, but Fatally 
 Sympathetical and AlagicaL As indeed that Mutual Sympathy which 
 we have conflant Experience of , betwixt our Soul and our Body^ 
 (being not a Material and Mechanical, but Vital thing) may be call- 
 ed alfo Aljgical. 
 
 ic). From what hath been hitherto declared concerning the Pla- 
 ftick Nature, it may appear , That though it be a thing that ads 
 for Ends Artijjcially.and which may be alfo called the Di-vinc Art,2i-\d 
 the Fate of the Corporeal World •■, yet for all that it is neither God not 
 GoddeJ?,hm a Low and Impcrfeft Creature. Forafmuch as it is not Ma- 
 Jier of that Reafon and Wifdom according to which it ads,nor does it 
 properly Intend thofe Ends which it afts for, nor indeed is it Ex- 
 prelly Confciousof whatit doth , it noKKnoroing but on\y Doing, ac- 
 cording to Commands & Lares imprefl upon it. Neither of which things 
 ought to feem ftrangc or incredible, ^mceNature may as well aft Regu- 
 larly iind y^r/7/7'rM//)'.without any Knowledge and Confcioufnefs of its 
 own, as Forms of Letters compounded together,may Print Coherent 
 PhilofbphickSencCjthough the)'- underfland nothing at all^and it may 
 alfo aft for the fake of thofe Ends, that are not intended by it felf^ 
 but fbme Higher Being, as well as the Save oi Hatchet in the hand of 
 simpiic.inA- the Architcft ot Mcchanickdoth, -n o-j-.tTrK^vov mxci. ts -mKiKa , aM* » 
 rifi.Hjf. t. 2. -A^Koyit^ofjd^jov , ocMo. i^ Tr^Ao^/i^c^j^^'iM uTrn^ersv , the Ax cuts for the 
 fake of fometking, though itfelf does not ratiocinate, nor intend or de- 
 ffgn any thing, but is only fuhfervient to that which does fo. It is true, 
 that our Humane A&ions are not governed by fuch exaft Reafon, Art, 
 and Wifdom, nor carried on with fuch Conflancy, Eavennefs and 
 Uniformity, as the Aftions of Nature are 5 notwithflanding which, 
 fince we aft according to a Knowledge of our own, and are Makers 
 of that Wifdof}* by which our Aftions are direfted, fince we do not 
 aft Fatally only , "but Ele&ively and Intendingly , with ConfcioufnejS 
 and Sclf-psrception j the Rational Life that is in us, ought tobeac- 
 compted a much Higher and more Noble Perfeftion, than that Pla- 
 fijck^ Life of Nature. Nay, this Tlafiick^ Nature, is fo far from being 
 the Pirji and Higheji Life, that it is indeed the Lafl and Lowefl of 
 
 all
 
 C fi A p. III. Nature neither a God nor Goddep. 163 
 
 all Lives ^ it being really the fame thing with the Vegetative, which 
 
 is Infcriour to the Heufitive. The dilFcience betwixt Ndtitn and Wif- 
 
 dom was before obfcrved, that IVifdom is the Firfi and Highcji thing, 
 
 hm Nature x\\Q Laji znd Lovpcji ; this latter being but an Umbratile 
 
 Imitation of the former. And to this purpole, this Plaftick Nature 
 
 is further defcribcd by the fame Phiiofojiher inthefe Words, tV^ Wvuv £„ , ^^ ,. ,^- 
 
 St@^ AoV$ wt (XR^o? vS^ , xJ\' auTovS?, »/'£>% \|^_;j^'^ x^Sa^^TO jj^'o;* 
 
 hxMifj^AC y^m;acL\<\av -r Ao'^v totov. The Spert»dtic\ Reafon or P/aJiic^ 
 Nature, is ?wpnre Alincl or perfeB Intellect, nor any kjnd of pure Soul 
 neither J but Jomething which depends upon it, beingasit were an Efful- 
 gency or Eradiation , from both together , Mind and Soul , or Soul 
 ajfc&ed according to Al/ad , generating the fame as a Lower kjnd of 
 Life. 
 
 And though this rlaflick. Nature contain no finall part of Divine 
 Trovidencc'm'n, yet fince it isa thing that cannot aft Eledively nor 
 with Difcretion, it muft needs be granted that there is a Higher and 
 Dj viner Providence than this, which alfo prefides over the Corporeal 
 World it (clf,which was a thing likewife infifted upon by that Philofo- 
 pher, ylviTOii tk tv -m ttkiTi » ;;3^ czs-i^iUaTiKa?, aMoc -ti^' Kays<; ■z^iK\]-7jf i- En.j^.l.i^.t.-i9\ 
 Ks?, iij -r^f TT^iotav, ii >^' -re? -^^ <Tz^i.^/(.tcK6y»)v Koy^^y x ^ iv toT^ aisi^/A.x- 
 TtKo7i; Koyoig tv/, ;t, Ty! yixo/xivc^v , <2jN^y t»$ azji^f^ocnv.h'; auTis? Ac'yac;* 
 The things in the world,are not adminifired merely by Spermatick^Reafons^ 
 hut by Perilcptick(that is,Comprehenfive Intelle&ual Reafons)xvhich are in 
 order of Nature before the other, becaufe in the Spermatid^ Rcafons cannot 
 be contained that which is contrary to them,^c.'WhciG though this Philo- 
 Ibpher may extend his Spermaticl^^ Reajons further than we do our rla- 
 jhck^ Nature in this place, (which is only confined to the Motions of 
 Matter) yet he concludes, that there isa higher Principle prefiding 
 over the Universe than this- So that it is not Ratio merfa & confufa^ 
 a Reafon drowned in matter, and confounded with it, which is the Su- 
 preme Governour of the World, but a Providence perfeftly Intelleftu- 
 al, ylb^lraCl and Rcleafed. 
 
 20. But though the Plaftick Nature be the Loweft of all Lives, 
 neverthelefs fince it is a Life, it muft needs be Incorporeal 5 all Life 
 being fuch. For Body being nothing but Antitypous Extenjion, or 
 Re(ijiing Bulk^, nothing but mere Out fide, Aliud extra Aliud, together 
 with Pajjivc Capability, hath no Internal Energy, Self-a&ivity, ov Life 
 belonging to it ^ it is not able fo much as to Move itfelf and there- 
 fore much lefs can it Artificially dircii its own Motion. Moreover, 
 in the Efformation of the Bodies of Animals, it is One and the Cclf- 
 fame thing that direfts the Whole ; that which Contrives and Frames 
 the Eye, cannot be a diftinft thing from that which Frames the Ear 5 
 nor that which makes the Hand, from that which makes the Foot 5 
 the fame thing which delineates the Veins, muft alio form the Arte- 
 ries^ and that which fabricates the Nerves, muft alfo projeft the 
 Mufcles and Joynts; it muft be the fame thing that defigns and Or- 
 ganizes the Heart and Brain , with fuch Communications betwixt 
 them. One and the felf fame thing muft needs have in it, the entire 
 
 Idea
 
 164 y ^^ TlaUic\ Nmtre hicorprcal Book I. 
 
 Idea and the complete Model or Platform of the whole Organiclc 
 Body. For the feveral partsof Matter diftant from one another, a- 
 fting alone by themfelves, without any common Diredrix, being 
 not able to confer together, nor communicate with each other, could 
 never poffibly confpire to make up one fuch uniform and Order- 
 ly Syftem or Compages , as the Body of every Animal is. The 
 fame is to be faid likewife concerning the Plaftick Nature of the whole 
 Corporeal Univerfe 5 in which o-vrovfa -n^Jc, ev owT^TOnTca, all t hi 7211s are 
 ordered together cotifpiringly into One.lt muft be one and the fame thing, 
 which formeth the whole, or elfe it could never have fallen into fuch 
 an Uniform Order and Harraony.Now that which isOne and the Same, 
 acting upon feveral diftant parts of Matter, cannot be Corporeal. 
 
 Indeed Arijlotle is ftverely cenfured by fbme learned men for this, 
 that though he talk every where of fuch a Nature as adts Regularly^ 
 ArtificiiiUy and Methodically^ in ordef to the Beft, yet he does no 
 wh^re pofitively declare whether this Nature of his be Cot" 
 foreal or Incorporeal , Subjiantial or Accidental ^ which yet is 
 the left to be wondred at in him , becaufe he does not clearly 
 determine the(e fame points concerning the Rational Soul neither, 
 but (eems to ftagger uncertainly about them. In the mean time it 
 cannot be denied, but that Arijiotle's FoWovjcxs do for the moft part 
 conclude this Nature of his to be Corporeal 5 whereas notwithftand- 
 ing, according to the Principles of this Philofophy, it cannot poffi- 
 bly be flich: For there is nothing elfe attributed to Body in it, be- 
 fides thefe three. Matter ^ Form and Accidents ; neither of which 
 can be the Arijiotelic^ Nature. Firft , it cannot be Matter ^ be- 
 canfe N^/wre, according to Arijiotle, isluppofed to beihe rr/«f//?/e of 
 Motiomnd ABivity, which Matter in it felf is devoid of. Moreover 
 Arijiotk concludes, that they who affign only a Material Caufe, af- 
 fign no Caule at all tS S:ii)%ccKS.c,ofvpelIandfit^ of that Regular and 
 Artificial Frame of things which is afcribed to Nature j upon both 
 which accompts, it is determined by that Philofopher, that 
 M cpuin? [Mc^Aov oc^-^ ;9 cdxia ^ vMc, Nature is more a Principle and 
 Caufe than Matter^ and therefore it cannot be one and the fame thing 
 with it. Again, it is as plain, that Arijiotle's Nature cannot be the 
 Forms of particular Bodies neither , as Vulgar Peripateticks feeip' 
 to conceive, thele being all Generated and Produced by Nature^ and 
 AS well Corruptible as Generable. Whereas Nature is fuch a thing as 
 is neither Generated nor Corrupted, it being the Principle and Caufe 
 of all Generation and Corruption. To make Nature and the Mate- 
 rial Forms of bodies to he one and the felf-fame thing, is all one as 
 if one (hould make the i"?!?/ ( with the Stamper too) to be one and 
 the (ame thing, with the Signature upon the Wax. And Laftly, Ari- 
 jiotle's Nature can leaft of all be the Accidents or ^alitics of Bodies ; 
 becaufe thele aft only in Vertue of their Subftance, neither can they 
 exercifeany A&ive Power over the Subftance it felf in which they are 3 
 whereas the Plajiick^ Nature is a thing that Domineers over the Sub- 
 ftance of the whole Corporeal Vni-jerfe, and which Subordinatcl) to 
 the Deity, put both Heaven and Earth into this F'rarae in which 
 now it is. Wherefore fince Arijiotle's Nature can be neit'hcr the 
 
 Matter^
 
 Chap. III. Anilotlcf Accofri^t of Nature. 16 < 
 
 Mutter , nor the Forms , nor the Accidents of Bodies, it is plain, 
 that according to his own Principles, it muft be Incorporeal. 
 
 21. Nov/if thePIaftick Nature be Incorporeal, then it muft of 
 neceffity, be either an Inferiour Power or Faculty of fome Soul which 
 is alfo Confcious, Senfitive or Rational , or elfe a lower Suhjiantial 
 Life by it fclf, devoid of Animal Confcioufnefs. The Platonifts feem 
 to affirm both thefe together, namely that there is a Plctjiick^ Nature 
 lodged in all particular Souls of Animals, Brutes and Men, and al- 
 fo that there is a General Plajiick^or SperK/atick^Principle of the whole 
 Vniverfc diftincl from their Higher Mundane Soul, though fubordi- 
 nate to it, and dependent upon it, M^tj/oyxVii cpuoi;jA,'n'n/xa: 4(;;:j^<;7r5o- 
 75^5; ovva^coT^fcv ^^ct;$- That wkich is called Nature^ is the Ojf-fpring of 
 an higher Soul, which hath a more Vovperful Life in it. And though 
 A rijiotle do not fo clearly acknovvledge the Incorporeity and Sulfian- 
 tiality o( Souls, yet heconcurrsvery much with this Platonick^Do- 
 ftrine, that N at urexs either a Lower Power ox Faculty of fome Conlci-' 
 ous Soul, or elfe an Inferiour kind of Life by it felf, depending upon a 
 Super jour Soul. 
 
 And this we ftiall make to appear from his Book De Partibuf Ani- i"^<.it 
 malitim^ after we have taken notice of fome confiderable Prelimina- 
 ry Paiiages in it in order thereunto. For having firft declared, that 
 beiides the,Material Caufe, there are other Cau(es alfo of Natural Ge- 
 nerations,namely theletwo, vte 5 ivtxa ic^ o6tv h a^x^^ '^^ HifMcTE&j?, that 
 forwhofefa^e, (or the Final Caule) and that from -which the Principle 
 of Motion is, (or the Efficient Cauie) he determines that the former 
 of thefe Two, is the principal, cpooivtiai 5 ■n^o:iy\ w KiyiJ^j uivA t(1'©^o 
 Ao'>©^ ^Stt*;, a§X" 3 Ao'-yo?, o<a£|(V;^, utbt^'i? >^' Tky\\M v^ laic, cpuff^ ow'tp-- 
 jw'ffiv. The chief eji of thefe two Caufes feems to be the Final or the Intending 
 Caufe 5 for thts is Reafon, and Keafon is ali^c a Principle in Artificial 
 and in Natural things. Nay the Philofopher adds excellently, that 
 there is more of Reafon and Art, in the things of Nature, than there is 
 in thofe things that are Artificially made by men, ^Mov tA' '^ to S tve- 
 yjx. ii, TO tcaAov eV ToT; (pyxn'j^t; i^yii^, vi iv to?? -t Ti\v'/.^' There is more of 
 Final or Intending Caufality and of the reafon of Good, in the works 
 of Nature than in thofe of Humane Art. After which he great- ■ 
 Tj complains of the firfl and moft Ancient Phyfiologers , meaning 
 thereby Anaximander, and thofe other lonicks before Anaxagoras, 
 that they confidered only rfu) {iKwlvj a§x^? i^^ Material Principle and 
 Cd///e of things, without attending to thofe Two other Caufes, the 
 Principle of Motion , and that which aims at Ends, they talking on- 
 ly, of Fire, Water, Air and Earth, and generating the v/hole World, 
 from the Frotuitous Concourfe of thefe Senllefs Bodies. But at 
 length Ariflotle falls upon Democritus, v/ho being Junior to thofe 
 others before mentioned , Philofophifed after the fame Atheiftical 
 manner, but in a new way of his own, by Atoms ; acknowledging 
 no other Nature, neither in the Univerfe, nor in the Bodies of Ani- 
 mals, than that of Fortuito/fs Mechanifm, and fuppofing all things 
 to arife from the different Compofitions of Magnitudes, Figures, Sites, 
 and Motions, Of which Denlbcritick Philofophy, he gives his Cen- 
 
 fure
 
 1 66 7 hat there is Tlasiicl\^Nature Book I 
 
 be'fatt. An. furc in thefc following words, ei //^ 2" "^^ %y<iJ^Ti icj ttS x^c^ij^i iV.af.V 
 
 mals and their Jevcral parts did confiji of nothing but Figure and Co- 
 lour^ then indeed Democritus vpotdd be in the right : But a Dead man 
 hath the fame Form and Figure of Body, that he had before.^ and yet for 
 i{li that he if not a Man 5 neither is a Brazen or Wooden Hand a Handy 
 but only Equivocally, as a Painted Phyjician.^ or Pipes made of Stone are 
 fo called. No member of a Dead Mans Body^ is that which it.rvas before, 
 jvhen he was alive, neither Eye, nor Hand, nor Foot. U hcrefore this is 
 but a rude w^iy of Philojophizing, and Juji as if a Carpenter jhould tall^^ 
 of a Wooden Hand. For thus thefe Phyjiologers declare the Generations 
 and Caufes of Figures only, or the Matter out of which things are made, 
 as Air and Earth. Whereas no Artijiccr would thinks 7t ju^cient, to ren- 
 der fuch a Caufe of any Artificial Fabrick, becaufe the If/jlrument happen- 
 ed to fallfo upon the limber, that therefore it was Hollow here and Plane 
 there 5 but rather becaufe himfclf made fuch Jirokes , and for fuch 
 X Ends, &c. 
 
 Now in the clofc of all, this Philofopher at length declares, That 
 there is another rr/;/r7/;/e of Corporeal things, befides the Material, 
 and fuch as is not only the Caufe of Motion^, but alio afts Artificially 
 in order to Ends, V?i ti toiStov 0^, it, v.a.Kifj^j (pwiv^ there is Juch a. 
 thing as that which we call Nature, that is, not the Fortuitous Motion 
 of Senflefs Matter, but a Plajlick^ Regular and Artificial Nature, fuch as 
 adts for Ends and Good:, declaring in the fame place, what this Nature 
 is, namely that it is ■^jX^, m ■^x^'; ^t^o?, m ,uvr ci\Ai ■^}^<;, Soul, or Part 
 cf Soul, or not without Soul ; and from thence inferring, that it pro- 
 perly belongs to a Phyliologer, to treat concerning the Soul alfo. But 
 Jie concludes afterwards, io^ imart 4<^x^' cpvac, that the whole Soul is not 
 Nature j whence it remains, that according to Arijiotle's fence. Na- 
 ture is M 4*^_;)^? M^'^<:?> '^ fxvi oi'iAj -^^.t;, either part of a Soul or not with- 
 out Soul, that is, either a lower Part or Faculty of fome Confcious 
 Soul ; or elfean Inferiour kind of Life by it lelf^ which is not with- 
 out Soulj butSuborditatetoit and dependent on it. 
 
 22. As for the Bodies of Animals Ari^otle firft refblves in General, 
 that Nature in them is either the whole Soul, or elfe fome part of it, 
 
 cpmic, dig m ?avis<m,, iycjg Ti TiKog TO ^(Sj», mtoi Trricra vt ^|^X^^ '^ /W^^o? ti oumi^ 
 Nature as the Moving Principle, or as that which aBs Artificially for 
 Ends, (^fo far as concerns the Bodies of Animals ) is either the ivhole Soul, 
 or elfe fome Part of it. But'afterward he determines more particularly, 
 that the PlaftickNature is not the wholeSoul in Animals,butonly (brae 
 part of it j a TTOOO. -4^^ cpiiaig, aAA.dc tj /laJ^ov cwtmc,^ that is, Nature 
 in Animals .^ properly fo called, is fome Lower Power or Facnlty lodged 
 in their relpeftive Souls, whether Senlitive or Rational. 
 
 And that there is Plaftick Nature in the Souls of Animals, the 
 fame Ari^otle elfewhere affirms and proves after this raan- 
 
 ta * I . '. ner ; ti tto mviy^v ei? TavavTioe OiipQtAuoi. ., to 'hvp £. tmv yMV • SJaff-ara- 
 cmcrt'vx.i y^ a /wmti tsai to xMKvmv, &J^ tp, itST tjiv m -vpx*'' ^9 ■ncuriov i^t 
 sw^dviodvii Kf r^i(pi(dKi' what is that which in the Bodies of Animals holds 
 
 together
 
 Ch a p. III. Lodged in the Souls of Auimah. 167 
 
 together fitch thinp^s as of their own Nature woiild vthvnvifc rnovc con- 
 trary Tvap , and fie af under , as Fire and Exrth , which would 
 he d'fir.itlcd and dfjipatcd^ the one tending upwards, the other down- 
 wards, were there not fomethtng to hinder them : noiv if there be any 
 fnch thing, this mitji he the Soul, which is alfo the Caufe of Nour/pment 
 and Attgmentatron. Where the Philofopher adds, that though fbme 
 M'cre of Opinion, that Fire was that which was the Caufe ofNou- 
 riflimcnt and Augmentation in Animals, yet this was indeed but 
 mvaijiov ttS?, i /^v k-KKZ(;yo outiov, aMot /uaMov vt •vfox^i ^f^h t^^ Concauj'e 
 or InHruffient, and not (imply the Caufe^bttt rather the SohI. And to the 
 famepurpofe hephilofophizethelfcwhere, iSi"^ \\ •tt^^'? ^ m^ m 7504)^ vi^tfp.c.^ 
 
 Neither is Conco&ion by which Hourifiment is made in Animals done 
 Without the Hold:, nor without Heat, for all things are done by 
 Fire. 
 
 And certainly it (eems very agreeable to the Vh^noKicna, to ac- 
 knowledge fomething in the Bodies of Animals Superiour to Mecha- 
 nilra. as that may well be thought to be, which keeps the more fluid 
 parts of themconftanily in the fame Form and Figure, f) as not to 
 be enormoully altered in their Growth by difproportionate nourifh- 
 ment i that which reftores FleOi that was loft, confolidates dilfolvcd 
 Continuities, Incorporates the newly received Nouriflimcnt , and 
 joyns it Continuoufly with the preexiftent parts of FleQi and Bone ^ 
 which regenerates and repairs Veins confumed or cut off 5 which 
 cauies Dentition in fo regular a manner, and that not only in In- 
 fants, but alfo Adult perfons ^ that which cafts off Excrements and 
 difchargeth Superfluities ^ which makes things feeni ungrateful to an 
 Interiour Senle, that were notwithftanding plealing to the Tafte. 
 That Nature of Hippocrates, that is theCuratrix of Difcafes, cu cpuoiei; 
 'tf vx(TEc'oi' iHT^j:!, and x\y3X Archcui ot the Chymifts or Paracelfians, to 
 wliich all Medicaments are but Subfervient, as being able to effeft 
 nothing ofthemfelves without it. I (ay, there (eems to be fuch a Prin- 
 ciple as this -in jhe Bodies of Animals, which is not Alcchanical but 
 Vital--, and therefore fince Entities are nf)t to be mnltiplied without 
 neceflity, we may with Arishtle conclude it to be (^•-Pj-'i cr ^d^m -t^ 
 41*;^?) a certain part of the Souloi thofe Animals, or a Lower Incon- 
 fcious Power lodged in ihem. 
 
 25. Befides this Plaftick Nature which is in Animals , forming 
 their feveral Bodies Artificially, as lb many Microcofms or Little 
 Worlds, there muft beaUba general Plaftick Nature in the Macro' 
 cofm the whole Corporeal Univerfe, that which makes all things thus 
 to confpire every where , and agree together into one Harmony. 
 Concerning which I'lajVich^ Nature of the Univerfe, the Author -^t- 
 /If un do wntcs after this manner, it) -t oKo'j yMfuoi ^mtQyiJ-jrfn i-m m Six 
 "d'iluv S^wifira. J'ljvcciuc, One Power paijtng thorough all things,, ordered 
 and formed the whole IVorld. Again he calls the lame Trvtu^^, it) l'/.i- 
 4uV:jv, iij you^ot iffi'av, a Spirit, and a Lrvin<i, and Generative Nature, 
 and plainly declares it, to be a thing diflind from the Dc/7/, but Sub- 
 ordinate to it and dependent on it. ^nt Anjiotle himfelf in that ge- 
 
 P nuhie
 
 1 68 That Arifcotle held B o o k I. 
 
 nuine Work of his before mentioned , fpeaks clearly and pofi- 
 tively concerning this Plaftick Nature of the Univerfe, as well as 
 Ve Pa,i.A„. that of Animals, in the(e words, cpoi-veTaj yaq 'd,s^ ^ to?c t^- 
 /'*. I.C.I. y^oi^'ic, '^v M VE^VH, »TZ^? G^ oouTO/^ TO?? IT ^xy ixocui'i ocMn T(? a§)(^k) ;i^ cuTi'a. 
 to.'ou;t>? iiv '^y2>^P ' J'^^"''^ TO '^E^/t^v ^^ to 4>^X€i*' "^^ '^ 7r«vfo'?. ^o 
 /xaMov eiK^s -r i^vof yfcy<c.vvic\Shxi Otto toiou^ttic tfiTictc , ei j/t'oove, ;t, avou 
 5i«. TOiauTiu; QUTiav /v^Mov, w tk ^i£« to ^vm'TO?. to ySv rsTayya^^iov ;t, a)g/- 
 c/j^ov ttoAu /xSMov ipaf'vtTcu Iv to?? x^vio;? , li (Zt^ v.ixoit,' to ^ kMoti 
 aM&? , ;^ &? fcTvx.£ , .t?^ to 6vnTix i/MhKor oi 3 "^^'^ /W-*^ ?&)(i)V t'xa?pv 
 cp\j(T\ (pocm'j Uvea ;t, ^vtoSoci* -r cA" i^vov o-TTO tu_;)/»;? ^ tS cUJTopMTis toiStov 
 «n/5>)m, tvfio dcTO Tu^y*? ;t, aiallo^ a/' c'tiSv cpociitTou- Jf fcemcth^ that as 
 there is Art h? Artrji'ci.tl things^ fo in the things of Nature^ there is an- 
 other fitch lik,e Pr/naple or Caitfc^ rrh/ch 7ve cur Jehcs fartak^ ofj in 
 the jam c manner as v:>c do of Heat and Cold^from theVniverJc. PVhere- 
 fore it is more probable that the whole IVorld w^fs ^t fi'ji made by Jncha 
 Canfe as this (if at leajl it were made) a>?d that it is jiill conjerved iy 
 tic fame ^ than that Hortal Animals fjould be Jo: For there is much 
 fftore of Order and determinate Regularity j in the Heavenly Bodies than 
 in citrfclvcs 5 /;/// more ofFortiiitojiJncf and inconjfant Regularity among 
 theje A/ortal things. Notwitl.-flanding which, Jome there are , who , 
 though they cannot but acl^nowledge that the Bodies of Animals were all 
 framed by an Artificial Nature, yet they will needs contend that the 
 S)jlem of the Heavcnsfprung merely from Fortune and Chance j although 
 there be not the leaji appearance of Fortuitoufnef or Temerity in it. 
 An^d then he fums up all into this Conclulion, ^?t Svm cpavt^cv oVi '(g. T( 
 toistov J>i Kf yocK^fAp cpwiv Wherefore it is manifeU, that there is fome 
 fuch thingas that which we call Nature, that is, that there is not only 
 an Artificial, Methodical and rlajiic\ Nature in Animals, by which 
 their refpedtive Bodies are Framed and Conferved ; but alfo that 
 there is fuch z General rlajiic^ Nature likewife in the Z/niverfe, by 
 which the Heavens and whole World are thus Artificially Ordered 
 and Difpofed. 
 
 24. Now whereas y^r/^tff/t' in the forecited Words, tells us, that 
 we partake of Life andUnderftandingjfrom that in the Llniverle,3fter 
 the fame manner as we partake of Heat and ColH, from that Heat 
 and Cold that is in the Univerfe , It is obfervable, that this was a 
 Notion borrowed from -y^^rr^i/e/ 5 (as we undcrftand both from Xeno- 
 phon and rlato) that Philofopher having ufed it as an Argumentation 
 to prove a Deity, And the Sence of it is reprefented after this man- 
 ner by the Latin Poet 3 
 
 Trincipio Cu'lurn ac Terram, Campofjue Liquentcs, 
 Luccntemque Glohum Vun£, Titaniaqne Ajira, 
 Spirit U4 intus alit, totofqne Infufa per Arttfi, 
 Mens agitat Molem, (^ Magna fc Corpore mifcct. 
 Inde Hominum Pecudjimque Genus, I'^itteque t^olantum. 
 
 From whence it may be collciH-ed, that Arijiotle did fuppofe, this rlt- 
 Jiick_Nature of the Vniverfe tohe, 'vi fxi^^cc^v^i^ vi /xn H'iAj 4^;^?, Ei- 
 ther Pari offofnc Mundane Soul, that was alfo Confcious and Intelle- 
 ctual,
 
 C H A p. 111. A Soul of the World. 169 
 
 ctual, (as that Plaftick Nature in Animals is) or atlcuji jomclnfcr/onr 
 rnnciple^ cJepcfuJ/ffgon Inch a Saul. And indeed whatever the Do- 
 ftriiie of the modern Peripatericks be, we make no doubt at all, but 
 that Anjiutk hiailelf heJd the Worlds Animation, or a Mundane 
 Soul; Forafmuch as he plainly declares himfcif concerning it, elfe- 
 where in his Book De Ccela., after this manner , aM' m^uu^ cLc, .-s^^ ow/zi- i-<'*.«.z='Ji« 
 
 ifjjrdx • J^ei 3 <i? fJii7i\6\^av UTro\a,a€ocvav 7r(^|i6;^ »t, ^6om<;- Bht n>c com- 
 vionlythifik^of the Hej-jcnsy as nothing clje but Bodies and Afonucls, 
 having only a certain Order , Lut altogether inanimate 5 rrhtnof n>e 
 oHght on the contrary to conceive of them , as fartakjng of Life, 
 and A&ion: that is, as being endued with a Rational or Intelleftual 
 Life. For (oSimpliciui there rightly expounds the place, </^e» 3<i?''^- 
 <^i ii^i^^-j ocx^r/'' fft;,V\oyi'^t.;5a/, y^ Koyi'A^^v iyi-.-mv -^y^iv.^ Lc, itjir^^^icct; Hj 
 i^uitii Koyi'M<; /uiA^iy^^v. tx) p^ ^ TTOieii' , k^ ){^ 7^^ oi7\6y»i'.' A^^'-' yunTnyo- 
 
 xx-u-.yi^^fAij- But vpc ought to thinks of the Heavens, as Animated irith a 
 Rational Sotil^ and therelry partaking of Action and Rational Life. For 
 (("aith he) though Treiav be affirmed not only of Irrational Souls, but alfo 
 of Inanimate Bodies, yet the word Tr^a-^av docs only denominate Rational 
 Beings. But further, to take away all manner of (cruple or doubt, 
 concerning this bufintfs , that Philofopher before in the (ame Book, 
 ^.;to? affirraeth, c'-n i^vo? 'ii^\vxQ^ , >i, a§_;^v Kiwinoc^ 'i\\-, That the 
 Heaven is Animated, and hath a Principle of Motion within it felf : 
 Where by the Heaven, as in many other places oiAriJiotle and Plato, 
 is to be underftood the Whole World. 
 
 There is indeed OnePaffagein the fame Book De Celo, which at 
 firft fight, and llightly confidered, may feem to contradift this again, 
 and therefore probably is that, which hath led many into a contrary 
 Perfwafion, that ^r//2tf//t? denied the IVorlds Animation, «M3c m«v a-ri 
 
 -niCUJTbjj ^(i)Jiv ocAuTTOV K^ jUaica^iav olvocHch y^ Kf Tiiv v-ivumv /junx QiSi; 5(ra.i», 
 •TrjcjjUK^'-n;; iS vr^^ra (j-^jLto^©^ xKKa<; K^ftiveiv mxiyuc^ a.'^oKov ^.\'ai,, y^-nacrq 
 
 C<i)4)-' ^; oi'-d-Tmuai^ ii ^i^^ t uvrrav ytiJjwS^ 1 tS szJ'Mx^ot; cinaic, oiKK' ocvocfKouov 
 'l|ioi'o; nvo(; /Lvoi^v xd^i-x^v cwrhv cciSlov £, kt^utov. But it isnol retfonable 
 neither^ to thinks that the Heavens continue to Eternity ^ moved by a 
 Soulnecejfitating, or violently compelling them. Nor indeed is itpojjible, 
 that the Life ofjuch a Soul.Jlwuld be pleafura'ole or happy. Forafmuch as the 
 continual Violent Motion of a Body (naturally inclining to move another 
 way ) muji needs be a very unquiet thing, and void of all AL'ntal Re- 
 pefe j efpecially when there is no fuch Relaxation, as the Souls of AJortoil 
 Animals have by fieep 5 and therefore fuch a, Soul of the PVorld as this, 
 muft of necejjity be condemned to an Eternal Ixionian Fate. But in 
 thefe Words Arijiotle does not deny the Heavens to be moved by a 
 Soul of their own, (which is pofitively affirmed by him elfcwhere) 
 but only by (uch a Soul, as (hould r;(?/t'«^/j' and Forcibly agitate, or 
 drive them round, contrary to their ownNatural Inclination, where- 
 by in the mean time, they tended downwards of themfelves to- 
 wards the Centre. And hii fence, concerning the Motion of the 
 
 P 3 Heavenly
 
 1 yo The Flafijc\ N. of the World B o o k I. 
 
 Heavens, is truly reprefcnted by Simplicius in this manner, 'xi 3 cAoy 
 (pdmioov it) t'/^4^^v , Otto ^\j^<; jw^uq rum'vx.i , Sioc i^.im<; tm? cpva^c^c, • 
 1 he whole World or Hcaven^hcing as veell a natural^ as an Animahjl) Bodji, 
 is moved properl)! by Soid^but yet by means of 'Nature aljo^as an Injirument^ 
 fo that the Motion of it k not Violent. But whereas Arijiotle there infinu- 
 at&s, as if Plato had held the Heavens to be moved.by a Soul violently, 
 contrary to their Nature 5 Simpliciuf, though fufficiently addided to 
 Arijiotle^ ingenuoudy acknowledges his Error herein, an.d vindicating 
 r/./^<7 from that Imputation, (hews how he likewife held a PlaQick 
 Nature, as well as a Mundane Soul ; and that amongfl: his Ten In- 
 *Dt leg 1. 10. ftances of Motion, * the Ninth is that of Nature, Th'i-n^v mruv^azLv^ 
 it, fjiA^ oLQahKc fj^lu) ixp tT/^a* that which always moves another, being it 
 jelf changed byfomething elfe j as the Tenth, that of the Mundane Soul, 
 Tifv kcKVTh fuvSaztv K) tTT^, that which originally both moves it Je/f and 
 other things : as if his Meaning in that place were, That though Na- 
 ture be a Life and Internal Energy, yet ita(fts Subferviently to a High- 
 er Soul, as the Firft Original Mover. 
 
 But the Grand Objeftion againft Jrijiotk's holding the IVorUs A~ 
 nimation, is flill behiud 5 namely from that in his Metaphyfickj , 
 where he determines the Higheft Starry Heaven, to be moved by an 
 Immoveable Mover, commonly fuppofed to be the Deity it felf^ and 
 no Soul of the World 5 and all the other Spheres likewife, to be 
 moved by fo many Separate Intelligencies, and not by Souls. To 
 which we reply, that indeed Arijiotle'a FirSi Immoveable Mover is no 
 Mundane SohI, but an AbffraB Intellect Separate from Afatter, and the 
 very Deity itfelf^ whofe manner of moving the Heavens is thus de- 
 Icribed by him, '"va 3 (i? i^&fj^ovy it Moveth only as being Loved : 
 wherefore befides this Supreme "Unmoved Mover, that Philolbpher 
 fuppofed another Inferiour Moved Mover alfo, that is, a Mundane 
 Soul, as the Proper and Immediate Efficient Caufe of the Heavenly 
 Motions 5 of which he fpeaks after this manner, '^^va/^vov 3 raAAoc 7um, 
 that which it felf being moved, (objeftively, or by Appetite and De- 
 fire of the Firft Good) moveth other things. And thus that fafe and 
 (ure-footed Interpreter , Alex> Aphrodifim , expounds his Mafters 
 Meaning ^ That the Heaven being Animated, and therefore indeed 
 Moved by an /«/fr»ii/ rr/»f7/)/e of its own, is notwithftanding Ori- 
 ginally moved, by a certain Immoveable and Separate Nature, which 
 ^aj}.siat.L. is above Soul, "nf vo&\i -n &u3tt3, ii) tc|)£0"iv y^ o^tf/v 'iy^\ n^ i f.iuo'.L(T^(,ic, cujtS, 
 both by its contemplating of it^ and having an Appetite and Deftre, of 
 affimilating it felf thereunto. Arijiotle feeming to have borrowed 
 this Notion from Flato, who makes the Conftant Pvcgular Circum- 
 gyration of the Heavens, to be an Imitation of the Motion or En- 
 ergy of Intellect. So that Arijiotle's Firfi Mover , is not properly 
 the Efficient, but only the Final and Objective Caufe, of the Heaven- 
 ly Motions, the Immediate Efficient Caufe thereof being 4^;^' ko^ 
 (pdoic., Soul and Nature. 
 
 Neither may this be Confuted from thofe other Arijiotelick^ Intelli- 
 gences of the Lcfler Orbs ^ that Philofopher conceiving in like manner 
 concerning them,that they were alfb the Ahjira& Minds or Intellc&s of 
 
 certain 
 
 I.r. I
 
 Ch A p. 11 1. Depends on a Per feci IntcU^jti. i j 
 
 certain other inferiour Souls, vvhicii moved their feveral Refpedive 
 Bodies orOrbs, Circularly and Uniformly, in a kind of Imitation of 
 them. For this plainly appears from hence, in that he affirms of 
 thelehis/w/t'wwr InicUigcticcs likewife as well as of the Supreme Mo- 
 ver^ that they do KiveiV oiq liKo^^ Adoveonl) as the end. 
 
 Where it is Evident , that though Arijlotle did plainly fnppo(e 
 z Mundane I>itcllc£indl .Sottl^ fuch as alio conteined, either in it, or 
 under it, a Plajlii\ Nature^ yet he did not Hiake,4rither of thefe to be 
 the Supreme Deity-) but relolved the Firft Principle of things, to be 
 One Abfolntely Fer feci Mind ox lntelle&^ Separate from Matter^ which 
 was a!<,iv;iT@^ iffia, an Immoveabk Nature, whole Ejfcnce was hk Upera- 
 t/on, and which Moved only as being Loved, or as the Final Caife : 
 of which he pionounces in this manner, on c^ tooujth^ a?;>*4 v^Tyi'xao ^<t-i-^4'^-:i 
 is^vot; }y M cpvisic, That upon ftah a Prinapic as this. Heaven and Nature 
 depends ^i that is, xhe Animated Heaven, ox Mundane' Soul, together 
 with the Piaftick^ Nature of the Univer(e, muft of neceflity depend 
 upon fuch an Abfblutely Ptrfcd , and Immoveable Mind or In- 
 telleci. 
 
 Having now declared the Ariftotelic\ DoUrine concerning the 
 Plafiick AW«reof theUnivcrle, with which the Platonjck^ alfo agrees, 
 that it is, ii i^i^.'; \v^.t;., VI jUh «-i(^ 4lx^'<-, cither Part of a Mundane In- 
 telleBual Soul, f that is a Lower Power and Faculty of it J or elfe not 
 without it, but feme inferior thing depending on it 5 we think fit to add 
 in this place, that though there were no fuch Mundane Soul, as both 
 Pluto and Arrjlotle (ijppofed, diftinft from x.\\Q Supreme Deity, yet there 
 might notwithftanding be a Phjlicl^ Nature of theUniverfe, depend- 
 ing immediately upon ihc De/tj it felf. For the Plajiick, Nature eP 
 fentially depends upon Mmdox Intellecl, and C(juld not polfibly be 
 without it i according to ihofe words before cited, c'^ -n outtac, koy^q 
 M^TTiTfia VI cpuojc, Nature depends upon juch an IntcUe&ital Principle -, and 
 for this Caufe that Philofo})her does elfewhcre joyn v5$ and cpv^i?, 
 Mind and Nature both together. 
 
 25. BeGdes this General Pfafiic^ Nature of the Univcrfe, and thole 
 Particular Plajlick Powers in \\\{: Souls of Animals, it is not impolfible 
 but that there may be other Plaftick Natures alio (as certain Lower 
 Lives, or Vegetative Souls) in fome Greater Parts of the Univerfe 5 
 all of them depcndinir, if not upon fome higher ConTciousSouIjyet 
 at leaft upon a Pcifed IrjrelleCr, prefiding over the whole. As for 
 Example^ Though it be not reafonable to think, that every Plant, 
 Herb and Pile of Gra(s, hatha Particular Plaftick Life, or Vegeta- 
 tive Soul of its own, diftindt from the Mechanifm of the Body:, nor 
 that the whole Earth is an Animal endued with a ConfciousSoul :yet 
 there may poffibly be, for ought we know, one Plaftick Nature or 
 Life, belonging to the whole Terreftrial (or Terraqueous) Globe, by 
 which all Plants and Vegetables, continuous with it, may be diifer- 
 ently formed, according to their different Seeds, as alio Minerals 
 and other Bodies framed, and whatfoever elfe is above the Power of 
 Fortuitous Mechanifm effedted, as by the Immediate Caufe, though 
 
 P 3 always
 
 172 
 
 The Errors of Atheifls, who maJ^ Book I. 
 
 always Subordinate to other Caufes, the chief whereof is the Deity. 
 And this perhaps may eafe the Minds of thofe, who cannot but think 
 it too much, to impofe all upon one Plaftick Nature of the Univerfe. 
 
 16. And now we havefiniflned our FirftTask, which was to give 
 an Accompt of the rlajiick. Ndtitrc^ the Sum whereof briefly amounts 
 to this f That it is a certain Louver Life than the At2imu!^ \vh.\ch adts 
 Regularly and Artificially^ according to the Diredfion of Alitid and 
 7Jncierl}ar2c!if7(i^ K'-ajon and IFiidom^ for fw^r, or in Order to Good, 
 though it felf do not know the Reafon of what it does, nor is n^ajler of 
 that Wifdom according to which it afts, but only a Servant to it, and 
 Drud(ihig ExecHtJoner of the iame 5 it operating Fatally and Sympathe- 
 tjcalh . accorduig to Laws and Commands , prefcribed to it by a 
 TerfcB Intellect^ and irapreft upon it 5 and which is either a Lotver 
 Faculty of feme Cotrfciou-s Soul, or elfe an Inferiour kind of Life 
 or Soul by it felf 5 but elfentially depending upon an Higher Intelktt. 
 
 We procede to our Second 'Undertaking \ which was to fhew, 
 how '^rodv thofe Two Sorts oi At ha sis before mentioned, the Stoical 
 oxCo{mo-pU\lick.-y and the Stratonical or Hylozo!cf{, both of them 
 acknowledging this Plasiick, Life of Nature, do miftake the Notion 
 of it, or Pervert it and Abufe it, to make a certain Spurious and 
 Counterfeit God-Almighty of it, (oraF/r/? Principle of all things) 
 thereby excluding the True Omnipotent Deity, which is a Fcrfe^ 
 Mind, or Confcioujly Vndcrjianding Nature, prefiding over the Uni- 
 verfe, they fubftituting this Stupid PlaJiicl^Naturc in the room of it. 
 
 Now the Chief Errors or Miftakes of thefe Atheifts concerning the 
 rlaflick^ Nature, are thefe Four following. Firft, that they make that 
 to be the Firji Principle of all, and the Highcji thing'm the Univerfe, 
 which is the Lafi and Lorvcfi of all Lives :, a thing Eflentially Se- 
 condary, Derivative and Dependent. For the Plajiick Life of Nature 
 is but the mere 'Umbrage of Intelle&uality, a faint and fhadowy Imi- 
 tation of Mind and Vndcrflanding i upon which it doth as Eflentially 
 depend, as the Shadow doth upon the Body, the Image in the Glals 
 upon the Face, or theEccho upon the Original Voice. So that if 
 there had been no PcrfcB Mind or IntelleCl in the World, there could 
 no more have been any Plaftick^ Nature in it, than there could be an 
 Image in tie Glaf without a Face, or an Eccho without an Original 
 Voice. If thtre be *u5"i^, then there muft be nSc, if there be a Pla- 
 Jlichm.Nature, that afts Regularly and Artificially in Order to Ends, and 
 iate|kiing to the Be ft IFifdom, though it (elf not comprehending the 
 rcnfon of it, nor being clearly Confcious of what it doth ; then there 
 muft of necelTity be a PerfcSi Mmd ox Intellccl, that is, a Deity upon 
 which it depends. Wherefore Arijiotlc does like a Philofopher in 
 jovning 'i^o"'? and ^Sr, Nature and yllmd both together ^ but thefe 
 Atheijls do very Abfurdly and Unphilofophically, that would make 
 sSc'^fieJscind Inconfcioui Plajiick, Nature, and therefore without any 
 Mind ox Intelletf , to be the Firjl Original of all things. 
 
 m-SecondlV; tliifc Atlicifts augment tjic Former Error, in fuppofing 
 
 thole
 
 C H A P. III. TbeFlaflicl^Natjire, a God- Almighty. 17^ 
 
 thoCc hWgher Lives of Sef7fc or AnJMulity^ and of Reajon ox Vttder- 
 ji,tnclj}7[[^ to rife both of them from that Lower Senflefs Life of Nature, 
 as the only Original ttinclumc72tul Life. Which is a thing altogether 
 as Irrational and Abfurd, as if onelhould fuppofe the Light that is in 
 the Air or jEther, to be the Only Origmal and Fundamctital Light, and 
 the Light oF the Sun and Stars but a Secondary 7iV\d. Derivative l\\\ng 
 from It, and nothing but the Light of the A\x Alodjjicated and Improved 
 by Condenfition. Or as if one Ihould maintain that the Sun and 
 Moon, and all the Stars, were really nothing elfe, but the mere lie' 
 fleet tons of x.\\o^G Images that we fee in Rivers and Ponds of Water. 
 But this hath always been the Sottilli Humour and Guiie of Atheifis^ 
 to invert the Order of the Univcrfe, and hang the Pidlure of the 
 World, as of a Man, with its Heels upwards. Cotifcious Reafon znd 
 Vndersiunditrg^ being a far higher Degree of Life and Perfeftion, 
 than that Dull Plajin/^^ Nature, which docs only Do, but not Kfioxv, 
 can never poffibly 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 Confcioufnefs or Self-perception j nor any Tripli- 
 cation or indeed Milleclupation of them, improve the iamc into Rea," 
 Vnderjianding. 
 
 1-v-Thirdly j for the better Colouring of the Former Errors , the 
 Ilyluzoifts adulterate the Notion of the Tlajiick^ Life of Nature , 
 confounding it with IVifdom and Vnderjianding. And though 
 themfelves acknowledge , that no Animal-jcnje , Self-perception and 
 Confcioufnefs belongs to it, yet they will have it to be a thing Per- 
 fedly IVife, and confequently every Atom of Senllefs Matter that is in 
 the whoJe World, to be Infallibly Omnifcient, as to all its own Capa- 
 cities and Congruities, or vvhatfoever it felf can Do or Suffer:, which 
 is plainly Contradiftious. For though there may be fuch a thing as 
 the Plajiicli Nature, that according to the Former Defcription of it, 
 can Do without Knowing, and is devoid ot Exprefs Confcioujnefs or 
 Self-perception^ yet rcrfe& Knoxoledge and Vnderjianding without Con- 
 fcioufnefs, is Non-fence and Impoffibility. Wherefore this mufl: needs 
 be condemned for a great piece of Sotti(hne(s , in the Hyloz,oick^ 
 Atheijis , that they attribute PerfcH IVifdom and Vnderjianding 
 to a Stupid Inconfciom Nature, which is nothing but x^d^^'X!-'^''^-) 
 tlie mere Drudging Inslrument , or Alanuary Opifcer of PerfeCi 
 Mind. 
 
 /la-Laftly, thcfe Atheifts err in this, that they make this PlaJiickLife 
 of Nature, to be a mere Material or Corporeal thing -^ whereas Matter 
 or Body cannot move it felf, much lefs therefore can it Artificially or- 
 der and difpofc its own Motion. And though the Plajiicli Nature bt 
 indeed the Lowell: of aU Lives, yet notwithflandingiince it is a Life, 
 or Internal Energy, and Self activity, diftinft from Local Amotion, it 
 muft needs be Incorporeal , all Life being EOentially fuch. But the 
 Hylozoifts conceive groflyboth of Life and Vnderjianding, fpread'wg, 
 them all over upon Matter, juft as Butter is fpread upon Bread, or 
 Plaftcr upon a Wall, and accordingly dicing ihem out, in different 
 Qjiantities and Bulks, together with it 5 they contending that they 
 
 are
 
 :74 ^ ^^^ Atbeijlil^ Atomology Book i. 
 
 are hut Ifjadetjuate Concept Jo»i of Body, as the only Subftance 5 and 
 confequently concluding, that the Vulgarly received Notion of God, 
 is nothing elle but fuch anlnadccjautc Conception of the Matter of the 
 Whole Corporeal Univerfe, miltaken for a Complete and Entire 
 Subltance by it felf, that is fuppofed to be the Caufe of all things. 
 Which fond Dream or Dotage of theirs, will be further confuted in 
 due place. But ir is now time to put a Period, to this long (though 
 necellary) D/grrjJion, concerning the rlajiicl{_ Life of Nature, or an 
 ArtJf'ciul, Orderly and Aiethodicul Nature. 
 
 XXXVIII. Pluto gives dn accompt, why he judged it necellary 
 in thofe times, publickly to propofe that Atheidick Hypothcfis^ in or- 
 der to a Confutation, as alfo to produce. Rational Arguments for the 
 ^'^'^•''*''°'Proof of a Deity 5after this manner jei /^m xaTto-Trae/x^^o/ iiaav 01 -mi-m Ao'- 
 
 Koyov, cjc, eicri ^^ol, vuv 3 «vixr%/«' Had not thcje Athejjiick^ DoQrines been 
 fublickjy divulged, and made kponn in a manner to all, it would not 
 have been medjul to have confuted them, nor by Rcajons to prove a Dei- 
 ty ; but novo it is necefjary. And we conceive that the fame Neceflity 
 at this time, will juftifie our prelent undertakuig likewife ^ fince 
 thefe Atheiltick Do&rines have been as boldly vented, and publick- 
 ly aflerted in this latter Age of ours, as ever they could be in Plato's 
 time. When the feverity of the Athenian Governmcntjmuft needs be a 
 great check to fuch Defigns, Socrates having been put to death up- 
 on a mere falleandgroundlefs Accufation o{ Jthetjm, and Protagoras, 
 (who doubtlels was a Real Atheift) having efcaped the fame pu- 
 nifiiment no otherwife than by flight, his Books being norvvithftand- 
 ing publickly burnt in the Market-place at Athens, and himlelf con- 
 demned to perpetual Exile, though there was nothing at that time 
 proved againft him, (ave only this one Sceptical Pailage, in the be- 
 ^. , . sinnine: of a Book of his, '7ri;^iyy'/J^Zvihiyi>jena\/,ei&' tLgei<nv,&b' c^i;}^^ 
 Vita Trot. ^'^i T^Mix ^c Oa ^Auovfoc &<rivcij.,v,7i adVAcrnc, Xy ^^')i^^ <^vci jiio^TTi avB^^Tis' 
 Concerning the Gods, I have nothing at all to fay, either that they be or 
 be not 5 there being many things that hinder the knoroledge of this Mat- 
 ter, both the Obfcurity of the thing it felf, and the fl)ort)?eji of humane 
 Life. Whereas Atheifm in this Latter Age of ours, hath been impu- 
 dently allerted, and molt induftrioully promoted : that very Ato- 
 mickForm, that was firlt introduced (a little before Plato's time) by 
 Lcucippus, Protagoras and Democritus, having been alfo Revived a- 
 monglr us, and that with no fraall Pomp and Oftentation of Wifdotn 
 and Philofophy. 
 
 It was before obferved that there were Two feveral Terms of Ato- 
 Mjcal Philofophy ^ Firft, the moft Ancient and Genuine that was Reli- 
 gious, calleel Mofchical (or if you will Mojaual) and Pythagorical :, 
 Secondly, the Adulterated Atheijiick, Atomology, caWed Leucippean or 
 Democntical. Now accordingly, there have been in this Latter Age 
 of ours. Two feveral fucceflive Rejurre&ions or Refi it uti on s of thole 
 Ivpo Aton/ologies. For Ren at us Cartefi/^ firft revived and refirored 
 the Atomick l-'hilofophy, agreeably for the moft part, to that anci- 
 ent A/oJchira! and Pjthagoric/^^Form, acknowledging bcddes Extended 
 
 Suhjiance
 
 C H A p. III. Lately Revived. ij^ 
 
 Sithjiance and Corporeal Atoms , another Cogrt.itive Incorport-al Suh' 
 jiancc, and joyiiuig Mctuphjficl^f or Theology^ together with Phy(iolo- 
 gy, to make up one entire ^y^y^ew of vhilojophy. Nor can it well be 
 doubted, but that this Phyfiology of his, as to the Alcihanick part of 
 it, hath been Elaborated by the ingenious Author, into an Exadnefs 
 at lead equal with the beft Atomologks of the Ancients. Ncverthc- 
 -Jels, this Cartcfian Philofophy is highly obnoxious to Cenfure upon 
 fotne Accompts, the Chief whereof is this 5 That deviating from 
 that Primitive Mojchical Atomology, in rejefting all Pla^hck^ Nature, 
 it derives the whole Syftem of the Corporeal Univerfe, from the Ne- 
 cejfury Motion of ALittcr, only divided into Particles Inlenfibly fmall, 
 and turned round in a I ortex, without the Guidance or Diredfion of 
 any Vndcrjiunding Nature. By means whereof, though it boaft of 
 Salving all the Corporeal Thdinontena^ by mere Fortuitous Alcchamjm, 
 and without any F/»<«/ or Mental Caufaltty, yet it gives no Accompt 
 at all of that which is the Grandeft of all rh<cnomeva, x^iXQ-nwv^mX'oc,^ 
 The Orderly Regidarity and Harmony of the Mundane Syjiem. The Oc- 
 cafion of which Mifcarriagc hath been already intimated, namely 
 from the acknowledging only Two Heads of Being, Extended and 
 Cogitative, and making the Ejjence of Cogitation to confill in Exprcfs 
 Confcioiifnef -^ from whence it foIIows,that there could be no Plaftick 
 Nature, and therefore either all things muft be done by Fortuitous 
 Mechanifm^ or elfe God himfelf be brought Immediately upon the 
 Stage,for the Cilving of all Phenomena. Which Latter Abfurdity, our 
 Philofopher being over careful to avoid, caft himlelf upon the For- 
 mer, the banifhing of all F/w^/and Mental Caujahty quite out of the 
 World, and acknowledging no other Philofophick Caufcs, befide 
 Material and Mechanical. It cannot be denied, but that even feme 
 of the ancient Religious Atomifts, were alfo too much infcdcd with 
 this Alechanizing Hnmoitr --^ but Renatus Carte fius hath not only out-, 
 done them all herein, but even the very Atheifts themfelvesalfo, as 
 (hall be Ihewed afterward. And therefore as much as in him lies, 
 has quite difarmed the World, of that grand Argument for a Deity, 
 •taken from the Regular Frame and Harmony of the Vniverfc. To 
 which Groft Miscarriage of his, there might be alfo another added. 
 That he feems to make Matter Neceffarily Exijient , and Ejjenti' 
 ally Infinite and Eternal. NotwithfVanding all which, vvecannot en- 
 tertain that Uncharitable Opinion of him, that he really deligncd A- 
 theJjm, the Fundamental Principles of his Philofophy being fuch, as 
 that no Atheiftick Structure can poiTibly be built upon them. But 
 Ihortly after this Cartefian Rejlitution of the Primitive Atomology that 
 acknowledgeth Incorporeal Subliance^ we have had our Lcticippus and 
 Dcmocritm too, who alfo revived and brought again upon the Stage^ 
 that other Atheifticl^ Atomcflogy, that makes ao^y^c, 7-y oAcjv aT^ua?, Scnf- 
 leji and Lifelef Atoms, to be the only Principles of all things in the Z)ni' 
 verfe, thereby neceflarily excluding, befides //7ftfr/)fre.7/ Subjiafice and 
 Immortality of Souls, a Deity and Natural Morality , as alfo making 
 all Adionsand Events, Materially and Mechanically necejfary. 
 
 Now there could be no Satisfaftory Confutation of this Atheiftick 
 Hypothefis, without a fair Propofal firfl: made of the fcveral Grounds 
 
 of
 
 \'j6 Two Sorts of Atheifls in Plato. B o o k 1. 
 
 of it, totheirbcH: advantage, which we have therefore endeavour- 
 ed in the Former Chapter, The Anjwcrs to which Atheijiicl{_ Argu- 
 ments^ ought, according to the Laws of Method, to be referved for 
 the Laft Part of the whole Treatifc, where we are pofitively to de- 
 termine the Right Inti:lic3nul SyUem of the VnJverje ; it being pro- 
 perly our Work here, only to give an Account of the Three Fa/fe 
 Hypothejes of the Mundane Syftcm^ together with their feveral Grounds . 
 Neverthelefs, becaule it might not only feena Indecorous , for the 
 Anfwers to thofe Atheiftick Arguments, to be fo long deferred, and 
 placed fo far behind the Arguments themfelves, but alfo prove other- 
 wife really Inconvenient, we (hall therefore choofe rather to break 
 thofe Laws of Method, (negleding the Scrupulofity thereof) and 
 fubjoyn them immediately in this place, craving the Readers Pardon 
 for this rrepojhroujnej?. 
 
 It is certain that the ^tfwrfc of all y^//je//«?j is generally a Dull and 
 Earthy Dilbelief of the Exiftence of things beyond the Reach of 
 Senle 5 and it cannot be denied but that there is fomething of Im- 
 morality in the Temper of all Atheifts, as all Atheiftick Dodtrine 
 tends alfo to Immorality. Notwithftanding which, it muft not be 
 therefore concluded, that all Dogmatick Atheifts came to be fuch, 
 merely by means of Grofs Intemperance, Senfuality, and Debauche- 
 ry. Vlato indeed defcribes one fort of Atheifts in this manner , 
 
 ttZ/ Tr^s-Tsiazeaz, /xvvi^l Ti \c^^[ i^ ^6iio"<l? o^eica ■mx.^Z.m' Such rvho to- 
 gether with thk Opinion^ that all things are voidofGods^ are aCled alfo 
 by Intemperance of Fleafures and Pains, and hurried aivay with Violent 
 Lujis^ being rerjons otherrvife enduedxvith firong Memories, and quicl^ 
 Wits. And thefe are the Debauched^ Ranting, and He&oring Atheijis. 
 But befides Theft, that Philofopher tells us, that there is another 
 Sort of Atheifts alfo, oii, (xvi vo/xi^soi ^'kc, Svcu ro tttx^ttdcv , m6©^ cpmi 
 7rpcayiv{\ea cf^ltocm ^ /xicrSi/Tt? Ti ■yi'yvovfou Ta^ xaK.»?, iy tzS ^'^i^cdvev rlw 
 uh^Kixv, iiTi Tdi; TuaujTox, ii^l&(; vr^oievfoci TT^iJev, ii<; -n jA.ii Siacdisi; 'Pjp 
 cci^Ltvzo^ cpdiy^m, K^rht; Si)icdis<; ^t'e^aoiv Such, who though they thinly 
 there be no Gods at aU.^ yet notmthffanding being naturally difpofed to 
 Jufiice and Moderation, as they will not do Outragioui and Exorbitant 
 things tltemjelves, fo they will pun the Converfation of wicked debauch- 
 ed perfons, and delight rather in the Society of thofe that are Fair and 
 J»fl. And thefe are a Cort of Externally honefi, or Civilized Atheijis. 
 Now what that thing is, which befides GroG Senfuality and De- 
 bauchery, might tempt men to entertain Atheiftick Opinions, the 
 Hime Philofopher alio declares i namely that it is, an Ajf eolation of 
 Singularity, or of (eeming Wifer than the Generality of Mankind. 
 For thus when Clinias had difputed honeftly againft Atheifts, from 
 thole Vulgar Topicks, of the Regularity and Harmony of the Uni- 
 verfe (obfervable in the Courfes of Sun, Moon and Stars, and the 
 Seafons 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 
 Atheifm, the Athenian Hofpcs hereupon di(covers a great Fear and 
 Jcaioufie which he had, le(t he (hould thereby but render himfelf 
 
 ai> 
 
 ibid
 
 C H A r-. III. The Athcjfls no Conjurers. \jj 
 
 an Objefl of Contempt to Atheids, as being a conceited and Icorn- 
 ful Generation of men. ao. cpoQ^j^l yo S n^kyMf^ii t«$ fccx^.-^ac, /^h- 
 Trroi; vfJM.' iuiSx:ppa''m*:m', vfA.ei(; f^p ^ vh. tg^ cujt/ -rri^-, tIuj 'T^ ^x^o^<; 
 cuTi'av , aM' viyiicdi xk^&x jlcovov M<5bV(2v -n }y '^^6u/ju£i' ""bin t oIk^t^ 
 [biov i^ixoiSa.1 iri? ^vy^f; cujt^\ &c. I am afraid cf tbofc n>7cl{cd men 
 the Atheijis., left theyP.wnhl dejpfc you : For you are iguorant concern- 
 ing thcm^ when you thmh^ the only Caiije of Atheijm to be Tntetftpe- 
 rance ofPlcafiires and Li/Jif, violently hurrying »f ens Souls on to a ivic^ 
 ed Life. Clin, ll^'hat other Caufe of Jtheifm can there be bcjldes this^ 
 Ath, ihat which you arc not aware of ^ who live remotely , i?aviely , 
 'AijMi&i (MJcKx joc^tTT^i (5^nS(j7z iivxi fXiyigyi (p^^w,(ni- A certain grievous Ig- 
 norance^ which yet notwithfianding hath the appearance oj the greatfi 
 IFijdom. And therefore afterwards, when that Philofopher goes a- 
 bout to propofe the Atheiftick Hypothefis^ he calls it, -r <jBt|vx ttdMo!? <5b- 
 la-Zfifj^jov ^\a.i. crcrpiiaTci' ccttoVtov Ao'>w, That which to many jeemclh to 
 be the IVifeJiand Profoundeji of all Do&rines. 
 
 And we find the fame thing at this very day, that Athcifts make a 
 great Pretence to IVifdom and Philolbphy, and that many are tempted 
 to maintain Atheijiick^ Opinions^ that they may gain a Reputation of 
 IFit by it. Which indeed was one Realbn that the rather induced 
 us, nakedly to reveal all the Afjjicries of Athczfm, becaufe we ob- 
 ferved , that (b long as thcfe things are concealed and kept up 
 in Huggermugger, many will be the rather apt tofufpeft, that there 
 is fome great Depth and Profundity of Wifdom lodged in them, and 
 that it IS fome Noble and Generous Truth, which the Bigotick Reli- 
 gionifts endeavour to fmootherand opprefs. 
 
 Now the Cafe being thus, it was pertinently fuggefted ahb, by 
 the forementioned Philofopher, » ciuv.^v y<. to kacpipjjv , ei cpaiiitv oi 
 
 nixo:^TVf/\t!,i-<; y^^cofxyjoi. That it muji needs be a Matter of no fmall mo- 
 ptent^ for any one to make it appear, that they who maintain wicked A- 
 theijiical Opinions^ do none of them reafon rightly^ but grojly jumble in 
 all their Ratiocinations. And we hope to effed: this in our prefcnt 
 Undertaking, to make it evident, that Atheifts are no fuch Conju- 
 rers, as (though they hold no Spirits) they would be thought to be 5 
 no fuch Gigantick men of Reafon, nor Profound Philofophcrs, but 
 that notvvithftanding all their Pretenfions to Wit, their Atheifm is 
 really nothing elfe, but (x/^ix6ia /xa'Aa yccKiirv., a moli Grievotfs Ignorance^ 
 Sotti(hnefs and Stupidity of Mind in them. 
 
 Wherefore we fhall in the next place. Conjure down all thofe De- 
 vils railed and difplayed in their moft Formidable Colours, in the Pre- 
 cedent Chapter , or rather we fhall difcover that they are really no- 
 thing elfe, but what thefo Atheifts pretend God and Incorporeal 
 Spirits to be. Mere Phantajiick^ Spe&rcs and Impofiures, Vain Imagi- 
 nations of deluded Minds, utterly devoid of all Truth and Reality. 
 Neither fhall we only Confute thofe AthcilHck Arguments, and fo 
 (land upon our defenfive Pofture^ but we fhall alfo afiault Atheifm 
 even with its own Weapons, and plainly demonftrate, that all Forms 
 
 of
 
 1 78 All Atheifnn Non-fence and Imfoffibility. Book L 
 
 of Atheifm are unintelligible Nonfence, and Abfolute Impoflibility 
 to Humane Reafon. As welliall likevvi(e over and above, Occafio- 
 nally infert fome ( as we think) Undeniable Arguments for a 
 Deity. 
 
 The DigreQlon concerning the FlaUic\^ Life of 
 Nature^ or an Artificial^ Orderly and Methodi- 
 cal Nature^ N. 37. Chap. 3. 
 
 1. 'I hit Neither the Hylozoick nor Cofmo-plaftick Athcijis are con- 
 demned fcr ajjerting an Orderly and Artiticial Plaftick Nature, as 
 a Life dijhnci from the Animal, however this be a Thing exploded , 
 not only by the Atomic^ Atheijis^ but aljo by fome Profefjed iheijis, ivho 
 notwithiianding might have an nndijcerned Tang of the Mechani- 
 caily-Atheidick Humour hanging about them. 2. If there be 
 3>*^- vo rlaftii\ Artjjicial Nature admitted^ then it mufi be concluded^ 
 that either all things come to pajs by Fortuitous A/echaniJm^ and 
 Material Ncccjfity (the Motion oj AJatter tinguidcd) or elje that Cod 
 doth oWTX^'yeiv ocTnxfc, do all things himfelf Immediately and Mira- 
 culoufy, framing the Body of every Gnat and Flj, as it were with 
 his own hands '-y fince Divine Laws and Commands cannot Execute 
 themfelves^ nor be the proper Efficient Caujes of things in Nature. 
 5. Tojuppofe all things to come to pajs FortuitoifJ/y, or by tbe Z)n- 
 gtiided Alotion of Matter y a thing altogether as Irrational as it is A- 
 theijiical and Impious 5 there being many Phenomena, not only a- 
 hove the Towers of Mcchanifm^ but aljo contrary to the Laws of it . 
 The Mechanich^ Theijis make God but an idle SpeCiator of the For- 
 tuitous Motions of Matter^ and render his IVifdom altogether "Vfc- 
 Icf and Insignificant. Ariftotle'j Judiciouf Cenfure of the Fortui- 
 tous Mechanijis^ with the Ridiculouji.els of that Pretence, that Ma- 
 terial and Mechanical Reasons are the Only Philofophical. 4. That 
 it/eems neither decorous in rcfpcB of God, nor congruous to Reafon, 
 that he jljould (XUTa^-ySv «.7nxvT«, do all things himjelf Immediately 
 and Mtraculoujly, Nature being quite Superjeded and made to flgni- 
 fe nothing. The fame further confuted by the Slow and Gradual Pro- 
 c(ji of things in Nature, as aljo by thoje Errors and Bungles that are 
 committed, when the Matter proves Inept and Contumacious, argu- 
 ing the Agent not to be Irreftjiiblc. 5. Reafonably inferred, that 
 there is a Flartick Nature in the Vniverje, as a Subordinate Injlru- 
 ment of Divine Providence, in the Orderly Dijpojal of ALittcr j but 
 yet fo 06 not without a Higher Providence preflding over it, forafmuch 
 as this Plas}u\ Nature,cannot a[t Ele&ivcly or rvith Difcretion. Thofe 
 Laws of Nature concerning Motion, which the Alechanickjlheijis them- 
 jelves juppoje, really nothing elje but aPlaliick Nature. 6. The A' 
 greeablenej^ of this Dotirinc with the Sentiments oJ the bcfi Philofo- , 
 I'bcrs m all Ages, Ariftotle^ Plato , Empedocles^ Heraclitus, Hip- 
 pocrates,
 
 Chap. 111. 179 
 
 pocrates, Z<:no and the Paracelfians. Annxagoras, tiough a Pro- 
 fejjed Theiii, jevtrely cejfjur'tl^ both by Ariftoilc and Flato, as an 
 Encouragcr of Athcijnr, merely bccaufe he ujul Mutcrial. and Aluha- 
 mcdl Caitjes more than Ahntal and tinal. rl.)flologcrs and Ajirono- 
 tners wby-vnlgurly (ujpc&edof Atheijm in Plato'j //wc J. 'ihe Pla- 
 jiick^ Nature^ no Occult Quality, but the only Intelligible Caufe of 
 that irhichis iheCrandiJt of a// \-hxnomenaj the Orderly FLegu- 
 larity and Harmony oj i lings, which the A/cclanick^'J he/Jis, how- 
 ever pretending tofalve all Phanomenaj can give no accompt at all 
 of. A God, or Infinite Mind^ ajjerted by them, m vain and to no 
 purpoje. 8. Inpo Things here to be performed by uf ■> Fttjl togive an 
 Accompt of the Plajiick^ Nature, and then to Jljew how the Notion of 
 it hath been AI/Jial{en, and Abiifed by Atheijis. The FirH General 
 Accompt of this Plajiick^ Nature according to An f\ot\e, that it is to 
 be conceived as Art it Jelf a&mg. Inwardly and Immediately upon 
 the Mutter : as if Harmony Living m the Mufical Injiruments, Jljould 
 move the Strings of them, without any External Impulje. 9. Two 
 Preeminencies of the Plajiick^ Nature above Humane Art. Pirji, that 
 whereas Humane Art alis upon the Matter Jrom without Cumbcrfome- 
 ly and Moliminoufly, with Tumult and Hurliburly, Nature a&mg on ^ 
 it from within more Commandingly, doth its Work^ Eafily, Cleaverly 
 dnd Silently. Humane Art a&s on the Matter Mechanically, but Na- 
 ture V it aHy and Magically. 10. The Second Preeminence of Nature 
 above Humane Art, that, whereas Humane Artijis are often tofeek^ and 
 at a lofs, anxioujly Confult and Deliberate, and upon Second thoughts 
 Mend their former IVork^, Nature is never to fee k^, nor Vnrefolvcd 
 vehat to do, nor doth f)e ever Repent afterwards of what Jl)e hath 
 done, changing her Former Courfe. Humane Artijis themfelves Con- 
 fult not, as Artijis, but only for want of Art 5 and therefore Nature, 
 thottgh never Conjulting, may aB Artificially. Concluded, that what 
 is called Nature, is really //je Divine Art. il. Ncverthelefs,that 
 Nature is not the Divine Art, Pure and AlfiraCi, but Concreted and 
 Embodied in Matter : Ratio Meria & Confufk ; Not the Divine 
 Art Archetypal, but E^ypal. Nature differs from the Divine Art, as 
 the Manttary Opijicer from the Architect. ii. Two ImperJ'c[fions of 
 tie Plajiick^ Nature, in rejpe& whereof it falls port even of Humane 
 Art j Firji, That though it aB for Ends Artificially ^ yet it Jcf neither 
 Intends thofe Ends, nor Z^nderjiands the Rcafon of what it d'jth, 
 and therefore cannot a& ElecJively. The Difference between the Sper- 
 matick Reafons^w^ Knowledge. Nature doth but Ape or Mi mi ck, 
 the Divine Art or tViJdom, being not Majier of that Reafon, accord'' 
 ing to which it aCts, but only a Servant to it , and Drudging Execu- 
 tioner of it. i^. Frovedthat there may be Juch a thingas alls Arti- 
 ficially, though it felf do not comprehend that Art, by which its Mo- 
 tions are Governed, Firji from Aluftcal Habits j The Dauncer 
 rejembles the Artificial Life of Nature. 14. The fame further evin- 
 ced fom the In^im&s oJ Brute-animals, dire&ing them to aSt Ratio- 
 nally and Artificially, in order to their own Good and the Good of 
 the 'Dniverfe, without any Reafon of their own. The IiiJiinCls in 
 Brutes but Pajfive Imprefies of the Divine IVifdom^ and a l{ind of Fate 
 upon them. 1 5 . The Secoad ImperfeSion of the PlaliukNature^that it
 
 i8o B OO K.I. 
 
 alis without Animal Thancy^ msoj(^mc,^ Exprcf^Co»-feMfe, and Con- 
 fcioufnefs , and is devoid of Self-perception and Self enjoyment. 
 
 16. whether this Energy of the rlajhck^ Nature^ he to he called Cogi- 
 tation or no, hut a Logomachy or Contention aboht Words. Granted 
 that what moves Matter t^itally, mujl needs do it by fome Energy of 
 its oven, diflniH from Local Motion , hut that there may be a fimple 
 Vital Energy, without that Duplicity which is in Synjefthefis, or clear 
 and exprcj^ Confcioufnefs. Ncverthelejs that the Energj of Nature might 
 be called a certain Drowfie, Vnawakencd, or Ajiomffd Cogitation. 
 
 17. Injinnces which render it probable, that there may be a Vital Ener- 
 gy^ without Symefihefis, clear and exprefs Con-fenje, or Confcioufnefs, 
 
 18. The Flafiick^ Nature, aBing neither Knowingly nor rhantajiically, 
 a&s Fatally, Magically /!»<;/ Sympathetically. The Divine Laws and 
 Fate, as to Matter, not mere Cogitation in the Mmd of God, but an 
 Energetick^ and Effectual Principle j and the rlajlick^Nature, the true 
 and proper Fate of Matt er, or the Corporeal World. What Magicl{_ 
 is, and that Nature which a£is Fatally, a&salfo Magically and Sym- 
 pathetically. 19. That the rlajiick^ Nature, though it be the Di- 
 vine Art and Fate, yet for all that, it it neither God nor Goddels, 
 but a Low and TmperfcCt Creature, it a&ing Artificially and Rationally 
 no othertvije, than compounded Forms of Letters, vhen printing Co- 
 herent rhilofophick. Sence, nor for Ends, than a Saw or Hatchet in 
 the hands of a skilful Mechanicl{. The Plajlick^ and Vegetative Life 
 of Nature the Lowejl of all Lives , *nd Inferiour to the Senfitive. A 
 Higher Providence than that of the plajlick^ Nature governing the Cor- 
 poreal World itfelf. ao. Notwithjianding which, forafmuch as the 
 Plaiiick^Nature is a Life, it mujl needs he Incorporeal. One and the 
 
 fame thing, having in it an entire Model and Platform, and a&ing 
 upon feveral dijiant parts of Matter at once coherently, cannot be Cor- 
 poreal j and though Ariftotle 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 accord- 
 ing to the very Principles of that Philofophy it muji needs be otherwije. 
 21. The Plajiicli Nature being Incorporeal, muji either be a Lower 
 Tower lodged in Souls that are alfo Confcious, Senfitive or Rational j 
 or elfe a dijiinU SubBantial Life by it felf, and Infericur Kind of 
 Soul. How the P\Atom[is complicate both the fe together'^ with Ati-' 
 i\ot\c's agreeable Determination, that Nature is either Part of a Soul, 
 or not without Soul. 22. ihe Plajtick Nature as to Animals, according 
 to Ariftotle, a Part or Lower Power of their Refpedive Souls. That 
 the Phenomena prove a Plajiicl^ Nature or Archeus in Animals, to 
 make which a difiind thing from the Soul, is to multiply Entities 
 without nectjfity. The Soul endued with a Plajiick, Power, the chief 
 Formatrix of its own Body, the Contribution of certain other Canjes 
 not excluded. 23. That be(ides that Plaftick^ Principle in Particular 
 Animals, forming them asfo many Little Worlds, there is a Gener*l Pla- 
 flick. Nature m the whole Corporeal "Vniverje, which likewife accord- 
 ing to Ariftotle is either a Part and Lower Power oj a Confcious 
 A'fundanr Soul, or elfe fomething depending on it. 24. That no lefs ac- 
 cording to Ariftotle than Plato and Socrates, cur felves partake of 
 Life from the Life of the Vniverfe, as well as we do of Heat and Cold, 
 
 from
 
 [] H A p. 111. iSi 
 
 fiofft the Heat and Cold of the Vjiiverfe 5 fom whence it appears^ that 
 Ariftotle alfo held the vvorlds Animation, with further Vvdeniahle 
 Proof thereof. An Anfrpcr to Tvco the moji confiderable places of that 
 rhilofofher that Jeetn to imply the contrary. That Ariftotles Firji 
 Immoveable iMover , rvas no Soul, but a Pcrfecf Intellect Aijiraci 
 from Matter^ but that he juppofed this to move only <// a Final Caufe, 
 or as being Loved, and befides it a Mundane Soul and Plaftick 
 Nature, to move the Heavens Fffciently. Neither Ariltotle'i Na- 
 ture nor hk Al/indanc Sonl^ the Supreme Deity. Horvever , though 
 there be no fuch Mundane Soul as both Plato and Ariftotle con- 
 ceived, yet notrcithjianding there may be a Plaflicl^ Nature depending 
 upon a Higher Intellectual Principle. 25. No Impojfibility offome 0- 
 ther Particular Plaflick^ Principles ; and though it be not reafonable 
 to thinks, that every Plant, Herb, and Pile of Grafs hath a Plaji/c^ 
 or Vegetative Soul of its own, nor that the Earth is an Animal j yet 
 that there may pojjihly be One PlaftitJi Inconfciom Nature, in the 
 whole Terraqueous Globe, by ivhich Vegetables may be feverally organi- 
 sed and famed , and all things performed rohich tranfcend the Power 
 of Fortuitous Mechanifm. 26. Our Second Vndertakjng. which was 
 tojhew hoiv grojly thofe Athtifis, (who acknowledge this P'lajiicli Na- 
 ture) Alifundcrjiand it and Abuje the Notion, to make a Counterfeit 
 God-almighty or Nnmen of it, to the exclufion of the True Deity. 
 FirJi, in their fuppojing that to be the Firji and Highcji Principle of the 
 Z)niverfe, which is the Laji and loweji of all Lives, a thing as Efjenti- 
 ally Derivative from, and Dependent upon a Higher IntelleEtual Prin- 
 ciple, as the Eccho on the Original Voice. 27. Secondly, in their 
 making Scnfe and Reafon in Animals to Emerge out of a Senfefs Life 
 of Nature, by the mere Modification and Organization of Matter. That 
 no Duplication of Corporeal Organs, can ever make One Single Incon- 
 jcious Life, to advance into Redoubled Confcioufnefs and Self-enjoy- 
 ment. 28. Thirdly , in attributing Perfect Knowledge and Vnder- 
 Jianding to this Life of Nature, whichyet themfehesfuppofe to be de- 
 void of all Animal Senfe and Confcioujnefs. 29. Lajily, in making 
 the Plajiick, Life of Nature to be merely Corporeal j the Hylozoijis con- 
 tending that it is but an Inadequate Conception of Body, as the only 
 Subjiancc, and fondly dreaming, that the Vulgar Notion of God, is no- 
 thing but JHch an Inadequate Conception of the Alatterofthe Whole V- 
 niverfe, mistaken for a Complete and Entire Subjiance by itfelf, the 
 Caufe of all things. 
 
 Q_2 
 
 C 
 
 HAP,
 
 Ch a p. IV. 
 
 185 
 
 c 
 
 HAP. 
 
 IV. 
 
 The Idea of God declared^ in r»ay of Artfwer to the Firji Atheijiicl^ Ar- 
 gument. The Grand Prejudice againji the Naturalitji of this Idea.oi Ep 
 ftntially including Unity or Onclynels in it, from the Pagan Poly- 
 theifm, removed. Proved that the Intelligent Pagans generally acknow- 
 ledged One Supreme Deity. If'hat their Poly theifm and Idolatry vfas : 
 ivith jome Accompt of Chriftianity. i . Ike either Stupid Injenfibility 
 or Cr-fi Impudence of Atheifisy in denying the rvord COY), to have 
 any Sigmjication, or that there is any other Idea anjwering to it, 
 bcfldes the mere Phuntajm of the Sound. The Dijeafe called by the Phi- 
 loJopher,oi'mKibo.ai<; rv WT^v-i, the Petrification (or Dead Injenfibility) 
 of the Mind. 2. liat the AthciUs themfelves mufi needs have an 
 Idea oj God in their minds^ or otherrvije when they deny his Fxiftcnce^ 
 they J/.'ould deny the Exijience of Nothing. And that they have aljo 
 the fame Idea of him with Theiiis, they denying the very Jame thing 
 which the others affirm. 5. A Lemma or Preparatory Propofitiofi 
 to the Idea of God, 'Ihat th.ugh fame things be Made or Generated, 
 yet it is not pojibk that all things JJiould be Made, but fomething miiji 
 of Necejjity Exiji of itjelffrom Eternity Vnmade, and be the Caitj'c 
 ofthofe other things thi^ are Made. 4. The Two moji Oppofite Opi- 
 nions, concerning that which was Self exijlent Jrom Eternity or Vn^ 
 made, and the Caufe of all other things Made : One, That it was no- 
 thing but Senjlef Matter, the mojl ImperfcB of all things 5 The Other. 
 That it was jomcthmg Mofi PerfeB, and therefore Co»jcioufly Intel- 
 le&ual. The Ajjerters of thk latter Opinion, 'iheish in a JlriCf and 
 proper Jeuce :, of the former, Atheiffs. So thtt the Idea of God in 
 general, is a Perfeff Conjcioujiy ZJnderJianding Being (or Mind) Self- 
 exiifent from Eternity, and the Cauje of all other things. 5. Ob- 
 fervcd, ihat the Atheisis who deny a Cod, according to the true Idea 
 of him., do often Abufe the word, calling Senjlefi Matter by that 
 Name, and meaning nothing elfe thereby, but a Fir^t Prin ciple of 
 Self exijient Vnmade thing, ihat according to this Notion- of the 
 ■word God, there can be nofuch thing as an AtheiU, no man be ng able 
 to perfwade himjelf, that all things fprung from Nothing. 6. In or- 
 der to the more punQual Declaration of the Divine Idea, the Opini-' 
 onof thoje taken notice of, who fuppofe Two Selfexifient Vnmade 
 Principles, God and Matter, andjo God not tobe the Sole but only the 
 
 a 3 (^bief
 
 i84 
 
 Book I. 
 
 chief Principle, "j. That thefe are hut ImperfeB and MiflaJi^n The- 
 iUs. Their Idea of God declared^ with its DefcQivenef^. A Lati- 
 tude in Theifm. None to be condemned for Ahjohtte Atheists^ htttjuch 
 ^ deny an Eternal Vntnade Mind, ruling over the matter. 8. The 
 ntoU Compendious Idea of God, An Abfolutely VerfcCt Being. That 
 this includes not only Conjcious Intelle&uality and Necejfary Exijience, 
 hut alfo, Omni-caufality, Omnipotence and Infinite Pomer : and there- 
 fore God, the file Principle of all , and Caufe of Matter. The true 
 Notion of Infinite Power. Pagans acknowledged the Divine Omni- 
 potence. And that the Atheijis fuppofed Infinite Power to be includ- 
 ed in the idea of God^ proved from Lucretius. 9. That abfolute 
 Perfection implies fomething more than Power and Knowledge. A 
 Vaticination in mens minds of a Higher Good than either. That 
 God is Better than Knowledge^ according to Ariftotle: and that there 
 is Morality in the Nature of God, jr herein his chief Happinef^ confiji- 
 eth. This borrowed from Plato, -who makes the HigheB Perfecti- 
 on, and Supreme Deity, to be Coodnejs it fetf , above Know- 
 ledge and Intellect. God , and the Supreme Good , according to 
 the Scripture , Love. God no joft or fond Love , but an Impar- 
 tial Law, and the Meafure of all things. That the Atheijis juppo- 
 fed Goodnefs alfo to be included in the Idea of God. The Idea of 
 God more Explicate and Vnfolded , A Being abfolutely Pcrfeff, In- 
 finitely Good, IVife and Powerful, Neceffarily Existent, and not only 
 the Framer of the tVorld, but alfo the Caufe of all things. 10. That 
 this Idea of GodEjfentiaUy includes Unity or Onelynefs in it j fince 
 there can be but One Supreme, One Caufe of all things, One Omnipo- 
 tent, and One Infinitely PerfeCt. This Vnity orOnelyneJs of the Dei- 
 ty, fuppofed alfo ^j/ Epicurus 4«£^ Lucretius, who profejjedly denyed a 
 God according to this Idea. 1 1 . The Grand Prejudice again ti the 
 Naturality of this Idea of God, as it Eficntiatly includes Vnity and 
 Solitariety, from the Poly theifm of all Nations formerly, befides the 
 Jeives, and of all the wife^i men and Philojophers ^ Jrom whence it 
 IS inferred, that this Idea of God is but Artificial._,and owes its Origi- 
 nal to Laws andlnjiitution.An Enquiry to be made concerning the true 
 fence of the Pagan Polytheifm. That the Obje&ors tat^c itj'or grant- 
 ed, that the Pagan Polythei§is univerfally ajferted. Many Self-exi- 
 Jient Intellectual Beings, and Independent Deities, as fo many Parti- 
 al Caufe s of the IVorld. 12. Fir§i, the Irrationality of this Opinion, 
 and its manifest Repugnancy to the Phenomena, which render it lefs 
 probable, to have been the Belief of all the Pagan Polytheists. 15. Se- 
 condly, That no fuch thing at all appears, as that ever any Intelligent 
 Pagans affcrted a Multitude of Eternal, Vnmade, Independent Dei- 
 ties. The Hefiodian Gods. The Valentmian iEons. The nearefl Ap- 
 proach made thereunto by the Manichean Good and Evil Gods. This 
 Do&rine not generally affcrted by the Greeks Philofophers, as Plutarch 
 ajfirmeth. ^efiioned whether the Perjian Evil Dxmon or A- 
 rimanius, were a Self-exigent Principle, Effentially Evil. Arifto- 
 tle'j Confutation and Exploflon of Many Principles , or Independent 
 Deities. Fauftus the Manichean his Conceit Jhat the jews and Chrfii- 
 avs Paganiz^ed, in the Opinion of Monarchy, w///' St. AuftinV judg- 
 ment^ concerning the Pagans^ thereupon. 14. Concluded that the 
 
 Pagan
 
 Ch A P. IV. 1S5 
 
 Pagan Polytheifm muli be ttnderjiood according to another Equivocali- 
 vn in the tvord Gods, as ufedfor Created IntelIc6Jnal Beings, fnperi' 
 our to Men, t hut ought to be KtligionJly ll'orjhippcd. That thcPu'^tinr 
 held both W^ny Gods and One God, (".vj- Onatiis the Pythagorean 
 declares himtelj ) in different Scnccs : liliny Inferiour Deities *S"///y- 
 srUinate to One Supreme. 15. Further Evidence oj this, that the 
 Intelligent Pagan Polytheiih, held only a Plurality of Inferiour Dei- 
 ties, Subordinate to one Supreme : Ftrii bccauje ajter the Enter fiun of 
 Cbrtslianity, and its contcii with Paganijm, when occafion was offer^ 
 ed, not only no Pagan afferted a Alultiplnity of Ind''pend:nt Deities, 
 but alfo all Z)niverfally difclaim'd it, and profeffed to acknowledge 
 One Supreme God. 16. That this was no Refinement or Inter- 
 polation of Taganifm, as might pojjibly be fufpeQed, but that the Do- 
 &rine of the mo^ Ancient Pagan Theologers, and greatest Promoters 
 of Polytheifm ivas agreeable hereunto •■) which will be proved, not from 
 fufpe&ed Writings (as of Trifmegid and the Sixhyh) butfuchasare 
 Indubitate. Firii, That Zoroafter the chief Promoter of Polytheifm 
 in the Easiern Parts, ackjiowledged one Supreme Deity, the Maker 
 of the World, proved from Eubulus in Porphyry, besides his own 
 words cited by EuCeb'ms. 17. That Orpheus, commonly called by 
 the Greeks, The Theologer, and the Father of the Grecanick, Polytheifm, 
 clearly afferted one Supreme Deity, proved by his own words, ■ out of 
 Pagan Records. 1 8. That the Egyptians themfelvcs, themoJiPo' 
 lythei^ical of all Nations, had an acknowledgement amongU them of 
 one Supreme Deity. 19. That the Poets, who were the greateH De- 
 pravers of the Pagan Theology, and by their Fables of the Gods, made 
 it look, *»ore Ariliocratically, did themfelves notwithlianding acknow- 
 ledge a Monarchy, one Prince and Father of Gods. That famous 
 Faffage of Sophocles not to be fufpe&ed, thottgh not found in any of 
 thefe Tragedies now extant. 20. That all the Pagan Philofophersy 
 who were Theiffs, univerfally afferted a Mundane Monarchy. Py- 
 thagoras as much a Polytheiji as any , and yet his Fir^ Principle of 
 Things, as well as Numbers,a Monad or Unity. Annxagoras his One 
 Mind ordering all things for Good. Xcnophanes /'// One and All, 
 and hk One God the Gve.xt.tii among the Gods. 21. Parmenidts 
 his Supreme God, One Immoveable. Empedocles his both Many 
 Gods Junior to Friendff.up and Contention, and his One God called 
 "rii iv itenior to them. Zeno Elcates his Demonftration of One 
 God, i« Ariftotle. 22. PbWohus, his Prince and Governour of a//, 
 God always One. Euclides Megarenfis his God cal/ed h ri oiyocSiv, 
 One the Very Good. Timsus Locrus his Mind a^id Good, above 
 the Soul of the IVorld. Antifthenes /)// One Natural God. Ona- 
 tus A/j- Corypheus. 23. Generally believed and true, that Socv:iXes 
 acknowledged One Supreme God ; but that he difclaimcd all the Infe- 
 riour Gods of the Pagans, a Vulgar Error. Plato aljo a Polytheiji, 
 and that Paffagc which fomc lay fo great firefs upon (That hewas jeri- 
 ous, when he began his Epiffles with God, but when with Gods jocu- 
 lar ) Spiirioui and Counterfeit •■, and yet he was notivitf.fianding an 
 undoubted Alonotheiji alfo in another jence ^ an Afferter, of One God 
 over all, of a Maker of the World, of a F'irfl: God, of a Greateft 
 of the Gods. The Firji Hypoftalis<?/r/je Platonick, Trinity, proper''
 
 \6 B OO K.I. 
 
 ly //)t'King of all things, for rvhofe Jaks are all tljh?gs , The father 
 of the Caiife and Prince of the IVorld^ that is^ of the Eterfiul Intel- 
 hit^ orl^oy©-. 24. Aiiftotle an Ackjwrvlcdger of JlJuny Gods (he 
 accounting the Stan fnch) and yet an exprf^ /ijffcrter of i< nol^vQ-^ 
 One PrincejOne Immoveable Mover. 25. Cleanthes and ChryCippm 
 Stoickj, though they JiUed the whole Hca'ven^ Earthy Air and Sea ivith 
 Cods 5 yet nstvpithftanding they acknowledged^ only One God Jm- 
 mortalj Jupiter ; allthereji being conJnmed into him ^ jn the Suc- 
 cejfive Conflagrations^ and afterwards made anew by hipt. Cleanthes 
 his excellent atid devout /J)«/h /o the Supreme God. 26. Eidlef 
 to cite all the PaJJages of the later Pagan IVriters and Polytheijis^ in 
 which one Supreme God is afferted. Excellent Dijcourfes in Jomc of 
 them concerning the Deity ^ particularly Plotinus. tf'ho though he 
 derived all things^ even Matter it felf fom one Supreme Deity, yet 
 was a Contender for Many Gods. 27. This not only the Opinion of 
 Philofophers and Learned men, but alfo the General Belief oj the Pa- 
 gan Vulgar •■) that there was One Supreme God, vroved fomMotxi- 
 mus Tyrius. The Romans Deus Optimus Maximus. The Pagans 
 when tfiojl ferious fpake of God fms^ularly. Kyrie Eleefon part of 
 the Pagans Litany to the Supreme God. The more civilized Pagans 
 at this very day acl{nowledge one Supreme Deity , the Maker of the 
 World. 28. Plutarch's Tf///««(7»;»5 that notwithjianding the variety 
 of Paganick, Religions, and the different Names of Gods ufedin them j 
 yet One Reafon, Mind or Providence ordering all things, and its In- 
 feriour Miniliers, were alike every where Worflnpped. 29. Plain that 
 the Pagan Thcijts muU needs acknowledge One Supreme Deity, becaufe 
 they generally believed, the whole World to be One Animal, governed 
 by One Soul. Some Pagans made this Soul of the World their Su- 
 preme Godmothers an Absiracf Mind Superiour to it. 50. The Hebrew 
 Doctors generally of this Perfwijion, that the Pagans worfuppcd one Sw 
 preme God, and that all their other Gods were but Mediatours be- 
 twixt him and men. 31. Lijily, this corjirmed from Scripture. The 
 Pagans Knew God. Aratus his Jupiter, and the Athenians Un- 
 known God, the True God. 32. In order to a juller Explication of 
 the Pagan Theology, and fjewing the Occa(ion of its being mifunder- 
 jiood. Three Heads requifite to be infixed on. Firfl, that the Pagans 
 worfiipped One Supreme God under Many Names ; Secondly, that 
 he(ides this One God, they worfiipped alfo Many Gods, which were 
 indeed Inferiour Deities Subordinate to him : Thirdly, that they wor- 
 fjippedboth the Supreme and inferiour Gods in Images, Statues and 
 Symbols, fometimes abufively called alfo Gods, Firll, that the Su- 
 preme God amongii the Pagans was Polyonymous , and worfl)ipped 
 under feveral Perfonal Names, according to his feveral Attributes and 
 the Alanifeiiations of them , his Gifts and EffeSs in the World. 
 33. That upon the jame accompt. Things not Subjiantial were Per- 
 fonated and Deified by the Pagans, and worfjjipped as jo many feveral 
 Names or Notions of One God. 34. That as the whole Corporeal 
 World Animated, was fuppofed by fome of the Pagans to he the Su- 
 preme God, fo he was worjhipped in thejeveral Parts and Members of 
 it (having Perfonal Names bijiowed upon them) as it were by Parcels 
 and Piece-m&alj or by Jo many Inadequate Conceptions. That Jome
 
 Chap. IV. i8 
 
 of the P igans made the Corporeal IVorlcl the Temple of God only^ hut 
 others the Body of God. 35. The Second Head proposed, that be- 
 
 fldes the One Supreme God^ under jeveral Karnes^ the Pagans acknovp' 
 ledged and U'orfi/pped aljo Many Gods ^ 6tJ5? >*vhT»? , Made Gods, 
 CreatedintcUetiual Beings Supenour to Aden. 56. The Pythagoricl^ 
 or Platonickjrrjnity of Divine Hypoftafes. And the Higher of the In- 
 
 feriour Deities^ according to this Hypothcfis ^ Nous, Pfychc, and the 
 rpholc Corporeal World •, rvith particular Noch a»dHi^nades. 57, The 
 other Inferiour Deities acknovcledged as rvell by the Vulgar as Phi- 
 lojophersj of Three Sorts. Fir^ the Sun^ Moon and Stars, and 0- 
 ther greater Parts of the TJniverfe, Animated^ called Senfible Gods. 
 38. Secondly^ their Inferiour Deities Invijible, Ethereal and Acreal 
 Animals, called Dif mons. Theje appointed by the Supreme Deity, to 
 preftde over Kingdoms, Cities, Places, Perjons and Things. 3^. The 
 Lajijort of the Pagan Inferiour Deities, Heroes and ^h^^c^-mt^ or 
 Men-gods. Euemerus taxed by Plutarch, for making all the Pagan 
 Cods nothing but Dead Men, 40. The Thirdgeneral Headpropofed, 
 That the Pagans xporjtnpped both the Supreme and Inferiour Gods, in 
 Images, Statues and Symbols. That firji of all, before Images and 
 Temples, Rude Stones and Pillars rvithout Sculpture, were ere&ed 
 for Religious Monuments, and called ibcdJvKix or Bethels. 4 1 . That 
 afterrvards Images, Statues and Symbols were ufed, and houfed in 
 Temples. Thefe placed in the Wejl'Cnd of the Temples toface theEafl^ 
 fo that the Pagans entering, worJJjipped towards the IVeJl : One probable 
 Cccafion of the Ancient Chrijiians Praying towards the Eaii. The 
 Golden Calf made for a Symbolic^ Prefence of the God of KraeL 
 42. All the parts of the entire Pagan Religion reprefented together 
 at once in Plato. 45. That fome late Writers, not well undcrjiand- 
 ing the Sence of Pagans, have confounded all their Theology, by ftp- 
 pofing them to Worjlnp the Inanimate parts of the World as fich, for 
 Gods-', therefore difiinguiping betwixt their An'imzl and their Natu- 
 ral Gods. That no Corporeal thing was worfjipped by the Pagans 
 otherwife , than either as being it felf Animated with a Particular 
 Soul of its own, or as being part of the whole Animated World, or 
 as having Demons preflding over it, to whom the Worfjip was pro- 
 perly dire&ed -, or Lajily, as being Images or Symbols of Divine Things. 
 
 44. That though the Egyptians be faid to have Worfjipped Brute A- 
 nimals , and were generally therefore condemned by the other Pagans j 
 yet the wifer of them ufed them only as Hieroglyphickj and Symbols. 
 
 45. That the Pagans worfjipped not only the Supreme God, but alfo 
 the Inferiour Deities , by Material Sacrifices. Sacrifices or Fire- 
 offerings, in their FirJi and General Notion, nothing elfe but Gifts 
 and Signs of Gratitude, and Appendices of Prayer. But thai Ani- 
 mal Sacrifices had afterwards a Particular Notion alfo of Expiation 
 fajined on them^ whether by Divine Direction, or Humane Agreement, 
 left undetermined. 46. The Pagans Apology /^r the Three foremcn- 
 tiohed Things. Firfi, for Worf.uppmg one Supreme God under Ma- 
 ny Perfonal Names, and that not only according to hisfcveral At- 
 tributes, but alfo bis fever al Manifeftations, Gifts and EffeSls, in the 
 Vifible World. With an Excufefor thofe Corporeal Theifis, who Wor- 
 fjipped the whole Animated World as thg Supreme Cod, and tkefeve- 
 
 Tflt 
 
 7
 
 i88 Book I. 
 
 ral Parts of it under Verfond Names, as Living nicmbers of him. 
 47. Their Jpologji jor Worjl)ippit7g, he fides the One Supreme God^ 
 Many Inferiour £'t77;f/. That they Worfljipping them only as Inferi- 
 ekr^ could not therefore be guilty oj giving them that Honour^ which 
 was proper to the Supreme. That they Honoured the Supreme God Inr- 
 comparably above all. That they put a Difference in their Sacrifices^ 
 and that Material Sacrifices xaere not the proper Worflnp of the Su- 
 preme Cod, hut rather below him, 48. Several Reajons of the Pa- 
 gans, for giving Religioui IVorfjip to Infer iour Created Beings. Firii 
 that this Honour which is bejiowed upon them, does ultimately re- 
 dound to the Supreme God, and aggrandize hk State and Majejty^ 
 they being allhis Mmifiers and Attendants. 49. That asTi2iVS\oxi% 
 are Atcdiatours betwixt the Celefiial Gods and Men, fo thoje Celejii- 
 al Cods and all the other Inferiour Deities, are themfelves alfo Media- 
 tours httwixt Men and the Supreme God, and as it were Convenient 
 fieps, hy which wc ought with Reverence to approach him. ^o. That 
 there is an Honour in Jujiice due, to all thofe 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 
 fetit. 51. That Demons or Angels being appointed to prefide over 
 Kingdoms, Cities and Perfons, and the feveral parts of the Corporeal 
 TJniverfe, and being many ways Benefa&ors to Uf, Thankj ought to 
 be returned to them by Sacrifice. 52. That the Inferiour Gods, 
 Demons and Heroes, being all of them able to do m either Good or 
 Hurt, and being alfo Irafcible, and therefore Provokable hy our neg- 
 leS of them , it is as well our Inter efi as our Duty, to Pacific and 
 Appeafe them by Worfnp. 53. Lafily, that it cannot he thought, 
 that the Supreme God will envy thofe Inferiour Gods, that IVor^ 
 fliip or Honour which is befi:owed upon them 3 norfufpe&ed, that any 
 of thofe Inferiour Deities will Fa^fioujlygo about to jet up themfelves 
 againji the Supreme God. 54. That many of the Pagans worfioip- 
 ed none hut Good Djemons, and that thofe of them who worfhipped 
 Evil ones did it only in order to their Appeafment and Mitigation, that 
 fo they might do them no hurt. None hut Magicians to be accompt- 
 ed property Devil-Worfnppers, who honour Evil Dxmons, in order 
 to the gratification of their Revenge, Luji and Ambition. 55. Tfie 
 Pagans plead that thofe Daemons, who delivered Oracles , and did 
 Miracles amongji them, muji needs he Good, fince there cannot be 
 agreater reproach to the Supreme God, than to fuppofe him to ap- 
 point Evil Daemons as Prefidents and Governonrs over the IVorld, or 
 tofufier them to have fo great afway and Jhare of Power in it. The 
 Faith <?/ Plato in Divine Providence , that the Good every where 
 prevails over the Bad, andthat the Delphicl{^ ApoUo was therefore 
 aCoodDxmon. 56, The Pagans Apology for Worfiipping the Su- 
 preme God in Images , Statues and Symbols. That theje are only 
 Schetically lVorfl:ippedby them, the Honour paffmg from them to the 
 Prototype. And that fince we living in Bodies ^ cannot easily have a 
 Conception of any thing without fome Corporeal Image or Phantajm, 
 thus much ntufihe indulged to the Infirmity of Humane Nature (at 
 leaft in the Vulgar) to if^orjhip God Corporeally in Images, to pre- 
 vent their running to Atheijm, 57. That though it fiould appear
 
 Chap. IV. 189 
 
 hy t hi J Apology of the raii^atit^ that their Cajc ivcrv nut ultugithcr Jo 
 Bad, at it ecmmonlji pipfojcd , jct thej cannot be Jujiiji'cd thereby, 
 in the Three Particulars above tmntioned. but tic JMjipture Con- 
 demnation of them is Irrefragable, That kj'ovping God, they dul nut 
 Ghrifie hima$Cud, or Sand ific his 'Name j that is, IP'orpip himac' 
 cording to his iJncoMmon and IncoMmunicablc, his rccrlcji and In- 
 jociable^ Tranfcendent and Singular, Incowparable and Vnrcjenible- 
 able Nature j but mingled jome way or other Crcaturc-vro>fi/p irjth 
 the fVorpiip of the Creatour. FirSf, that the Worfjippmg oj One God 
 in bis yartom Gifts and FffeCfs, under feveral perfonal Names, a 
 thing in it Jelf abfurd, may alfo prove a great occafton of Atheifm, 
 when the things themjehes come to be called by thoje Names, aslViue 
 Bacchus, Corn Ceres. The Conclufion eajlly foUojving from thence, 
 that the Good things of Nature are the only Deities. But to fVor- 
 fhip the Corporeal iVorld it Jelf Animated, as the Supreme God, and the 
 Parts of it, as the Members of God, plainly to Confound Cod with 
 the Creature, and not to Glorijie him as Creatour, nor according to 
 his Separate and Spiritual Nature. 58. To give Religious IVorjhip to 
 DeEtnons or Angels, Heroes or Saints, or any other IntcllcSual Crea- 
 tures, though not honouring them equally with the Supreme God , is 
 to deny God the Honour ef his Holinels, his Singular, Inlociablc 
 and Incommunicable Nature, as he is the only Self-originated Be- 
 ing -i' And the Creator of all : Of whom , Through IVhom , and To 
 IVhomdre all things. As God is fuch a Being, that there is nothing 
 Like him, fo ought the fVorfhip which is given him , to be fuch as 
 hath nothing Like to it , A Singular , Separate and Incommunicate 
 Worfhip. TheynottobeReligioujlyWorfhippedthatWorflnp. 59. That 
 the Religious Worfhip of Created Spirits proceeded chiefly from a 
 Fear that if they were not worjhipped, they would be provoked and 
 do hurt, which is both highly Injurious to Good Spirits, and a Dif- 
 truii of the Sufficiency of God's Power to proteH his fVorfljippers. 
 That all Good Spirits VninV0k'd , are of themjelves officioufly ready 
 to ajfiji thofe who Jincerely IVorfl^ip and Propitiate the Supreme Dei- 
 ty, and therefore no need of the Religious IVorf^p of them, which 
 would be alje Offenjtve to them. 60. That Mens praj/ing to Images 
 and Statues, is much more Ridiculouf than Childrens talking to Babies 
 made of Clouts , but not fo Innocent , they thereby Debaftng both 
 themfelves and God, not Glorifying him according to his Spiritual 
 and'Dnrefembleable Nature, but changing the Glory of the Incorrupti- 
 ble Ood,into the Likencfs of Corruptible Man or BeaiJ. 61. The Mijla^e 
 of thofe vho think, none can be guilty ef Idolatry, that believe One 
 God the Mak^r of the World. 62. That from the fame ground of 
 Reafon, That nothing ought to be Rdigioufly WerjJjipped beftdes the 
 Supreme God^ or whom he appoints to reprejent himfelf (becauje he 
 ought to be SanBified, and dealt withal according to his Singular 
 Nature as unlike to every thing) it follows, contrary to the Opinion of 
 fame (jppojers of idolatry, that there ought alfo to be a Difcrimmati- 
 ott made, between things Sacred and Prophane, and Reverence ufed 
 in Divine iVorfljip. Idolatry and Sacrilege allied. 6^. Another 
 Scrip ure-Charge upon the Pagans^ that they were Devil-worpippers 5 
 not as though they intended all their Worflup to Evil Demons or 
 
 DiviU
 
 190 Book I. 
 
 Devils asfiic/j, but becaujc their Polytheifm and idolatry ( unaccep- 
 table to God and Good Spirits) was promoted by Evil Spirits de- 
 livering Oracles and doing Miracles for the Confirmation ofit^they alfo 
 jnfinnating thcmjelves into the Temples and Statues^ therefore the If^or- 
 Jhip ivas looked upon, as done to them. The fame thing jaid of others be- 
 fides Pagans, that they Worjhipped Devils. 64. Proved that they 
 were Evil Daemons who delivered Oracles and did Miracles a- 
 mongji the Pagans, for the carrying on oj that Religion, from the ma- 
 ny Obfcene Rites and Myjieries^ not only not prohibited, but alfo in- 
 joynedby them. 65. The fame thing further proved, from other 
 cruel and bloody Rites, but efpecially that of Man Sacrifices. Plu- 
 tarch'j Clear Acknowledgement , that both the Objcene Rites 
 and Man-Sacrifices, amongji the Pagans, owed their Original to 
 IVicked Dtemons. 66\ That the God of I/rael , neither required, 
 nor accepted of Man Sjcrifices,againjl a modern Diatnbiji. 6y. That 
 what t aithjoever i-']ato might have in the Delphic/^ Apollo, he was 
 no other than an Evil Dxmon or Devil. An Anjwer to the Pagans 
 Argument from Divine Providence. 68. That the Pagans Religion, 
 unfound in its Fonndatian, was Infinitely more Corrupted and Deprav- 
 ed by means of thefe Four Things •■) Firji, the Superjiition of the Igno- 
 rant Fulgar. 6^. Secondly, the Licentiotts Figments of Poets and 
 Fable- Mongers, frequently condemned by Plato and otiier Wifer Pa- 
 gans. JO. Thirdly, the Craft of Priefis and Politicians. 71. Laji- 
 ly, the Impojiure of evil Demons or Devils. That by means of 
 thefe Four Things, the Pagan Religion became a moji foul and unclean 
 thing. And asfome were captivated by it under a mvjl grievous ToJ^e of 
 Superjiition, jo others firongly inclined to Atheijm. 72. Plato »tf^ 
 injenfible that the Pagan Religion flood in need of Reformation j 
 fieverthelefi , fuppofmg many of thoje Religious Rites , to have been 
 introduced by Vifions^ Dreams, and Oracles, he concluded that no 
 wife Legifiator would of his own head venture to make an Altera- 
 tion, Implying, that this was a thing not to beeffeCled otherwije than 
 by Divine Revelation and Miracles. The generally received Opini- 
 on of the Pagans, that no man ought to trouble himjelf about Religi- 
 on, but content himfelf to worfiip God, voVfi) tioKw';, according to 
 the Law of that Country which he lived in. 73. Wherefore God 
 Almighty in great compajjion to Mankind, defigned himfelf to reform 
 the Religion of the Pagan World, by introducing another Religion of 
 his otvn framing in Jiead of it ; after he had firji made a Prarludi- 
 um thereunto, in one "Nation of the Ifraclites , where he exprefiy 
 prohibited by a Voice out of the Fire, in his Firji Commandment, the 
 Pagan Polytheifm, or thexvorpipping of other Inferior Deities befides 
 himfelf, and in the Second , their Idolatry, or the IVorfljipping of 
 the Supreme God in Images, Statues or Symbols. Befides which he re- 
 jirain'd the ufe of Sacrifices. As alfojucccjfively gave PrediCiions, 
 of a Meffiah to come, Juch as together with Miracles might reafon- 
 ably conciliate Faith to him when he came. 74. That afterwards in 
 due time, Godfent the promifcd Meffiah, who was the Eternal Word 
 Hypojiatically united with a Pure Humane Soul and Body, and jo a 
 true 5€av6§(i)7r@-, or God- man : Defigning him for a Living Temple 
 and Vifible Statue or Image, in which the Deity f)ould be reprejented 
 
 and
 
 Ch a p. IV. I^I 
 
 af7d IForJh/ppcc! -, as aljo after his Death and RefnrreCfion^ when he was- 
 to heinvejicd vpith al/Porver and Anthor2tj/,jor a Prince and King^a Me- 
 diatour and fntercefjour ^betwixt God and AIcn.y^.That this -^aiepaTro? 
 or God-man vr,fsJoJar from intending to require Alen-fucrifices of his 
 IForfhippers^ as the Pagan Demons did^that he devoted himfelfto be a. 
 Catharraa & Expiatory Sacrifice for the Sins of the whole lVorld,and 
 thereby aljo abohfied all Sacrifices or Oblations by Fire xphatfoever, ac' 
 cording to the Divine rrcdi&ion.jG.That theC\\n^i2ii\Txmny ^though 
 a Alyliery^ is more agreeable to Reafon than the Platonick, and that 
 there is no abfitrdity at all, 271 jstppojing the Pure Soul and Body of 
 the Meffiah./(7 be made a Living Temple or Shechinah, Image or Sta- 
 1 lie of the Deity. 7 hat this Religion of One God and One Afedia- 
 tcnr^ or ^tocyS^icTro? God-man, preached to the Pagan IVorld and cen- 
 fi'rm'd by Miracles^ did effeUnally dejlroy all the Pagan Inferiour De- 
 ities, Aiiddlc Gods and Mediatours, Demons and Heroes, together 
 rvith their Statues and Images, "jj. That it is no way incongru- 
 ous to fiippofe that the Divine Majeliy, in frefcribing a Form of Re^ 
 ligion to the IVorldj ftjonld gracioufiy condcj'cend to comply with Hu- 
 mane Infirmity, in order to the removingof Twofuch Grand Evils, as 
 Polytheifm and Idolatry, and the bringing ofmett to IForfijipGod in 
 Spirit and z« Truth. 78. That Demons and Angels, Heroes and 
 Saints are but different Names for the fame things, which are made 
 Cods by being worfiipped. And that the introducing of Angel and 
 Saini-Tp'orfhip, together wifh Image-tf'orfijip, into Christianity, feems 
 to be a dej eating of one grand deftgn of Cod Almighty in it, and the 
 Taganizing of that, which was intended for the Vnpaganizing of 
 the World. "JC). Another Key for Chri^ianity in the Scripture, 
 not difagreeing with the former, 7 hat fince the way of WifHom 
 and Knowledge, proved InefieSual as to the Generality of Man- 
 iijnd, men might by the contrivance of the Gofpel be brought to God 
 and a holy Life (without profound Knowledge) in the way t?/' Believ- 
 Jlng. 80. That according to the Scripture, there is a Higher, more 
 Precious and Diviner Light, than that of Theory and Speculation. 
 81. That in ChriUianity, all the Great, Goodly and moU Glorious 
 things of this IVorld, arefiurried and dijgracedy comparatively with 
 the Lifeof ChrisL 82. And that there are all pojfibk Engines in 
 it to.bring ifienup to God, and engage them in a holy Life. 83. Two 
 Errors here to be tal{en notice of--) The FirU of thofe who make Chri- 
 Jiianity, nothing but an Antinomian Plot againfl Real Righteoufnef, 
 
 . andas it ivere a fecret' Confederacy with the Devil. The Second, of 
 thofe who turn that into Matter of mere Notion and Opinion, Difpute 
 andControverfie, which was dcfigned by God only as a Contrivance , 
 Machin , or Engine to bring men EffeBually to a Holy and Godly 
 Life. 84. That ChnUianity may beyet further i/litJirated,Jrom the con- 
 federation of the Adverfary or Satanical Povveij which is in the IVorld. 
 This no AUnichean Subjiantial Evil Principle, but a Po.lity of Lap/- 
 ed Angels, with which the Souls of Wicked men are alfo Incorpora- 
 
 . ied, and may therefore be called The Kingdom of Darkfief?. 85. The 
 Mifiory oj the Fallen Angels in Scripture briefly explained. B6. The 
 concurrent -Agreement ff the Pagans concerning Evil Demons or De- 
 ifils, and their A&ivity in the World. Bj. That there is a pcrpe-. 
 
 R tttai
 
 192 
 
 7 he IfiJe?iJ/bility , or 
 
 B o o K L 
 
 tnalWar betrvixt Trvo Tolities or Kingdoms in the IVurld^ the one of 
 Light, the other <?/Darknefs5 and that onr Saviour ChriU or the Mel- 
 fiah, is appointed the Head or Chieftain over the Heavenly Militia, or 
 the Forces of the FJngdom of Light. 88. That there will be at length 
 a Palpable andSignal Overthrow^ of the Satanical Porper^ and whole 
 Kingdom of Darkfief, by ^k ocui f/yiy^vvif^God appear/ngin an extra- 
 ordinary and miraculous manner ; and that this great affair is to be 
 managed by our Saviour Chriji , as God's Vicegerent, and a Fifible 
 Judge both of ^ick^ and Dead. 89. That our Saviour Chriti de- 
 (igned not, to jet up himfelf Fa&iou/Iy againji God Almighty, nor 
 to be accounted '"'if/©" -^^S, fuperiour to God, but that rvhen he 
 hath done his Work, , itid put down all Advcrfary Tower , 
 himfclf will then be fub'jc^i to God, even the Father , that 
 fo God may be all in all. 90. I-aJily, having fpoks» of Three Forms 
 of Religions, the Jewifh , Chriftian and the Pagan , and there re^ 
 maining only a Fourth the Mahometan, in which the Divine Monarchy 
 is "Lealoufly ajferted, we may now Conclude, that the Idea, of God (as 
 effenti ally including Unity in it") hath been entertained in all Forms 
 of Religion. An Accompt of that feemingly-Jirange Phenomenon of 
 Providence j the Rife, Growth and Continuance of the Mahometan 
 Religion^ not to be attempted byus^ at leali in this place. 
 
 Prctl.infimie. 
 
 Ating in the Former Chapter prepared the way, 
 we (hall now procede (with the Divine Aflidance) 
 to Anfwer and Confute all thofe Athei/iicl^ Argu- 
 ments before propofed. The Firji whereof was 
 this. That there is no Idea of God, and therefore, ei- 
 ther no fuch Thing exiUing in future , or at leaji no 
 ToJJible 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 anfwering to that Word or Name ; 
 And this the Modern Atheifts ftick not to maintain , That the Word 
 God hath no Signification, and that there is no other Idea or Conce- 
 ption'in Mens Minds, anfwering thereunto, befides the mere PA4«- 
 tafm of the Sound. Now for any one to go about fbberly to con- 
 fute this, and to Prove that God is nOt the Only Word without a 
 Signification, and that men do not every where pay all their Reli- 
 gious Devotions, to the mere Phantafm of a Tranfient Sound, expect- 
 ing all Good from it , might very well feem to all Intelligent per- 
 Ibns, a moft Abfurd and Ridiculous Undertaking 5 both becaufe the 
 thing is (b evident in it felf, and becaufe the plaineft things of all 
 tan leaft be Proved j for mvTo. «7ra</'<li<Ta n\'oiuy.u<;, avivv aidcP^^iv avcu^er 
 He that thinks all things to be Demonjirable, takes away Demonjirati- 
 on it felf Wherefore we Qiall here only fuggeft thus much, that 
 fince there are different words fotGod in feveral Languages, and men 
 have the lame Notion or Conception in their Minds anfwering to them 
 all, it muft needs be granted, that they have fbme other idea or 
 Conception belonging to thole Words, befides the r/j^w/^//;?/ of their 
 feveral Sounds. And indeed it can be nothing elCe, but either 
 
 Jllonjirous
 
 C HAP. IV. Imfndencc of At he i ft s. 195 
 
 Monjirous Sottijhncf and Stupidity of Mind, or elfe rrocl/gioits Int- ' 
 
 fudence^ in thefe Atheifts to deny, that there is any Idea of Cod 
 at all, in the Minds of men, or that the IVord hath any Signi- 
 fi'cution. 
 
 It was hereofore obfervedby Epi&etus, av t/5 a*'i'p»Tou npjt; 'nx! a)«v Atria.i.i.s.'i: 
 
 cM.<pxv% 7rp0 TOTOv i ^xStov '6^v ^?aV Kcjov, Si' S fjui^ocTrds-^ 77? axniir tStts 
 
 r^e/^ 7/ any man will oppofe or coKtradi& the Moji evident Truths^ it 
 mil not be eajie, to find arguments wherewith to convince him. yind 
 yet this notwit/sjiandwg, ought neither to be Imputed^ to any Inability 
 in the Teacher^ nor to anyjirength of Wit in the Denier^ but only to a 
 certain dead Infenfibility in him. Whereupon he further adds, that 
 there is a double aTrtvwgcooi? or aTroAiS&ffi? , Mortification or Fetrifica- 
 tion of the Soul ^ the one, when it is Stupified and Befotted in its 
 Intellectuals j the other, when it is Bedcaded in its Morals , as to that 
 Tudor that naturally (hould belong to a Man, And he concludes, 
 that either of thefe States ( though it be not commonly fo appre- 
 hended) is a Condition little lefs deplorable, than that of Bodily 
 Death^ asalfo that fucha perfon isnot at all to be Difputed with. 
 For iniov uvizf Tii^ k ttowv ffiSv.^v n^tjvJyo , iV axodH^cu. crn vtvtKg&Tai * 
 cu&9avoW©" » 7r^«o-sro(aT«i j tTi xd^av '(5$7 tS vtK?S, dz-HrfJiyJxi ^ rl 
 cuJ\M((-wi owTO ;^ Tc eVT^e-^iK^v PFhat Sword can one bring or what FirCy 
 by burning orjlafiing^ to makefuch a one perceive that he is dead .<? but 
 if he befenflble,und will not acknowledge it, then he is worfe than deady 
 being cajirated as to that Pudor that belongs to a man. Moreover, 
 that Philofbpher took notice that in thofe times, when this Denial 
 of moft Evident Truths, proceeded rather from Impudence than Stu- 
 pidity or SottiJImef^ the Vulgar would be apt to admire it, forfirength 
 of IVit and great Learning'-) oc/ ^ tiv®^ to aXyv.f.u,v ocTrevtR^^e?), tSto 'in 
 k) ^jvoc[uv )iccKS/jjl^- But if any mans Tudor be deaded or mortified in 
 him^ we call this Tower and Strength. 
 
 Now as this was Ibmetimes the Cafe of the Academicks , (b is it 
 alio commonly of the Atheifts, that their Minds are Partly Petrified 
 and Bcnummed into a kind of Sottifi.) aud Stupid Infen(ibihty, fothat 
 they are not able to difcern things that are moft Evident ; and Part- 
 ly Depudoratcd or become fo void of Shame, as that though they do 
 perceive, yet they will Obftinately and Impudently deny the plain- 
 eft things that are, as this, that there is any Idea anfwering to the 
 word God, befidesthe Phantafm of the Sound. And we do the ra- 
 ther infift upon this Prodigious Monfirofity of Atheifis in this place, 
 becaufe we (hall have occafion afterwards more than once to take 
 notice of it again , in other Inftances, as when they affirm, that 
 Local Motion and Cogitation, are really one and the felf fame things 
 •and the like. And we conceive it to be unqueftionably True, 
 that it is many times nothing elfe, but either this shamelcfi Impu- 
 dence or Sottifi) Infenfibility in Atheifts, that is admired by the Igno- 
 rant, fox Projoundnefi of Wit and Learning, oLhKkicuhljj S^'ra^uiv aTit.; 
 jUM ylvoiVJ' ei (uii ^, rfu) 'Pj/^ Kivotxi^^v, yxx.^' w ttv-v to tinT^^v oV /xtffci) }y -mi- 
 . sen i, Kiyaai. But fihill I Call thif Tower or Wit, and commend it upott 
 
 R 3 that
 
 94 That there miijl bejome Unmade Suhfi. Book 
 
 that ttccompt .<? ^o more than I will commend the Impudence of the 
 Cinsdi, TphoJiick_ not pitblickfy to Do and Say any thing. 
 
 1 1. But whatever the(e Athej^s deny in words , it is notwith- 
 ftanding evident, that even themfelves have an Idea or Conception 
 in their Minds anfwering to the IVord^God^ when they deny his 
 Exiftence, becaufe otherwife they fhould deny the exiftence oi No- 
 thing. Nor can it be at all doubted, but that they have alfo the 
 (arae idea of God with Theijis, they denying the Exiftence of no o- 
 ther thing than whatthefe aflert. And as in all other Controver- 
 fies, when men difpute together, the one Affirming the other Deny- 
 ing, both Parties muft needs have the fame idea in their Minds of 
 what they dilpute about, or otherwife their whole Difputation 
 would be but a kind of Babel-Language and Confufion 5 fb muft it 
 be likewife in this prefent Controverfie, betwixt Theijis and Atheijis, 
 Neither indeed would there be any Controverfie at all between them, 
 did they not both by Cody mean one and the fame thing j nor 
 would the Atheijis be any longer Atheijis, did they not deny the 
 Exiftence of that very fame Thing, which the Theifts affirmj but of 
 Ibmcthing el(e. 
 
 11 L Wherefore we (hall in the next place declare what this /- 
 deaof God ts, or what is that thing whofe Exiftence they that affirm 
 are called Theijis, and they who deny Atheijis. In order whereunto, 
 we muft firft lay down this Lemma or Preparatory Fropojition, That as 
 it is generally acknowledged, that all things did not exift from Eter- 
 nity, fuch as they are, Vnmade, but that fomethings were Tlfade and 
 Generated or produced 5 fo it is not poffible that A// things ftiould be 
 Made neither, but there muft of neceffity be fomething Self-exijient 
 from Eternity, and Vnmade 5 becaufe if there had been once Nothing, 
 there could never have been any thing. The Reafon of which is (o 
 evident and irrefiftible, that even the y^^^eT/^xconfefs themfelves con* 
 quered by it, and readily acknowledge it for an indubitable Truth, 
 That there muft be fomething a;)i^'nTov, Jomething which vpas never 
 Made or Produced, and which therefore is the Canfe of thofe othet 
 things that are Made, fomething cu)t6c|)u£? and ou3>7TOsaTov, that was 
 Self-originated and Self-exiting, and which is as well a.\6^KiB^v and 
 a^j^^^Tov, as oc^i^'ulov. Incorruptible and TJndeJiroyable, as Ingcnerable 5 
 whofe Exijience therefore muft needs be Necejfary, becaufe if it were 
 (uppofed to have happened by Chance to exift from Eternity, then it 
 might as well happen again to Ceafe to Be. Wherefore all the Que- 
 ftion now is, what is this a;)S^'nTov and dvoiKi^^ov, ou;to4)U£$ and caJ6u7resaTov, 
 this Ingenerable and Incorruptible , Self-originated and Self-exijient 
 Thing, Vt'hich is the Caufe of all other things that are Made. 
 
 IV. Now there are Two Grand Opinions Oppofite to one an- ■ 
 other concerning it ; For firft, fome contend that the only Self-ex- 
 ifient, Vnmade and Incorruptible Thing , and Firif Principle of all 
 things , is Senjlcfs Matter , that is , Matter either perfeftly Dead 
 and Stupid, or at leaft devoid of all Animali/f} and Confcjous Life. 
 But becaufe this is really the Loweft and moft Imperfect of all Beings, 
 
 Others
 
 Chap. IV. 1 he Principle of other things Made. i cj ^ 
 
 Others on the contrary judge it reafbnable, that the Firfi Prwciplc 
 and Original of all things, (hould be that which is Moji rerfcB(jns 
 Arijiotle obfervcs ofPherccycIes and his Followers, tti ycvncra-v tt^Ztov 
 «^/fcv ji3-icc(n , That they made the Firji Caufc and Principle of Gene- 
 ration to be the Bcji) and then apprehending that to be endewed with 
 Conscious Life and TJnderJianding^ is much a GrGater Pcrfe& ion thin 
 to be devoid of both, (as Balbus in Cicero declares upon this very 
 occafion, Jslec diibinm quin quod Animans fit^ habeitqiie Mentem ^ De xat.Dtal 
 Rttionent (j^ Senium, id fit n/cliuf quhm id quod his careatj they there- ^- *• 
 fore conclude. That the only Vnmade thing, which was the Principle^ 
 Caufc and Or/(j /■»-// of all other things, w:is not SenJIeff Matter ^ but a 
 PerfeB Confcioifs Undcrjianding Nature, or Mind. And thele are they 
 who are ftrictly and properly called Thcijis^ who affirm that a Per- 
 feftly Confcious Vndcrflinding Being, or Mind, exifting'ofit felf 
 frorii Eternity, wasthe Cau(e of all other things j and they on the 
 contrary who derive all things from SenJl:J? Matter, as the Firft 
 Original, and deny that there is any Confcjous Vndetjianding Being 
 Self-exijient or Vnmade, are thofe that are properly called Atheijis. 
 Wherefore the true and genuine Idea of God in general, is this, A Per- 
 feB Confcious Vndcrjianding Being (or Mind) Exijiing of it fe/ffrofa 
 Eternity, and the Caufc of all Other things. 
 
 V. But it is here oblervable, that thofe Atheifls who deny a Gody 
 according to this True and Genuine Notion of him, which we have 
 declared, do often Abufe the IFord, calling Senfcf Matter by that 
 Name. Partly perhaps as indeavouring thereby, to decline that o- 
 dious and ignominious name of Atheijis , and partly as conceiving, 
 that whatlbeveris the Firn Principle o{' things, Ingenerable and /«- 
 corruptible, and the Caufe of all other things befides it felf, muft 
 therefore needs be the Divineji Thing of all. Wherefore by the word 
 God, thefe mean nothing clfc, but that which is d-Jt^n-nv, Vnmade or 
 Self-exijient, and the de^i or Firfi Principle of things. Thus it was 
 before observed, th:\t Anaximander czWed Infinite Matter, devoid of 
 all manner of Life, the -n^eiov or Cod •■, and Pliny, the Corporeal 
 World, endewed with nothing but a Plajiick^Vnl{t7orvingNature.NH' 
 men--, as alio others in /^r//?t'//(.', upon the fame account called the In- 
 animate Elements G(?i^/, zs Suppofed Firfi Principles of things, 3eo( 3 4 
 Tcoi-ra^ for thefe are alfo Gods. And indeed Arijiotle himfelf feems to 
 be guilty of this mifcarriage of Ahuftng the roord God after this man- 
 ner, whenfpeakingof LtJt^e and C^f^^j-, as the two firft Principles of Mitjpiiju.H 
 things, he muft, according to the Laws of Grammar, be underftood '''^'** 
 to call them both Gods : txt»? //^ Si/ 7r&4 xC^t S'lxv&ijuxi, <:?^» to -niir^Z- 
 T&^t ili^ v.p^iv\v vgipjr Concerning thefe two (Gods) how they ought to 
 he ranl{ed,and vohich of them k to be placed Jirji, whether Love or Chaos, 
 is afterwards to be rejolved. Which Paflage of Arijiotle's feems to a- 
 gree with that of Epicharmus, ^hhAccKiyi^ixi ij$^ya.o<;Tr^Z-v:i\y\vicQtx.i^iZvj 
 But chaos isfaid to have been made thejjrji of the Gods j unlefs we 
 (hould rather underftand him thus, That chaos wasfaid, to have been 
 made before the Gods. And this ^i/f/t' of the Word God, is a thing 
 which the learned Or/gfw took notice of in his Book againft Celfus, 
 where he fpeaksof that Religious Care, which ought to be had a- 
 
 R 3 bout
 
 1 96 The Afjertors offwo Unmade Principles, Book L 
 
 l.i.p.i9.c,i«f. bout the ufe of Words : otoi'vuv /^^yaAo^jut'a^jjv vtavoAijw t»tov ^sS/vo;- 
 
 T? oytt^iov -Tnx'e^; ™? t^ etc? ovo/xot fc(r(j)aA;tt^&; cpegaoiv , 'fh \iK\w oc-^-^\- 
 He therefore 'that hath but the leafi confideration of thefe things^ will take 
 a Religious care^ that he give not improper names to things^ leji heJJmdd 
 fall ifito a Ilk? mifcarriage with tho^, who attribute the name of God to 
 Inanimate and Sen flcf^ matter. Now according to this falfe and //>»- 
 rioui Notion of the word Godj when it is taken for any 6'uppojed Firji 
 Principle, or Stlf-exiftent Unmade Thing, whatfoever that be, there 
 neither is nor can be any fuch thing as an Atheifi 5 fince whofoever 
 hath but the leaft dram of Reafon, muft needs acknowledge, that 
 Something or other Exirted from Eternity Vnmadc , and was the 
 Canfe of thofc other things that are Alade. But that Notion or Idea of 
 Cod, according to which fbrae are Atheifis, and Come Theijis, is in 
 the ftrictefl: fence of it, what we have already declared, a rerfe£i 
 Mind, or Confciotify Vnderjianding Nature, Self-exijient jrom Eterni- 
 ty, and the Caufe of all other things. The genutne TheHls ht\x\gihoCc 
 who make the Firft Original of all things Univerfally, to be aCon- 
 . fciotifiy Vnderjianding Nature (or PerJeC^ Mind') but the Atheijis pro- 
 perly fuch, as derive all things from Matter, either perfeftly Dead 
 and Stupid, orelfe devoid of all Confcious and Animalip Life. 
 
 VI. But that we may more fully and punftually declare the true 
 Idea of God, we muft here take notice of a certain Opinion of fome 
 Philofophers, who went as it were in a middle betwixt both the 
 Former, and neither made Matter alone, nor God, the Sole Prin- 
 ciple of all things ^ but joyned them both together and held 
 Iwo Firji Trinciples or Self-exijient Vnmade Beings, independent up- 
 on one another, God^znd the Matter. Amongft whom the .S^c^ic^^ 
 are to be reckoned , who notwithftanding becaufc they held , 
 that there was no other Subftance befides Body , ftrangely con- 
 founded themfelves, being by that means necefiitated, to make their 
 Two Firft Principles, the A&ive and the Pajfive, to be both of them 
 really but One and the felffame Subjiance : their Doftrine to this pur- 
 pole being thus declared by Cicero •■, Naturam dividebant in Res Du- 
 os, Ht Altera effet E^iciens, Altera autem quafi huic fe pnebens, ex qua 
 E^cerettir aliquid. In eo quod E^ceret, Vim effe ctnfebant 5 in eo quod 
 Eficeretnr, Materiant quandam ; in Vtroque tamen Vtrumque. Neque 
 enim Materiamjpfam oh£rere potuijje ft nulla. Vi contineretur, neque 
 Vim fine aliqua Materia '-, Nihil eji enim quod non Alicubi effe cogatur. 
 The Stoickj divided Nat ure into Two Things as the Firji Principles, One 
 whereof is the Efficient, or Artificer, the Other that which offers it felf 
 to him for things to be made out of it. In the Efficienti Principle they 
 too^notice of A&iveForce,in the Patient of Matter , but jo as that in each 
 of thefe were both together : forafmuch as neither the Matter could 
 cohere together unlej^ it were contained by fome A&ive Force, nor the 
 A&ive Force fubfiji of it Jelf without Matter, becaufe that is Nothing 
 which is not fomewhere. But befides thefe Stoicks, there were other 
 Philofophers, who admitting of Incorporeal Subftance, did fuppofe 
 Two Firft Principles, as Subftances really diftindt from one another 
 that were Coexiftent from Eternity, an Incorporeal Deity and Matter ; 
 
 as
 
 Ch A p. I V. God, mid the Matter. 
 
 97 
 
 as for Example Anaxagoras, Archelaus^ Atticus^ and many more ^ in- See Eufib. \ 
 fomuch that Pjt/jagoras himfclf was reckoned araongfl: thofe by Nn- ^'"'^P-E'^-^'-t^ 
 trnnius^ and PLito by Pint arch and Laertius. '^' 
 
 And we find it commonly taken for granted, that Arijiotk alfo was 
 of this Perfwafion, though it cannot be certainly concluded from 
 thence (as (bme feem to fuppofe) becaufe he allerted the Eternity of 
 the World; Tlotinus^ Porphyrius^ Jumblichtfs^Proclus ^nd Sjmpliciui^ 
 doing the like, and yet notwithftanding maintaining, that God was 
 the Sole Principle of all things, and that Matter alfo was de- 
 rived from him. Neither will thatPaflage of ^/•//?(?//t>'s in his Me- j^- , ^^. 
 taphyficksj rieceflarily evince the Contrary, -^Eo^cSbx.eiTocuT/ov TTKoivai'oa ' ' ' ' 
 fc, a^;v*' TK, Codjeetfis to be a Canfe to all things and a certain Principle^ 
 becaufe this might be underftood only of the Forms of things. 
 
 "^ dicr^ f^ii oiT(^ M ylntrir, ocKK' die. tS /m^ yjxK(i(;., ij^V:J^' (xai'2.'$ t >oiTo?, a,^ 
 cmioc, it) 'i/ACifiis, }y av/^avTo^. It is therefore better for us to follow ^Iz- 
 to (than Herachtui ) and loudly to declare^ that the World was made 
 by God. For as the world is the Befi of all IForl^s^ fo is God the Befl of 
 all Canfes. Ncverthclejs the Subjiauce or Mutter out of which the IVorld 
 TPas made, was not it felf made ':> but always ready at hand, and fub~ 
 jeti to the Artificer^ to be ordered and difpofed by him. For the making 
 of the IVorld, was not the ProduSion of Jt out of Nothing, but out of an 
 antecedent Bad and Diforderly State, lil{e the Makjng of an Houfe, Car- 
 ment or Statue. 
 
 , It is alfo well known, that Herraogenes and other ancient Pretcn- 
 ders to Chriftianity, did in like manner aflert the Self -exigence and 
 Improduclion of the Matter, for which Caufe they were commonly 
 called Aluteriarii, or the Muteriarian Herctickj 5 they pretending by 
 this means to give an account fas the Stoicks had done before them J 
 of the Original of £z^///,and to free God from the Imputation of them. 
 Their Ratiocination to which purpofe, is thus fet down by Tertullian. 
 Cod made allthings,either outofHimfelfor outofNothing,orout of J! fat- fXiz.R.irf'' 
 ter. He could not make all things out of Himfelf, becaufe himfelf being 
 always Vnmade , he fjould then really have been the Maker of No' 
 thing. And he did not make all out of Nothing, becaufe being EJJ'enti- 
 ally good, he ivould have made Nihil non optimum, everything in the 
 Seji manner, andfo there could have been no Evil in the IVorld, But 
 fince there are Evils, and thcfe could not procede fiom the Will of God, 
 they muji needs arifc from the Fault of fomething, and therefore of the 
 Matter, out of ivhich things were made. Laftly, it is fufficiently known 
 likewife, that fome Modern Sefts of the Chriftian Profeffion , ac 
 this day , do alfo allert the Vncreatednej? of the Matter. But 
 
 thefe'
 
 1^8 
 
 77?^Materiarians B o o k. I- 
 
 thefe fuppofe, in like manner as the Stoicks did. Body to be the Onely 
 Subftance. 
 
 VII. Now of all thefe whofoever they were who thus main- 
 tained Tjvo Self-exiifc»t Frinciflcs , God and the RUtter^ we may 
 pronounce Univerfally, that they were neither Better nor Worfe, than 
 a kind of Imperfe& Theijls. 
 
 They had a certain Notion or Idea. oiGod^ fuch as it waSjWhich feems 
 to be the very fame, with that exprefled in Arijlotle^ z^^ov ag/5^v ocl^ov 
 An Animal the BeB Eternal^ and reprefented alfo by Epicurus in this 
 manner, z^'ov -TmoTtv t^v ^x^yxtc^xcTyiicc [XiT acpS^gffi'c^' An Animalthat 
 hath all Happinejs voith Incorruptibility. 
 
 Wherein it was acknowledged by them, that befides Senjlefs Mat-' 
 ier, there was alfo an Animalifi and Conscious or Perceptive Nature^ 
 Self-exiftent from Eternity j in oppofition to Athei^s , who made 
 Matter, either devoid of all manner of Life, oratleaft of fuch as 
 is Animahfi and Confcious, to be the Sole Principle o^ All things. For 
 it hath been often obferved, that (brae Atheijls attributed, a kind of 
 Tlajiick^Life ox NatHre,to that Matter, which they made to be the Only 
 Principle of the Univerie. And thefe Two forts of Atheilms were 
 Jiiat.Sji.Praf, long fincc taken notice of by Seneca in thefe words ^ Vniverfum ift 
 *" '• quo nos quoquefumus, expers eJJeConjilii, ^ aut ferri Temeritate qua' 
 
 dam ant Natura Nefciente quidfaciat. The Atheijis make the Vniverfe^ 
 whereof our/elves are part, to be devoid ofCounJel, and therefore either 
 to be carried on Temerariotijly and Fortuitoujly 5 or elfc by fuch a Nature, 
 as which (though it be Orderly , Regular and Methodical) yet k not- 
 rvithjiand/ng Nefctent of what it doth. But no Atheiji ever acknow- 
 ledged Confcious Animality, to be a Eirfi Principle in the Univerfe 5 
 nor that the Whole was governed by any Animalifl), Sentient, and 
 Vnderjianding Nature, prefiding over it as the Head of it , but as it 
 was before declared, they Concluded all Animals and AnimaUty, all 
 Confcious, Sentient and Self-perceptive Life, to be Generated and Cor- 
 rupted, or Educed out of Nothing , and Reduced to Nothing again. 
 Wherefore they who on the Contrary aflerted Animality and Con- 
 fcious Life, tohez Firji Principle or Vnntade thing in the Univerie 
 are to be accounted Theifts. Thus Balbus in Cicero declares , 
 that to be a Theift, is to affertj Ab Animantibus Principiis Mundum^ 
 effe Generatum, That the IVorld was Generated or Produced at firfifiom 
 Animant Principles, and that it is alfo ftill governed by fuch a Nature, 
 Res omnes fubje&as effe Natur£ Sentienti , That all things are fub- 
 Je£f to a Sentient and Confcious Nature, Jieering and guiding of 
 them. 
 
 But to diftinguilh this Divine Animal, from all others, thefe De- 
 
 finers added, that it was ocg/s^v and //ARa^d^TxTov, the Eeji and mofi 
 
 Happy Animal j and accordingly, this Difference is added to that Ge- 
 
 nerical Nature of Animality, by Balbus the Stoick, to make up the 
 
 cUttoitKai. /^e4 or Definition of God complete : Talemeffe Deum cert a Notione 
 
 ^' '* ** animi prsfentimus 3 Primum^ utfit Aninians 3 Deinde,ut in omni Natura 
 
 nihil
 
 C fi A p. IV. Itnferfeci Theifls. ic)^ 
 
 Kjhil lUo fit rr<rjiantii0 : IVe frefage concernJngCod, by a certain No- 
 tion of our Mind j Firsi, that he is an Animans^ or Conjcioufly Liv 
 ing Being j and then Secondly , that he is Jiich an Animans^ as that 
 there is nothing in the PVhole Vniverfcy or Nature of things^ more Ex- 
 cellent than Him. 
 
 Wherefore thefe M//frMr/(?« T/je^/ acknowledged God to be a 
 Terfcci ly-midcrjlanding Being , and Such as had alfb Power over 
 the Whole Matter of the Univerfe, which was utterly unable to move 
 it felf, or to produce any thing without him. And all of them 
 txcept the Anaxagoreans concluded, that He w^sthe Crt'<i/f?rof all 
 the Forms of Inanimate Bodies, and of the Souls of Animals. How- 
 ever, it was Univerfally agreed upon amongft them, that he was at 
 leaft The Ordcrer and Difpofer of all, and that therefore he might 
 Upon that account well be called, the '^'/-'^xc^?, The Maker or Framer 
 of the iVorld. 
 
 Notwithflanding which , fo long as they Maintained Matter to 
 cxift Independently upon God^ and fometimes alfo to be Refra&ory 
 and Contumacious to him, and by that means to be the Cau(e of £- 
 vli^ contrary to the Divine IVill j' it is plain that they could not: 
 acknowledge the bivine Omnipotence ^ according to the Full and 
 Proper fence of it. Which may aho further appear from thefe Que- 
 ries of Seneca concerning God. ^antum Dcus pojfit .<? Materiam 
 ipfe fibt Formet, an Data, iitatur .<? Deus quicquid Vult ejfficiat .<? An in 
 fnieHis rebi^s ilium Tra&dnda dejiituant , & a Magna Artifice Travh 
 forme ^fnr mult a., non quia cefjat Ars, fed quia id in quo exercetur , 
 f£pe Inobfequens Artieji^ Hovp far Gods Power does extend.^ Whe- 
 ther he make his own Matter ^ or only nfe that which is offered him .<? 
 whether he can do whatfoevcr he will ^ Or the Alaterials in many things 
 Frufirate and Difappoint him^ and by that means things come to be 
 lU- famed by this great Artificer^ not becaufe his Art fails him, but 
 becaufc that which it is cxercijed upon , proves Stubborn and Con- 
 tumaciom .<? Wherefore, I'think, we may well conclude, that thofe 
 Materiaridn 'Theifls, had not a Right and Genuine idea of God. 
 
 NeVcrtheleG, it does not therefore follow , that t^ey mufl: needs 
 be concluded Ahfolute Atheijis --y for there may be a Latitude allowed 
 in iheifm j and though in a ftrid and proper fence, they be only The- 
 ifts, who acknowledge One God perfectly Omnipotent, the Sole Origi- 
 nal of of all things, and as well the Caufe oi Matter, as of any thing 
 elfe 5, yet it fcems rcafbnable, that luch Confideration fhould be had 
 of the Infirmity of Humane Underftandings, as to extend the Word 
 further, that it may comprehend within it, thole alfb who aflert One 
 Intelledual Principle Self-exiftent from Eternity , the Framer and 
 Governor of the whole World, though not the Creator of the Matter 5 
 ■ and that none Ihould be condemned for Abfolute Atheifls, merely be- 
 caufe they hold Eternal Vncreated Matter, unleCs they dlCo deny, an 
 Eternal Vnmade Mind, ruling over the Matter, and (b make Senfefs 
 Jt fatter the SoleOriginal of all things. And this is certainly moft agree- 
 able tO common apprehenfionsj for De«?i)m?*y and Epifurus, would 
 
 never
 
 loo That Omnipotence if included B o o k I. 
 
 mi- 
 
 never have been condemned for Atheifts, merely for aflerting Eter- 
 nal Self-exiftent Atoms, no more than At7axagoras and Archdam were, 
 (who maintained the fame: thing) had they not alfo denied, that 
 other Principle of theirs, a FerfeCf Mind, and concluded that the 
 . World was made fj^y.^voi Six^ijovlcq » Siocvx^ccfj^jis jku iw'.<m.\ 'i-^\\oc, 
 ^(XKag/o'n)T«. ixiT acf)9ot4:ciac, Without the ordering and difpofal of any 
 Vnderjianding Beings, th^t had all Happinefs with IncorrHptibihty. 
 
 VIII. The True and Proper Idea of God, in its Moft Contraft- 
 ed Form is this, A Being Ahfolntely VerfeCt. For this is that alone, to 
 which NeceJ/ary Exijience is Eflential, and of which it is Demonftra- 
 ble. Now as Abfohte Perfection includes in it all that belongs to the 
 Deity, fo does it not only comprehend (befides Necejjary Exrjience) 
 TerjeB Knowledge or Underftanding,but alfo Omni-caujality and Omni- 
 fotence (in the full extent of it) otherwife called Infinite Potver. God 
 is not only ^2ov k^.^vv^ and Ani mans quo nihil in omni Natura pr£- 
 Jiantiuf^zs the Mat eriari an Theifis deCcnb'd h\m,The Befi Living Being-^ 
 nor as Zeno Bleat es called him, k^j^t/scv -mx^av, the Moji Powerful of 
 all things 5 but he is alfo -mik^k, and ttocvTor^to?, and vravTelaffioc^ 
 Ahfolntely Omnipotent, znd Infinitely Powerful: and therefore neither 
 Matter, nor any thing elfe can exift of it felf Independently upon 
 God'^ but he is the Sole Principle and Source, from which all things 
 are derived. 
 
 But becaufe this Infinite Power, is a thing, vi^hich the Atheifts quar-^ 
 rel much withal, as if it were altogether Vnintelligible and there- 
 fore Impojfible, we ftiall here briefly declare theSence of it, and ren- 
 der it (as we think) eafily Intelligible or Conceivable, in thefe Two 
 following fteps. Firft, that by Infinite Poiver is meant nothing elfe, 
 but Perfe& Power, or elfe as Simpliciuf calls it, oAn §v'v«^/?, a Whole 
 and Entire Power , fuch as hath no Allay and Mixture of Impotency, 
 nor any Defeft of Power mingled with it. And then again , that 
 this PerfeU Power (which is alfo the fame with Infinite) is really no- 
 thing elfe, but a Power of Producing and Doing, all whatlbever is 
 Conceivable, and which does not imply a Contradi&ion 5 for Concepti- 
 on is the Only Meafure of Power and its Extent 3 as fliall be (hewed 
 more fully in due place. 
 
 Now here we think fit to obferve , that the Pagan Theifts did 
 themfelves alfo, vulgarly acknowledge Omnipotence as an Attribute of 
 the Deity 3 which might be proved from fundry PafTages of their 
 Writings. 
 
 Homer, Od. «/". 
 
 ©io? ocMot' £7r* aM(i) 
 
 Deus aliudpo^ aliud 
 
 Jupiter^ Bonumq^Ht Malnrnt^ue dat:, Pote0 enim Omnia. 
 
 And 
 
 I
 
 Chap. IV. In the Divine Idea. 201 
 
 And again, Od. f. 
 
 — ©to? Ti5 fjd^ (P'Ls^ TJe/^' l«(r^, 
 
 — Deuf autem hoc clahit, illud omittet^ 
 
 ^odcunque ei libitum fnerit^ Potcfi cnim Omnia, 
 
 To this Purpofe alfo before Horner^ Linus^ 
 
 'PaSloc WvTa ^Jiii mKiazLij )^ avwu-rtv is^v* 
 And after him, Cal/imachus^ 
 
 AcdfMMi ^vi^cwmv ^vxtIv 
 All thitigi are po(Jiblefor God to do, and nothing trdnfcends his Ponper; 
 Thus alfo amongft the Latin Poets, Firgil Jtn. the Fird:, 
 
 Sed Pater OmnipotenSj Spehncis abdidit Atris, 
 Again JEn. the Second, 
 
 At Pater Anchifes, oculos adfydera Itetks 
 Extulit, d^ Cd'lo f almas cum Voce tetendit 5 
 Jupiter Omnipotens, precibm Jffie&eris nllisi 
 
 And /F.n. the Fourth, 
 
 Talibus oranfem di&is^ ari/qne ienenteni 
 Aiidiit Omnipotens, 
 
 Ovid in like manner, Mctamorph. i. 
 
 Turn Pater Omnipotens, mijfoperjregit Otympum 
 Fulmine, d^ excitj/it fubjeBum PelionOjj£. 
 
 And to cite no more, ^^^.i/Zj^ an ancient Greek Poet, is commended 
 by Arijlotle , 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 j that is, do what implies a Contradidtion. 
 
 Mo'vs Qr% ouJtS, ?9 eeo^ gi^lcKi-vx-i^ Eth.Xic.L.4, 
 
 Hoc namque duntaxat, negatuM etiam Deo e!i , 
 ^£fa&afHnt, Infect a pojje reddere. 
 
 Laftly,that the AiheiUs themfelves under Paganifm look'd upon Omni- 
 
 potence^
 
 202 Kno'wkdgeandVow&c alone Book L 
 
 tence, zwdi Infimte Forver^ as an Effential Attribute of the Deity, ap- 
 pears plainly from Lucretius, when he tells us, that Epicurus, in or- 
 der to the Taking away of Religion^ fet himfelf to Confute Infnite 
 Tovper, 
 
 lib. I, Omne Immenjtim fcragntvlt Mente Animoque^ 
 
 Vnderefert nobis ViU or, quidpojjit Oriri, 
 ^id Tiequeat : Finita Poteftas deniqne quoique 
 ^anamflt rationCy atqtie alte Termitius harens. 
 ^are Relligio fedibus JubjeBa vicijfim 
 Obtei'Uur^ nos ex£quat Vittoria Ccelo. 
 
 As if helhould have faid, Epicurus by fhewing that all F<?iver was F/- 
 uite, efFeftually deftroyed Religion j he thereby taking away the 
 ObieQ: of it, which is an Omnipotent and Infinitely rorverful Deity. 
 And this is a thing which the fame Poet often harps upon again, that 
 there is No Infinite rower, and Confequently no Deity, according to 
 the true idea of it. Buthftof all, in his Sixth Book, he condemns 
 Religionifts, as guilty of great folly, in afferting Omnipotence or In" 
 finite romr (that is, a Deity) after this manner. 
 
 Rurjut in dnttquas referuntur RelligioneSj 
 EtDomnos acres afcifcunt. Omnia Pofle, 
 ^os miferi credunt, ignari quid queat ejfe^ 
 ^td nequeat, Finita Poteftas denique quoique, 
 ^uanara jit ratione, at que dte Terminus karetis : 
 §luo magis err antes tot a regione feruntur. 
 
 Where though the Poet , (peaking carelefly, after the manner of 
 thofe times, feemto attribute Omnipotence and Infinite Power toGods 
 Tlurallyy yet as it is evident in the thing it felf^ that this can only 
 be the Attribute of 0«e 6'K/?rc«/e Deity 5 lb it may be obferved, that 
 in thofe Paffages of the Poets before cited, it is accordingly always 
 afcribed to God Singularly. Neverthelels all the Inferiour Pagan Dei- 
 ties, were fuppofed by them to have their certain fliares of this 
 Divine Omnipotence , federally dilpenfed and imparted to them. 
 
 I X. But we have not yet difpatched all that belongs to the En- 
 tire idea of God. For Knowledge aud Power alone, will not make a 
 God. For God is generally conceived by all to be a Mofi Venerable 
 and Aiofi: Defirable Being : whereas an Omnifiient and Omnipotent Ar- 
 bitrary Deity, that hath nothing either of Benignity or Morality in 
 its Nature to Meafiireznd Regulate its tVii/, as it could not be truly 
 Auguji and Venerable, according to that Maxime, fine Bonitate nulla 
 Majefias •■) fb neither could it be Defirable, it being that which could 
 only be Feared and Dreaded, but not have any Firm Faith or CoH' 
 fidence placed in it. Plutarch in the Life of Arifiides, to eSov rg/ui 
 
 Tov '6^' acpS^gTfit) /lS^ "/• aiou ;t, ttjJ' yjc\Si:, iij'nic 9^1x^011; (svfj.^i^vyji' ^j\ia.jjxv 
 5 (x\sf.ui ilj Ki^avvoi, K, irxdj^JjCcTZoV cpucd Kj ^4jijJ.tzciV '^^:po^cd f/.iyd.Klw tx.»ai. 
 Sec. God feemstoexcelinthefe Three things, Incorruptibility, Power 
 
 and
 
 G H A p. IV. Mah^ not up a God. 203 
 
 dtid Virtue^ of all which the Alrji Divine afid Venerable is Fertue, for 
 Vacuum a/jd the Senfef Elements have Incorruptibility^ Earthquakes^ 
 and 'Thunders, Bhjierwg IFinds and Ov^rfioroing Torrents^ Much of 
 Vower and Force. IVherefore the Vulgar being affeCted three manner of 
 ways tomards the Dcitv, Jo as to admire its Happinef, to Fear //, and 
 to Honour it j they ejieem the Deity Happy for its Incorruptibrlity^ they 
 Fear it .^ndjiand in awe of it for its Power , but they fVorfiip itj 
 that is Love and Honour it, for its JuHice. And indeed an Omnipo- 
 tent Aibitrany Deity ^ may (eem to be in (bme (ence, a IForfe and more 
 VruUfireabh Thing, than the Manichean Evil God •-, forafmuch as 
 the Latter could be but Finitely Evil^ whereas the Former might 
 he ^o Infinitely. However ( I think ) it can be little doubted, but 
 that the whole Atanichean Hypothefis, taken all together, is to ba 
 preferred, before this of One Omnipotent Arbitrary Deity (devoid of 
 Goodticll' and Morality; ruling all things 5 becaufe there xhc Evil 
 TnncipJe isYoaked with another Principle Ejjentially Good, check- 
 ing and controlling it. And it al(b feems Ie(s Difbonourable to 
 God , to impute Defect of Porver than of Goodnef^ and Justice to 
 him. 
 
 Neither can Power and Knowledge alone, make a Being in it (elf 
 completely Happy j for we have all of us by Nature i.u>.\'\d^ijA -n (as 
 both Plato znd Jrijiotle cM it) a certain Divination, Prefnge, and 
 Parturient Vaticination in our minds, of Ibme Higher Good and Per- 
 feUion, than either Power or Knowledge. Knowledge is plainly to be 
 preferred before P^jn^er, as being that which guides and direi^ts its 
 blind Force and Impetus ^ but Arifiotle himfelf declares, that there 
 is Ao'ys T( Kgei-^ov, which is >^iy^ «e;j^. Something better than Reafon ^'^^uh^: 
 and Knowledge, which is the Principle and^riginal of it. For (Taith ''''' ^' 
 hej Ao/» y.o'^ a AJy©-', aAAa ti vc^S'^ov • The Principle of Reafun is not 
 Reafon, but Something Better. Where he alfo intimates this to be 
 the Proper and Eflential Charadtcr of the Deity ; ri ^\ 001 ngS-^ov k^ 
 ^^S"'/^?, ttAmv Quc, ^ For what is there, that can be better than Know- 
 ledg'. , but God^ Likewife the fame Philolbpher elfewhere plainly 
 determines, that there is Morality in the Nature of God^ and that his 
 Happinels conlifteth principally therein, and not in External things, 
 and the Exercife of his Power, on ^ Sv kydsca ^ AjStujuxfA-jx, 'On- DiKif.iT..ci<: 
 P:aA\<j to(79tov, oOTv-sa^ ocpiTyn; k^ (p^o\'ii<nui; , Kj tS Tv^-jJ^y iQ} toj^to^, tea 
 (yvvQf.jLoKoynjuS/jov v)^?v, /^^Tug/ tcC ^a x^Qjj^oi^, 0$ (^Socifjuav fj^ 'S^ ;^ 
 /uax^<p/04, Si' afllv 1^ r^ t|flB7?g^xi'v a>a3aV , aA\a. §1' cuj-m cuhi^ , itf tzS 
 trTo? T(? Si'ou. rh' cpvmv. That every man hath fo much of Happinef, as 
 he hath ofVertue and lVifdom,and of AUing according to thefe, ought to be 
 conjeffed 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 
 hecanfe he is himfelf (or that which he is^ and in ftich a manner affeB- 
 ed according to his Nature, that is, becaufe he is Effentially Moral and 
 Veriuous. 
 
 Which Doftrine of Arijiotle's, feems to have been borrowed from 
 Plato, 'who rr. his Dialogues De Republica, difcourfing about Moral 
 Vertue, occafioaally falls upon this Difpute concerning the Sum- 
 
 S mum
 
 204 A Good Jiiferiour to Knowledge. B o o k I. 
 
 i;*. €. 
 
 mum Boriumox: Chiefeft Good; wherein he concludes, that it nei- 
 ther confifted in PkaJ»re as fuch, according to the Opinion of the 
 Vulgar, nor yet in Mere Kuowkdge and Vncler^iandifig^ according 
 to tlic Conceit of others, who were more Polite and Ingenious. 
 
 oi^ oTi Tx'i^ 1^ Tn?<hQlc; vi^n 5bK.a avcu ttj a><x^v , to?$ j tco/j.-^7i^i^ 
 cpQiwoK; • Kj oTire ci tStt) iiyi/L/lrjoi m t'x^ffi £/^e;|cu mt/? cp^^vt^O^-, «-^' avaf- 
 KdT^ovmi TcKL-m.-nc, tkv tS cojocSS cpavcLi , /x&'Aa j^Aoi'o;-; , ov-^S'/^oiTt? ^1> on 
 j^ ifl-^ 'n;a>«^v, AiTs^i 7ny'Aiv^?&5VC'- T^« /^won? that to the Vulgar^ 
 Thdjurs feems to be the Higheji Good., hut to ihofc vpho are more Ele- 
 gant andlngenuotfs^ Knorr ledge .• But they who entertain thh Latter 0- 
 finion , can none of them declare vrhat kj^d of Knowledge it is ^ 
 which IS that Higheji and Chief eU Good, hut are necejfitated at bji to 
 fay, that it is The Knowledge of Good , very ridjcnloujly : Forafmitch 
 as herein they do hut run round in a Circle , and tt^br aiding us for be- 
 ing ignorant of this HigheU Good, they talk^ to us at the fame time^ 
 as knowing what it is. And thereupon ^he adds KaAa^v a'jWcpoT^gcov o\T6;v, 
 yxcLndc, -n^^ aAii6a'a^, aMo }y jtaWioveri tSto tiyif/^Q- ouJttj, ofBai? i^yj/ar. 
 'B'TnsyfA.lw 3 }y 'AAii6eiav, £^-2^ <pS? -n -^ o-^v »Kiq\S^ /j^j vo/^t^^v o§9oi', viKiav 
 
 oc>a^v 3 yiy^cdoii c-mn^cv olvt^^ wt o^Sov, dhK 'in /U^^o'vt? rJjv tS «>«6S 'i^iv 
 Tifjty.TiQV. That though Knowledge and Truth be both of them Excellent 
 things, yet he that jldull conclude the Chief Good tobe fomethingrvhich 
 tranfcends them both, will not be mifiaken. For as Light, and Sight or 
 the Seeing Faculty, may both of them rightly be faid to be Soliform 
 things, or of Kin to the Sun, but neither of them to be the Sun 2tfelf:,fo 
 Knowledge and Truth, may lik^rcife both of them be faid to be Boniform 
 things, and of Km to the Chief Good, but neither of them to be that 
 Chief Good itfelfj but this isjiill to be looked upon as a thing more Au- 
 guji and Honourable. In ^ which of Plato's, there feems to be little 
 more, than what may be experimentally found within our felves 5 
 namely, that there is a certain Life, or ^7/<i/ and Moral Difpo(ition 
 of Soul, which is much more Inwardly and thoroughly 6^<z^»-yi^(?r/, 
 not only than Senfual Pleajure, but alfo than all Knowledge and Specu- 
 lation whatfoever. 
 
 Now whatever this Chiefeft Good be, which is a Pcrfeftion Su- 
 periour to Knowledge and Underftanding ^ that Philofopher re- 
 folves that it muft needs be Firft and Principally in God , who is 
 therefore called by him, 'i^'a t" a>oce». The very Idea or Efience of 
 Good. Wherein he trode in the Footfteps of the Pythagoreans, and 
 particularly of lim£ns Locrus, who making Two Principles of the 
 Univerfe, i1//>f J and Necejfity, adds concerning the Former, Tx-riav 
 
 The Firii of thefe Two, is of the Nature of Good, and it is called God, 
 the Principle of the Bcft things. Agreeably with which Dodrineof 
 theirs, the Hebrew Cabalifts alfo make a Sephirah in the Deity, 
 Superiour both to Binah and Chochmah (Vnderjiandif/g and ff'ifdom) 
 which they call Chether or the Crown. And fome would fufpeft 
 thisCabaliftick Learning to have been very ancient among the Jews, 
 and that Parmenides was imbued with it, he calling God in like 
 manner 5icp«vlu> or the Crown. For which ^elleius in Cicero, Crepre- 
 
 lenting
 
 Chap. IV. Morality /«//^^ Nature of God. 20^ 
 
 Tenting the (everal Opinions of Philofbphers concerning God J per- 
 rtringes him amongft the reft , Parmcmdes Commcntttmin qniddaw 
 Corons Jimilititdine ejjicit , Stcphartem appcllat , cotitincntem urdure 
 lucis orbem^ qui cingit C alum, quem appe//at Deitm. 
 
 But all this while we feem to be to feek , What the Chief and 
 Higheft Good Superiour to Knowledge is, in which the Elfcnce of 
 the Deity principally confifts, and it cannot be denied , but that 
 Plato fometitnes talks too Metaphyfically and Clowdiiy about it ; 
 for which caufe, as Ht lay open to the Lafh of Arijiotle^ (b was he 
 alfo Vulgarly perftringed for it, as appears by that of Amphjis the 
 Poet in Laertiuf. 
 
 To </^' a>«9ov 0, 77 tidt' '($5iv, S otJ Ti/f^otifiv 
 MeM^? §la Touix/xy, vi-t/ov or^ix tSt' e}^, 
 ' H -n 7« nKoiizo:^ 'A)<x6ov • 
 
 IVhat Good ih,it ii^whichyoti exje^ frdm hetice^I confefj Icj^ underflatid^ 
 than I do Phto'f Good. Neverthelels he plainly intimates thtfc two 
 Things cone erning it. Fiift, that this Nature of Good which is alfo the 
 Nature of God, includes £f»7^w//) in it, when he gives this accompt 
 of Gods both Making the World and after fuch a Manner j Eccauje he 
 vptts Good, and that which is Good hath no Envy in it, and therefore he 
 both made the IVorld, and alfo made it as vccU^ and as lik^ to himjelf 
 as roaspojfible. And Secondly, that it comprehends Eminently all 
 Vcrtue and Jnfiice, the Divine Nature being the Firji Pattern hereof 5 
 for which caufe Vertue is defined to be, An Ajjimilation to the Deity, 
 Jujiice and Honesty are no Fa&itioin things. Made by the Will and 
 Command of the more Powerful to the Weaker, but they are Na- 
 ture and Perfcciion^ and dclcend downward to us fiom the Deity. 
 
 But the Holy Scripture without any Metaphylicai Pomp and Ob- 
 Icurity, tells us plainly. Both what is that Higheft Perfedion of In- 
 tellcftual Beings, which is K^ic^ov Aoyxj^ '^^j»''/^<;, Better than Rca- 
 fon and Knowledge^ and which is alfo the Source, Life and Soul of 
 all Morality, namely that it is Love or <:harjty. Though ffpeak^xvith 
 the Tongue of Men and Angels ^ and have not Love, lam but >«A;«^ "^jJ^^ 
 ii Kii/x^xKov ikKxK<x(ov, as Sounding Brafs or a Tinkling Cymbal, which on- 
 ly makes a Noife without any Inward Life. And though I have Prophe- 
 cy,andunderjiandall Myjleriesand all Knorvledge, andthough I have ali 
 Faith,fo that I could remove Mountains. ^and have not Lovc,I am Nothing^ 
 that is, I have no Inward Satisfaction, Peace or True Happinefs. And 
 though I bejiow 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 deftitute of all True Morality, Vertue and Grace. And 
 accordingly it tells us alfo in the next place , what the Nature of 
 God is, that he is properly, neither Power nor Knowledge (^though 
 having the Perfeftion of both in him) but Love. And certainly 
 whatever Darl^^ Thoughts concerning the Deity , fome Men it> 
 their Cells may fit brooding on, it can never reafonably be con- 
 ceived J that that which is ix^v^-rocfov a.WiT2;)V j^ cuj-m^v.igxJo: , the 
 
 S 2 Aloli
 
 2o6 The Divine Idea more explicate. B o o k I. 
 
 A^oji Sclf-fufficient and Self- happy Being, {hon\d have any Narrow ^nd 
 Selfip Defigns abroad^vvithout it felfjmuch lefs harbour any Malignant 
 and Dejpightful ones, towards its Creatures. Neverthelefs becaufe fo 
 many are apt toabufe the Notion of the Divine Love and Goodnef, 
 and to frame fuch Conceptions of it , as deftroy that ^zr/«/ and 
 Hcv rential Fear that ought to be had of the Deity 3 and make 
 Men TrcfumptHouj and Regardlef of their Lives, therefore we think 
 fit here to fuperadd aUo, that God is no Soft nor Fond and Vartial 
 Love^hutlhatjufiice is zn E&nii3\hrancho{ this Divine Goodnef-j 
 God being, as the Writer De i^4'««£/tf well Expreffes it, vo^<^? lotR^ipii?, 
 Jn Impartial Lavpy and as Plato, uir^cv TravT^jv, the Meafure of all 
 things. In Imitation whereof, Arifiotle concludes alio, that a Good 
 Man (in a Lower and more Imperfeft fence) is Mtr^v too, an Imparti- 
 al Meajure of things and Anions. 
 
 It is evident that the Atheifts themfelves in thofe former times 
 of Paganifm, took it for Granted, that Goodnef? was an Eflential 
 Attribute of the Deity whofe Exiftence they oppoled (fo that it wa« 
 then generally acknowledged for fuch, by the Pagan TheiftsJ from 
 thofe Argumentations of theirs before mentioned, the 12th. and 15th. 
 taken from the Topick^ of Evils, the Pretended III Frame of things, 
 and Want of Providence over Humane Affairs. Which if they were 
 true, would not at all difprove fuch an Arbitrary Deity ( as is now 
 phancied by fbmej made up of Nothing but JVill and Power, with- 
 out any Eflential Goednej? and fyfiice. But thofe Arguments of the 
 Atheifts are direftly Level'd againft the Deity, according to the 
 True Notion or r^ea of it j and could they be made Good, would 
 do execution upon the fame. For it cannot be denied, but that the 
 Natural Confequence of this Dodlrine, That there is a God EffentiaUy 
 Good, is this, that therefore the World is Well Made and Govern- 
 ed. But we (hall afterwards declare, that though there be Evil in 
 the Tarts of the World, yet there is none in the Whole j and that Mo- 
 ral Evils are not Imputable to the Deity. 
 
 And now wehave propofed the Three Principal Attributes of the 
 Deity. The Firft whereof is Infinite goodnefs with Fecundity , the 
 Second Infinite Knowledge and Wifdom, and the Laft Infinite ACtive 
 and Perceptive Power. From which Three Divine Attributes, the 
 i-ythagoreans and Piatonifts, feem to have framed their Trinity of 
 Archical Hypojiafes, fuch as have the Nature of Principles in the U- 
 nivcrle, and which though they apprehended as fevcral DiftinttSub- 
 ffances, gradually fubordinate to one another, yet they many times 
 extend the to ©eiov fo far,as to comprehend them all within it. Which 
 Pytbagorick^ Trinity feemstobe intimated by Arijiotle'm thofe words. 
 
 As the Pythagoreans alfo jay^ the Vniverfe and all things , are deter- 
 mind and contein'd by three Principles. Of which Pythagorick 
 Trinity more afterward. But now we may enlarge and fill up, 
 that Compendious /(^e^i of God premifed, of ^ Being Abfolutely Per- 
 fcB, by adding thereunto (to make it more Particular) fuch as is In- 
 finitely Good, Wife, and Powerful^ ncceffarily Exifiing^ and not only 
 
 the
 
 C H A p. IV. Onlynefs conteined in thifldca. 207 
 
 the Framer of the World ^ but alfo the Caufe of all things. Which 
 Idea of the Dciry , is (ufficient , in order to our prefent Un- 
 dertaking. 
 
 Neverthelefs, if we would not only attend to what is barely ne- 
 cefTary for aDifpute with ^theiffs, but alfo confider the Satisfafti- 
 on of other Free and Devout Minds, that arc hearty and finccre 
 Lovers of this Moft Admirable and Moft Glorious Being, we might 
 venture for their Gratification, to propofe yet a more Full, Free 
 and Copious Defcription of the Deity, after this manner, God k a, 
 heing Abfolutely PerfeU , Vnmadc or Selfor/gifjated, cwd Kccc^arily 
 ExifHng^ th.7t hath an Infinite Fecundity in him^ and Virtually Con- 
 tcins all things'^ Of alfo an Infinite Benignity or Overfiowing Love, Vn- 
 invidioufl) d/fplujmg and communicating it jelf-^ together nvth an Im- 
 partial Rdhtude, or Nature ofjujiice: Who fully fcn/prchcnds h;m- 
 jelf ^ and the Extent of his oven Fecundity ^ and therefore all the 
 Pojfihilities of things , their Jeveral Natures and Rejpe&s^ and the Beji 
 Frame or Syftcm of the Whole : Who hath alfo Infinite A&ive and 
 Perceptive Porrer : The Fountain of all things , who made all that 
 Could be Made, and n>as Fit to be made, producing them according to 
 his Own Nature (his Efiential Goodncfs ajid Wtjdom) and therefore 
 according to the BeJi Pattern , and in the Brji manner Pojjible , for 
 the Good of the whole j and reconciling all the l^ariety and Contrariety 
 of things in the Vniverfe, into One moji Admirable and Lovely Har- 
 mony. LaUly, Tvho Conteins_ and Vpholds all things , and governs them 
 after the Befi Manner alfo^ and that without any Force or Violence^-, they be- 
 ing all Naturally fubJeS to hfS Authority,and readily obeying his Laws. And 
 Now we fee that God is fuch a Being, as that if he could be 
 fuppofed Not to Be, there is Nothing, whofe Exiftence, a Good Man 
 could Poffibly more WiQi or Defire. 
 
 X. From the Idea, of God thus declared, it evidently appears, 
 that there can be but One fiich Being, and that u.l-vu.mc, , Vnjty, One- 
 linefs or Singularity isEIIential to it: forafmuch as there cannot pof^ 
 fibly be more than One Supreme, more than One Omnipotent ox Infinite- 
 ly Powerful Being, and more than One Caufe of all things befides it 
 felf. And however Epicurus, endeavouring to pervert and Adul- 
 terate the Notion of Cod^' pretended to fatislie that Natural Prolepfis 
 ox Anticipation in the Minds of Men, by a Feigned and Counterfeit 
 allertingofa Multiplicity of Coordinate Deities, Independent up- 
 on One Supreme, and fuch as were alfo altogether unconcerned ei- 
 ther in the Frame or Government of the VVorld, yet himfelf not- 
 withftanding plainly took notice of this idea of God which we have 
 propofed, including ^w/Y/ or 0«e/^we/} in it (he profefledly oppofing 
 theExiftence of fuch a Deity) as may fufficiently appear from that 
 Argumentation of his, in the Words before cited. 
 
 ^is regere Immenfifummam, ^is habere Profundi tH.r.pii. 
 
 Indu manu validas potis eji moderanter habenas .<? "^ " 
 
 ^if par iter coslos omnes convertere, C^ omnes 
 Ignibui tetheriis terras fuffireferaces ? 
 
 S 9 OfHfiibu*
 
 2o8 The Grand Ohje&ion again fl this Idea, Book. J. 
 
 Omnibus inqj locis cjje omni tempore pr£jio ^ 
 
 VVhere he would conclude it to be a thing Utterly impoffible^for 
 the Deity to Af^imadvcri, Order and DJfpoje all things, and be Fre- 
 fevi every where in all the diftant places of the World at once j which 
 could not be Pretended of a Multitude of Coordinate Gods, (bar- 
 ing the Government of the World amongft them, and therefore it 
 muft needs belevell'd againft a Divine Monarchy, or One Single, 
 Solitary Supreme Deity, ruling over all. As in like manner, when 
 he purfues the (ame Argument further in Cicero^ to this purpofe, 
 that though fuch a thinj; were fuppoled to be Poffible, yet it would 
 be notwithftanding abfolutely Inconliitent with the Happineft of 
 any Being, he ftill procedes upon the lame Hypothefis of one Sole 
 HiHat.D.li, and Single Deity: Sive ipfe MHtidui Deus eii, quid poteU vjje minus 
 qtiietum^ quam nuUo punHo temporis i?itcrmijJo , vcrjari circum axem 
 Cceli admirabili celeritatc .<? Sive in ipjo Miindo Dcus incji aliquk qui 
 regat, qui gubernet, qui ctirfits ajirorum, mutationes temporum^ homi- 
 ttum commoda viiifque tneatur ^ me llle cji implicatus mokjlis negotiif 
 €^ operofis. IVhether yen reill fiippojc the IVorld Jt fclf to be a Cod^ 
 rvhat can be more unquiet , than without intermijfion perpetually to 
 tphirle round upon the Jxis of the Heaven^ with fuch admirable celeri- 
 ty ^ Or whether you will imagine a God in the IVorld dijiin£i from it, 
 who does govern and difpofe all things^ l^eepup the Courfes of the Stjrs^ 
 the Succejjive Changes of the Seajons^ and Orderly yicijjitudes of things^ 
 and contemplating Lands and Seas , conferve the "Utilities and Lives 
 of men , certainly He mull needs be involved in much Solicitous treu' 
 ble and Employment. For as Epicurus here fpcaks Singularly, fo the 
 Trouble of this Theocracy could not be thought fo very great, toa 
 Multitude of Coordinate Deities, when parcel'd out among them, 
 but would rather feem to be but a fportful and delightful Diver- 
 tifement to each of them. WheVeforeit is manifeft that fuch an I- 
 deaof God, as we have declared, including "y;;///, Onelinef and Sin- 
 gularity in it, is a thing, which the ancient y^//)c^i/, under the times 
 of Paganifm, were not unacquainted with, but principally direfted 
 their Force againft. But this may feem to be Anticipated in this 
 place, becaufe it will fall in afterwards more opportunely to be dif- 
 courfed of again. 
 
 O 
 X I. For this is that which lies as the Grand Prejudice and Obje- 
 Uion againft that Idea of God^ which we have propofed, Ellential- 
 ly including iLnI^am^, Singularity or Onelinejs in it, or the Real Ex- 
 igence of fuch a Deity, as is the Sole Monarch of the Univerfe 5 Be- 
 caufeall the Nations of the World heretofore ( except a fmall and 
 inconfiderable handful of the jftir/J together with their Wifeft men 
 and grcateft Philo(bphcrs, were generally look'd upon as Folytheish, 
 that IS, fuch as Acknowledged and Worlhipped a Alitltiplicity of Gods, 
 Now One Cod and A/any Cods, being dircftly Contradidious to one 
 another, it is therefore concluded from hence, that this Opinion of 
 A:fonarchy ox o^ One Supreme God, the Maker and Governour of all, 
 hath no Foundation in Nature, nor in the genuine ldea''s and Frolepfes 
 of mens minds, but is a mere Artificial thing , owing its Original 
 
 wholly
 
 Chap. iV. Frou: the IKvj^in PolyihdCm, 209 
 
 wholly to rnvati rhanctcs and Conceits^ or to Vofitivc Laws and /»///- 
 tutiofis^ amongft [^en?/, ChriUians and AUhonietaris. 
 
 For theaflbilling of which Difficulty (feeming fo formidable at firfi: 
 fight) it is neceilaryjthat welhould make a Diligent Enquiry into the 
 True and Genuine fence of this Pagjn Tolythctfrn. Forfinceit isim- 
 poffible that any man in his Wits,fhould believe a Mttltiflic7ty ofGods^ 
 according to that idea of God before declaredjthat is, a Multiplicity of 
 Supreme^ Otntiipotent^orln^nxtcXy roTverfid Beings 'jit is certain that 
 the ra(^,in rol)thcij/ft , and Multiplrcity of Gods, mufl: be under- 
 ftood according to forae other Notion of the Word Gods, or fome E<jni- 
 vocution in the ufe of it. It hath been already obfcrved, that there 
 were (bmetime amongfl; the Pagans, fuch, who meaning nothing el(e 
 by Gdds^ but Z)ndetjlj>;d/ng Beit7gs Siipcrionr to mcff, did fupfiofc a 
 Multitude i)f fuch Deities, which yet they conceived to be all (as well 
 as Men) Native and Mortal, Generated fucceffively out of Matter and 
 Corrupted again into it, as Dej/jocritui his idols were. But thefe The- 
 ogomjls, who thus Generated all things whatfoevcr, and tiierefore the 
 Gods thera(elves uuiverfally, out of Night and Chaos, xhtOcean ot Fluid 
 yl/7//fr,Cnotvvithfl:anding their Ufing the Name Gods)zxQ plainly con- 
 demned both by Anjiotle and Plato^ for down-right Atheiiis, they 
 making 6" c////e/i'yI/^//t'r, the Only Self-ex; iicnt thing, and the Original 
 of all things. 
 
 Wherefore there may be another N(?//^;; of the Word Gi?^/, as ta- 
 ken for Vnderjianding Beings Supcricur to Akn , that are not only 
 Immortal, but alfo Self-exjjient and "Unmade --^ and indeed the Afler- 
 tors of a Multiplicity of f.ich Gods as thele, though they cannot be; 
 accounted T/if/^^x in aftrid and proper fence (according to th^tldca 
 of Cod htforc declared) yet they are not vulgarly reputed ^//u-z/i?/ 
 neither, but look'd upon asakind of Middle thing betwixt Both, 
 and commonly called PolytheiUs. The rcafon whereof (eems to be 
 this, becaufe it is generally apprehended to be Eflential to Atheifm, 
 to make Senficp Matter the Sole Original of all things, and conlc- 
 quently tofuppofeall Confcious Intelle&ttal Beiyrgs to be Adadc ox Ce^ 
 neratedj whereforethey who on the contrary aflert (notOnebutJ 
 Many Underftanding Beings Vnmade and Self-exifient, muft needs 
 be look'd upon as thofe, who of the Two, approach nearer toThe- 
 //«i than to Atheifm, antl fo deferve rather to be called P<?/j'^/je//?/, 
 than Atheijis, 
 
 And there is no Queftion to be made, but that the llrgers 
 of the forementioned Objedlion againfl: that Idea ofGod^ which in- 
 cludes t>»e//«e/? and Singularity in it, from the Pagan Polytheifm, or 
 Multiplicity of Gods, take it for granted, that this is to be under- 
 ftood of Many Vnmade Self-exijient Deities , Independent upon one 
 Supreme, that are fo many Firji Prirciplcsin the Univerfe, and Par' 
 tial Caujes of the World. And certainly, if it could be made to 
 appear, that the Pagan Polytheifis did uuiverfally acknowledge fuch a 
 Multiplicity of Vnmade Self-exijient Deities, then the Argument 
 fetch'd from thence, againft the N>ityra!jty of that Idea of Cod pro- 
 
 pofed
 
 2IO TheFagm Danes not all Unmade ^ B o o k I. 
 
 pofed (Effentially including Singularity m'n) might feem to have no 
 fmall Force or Validity in it. 
 
 X II. But Firft this Opinion of Many Self-exiiient Deities^ Inde- 
 pendent upon One Supreme^ is both Very Irrational in itfeJf, and alfb 
 Y>hAn\y Repugnant to the rh^nomena. We fay Firft, it is Irrational 
 in it felf, bccauic Sclf-cxijie^^rc, and iSJeceffary Exijicnce being Eflenti- 
 al to a Perfeft Being and to nothing elfe, it muft needs be very Irra- 
 tional and AbJHrd^ to fuppofe a Jllnltitude of ImperfeB Underftand- 
 ing ^emgs Sclf-cxiiient, and no Perfcif One. Moreover, if Imper- 
 fect Underftanding Beings were imagined toExift of themfelves from 
 Eternity, there could notpoffibly beany reafon given, why juft fo 
 many of them fhould exift, and neither More nor Lefs, there being 
 indeed no reafon why any at all (hould. But if it be fuppofed, that 
 thefe Many Self-exiftent Deities happened only to Exift* thus from 
 Eternity, and their Exiftence notwithftanding, was not NcceJJ'ary 
 hm Contingent, the Confequence hereof will be, that they might as 
 well happen again to ccafe to be, and fo could not be Incorruptible. 
 Again.ifany One I/nperfeS Being wh3tfoever,could exift of it felffrora 
 Eternity, then all might as well do lb, not only Matter, but alfo 
 the Souls of Men and other Animals, and confequently there could 
 be No Creation by any Deity, nor thofe fupofed Deities therefore 
 deferve that Name. Laftly, we might a'.'o ^dd, that there could 
 not be a Multitude of Intclleftual Beings Self-exiftent, becaufe it is 
 a thing which may be proved by Realbn, that all Imperfeft Under- 
 ftanding Beings or Mi-nds, do partake of One PerfcB Mind^ atid fup- 
 pofe z\^o Omnipotence ox Infinite Povper-^ were it not, that this is a 
 Confideration too remote from Vulgar Apprehenfion, and therefore 
 not fo fit to be urged in this place. 
 
 Again, as this Opinion of Many Self-exijient Deities, is Lrationalin 
 it felf , foisit likewile ^hinly Repugnant to the rhsnomena of the 
 World. In which , as Macrobiuf writes, Omnia funt connexa , all 
 things conspire together into One Harmony, and are carried on Peace- 
 ably and Quietly, Conftantly andEavenly, without any Tumult or 
 Hurly-burly, Confufion or Difbrder, or the leaft appearance oiSchiJm 
 and Paction:, which could not poftibly be fuppofed, were the World 
 Made and Governed, by a Rabble of Self-exijient Deities, Coordi- 
 nate, and Independent upon One Supreme. Wherefore this kind of 
 ^,r, Polytheifm was <7/'7/er thus confuted by Or/Vew; wa Sv ^i?^iov ttj doc 
 . ,8. -J^c' ce/^fxyjav 7ti$c /jy/jov TTJi? Ky rlw tiL-nc^ixv th ttcsiJ.s (n^v t dV/xi»('-v)v 
 
 vov KiVistsav-, How much better if it, agreably to what we fee in the harmo- 
 niouf Syjlem of the World, to rrorjl^ip one only JJ/ai^er of the World, which 
 is one, and confpiring throughout with its whole felf, and therefore could 
 net be made by many Artificers, as neither be conteined by Many Souls , 
 Moving the Whole Heaven^ Now fince this Opinion is both Irratio- 
 nal in it felf and Repugnant to the Phenomena, there is the lefs Pro- 
 bability that it ftiould have been received and entertained by all the 
 more Intelligent Pagans. 
 
 XIIL Who,
 
 Chap. IV. Becanfe they held a Theogonia. 
 
 211 
 
 XIII. Who, that they did not thus UniverfalJy, look upon all 
 then Gods asfo many Vn/ftade Sclf-cxijient Beings^ is unqueftionably 
 manifeft from hence, becaufe ever fiuce He/<7^'s and Homer's iimQ at 
 leaft, the Greckilh Pagans generally acknowledged a Theogonia , a 
 Generation and Temporary Prodncfion of the Gods j which yet is not 
 to be underftood Univerfally neither, forafmuch as he is no Theift, 
 who does not acknowledge fome Self-exi/ient Deity. Concerning 
 this Theogonia^ Herodotus writeth after this manner : oiiv >t tpS^'efotxa- £»ur./>.<i, 
 fc? 7^' 3si£v, ei75 aei v,<m.v miTt? oyjfm -zi -nviq to elcJ^a , wc v.-mgioiTo ixi- 
 Xe/ « tt^^LJu;?? ^9 x^'^?.^? «7re(V Aoya- 'hot'o^^v 7?) it, "o fJt^y^v ViKmm tij^o.- 
 wxAom 'i-nin Stx^a ^tu it^io^ni^is^ y<.\io3rxi, ft^ i -nKicm. ?to/ })e(si 01 ttoim- 
 on-iTfi; Gto^viav "eMm^^^i, k, ToTn .3Eo7(r/ to^ i-nZiW^loA <§b'iTK. If- hence every 
 one of the Cods w^ts Generated^or whether they allof them ezer were^and 
 what are their forms^is a thing that was not known till very lately jfor Hefi- 
 od andUomer, were(as Ifiippofe) not above four hundred years my Seni- 
 ors. And theje were they ivho introduced the Theogonia among the Greek/, 
 and gave the Gods their fever ul Names : that is, fettled the Pagan The- 
 ology. Now if before H^_/7(?£/"s and H<?/»fr's time, it were a thing not 
 known or determined amongft the Greeks , whether their Gods 
 were (7f«cr4/e^,or all of them Exited from Eternity , then it was not 
 Univerfally concluded by them, that they were all Vnmade and Sclf- 
 exijient. An<!P though perhaps fome might in thofe ancient times 
 believe one way, and fome another, concerning the Generation and 
 Eternity of their Gods, yet it does not follow^ that they who thought 
 them to be all Eternal, muft therefore needs fuppofe them to be al- 
 fo Vnmade or Self-exiflent. For Jrijiotle, who aflerted the Eternity 
 of the World, and confequently alfo, of thofe Gods of his, the Hea- 
 venly Bodies, did not for all that, fuppofe them to be Self-exiflcnt 
 or Firji Principles, but all to*depend upon One Principle or Original 
 Deity. And indeed the true meaning of that Queftion in Hero- 
 dotus, Whether the Gods were Generated or Exifted all of themyrt?/;^ 
 Eternity, \s (as we fuppofe ) really no other than that of Plato's, 
 & yly)\^6 Mfff.u)i; M oc^vti;'^- pvhether the IVorld were-A^ade or Vu- 
 made'-i and whether it had a Temporary beginning, or exifted fuch 
 Tas it is from Eternity ; which will be more fully declared afterwards. 
 But ever fince Hefiod's and Homers time, that the Theogonia or Genera- 
 tion of the Gods , was fettled, and generally believed amongft the 
 Greeks, it is certain that they could not poffibly think, all their Gods 
 Eternal, and therefore much lefs, Vnmade and Self-exifient. 
 
 But though we have thus clearly proved that all the Pagan Gods 
 were not Univerfally accounted by them, fo many Vnmade Self-ex- 
 ijient Deities , they acknowledging a Theogonia or a Generation of 
 •Gods , yet it may be fufpefted notwithftanding, that they might 
 fuppofe a Multitude of themalfb (and not only One) to have been 
 Vnmade from Eternity and Self-exiflent. Wherefore we add in the 
 next place, that no fuch thing does at all appear neither, as that the 
 Pagans or any others, did ever publickly or profefledly aflert a Mul- 
 titude of Vnmade Self-exiflent Deities. For Firft, it is plain concern- 
 ing the HefiodianGofls , which were all the Gods of the Greekiftl 
 
 Pagan?
 
 212 The Hefiodian Gods B o 
 
 Pagans, that either there was but One of them only SclJ-exT/ient, or 
 elfe None at all. Becaufe //e/'/''oir//G(?^x were either all of them de- 
 rived from chaos (oY the Floting IVatcr) Loz;f it felf being Generated 
 likewifcout of it (according to that AriHophiUnck^ Tviidition before 
 mentioned) ox zX^'^ Love was fuppofed to be a diftinft Principle from 
 Chiios^ namely the y?fl^7we f/vwrz/'/eof the Univerfe, from whence to- 
 gether with chaos 3 all the Theogonia and Cofmogoma was derived. 
 Now if the Former of thcfe were true, that Hefiod fuppofed all his 
 Gods Univerfally, to have been Generated and fprung Originally from 
 Chaos ovxheOcean^ then it is plain that notwithftanding all that Rab- 
 ble of Gods mufter'd up by him, he could be no other than One of 
 thofe Atheijlijk^ Theogonijis beforementioned , and really acknow- 
 ledged no God at allj according toiheTrHe Idea of him , he being 
 not a Theift , who admits of no Self-exijient Deity. But if the 
 Latter be true, that Hc//^-^ fuppofed Love to be a Principle diftindl 
 from Chaosy namely the A^ive Principle o^ the Univerfe, and de- 
 rived all his other Gods from thence, he was then a right Paganic^ 
 Theiji^ fuch as acknowledged indeed Mafiy Gods^ but only One of 
 them Vnmade :ind Self-exijient^ all the reft being Generated or Cre- 
 ated by that One. Indeed it appears from thole Paflages o( Art' 
 fi\\6.m. Jlotlehdoxecxted by us, that that Philofopher had been fometimes 
 divided in his Judgment concerning Hefiod , where he fliould .^ 
 rank him, whether among the Atheiih or the iheijh. '^ov in his Book 
 de Ccelo, he ranks him amongft thofe, who made all things to be Ge- 
 nerated and Corrupted, befides the Bare Sithfiance of the Matter^ that 
 isamongft the y4/j/<?/«/e^//'e7/?j-5 andiook'd upon him as a Pvinglead- 
 er of them : but in his Metaphyficks, upon further thoughts, 
 fufpedls that many of thofe who made Love the Chiefeftof the Gods, 
 were Tbeijis^they fuppofing it to be a Firji Principle in the Univerfe, or 
 the A&ive Caufe ofthingSjand that notftnly Parmenide s ,h\xt a\^o Hefiod 
 w^as fuch. Which Latter Opinion of his is by far the more probable, 
 and therefore embraced by Plutarch^ who (bmewhcre determines Hefi- 
 od to have aiferted One'5^Jt''y->'»'''v>ifov,ot Vnmnde Deitj^as alfo by the an- 
 cient Scholiaftl^ upon him, writ thus, that Heftods Love was^o is^vh 
 c<; t^cic, h Kj euc,- Q^^ t£ 'AcP^c^tt?? nlT^^lc, i^v The HeavenJj Love, 
 which is alfo God., that other Love that was born of Venus, beine 7«- 
 nior. But Joannes Diacnnus ^ t^coToc 3 e^rtU'iroc iw:7?ov, x t 'T Acp^o- 
 
 Ko'i Tzva -nq^iis&vyivvi tgaTa, oiiXyca ^ tUu i^wc^iQircf/ffA^iu) (pvmyMc, KiniTiK-MV od- 
 Tiav iVMSCd 7^'' oiTcov. By Love here ((aith he) vee muji not undcrjiand 
 Venus ^tr Son, whofe Mother was as yet Vnborn, but another more an- 
 cient Love, which I take to be the A[iive Caufe or Principle of Motion^ 
 Naturally inferted into things. Where though he do not feem tofup- 
 po(e this Love to be God himfelf, yet he conceives it to be an Aftive 
 i-'rinciple in the Univcrfe derived from God, and not from Matter. 
 But this Opinion will be further confirmed afterward. 
 
 The next confiderable appearance of a Multitude of 6'e/f-eA://?f»t 
 Deities, (eemstobein the Valentinian T/jzr/y Gods ^nA jEons, which 
 have been taken by fome for fuch f but it is certain that thefe were 
 all of them fave One, Generated-, they being derived by that Phan- 
 
 taftick
 
 Chap. IV. The DitheiiHck Do&rine. 213 
 
 taftick Devfzcr of them, from One Self-originated^ Deity, called 
 Bytbus. For thus Fpiphanitts informs us, r^a^covm '^ ^, §-^? eea? }y ^^^ . 
 Aiavax, Kj ov^visg jiaAe-ra; 7W5aaw.''y<Jv, 6m 6 tt^^tc? '6^ Bv3i<; • T/jj^ (" Va- 
 lentinus) would alfo introchiceTbirty Gods and j?toni, aftd Heavens^ the 
 firU $f which is Bythusjhe meaning thereby an Unfathomable Depth 
 and Profundity i and therefore this Bytkm^ was alfo called by him 
 (hdoL-na Kj awcTDio'//^^-; ttoth^ , The Htgheji and Ineffable Father. 
 
 We do indeed acknowledge that there have been (bme, who have 
 really aller ted a Duplicity of Gods, in the fencp declared; that is of 
 Anifftaltp or Perceptive Beings Self-exijient j One as the Principle of 
 Good, and the other of Evil. And this Ditheifm of theirs, feeras to 
 be the neareft approch, that was ever really made to Polythajn?. 
 Unlelswe (hould here g've heed to Plutarch, who feems to make 
 the ancient /'er//.zwj , bcddes their Two Gods, the Good and the fw/, 
 or Oromafdes and Arimamuf -^ to have afferted alfb a Third Middle 
 Deity called by them Mithras , or to fbme Ecclefiaftick Writers,who 
 impute a Trinity of Gods to Marcion ; (though lertuUian be yet 
 more Liberal, and encreafe the Number to an Ennead.J For thofe 
 that were commonly called Tritherjh, being but miltaken Chriftians 
 and Trinitarians, fall not under this Confidcration. Now as for 
 that forementioned Ditheifm, or Opinion of Ttvo Gods, a Good and 
 an Ew/ one, it is evident that its Original fprung from nothing elfe, 
 but Firft a Firm Perfwalion of the F.fjential Goodnefs of the Deity, 
 together with a Conceit that the Evil that is in the world, was alto- 
 gether Inconfijlent and Vnreconcilable with the fame , and that 
 therefore for the falvingof this Phenomenon, it was ablblutely necef^ 
 fary, to fuppole another AnimahfJ) Principle Self-cxijient, or an Evil 
 God. Wherefore as theCe Ditheijis, as to all that which is Good in 
 the World, held a Monarchy, or one Sole Principle and Original, 
 fo it is plain, that had it not heen for this bufinefs of £?;// (which 
 they conceived could not be (alved any other way ) they 
 would never have aflerted any more Principles or Gods than 
 One. 
 
 The chiefeft and moft eminent Aflertors of which Ditheifiick, Do- 
 Urine of Two Self-exigent Animalifh Principles in the Univerfe, a 
 Good God and an Evil Damon, were the Marcionites and the Ma- 
 nicheans, both of which, though they made fome ilight Pretences to 
 Chriftianity, yet were not by Chriltians owned for fuch. But it is 
 certain that bcfides thefe and before them too, fome of the Profcf^ 
 fed Pagans alfo, entertained the fame Opinion, that famous Mora- 
 lift Plutarchus Ch^eronenfis, being an Undoubted Patron of it ; which 
 in his BookDe Ijide & Ofiride he reprefents, with fome little diffe- 
 rence, after this manner; iJji[xS(j^v\ ^ m "vk^ tS k^c/xs yiviQis Kj cu- Pini.Mi 
 
 aTToAtivSar 3 '^^ (pcjiXlw Trovfoc-TTOffiv d^vocTXiV^mhAhu pS/i if^iricpumixv tJ cmiMxfi, 
 ttoAAIu) 3 TJ7 -^yyi tS TwvToi;, ae) tt^o^ tmv jitArio'/a Svcr^-)(Q(m.v. The Ge- 
 neration and Conjiitution of this World k mixt of contrary Powers 
 or Principles (the one Good, the other Evil') yet fo as that they are not 
 both of equal force, but the Better of them more prevalent : notwith- 
 
 Jianding
 
 214 ?luur:chaDith69L,orAfertor Book. I. 
 
 f . iGOj.Par- 
 
 jlanding which, it is alfo ahfoUuely impojjibk, for the IVorfer Power or 
 Principle to be ever Vtterly dejireycd, much of it being always mter- 
 miMgledin the Soul, and much in the Body of the Vniverfe, there perpe- 
 
 .tually tugging againji the Better Principle. 
 
 Indeed learned men of later times, have for the moft part look'd 
 upon Plutarch here, but either as a bare Relater cf the Opinion of 
 other Philofophers ; or elfe as a Follower only, and not a Leader 
 in it. Notwithftanding which, it is evident, that Plutarch was 
 hirafelf heartily Engaged in this Opinion , he difcovering no 
 fmall fondn.fs for it , in fundry of his other Writings ; as for Ex- 
 ample in his Platonick Queftions, where he thus declares himfelf 
 concerning it, ii to imfAoi.K'.q vcp' m/i/^v Ktye/u^jov ocKuSig 'tS^v , vi fM^ 7b 
 
 7^1' yivtQtv 'iy^v iS^ cc^^^hv^ Or elje that which is often afjirmed by us is 
 true, that a A4ad Irrational foul, and an ttnfurmeddiforderly Body did 
 coex/Ji with one another from Eternity, neither of them having any CC' 
 neration or Beginning. And in his Tim£an Pjychogonia, he does at 
 large induftriofly maintain the(ame, there and elfewhere endeavour- 
 ing to eftablilli this Doftrine , as much as poffibly he could, upon 
 Rational Foundations. As Firft , that Nothing can be Made or 
 Produced without a Caafe, and therefore there muft of neceffity, be 
 forae Caufe of Evil alfo, and that a Pofitive one too j he reprefent- 
 ing the Opinion of thofe as very ridiculous, who would make the 
 Nature of Evil, to be but eTratm^Jov an Accidental Appendix to the 
 World, and all that Evil which is in it, to have come in only by 
 the by, and by Confequence, without any Pojitive Caufe. Second- 
 ly, x\\ztGo6.hting Efentially Good could not poffibly be the Caufe 
 of Evil, where hehighly applauds Plato for removing God to the 
 greateftdiftance imaginable from being theCaufe of Evil. Thirdly, 
 that as God could not , fb neither could (JAn a.-mm, Matter in it 
 felf devoid of all form and Quality, be the Caufe of Evil, noting this 
 to have been the Subterfuge of the Stoicks. Upon which account, he 
 often condemns them, but uncertainly, fometimes as fuch, whoaffign- 
 ed No Caufe at all of Evils, and fometimes again as thofe who made 
 God the Caufe of them. For in his Pfychogonia he concludes that unlefs 
 we acknowledge a Subftantial Evil Principle, cd xtoirou KtTutAa/^ea- 
 v>sQiv v\ix2cq (XTreg/ou, TO x^^oi' &1C "T^ ixvi 6VT0? av(UTi&5 itj DiyiwytTz>i; tTrao-a- 
 yvTEc, i-net 7^'^ ft cilav is-mi (x}c(3iv,isTi to octtd/ov , &fc6g 'tS^v islxv xanS jy 
 yiviQiv Tm^^eiv, The Stoical Difficulties will of necejjity overtake and 
 involve us, who introduce Euil into the World from Nothing, or With- 
 out a Caufe, fince neither that which is Ejfentially Good (^ as God") nor 
 yet that which is devoid of all ^ality (as Matter^ could poffibly give 
 being or Generation to it. But in his Book againft the Stoicks , he 
 accufes them as thofe, who made God, Effentially Good, the Caufe of 
 Evil. oJtoi ThvyjxKaiv d^yjti', ocyx.3iv o'vToc -t^eov ttoiS^i, « -j^ m i;AMTOxa»ov 
 i^ cujiyiq '7mi^i<^\^yA\ , (iimo<; yx.^ '(^ jy ttootx? ccra? ^yiiu-i Sl(X.ipo^<; , vzo 
 TO iroiSvTCi; ocuthV k^ <}(VifA.ci\i^o\Toq 'i'^mav. iLgi ccvd^fcn to xa»ov & /jt^ §1' is^v^ 
 c/n. TV fA.ii ovTog, & 'j Six TMV KivQoTzv oi^)(}v dx. tS ^ps yly«vot; xiird^y^iv. 
 Themfelves make God being Good, the Principle and caufe of Evil, fince 
 Matter which is devoid of Siuality, and recieves all its Differences 
 
 fom
 
 C H A p. 1 V. of an Evil Principle. 2 1 -^ 
 
 from theABive Principle, that moves aftd formrit, could not fojjihly 
 be the -Ciwfe thereof. IVherefore Evil miiji of neccjfity, eithcrcumefrom 
 Nathing, or elfe it majl come from the A&ivc and Moving Principle^ 
 Tphichis God. Now from all thefe Prcmifes joyned together, rhi- 
 tarchcondwdes, that the Th£nomenon of Evil, could no otherwife 
 pollibly be (alved, than by fuppofing a Subjiuntjul rrinaple for it , 
 and a certain Irrational and Maleficent Soul or D<emon, Vnmade, and 
 Coexifting with Ood and Matter from Eternity to have been the 
 Caufe thereof. And accordingly he refolves, that as whatfoever is 
 Good in the Soul and Bodj/ of the Vniverfe, and likewife in the Souls of 
 Men and Demons, is to be afcribed to God as its only Original, fo 
 whatfoever is Ez///, Irregular and Diforderly in them, ought to be 
 imputed to this other Subftantial Principle, a -^^^j) «^vk« 'i, y-ancTvuU, 
 an Irrational and Maleficent Soul or Ddtmon, which infinuating it felf 
 every where throughout the World, is all along intermingled with 
 the Better Principle : j^jWh '^.i' ^^ou e§]/ov 7v3sS tIu) ^^x^^j ^o that 
 neither the Soul of the Vniverfe, nor that of Ale n and Damons, was 
 wholly the lForI{manJI?ip of God, but the Lower, Brulip and Diforderly 
 part of them, the Effeii of the Evil Frinciple, 
 
 Butbefidesall this, it is evident that Plutarch was alfo ftrongly 
 poffefled with a Conceit, that nothing Subftantial could be Created 
 (x\o not by Divine Power) out of Nothing Preexisting •-, and therefore 
 that all the Subftance of whatfoever is in the World did Exift from 
 Eternity Vnmade : Co that God was only the Orderer, or the Aletho- 
 dizer and Harmonizer thereof. Wherefore as he concluded that the 
 Corporeal World was not Created by God out of Nothing, as to the 
 Subltanceof it, but only the Preexifiing Matter, which before mov- 
 ed Diforderly, was brought into this Regular Order and Harmony 
 by him : In liketnanner he refolved thztxhe Soul of the World (for 
 fuch a thing is always fuppofed by him) was not made by God out of 
 Nothing neither, nor out of any thing Inanimate diuA. Soullefs Preexift- 
 ing, butoutof a rrcex//?/775 Diforderly Soul, was brought into an Or- 
 derly and Regular Frames dfcoQiAx '^w'T^-ApJ^ TO H£Qf^.is yt\i<no:^,oi- ^^^^^f'^f 
 
 oiOTsaTDf TO owjOUxTiJtov, e^uTrAnjifov j ;^ kAoi/OV to ftivv!nit6'i \y>S(ra.' THJO ^ 
 W avoc^/uocia \^_;|^$ faTt \-)Qsm;<; K6yo\ • d ^ 3eoi; 5t? (mjJiCt. to dmA)iJ.<i^Qy, »t? 
 4(;X.MV to cc\|/<7^v tTTOi'no^i', ocAA' Oi^.jd^ cc^jULivitoov ai'</*^, &c. There was 
 Vnformed Matter, before this Orderly World was made, which Matter 
 was not Incorporeal, nor "Unmoved or Inanimate, but Body difiompoftd 
 anda&ed by a Furious and Irrational Maver, the Deformity whereof was 
 the Dtfjarmony of a Soul in it, devoid of Keafon.EorGed neither made Bo- 
 dy out of t bat whjch was No-Body, nor Soul out of No-foul.But as the Mufici- 
 anwho neither makes Voice nor Motion,does by ordering of thcmnotiv/lh- 
 Jianding,produce Harmony j foGod, though he neither made the Tangible 
 and Reitjling Substance of Body, nor the PhantaUick ^"^ Self-moving 
 Power of Soul, yet taking both thofe Principles preexifiing (the one of 
 which was Dark^ and Objcure, tfx other Turbulent and Irrational) and 
 orderly difpofing and Harmonizing of them, he did by that means pro- 
 duce thk mo^ beautiful and perfc& Animal of the World. And fur- 
 ther to the fame pur pofci ix.' '^'m«Io? k-nKZc, i^ cH'-s ii, v^^«; , aMa 
 ffi/^i.tfteT§i«5: ■z^i <szfi>iJ.<x. it) ^jcaMa? Kj of.toioTyi^.Q-' , 5v o ^-? ■7re^T^)? ic, (5V/xi»§-
 
 2 1 6 PlutarchV Grounds for an Evil God, B o o k. I^ 
 
 rJi; ■ Tow'-ra J^ii kx\io&c9rx.i k^ -JcSj v|^^'? , dj<; tIuj f^S/J »75 v-ni tS 5eS 
 ycVoy^lM ZTi }co(y/j.is -'^yUv icra.v , aMot 7710. (^jai-rapw? ilj ^lccp}ciii;JcKoyii 
 5 ;L aTOvCfs cpo^^? ic) o^ju^,^ ^'va/ziv ou3tom.iv«Tov fc, aeinlvnTov . tIu) 9 <w57t:4 6 
 .3ic? §i(oc/p^x/3(Ji2-V-V©"5 7r^(j>i'M.ainv a£/6^-LoI? ;t, Koyo'ii, ifyjx\ (sy.nv viyi/Lu!vx 7K 
 n^(yfAX yijovo-ng j^vvHTky iuav • G^Jis/ ipj/ not the Caufe or Maker of Bo- 
 cly fiwply^ that is^ neither of Bulk^or Matter, but only of that Sym- 
 metry and PiilchritHcle Tphich istn Body, and that li^enefs vphichit hath 
 to hhnjelf. Which fame ought to be concluded alfo, concerning the Soul 
 of the Worlds thit the Subftance of it was not made by God neither j 
 nor yet that it was always the Soul of thi^ World, but at fi'rjl a certain 
 Self moving Subjiance, endowed with a PhantaHick^ Power, Irrational 
 and Diforderly,ExiJiingfuch ofitfelffromEternity,which God by Harmo- 
 ni'x.ing, and introducing into it fittingNumbers and Proportions, Made 
 to be the Soul and Prince of this Generated World. According to which 
 Dodixmeo^ Plutarch's, in the fuppofed Soul of the World, though it 
 had a Temporary beginning, yet was it never Created out of No- 
 thing, but only that which preexifted difordcrly, being afted by the 
 Deity, was brought into a Regular Frame. And therefore he concludes, 
 
 ocMflt Kj M£?(9^, at/^' utt' oa>T», aAA octt axnn, k, £f cwm yiyinv. Soulpar- 
 tal{jng of Mind, Reafon and Harmony, is not only the Work^ of God , 
 but alfo a Part of him, nor is it a thing fo much made by him, as fiom him 
 and exijiing out of him. And the fame muft he likewife affirm con- 
 cerning all other Souls, asthofe of Men and Demons, that they are 
 either all of them the Subftance of God himfelf, together with that 
 of the Evil Demon,or elfe certain Delibations from both, (if any one 
 could underftand it) blended and confounded together ; He not al- 
 lowing any new Subftance at all to be created by God out of nothing 
 preexiftent. It was obferved in the beginning of this Chapter, that 
 Plutarch was an Affertor of two oa^TrtsoIa or Selfexiffent Principles 
 in the Univerfe , <Jod and Matter, but now we underftand, that 
 he was an Earneft Propugnor of another Third Pfikciple ( as him- 
 . fclf calls it ) befides them both, viz. a 4^x*i '^'^^^ il, y-ot-tto-mw^ a A^tad 
 Irrational and Maleficent Sonlor D^mon : So that Plutarch was both 
 a Triarchiji , and a Ditheift, an Affertor of Three Principles, but of 
 Two Gods •-) according to that forementioned Notion of a God, as it is 
 taken, for an AnimaliJI) or Perceptive Being Selfexijient. 
 
 We are not ignorant, that Plutarch endeavours with all his might 
 to perfwade, this to have been the conftant Belief of all the Pagan 
 Nations, and of all the Wifeftmen and Philofophers that ever were 
 amongft them. For this ("(aith he, in his Book De Ijide & Ofinde) is a 
 moji ancient Opinion ^ that hath been delivered down jrom Theologers and 
 LavD-makers, all along to Poets and Philofophers ; and though the firfh 
 yiuthor thereof be "Unknown, yet hath it been fo firmly believed every 
 where, that the Footjieps of it have been imprintedupon the Sacrifices and 
 Mjfieries or Religious Rites, both of Barbarians and Greeks, Namely, 
 That the World is neither wholly Vngovcrned by any Mind or Rcafan, as 
 if aU things floated in the Jlreams of Chance and Fortune, nor yet that 
 there is any one Principle Jieering and guiding all, without Refijiance or 
 Control: becaufe there is a Confujed A^ixture of Good and Evil in 
 ivcry thing, and nothing is Produced by Nature Jincere. Wherefore 
 
 it
 
 C H A p. I V. cr JJntnade Soul. 217 
 
 it is KOt one orAy Difpcnfcr of ikiti^s^ rvl.o as it were out ci Jcvcral 
 yejjels clijtnbntcth thoje Jevcrul Liquors of Good and Evil^ mmglmn 
 them together af;d dapitig them as he pleajeth. But there are two Di- 
 jiinct and Contrary Potrers or Principles in tl.ciyorld^ One of them al- 
 ways leading as it were to the Right hand^ hut the other tufgrng a Con- 
 trary vjay. Ifijomuch that our whole Life and the whole IVorld if a cer- 
 tain Aiixtnre and Confufion ofthefe Jivo : at leaff this 'J'ernjirial IVorld 
 below the Moon is Juch, all being every where full of Irregularity and 
 Diforder. For ij nothing can be Made without aCaufe^ and that which 
 is Good cannot be the Caufe of Evil, there viujl needs be a dijhn& Prin- 
 ciple in Nature for the ProducJion of Evil as well as Good. And this 
 hath been the Opinion of the Tlliji and IP'iJcJi A/en., Jome of thcf^i ajprm- 
 ing et»? eivou oi'o xaSz^dp dxlKxvisi:^ that there are Two Gods as it 
 were of Contrary Crafts and Trades, one ivhereof is the Maker of all 
 Good, and the other of all Evil 5 but others calling the Good Principle 
 only a God, and the Evil Principle a Dtcnton, as Zoroaflicr the Mao^ici- 
 an. Befides which ZoroaUer and the Pcrllan Alagi , Plutarch pre- 
 tends that the Footfteps of this Opinion were to be found alfo in 
 the Aftrology of the Chaldeans, and in the Myftcries and Rehgious 
 Rites, not only of the Egyptians, but alfo of the Grecians themfelves 5 
 and laftly he particularly imputes the lame, to all the moft famous 
 of the Greek Philofophers, as Pythagoras, Empedocles, Heraclitus, A- 
 naxagoras, Plato and Anfiotle '-^ though his chiefeft endeavour of all 
 be to prove, that Plato was an Undoubted Champion for it \ aMa Df P/;f'c/i 
 
 vKy,'; ;^ tS ^5 t^tIw a.^y}iv iij ndaiuv, ii-miA.mi 7-/'' Koycov nr oL-mn^Tr^ov 
 fcTraorS^JV wt cl^ otttI'? Tn.'Svra, ryJ' mckoiv cpiisiv octt' oLOTO/xaTs }{^' mfJ.Q^€^l 
 Kci. 'Emai^M /j^ y. i«5^ (XM-a^U if/XiMru thv octo/xov croP^-^Stni' , dt; dvaln- 
 ov £7raoTx'v)iTi ki'viioiv oz tS /xv) cv'To?, cWToi 9 KaKiav ;^ v.ccv.oj^ cajMnxv to- 
 
 T&^ • a>Ai THV vh.Uv §la:po^i; aWfr/? ccTrnMATf w , Hj tS Sil tmv ^'' v.oc- 
 Kuv ouTi'av chn.'^d.Ta nii/j^^jQc. But Plato tvas not guilty of that Mifcarriage 
 of Later Philofophers, in overlooking tbc Third Power which is between 
 the Matter and God, and thereby falling into the Grofjejiof all Abfur^ 
 dities. That the Nature of Evils was but an Accidental Appendix to 
 the IP'crld, and came into it merely by chance, no body h:nws how. So 
 that thofe very Philofophers who will by no means allow /tv Epicurus, the 
 Smalleji Dcclenfion of his Atoms from the Perpendicular, alledging that 
 this wculd be to introduce a Alotion without a Cauje , and to bring 
 fomcthing out of Nothing j themfelves do notwithilanding^fuppofc all thai 
 Vice and Alifery which is in the IVorld, befidcs innumerable other Abfur- 
 dities and Inconveniences about Body, to have come into it , merely by 
 Accidental Conjeqnence, and without having any Caufe in the Firjl Prin- 
 ciples. But Plato did not fo, but devejling AJatter of all ^alities 
 and Differences, by means whereof, it could not pojfibly be made the 
 Caufe of Evils, and then placing God at the great eji disiance from be- 
 ing the Cauje thereof •■, he confequently rejolved it into a Third Vnwade 
 Principle between Cod and the AJatter, an Irrational Soul or Demon, 
 moving the Matter diforderly. 
 
 Now becaufe Plutarch'^ Authority paffcth fo uncontrolled, and 
 
 T 2 hi?
 
 2i8 Vhto no Ajjlr tor ^ Boo 
 
 his Teftiraony in this particular feems to be of late generally re- 
 ceived as an Oracle, and confequently the thing taken for an Un- 
 queftionable Truth, that the Ditheifiick^ DoQrhie of a Good and E- 
 vil Principle^ v/as the Catholick or Univerfal Doftrine of the Pa. 
 gan Thejli-u and particularly that Plato , above all the reft, was a 
 Profeiled Champion for the fame ^ we (hall therefore make bold to 
 examine Plutarch's Grounds for this fo confident Affertion of his 5 
 and principally concerning Plato. And his Grounds for imputing 
 this Opinion to Plato^ are only thefe Three which follow. Firft , 
 becaufe that Philofophcr in his Politkus^ fpeaksofa NeceJJar^ and 
 Innate Appetite^ that may fomctimes turn the Heavens a contrary way ^ 
 and by that means caufe Difordcr and Confufion j Secondly becaufe 
 in his Tenth De Leg/bus, he fpeaks of Tn?^ /{/nds of Sonls , where- 
 of One is Beneficent, but the other Contrary ^ And Laftly, becaufe in 
 his 'Tim<f.Ui he fuppofeth , the Matter to have been Moved difor- 
 derly before the World was made, which implies that there was a 
 Difordcrly and Irrational Soul confifting with it as the Mover of it. 
 Matter being unable ro move it felf But as to the Firftofthefe Allega- 
 tions out of Plato's Poljticuf, we (hall only obferve, that that Philo- 
 fophcr, as if it had been purpofely to prevent fuch an Interpre- 
 tation of his meaning there as t\\\s o£ Plutarch's^ inferts thefe very 
 words i /-'•'It' ocS hjo nvi. ^j^ , cp^ovSvTs ecoTc?? cb^^'ocv^ioc , r^icp&v ocutov • 
 Neither mafl any fuch thing be fnppofed, as if there rrerc two Gods^con- 
 irarily tninded to one another, turning the Heavens fonietimes one veay 
 and fometimes another. Which plain declaration of T/^/o's Sence, 
 being direftly contrary to Plutarch's Interpretation, and this Dithe- 
 ifiicli^ Opinion, might fervealfo for a fufficient Confutation of His Se- 
 cond Ground from the Tenth De Legibus, as \£ Plato had there af- 
 firmed, that there were Ivpo Souls moVmg the Heavens, the One Be- 
 neficent , but the other Contrary ; becaufe this would be all one as to 
 adert Two Gods, contrarily minded to one another. Notwithftand- 
 ing which, for a fuller Anfwer thereunto, we (hall further add, that 
 this Philofopher, did there, Firft, only diftribute Souls in General 
 into Good and EvW^ihoCeAIoral Differences Properly belonging to that 
 rank of Beings called by him Souls, arid firft^ emerging in them, 
 according to this Prcmifed Dodtrine, -A'' a.y<x.^Z<j alrix m -vf^x^ ^ '^^'' 
 K«./\£r, }y vMVMi iij (jl%^Z\\ h'xaic^v n ly ccJ^I-amv ' Soul is the Canfc of 
 Good and Evil,- Honeji and Difi}onejl, Juji and Vnjujl. But then af- 
 terwards, making Enquiry concerning the Soul of the World or 
 Heaven, what kind of Soul that was, he politively concludes, that 
 P,^i,%.sufh. it was no other than a Soul endued with aU Vcrtue. ag. i-Ki^^'v, -^^ 
 
 ocyc-iv cpxrlov.,''^^/JUiXysfjS/jlw}y >oos-/A^aztv, MTomiv ccotsluj ^^■,v htoi "ryiv (Ip- 
 avfiar. K?>. n f-ivi, oiAAa en. y^ '^^ &^'Afjt^jav x/'' csiov 'dhhcc, K{yav, 9 to- 
 (TTtv oi^iTHv '(-^(70.)/ -v|/^p/<!v fAi&Vii TThdisi; Ct^f.txy^v ocxJTO. Ath. Hofp. Since 
 it is Soul that moves all things, tve mujl of necejjity affirm , that the 
 Heaven or World is moved byfome Soul or other, adorning and difpofing 
 of jty rvhether it be the Bcs/ Soul, or the Contrary. Clin. Hofpes, it 
 is certainly not Holy nor pious to conclude otherrvife, than that a Soul 
 endued with all Vcrtue, One or More, moves the World. And as for 
 the laft thing urged by Plutarch:, that before the World was made, 
 
 the
 
 Chap. IV. Of a S7Sfiafjtial Rv'iWiinaplc. 219 
 
 the Matter Js faid by r/.tto, to have been Moved dijordcrlj^ we con- 
 ceive that that Philofophcr did therein only adhere to that Vulgar- 
 ly received Tradition, Vv^hich was Originally Mofaical , that the 
 Firrt beginning of the Cofn/opccLi, was from a Chaos ^ of Matter con- 
 jiijediy movcd^ afterward brought into Order. And now we think 
 it plainly appears, that there is no (trength at all in any of Pliitan/fs 
 foreraentioned Allegations, nor any fuch Monfter to be found any 
 where in rlato^ as this ShhjUntial Evil rriKC/pIe or God^ a Wicktd 
 Soul or Demon^ Unmade and Self-exiftent from Eternity , Oppofite 
 and Inimicous to the Good God^ (liaring the Empire and Domini- 
 on of the World with him. Which Opinion is really nothing clfe 
 but the Dez/j^zV/^ of the Devil, or Prince of EvW Spirits, making him 
 a Corrival with God, and entitling him to a Right of receiving Di- 
 vine Honour and Worfhip. 
 
 And it is obfervable, that Vhitarch himfelf confeffcth this Interpre- 
 tation which he makes of Plato, to be Kew and Taradoxical, or an 
 Invention cf his own, »9 §i* to vrAdfci? -P;^' avro nAatzsv©^ uTniuiTiso^ai, pf)ch-.g,i.L\i: 
 ^oju^'/jov im^fJxit'ictA, Such as becaufe it was contrary to the Generally 
 received Opinion of Platonijis, hir>ifelj thought to Jiandin need of /owe 
 Apology and Defence. To which purpofe therefore he adds again, 
 
 Tnx.^fAju^i/j^Q-' ccc, tvffi, 715 aAw^l? TO Ao'yy, ;t. 7ra^(5t|ov • / reill (faith 
 he_) declare mine own Opinion firjl concerning thefe things, confirming 
 it withVrohabiliiies, and as much as prjjihly lean, aiding and ajfiji- 
 ing the Truth and Paradoxicalnefs thereof. Moreover Preclus upon the 
 Ttni£us takes notice of no other Philofophers, that ever imputed this 
 Dodlrine to r/j/(7, or indeed maintained any fuch Opinion, of Two 
 Subftantial Principles of Good and £:w/,but only Plutarch and Jttic^ j 
 (though I confels Chalctdius cites Numcniuf alfo to the fame purpofe) 
 Prodis his words are thefe: oi fA/J -sjS/ nAxiix^^^.v t x^uma. iy^h-ili- 
 
 McKi^ydTiJ ^-^v Tkiv tSto TtivZamv, in^^v yi m v-'mmi; mv, m aTro ^v^:<; '■> et 3 
 aiDtRTo^ M Ktnmc, oi-ni o.'TOciiTa 4-^^'^. Plutarchus Cheronenfis and Atti- 
 cus maintain, that before the Generation and Formation of the World,, 
 there was Vnformed and diforderly Matter exijiing ( from Eternity ) 
 together with a Maleficent Soul j for whence, fay they, could that Moti- 
 on of the Matter, in ?\a\iO s.T\vnxns,procede, but fom a Soul. ^ and if it 
 rcere a Diforderly Motion, it ntufi then needs come from a Diforderly Soul. 
 And as Proclusx^W^ us.that this Opinion of theirs had been before con- 
 futed by Porphyrius and Jamblychm, as that which was both Irrational 
 and Impious, fo doth he there likewife himfelf briefly refel it in thefe 
 Two Propofitions , Firft, that vraarz. \vy}i 'f^^j.d '6^ tS r9?S, Every 
 Soul IS the Offfpring of God, and there can be no Soul nor anything 
 elfe, befides God Self-exifting 5 and Secondly, to yjxrdv ^nucmov Treiav 
 <!t.o"<3^ }y TO a>a^v aTOTTOv, s ^ o/LcorijLco'J -zzf 3a'(a "n oc^yj, kn i7r'm<; «- 
 ;k^'viiTov, »7^ o'Acc? d'Jiihyi^^jfj^ov' It is abfurd to make Evil alike Eternal 
 with Good, for that which is Godlcfi cannot be cf lik? honour with God, 
 and equally Vnmade^nor indeed van there be any thing at all.pofitively op- 
 pofite to God. 
 
 T 3 But
 
 ::>2o 
 
 The True Accomp, of the Tlatonic^ B o o k. I, 
 
 But becaufe it may probably be here demanded, What Account 
 it was then poffible for Plato to give, of the Original of Evils, foas 
 not to impute them to God himfelf, if he neither derived them from 
 \^\^ oLinioi , TJHqualifiecl Matter (vi^hich Plutarch has plainly proved to 
 be abfvird ) nor yet from a A-vyJ^ «vx?^ an Irrational and Maleficent 
 Soul of thelVorld or Demon ^ Self-ex iltent from Eternity ; we (hall 
 therefore hereunto briefly reply : That though that Philofopher de- 
 rived not the Original of Evils, from Vnqnalifi'ed A/atter, nor from 
 a Wielded Soul or Deiuon Unmade^ yet did he not therefore impute 
 them to God neither, but as it feemeth, to the Necejfity of I/nperfeSf 
 Betngf. For as Tim<eus Locrui had before Plato determined, that the 
 World was made by God and Necejfitj, Co does Plato himfelf accord- 
 ingly declare in his Tiwxus^ on f/jr^yf/^n tSc5^ tS jios-fA^ P^'^O^^ ^1 
 avocfe^f; )y vS TOS^iTSi?, vS ) oi\'d^)on<; oc§;^vfo< • That the Generation of this 
 World is n/ixt and made up of a certain compofition of Mind and Necef- 
 fity both together^ yetfo as that Mind^ doth alfo ( in fbme fence ) rttle o- 
 ■ver Nccejfty. Wherefore though according to Plato^ God be proper- 
 ly and direftly theCaufe of nothing elfe but Good, yet the Neccjfity 
 of thefe Lower ImperfeB things , does unavoidably give Being and 
 Birth to Evils. For Firft, as to Moral Evils, (which are the Chiefs 
 eft) there is a Necejjity that there fhould be Higher and Lon-er Incli- 
 nation s'vdzW'^atxoniX Beings Vitally United to Bodies, and that as 
 Aiitexotifioui or Free'Willed, they Ihould hare a P(5wer of determin- 
 ing themfelves more or left, either way j as there is alfo a Necejfity^ that 
 the fame Liberty of Will (eflential to Rational Creatures) which 
 makes them capable of Praife ^nd Reward^ (hould likewife put them 
 in a Poffibiliry of deferving Blame and PnniJJjment. Again , as to 
 the Evils of Pain and Inconvenience ^ there feems to be a Necejji- 
 ty^ that Imperfect Terrejirial Animals, which are capable of the Senfe 
 ofPleafure, ftiould in contrary Circumftances (which will alfo (bme- 
 times happen , by realbn of the Inconft^iency and Incompojjibility 
 of things ) be obnoxious to Difpleafure and Pain. And Laftly , 
 for the Evils of Corruptions and Dilfolutions 5 there is a plain Ne- 
 ccjfity , that if there be Natural Generations in the World , there 
 niould be alfo Corruptions j according to that oi Lucretius before 
 cited, 
 
 gjiando alid ex alio reficit Natura, nee nUam 
 Remgigni patitur, nift Morte adjntam aliena. 
 
 To all which may be added, according to the Opinion of many. 
 That there is a kind oC NeceJJjty of fbme Evils in the World, for a 
 Condiment ( as it werej to give a Rellifhand Haut-gou^ to Good'^ 
 fince the Nature of ImperfeU Animals is fuch, that they are apt to 
 have but a Dull Tind sluggijl) Senfe, a Flat and Infipid Taffe of Good, 
 unlefsit bequickned and ftimulated, heightned and invigorated, by 
 being compared with the Contrary Evil. As alfo, that there (eems 
 to be a Neceffary Vfc in the World of the xajui aas<7i«, thofc Involun- 
 tary Evils of Pain and Suffering , both for the Exercife of Vertue, 
 
 and
 
 C H A p.IV. Origine of Evils. 221 
 
 aud the Q^uickning and Exciting iheA&ivity of the World, as al- 
 fofor the Repreffing, Chaftifing and Punifhing of thofc yuxvA hiir.x^ 
 thole I'olitntary Evils of y ice and AClioti. Upon which {evcral ac- 
 compts, probably, Plato concludedjthat Evils could not beuteily de- 
 ftroyed, at leaft in this Lower World, which according to him, is the 
 Region ofLapfed Souls : aM' »t' (kmKicdni tx -m-m. dl-vaTov 2 0£'j^\g£ (i;- , 
 
 •TiEvavTiov ycc^ -n Tzf dyoc&S) oie Hvcu oivxytcn ) ir eV ^3?? ouj-rd l</^^uahi.t,7luj, i^Jlw/ 
 ^ 3vhtIu; (pvC^iv, y^ Tt:'c5^ -r ttttov <3)Sy.TroAei'.' if afaJw? • d^j Ti&^i&vci x?ii 
 dt'3i\yh c/A.H(n^ (^Suy\v oTiTO^^tsw cjjuypj 9 6 f-co'iaQK; ^00 )(^ -n oVvarh. c- 
 ^u)laQi<; by ^Ucuov K, o'ffiov /X.4TO (p^m<na<; y,.v(o5oii. E»t it it neither pof- 
 flblc (0 Thcodo4:us) That Evils Jliould be quite dejlroyed (for there 
 mnfl be fometh:*ig always Contrary to Good') nor yet that they pould be 
 feated amongji the Gods^ but they will of necejjity infesl this Lower Mor- 
 tal Region and Nature. Wherefore we ought to endeavour to flee from 
 hence^ with all pojfihlefpeed^ andottr flight from hence is this^ toajjimilate 
 our fives to God as much as may be. Which AjJiwiUtion to Godconfdi- 
 eth in being Juji and Holy with iVifdom. Thus, according to the Sence 
 of rlato^ though God be the Original of all things, yet he is not to 
 be accounted properly the Caufe of Evils, at leaft Moral ones, f they 
 being only De/cff/^ but they are to be imputed to the Necel/ity of 
 IfMperfe^ Beine^s, which is that ti-mftJi -m^cc TZtT^^i ^(rixaySazt ty cc:py.- 
 i(a^8(TO, 7 hat Neceflity which doth often rcfiji God, and as it were fljjl^e 
 off' his Bridle. Rational Creatures being by means thereof, in a 
 Capability of adiing contrary to God's tF/// and Law, as well as 
 their own trueNature and Good j and other things hindred of that 
 Perfeftion, which the Divine Goodnels would elfe have imparted to 
 them. Notwithftanding which, Mind, that is, God, is faid alfo by 
 Plato, to Rule over Necejjity, becaule thole Evils, occafioned by the 
 Necejjity of ImperfeB Beings, are Over-ruled by the Divine Art, IV if- 
 doM And Providence, for Good-, Typhon and Arimanius ( if we may 
 u(e that Language) being as it were Outwitted, by ofiris and Oro- 
 mafdes, and the worft of all Evils made, in fpight of their own Nature, 
 to contribute fub(erviently to the Good and Perfection of the Whole 5 
 ii, tStt) yw^yiV? Tix^'n? a>oc^7roi£iv Td )caxa, and thk ntul} needs be ac- 
 knowledged to be the great eji Art of all, to be able to Bonifie Evils, or Tin- 
 dure them with Good. 
 
 And now we have made it to appear (as we conceive J that Plu- 
 tarch had no fufficient Grounds to impute this Opinion, of Two A- 
 £five Perceptive Principles in the World, ("one the Caufe of Good and 
 the other of Evil) to Plato. And as for the other Greek Philofophers, 
 his Pretences to make them Affertors of the lame Doctrine, feem to 
 be yet more (light and frivolous. For he concludes the * Pythagoreans *^s°i?"S°Ztf.' 
 to have held Two fuch Subjiantial Principles o£ Good and £z'//,merely be ^'^'"'. ">'""'; 
 caule they fonretimcstalkt oftheo^avTioTDTj^ and (nsLiyjcu, The Contra- TSV,7%o'rM« 
 rieties and Conjuo^ations of things, fuch as Finite and Infinite, Dextrous "ei^^^i'amJg^ 
 and Siniftrous, Eaven and Odd, and the like. As alfo that Heracli- 'f^Z'i^;:,^. 
 tus entertain'd the fame Opinion, becaufehefpakeof a TreAiiT^^^vro; a§- ftot. Metaphyf. 
 l^ovix Kc(T/j.is, A Verjatil Harmony of the World, whereby things reci- 
 procate forwards and backwards, as when a Bow is fucceffively In- 
 tend?^
 
 222 The Anmdimns of the Terjian Boo k.T. 
 
 tended and Remitted 5 as 1 ike wife becaufe he affirmed, All things to 
 flow, andiVarto be the Father and Lord of all. Moreover he refolves 
 that Eifipedocles his FricfidJInp and Contention could be no other than 
 z Goodand EzijI Cod •■> though we have rendredit probable, that no- 
 thing eife was underrtood thereby, but an AQive Spcrmatick^ Fowcr 
 in this Corporeal World , caufing Viciffitudes of Generation and 
 Corruption. Again Anaxagoras '\s entitled by him to the fame Philo- 
 (bphy, for no other reafon, but only becaufe he made Mind and 
 Infinite Matter^ Tveo Principles of the Univerfe. And Laftly, Ari- 
 jiotle himfelf cannot fcape him from being made an AlTertor of a 
 Good and EvjI God too , merely becaufe he concluded Form and 
 Trivation, to be Two Principles of Natural Bodies. Neither does 
 rliitarcb acquit himfeLf anything better, as to the Segce of Whole 
 Nations, when this Dodrine is therefore imputed by him to the 
 Chaldeans, becaufe their jjirologers (uppoled Two of the Planets to 
 be Beneficent, Tivo Alalefi'cent, and 'Three of a Middle Nature : and to the 
 ancient Greeks, becaufe they facrificed, not only to Jupiter Olympic 
 w, but alfo to Hades or Pluto, who was fometimes called by them 
 the Infernal Jupiter. We confefs that his Interpretation of the 
 Traditions and Mysteries of the ancient Egyptians is ingenious, but 
 yet there is no necetTity for all that, that by their Typhon fhould be 
 underftood a Suhjiantial Evil Principle, or God Self-exiftent, as he 
 contends. For it being the manner of the ancient Pagans, (as fhall 
 be more fully declared afterwards) to Phy (to logize in then Jheolcgy, 
 and to Pcrfonate all the feveral Things in Nature j it feems more likely, 
 that thefe Egyptians did after that manner, only Ti-^az^imim&v, Per- 
 fonate that Evil and Confufion, Tumult and Hurliburly, Conftant Alter- 
 nation and VicifTltude 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 Perfjan 
 Magi, that they might indeed aflert Tvpo fuch A&ivc Principles of 
 Good and Evil, a^ Plutarch and the Manicheans afterwards did ^ and 
 vi'e mu ft confefs, that there is fbme Probability of this, becaufe be- 
 fides Plutarch, Laertius affirms the fame of them, oijio x&t' cfj'nkc, i:\ax 
 «?>«?, a>«^ov J^aJ.iLco\x k, yjxfcoi; That there are Tivo Principles according 
 to the Perfian Magi, a Good Demon and an Evil one '-, hefeemingto 
 Vouch it alio from the Autorities of Hemiippuf, Eudoxm and Theo- 
 fompus. Notwithftanding which, it may very well be Queftion- 
 ed , whether the meaning of thofe Magi , were not herein mifun- 
 dcrftood, they perhaps intending nothing more by their Evil De- 
 mon, than fuch i Satanical Power as we acknowledge, that is, not a 
 Sulfiantial 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 beeaufe Theodorm in Pho- 
 iim, calk the Perfian Arimanius, by that very name. Sat anas •■, but 
 alfb becaufe thole very Traditions of theirs, recorded by Plutarch 
 himfelf, feem very much to favour this Opinion, they running after 
 this manner 5 'ii^\<^ O X^^'"? &^«^fA/>o<;i (i* a> t 'a^&^viov Koijllov iTrUyoilx.
 
 Chap. JV. M.tgi , confidcred. 22^ 
 
 in 
 
 'itiJ^>s iif OjOaAM^ i>^,uop&^/j.\q , tvoc fiiov iy /aiocv -mKiTexv cc':^Qc.Tt>v [j.<x-/j>i^c^v k 
 of.ioyK(L<^s&,v amiTOV -f^icdrici ' That there is a Fat.il time .it hand in 
 ip/;/V/j Arimanius, the Introducer of Plagues and Famines , mnji of ne- 
 ccjjitj be utterly dcjlrojed, and rrhcn, the Earth hc/ng made plain and 
 cqnaly there fiall be but one Life, and one Polity of me??, all happy and 
 fpeakjng thejame Language. Or elfe as Theopontpui himfclf rcprcfentcd 
 tlieir fence, -dhoc, x-noKd-ra^i nr "Acflw, }y ri? y^ cc^^j^cjivz-; Ajj^cdtxoxffj; 
 'iTicdTX-i , lA.vtTi T^cpM'? c5^:/zV2r5, /xmvb ffniocv TTOiSvia? • T 3 rjdi-nx. fj.viy^-!v,(jzfl~ 
 yXoov ^ov ^(Ji/Aeiv tij dmiTC/i6io9vci x^pa> KmKZq y\o » ttdTvuv -nf ^a>^ cjs<s^ 
 ccv9§ci)7r(3o KoifjMii^iM (UeTg^/ov, That in concUifion, Hades fljall be utterly 
 aboliped, and then men flmll be perfc&ly happy, their Bodies neither 
 needing food, nor cafling any fl^adoiv. That God, rvhith contrived this 
 rvhole Scene of things, rejling only for the prejent a certain Jeafon, which 
 is not long to him, hut lil^e the intcrm/Jfion ofjkcp to men. For fince an 
 Unmade and Self-exiftent Evil Demon, fuch as that of Plutarch's and 
 the Manicheans, could never be utterly abolifhed or dcftroyed^ it 
 feems rather probable, that thefe Perfian /7/.?gi did, \nihcn Arimani- 
 m, either ■^^cowTTOTTOiOT, perfonate Evil only, as we fuppofe the Egy- 
 ptians to have done in Typhun j or elfe underftand a Satanic.tl Power 
 by it: notvvithftanding which, they might poflibly facrifice thereunto 
 (as the Greeks did to Evil Demons) for its Appeafement and Miti- 
 gation •■, or elfe as worQiipping the Deity it felf, in the Minifters of its 
 Wraih and Vengeance. 
 
 However, from what hath been declared, we conceive it does 
 fufhciently appear, that this Dithcijlicl^ Docirine of a Good and Evil 
 God, Cor a Good God and Evil Demon both Self-exiftent) allerted by 
 rlutarcb and the Manicheans, was never fo univerfally received a- 
 mongft the Pagans, as the fame Plutarch pretendeth. Which thing 
 may be yet further evidenced from hence, becaufe the Manicheans 
 profelled themfelves not to have derived this Opinion^ from the 
 Pagans, nor to be a Subdivi(i6n under them, or Schifm from them, 
 but a quite different Seft by themfelves. Thus Faufius'm St. Augu- Co,ura i.tf/; 
 Jline : Pagani Bona &■ Alila, Tetrads Splendidly Pcrpetuadf' Caduca, ^'*'^°-<^-3' 
 Alutabilia O" Certa, Corporalia & Divina, 'Dnum habere Principium 
 dogmatiz,ant. His ego valde contraria cenjeo, qui Bonis omnibus Prin- 
 cipium fateor Daim, Contrariis veroHyten (ficenim Mali Principium d^ 
 Naturam fheologus nojlcr appellat.) The Pagans dogmatize, that Good 
 and Evil thingf, Foul and Splendid, Perifhing and Perpetual, Corporeal 
 and Divine, do all alil{c procede fi-ont the fame Principle. tVhereas we 
 think fir otherwife,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 Faujltfs there again determines, 
 that there were indeed but TwoSeds of Religion in the World, re- 
 ally diftint^ from one another, t'/'^.. Paganifrndiwd Alanicheifm. From 
 whence it may be concluded, that this Doftrine, of Two A3ive Prin- 
 ciples of Good and Evil, was not then look'd upon, as the Generally 
 received Doftrine of the Pagans. Wherefore it fcems reafonable to 
 think, that fZ/u^^rr/j's imputing it foUniverfilly to them, was either 
 out of Dcfign, thereby to gain the better countenance and autho- 
 rity, to a Conceit which himfclf was fond of ^ or elfe becaufe he be- 
 
 hlf
 
 224 '^^^ Faaans not Geuerally Ditheifts. B o o k I, 
 
 iiig deeply tinftured, as it were, witluheSuffialions ofit, everything 
 which he look'd upon, feem'd to him coloured with it. And in- 
 deed for ought we can yet learn, this rhttarchui Cha:ronenfis ^ Nn- 
 menius and Mtrcus were the only Greek Philofophcrs, who ever in 
 Fublick Writings poruively alierted any fuch Opinion. 
 
 And probably S. AthaNaftu^^ is to beunderflood of Thefe, when in 
 his Oration Cw/r^i Centa^ he writes thus concerning this Opinion, 
 
 *£.VvMV<i;v 5v 77veij 7rAavM6a'T5$ -r dc/*S , ;^-.'t xg^/g^v in. t'yv&jfiT^?, a*' LiTresa(r<J ;^ 
 to6' vwtIjjj Si'ou. rtui jcaRi'av aTrtfpiivavTo • oiyM^oi.\io\i\iq i{^' ouo tclu-vx^ m nr- Sy- 
 
 ayt k«t' ax>rh<; m KaRia k«6' koj.'™ vin^Qiv ex<3 ;9 xm'ocv, ii inlKiv 34Kov- 
 
 td7c Stnv K) TO Ka;t6v roct' ffjrvkc, "^ Some of the Grcekj^ wandriffgont of 
 ihe right way J and ignorant of Chrij}^ have determined Evil to be a 
 Ileal Entity by it felf erring upon two accounts, becatife they ffii.ji of 
 J7ccejfity^ eitherfuppofc God not to be the Maker of all Things^ if Evil 
 have a Nature and Ej/cnce by it Jelfandyet be not made by him'-^or elje that 
 he IS the Maker and Caitfe of Evil^ whereas it is imprjfible, that he who 
 is Efjentially Good^ fiould produce the Contrary. After which that Fa- 
 ther fpeaks al^o of fome degenerate Chriftians, who fell into the fame 
 Error , oi 3 ^'^ "^'^/■^ ca(i((nav dic-7nmvr?t; ^ c,7tv.Ky Q\c<.t;irmi h^iQu-ocXicK;, 
 
 iioci* Some Hereticl{s , forjukjng ihe Ecckfiafiical Doltrtne ^ and 
 mahjf^g Jl.ypwral{ of the Earth , have in like manner^ fifjy attributed 
 a Real Nature and Efjcnec to Evil. Of which Hereticks there were 
 ievcral Scfts before the Manicheans^ fometirae taken notice of and 
 cenfur'd by Pagan Philofophers themfelves -, as by Celjui, where he 
 ch'arges Chriftians with holding this Opinion , that there is 
 a/avfi@^ "TzS fA-iydXCf} 3^^ r^U KaTi;^'/zV'^'^, ^'^ Execrable God contrary 
 to the Great God^ and by Plotinus^ writing a whole Book againft (iach 
 Chriftians, the 9th of his Second Enncad, which by rtfr/'/j;r/«f was 
 infcribcd -^^U t»? rvajiRa?, Againji the Gnojin^s. 
 
 But if notwithftanding all that wc have hitherto faidto the con- 
 trary, that which rlutaich fo much contends for, fliould be granted 
 to be true, that the Pagan Theologers generally aflerted Iwo Self- 
 cx/Jient Principles (^GoodGod, and an Evil Soul or Demon J and no 
 m(;re, it would unavoidably follow from thence, that all thofe other 
 Gods which they wordiipped, were not look'd upon by them, asfo 
 Many Vnmade Self-exiHent Beings^ becaufe then they (liould have 
 acknowledged fo many Eiifi Principles. However it is certain, that 
 if r/;//-z/r/i believed his own Writings, he muft of neceiTuy take it 
 tor granted, that noi-ie of the Pagan Gods ("thofe Two Principles of 
 Good and £&// only excepted) were by their Theologers accounted 
 Vnmade or Selfexijhnt Beings. And as to Plutarch himfelf, it is 
 unqueftionably manifcft, that though he were a Pagan, and a Wor- 
 fhipper of all thofe Many Gods of theirs, but efpecially amongft 
 the reft, of the Dclian Jpol/o ( whofe Priefl: he declares himfelf to 
 have been) yet he fiippofed them all ( except only one Goad Cod^ 
 • and
 
 C H A P.I V. Ari ftorleV Conjitt. of Many Principles. 225 
 
 and another Evil Soul of the World) to be no Selfexiftent Deities, 
 but ^Ji f^v'.'»-m , Generated or Created Gods only. • And the fame is 
 to be affirmed of all his Pagan Followers, as alfo of the Manicheans, 
 forafmuch asthey, befidesthcir Good and Evil God (the only Un- 
 made Self-exifttnt Beings acknowledged by thcmj worQiipped alfo' 
 Innumerable other Deities. 
 
 Hitherto we have not been able to find amongft the Pagans, any 
 who allerted a AJidtitiide of Vnmadc Self-exiiient Deitiet , but on 
 the contrary we (hall now find One, who took notice of this Opi- 
 nion of ttoAAcu a?x(w, ALifiy FriKciples, fo fir forth as to confute it, 
 and that is Arijiotk^ who was not occalioned to do that neither, be- 
 caufe it was a Doftrine then Generally Received, but only becaufe he 
 had a mind, odioully to impute fuch a thing to the Pythagoreans 
 and Platonifls, they making /^/cj'/ ((bmetimes called alfo Numbers) 
 in a certain fence, the Principles of things. Neverthelefs the Opi- 
 nion itfelf is well confuted by that Philofopher, {rom^hQ rh^nemena 
 after this manner^ oi h Kiycy-n^ t cc^Q/j.ov tt^Zvx -r (.uk^iMx^ucov, ilj kto? aei ^"H Met.t. 
 <i.J<K{w\ycfj3^!;lw ioi'ai' it} «-iS,')4'^ kvAp-c, oihAax, , \,-n\m'^iS\^ -rh tS ttkvttj^ inoLv ''♦•'■•"^* '•' 
 TTOiSojv • They who fay that Mathematical Number is the Firfi, andfitppofe 
 one Principle of one thing , and another of another^ would make the 
 whole IVorld to be like an incoherent and difagreeing Poem, where things 
 do not all mutually contribute to one another , nor confpire together to 
 make up one Sence and Harmony ^ But the contrary ((aith he) is mofi evi- 
 dent in the World j and therefore their cannot be Many Princi- 
 ples, but only One. From whence it is manifeft, that though Ari- 
 Jiotle were a WorQiipper of Many Gods, as well as the other Pagans, 
 (he fomcwhere reprefenting it as very abfurd to Sacrifice to none but 
 Jupiter') yet he was no Poly theiif, in the fence before declared, oi ma:- 
 nyVnmade Self-exiflent Deities, nor indeed any DitheiH neither, 
 no affertor of Two Vnderfianding Principles, a Good and Evil God, 
 (as Plutarch pretended him to be) he not only here exploding that O- 
 pinion of ttoAAou oc^xc". Many Principles, but alfo exprefly deriving 
 all from One, and in that very Chapter affirming, that Good is a Prin- 
 ciple, but not Evil. But as for the f'latonifts and Pythagoreans there 
 perftringed by him, though it be true that they mzde Idea's in fome 
 fence Principles, as the Paradigms of things, yet according to Ari- 
 Jiotle's own Confeffion , even in that fame Chapter, they declared 
 alfo, that there was ccMn cc^x^ vMojc^-d^, another Principle more ex- 
 cellent or Superiour, which is indeed that that was called by them the 
 TO tv, or Mova?, Vnity it felf or a Monad, that is, One moft Simple 
 Deity. 
 
 Though we did before demonflrate, that the Pagan Gods were not 
 all fuppofed by them to be Vnmade Self-exiftent Beings, becaufe they 
 acknowledged a Theogonia^ a Generation and Temporary Produ&ion of 
 Gods ^ yet forafmuch as it might be fufped:ed,that they held notwith- 
 ftanding a Multitude of Unmade Deities, we have now made the "^ 
 beflEnquiry that we could concerning this, and the utmoft that we 
 have been able yet to difcover is , that fbme few of the ProfefTed 
 Pagans, as well as of pretended ChrilVians, have indeed aflerted a 
 
 Dffplicit/
 
 226 ^ General Survey B o o k I. 
 
 Duplicity of fuch Godi (viz. VfiderjiancliKg Beings Vrtfiade) one Good 
 and the other Evil^ but no more. Whereas on the contrary we have 
 found, that Anjiotle did profefTedly oppofe, this Opinion of AUny 
 Principles^ or Vntnade Gods^ which certainly he durft never have done, 
 had it then been the Generally received Opinion of the Pagans. And 
 though it be true, that feveral of the Ancient Chriftians, in their Dif- 
 putes with Pagans, do confute that Opinion o'i Mavy Vnvjade Denies^ 
 yet we do not find for all that, that any of them ferioufly charge 
 the Pagans with it, they only doing it occafionally and ex abundanti. 
 But welhould be the better enabled, to make a clear Judgment con- 
 cerning this Controverfie, whether there were not amongft the Pagan 
 Dctiies, a Aiultitiide of Suppofed "Z^ww^^r/e Beings --i if we did but take a 
 lliort (urvey of their Religion, and confider all the (everal kinds of 
 Gods worrfiipped by them j which may, as we conceive, be reduced 
 to thefe following Heads. In the Fir(t place therefore it is certain, 
 that Many of the Pagan Gods, were nothing elfe but Dead Men ( or 
 the Souls of Men Deceafed) called by the Greeks' Heroes , and the 
 Latines Alanes^ fuch as Hercules, Liber. JEfculapius , Cajior, PoMux y 
 ^iirinuf, and the like. Neither was this only true of the Greeks 
 and Romans , but alfo of the ^Egyptians , Syrians and Baby- 
 lonians. For which caufe the Pagan Sacrifices , are by way of 
 contempt in the Scripture called , the Sacrifices of the Dead^ 
 that is 5 not of Dead or Lifekf Statues , as fome would put 
 it off, but of Dead Men. which was the reafbn , why ma- 
 ny of the Religious Rites and Solemnities, ob(erved by the Pagan 
 Priefts, were Mournful and Funeral'^ accordingly as it is expreffed in 
 c/;.ip.5,r.?i. •S'^/'w^/j concerning the Babylonians, T/je rPicJis fit in their Temples hav- 
 ing their clothes renp, and their heads and beards jjjaven^ and nothing up- 
 on their heads j They rore and cry before their Gods^as men do at the Feaji, 
 xrhcn one if dead. (Some of which Rites, are therefore thought 
 to have been Interdided to the Ifraelitifh Priefts. ) And 
 the fame thing is noted likewife by the Poet concerning the 
 Egyptians, 
 
 Et quent tuplangens^ Hominem tejlaris^Ofirin : 
 
 And intimated by Xenophanes the Colophonian, when he reprehen- 
 fively admonillied the Egyptians after this manner, el ^'^s^ vo/xi^aroi (xi) 
 ^^imv, e 5 ^^HvSffj ^h ^pi? vofi'i^<lv^ That if they thought thofe to be Gods, 
 they Jl.wuld not fo lament them, but if they would lament them^they Jljowld 
 n<) longer thinh^ them Gods. Moreover it is well known, that this Hu- 
 mour of Deifying Men, was afterwards carried on further, and that 
 Living Men (as Emperors) had alfo Temples and Altars, ereded to 
 them i Nay Humane Polities and Cities, were alfo fometimes Deified 
 by the Pagans, Rome it felf being made a Goddefi. Now no man can 
 imagine that thofe Men-gods and City-gods,weTe look'd upon by them, 
 as fo many Vnmade Selfexijient Dci//e/,they being not indeed fo much 
 as cpuffij -^^wi-m 3£ol, Gods Made or Generated by "Nature, but rather Ar- 
 tificially Made , by Humane Will and Pleafure. Again, Another 
 fort of the Pagan Deities , were all the Greater Parts of the Vifiblc 
 Mundane Syftera, or Corporeal World, asfuppofedto be Animated, 
 
 Th©
 
 Chap.IV. (9/f/'e Pagan Deities. 227 
 
 Tbe Sun, the Moon and the Stars, and even the Earth it felf, undet 
 the Names of Vejij, and Cybcle, the Mother of the Gods^ and the like. 
 Now it is certain ahb, that none of thefe could be taken for Un- 
 made Self exiftent Deities neither, by tho(e who fuppofed the whole 
 World itfelf to have been Generated^ or had a Beginnings which as 
 AriUotle tells us , was the Generally received Opinion before his 
 time. There was alfo ^ Third Sort of Pagan Deities, Ethcre.d and 
 Aerial Animals Invifible, caWtd Damons^ Genii and Lire/, Superiour 
 indeed to Men, but Inferiour to the Celejiial or Alundarre Gods before 
 mentioned. Wherefore thefe muft needs be look'd upon alfo by them 
 but as>'^V'i'rDi 3^:ij, Generated or Created Gods^ they being but certain 
 Inferiour Parts of^ the whole Generated World. 
 
 Befides all thefe, the Pagans had yet another Sort of Gods , that 
 were nothing but mere Accidents or Afections of Subjiances j 
 which therefore could not be (iippofed by them to be Sclf- 
 exijicnt Deities , becaufc they could not fo much as Siibfiii by 
 thentfelves. Such as were, VertHC^ riety^ Felicity^ Truths Faith^ Hupe^ 
 Jfijiice, Clemency, Love, Dcfire^ Health, Peace, Honottr, Fame, Liberty, 
 Memory, Sleep, Night, and the like; all which had their Temples or 
 Altars ereftcd to thcra. Now this kind of Pagan Gods, cannot well 
 be conceived to have been any thing elfe, but the Several and Vari- 
 ous A/.w/fijlal ions of that One Divine Force, Power and Providence thut 
 runs through the Whole World (as refjjcdling the Good and Evil o£ 
 Men) Fi&itioitjly Perfonated, and fo reprefented as fo Many Gods and 
 Coddcjjcs. 
 
 Laftly, There is ftill Another kind of Pagan Gods behind, having 
 Suhjiantial and Pcrfonal Names, which yet cannot be conceived nei- 
 ther to be fo many Vndcrjlanding Beings, Vnmade, and Independent 
 upon any Supreme, were it for no other reafon but only this, because 
 they have all of them their Particular Places and Provinces, off ces and 
 Fnn&ions feverally ("as it were) affigned to them, and to which they 
 areconfined^ fo asnot to enterfereand cla(h with one another, but 
 agreeably to make up one Orderly and Harmonious Syftem of tbe 
 VVhole; One of thole Gods ruling only in the Heavens, Another in 
 the Air, Another in the Sea, and Another in the Eivth and Hell •■, One 
 being the God or Goddefs of Learning and IVifdom, Another of Speech 
 and Eloquence, Another ofjujiice and Political Order ; One the God of 
 IVar, Another the God of Pleafure, One the God of Corn, and Ano- 
 ther the Gr?r/ of ^F/we, and the like. For how can it be conceived , 
 that a Multitude of Underftanding Beings Self-exiftentand Indepen- 
 dent, could thus of themlelves have fallen into fuch a Uniform Or- 
 der and Harmony, and without any clafhing, peaceably and quiet- 
 ly lliaring the Government of the whole World amongft them, fhould 
 carry it on with fuch a Conjiant Regularity .<? For which Cau(e we con-^ 
 elude alfo, that neither thofe Dii Majorum Gentium, whether the 
 Twenty Sele6ii, or the Twelve Confentes, nor yet that Triumvirate of 
 Gods, amongft whom Homer fhares the Government of the whole 
 World, according to that of MaximusTyrius, T^jLy^ 'o^Hga JVcfbcswi izi v\ff, le: 
 WiTa, Uoc^Siiv fj^ i'^ax^j trXimv xKct. vaAfj^j ou«, "A JV? 3 fcA*X!' t,o<^o\ Ht^o'» 
 
 U tvfoe.
 
 228 T he Things of Nature Verfonatcd, and BookL 
 
 tvT«, z^tk b »^vov, The Sea. bcitig ajjigned to Neptune, the Dark, ^fid 
 Subterraneous Farts to Pluto, but the Heaven to Jupiter, which Three 
 are fometimes called alfo the Ccleiiial, Marine, and Terrejlrj al ]upiier 5 
 Norlaftly, that other Roman and SaMothracian Trinity of Gods^ wor- 
 fhipped all together in the Capitol, Jupiter, Alinerva aad Juno:, I fay, 
 that none of all thefe could reafonably be thought by the Pagans 
 themfelves, tobefo many really diftinft, Vnmade^and Self-cxijicnt 
 Deities. 
 
 Wherefore the Truth of this whole bufinefs feems to be this, that 
 the ancic»nt Pagans did rhyjiohgi'z.e in their Theology , and whether 
 looking upon the Whole World Animated^ as the Supreme God, and 
 confequently the Several Tarts of it, as his Living Members, or el(e 
 apprehending it at leaft to be a Mirror, or Vifible Image of the Invi- 
 fible Deity, and confequently all its Several Parts, and Things ef Na- 
 ture, but fo many Several ManifcUations of the Divine Power and 
 Providence, they pre«nded, that all their Devotion towards the Dei- 
 ty,ought not to be Hudiedup in one General and Confufed Acknow- 
 ledgment, of a Supreme Invijihle Being, the Creator and Governour of 
 all, but that all the Several Manifejiations of the Deity in the World, 
 confidered fingly and apart by themfelvcs, fhould be made fo mZ' 
 nj DijiixB Objc&s of their JDevout Veneration 5 and therefore in 
 order hereunto did they ■n^fmimini&v, fpeal^of the things in Nature, 
 and the Parts of the World, as Pcrfons, and confequently as fo many 
 Gods and Goddeffes-^ yet (b, as that the Intelligent might eafily un- 
 derftand the Meaning, that thefe were all really nothing elfe, but fo 
 many Several Names and Notions^ of that One Numen, Divine Force 
 and Pojvcr, which runs through the whole World, multiformly difplay- 
 ing it felf therein. To this purpole Balbus in Cicero, Vicletifne ut a 
 Phyftcis rebus, trac(a Ratio (it ad Commcntitios d^ Fief as Dtos .■? See you 
 not hovp from the Things of Nature, Fi&itiem Gods have been made^ 
 And Origen (eems to infift upon this very thing, (where Celfus upbraids 
 the Jews and Chriftians for wordiipping One only God) liicwing that 
 all that (eeming Multiplicity of Pagan Gods, could not be under- 
 ftood of fo Alany Dijiinlt Subjlantial Independent Deities j </*<JKVuTa 
 
 T»? AoiTTSf? jjj«f€af»c. ABKVvTt} uTTCsaoiv ti) idxv lAwi/txccnivvc 'p^\Li^:C o.in Aic^ 
 
 C ow^TUTTDieioSTxi ^Rxvia aTTO ■t'i^ Trytl/yW^T&v ) c/^SK-Vuvou. oeac. To this 
 Sence ^ Let Qe\^\.\% therefore kimfelf JJkw, hovp he is able to make out 
 a Multiplicity a/Goc// (Subftantial and Self-exiftent) according to the 
 Greeks and other Barbarian Pagans , let him declare the Effence and Sub- 
 jlantial Pcrfonality of that Memory which by Jupiter generated the 
 Mufcs, or of that Themis which brought forth the Hours , Or let him 
 Jljew how the Graces always Nakfd dofubfiji by thcmfelves. But he tPill 
 never be able to do this, nor to make it appear that thofe Figments of 
 the Greeks (which feem to be really nothing elfe but the Things of Nature 
 turned into Perfins )arefo manydiJiin&(^Self-exiifent')Dcities.Where the 
 latter Words are thus rendred in a Late Edition , Sed nunquampoterit 
 ( Celf/fs ) Crtccorum Figmenta , qH£ validiora fieri videntur, ex rebus 
 
 ipfis
 
 Chap. IV. Deified, te/^T^^'/W Names of God. 229 
 
 ipfis Dcos ejje argucre, which we coniefs we cannot underftand 5 but 
 we conceive the word ow/.tAToTroSoSa/j there turned Validiora fieri, is 
 here u(ed by Origcn in ihe fkme fence with ■n^awim'miac&rxi^ (b that 
 his meaning is as we have declared , that thofe Figments of the 
 Greeks and other Barbaiian Pagans, (which are the fame with Halhm 
 his Commentitii & FiSfi Dii) are really nothing elfe but thcThings of 
 Nature, Figuratively and Fid rtioujjy Verjonaiccl^ and confcquently not 
 io many DiJiinB Stibjlavtiul Deittes , but only feveral Notions and 
 Conjiclcrations of One God, or Supreme Numen, in the World. 
 
 Now this Fi&itioifi Ferfonatiftg, and Deifying of Things , by the 
 Pagan Theologcrs, was done Iwo manner of ways j One, when tho(e 
 'ihwgs'xw Nature, were themselves without any more ado or Change 
 of Names, fpoken of as Verfons, and fo made Gods and Goddejjes, as 
 in the many inftances before propofed. Another, when there were 
 dirtinft Proper and Perjonul Names accommodated feverally to thofe 
 Things, as of Minerva, to Wifdom, oi Neptune to xki^Sea, of Ceres to 
 Corw and of Bacchus to Wine. In which Latter Cafe, thofe Perfonal 
 Names Properly {i:ynifie, the Invifihie Divine Powers, fuppofed to 
 prelidcover tl;ofe feveral Things in Nature, and thefe are therefore 
 properly thofe Gods and Goddelles, which are Mvi^i<; tacjv, xhcGivers 
 and DiJ'pcnfcrs o^ the Good ihings, and the Removers of the Con- 
 trary •■) but they are ufed Improperly alfb, for theThingt of Nature 
 themfelves, which therefore as Manifcftations of the Divine Power 
 Goodnels and Providence, Perfonated , are fometimcs alfo Ahu^vely, 
 called Gods and Goddejjes. This Myftery of the Pagan Poljtheifm, is 
 thus fully declared hy Mo fcopulu-s --^ Igiov cti toitk 01 'EMliuf? oL^jvoiyxv 
 
 Evi 3 ovo'iWixl'i TO n rbjj S^'vac/xtv '^)(^v , Kj -t ^^saTSvTa TOxa 3eov Zvo/jmIoV' 
 o9cv'Hi:p.'UPVozaAJSv tdt5 5ixjt<j.'ijM.' tStu 'ttv^^ ii^ nr '^^gwTSi'TK tou^ Sioc tx- 
 T» <ifi^y>S(jt^jcij.c, rix^'ccig, K) ^n/xyi^^cj.v -r mjov k, t^-; Koc/p7ra?, ^j rlw ^'^a- 
 
 tS S^^vai -T ofvov nXtkiZ}'} ■KCfyp<xy\., it, S^^bi'v-utra; tStov tric-i ^tk Jt; A/c'vuoti' • iy 
 
 ii,''Qn^TZ(m.v rcvhyi ^sjv • y^' thtoiij Matret? tKiycv tocct-c Koyacci; riyyax^ orov 
 ^v^oojWKV, av^vo/xi'aii, ita^'J^m^ r^yu^'lccv, it^ Tdc, kcpog^i; '^ ttw^/x^? t"^- 
 T5)V .^si?. ^/-'e «/«i7 ^wt^rp , that vphatfoever the Greeks ( or Pagans ) 
 favp to have any Porver, I'crtue or Ability in it, they looked upon it as 
 not a&ing according to fuch Porver, without the Providence, Presidency, 
 or Influence of the Gods •-, and they called both the Thing it felf, which hath 
 the Power, and the Deity prefiding over it, by one and the fame Name j 
 whence the Miniflerial Fire ujrd in Mcchanick^ Arts, and the God pre- 
 fiding over thofe Arts that work by fire, were both alike called Mepharftus 
 or Vulcan ^ fo the name Demetra or Ceres, was given as well to Corn 
 and Fruits^ as to that Goddef which hcfiows them \ Athena or Minerva, 
 did alike [ignifie, Wifdom, and the Goddef which is the Difpenfer ofitj 
 DionyfustT Bacchus, limine, and the God that givcth Wine (^whence 
 Plato etymologizes the Namejrom giving of Wine.') Tn like manner , 
 they called both the Childbc iring of IFomen , and the Goddcjfes thatju- 
 perintcnd ever ^/'c/?we Eilithuia tfr Lucina ; Conusor Copulation, and 
 
 U 2 ' the 
 
 la He /tod p. t.
 
 * ' — — — -^ 
 
 220 ^^ the Pagan Goch, B o o k I . 
 
 the Deity preftding over it. Aphrodite or Venus. jIkcI hjily , in the 
 fame manner^ by the Mitjes, they Jlgni fed both thofc Rational Arts^ Rhc- 
 t crick, , Agronomy, Poetry, andtheGoddeJJcs whichajjjji therein or pro- 
 mote the fame. Now as the fcveral Things in Nature and Parts of the 
 Corporeal World, are thus Metonymically and Catacrejhcaliy , calJed 
 Cods and Goddeffcs, it is evident, that fuch Deities as thefc, could 
 not be fuppofed to beZ)nmade or Selfexilhnt, by thofe who acknow- 
 ledged the whole World to have been Generated and had a Begin- 
 ning. But as thefe Names were ufed more Properly^ to fignitie Invi- 
 fible and Vnderjianding Porvers, PrefidingjDver the Thj^/gs in Nature, 
 and Difpenfing of them, however they have an appearance of fo ma- 
 ny feveral diftinft De/V/e/, yet they feera to have been all really no- 
 thing ehe, but as Balbus in Cicero expreffes it, Deuf Pertinensper Na- 
 turam ctijiifqne Rei, God pajfing through, and aBing in the Nature of 
 every thing, and confequently, but feveral Names, or fo many Diffe- 
 rent Notionsand Conliderations of that One Supreme Nunxcn , that 
 Divine Force , Power, and Providence , which runs through the 
 whole World, as varioufly Manifefting it felf therein. 
 
 Wherefore, fince there were no other Kinds of G(?r/j- amongft the 
 Pagans, befides thefe already enumerated^ unJels their Images, Sta- 
 tues and Symbols (liould be accounted fuch (bccaufe they were alio 
 fometimes Abufivcly called Gods^ which could not lie fuppofed by 
 them to have been Vnwade or without a Beginning, they being the 
 Wopkmanlihip of mens own hands i We conclude univerfally, that 
 all that AfultipHcity of Pagan Gods, which makes fo great a (hew 
 and noife, was really either nothing but Several Names and Notions of 
 One Supreme Deity ^ according to its different Minifcftafions,Gifts and 
 Fffe&s in the World, Perfonated , or elfe Many Inferiour Vnderjianding 
 Beings, Generated ov Created by One Supreme : fb (h;!t One Vnmade 
 Self-exijient Deity, and no more, was acknowledged by the more In- 
 telligent of the ancient Pagans, (for of the SoniQi Vulgar no man 
 can pretend to give an account, in any Religion) and confequently, 
 the Pagan Pelytleifm (or idolatry^ confifted not, in worfliipping a 
 Multiplicity of Vnmade Minds , Deities and Creators Self-exiftent 
 from Eternity and Independent upon One Supreme!, but in Mingling 
 and Blending, fomc way or other unduly, Crcd/wrc-jp^;/'//', with the 
 IVorfjip of the Creator. 
 
 And that the ancient Pagan Theifts thus acknowledged One Su- 
 preme God, who was the only Stlq ocj^^Qt^-, Vnmade or Vnprodu- 
 ced Deity, (I fay, Theids, becaufe thofeamongft the fj^ <«;?/, who ad- 
 mitted of Many Gods, but none at all Unmade, were abfolute A- 
 theifts) this may be undeniably concluded from what was before 
 proved, that they acknowledged Omnipotence or Infinite Power, to 
 be a -Divine Attribute. Becaufe upon the Hjpothcfis of Many Vn- 
 /^/.?i:/c Self-exiftent Deities, it is plain that there could be none 0«/«7- 
 potent , and confequently no luch thing as Omnipotence in rerum 
 natura : and therefore Omnipotence \was rightly and properly ftyled 
 by Macrohius, Summi Dei Omnipotentia, it being an Attribute Effen- 
 tially Peculiar, to Oue Supreme, and Sole Self-exiftent Deity. And 
 
 Siniplicius
 
 Chap. IV. Derived from One Supreme. s':*! 
 
 Simplicius likewife a Pagan, confuted the Manichean Hjpothefis of 
 Two Self-exijient Deities from hence alio, becaufe it deftroyed bmni- 
 
 potetjce : avafxa^ovTai §^ j At'^oiTt? r)t'' oAcjv agj^? (to Tc a>«eoi' ;t, to yjcctccv) k^ to /„ £.j^ c 4. 
 a)«^v TTK?' ouiTX)?? Kiye'fj^ov ©tov, /;a;(i,tT7 TravTZbV ounov Aty^r, yo*)^ iij? -jraiTo- 
 ('.(j^TO^ SiRoc/'i? ocvu/^vai', />t*;^ Sxfvaiuv (WirS tmv uv-^oiTlw ;^ o'Aku avccfiefc- 
 vai, aWa. To v!/;aTO 'V oAsi? S^ia/xftc, m^ «^ Kj tSto * Ftfr //jy wfjo of- 
 jert Two Principles of. the 'Dniverfe (One Good, the other Evil) are ne- 
 cejjitatcd to grant, that the Good Principle called by them God, is not 
 the Caufc of all things, neither can they praifc it as Omnipotent, nor 
 afcribe a Perfc& and IVhole Entire Poiver to it, hitt only the Half of a 
 whole Power at mojl, if fo much. Over and bcfidesall which, it hath 
 been alfo proved already, that the ancient Atheifts under l^aganifm, 
 direfted themfelves principally, againft the Opinion of Monarchy, or 
 of One Supreme Deity ruling over all i from whence it plainly appears, 
 that it was then allerted by the Pagan Theifts. 
 
 And we think it here obfervable, that this was a thing fo general- 
 ly confclfcd and acknowledged, that Faufius the Manichean, took 
 up this Conceit, that both the Clniltians and Jews Paganized in the 
 Opinion of Monarchy, that is, derived this Doftrine of One Deity, 
 the Sole Principle of all things, only by Tradition from the Pagans, 
 and by confequcnce were no other than Schifms or Subdivided Se&s 
 of Paganifm, t'os defcifcentes a Centibus ((aith he) Monarchic Dpi- s.dug.somU 
 vionem primo vobifciim divulfijlis , ideji,nt Omnia credatis ex Deo. '""/^'i-^o. 
 Ejiisfane Schifma, necnon d?- Priores vejiri Jud<£i. De Opinione Monar- 
 chic, in vhUo etiam ipfl dijfentiunt a Paganis. ^are conjtat I'os atqne 
 Jiidcos, Schijma cfse Centililitatis. Se&as aittem ft qucras , non 
 plus erunt qnam Du£, Gentium C^ Noftra. Ton revolting pom the' 
 Gentiles, broke off their Opinion of Monarchy, andctrried it alongtvith 
 yoH, jo as to believe all things to come from God. IVherefore yon are re- 
 ally nothing but a Schifm of Paganifm , or a Subdivided Branch of it^ 
 andfo are your Predeceffors the Jeivs j rvho differ nothing from Pagans 
 neither, in this Opinion of monarchy. IVhence it is wanifcji, that both, 
 christians and jeirs are but Schifms of Gentilijm. But as for Se&s of 
 Rcligiin, really differing from another, there arc but thefe Two, That of 
 the Pagans, and That of ours, who altogether dijjent from them. Now 
 though this be fahe and fjolifh , as to the Chrirtians and 
 Jews, deriving that Opinion of Monarchy, only by way of Tradi- 
 t\pn, from the Pagans, which is a thing founded in the Principles 
 of Nature^ yet it fufticiently (hews, this to have been the General 
 Sciice of the Pagans , that all their Gods were derived from One 
 Scjle Sclf-exiftent Deity 5 fb that they neither acknowledged a 
 Multitude of Unmade Deities, nor yet that Duplicity of them, which 
 Pjutarch contended for, COoe Good and the Other Evil) who accord- 
 ingly denied God to betheCaufe of all Things, writing thus in his 
 Defect of Oracles, oi jj^ a^vo? oi-nKZ<i t eeov, oi 3 oixs ri Wvlav cunov 
 •5-oiSvTe^, (xs^xSw TX (JiM^jis. Kf vrgfcVovfo^, They are guilty of one Extremi, 
 mho make God the Caufe of Nothing, and they of another, who make him 
 the Caufe of all things. But this Paradox, was both late ftarted a- 
 raonglt the Greeks, and quickly cried down by the Succeflion of their 
 Philofophers, and therefore prejudiceth not the Truth of Faujius his 
 
 U 3 General
 
 232 The Pagans held both Many Gods, Bo o k I. 
 
 General Aflertion, concerning the Pagans. Which is again fully con- 
 
 i,2».c«/>.io. firmedjby St.AuJiiu in his Reply j Siquis Ha dividat^ut dicat eorum qus 
 
 aliqtu Religione detinentur, Aliis placere Umtm Deum cokndum^ Alijs 
 
 MhUos •■, per banc djjferetttiam & Pagani a nobis Remoti funt, & Mani- 
 
 ch<ei cum Paganis deputantur^ nos autem cum Jud^if. Hie forte dica- 
 
 tis, quid Mnltoi Deos Fejirot , ex Vn* SubHafitta pfrhibetfs 5 ^a(i 
 
 Pagani Rtultos fuos^ non ex Vna ajfferant, quamvfs diverfa iUk Offici'a^ 
 
 C^ Opcra^ & Potejiatcs illis attrihuanf^ Jicut ctramapudvos, Alius De- 
 
 m expiignat Gentem Tencbrarnnf, Alius exea caplafabricat Mundum^df-c. 
 
 Ifontpould make another Dijiribntion of Rcligianrffs^ intofuch asWor- 
 
 J/jip either One God^or Many Gods j according to this Divtfion the Pagans 
 
 vpill be removed from m Chrijiians^ and joined with Tou Manicheans. 
 
 But perhaps you vpill here fay ^ that all your Many Gods are derived fr out 
 
 One Subjiance, as if the Pagans did not alfo derive all their Gods from 
 
 One, though attributing feveral Offices^ IVorkj and Powers to them 5 in 
 
 liks manner as amongfi you^ One God expugns the Nation of Darkjiefs^ 
 
 Another God makes a IVorld out of it, &c. And again afterwards he 
 
 s.Ang.comrtt writcs fuTthcr to the fame purpofe 5 Difcat ergo Fauftus MonarchiaOpi- 
 
 ia«ji.L.2o. „j(,„g„j^ nonexGcntibusnos habere, feclGentesnon ulque adeo ad Falfos 
 
 Deos ejje dilapfas, ut Opinionem amitterent IJnim Veri Dei, ex quo eji 
 
 Omnis qualifcunque Natura : Let Fauftus therefore know, that Wt Chri- 
 
 Jiians have not derived the Opinion of Monarchy from the Pagans, buP 
 
 that the Pagani have not jo far degenerated, finking down into the IVor^ 
 
 pip offalfe Gods, as to have lojl the Opinion of One True Cod, from vphom 
 
 is all ff'hatfoever Nature. 
 
 X I V. It follows from what we have declared , that the Paga» 
 Polythcifmor MultiplnityofGods, is not to be underftood in the fence 
 before exprefl'ed, of i1/<J/y 6tol a;;^';iToi £, ou;>7n;saToi, Many Vnproduced 
 and Selj-cxiftent Dejiies, but according to fome other Notion or Equi- 
 vocation of the word Cods. For God is, -z^' inhAcc^<; Aeyj/zj^joov, one of 
 thofe words that hath been tifed in many dijftrent jences, the Atheijis 
 themfelves acknowledging zCcdzndCods, according to fome Private 
 Sences of their own, Cwhich yet they do not all agree in neither) 
 and 'ihcifls not always having the fame Notion of that Word ; For- 
 afmuch as Angels in Scripture are called Gods in one fence, that is, as 
 Z^nderjianding Ec/w^xSuperiour to men, Immortal, Holy and Happy; 
 and the word is again fometimcs carried down lower to Princes and 
 Magistrates ^ and not only (b, but alfo to Good men as fuch, whea 
 they are faid to be Made Partakers of the Divine Nature. And thus 
 that learned Philofopher and Chriftian Boethius, Omnis Beatui Deus 3 
 jed Natura quidem Z)nus, Participatione vero nihil prohibet ejfc quam- 
 plurimos^ 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 Tar* 
 ticipation. But then again all Alen and Angels arealike denied to be 
 Gods in other Refpefts , and particularly , as to Religious Worflvp. 
 ThoH fl)alt Worfiip the Lord thy God, and him only fl)alt thou Serve. 
 Now this is that, which feeras to be Eflcntially included in the Pa- 
 gan Notion of the word God or Gods, when taken in general, name- 
 ly, a Refpe& to Religious lVoi^)ip. Wherefore a God in general accord* 
 ing to the fence of the Pagan Theijis, may be thus defined. An Vn- 
 
 derjiaading
 
 C H A p. I V. And One God, in different Sences; 235 
 
 derjiunding Being fupcriour to Mcti^ not originally derived from SenJJep 
 Matter, and lool(d upon as anObje& for mem Religions IVorJIup. But 
 this general Notion of the word Cod, is again reftrained and limited 
 by Differences, in xhcDivifion of It. Forfuch a God as this, may be 
 either ayevnTi^, Tngencrate or "Dnprodined, and coiifequently SelJ-exi- 
 Jient •-, oreKe "^^^^k. Generated or Prod/iccd, and Dependent on fome 
 Higher Being as its Cj«ye, In the former fence, the Intelligent Pa- 
 gans, as wc have declared, acknowledged only One Cod^ who was 
 therefore called by themo ^sj? ■m.T tlox^ according to that ot'Tha- 
 les in Laertitts , vr^eo-eiiTO-niv T^f" oiT&v, o ,5e6C, ayevviifov yx.^ • Cod is the 
 oldeji of all things, becaiifc he is Vnmade or Vnproduced, and the only 
 thing that is Jo : but in the latter, they admitted o^ AlanyCods^ Ma- 
 v\y Vnderji an ding Beings, which, though Generated or Produced^ ytt 
 were Superiour to Men, and look'd upon as Obje&s for their Religious 
 Worpip. And thus the Pagan Theijis were both Poljthetfis and Alono- 
 theijis in different Sences, they acknowledged both Afanji Gods and 
 One Cod j that is, Alany Inferiour Deities, fubordinate to One Supreme. 
 Thus 0«4/«/ the Pythagorean in Stob^us declares himfelf, ^^-ei H jlldi, EdMjf-t.il 
 
 T<£ TTKV; 0$ ' 01 <A' kMoI TToMol SlaCpE^vTi? >(^ OVVKIUV, (bXClK^d ^ 7raiT(i)V OJJ- 
 
 TTWvfa Kcup.ov • TOi </^' aMoi oi 3iov\i^ em ;iaT' x^vov, cvv "mZTTCt-VTig iz^j.- 
 ccym], >C) ^oy V u7ra</'toiTt?, vTif tt^&t&j ;9 vowfa • It feemeth to me that 
 there is not only One Cod, but that there is One the Greateji and Higheji 
 God, that governeth the rvhole IVorld, and that there are Many other 
 Gods, befidcs him differing as to porter, that One God reigning over thent 
 all, whofurmounts them all-in Power, Grcatnej? and Ferine. This is that 
 God, who conteins and comprehends the ivhvlc 11 or Id j but the other Cods, 
 are thnfe who together with the Revolution of the Vniverje, orderly follow 
 that Firji and Intelligible God. Where it is evident, that Onatus his 
 TToMoi 6£ol or Aluny Gods, were only the Heavenly Bodies, or Animated 
 Stars. And partly, from thole words cited, but chiefly others which 
 follow after in the fame place, fthat will be produced elfewhere) it 
 plainly appears, that in Onatus his time, there were fbme who ac- 
 knowledged One Only God, denying all thofe other Gods, then com- 
 monly Worlhipped. And indeed Anaxagoras, feems to have been 
 fuch a one , forafmuch as afferting One Forfeit Mind Ruling over all, 
 (which is the Tr//eDe///J he effectually degraded all thofe other Prf^a/* 
 Gods, thQ Sun, Moonzn(\ Stars from their GodJI}ips, 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 (brae fuch there were 
 alfo amongft the Ancient Egyptians, as fhall be declared in due place. 
 Moreover Proclus upon Plato's tim£H: tells us, that there hath been v.xoh. 
 always lefs doubt and controverfie in the World concerning theO»e 
 God, than concerning the Many Gods. Wherefore Onatus here de- 
 clares his own (ence, as to this particular, wzi. that befides the One 
 Supreme God , there were alfo Many other Inferiour Deities , that 
 is , UnderUanding Beings, that ought to be Religioujly Worfljipped. 
 
 But becaufeit is not impoffible, but that there might be imagtn'd 
 One Supreme Deity, though there were many other '^^1 ft^'nToi Vn- 
 made
 
 2^4 The PaganTheogoma., the fame Boo 
 
 
 made and Self-exijient Gods befides, as Tlntarcb fuppofed before. One 
 Supreme God, together with a 4*^x^i ^*'^?j ^« Irrational Soul or Dtemon 
 Unmade Inferiour in power to it 5 therefore we add in the next place, 
 that the more Intelligent Pagans, did not only affert One Codx\\dX was 
 
 Stip-cme and K{^'ti5i:? vrdciTcov, the moji rovoerful of all the Gods^ but alfb 
 who being Omnipotent^ was the Principle and Caufe of all the reft, and 
 therefore the only ^h oc^p/jvi^Q- KjOjJdt^-mgxl©^, the only Vnproduced 
 andSelf-exijicnt Deity. Adaximus Tyrius z^xm^^hhio have been the 
 jUz/r I P' 5 S^'i^r^i fence of all the Pagans, that there was, '^•-■5 ^'^ WiT&v /iamA^? 
 ;t, TroTtif, ;t,r5roi TT&Moi, .3siJ7rot/i:^W, oTJva^-^ilt^ fltii, One God the King and 
 Father of all ^and many Gods ^t he Sons ofGod^reigning together with God. 
 Neither did the Poets imply any thing lefs, when ti^i, was fo often 
 called by the Greeks and Jupiter by the Latins ttoTm^ (xi'c/"'?£vte 35£v7?, 
 and Hominitm later atq'-^Dconim^ox Hommum Satorque Deorum.and the 
 like.And indeed thcTheogonia of the ancient Pagans before mention'd, 
 was commonly thus declared by them univerfally, ;^M"Ii? 7a$ ^th^ iivca 
 that the Gods vrcre Generated^ or as Heror/c/*/ exprelfeth it, on t'xas-©^ 
 "r/. 6t^v t;;^!^c,'tTO, that every one of the Gods reus Generated or Produced i, 
 which yet is not fo to be undtrftood, as if they had therefore fuppofed^ 
 no God at all Unmade or Self-cxiJient^ (which is Abjolute Atheifm) but 
 that the 01 ^eo] the Gods, as diltinguifh'd from the 3tc; or tc ,&eiov, from 
 God or the Supreme Deity, were all of them univerfally, Jllade or Ge- 
 nerated. 
 
 But to the end that we may now render this bufinels, yetforaething 
 more eafie to be believed, that the Intelligent Pagans did thus iup- 
 pofc all their Gods lave Owe, to have been Alade or Generated, and con- 
 fequently acknowledged only Owe ,5f ov ^^S^'nTov it, ow^lttcsktov^ One Vn- 
 frodiued and Self exrfient Deity, we (hall in this place further oblerve, 
 that the lyaec^gow/^/ of thofe Ancient Pagans, their Gewe/7i and Genera^- 
 tiun oiGods, was really one and the fame thing with the Cofmogonia, 
 the Gencfis and Generation of thelVorld, and indeed both of them un- 
 derltood of a Temporary Produciion both of thele Gods and the World. 
 And this we (hall firft prove from Plato'in his Timccufj where he be- 
 ing to ittat oi the CoJmoQ^onia^ premileth this Diltindlion, concerning 
 Two Heads oi Being'-, Thut^omcsMCXC Eternal and never Made, and 
 Some again /I/./r/e ^r Ce/zeni/e;;/, the former whereof he calls wia or 
 'Efjcncc, the latter ^^y'ttn? or Generation: adding alfo this difference be- 
 twixt them, tliat the Eternal and Immutable things, were the proper 
 Objedis oi Science 2iX\A Dcmonjiration, but the other Generated things 
 ^^g-3.p- of Faith and Opinion only; 0, 77 ')^7r^c<;-f^^i(nvi(^i<x.,'W'n-nfJ<;7ii^v xK^d^x, 
 For what E/fence is to Generation, the fame is certain*y of Truth or Know- 
 ledge to Faith. And thereupon he declares that his Reader was not to 
 expect the fime Evidence and Certainty of Truth from him, where 
 he wa^now to treat of things Gewera^e^/ (namely theGods and the Fi- 
 fiUk lyorld) as if he had been to difcourfe about things Immutable and 
 Eternulfin thefe words, io-uSv, £ liiK^ocft^, ttoMoc ttoMiSv qttoi'tz^v ^!^J Bi- 
 &v K, '-^ TK ■nxxiii y^vianc^^^ ike. If therefore, Socrates, many things 
 having been fpol^en by many men, concerning the Gods, and the Genera- 
 lion of the 'Vniverfe,%ve be not able t« difcourfe Demonfiratively comerning 
 the fame, you ought not at all to wonder at it, or be difpleajed with us, but 
 
 '"i -ap.
 
 C H A P. IV. Thing -with The Cofrnogonia. 235 
 
 on the contrary J to rcjl vpcllfatjsficd with our performance, if upon thk 
 Argument n>c do hut deliver Probabilities. Where the Gods are by rU- 
 to plainly referred to ^ti"? and not to »o^ia, lo Generation and not to 
 Eternal ox Immutable EJJencc, as they are aifo joyned with the Gene- 
 ration of the IVorld^ as being but a Fart thereof. Neither is this at 
 all to be wondred at in Plato, fince firft the whole Viftble tVorld, was 
 no left to him, than it was to the other Pagans, a God 5 he calling it 
 Bih d)J^ciJ.iLiu>\!(x., a Happy Cod, and before it was yet Made, ^iov iai/j^jov, 
 a God about to be Made. Not as if Plato accompted the Senflefs Mat- 
 ter of this Corporeal World, whether as perfei^ly Dead and Stupid, 
 or as endued with a Plaftick Nature only, to be a Cod, (for no Inani- 
 mate thing was a God to Plato^ but becaufe he fuppofed the World to 
 be an Animal, endued with an Intelledual Soul, and indeed the beft 
 of all Animals compounded of Soul and Body, ^to; Sv ^ i(^' Koyov -r P-io; 
 
 3eS -^iStx-i TT^^mxv • Wherefore roe are thus according to Probability to 
 conclude, that this World rvas really made by the Providence of God, an 
 IntelleSnal Animal I, whence from an Animal forthwith it became a 
 Cod. So that here we are to take notice, of Th'^ Gods in Plato, very 
 different from one another, On^Ti Generated God, this \^\\Q\t World 
 Animated, and another that God, by whofe Providence this World 
 \\i\sCenerated, and thus made an ^«/*;.t/ and a God ^ which latter 
 mull: needs be an Vicmade, Self-exigent Deity, and not belong to ;>S^'i<n? 
 but toiffi^; not to Generation but to Immutable Ejfence. Again thofe 
 greater Parts of the World, the Sun, the Mcon and the Stars, (as fup- 
 pofed alfo to be Animated with i'articular Souls of their own) were as 
 well accompted by Plato, as by the other Pagans, Gods, he plain- 
 ly calling them there o'^loi }y -j^v^ol 3£oi, Vifible andCeneratedCods. 
 Befides which Celejiial Gods, the Earth it felf alfo isfuppo(ed by him, 
 to be either aCod or Goddef^, according to thofe Ancient Copies of 
 the Ttm£ui^ ufed both by Cicerozndi Proclus : rm- 3? t^^jov fj3^j m/x^t^- 
 ^v , e(A»,a,^tiu 3 'u>£/ "t i5)oc -Trom? ttoXov tetw^/Jov , cpuA<xy.a K^ ^lu^i^ycv 
 
 j^yj'vaoi . God Fabricated the Earth alfo, which if our Nurfe, turning 
 round upon the Axis of the IVorld^ and thereby caufing and maintaining 
 the Succejfton of Day and Night, the Firji and Oldeji of all the Cods, 
 Generated within the Heavens. Where fince that Philofopher feems the 
 rather to make the Earth an Animal and a God, becaufe of its Diurnal 
 Circumgyration upon its own Axis, we may conclude that afterwards 
 when in his old age, (as Plutarch records from Theophrajius) he gave 
 entertainment alfo to that other part of the Pythagoric\ Hypothecs, and, 
 attributed to the Earth a Planetary Annual Motion likewife about the 
 Sun, (from whence it would folloWj that as Plotinus expreffeth it, the 
 Earth was tv t^'' aV^av, one of the Stars ) he was therefore ftill fo 
 much the more inclined, to think the E^r/A to be a G<?^ as well as the 
 other Planets, or at leaft as the Mj^w 5 that having been formerly re- 
 prefented in the Orpbick^Tradition, but as another Habitable Earth. 
 For thefe Verfes of Orpheus, ate recorded by Proclus , to that 
 purpofe 5 
 
 MHoaT*
 
 - .1 ■ . '■ ■ ■ " ■ " — ■- -^ > ■ ' ■ ■■ 
 
 236 Plato's Cofmogonia, Boo^. I. 
 
 MMOTtfo </^' «M^ ycuocv aTref^ov, mv t? (nKi]\'Ux) 
 'Afioci'ofoi n.AM^»eiv, '^^iiX'^''"" '^' ■^Z^"''"'?' 
 'h ttc.W' s^e' ex<li ttoVv' «5^«, ^n^ho(. f^iKx^ii^. 
 
 The feiiee whereof is this 3 77j<«/ G^?^^ ifi the Coffnogonid or Cofffiopccia^ 
 hcjides this Earth of otirs^ fabricated aljo atiollxr Vaji Earthy which the 
 Immortal Gods call Selene, but mortal men Mene, or the Moon 5 that hath 
 many Hills and rallies^ many Cities and Houses in it. From whence 
 Troclm^ though as it feems a Stranger to the Pythagorick Syftem, yet 
 
 s^eMittnh. being much addifted to thefc OrphickTradiuons, concluded the 
 
 sow.scp.L.i. Moon to bcj j^v cdin^'uxv, an Ethereal Earth. 
 
 After all this, rlato^ that he might be thought to omit nothing in 
 h\sTim£anCofmogonia,i'^i:^V.s alfoof the Ccnefis^ Ort!0 or Generation 
 of the Poetick^Gods^ under the name of Demons, fuch as Tethys and 
 rhorcys^ Saturn And Rhea^ Jupiter and juno^ and the like 5 which feem 
 to be really nothing elfe, but the other Inanimate Parts of the World 
 and Things of Nature ^omw^ivm^ that is, Fidiitioujly Pcrfonatcd and 
 Deified {^AS is elfewhere declared.) Which whole bulinels was a Thing 
 fetoffby thofe Poets with mucli Fiction and P/.jfiologJcal Al/cgory. And 
 though PlatOj out of a fceming compliance with the Laws of his City, 
 pretends here to give credit to this r<;e/«y^2/eflg<7»7^. as Tradition de- 
 livered down from the Sons of the Gods, who mud: not be fuppoled to 
 have been ignorant of their Parents 3 yet as Eufebius well obferveth, 
 he doth but all the while Oily jear it, plainly infinuating the Fabulofity 
 thereof, when he affirmeth it to have been introduced not only 
 o-vAj cciafitcaav aTro/ei'Jetov without ncccffary Dcmonlirations , but alfo 
 ocv^LeiwTOv, without fo much as Probabilities. Neverthelefs Proclus fa- 
 fpedting no fuch matter, but taking rAz/t; in all this, to have been in 
 very good earneft, interprets thck Poeticl^Gods or Demons mention- 
 ed by him, to be the Gods beloiv the Moon, f notwithftanding that the 
 Earth was mentioned before by Plato) calling them -^^imi^yi^c 3fs?, 
 the Gods that caufe Generation, and feeming to uiiderftand thereby the 
 Animated Elements 5 Jupiter being here not taken, as he is often elfe- 
 where, for the Supreme God, but or.ly for the Animated Ether, as Juno 
 fot the Animated Air. And upon this occafion, he runs out into a 
 long Difpute, to prove, that not only the Stars were Animated, but 
 p 29-, aUoaU the other Sublunary Bodies or Elements: ei ^ oAQ^ idQiA(^ 
 
 vo'nTTOV, ^i Hj SiS TTocrm fjjiii\\ K) TT^iVoi'ac, SdciV iKxyi (pvmv, ei 5 tSto , 
 Ttj olnem iocf<i'; ^Sv icpip^/jOiaiv auToiq., ei y- it) »^vo? hx (ximov \yjyo!)\ Kf 
 voMJ /wiTtX"! 1^ /^«? 4^^'^i lyrskvoi v£, ti x?m 'Z?^ t»t&v o]'iStx.t r^^^ fci- 
 y^&cov • -m^ a TrcAAfi ij2i't<hov TOvia Sltix <5Vf tjv&v fjuitrnv B&c^v Taft&v /x,tTa'AMX£ 
 ^ [uoic'TH mQi-i'x Stonr^Q^ • For if the whole World be a Happy God, then 
 none of the Parts of it are Godlef, or devoid of Providence ^ but 
 if all things partal{e of God and Providence , then are they vot un- 
 fur n if) t of the Divine Nature, and if fo, there mufi be fome pecujiar Or- 
 ders of Gods prefidmg over them. For if the Heavens by reafon of parti- 
 cular Souls and AIinds,parlal{e of that one Soul and one A-find 5 whypould 
 we not conclude the Jame , concerning the Elements, that they aljo by 
 
 certain
 
 Chap. IV. A Theogonia. 237 
 
 certain inter mediom Orders of Gods, partake of that One Divinity of the 
 whole World. Whercforea little before, the fame rr<>c/»^ highly con- 
 demns, certain Ancient Phyliologers, whom he fuppofeth ArrUatlc to 
 have followed : TroMo^<; -j^' (pvmoKc-yi)v x^^^ycc &hm cpi^JixY'^^ fc, aTrgciJ^a p.285," 
 TXv-m §vca -vi ?rix6(oc vev({/xi5^ • to fj^ y:: »^via Sloe rlw a^ ou)toT$ tocIiv, vav 
 
 aTT^oi'oiiTov aTTe'AiTre'-', o?a 3 J^i 'Ag^/?=TpAM? L'a^v fc5>}fa<rE, tou? s^vioti; ti^- 
 g^^450g^7$ ,<.<xi'(i;$ '^^?mW? , to; a;i^i mTx? outIo*; ' &7T om.to k£V , tiT? TrKda^ ' 
 a\|^j^ 3 "^ 9^tx&<x. Tooiia xaTKAefTTC'V T/jc Elements rvcre thought by moji 
 of the Ancient rhyjiologers to be Inanimate^ atid to he moved Fortuitonf- 
 ly rvithoitt Providence. For though they acl^novrledgcd the Heavenly Bodies^ 
 by reajon of that Order that appears in thcm^ to partake of Mind and 
 Godsj yet they left this Sublunary World (orGenefis) to Floai- up and 
 dorvn rvithout Providence. And thefe Ariftotle afterrvards followed^ ap- 
 pointing immoveable Intelligences to prefide over the Celciiial Sphears 
 only^ (whether Eight or more) but leaving all the lower Elements Dead 
 and Inanimate 
 
 Laftly, bcfides all thofe other Mundane Gods before mentioned, as 
 C«?werj/tv/ together with the ^F<7r/^, though Procltts feem to be of an- • 
 other Opinion, yet it is manifeft that Plato doth not therein his 7z- 
 w^fAftT, altogether forget thofe properly called Demons (elfewhere (b p^,j 
 much indited upon by him) but in the very next following words, he 
 plainly inltnuatcs them, after this manner 5 oroi cpodiofLii xa6' oWavt^s'- 
 Xojffi °£0i, the Gods ivh/ch appear vifibly to us m often as they pleafe^or which 
 can appear and difappear at plcafure, fpeaking alfb of their Genefis or 
 Generation as part of the Cojmogonia 5 and then again afterwards call- 
 ing them vioi 3^01, 'junior Gods^ he defcribes them as thofe, whofe par- 
 ticular Office it was, to (uperintend and prelideover Humane Affairs, ^'^*' 
 
 ouni VXPTT^ ■yi'yvorro outiov, and to govern this mortal Animal^ Man^ after 
 the beji manner pFJjibh\ Jo that hepould no otherrvife fail of doing well or 
 being happy ^ than as he became a caufe of Evil and Mijery to himfelf bj the 
 abuje of hk own Liberty. 
 
 And thus much out of Plato's Tim£us ^ but the fame thing might be 
 proved alfo out ofhis other VVritings,as particularly from that Pallage 
 in his Tenth Book of Laws,where he takes notice again of the Theo- 
 gonia of the Ancients, and that as it had been depraved and corrupted 
 by a great mixture of Impious and Immoral Fables, 'e/jiv m/uTv oV ■y^a/x- 
 ixacsi Kiyn v.&p^joi. o\ fj^j tv tioi /WtTgoi?, oi 3 ty «v<5l/ jmir^OiV ' XiyovTug 'S^Pj. 
 ^i&jV , oi f^j irxKcuoTXTo:^ Lc, ylyoviv vt tt^cjTM (phmc, i^vS t -n kMov • 
 7r<9cVd'.7?; 3 '^ '^?>*''? ^ ttoAu ^eoyoviav 5^£|t?^'^cu, •^jof.i^jo'i vs &<; ir^c, olK- 
 hviKoiq oj^iAviffrtv • There are, faith he, extant amoneji ns Athenians, certain 
 fiories and traditions, very ancient^ concerning the Gods, written partly 
 in Metre and partly in Profe, declaring how the Heaven, and the other 
 Gods were at firji made, or Generated, and then carrying on their fabulous 
 Thco^pn\Afarther,how thefeGenerated Gods,afterward converfed with one 
 another , and ingendring after the manner of men, begat other Gods. Where 
 that Philofbphcr taking off his vizard, plainly difcovers his great 
 didike of that whole fijt'«/c'«j Theogonia (however he acknowledges 
 
 elfewhere
 
 ^^ 8 He fad's Theogonia, The Cofinogonia. B o o k. I 
 
 elfewhere that it did contain vwoIoa, that is, rhyfiological Allegories 
 under it) as a thing that was deftruftive of all Piety and Vertue, by 
 reafon of its attributing all Humane Paffions and Vices to the Gods. 
 However it plainly appears from hence, that the Theogonia and the 
 Cojmogoma were one and the fame thing, the Generation of the Gods 
 being here, the Generation oi the He<i2;ew,and of theSunjlVloon^and 
 Stars, and the like. 
 
 Moreover this fame thing is fufficiently manifeft alfo, even from 
 Heffod's own Theogonia, which doubtlefswas that which Plato princi- 
 pally aimed at, and if it were not abfolutely the Firft, yet is it the 
 mdft ancient Writing now extant, in that kind. For there in the 
 beginning of that Poem, Hefiod invokes his Mufes after this manner 5 
 
 Xcd^i-n 7/kv(X Ai'o?, (To-n j 'i/xi^liayxv ocoiJ^Im' 
 
 2nfK'n <A', <£■; TO tt^Stw eioi K) voj-oc ;)S^'ovto, 
 Kofi no-mf.m, >C) no'vro? ocTreifiTO? o\'<P-(jmti 3u(ijv, 
 
 ol t' ci;6 t^ i-f^ovro ^to) ^tH^h; ixcdv, 
 
 Salvcte nai£ Jovis, date vcro amabilem cantilenam : 
 
 Cekbrate quo^'-, immortalinm diviniiM genus femper exijientium^ 
 
 ^i Tellure prognatifunt, Ccelojiellato, 
 
 NoBeq--, caliginosa^ quos itemfalfm nutrivit Pont us. 
 
 Dicite inJuper-fUt p-itfticmDii C^ Terra fa&i fnerint, 
 
 Et Flumina, (^ Pont us imwenjus ^Jliif erven s, 
 
 Ajinit]--, fiilgentia, C^ C<ehttn latuvifitperne, 
 
 Et qui ex his natifunt Dit datores hofiorttni. 
 
 Where we fee plainly, that the Generation of the Gods, is the C^- 
 ncratian ef the Earth, Heaven^ Stars, Seas, Riwrs. and other things 
 begorten from them (as probably amongft the rtlt Demons and 
 Nymphs which the (ame Hefiod fpeaks of elfewhere.) But immediat- 
 ]y after this Invocation of the Mules, the Poet begins with Chaos and 
 Tartara and Love, as the Firft Principles, and then precedes to the Pro- 
 duction of the Earth. and ofNV^/>/out oicbaoy-,oi xhe Ether znd oi^ Day 
 from Night •■) of the Starry Heavens, Mountains and Seas.^c^e. All which 
 Genejis or Generation of Gods is really nothing but a Poetical Defcri- 
 ption of the Ct>ft»ogonia ; as throughout the Sequele of that whole 
 Poem, all (eems to be Phyftology, veiled under Fiftion and Allegories. 
 And thus the Ancient Scholia upon that Book begin, i?tov oVi d .^1^ ^ 
 taioyoYictc, Koyoc, cpuinRkiv ^-)v.m -t^L^ oVtsjv uTrayj^tua, we muU kpoto that the 
 vphole Do&rine of the Theogonia, contains under it, in rvay of Atlecory, 
 a Phyftological Declaration of things. Hefi-od's Gods being not only the 
 Animated Parts of the World, but alfo all the other Things of Nature, 
 fiftitioufly Perfonated and Deified, or Abufively called Cods and 
 Goddejjes. 
 
 Neither
 
 C H A p. 1 V. The Pagan Theogonia hon> MisiaJ^n. 299 
 
 Neither was this only the Doftrine of the Greeks, tliat the IVurld 
 was thus Alide or Getjeratcd, and that the Generation of the IVorUI^ 
 Wisa.Theogonia or a Generation of Gods (^the World it (elf and its fe- 
 Veral Parts being accounted fuch by them) but alfo in like manner 
 of the other Barbarian Pagans. For Diogenes Laertnts hath recorded, i" Proam.f.i: 
 concerninfT the Perfian Magi^ oc-mqicuvtudat la^i 7? is'iax, 3«i£v ;t, ycvitna^, • 
 isi lij 'TTv^ if.'M K, ylw It, i/(5)i?. That they did both ijjert the Being and Genera- 
 tion of Gods ^ and alfo that thefc Gods ivcre Fire and Earth and IVater ^thst 
 is That the y^»/»/<2^('^£/e»/cw// were Gods, (as Pr^f/wj alio before de- 
 clared) and that thefe together with the World, were Generated, or 
 had a Beginning. And both Laertius and Diodorus reprefent it as iHtkiP,rfi4» 
 the Opinion of the ancient Egyptians, that the World was Generated ^■'"jfi"',' 
 or hid ^Temporary Production J as alio that the oun and Moon and o- fin<;tiT«j// 
 ther Parts of the World, were Gods. But whereas the fame Diodorus ^/X^Afa/.*" 
 writes of certain Egyptian Gods, oi yinaiv ai'^nv Ij^tiiw-rs;, which had /tending ty 
 an Eternal Generation^ hefeems to mean thereby, only the Celcfiial J""i''".'^'l'^^ 
 Cods the Sun, Moon and Stars,as diftinft from thofe other Hero's and c'ofmogonia) 
 Men-Gods,which are again thus defcribed by him,oI dvn-m uTra^^ociTt^, ft* Herod.ju c/<». 
 
 though naturally Mortal^ yet by reafon of their Ififdom, Vertue and Ee- 
 neficence torcurd Mankind^ had been advanced to Immortality, 
 
 And by this time we think it doth fufficiently appear, that the 
 Theogonia of the Ancients, is not to be underftood merely of their 
 Heroes and Alen-gods , or of all their Gods, as fuppofed to have 
 been nothing elfe but /l/'?r/rf/ Men, (Dii Alortalibusnati Matribus, zs 
 C ott a xn Cicero fpeaks) who according to the more Vulgar fignificati- 
 on of the Word, had been Generated, (Humano Afore") as (bme, other- 
 wife Learned Men, have (eemed to fuppofe, but that it extends to 
 all the Inferiour Pagan Gods, fome whereof were Parts of the Vifible 
 World Animated, as the Sun, Moon, Stars, and Earth j fo that their , 
 
 Theogonia, was the very fame thing with the Cofmogonia, or at leaft 
 a Part thereof Notwithftanding which, we deny not but that 
 there was al(b in the Paganick Fables ofthe Gods,a certain Mixture of 
 Hifiory and Herology interlerted^ and complicated all along together 
 with Phyjiology. 
 
 We are in thenext place toobferve, that both this Theogonia and, 
 Cofmogonia of the Ancient Pagans, their Generation of the World and 
 Gods, is to beunderftood of ^.Temporary ProduBion of them, where- 
 by they were Made o^t (M) ovtzsv, or from an Antecedent Non-exijience 
 brought into Being. For this was the General Tradition amongft the 
 Pagans, that the World was made out of an antecedent Chaos, as (hall 
 be afterwards further declared. And Arijiotle affirmeth, that before 
 his time, this Gcnefis and Temporary Production ofthe World had been 
 Univerfallyentertain'd by all, and particularly that Plato was an Af- 
 fertor ofthe fame. Neverthelels, the generality of the latter Plato- 
 nifts, endeavour with all their might, to force a contrary fence up- 
 on his T7W4?«/. Whichisa thitig that r/«rrrf/>, long fince obferved, 
 after this manner , "' 7r\e(«B( r^^' x^c^/j^av uKxizovi, cpoQ^sy^oi, jc, -2?%^-
 
 240 That Plato really ajjerted^ . B o o k. I. 
 
 f/jf.P.ioij. cc^'^iiTov o(o//j^oi /av -zs^xaAu-^av ;9 agvea9ai, Tiiv t^ tS k-oV/xx tmv vs 't' 
 
 iSTZbi; iylilav • The moH of Plato'j Followers^ being injimtely troubled 
 and perplexed in their minds ^ turn themfelves every vcay^ ufing all man- 
 ner of Arts^ and offering all kjnd of violence to his Text, as conceiv' 
 • ing 5 that they ought by all means pojfthle^ to hide and conceal that Opf 
 nion (as infand and detedahle) of the Generation of the If'orld, and of 
 the Soul of it, fo as not to have continued from Eternity , or through a 
 fuccejjion of Infinite Time. Notwithftanding which, we conceive it 
 to be undeniably evident, that Plato in his 77»/<c»y, doth aflert the 
 Genefis of the World in this fence, to wit of a Temporary ProdnCiioH 
 of it, and as not having exifted from F tcmity or rvithout Beginning. 
 Firft, becaufe in the entrance of that Difcourfe, he oppofeth thefe 
 Two things to one another, 'ri aei ov, that which alway is^ and -n jij^'vi- 
 O^ '^yS'^-, that vphichis Generated or Mide^ and therefore in affirming 
 the World to have been Generated^ he muft needs deny the Eternity 
 thereof. Again, the Queftion is fo punftually dated by him after- 
 wards , as that there is no poffibility of any Subterfuge left, 
 
 whether the IVorld always were , having no Beginning or Generation^ or 
 whether it vpos Made or Generated^ having commenced from a certain 
 Epocha .<? To which the Anfwer is , yiym', that it was Made or had 
 a Beginning. Moreover this Philofopher, there plainly affiiras alfb, 
 that Time it felf was Made, or had a Bl ginning, XPj^& <^' Sv fMT k- 
 
 Time was made together with the Heaven, that being both Generated to- 
 gether, they might be both diffolved together l/^ewije, if at leaB there 
 piould ever be any dijjolution of them. Befides which, he plainly de- 
 clares that before this Orderly World was produced, the Matter of 
 it did move difurderly, twv oW liL o'^^to", /3D?^aA«e(ijv, hn i,<njxi«v ai^v, 
 aMoc Kix^SfJ^^jW TTK\iixfaKa<; ilj ki cuv-it-c,^ e.c, Ta^iv ocuto 'iyc^yvi dx. '^ a.^m^tctc, • 
 God takjng all that Matter, which was, (not then rejiing, but moving 
 confiifcdly and dijorderly) he brought it into Order, out of Confufion. 
 Which is no more than if he (hould have faid , God made this 
 World, out of an antecedent Chaos ^ which, as we faid before, 
 was the conftant Tradition of the Ancient Pagans. Now as to 
 Authority , we may well conclude , that Arijiotte was better 
 able to underftand both Plato's Philofophy , and Greek , than 
 any of thofe Juniour Platonifts , who lived hundreds of years 
 after. And yet we are not quite deftitute of other Suffrages befides 
 Arijiotle's neither, not only Philo the Jew, but alfo Plutarch and 
 Atticus, who were both of them Platonick Pagans, voting on this 
 fide, befides Alexander Aphrodifiui a judicious Peripatetick. The 
 only Objeftion confiderable, is from what Plato himfelf wri'tes in his 
 Third and Sixth Book of Laws. In the former whereof Clinias, and 
 the Athenian Hofpes , difcourle together after this manner, concern- 
 ing the Original or Firft Beginning of Common-wealths.- uoKMxc, h' 
 oc^yluj Ti'va THiTi cpZfj^j y^yvivoj. ; KA. Aty-j^ 3 '?ro9ev •, A0. 0/^( yS^ aTro 
 
 y<j$-, A0. ii^i, cc<p' 2 TriAa^ t" em -ty oiv^i^aini -rnhndjo/t/^oi, Stm^ xv -mm
 
 Ch a p. IV. TheNcwneCs or Begniningofthe IVorU. 
 
 241 
 
 ^xvovicrti XPjvis 7r^n'6@-' oavv ytyovtv ; KA. Oua.»1' ^xov -/i, isS^ocfjui'g. a©. To 
 J^i yu. d>i ccTvapJv n £; a/^M>awv af &(H. KA. noivv /jH/j Qvf^rcyit. A®. uZv 
 •ye Sr a ujj^Iqu fj^ 'b^ fAx/ftcag h/juv yiyciOi(^i irikag a^/ rara) -riir XPpvac i 
 )t^* -r ttyniv 3 tS 7rAii9a^ Ao'yov, fr^ tAa-T/a; £4>9ofyp//*^>' a i -TrsTroAifiit/M^ca '</*■ 
 cxxi noctTOLq TreAiTei'a? imhh&Hiq exas^xS j ^t, txte //!^J t| fcAa-^ovojv, /^a'^K?, toTI 
 3 oz /^.<l^oW, lAa-^jj? • ii)-)(^i^>st;c/y,^i7^i6mvyiyi\a.Qi^ Sy ^iK\i^q dx.x^ajv:^v 
 Ath. '^^'/>i^ tegitiuhjg Jball rve fay there rvas of Common-wcahhs .<? 
 CI. whence winihl your jdf derive ihem ? Ath. I fnpfoje jrorri a great 
 length and Ififimty of time, through Succcljive Changes. CI. lunder- 
 Jiandnot well what yon meatr. Ath. Thus therefore^ Do you thin({_that 
 you are able to determine^ what LetJ^th or ^antity of Time there hath 
 been fince Cities and Polities of Men frU began ^ CI. Thk is by no means 
 eafieto be done Ath. Wherefore there is a liindoflnji'mty and Inejh mobi- 
 lity of this time. CI. It if very true. Aih. Have there vot then been In- 
 numerable Cities co>ji/tiited within this timc^ and as many again de- 
 jlroyed, of all feveral Forms 5 they being changed from Greater to Lejfer^ 
 and from Leffer to Greater, from Belter to Worfer and from Worjer to 
 Better.^ Now we fay that if Flato intended here, to aflert an Abfo- 
 liite Infinity of Time Paft, then it mult needs be granted, that in his 
 old age, when he wrote his Book of l,.iws, he changed his Opinion 
 from what it was before when lie wrote his Tua^ui j and if fo,he ought 
 in all reafon to have retrafted the (amc, which he does not here do. 
 But in very truthj the meaning of this PhiloGipher, in thole words 
 cited, (eems to be this; not that there was an AblLlute Infinity of 
 Tiaie part (as Proclus contends, raking advantage of ;hat word ccz{:^m) 
 but only that the World had lafted fucha Length of Time, as was in 
 a manner incftimable to u«, or uncoraputable by ns, there having hap- 
 pened, as he addeth, in the mean lime, feveral SuccefTive Deltrufti- 
 ons and Confumptions of Mankind, by means of various Accidents, 
 as particularly. One raoft remirkable Deluge and Inundation of Wa- 
 ter*;. The Latter place, in his Sixth Book of Laws, runs thus, . 
 
 t^KAjIW ' (xAA" ii'v TE aei fc, k'sKi TravTo? • m p7aum:; tj ^ agx.'i? ^(p S yiyonv , 
 a/.(:j>^vov ocv xzpm cffov yt-yonc h w. Either the Generation of Men had 
 no Beginning at ali^ and will have no End^ hut always was and always 
 will be^ or elje, there has been an IneUimable Length of Tirne^ from the 
 Beginning of it. Which place affordeth ftill more light to the former, 
 for we may well conclude that by oc%\pJv 11 ;6,«/umj^vov there, was not 
 meant an Abfolute Ii^finity of Time, but only fuch as had a very remote 
 or diftant Beginning, becaufe a.ix\r^wj here, is plainly taken in that 
 fence. We conceive therefore, that this was Platos Opinion in his 
 Old Agej when he wrote his Book of Laws, that though the World 
 had a Beginning, yet it had continued a very long Time, not compu- 
 table by us j or at leaff, he thought fit to declare himfelf after that 
 manner, perhaps by reafon of the Clamours of ///-//Z^/Zt,', or fome others 
 againft hisT/"«/<f»4', that (b he might thereby Ibmewhat mollifiethat 
 Ofiinion of the Novityof the Worlds by removing the E^^f/j.? and Date 
 thereof to lb great a diftance. 
 
 Now it is very true,what we have feveral rimes before fuggefbed.that 
 there have been amongft the Pagans, both ihe.'gomsls and Cofmoq^o- 
 
 X J. r^h
 
 142 
 
 That Plato was Book I. 
 
 nijis too, that were Atheijh. They abufing the word Gods feveral 
 ways ^ Some of them, &% Anaximafjcler^ underftanding thereby //7i?«/- 
 maic /r<?rW/fucceffively Generated out of Senflefs Matter, and Cor- 
 rupted again into it ; other"^, as Anaximettes and Democritu^^ allow- 
 ing that there were certain Animals and Underftanding Beings Supe- 
 riour to Men, but luchonlv as were Native and Mortal., in like man- 
 ner as Men, andcalii igthefe by the Name of Gods. Of the former 
 of which Two Philofophers,St. /?///^/» gives us this accompt^ Anaxi- 
 menes omna rertn/t caitjas bijinito Aeri dedit^ nee Deos negavit ant ttt- 
 ci{it, no7Jtar,ten ab ipfs Aereffi fa^ur/^ Jcdrpfos ex A ere ortos credidit: 
 Anz-amenQS fjTiide L.fnite Air^ to he the firjl Original and Caufe of all 
 things^ and yet rvas he not therefore ftlent concerning the Gods^ much 
 lef did he denj them ^ nevertheleji k^ did not believe the Air to have 
 been Made by the Gods^ but the Gods to have b.en al/ generated out of 
 the Air. Thefe were therefore ^\x<:\\ Theogonijis^ as fuppofed all the 
 Gods without exception, to be Generable and Corrnptible^ and acknow- 
 edno -^cv a^P/zTov at all, no Underftanding Beinw Unmade and Self- 
 exijient, but concluded .S'c»//<.y;' Matter to be the only x'J>]6'^o-j and 
 Original of all things, which is Abfol/itc A^ieijm. Notwithilanditig 
 which, it is certain that all the Tagan Theogomjis were not Aiheijls, (no 
 r\\oxQt\\^n z\\t.\\G\r Cojuiognnijlslheijls) but that there was another 
 fort of Theogon/Jis amongit them, who fuppofed indeed all the Infer i- 
 onr Mundane Gods to have been Made or Generated in one Sence or 
 other, but aflerted One ^ov i.f^j'^cv y^ auStTrojaToi', One Supreme Vn- 
 made Selfexijient Deity^ who was the Caufe of them all, Which 
 Theogonijif for diftinftion fake, from thofe other Athcjjhck^ones j may 
 be called Divine. 
 
 And that Plato wasfuch a Divine Thcoi^oniji, is a thing as we con- 
 conceive ou»: of quelfion. But if there had been any doubt concern- 
 ing it, it would have been fiifficiently removed from thofe Paflages 
 before- cited out of his Tim<fus. To which neverthele(s, for fuller 
 fuisfiftion fake, may be added thefe Two which follow. The firft, 
 pa^. 24. ^JQ^ ^ 7nx'$ o'iT@- ad \oyQxo< 6c» , -zT^i t" tt-t? imy^ov 3^)v 
 Ko-)ijQdc • Forthusit oughf to be read ovr©-,asit isalfo in /?W*y his Edi- 
 tion, and not oVtsjc, as in Stevens^ following an error in that of Ficimts. 
 And accordingly the words are thus rendred by Cicero, Hxc Deuf is 
 qui Semper erat, de Aliqitando Fiitnro Deo cogitans, Uvem etim cfjecity 
 d> ttndiqite ^quabilcm, d^c. This was the Ratiocination or RefolHt7onof 
 that God^ which Always Is , concerning that God which was fomettme 
 about to be made ; that he Jl?ould be Smooth and Spherical^ Sic. Where' 
 again, it prefently follows in Cicero's Verfion, Sic Deuf lUe ^ternus^ 
 Hiinc PerfeCle Beatum Deum procreavit. Thus that Eternal God, procreat- 
 ed this perfectly Happy God, the World. Where there is plainly 
 mention made, of Iwo Gods, one a Generated God, the Animated 
 World, called elfewhere in rlato flaov -f^vn-riv, and another Eternal and 
 IJnmadc God, Innnttfs €^ Infc&us Deus, who was the Caufe of the 
 Worlds Generation or Produ&ion. Or to keep clofe to Plato's own 
 Language, One God who belonged to Genefts, or that head of Being 
 which he calls Generation.:Knd therefore muftneeds have an Antecedent 
 C.uife of his Existence 5 (ince nothing can be Made without a Caufe; 
 
 arid
 
 Ch a p. IV. A Divine Theogonift. 24^ 
 
 and another God, that was truly and properly »ffi«, Immutable Efience 
 who was the Cau(e of that GcneratcdGod, xheVniverJe^ and therefore 
 of All things. The other Paflage of r/d/c's is /)<a:^. 41. of his 7;w<e«j- 
 iTrei §v mi/Tt? otoi ti /sji^inkiai cpavEpi? i^ ccrm (potivovTou xa6' octdv km tGt'A&oi 
 rSeol, ^^'finf fej^^ov, Kiy\ tt^^? cu)t»? tx<^ to ttov ^S^t/VMOTX? , ia<^, qio\ 3s2v 
 5v t>^ ^/>u»?y)?, TroTti? 7^ t§}A)v, «, 5i' e^S ^j^afj^ct. • W'/jew therefore aU-> 
 the Gods^ both thofe rvhich move viflbly about the Heavens , and thofe 
 which appear to us as often as they pleafe(^thit is both the Stars Si. Demons') 
 vpere Generated or Created 5 that God which made this whole Vniverfe, 
 befpaks theje Generated Gods, after this manner, Te Gods of Gods (whom 
 I my Jelf am the Maker and Father of ) attend. Where the Words -Seoi 
 •^s^v, notwithftandingPrtff/wx his other differing conjeftures, feem to 
 have been very well rendred by Cicero, Dii qui Deorum Satit orti effif, 
 Te Gods which are the Progeny or Off-fpring of the Gods. And the Gods 
 whofe OfF-fpring thele Generated Gods (the Animated stars and De- 
 mons) are faid to be, muft needs be thofe a/Uoi 6eo^, thofe Eternal Gods, 
 elfewhere mentioned in the lame Tim^etis, as where the Philosopher 
 calls the World, -r/ cclJ^Lv ^iZv yiyo\'o<; ccyocKfjux, a Generated or Crea- 
 ted Image of the Eternal Gods :, as Cicero alfo is to be underftood of 
 thefe, when he fpeaks of the Worlds being Made by The Gods, and by 
 the Counjcl of The Gods. Now thefe EternalGods of rZ-i/OjCalled by his 
 Followers ^ii V'z^Tcco-ijj.ot, the SupramimdaneGods^though accord'ingto 
 that ftrifter Notion of the word ^S^toi?, asitisufed both in Plato and 
 Arifiotle, tor a Temporary Produ&ion of things if ^ ovtt^jv, they were in- 
 deed all cLyi\'vfoi^ becau(e they never were not, and had no beginning 
 of their Exiftence ; yet notvvithflanding were they not therefore fup- 
 pofed by thatPhilofopher, to be all MJ-nyom and cwdv-mgx.'ni (b many 
 Self-originated and Selffubfijient Beings., qti.FirJi Principles, but only 
 One of them fuch -, and the reft derived from that One : it being very 
 true, as we conceive, what rr(?f/«/ affirms, ott d nAaTO/^^/xiava^xMvava- tuTims.tji^ 
 y^ WvTa, That Plato reduces all things to One Principle, even Matter it 
 jelf ^ but unqueftionable,that he dcriveth all his Gods from 0«e.Where- 
 Tore all thofe EternalGods of Plato (One only excepted) though they 
 were not "^ii^oi or Generated in one fence, that is hV Xfi^'^'-', as to a 
 Temporary beginning, yet were they notwithftanding as Proclus di- 
 ftinguifheth, ^V^nfoi a-Tr' curiae, Generated m another fence, asproduced 
 from a Superiour Caufe, there being only One fuch a;>S^'nT@^ One Inge- 
 neratc or Vnproduced Deity. Thus according to Plato, there were Two 
 forts ofSecnndary or Inferiottr and DerivativeGods,Fh(i the -Sto] ilko'tr/xioj 
 or Jllundane Gods, fuch as had all of them a Temporary Generation with 
 the World, and of whom Plato's Theogonia and ^^tV^? ^£y is proper- 
 ly to be underftood , And Secondly the ti-s^^cj/xtoi and dlBioi Sioij the 
 Stipramundane and EternalGods, which were all of them alio, fave 
 only One, produced from that One, and dependent on it as their 
 Caufe. But of thefe Inferiottr Eternal Gods, of the Platonifts and 
 Pythagoreans, we are to fpeak again afterwards. In the meantime 
 it is evident, that in that Pafl'age of Plato's before-cited, there is 
 plain mention made, bothofOtoi f^im i;^vle?^ o^ Dii Orti, Godswho 
 were made or Generated with the World, and of d tdJ^ to -tto'v ^vii(ra$, 
 of One God who was the maker of thcm^ and of the Whole Univeile, 
 who therefore is himfelf every way oc'ytvviTo? Vnmade or Vnproduced. 
 
 X 3 And
 
 244 Pagan Theogonifts JJfertorfy B o o k I. 
 
 Mtiitm, I. I. 
 
 And accordingly he afterwards fubjoyns, %» o /^ ^ Todi-ra: TrecvTa Six 
 rx^oA, 'i/u^v G^'-raT £fcu;7S ;j3^ t^'ttov li0a • /j^ov\oi 5 voMoavTt? oi vrcaj^j 
 tW tS TTOT^c^TZJcfu', ivrel^vTo ax3T>7' which C/Vertf thus renders, Atqite 
 js qmdem (^Dcuf') qui cunBa compofuit^ conlianter hi Juv m .w e bat Ji.it u, 
 qui autem erant ab eo creati (^Dif) cum Parentis ordinem cognovifjent^ 
 hunc fequebantur^ &c. Then that God vpho fiamed all things, remain^ 
 ed con^antly in his former State '^ and his Sons, or the Oods that were 
 Created by him, obferved his Order and Appointment. 
 
 Neither was Plato lingular in this, but the Generality of the other 
 Pagan Theifts who were more Intelligent, all along agreed with him 
 herein, as to the Generation of the Mnndane Gods, and fo were both 
 Theijis and Theogonijis, they indeed underftanding nothing elfe by 
 their Theogonia or Generation of Gods, than a Divine Cofmogonia or 
 Creation of the tVorld by God 5 forafmuch as they fuppofed the World it 
 felf as Animated, and its feveral Parts, to be Gods. So that they aC- 
 ferted thefe Three Things , Firft a Cofmogonia the Generation of the 
 World, that it was not from E/erw;/;', but had uNovity or Beginning. 
 Secondly, that this Cofmogonia or Generation of the World, was alfo 
 a Theogonia or Generation of Gods, the World it felf and (everal of its 
 Parts Animated being efteemed fuch. And Laftly, that both thefe 
 Gods and the World, were Made and Produced by One 6to$ aytviito? k^ 
 ouJi o-f^if<;. One Vnprodnced and Self-originated Deity. All which Par- 
 ticulars, we may here briefly exemplifiein P.Ovidii^Nafo, whole Pa- 
 ganity fufficiently appears, from his Fajiorum and all his other Wri- 
 tings, and who alio went off the Stage, before Chriftianity appeared 
 on it, and may well be prefumed, to reprefent the then generally re- 
 ceived Doftrine of the Pai^ans. Firft therefore, as for the Ge«era//- 
 on and Novity of the World, and its Firft Pro4u£fion out of a Chaos, we 
 have it fully acknowledged by him in thcle following Verfes. 
 
 Ante Mare e^ Terras, d^, quod tegit omnia. Cesium^ 
 
 Vnus erat toto Natura Vultus in orbe, © 
 
 ^em dixere chaos j rudis indigejlaque moles. 
 
 Nee quicquam nifi pondus iners, congejiaque eodem 
 
 Non bene jtinU arum dijcordiafemina rerum. 
 
 Nul/us adhuc mtwdo pnebebat Lumina Titan^ 
 
 Nee nova crefcendo reparabat cornua Phoebe^ 
 
 Nee circumfnfo pendcbat in Here Tellus, 
 
 Ponder ibus librata fuis -, nee brachia longo 
 
 Margine terrarum porrexerat Amphitrite. 
 
 ^aque erat ^ Tellus, ^c. 
 
 Which in Mr. Sandys his Englifh, with Ibme little alteration, fpeaks 
 thus; 
 
 Before that Sea and Earth and Heaven xvasjram'dj 
 One face had Nature whieh they Chaos namd. 
 No Titan yet the World with Light adorns. 
 Nor waxing Phebe fills her warned Horns ^ 
 
 pJor 
 
 V
 
 Chap. IV. Of One Unmade Deity. 245 
 
 J^or hung the/elf-poiz'd Earth in thin Airplac'cl 
 Nor Amphitv'ite the vajipore embrac'4^ 
 Earthy Air and Sea Conjoundcd, &c. 
 
 In the next place, when there was a ll^orld made out of this chaos, that 
 ihxsCoJmogonia ov Generation of the IForld, was a Kb a Theogonia or 
 Generation of Godf, is plainly intimated in thefe Verfes. 
 
 Neil Regio foretullaftik Anintalihns orba, 
 Ajiratencnt celejie folum^ P^ormseque Deorum. 
 
 To this fence. 
 
 That nought of Animals might unfurnifjj'd lie^ 
 The Godsy in Pormof Stars, p off c^ the Skje. 
 
 And that all this was efFedled, and this Orderly Mundane Syftera pro- 
 duced out of a diforderly confufed Chaos, not by a Fortuitous Motion 
 of Matter, or the 'jumbling of Atoms, but by the Providence and Com- 
 mand o^OneVnmade Deity^ which wasalfo that that furnifh'd all the 
 feveral Parts of the World with refpeftive Animals 5 the Sea with 
 Filhes, the Earth with Men, and the Heaven Y/'ith Gods j is thus de- 
 clared alfo by the Poet , 
 
 Hanc Deus d> Melior litem Natura diremrty 
 Nam Ccelo Terras, ^ Terris abfcidtt Vndas : 
 Et liquidumfpijfo fecrevit ab Aere Ccelumy c^c. 
 Sic ubi difpofitam, Qiii(quis/«;7 Ille Deorum, 
 Congeriemfecuit,feCfdmque in membra redegitj 
 Frincipio terram, ne nan £qualis ab emni 
 Tarte foret, magnifpeciem glomeravitin orbis : 
 Tumfeta dijfudit, rapidifque tumefcere ventis 
 
 J>ffli,&C. 
 
 Sic onus inclufumy numero dijiinxit eodent 
 Cur a Dei, d^c. 
 
 This Strife (with Better Nature) God decides. 
 He Earth fiom Heaven, the Seafom Earth divides t 
 He Ether pure extra&sfrom Groffer Air. 
 Allwhich unfolded by His Prudent Care, 
 From that blind Mafj the happily disjoynd 
 With firifele^ peace. He to their feats confind, Scc. 
 What God foever this Divijion wrought. 
 And every part to due proportion brought. 
 Fir it leji the Earth unequal foould appear ^ 
 He turn d it round in figure of a Sphere. 
 Then Seas dijfus'd. Commanding them to roar 
 fVith ruffling Winds, andgive the Land afjjore. 
 To thofe he added Springs, Ponds, Lakes immenfe^ 
 And Rivers whont their winding barders fenea 
 
 Wheie
 
 2^6 Pagans ^ both Theogonifts B o o k. I. 
 
 Where though that learned Paraphraft, fuppofcd (and not without 
 forae probability neither) that Dens & A<fehor Natura, God and the 
 Better Nature^ were one and the felffame thing, yet we rather conceiv- 
 ed them to be diftindt, but one of them fubordinate to the other as its 
 Inftrument,C<?<^and t\\trlajlick_Nature^zccoxdmg\y as Arrjiotle writes 
 in his Phyficks, nS? )ij ^uoi? canov tS^ tS ttkvTo?, That Mind and Nature, 
 were both together^ the Caufe of this Vniverfe. 
 
 Neverthelefs we cannot butobferve in this place, that though that 
 Poet fpeak more than once of GodsingHlarlji, as alfo calls him Mundi 
 Fabricator^ and llle Opifex Rerum, and Alundi meliorif Origo^ yet not- 
 withftanding, where he writes of the making of Man, Pagan-like, he 
 afbrms him, though to have been made by God, yet according to the 
 Image or Likenefof The Gods^ which govern all things. 
 
 San&ius his Animal^ mentifque capacius alt£ 
 Deer at adhuc, O" quod dominari in deterapojjet : 
 Natus homo eji : five hunc divinofetnine fecit ^ 
 llle Opifex rerura, mundi melioris Origo ; 
 Sive recens tellHs^fedu&dque mtper ab alto 
 Mthere, cognati retinebatfemina cceli. 
 ^amfatHs lapeto, mifiamfluvialibHS »ndis, 
 twxitin effgiem Moderanturacunfta Deorum. 
 
 The Nobler Being, teith a MindpoJfeSi, 
 
 IVas wanting yet^ that flyould command the refi. 
 
 That Maker, the beji Worlds Original, 
 
 Either him fram'd ofjeed Celcfiial j 
 
 Or Earth which late he did from Heaven divide f 
 
 Some facred feeds retain d to Heaven allied : 
 
 Which with the living fiream Prometheus mixt.^ 
 
 And in that Artificial Structure fixt. 
 
 The Form of all the All-ruling Deities, 
 
 And becaufe (bme may probably be puzzled with this feeming Con- 
 tradiction, thatOwe C^^ fhould be faid to be the Maker of the whole 
 World and ofAIan,and yet the Government of all (hould be attributed to 
 Cods, rlitrally j and Man (aid to be made in the Image and likenefi of 
 the Gods ; we (hall therefore add here, that according to the tenor 
 of the ragaa Theology, the Inferiviir and Alinor Gods were (uppofed 
 al(b, to have all of them, their feveral (hare in the Government of things 
 below them : For which caufe they are called not only by Maximus 
 Tyrius ovvx^^vlig ^la, Co-rulers with God, but alfo by Plato himfelf^ 
 TzS fXiy'isOi) d cd/Lt^vi avvx^-^v^.ii, 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 thofe Inferiour Deities, in whofe Image Man is alfo 
 faid to have been made, as well as in the Likenefs of the Supreme , 
 vjere either thoCe Celesiial Gods and Animated Stars, before mention- 
 ed by the Poet,or elfe the Eternal Gods of Plato, which were look'd up- 
 on likewife as Co-makers of the World fubordinate, Befidea
 
 C H A P. IV. and Theifts. 
 
 247 
 
 Befides Ovid, we might inftance here in many more of the 
 Pagan Theogonifts, clearly acknowledging in like manner Okc Uk- 
 niiide Deity, which Generated both the World, and all the other Gods 
 in it •■) as fJjr example, Strabo, who affirming that the World was 
 '^ (pioioi; oi[yM }Cj 'T^ TrPi\'o\aAt(iyov, The joint vpoi\holh of 'Nitture and Pro- 
 wf/t'wa', as it was before afcribedby Ot/Zc/, to Deus& Mdior Natnraj •'^'''' 
 adds concerning rr/!>^7<r/£?wfe or the Dcz/jy in this manner." li})/^ vr^- 
 
 oT? a7rfc</'<j|£ T »^9t:vo'.', TO? JV' 'Avfi^iixi:? rlw yiiv • T/jat havinq^ a t^ultifovTh 
 Tecundit) in it^ and delighting in variety of workj, it defigned princi- 
 ful/y to nuke Animals, as lie mosf excellent things, and amongst them 
 chief y thojc Two Nohieii kinds of Aninids, Cods and Men 3 for whvje 
 fakes the other things were made •-, and then ajfigned Heaven to the Gods, 
 and Earth to Aieny the Trvo extreme parts of the IVorld, for their refpc- 
 &ive Habitations. Thmz\^o Seneca'wiLacf antrum, fpeaking concern- 
 ing Godj Hie chm prima Fundamcnta mslis puhherrimde j aceret , (j^ hoc 
 ordiretiirquo neqne majus quicqitam novit Natura nee melius 3 nt omnia, 
 fnh DHCibus irent, quimvis ipjc pertotum ft corpus intenderat, tamen 
 Miniltros rcgnifm Deos genitit. God when he laid the Foundations of 
 this mnjl beautiful Fabrick., and began to ercH that Strjtcftire, than vdhich 
 "Nature knows nothing greater or more excellent 5 to the end that all things 
 ?nigl.<t be carried on under their refpeCtive Covernours orderly, though 
 he intended Himjelf through the whole, as to pre fide in chief over all, 
 yet did he Generate Gods alfo 5 as fubordinate Ministers of his Kingdom 
 under him. We Qial I forbear to mention the Teftimonics of others 
 here, bccaufe they may be more opportunely inferred ellewere, only 
 we (hall add, as to Hefiod and Homer, that though they feem to have 
 been fometimes fufpeded, both by rlato and Arijiotle, for AtheOiick. 
 Theogonijis, yet as Arijiotle did upon maturer thoughts, afterwards 
 change his Opinion concerning both of them, fo is it raoft probable 
 that they were no Atheijis but Divine Theogonijis, fuch as fiippofed 
 indeed Many Generated Gods, but One Supreme "Unmade Deity, the 
 Maker both of the World and Them. And this not only for the Grounds 
 before alledged concerning Hefiody and becaufc both of them do every 
 where affirm, even their Generated Gods to be Immortal, ( which no 
 Atheijis d'xd') but alfo for fundry other Reafons, feme of which may 
 be more conveniently inferted ellewhere. Moreover it hath beea al- 
 ready intimated, that x.\\G Generated Gods of Hefiod and Homer^ ex- 
 tend farther than thofe of /'/.?/i)'s, they being not onlv rhe Animated 
 Parts of the World, but alfo all the other Things of Nature FiCtitiouJly 
 Ferfonated, and Improperly or Abufively called Gods and Coddejjes , 
 whereof a farther account will be afterwards given. 
 
 Neither ought it at all to be wondred at,if thefe Divine Theogofiijii 
 amongft the Pagans,did many times as well as thofe other Atheijiick^ 
 ones, make Chaos and the Ocean., Seniour to the Cods , and Night the 
 Mother of them. The former of thefe being not only done by Hefiod 
 and Homer, but alfo by the Generality of the ancient Fagan Theiiis xxt 
 
 Epickar-
 
 248 Hon? the Divine Theogonifts, made B o o k. I. 
 
 Epcharmus : and the Latter by Orpheus an undoubted Theijl^ in his 
 Hymn of the Night, 
 
 Nd&effi concekbro Genctricem Howinumquc Dtumque. 
 
 They not underftanding this Abfolutely and Univerially, of all the 
 Gods without exception, as the other Atheijhclijrheoi;o»iJh did, as if 
 there had been no ^/7«;<i(^e Dc7// at all, but C/u-?/ and IV'^/j/, (that is, 
 Senjkji Matter, blindly and fortuitouily moved) had been the Sole O- 
 riginal of all things, but only of the ol ©toi, The Gods, fb called by 
 way ofDiftinftion fromC^^i^oT the Supreme Deity, that is, the Inferi- 
 our Mundane Gods Generated together with thelVorld. The Reafbn 
 whereof was,becau(e it was a moft ancient and in a manner Univerfal- 
 ]y received Tradition amongft the Pagans, as hath been often intirna- 
 ted, that theCofrnogonia or Generation of the World took its firfi: Be- 
 ginning from a Chaos, (the Divine Cofniogomjts agreeing herein with 
 the ^//je//?/c4 ones;) this Tradition having been delivered down, from 
 Orpheus and Linus (amongfl: the Greeks) by Hcfiod and Homer and o- 
 ihers 3 acknowledged by Epicharmus ; and embraced by Thales, Ana- 
 xagoras, Tlato, and other Philofophers, who were Theijis : The Anti- 
 quity whereof was thus declared by Euripides 5 
 
 OUK, ^./.VCC, fJUU&Q^ , «A\' ifMi; fMn^^oi "Ttv!^, 
 
 'ETrei </^' ej^§ia3»/<ra.v (xMhA&v Biya, 
 
 Toe (^'i'/^^, TjfwoL, <dJi'^9-$, a? 9' oiKjtyj^ T^t'cp^, 
 rt'i'o? 71 9vnTCov • 
 
 Non hie Meus^fed Matrii ejlfermo me£, 
 Figura ut Una fucrit i& Cmli d> So'^i, 
 Secret a qn£ max ut receperunt Slatmn, 
 CunCta ediderunt h<ec in oras Luminis 5 
 Feras, Volucres, Arbores, Ponti Gregem, 
 Homines quoque ipjos. 
 
 Neither can itreafonabiy be doubted, but that it was Originally Mofai- 
 cat, and indeed at firft a Divine Revelation, lince no man could other- 
 wife pretend to know, what was done before Mankmd Jiad any Being. 
 Wherefore thole Pagan Cojmogonijls who were iheijls, being lolytheijis 
 and Theogonijis alfo, and afferting befides the One Supreme "Unmade 
 Deity, other Inferiour Mundane Gods, Generated together with the 
 World (the Chief whereof were the Animated Stars) they muft needs 
 according to the Tenor of that Tradition, fuppole them as to their 
 Corporeal Parts at leaft, to have been Juniors to N/^/j/ and cW/, and 
 the Oif-fpring of them, becaufe they were all made out of an Ante- 
 Sr"P4.li. cedent D.vr/; Chans, rlw jjujyocKw dx.-ri.Set6cc^ixi hiyzmv (^(aith Plutarch) 
 ^.■5, UTre Al'^VTrfiav tu.xi^Iw icm.v , ott t: ffKOTo; TO cptL-m MySvTO Tt^iQQvri^v • 
 
 The Mus Araneus being blind, isjaid to have been dcijicd by the Egypti- 
 ans^
 
 C H A P.I V. Chaos and Nighr, Senionr to the Gods. 2^0 
 
 rt»/j becaufe thcythoHgbt^ that Dar/^ne/rtpus older than Light. And the 
 Cale was the fame concerning their Demons likevvife, they being con- 
 ceived to have their Corporeal yehicitla ulCo ; for which Caufe as Por- 
 phynus i\om NiiMCfji/fs Wfketh, the ancient Egyptians pidured them 
 in Ships or Boats Hoating upon the Water.- rhg 3 Al'^VTifn;/; h'ix totu 
 T»? (P alf-tjavax, ocTrovTa^ stt i^vcu 'f)n 5^^'£» , aMot. Tnlv^ctc, ''On ttKc'h; - 
 The Egyptians therefore reprefented all their Demons^ as notjiandiKg 
 iipufi firm Land, but in Ships upon the IFater. But as for the Incorpo- 
 real Part or Souls of thofe Inferionr Gods, though thefe Divine TLeo- 
 gOHiJis could not derive their Original from Chaos or Matter, but ra- 
 therfromthat other Principle called Love, a$hdng Divinely Created 
 and fo having God for their Father, yet might they notwithflandini^, 
 in another lence, phancy N/^/jf to have been their Mother toOj inaf- 
 much as they were all made t^ wt ovlav, from an antecedent Non-exiji- 
 ence or Nothing, brought forth into Being. For which Cau(e there 
 (eemstohave been in Orpheuf,a Dialogue betwixt the Alaksr of the 
 it^oi Id and Night. For that tliis ancient Cabala, which derived the 
 Cofmogonia from Chaos and Love, was at firft Religious and not Atheifii- 
 cal, and Love underftood in it not to be the Off-fpring of Chaos 5 may 
 be concluded from htnce, becaufc this Love as well as Chaos, was 
 of a Mofaical Extraftion alfo, and plainly derived from that Spirit of 
 Ctfd, which is faid in i\\q Scripture , To have moved upon the tvaters 
 that is, upon ihc Chaos : whether hythhspirit be to be meant G^,^ 
 Himfelf, asaftingimmediatly upon the Matter, or fome oihtx ASive 
 Principle derived from God and not from Matter (as a Mundane Soul 
 ox rla^ick^ Nature.) From whence alio it came, that as Porphyrius 
 teftifieth, the ancient Pagans thought the IVater to be Divinely infpired, 
 
 ih-n Xi-)A)v K) T 7:^o^HTlw &^tiKi':cu, t(j.cpi^ic&oii iimva ts utf&To; Ges vrveu^' '' '^ ' "^ 
 They thought that Souls attended upon the Water or reforted thereunto^as 
 being Divinely Infpired, as Numenius rvriteth, adding the Prophet alfo, 
 therefore to have faid. That the Spirit of God moved upon the Water. 
 
 And that tKxsCalala was thus underftood by (brae of the ancient 
 Pagan CofmogoniftsthemlelveSjappears plainly,notonly ixomSimmi- 
 as Rhodius and Parmenides, but alfo from thefe following Verfes of Or- 
 fheuf, or whoever was the Writer of thofe Argonauticks, undoubted- 
 ly ancient, where Chaos and Love are thus brought in together , 
 
 rrgSia jti^t) agx.«i» x«£05 /uLiXmcpoUov v/xvov, s.q.zi.Suph.. 
 
 n^ecgu'raTDV T? Kj cojtot^Ah TroAu/xfrnv *E?6)Ta, 
 "Oixya. t' t^juK^v ecTrccvfoc, ^cng/ve </^' aMov cos a.AA» • 
 
 To this Sence \ We vpiUjyjl fmg a pkaftnt and delightful Song, con- 
 cerning the ancient Chaos, how Heaven, Earth and Seas, were framed 
 out of it, as aljo concerning that Much-rvife and Sagacious Love, The Old' 
 eji of all, and SelfperfeB^ which a^ively produced all thefe things, fe^ 
 paratingone thing from another. Where this Love is not only called 
 nFMfjji^.iq o^ Much-counjcl ox Sagacioufnef, which implies it to have 
 
 beer?
 
 250 Hoj3^fomeFaga.n Theifls, BookL 
 
 been a Siibjiatitial and Intelle&Hal Things but al(b Tr^eo-eu-raTo? the Old- 
 eji of ally and therefore Senior to Chaos, as likewife coJ-mTEAt!?, self- 
 f erf c& ox Self- originated. From whence it is manifefl:, that accord- 
 ing to the Or/>/j/V^ Tr^jf^/'/z^/;, this L^z/e which the Cofmogonia was de- 
 rived from, was no other than the EternalVnma.de Deity (or an Adtive 
 Principle depending on it)which produced this whole Orderly World, 
 and all the Generated Gods in it, as to their Material part, out of Cha' 
 OS and Night. Accordingly as AriBotle determines in his Metaphyficks, 
 i,b.\.<.6f. not only in the place before-cited, but alfo afterward j tvT^pi S"i tt^c, 
 '**'■ o6£v M d(^yt! '^ KUHcrEac, ooti m nSv ii "^c^-m ttoiScjv d^y^Lu • Others , be fides 
 
 the Material Caufe of the IVorld, ajfign an Efficient^ or Cattfe of Motion , 
 namely vphofoever make , cither Mind (and Intelleft) or Love a Prin- 
 ciple. Wherefore we conclude that that other Atheijlick^ Cabala, or 
 yirifhphanicli Tradition before-mentioned, which accordingly as A- 
 rijiotle al(b, elfewhere declareth concerning it, did ost vurtti? Trecvra 
 j^vvav, Generate all things ivhatjoever, even the Gods themfelves uni- 
 verfally out of Night and Chaos, making Love it felf likewife, to have 
 been produced from an Egg of the Night. I fay, that this was nothing 
 elfebut a mere Depravation of the ancient Mofaic\ Cabala, as alfb an 
 Abfolutely Impofiible Hypothefis, it deriving all things whatfoever in 
 the Univerfe, befides the Bare Subjiance of Scnjkf Matter, in another 
 Sence then that before-mentioned , out of Non-entity or Nothing } 
 as (hall be alfo farther manifefted afterwards. 
 
 We have now reprefented the Sence and generally received Do- 
 fl'rine of the ancient Tagan Theobgers, that there was indeed a Alulti- 
 plicity of Gods, but yet fo that One of them only was aytwHfoc, Ingcne- 
 rate or Vnmade^hs whom all the other Gods together with the World 
 Were Made, fo as to have had a Novity of Being or a Temporary Begin- 
 ning of their Exiftence. rlato^nd. the Pythagoreans here only dif- 
 fering from the reft in this, that though they acknowledged the World 
 and all the MundaneGods, to have been Generated together in Time, 
 yet they fuppofed certain other I fitelligible and Supramiwdjne Gods alfb, 
 which hovvever produced from one Original Deity, were neverthelefs 
 Eternal or without Beginning. Butnowwemuft acknowledge, that 
 there were araongft the Pagan Theifts fome of a different perfwafion 
 from the reft, who therefore did did not admit of any theogonia in 
 tbe fence before declared, that is, any Temporary Generation of Gods, 
 becaufe they acknowledged no Cofmogonia, no Temporary Prodndlion 
 of the World, but concluded it to have been from Eternity. 
 
 That Ariflotle was one of thefe, is fufficiently known, whole Inferior 
 Gods therefore, the Sun,Moon and <S"/<irj-,muft needs hed-f/j-A^oi or IngC' 
 nerate^ in this fence, fbas to have had no Temporary Produtlion, becaufe 
 the whole IVorld to him was fuch. And if ^at Philofopher be to be 
 believed, himfclfwas the very Firft, at leaft, of all the Greeks, who 
 afferted this Ingeneratenefox Eternity of the World, he affirming that 
 all before him, did ^S^vav t }icsi.lov , and MsiLtjoimiiv^ Generate or Adake 
 the World, thath attribute a Temporary Prodn^ion to it, and confe- 
 quently to all tho^eCods alfo, which were a Part thereof^ Notwith- 
 
 ftanding
 
 Chap. IV. w^/V/'^r Theogonifts, JiorQofmogon'iix^. 2 
 
 5 
 
 ftanding which , the Writer de Pkcitis rhilofophorum , and Sto- 
 b^us ^ impute this Dogma of the IVorUU Eternity^ to certain others 
 of the Greek Philofbphers before Arijiotlc, Cbefidcs Ocelhs Lucanut^ 
 who is alfo acknowledged by Vhilo to have been an affertor thereof ) 
 And indeed Epicbarmus^ though aTheift, feems plainly to have been 
 of this Perfwafion, that the World was Vnmadc, as alfo that there 
 WZSnoTheogorjta nor Temporary rroditSlion of the iKferiourCods, from 
 thefe Verfes of his, according to Grothts his Correftion, 
 
 'aA\' aeiTt)! 3soi 7r«/pHcrav, v-rri'Ki'mv J^' » -KCb-myux. * Xncnf p'^-jSi 
 
 uZg 3 i a.[jtA')^vov y avro iM\Sir\iv<^ 0, n ir^rov judiKoi « 
 
 CUM, OL^ ifXoKi TTg^TDV itf^l/, zS^ [MX Al« S^VTl^V, 
 
 Ncmpe Di femper ftterut7t^ at que tiunquam i titer ci dent : 
 i:/<<?f qu£ dicofemper nobis rebus in iifdem fe exhibent, 
 Extittjjefed Deorum Prtmum perhibetttr Chaos: 
 §luinam vero .<? nam de nihilo nil poteprimumexijierei 
 Ergo nee Primum profe^o quicquam, necfuit Alterum : 
 Sedqu£ nunc fic appellantHr^ alia jient pojimodum. 
 
 Where, though he acknowledges this to have been the General 
 Tradition of the ancient Tbeijls^ That Chaos was before the Gf;^//, and 
 that the Inferior Mundane Gods^ had a Temporary Generation or Pro- 
 duftion with the World, yet notwithftanding does he conclude a- 
 gaioft it, from this Ground of Realbn, hQC3iu(eNothing could procede 
 from Nothing, and therefore, both the Gods, and indeed whatibever 
 elfe is Subltantial in the World, was from Eternity Unmade, only 
 the Faftiion of things having been altered. 
 
 Moreover DiodorusSiculuf affirmSjtheChaldeans likewife to have af- 
 ferted this Dogma of theWorlds Etcrnity,oi «/*' Sv xxKStaot -rlw fj^ n tco- 
 Q(jlz (pxiaiv xiSlov cpxQtv affu, k^ jWm'ti tf oi^^^ "^^Qv k'^viKivcu, /um9' I'jsgov 
 <p9o£^v '^^<5V|eo9ai • 7 he Chaldeans ajffirm, 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 Atheifts for all that 
 (no more than Arijiotle) appears from thofe following words of that 
 Hiftoriographer, rhv-n?/ oKav ^fiv-n k^ ^xfdQfJwC^iv^ 3eia nvi ir^omx 
 y<.yo\iv(U, iy xiiv titasa vy'' cU is^va 'yn'oju''^a)v, ax_ <L<; 'iivy^v, iJ^' cujinyiA- 
 T&$, aM' co^iSfj^y\ tivi xai ^iQcduq XAKf^ajj^!}^ 3?Z\' Kfi^a, m\nKecdvci ' 
 They believe alfo, that the Order and Dijpofition of the World, if by a 
 certain Divine Providence, and that every One of thofe things which 
 come to pajs in the He,ivens^ happens not by chance, but by a certain dc' 
 terminate and firmly ratified "judgment of the Gods, However, it is a 
 thing known to all , that the Generality of the later Platonifts ftiffi 
 ly adhered to Arijiotle in this, neither did they onely affert the Cor- 
 poreal World , with all the Inferior liUindane Gods in it , to be 
 a-;S^iiT»c, or Ingenerate, and to have exirted from Eternity, but ahb 
 maiutained the fame concerning the Souls of Men aad all other Ani' 
 
 Y malsh
 
 252 Faz^an Afjertors of the Eternity. B o o k . I. 
 
 mals'-i CThey concluding that no Souls ■wtteTounger than Body or the 
 lVorld'-i)3ind becaufe they would not feem to depart from their Mafter 
 Tlato^ therefore did they endeavour, violently to force this fame fence 
 upon Plato's words alfo. 
 
 Notwithftanding which , concerning thefe Latter Pldtonijis^ it is 
 hereobiervable, that though they thus aflerted, the ff^orU, and all 
 Inferior Gods and Souls^ to have been i-f^misc,^ according to thac Itri- 
 dier fence of the Word declared, that is, to have had no 'icmporary 
 Generation or Beginning, but to have Exifted from Eternitj^ yet by 
 no means did they therefore conceive them to be ajj-ny^mc, ;^ cw^v-m- 
 S55t»?, Self-originated, and Self-exijiing, but concluded them to have 
 been all derived from onefole Self-exijient Deity as their Caufe, which 
 therefore, though not in order of Time, yet of Nature, was before 
 £«.3./.2.f.i. them. Tothispurpofc rlotinus^ vSv -npj cujH uvcu. ixa^q y^6m tt^q- 
 75^v oootS ovT«, aA\' oTi is^v \^ %h ii) (p^^\ ir^cn^©^ Uav©^, Kj cunov ri- 
 T2, d^x^'^T^^ °'°^ iy 'z^ji-d'iytJM eKO'.Q^ ' fc, St eKeivoy ovf@- jy U7nsor'iT@^ 
 dd'rjS^ nr T^mv MinderGod^ vpas before the World, not as if it eX" 
 i/ied before it in Time, but becaufe the World proceeded from it^ and that 
 was in order of Nature Firif, as the caulc thereof and its Archetype or 
 Paradigm 5 the World alfo always Juh^jimg, by it and from it. And a. 
 B».z.i.p.c.i. gain elie where to the famepurpofe, iro'ivw tji^Cfo, aA\' eyiVei^;^ -f^nff^. 
 reel, cart ytVHTcc Atyefou, » 3 $6a§R£rifca, , aW m oW t^.^ &g ci • The things 
 Tphich are faidto have been made or Generated.^ were not fo Made, asthat 
 they ever had a Beginning of their Exijicnce , but yet they were Made . 
 and will be always Alade, (in another jence ^^ nor will they ever be de- 
 Jiroyed,otherwife than as being dijjblved into thofe Simple Principles^out of 
 which jomc of them were compounded. Where though the World be faid 
 never to have been A£ide,asto a Temporary beginning,vetin another 
 fence, is it faid to be always Made, as depending upon God perpetu- 
 ally, as the Emanative Caufe thereof. Agreeably whereunto, the 
 Manner of the Worlds Produftion from God, is thus declared by that 
 £>».5-'.8.«.i2. Philosopher 3 »«■ o^^^'? o\ (pfle/^sai ;c, y<M\Zm cuj-dv, lac y- t^'tt©-- 'T ttoim- 
 (TEi? rajjThi, ffK i3{?\^Qi rovie'vou, »</^' 'imtm', oVi c'otv dic&vx ^Ma^7r<j, » /^i!i- 
 TTOre TdcxMx fc'Ma'Trei • They do not rightly, who Corrupt and Generate the 
 World, for they will not underfiand what Manner of Makjng or Produ- 
 £t ion the World had, to wit, by way of Effulgency or Eradiation from the 
 Deity. From whence it follows, that the World mufi needs have been 
 fo long as there was a God, as the Light was coeve with the Sun. So 
 like -vife Pr<?c/«/ concludes, that the World was aa yiyvoii^j^ , iy iK- 
 KoL/j^Triiu^/j^ dim tS oVT©-, always Generated or Eradiated from God, and 
 therefore muft needs be Eternal, God being (o. Wherefore thele Lat- 
 ter Platonifts^luppofed the fame thing concerning the CorporealVf or\d^ 
 and the Lowet Mundane Gods, which their Mafter Plato did, con- 
 cerning his Higher Eternal Gods j that though they had no Tempora- 
 ry Produ&ion , yet they all depended no left upon one Supreme Dei- 
 ty, than if they had been made out of Nothing by Hira. From 
 whence it is manifeft, that none of thefe Philofbphers apprehended 
 any Repugnancy at all, betwixt thefe Two Things ; Exijience from 
 Eternity, and Being Caufed or produced by Another. Nor can we make 
 any great Doubt , but that if the Latter Platonifts, had been fully 
 
 coQviaced
 
 C H A P.I V. of the World and Gods. 255 
 
 convinced of any CoTitradii^iious Inconfijiency here, they would rea- 
 dily have difclaimed, that their fo beloved Hypothcfis, of the iVorlds 
 Eternity j it being (b far from Truth whatfbme have fuppofed, that the 
 Afl'ertors of the Worlds Eternity, were a\\ Aihe/Jh, that thefeLatter 
 Platonifts, were led into this Opinion no othervvife than from rhefole 
 Conllderation of the Deity 5 to wk.}ts ocyx-^o&i)^,i; ^iKy^nc^K^ycvif^o^^vxiui;, 
 its EJjlutiulGoodneJi', and Generative Porver^ or Emanatjve Fecundity, 
 as Froclus plainly declares upon the Jim£us. ^'^•' '*• 
 
 Now though Arijiotle were not Afted with any fuch Divine Enthn- 
 fiafm, as thefe Platonifts feemto have been, yet did he notwithftand- 
 ing, after his fober Manner, really maintain the fame thing 5 That 
 though the World and Inferior Mundane Gods , had no Temporary 
 Generation, yet were they nevertheless , all Produced from One Sti- 
 f rente Deity z-i their Caufe. Thus Simplicius reprelents that Philofb- 
 pher's Sence. ' k^jL^-nKwt; » ■yi'veo^a/ aim t jdQiiUiv^ «Moc xar' iMov t^- in AriH.phjp 
 TTOV UTTO 0tS 'z^^yii&dn • Ariftotle would not have the World to have been ^' ^' 
 made Cfo as to have had a Beginning) but yet nevertbelef to have been 
 produced front God after fome other manner. And again afterward , 
 
 a;^'MT0V cwixiv a-Trc/eiRvutn. Ariftotle //>^//gA «f,i/^7»^ God the Caufe of the 
 Heaven and its Eternal Motion, yet concludes ittfotrvithfianding to have 
 been Ingenerate or Unmade, that is, without Beginning. However, 
 we think fit here to obferve, that though Arijiotle do for the moft part 
 exprelii, a great deal of Zeal and Confidence, for that Opinion of the 
 Worlds Eternity, yet doth he fometimes for all that, (eera to flag a 
 little, and fpeak more Languidly and Sceptically about it j as for 
 Example, in his Book De Partibus Animalium, where he treats con- 
 cerning an Artificial Nature, /^'Mov e«£^ t »^vov y<.y<,n(&vci , Otto TOjcoi- L. i. c. i 
 TK? ouTiot^ , ei ylyovi, k^ Svcu Sia roiouhiw odriav , /xaMov i) t,Zcx. loi ei'Mia ° 
 It is more likely that the Heaven vpas made by fuch a Caufe as this (if it 
 tecre Made) and that it is maintained by juch a Caufe, than that Mortal 
 Animals poidd befo 5 vohich yet is a thing mere generally acknovoledged. 
 Now it was before declared, that Anjiotle's Artificial Nature , was 
 nothing but the mere Executioner or Opificer of a PerjeH Mind, that 
 is, of the Deity, which Two therefore he fometimes joyns together 
 in the Cofmopmia, affirming that Mind and Nature, that is, God and 
 Nature^ were the Caufe of this Univerfe* 
 
 And now we fee plainly, that though there was a Real Controver- 
 fie amongft the Pagan Theologers , (efpecially from Ariflotle's time 
 downward') concerning the Cofmogonia and Theogonia, according to 
 the Strifter notion of thofe words, the Temporary Generation or Pro- 
 du&ion of the World and Inferior Cods ; or whether they had any Be- 
 ginning or no 5 yet was there no Controverfie at all, concerning the 
 Self exigency of them, but it was Univerfally agreed upon amongft 
 them, That the World and the Inferior Gods, however (uppofcd by 
 Come tohaveexifted from Eternity, yet were neverthelefs all deriv- 
 ed, from one Sole Self exijient Deity, as their Caufe^ utto ^S -js^pi-yo'- 
 y^oi ii tAAa^UTTOwV'oi, being either Eradiated or Produced from God. 
 Wherefore it is obfcrvable, that thefe Pagan Theijit, who aflerted 
 
 ■ Y 2 tke
 
 254 '^^^ Pagans Eternal Gods yevw.'- Book I. 
 
 the Worlds Eternity i did themfelves diftinguifti concerning the word 
 'f^i^-nv OrtuM, Natttfa, & Fa&um, as that which was Equivocal, and 
 though in one fence of it, they denied that the World and Inferior 
 Gods were •;S^mto, yet notwithftanding did they in another fence 
 clearly affirm the fame. For the word ^iS^vhw (fay they) ftriftly and 
 simflic.in A- properly taken, is to eV (Ut'^et X€i''» '^^ ^^ to avcu W^.-Sbi/ Kx^v^ that 
 rift.i'hyj.fol. jpijjcljj„f.gJpeCi of time^faJJ'edoHt of Non-exijience into Beings or o to 
 ■noin^v //H ov, I'ft^v 3 ov, that rvhich being not before^ afterwards was. 
 Ncverthelefs they acknowledge, that in a larger fence , this Word 
 ^tvnTW may be taken alfo for to ovrtJo-Si' avr' oxtIoa \)(pi<diJ^^ov^ that which 
 doth any way depend upon a Superior Being as its Caiife. And there 
 muft needs be the fame Equivocation in the word a;^'nTX)v, fo that 
 this in like manner may be taken alfo, either xe«^'>'-^'^3 for that which 
 is Ingenerate in refpectof Time, as having no Temporary Beginning 5 
 or elfe for that which is , cltt cdricu, a^i^iitov, Ingenerate or Vnprodu' 
 cedfrom any Canfe 5 in which latter fence, that word dj^o^ov or Vn- 
 niade is of equal force and extent, with cai5t^7n!^Tov or oLuTcytvE?, that 
 which is Self-JHbfiJient or Selforigrnated ^ and accordingly Tt wasufed 
 by thofe Pagan Theifts, who concluded 077 b'An ocj^W©-, i. e. That 
 Matter was TJnm.tde, that is, not only exifted from Eternity without 
 Beginnings but alio was .S'e//-fAL-7/?t'w/, And Independent h^on any Supe- 
 rior Caitje. Now as to the Former of thefe two fences of thofe words, 
 ■yjvdTov nnd a^ivviTov, the Generality of the ancient Pagans, and toge- 
 ther with them rltto^ affirmed, the World and all the Inferior Gods 
 ro be ■)/iV!)Tac to have bee?i A-lade in Time, or to have had a Beginning ^ 
 (for whatever the Latter Platonifts pretend, this was undoubtedly 
 i7d/i>'s Notion of that word and no other, when he concluded the 
 World to be ■yevnToi', fbrafmuch as himlelf exprefly oppofes it to a'/Siov, 
 that which is Eternal.) But on the contrary, Arijiotle and the Later 
 Platonifts, determined the World and all the Inferior Gods, to be 
 in this fence «ytniT»5, fuch as had no Temporary Beginning, but were 
 from Eternity. However according to the later Sence of thofe words, 
 ail the Pagan Theologers agreed together, that the World and all 
 the Inferior Gods,, whether having a Beginning, or Exifting/ri>«f £- 
 ternily, were notwithftanding ^fnToi «n^' axrlctc, produced or deriv- 
 ed from 4 Superior Cuufe , and that thus , there was only One 
 3?tc oi-j^j^-:^. One Vnproduced and Self-exijlent Deity, who is faid by 
 them to be curiae K^d-^tov k, 7r^f(r|iLTj^^, Superior to a Cauje and Older 
 ihan any Cauje, he being the Caufeofall things befides himfelf! Thus 
 j,t Timt. p.,^, Crartor ;ind his Followers in Froclus, zealous Aflertors of the Worlds 
 85. Eternity, determined, ^S^htov KiyicQw-i t wio- /nxiv ^^ cLtt' curlctc, aMw^Tre- 
 
 ^Yfj^tjtv, K) »«. ov^.cL cujTiyovov i^ cwdirnis'X-'niv • that the IVorld (with all 
 the hifcrior Mundane Gods in it) notwithftanding their Being from E- 
 ternity, might he faid to be y<.\v^o\ that is orti or made, as being pro- 
 duced from another Caufe, and not Self originated or Self-exijiing. In 
 like manner rrpc/»^ himfelf, that grand Champion for the Worlds 
 Eternity, plainly acknowledged notwithftanding, the Generation of 
 the Gods and iVorld m this fence, as being produced from a Superior 
 Caufe, >Ay>iiS^ ^^v y,.nQ&^, rlw a^'^wTov au^j^ -n^mStv Q^'c/^^nvvfj^M, 
 iiy tIw 7^' «5^uT£§6)v m^sTji-ra, Ti^c<; Ttt? cdTiac, avT^^ • fVe call it the Ge- 
 nerations of the Cods, meaning thereby, not any Temporary Tro- 
 
 du^idff
 
 " — ' ' " ' ' I.. ■■Ill M— I — **^M 
 
 Chap. IV. Derived from One Self-exiftcnt Deity, 25^ 
 
 du&ion of thetfi^ but their Incjfabk rroceJJioK, fhom d Stiperior Fhii 
 Catffe. Thus alfo Salujiim^ in his Book cie Dm d^- Munclo^ where he 
 contends the World to have been from Eicrnity or without Begin- 
 ning, yet concludes both it, and the other Inferiour Gods to have 
 been made by One Supreme Deity, who is called by him, o ttqZtq- 
 Qioq, 'the Fhjl God. For faith he, /a^>'s»'? t^ ^i«//^a? xwc , vn dx^^L- 
 7r»? tt/*^ it) t,c^<^ t^o'Kc TTOieiv, ocMix -3t»? TT Kj Sa.'i/LJLc\uc. • God or the FiriJ 
 Caufc, having the great eji porver vr bejng Omnipotent, ought therefore to 
 make, tiot only Men , and other Animals, but aljo Cods and Demons. 
 And accordingly this is the Title of his 15. Chapter, -nih -tv. a:'.^x. 
 Kiyi^cu yiyvic&oci, Horn Eternal thirgs may be Jaid to be Aiddc or Gene- 
 rated. It is true indeed (as wc have often declared) that (bme ofthe 
 Pagan Theifts aflerted, God not to be the only dyin-nviij avdvin'^ov^ 
 the only Vnmade andsclf-exijient Being, but that Matter alfo was fuch 5 
 neverthele(s,this Opinion was not fo generally received among(i themj 
 as is commonly fuppofed : and though fome of the ancient Fathers 
 confidently impute it to rlato^ yet there fcems to be no fufficient 
 ground for theii fo doing ^ and rorphyrius,Janiblychuf, Procltn^ and 
 other Platonifts, do not only profeiledly oppofc the fame, as falfe, 
 but alfo as that which was diflbnant from Plato's Principles. Where- 
 fore according to that larger Notion of the Word aytv-ifov, as taken 
 f)'nonymouny with cvjT{y<<.vi<; and ou)3f7n5saTov, there wei-e Very many 
 of the Pagan Thcologers who agreed with Chriftians in this , 
 on ocuTo 'Ay4vv^Tov 6 e^c? , ^^ ^Q'^oc kutS c.<; ocv uim tic, v\ 'hyim^QloL , 
 That God k the only Ingenerate or 'Unmade Being , and that hk very 
 Ejjence is Ingenerability or tnndfcibility 5 all Other things, even Mat- 
 ter it CQ\f, being made by him. But all the reft of them (only a few 
 Ditheifts excepted) though they fuppofed Matter to be Self exiftent 
 yet did they conclude, that there was only , e? Qihc, dylvi^Qr', onely 
 OneV""^^^ 0^ '^"P^(>^^"^^^^o^o and that all their other G(7^/, were 
 ;/^vi^o], in One fence or other, if not as Made in Ttme^ yet at Jeafl as 
 Produced from a Superiour Caufe, 
 
 Nothing now remaineth, but onely that We fhevv, how the Pagans 
 did diflinguifh, and put a difference, betwixt the One Supreme Vn- 
 made Deity, and all their other Inferior Generated Gods. Which we 
 are the rather concerned to do 5 becaufe it is notorious that they did 
 many times alfo confound them togetherjattributing the Government 
 of the Whole World to the Gods promifcuoufly, and without putting 
 any due Difcrimination, betwixt the Supreme, and Inferior -, (the 
 true reafon whereof feems to have been this, becaufe they fuppofed 
 the Supreme God, not to do all imm^iatly, in the Government of 
 the World, but to permit much to his Inferior Miniflers) One In- 
 ftance of which we had before movid, and innumerable fuch others 
 might be cited out of their moft fober Writers. As for Example 
 Cicero^\n his Firft Book of Laws 5 De<?rw«/ Immortalium vi^ ratione,po- 
 teJiate^M(nte,numifie,Natura omnis reg\tur,The Whole Nature,or Vniverfe^ 
 ff governed by the Force, Reafon , VoTver, Mind, and Divinity of the 
 Tnwtortal Gods. And again in his Second Book, Deos effe Dominosac 
 Aioderatores omnium rerum, eiquc qu<e geruntur, eorum geri Judicio at- 
 que Nfimine , eofdemquc optime de genere homuium mcreri , C^ qualk 
 
 Y 9 quifjue
 
 256 How the Pagans dijiingmjhed, B o o k. I, 
 
 quifqm fit ^ quid agat^ quid in feadmittati qua. mente, qua piefate Rcli- 
 gioKCf coUt , intueri j pornmque d> impiortim habere Rationem j 
 a Principio Civibus fua/nM ejje debet : T/je Minds of Citi%cns , 
 ouiijit to be firH of all embued with afrm perfiva^on ^ that the Cods are 
 the Lords and Moderators of all things., aadth'atthe CondtiCi and Ma- 
 nagement of the irhole IVorld k directed and over-ruled by their Judge- 
 ment and Divine Power j that they deferve the biji of manl^ind^ that 
 they behold andconfider what every man is^ what he doth andtal^es upon 
 himftlf with what Mind, Piety and Sincerity he obferves the Duties of 
 Religion i and Laftly^, that theje Gods have a very different regard to the 
 Pious andthe Impious. Now fuch Pallages as thefe, abounding every 
 where in Pagan Writings, it is no wonder if many, confidering their 
 Theology but (lightly and fuperficially, have been led into an 
 Error, and occafioned thereby to conclude, the Pagans not to have 
 alTerted a Divine Monarchy, but to have imputed both the making 
 and Governing of the World to an AriUocracy or Democracy of Co- 
 ordinate Gods, not only all Eternal^ but alfo Self-exijient and Vn- 
 made. The contrary whereunto, though it be already fufficiently 
 proved, yet it will not beamifs for us here in the Clofe, to (hew how 
 tlie Pagans^ who fometimes jumblu and confound the Supreme and 
 Inferior Gods all together, donotwithftanding at other times, many 
 ways diftinguilhj betwixt the One Supreme God, and their other Ma- 
 ny Inferior Gods. 
 
 Firft therefore, as the Pagans had Many Proper Names for One and 
 the fame Supreme God, according to feveral Particular Confideralions 
 of him, in repcft of his feveral different Mw/fcjiations and Effects 
 in the World i which are oftentimes miftaken for fo many Diltinft 
 Deities 5 (fome iuppofing them Independent, others Subordinate 5) Co 
 had they alfo befides thele, other Proper Nam-:s of God, according to 
 that mine full and ccmprthcnlive notion of him, as theMakerof the 
 Whole World, and its Supreme Governour, or the Sole Monarch of 
 the Univerfe. For thus the Greeks called him 2,^$ and zwi, &c. the La- 
 tins j///?//^^ and Jovfs, the Babylonians Belus and Bel, the Perfians 
 ,lJ/thras and Oromafdes, the Egyptians and Scythians (according to 
 Herodotus ") Ammoun and Papp£us. And Ccljus in Origen , con- 
 cludes it to be a Matter of pure IndifFerency , to call the Supreme 
 God by any of all thefe Names, either z<^^ or Ammoun or Papp£us or M 
 ■Lh c CI the like, KeA(^©- oi£Ta(yW.r«5^fi'5ia<pe'5av,A('a'V\|^?cv, xaA£iv Ti ZMva, vi "a^^^^ ■ 
 
 /ww. ' * ii 2a€(X,i61i C<i? Aiy/VTioi) V/^^»v, ii(^«Xru6ou) naTT'srouov • Q^C\x% thinkj it I 
 to be a matter of no moment.^ whether we call the Highejl and Supreme 
 God, Adonai tj»i^ Sabaoth, <////i^ jfe»v do !> or Dia and Zena, as the 
 Greel{Sj or as the Egyptians Ammoun 5 eras the Scythians Pappaus. 
 NotwithfVanding which, that Pious and Jealous Father exprefTeth a 
 great deal of Zeal, againft Chnrtians then u(ing any of thofe Pagan 
 Names. But we will rather endure any torment (faith he) than confef 
 Xt\\S\(or Jupiter)/*? be God 3 being well affured that the Greekj often really 
 worffip, under that Name, an Evil Demon, who is an enemy both to God 
 and A/en. And we will rather fuffer death, than call the Supreme God 
 Ammoun, whom the Egyptian Enchanters thus Invoke 3 Kiyiizo(m.\i 3 it, 
 JKuSai T naTns-euov, eeoi' avou t ^t^ -mm • «M' w/xa^ » vraoTf/A^ea, 776£vTt5
 
 Chap. IV. The Supreme, from the Inferior Gods. 257 
 
 Denat, b.l,i, 
 
 fj^ *r ^^ Trsc'cu 3fov , &<; 5 (p'lKov izS "hd-ycim tIu) Sxa^^v i§M|wiav , it, to 
 tflv©^ mv^ ii) S^aAtnToi', sot ovoiMx^ovn^ -r Gtov, lis ^tti^iai o\6(jMn td ncc.-n-naj.ov. 
 y.KAjdtg\ g;e TO -n^ayY^ioov t otov , ;^ Ai'jt; 7^1^, >t, 7nx;V>) 5)aAtiif4) , ^ e'jca^r? 
 
 Gi7iE0^.';^a/,6voji/<x{6)v, sx'^/^^'^?'™''^'™' ' >^»<^ though the Scphians call the 
 Su^retue God Pappsus,^^/ we acl{noTcledgit7g a Sttprcmc God, vp ill Tie- L.i.f^.z6i: 
 ijer be perfwaded, to call hhn by that name. Which it pleajed that Dx- 
 mon (^irho ruled over the Scythian Dejcrt, Feople and Language^ to itn- 
 poje. Ncvertheleff he that /hall ufe the Appellative name for God, either 
 in the Scythian, Egyptian, or any other Language, rvhich he hath been 
 brought up in, mill not offend. Where Origen plainly affirms, the Scy- 
 thians to have acknowledged One Supreme God, called by them Pap- 
 p£Hs, and Intimates that the Egyptians did the like, calling him Am- 
 moun. Neither could it poffibly be his intent, to deny tne fame of 
 the Greeks and their Zeus^ however his great Jealoufie, made him to 
 call him here a Demon, it being true in a certain fence, which fhall 
 be declared afterward, that the Pagans did oftentimes, really vvor(hip 
 an Evil Demon, under thofe very Names, of Zeus, and 'Jupiter ^ as 
 they did likewife under thofe of Hammon and rapp£m. 
 
 In the mean time we deny not, but that both the Greeks ufed that 
 word Ze«j-, and the Latins Jupitery fometimes (pv(n}iug, for the JEt her. 
 Fire, or Air, fome accordingly etymologizing z4C? from 'z.ia, others 
 ^^'^ from <^'(^^co : Whence came thofe Formes of Speech, Subjove^ and 
 Sub Dio. And thus Cicero, Jovem Ennius nuncupat it a diccns, 
 
 Afpice hocfublime candens, quem invocant otnncs Jovem; 
 
 Hunc etiam Augures nojiri cum dicunt , Jove Fulgente , Jove Tonante ^ 
 dicunt enim in Cwlo Fulgente , Tonante, (^c. The reafbn of which 
 fpeeches feems to have been this,becaufe in ancient times,fome had fup- 
 pofed the Animated Heaven. Ether and Air^to be the Supreme Deity. We 
 grant moreover, that the ftme words have been fometimes ufed 
 l^^xan; alio, for an Hero or Deified Man, faid by (bme to have been 
 born in Crete , by others in Arcadia. And Callimachus though 
 he were very angry with the Cretians, for affirming Jupiter's Sepul- 
 chral Monument, to have been withtheni in Crete^ as thereby making 
 him Mortal, 
 
 Kpmt?? a6< .].^'^i, iij ^ TDc'cpov, (2 ocvot, c&Oy 
 
 Kp^T^i; t7eM.TJjVaVTD ' (TV <p-' i So^ft?, iOJl ^ OUei " 
 
 Crctesfemper tnendacct, tuum enim. Rex, Sepulchruni 
 Extruxerunt : Tu vero non es niortuus,Jemper enim et. 
 
 Himfelf neverthelefs fas Athenagoras and Origen obferve J attributed 
 the beginning of death to him, when he affirmed him to have been 
 born in Arcadia ^ d^x^ y: ^\'oas ^ If^ ■yi'c yviimc., becaufe a Terrene 
 Nativity is the Beginning of Death. Wherefore this may pa(s for a 
 general Obfervation here, that the Pa^an Theology, was all along Con- 
 founded with a certain Mixture, of Phyfiology :\r\d Herology or Hijiory 
 blended together. Neverthelefs it is unqueftionable, that the more 
 
 intelligent,
 
 258 Pagafis Proper Names Book I. 
 
 intelligent of the Greekidi Pagans , did frequently underfVand by 
 Ze*^, that Supreme Vnmadc Dcity^ who was the Maker of the World 
 and of all the Inferiour^ Gods. Porphyrins in Eufebiiis thus decJiires 
 
 Ptap.Ev.i.-i. their fence, -r Ai'a, t nSv >m5-;W» uTroAoc^eavjfinv, o^TOe^ou;^^ ^^^.^^^.^,,^ 
 'i^v -T nMsf-Wi ' By Zeus, the Greeks nnderjiand that Mind of the World 
 Tphichframed all things in it, and containeth the whole World, i^gree- 
 able whereuntoisthat of MaximusTyrius, KxKei -r ^ ^',x , vSv t^£- 
 o-fiuTarov, Kj (x^')(ijidux'TX)V, S) "mivm tTnTou. tty 7ra3ag)<^S* By Jupiter yo» arc to 
 tinderjiand, that moli Ancient and Princely Mind, which all thing! foUcvp 
 andobey. And Eufebius himfelf, though not forward to grant any 
 more than needs he muft to Pagans, concludes with this acknowlcdg- 
 
 Frap.zv.t.i. ment hereof, t?^ z£<; (^v.yM m nnjQ^Lh.c, Kj cd3-'^@- imx.,cb(y<z^ to^ 
 
 »• »}• imKoimq oVo^ur^iTo, ■>(^' t n\aTa/p;^^v , aM" amic; av&Ta'ra nSc, J Ty' o'A&v 
 
 tJV/xia^yj'? • Lcf Jupiter therefore be no longer, that Fiery and Ethereal 
 Subfiance, which the ancient Pagans according to Plmarch fnppofed hint 
 to be 5 bitt that Higheji Mind, which was the Maker of all things. But 
 PhorniitHs by Jupiter underftands the Soul of the Worlds he writing thus 
 concerning him 5 'ds'z^ b "M^? "^ -^^^^^ SiotKisjuA^Xy ss'to «^ J >m'Q^©- 
 -vj^jlj^v I'x^ rlw mvix^oTtv canw , ;i, ovth xaAe'iai z^^, ouT/'a So^t jmc, l^ai 
 TO^tai, ^, Siac tstd jiaoiAiSL'av z<l'? At'ytTKi VJt'' o\av' Asweourfelvesare 
 governed by a Soul, fh hath the World in like manner a Soul 
 that containeth it ; and this is called Zeus, being the Cuufe of Life 
 to all things that live 5 and therefore Zeus or Jupiter , is (aid to 
 reign over all things. However , though thefe were two different 
 Conceptions araongfl: the Pagans concerning God , feme appre- 
 hending him to be an AbjiraU Mind feparate from the World and 
 Matter, but others to be a Soul of the World only , yet nevertheless 
 they all agreed in this, that z^'J ox Jupiter was the Supreme Mode- 
 rator or Governour of all. And accordingly Pluto in his Cratylus 
 
 P. spd. sttfh. taking thefe Two Words, zviva and ^I'a, be th together, etymologizeth 
 them as one, after this manner : min^ij^ja ec. tv JVAo? ilw cpusiv tS 
 3fS, a yi.^ 'S^v ii/zn' k^ to7c aMoic ttk'oiv, c'a? '<^'.' out?©-' /x«A\ov tS ^iJj, i) 
 
 •rar eih &VOX Si oV ^w «ff ttocoi to?? ^^jiv v7rU^x(^u SiefAw-^ca 3 ^'>« C<£<r.is)j2' 
 Ae'^0 ev cv to o'io/.i<r, ttJ* ah £, zm 1 • Thefe Tivo words compounded toge- 
 ther, declare the Nature of God ^ for there k nothing, which is more the 
 Cuufe of Life both to our jelvcs and all other Afiinials, than He who is the 
 Prince and King of all things., fo that God is rightly thus called 5 Hi 
 being that by whom all things Live. And thefe are really but one Name 
 of God, though divided into Two IVords. But becaufe it was very obvi- 
 ous, then toobjeft againft this Pofition of Plato's, that Zeus or Jupi- 
 ter could not be the Princeof all things, and Firft Original of Life, 
 from the Theogonia of Hefiod and other ancient Pagans, in which him- 
 felf was made to have been the i'^?;/ of k^j-vq- or Saturn-^ therefore 
 this Objcftion is thus prcoccu[>ated by Plato., thtosi j, k^cvs w\\ vS^h 
 ^M)V i^j civ rm 5b'|atv Svoti aKaowiTi ilcdcpv^c • Whofoever fl)all hear this, 
 (faith he) willprefently conclude it, to be contumelious to this Zeus or 
 Jupiter (as he hath been defcribed byus^ to be accounted the Son of Cro- 
 nos or Saturn. And in anfwer hereunto , that Philofopher ftretch- 
 eth his Wits, tofalve that Poetick, Theogonia, and reconcile it with 
 his own Theological Hypothefts j and thereupon he interprets that He- 
 
 jiodian
 
 Chap. IV. for the Supreme God 2^ 
 
 fiodian rSjc, or Jupiter, into a Compliance with the Third H\p(!fia(ts 
 of his Divine Triad, Co as properly to fignifie the Superiour soul of 
 the World j '^Aoyov 3, /x5yaA:;$ Tixlc^^xmax, Iwyowi olvxi -r A/a • K^ovQ^ 
 •j^ TO )ta6a^v oCwtS it, (xm^o'j tx nS' i'p 3 St©^ Ou(j9ivS uc?, oj? KoyQ- • 
 Neverthelefs it if reafotiable tofuppofe, Zeus or Jupiter to be tie Off- 
 jpring of fome Great Mind : and Chronos <»r Saturn (igmficth n pure and 
 Perfcd Al/nd Eternal •-) who again is jaid to be the Son <?/ Uranus or 
 Coelius. Where it is manifeO-, that vUto endeavours to accommo- 
 date this ?oetick.Trinity of Gods, Vranns , Chronos and Zeus -^ or 
 C(v!ius, Saturn and Jupiter, to his own Trinity of Divine Hypojiajts, 
 t'«><x6ov, va? and 4^;^, the Firji Good, a Perfect Intelle&, and the 
 Highcji Soul. Which Accommodation, is accordingly further pur- 
 fued by Plotimis in feveral places, as Enn. 5. /. i. c. 4. and£««. j./.S. 
 c. 15. Neverthelels the^e Three Jrchical Hjpoffafcs of the Platonic^ 
 Trinity, though look'd upon as Subftances diftinft from each other, 
 and Subordinate j yet are they frequently taken all together by them 
 for the Whole Supreme Deity. However the Word zdji; is by Plato 
 (everally attributed, to each of them ; which Proclus thus obferved ^- *^?' 
 upon the Timaus^ : KiyD/Lt^o on ttoMox yu^ 6i<n roliet; >y -z^^gL nAccTOvi 
 tS Aio? • "aMo? "^ 6 JV/xix^'yc? Zi^$, <i? d*' K^-Tv'Ati) yiy^oc-Tif xt, k, aMo? d 
 
 •75.1" *ai</*((a <jfS^jtSi'5bTai , fc, «Mo? d is^viot; , eJrj ^^' iS avrAavS? ^tt d aV 
 T?i -9t>:7^\'» .5)^c<^<i)- IVe Jay therefore, that there are feveral Orders , 
 Ranks or Degrees of Zeus or Jupiter in Plato 5 for fometimes he k taken 
 for the Pemiurgus or Opifi'cer of the IVorld, as in Cratylus ,fometitaes 
 for the FirJi of the Saiurnian Triad, as in Gorgias, fometimes for the 
 Superiour Soul of the World, as in Phardrus, and lafily fometimes for 
 the Lower Soul of the Heaven. Though by Proclus his lieve, that Zeus 
 or J«/'//t'r which is mentioned in Plato's Cratylus (being plainly the 
 Superiour Pfyche or Soul of the World) is not properly the Demiurgus 
 orOpificer, according to him, that Title rather belonging tovS? or J«- 
 telli'^i which is the Second HypoUafis in his Trinity. 
 
 As for the Vulgar of the Greekifli Pagans, whether they appre- 
 hended God to be vSv t^jj^n/^oov tS «^V», a Mind or IntelleS feparate 
 from the World, or elfeto hQ St. Soul of the World only 3 it cannot be 
 doubted, but that by the word Zeus, they commonly underftood the 
 Supreme Deity in one or other of thole fences, the Father and King 
 of Gods: he being frequently thus ftiledin their folemn Nuncupati- 
 ons of Vows, zeu Wtt^, ztu avoc, Jupiter Father j and O Jupitfer 
 King. As he was invoked alio z-tu ^ocmKiv, inthat excellent Prayer 
 of an ancient PoetjOOt without caufe commended ii^ Plato's Alcibiades. 
 
 Ztu BamAiu, 'nt fjS^ tfl-QAa it, ^^fjS>/joi<; it, ccvei/KTo/^ 
 
 Jupiter King, give us good things whether we pray or pray not for them, 
 but with' hold evil things from «/, though we fhould pray never fo ear- 
 nejilyfor them. But the Inftances of this kind being innumerable, we 
 (hall forbear to mention any more of them. Only we fhall obferve, 
 that Zeus Sabaziius was a name for the Supreme God, (bmetime intro- 
 duced
 
 \6o T he SupYtmG God denoted by Appellatives. Bo o k. I. 
 
 ducedamongft the Greeks, and derived in all probability, from the 
 Hebrew Sabaoth^ or Adonai Tfebaoih, the LordofHoJis, (that is of the 
 Heavenly Hofts) or the Suprema Governour of the World. Which 
 therefore Anji^phanes took notice of, as a flrange and foreign God, 
 lately crept in araongrt them, that ought to be banilli'd out of Greece: 
 thefc feveral Names of God being then vulgarly fpoken of.as fo many 
 diftinft Deities i as Ihall be more Fully declared afterwards. We (hall 
 likewife elfevvhere Ihow, that befides zdlg^ukv alfo was ufed by the 
 Greeks, as a Name for that God, who is the fupreme Moderator and 
 Governour of the whole World. 
 
 That the Latins did in like manner, by Jupiter and Jovis, ftequent- 
 ly denote the Supreme Deity ^ and Monarch of the Vniverfe^ is a thing 
 unqueftionable j and which does fufficiently appear from thofe Epi- 
 thets that were commonly given to him, ofoptimiu and Alaximus^ the 
 Bell and the Greateji^ as alio of Oomipotins frequently bcflowed up- 
 on him by /Vrg/Vand others. Which word Jupiter or Jovis^ though 
 Cicero etymologize it a Juvando, or from Juvans Pater^ as not know- 
 ing how to do it otherwife, yet we may rather conclude it to have 
 been of an Hebraical Extraftion, and derived from that Tetragram- 
 maton or Name of God, conlifting of Four Confonants 5 whole Vow- 
 els (which it was to be pronounced with) though they be not now 
 certainly known, yet muftit needs have (bmefuch found as this, €\' 
 thctj.vah, or Jahvoh, or'^'^'^oT "i«xi), or the like; and the abbre- 
 brevjation of this Name was Juh. For as the Pagan Nations, had 
 belldes Appellatives, their feveral Proper Names for God, fo alfo had 
 the Hebrews theirs, and fuch as being given by God himfelf, was 
 mort expielfive of his Nature, it fignifying Etirnal ut:d Necejfary 
 Exiiience. 
 
 But in the next place we (l^all fuggcft, that the Pagans did not 
 only fignifie the Supreme God. by thele Proper N.wtcs^ but alfo frequent- 
 ly by the Appellatives themfelves, when uied not for a God in Gene- 
 ral, but {oT'lheGod,or God )w;t' ffoxfi^, and bywajfofemwency. And 
 thus o'^to? and 3tc? are often taken by the Greeks, not for BiZv th; 
 a God, or one of the Gods, but for Gp^^, or the Supreme Deity. Wc 
 have feveral Examples hereof, in Paflages before-cited occafionaljy 
 in this very Chapter, as in that o[ Anjiotle's^ ri 2v ccv Kfl-Tjoi K^'frrpf/jy'.^ 
 TrK'uv 6 64':? ■, IVhat is there therefore, that can be better than Knorvledge^ 
 but only God : As alfo that other of his , that Happinefs conllfteth 
 principally in Vertue, tf^y mvccinLoKoyo^ov i\jMv jmx^tv^i tu Seoi x?^yu5^j/$, 
 it is a thing that ought to be acknowledged by us from the Nature of God. 
 So likcwi(e in that of Thales, vr^eo-guTaTov tto'itov ,Suc, oc-f^vi^-nv '^ , 
 God is theoldefi of all things, becaufe he jsVnmade, and that of Ala- 
 ximus Tyrius, iroMol Siio\ ■!iol3\'; 3tS ii, m\x^-^\\ic, Bicc, Many Gods the 
 SonsofGodandCo-rcigners together with G!?^^. Befides which,there have 
 been others al(b mentioned, which we (hall not here repeat. And 
 innumerable more Inltanccs of this kind might be added, as that of 
 Antiphanes, ^eo-; xtJ^vi eoiXAV, hain^ ocurov iitP'^c, c/y,yuxh&v £| etftivQ- ^'i/aTou, 
 Cod is like to nothing, for which caufe he cannot be learnt by any, from 
 4n Image : This of Socrates , « tow'tj^ cpi'Aev t^^ 5e(i, tujjivi ytviSu, if 
 
 Ged
 
 Ch a p. IV. ©«9' tal^nfor the Inferior Gods only. 261 
 
 God tvil/ have it fo, let it be fo. And that of Epicictui, ffv /l^vov /uU/JiVn- 
 m v^f xoc^oKiKci': , ti %;acv , ti lot i/uiv ; rl MM //.e -mioiv 6 oto? vui' ; 
 Do thoH only remember, thefe Catholick^ and Vnivcrjal Principles 5 What 
 is Mine and rvhat is not Mine .<? What vpohU God have me novp to do .<? 
 and tvhat irould he have me not to do .<? But we (hall mention no more 
 of thefe, bccaufe they occurr fo frequently in all manner of Greek 
 Writers, both Metrical and Profaical. 
 
 Wherefore we (hall here only add, that as the Singular ^ik, vfii 
 thus often ufed by the Greeks for Cod xax tfo^v or m way of Emi- 
 nency^ that is, for the i-w/re^/e Deity^ fo was likevvife the Plural 3eo» 
 frequently ufed by them, for the Inferiour Gods by way of Diftinfti- 
 onfrom the Supreme. As in that ufual Form of Prayer and Exclama- 
 tion £ Zt^ f^ ®"'' Jupiter and the Gods, and that Form of Obtefta- 
 tion, Ti-ei? ^'°^ '^ ®^^''' ^/ Jupiter *»^ the Gods. So in this of £«- 
 ripedes:, 
 
 'aM' '<S2iv, V0 • K.3CV T15 lyleAoc AoyatH 
 Zev? >9 ©to], pj^^<ja A^'cravTts -m^^Jt • 
 
 £i?, (^//«^ //c^^ ^wi ride ant) eji Jupiter, 
 SHperique •-, Cafu4 qui vident Mortalium. 
 
 tn which PafTages, as 'Jupiter is put for the Supreme God, fo is ^iol 
 likevvife put, for the Injertour Gods, in way cf diftindion from him. 
 Thus alfo 0«? and etoi are taken both together, in Plato's Phado, eik 
 for the Supreme, Unmade and Incorruptible Deity, and ©eoi for the 
 Infcriour Gods only, ^ y^ etc? ( oTijmi ) i(pn 6 xav.^-mq, iy o^Tt) -n ^ ^' ^^^' 
 
 I fuppofe, faid Socrates, that God and the very Species, Ejfence or Idea 
 of Life, TPiU be granted by all to be Incorruptible. Doubtlef by all men pi^t^ j, !,_,. 
 Cfaid Cebes) but much more as I conceive, by the Gods. But a further »>^°^'-"' '^- 
 Inftancewill be propounded afterwards, of the word ©eoi thus ufed T, ^CSjjl 
 by wayof dKtinftion, for the Inferiour Gods only 5 as it was before sj?xfw'!w 
 declared, that the Theogonia or Generation of Gods was accord- "f'"^' . 'I ""'^ 
 ingly underftood by the Greeks univerfally, of the oi oeol that is, the «/«'»^"®'^ ' 
 
 r /: ■ ^ 1 ' Ht-atU ncvtr bt 
 
 iHjeriour Gods. n^guaed .f the 
 
 Co.ii,roho enJeu- 
 vours, ar muihat 
 
 Moreover as the word etc? was taken fjxr' tfo;^^ ox by way of emi- '^"Jtft'iZ '<, 
 nency, for the Supreme God, Co was Aoujoutv likewife. As for exam- <''"^V*'J' 
 pie, in this PafTage of Callimachus before cited imperfei^tly, 
 
 ; eJ Qi^V otc&OC, 
 
 'lff9' 077 )y §"e'|cu Aadjucvi imv ^vx-riv 
 
 Si Deus ejl tibi notOi, 
 
 Hoc ttiam uoris, omnia poj^e Deum. 
 
 Where ©to? and Actl(Oi)vare ufed both alike %»i«»/er, for the Supreme 
 God. And thus alfo in that famous Paffage of another Poet,
 
 • 52 ^cuiMiJbr the Supreme God. Book I. 
 
 eIv kKi ii, >«ia, Mcm fjjti^ot. ^Mcn Acdf/.av. 
 
 tJomtr likewife, in one and the fame place, feems to ufe ©eo? and 
 AoujUAiv both together , after the fame manner , for the Sttprevte 
 God, 
 
 "OTT'srOT* an<5 i.3iK& ir^g (Tbci'/^ova (par) fxocxi(&a.ij 
 "ov K/i ^ioi Tiyioc^ Tap^ oi /W£>oc rrn)^ }wKio3fi ' 
 
 ^jtoties homo vult^ adverfo Niimfie^ cum viro pugnare 
 ^em Dens honorat, mox in eum magna clades devolvitur. 
 
 Again we conceive, that Jupiter or the Supreme God, was fbme- 
 tiraes fignified amongft the Pagans, by that expreflionj 3to? avik Df- 
 us Ipfe, as in that of Homers Ninth Iliadj 
 
 . OU(/^' a K.{v //Oi UTTOSKIH Qioq auTCf, 
 
 -- lVe^«e /; wi/ji promitteret Dcus Ipfe, 
 
 Seneciutem ahr'adcns, ejfeBurum n>e Juvenem pubefcefttem. 
 
 And thus St. Cyril of Alexandria, interprets Homer here, » >«'? tts cpH- 
 CoM«ra 7«/. oil', 6( 4> otiSv 775 UTTO^oifo ^toi tS /t/j^ ^e*^? a-TTE^TreA^ TnxAu'aygeTov 3 tmw 
 ^' '■ noTyiint.^ ■nTh^v.y.i 3 t^ X?'^^''^ ytwva •ra/' '^^ rmlvraA 5t5i, 6c'c. Tti ■ya^ toi ©e- 
 
 So Juftln. k innig, iht i(p' 'i\'x r?/.^ 2> iMX/'Si?;? trtA* [^^j^j&v t/voc , auTov 3 <^ A*«'i'ov 
 j\4art.AdGra. yj^ccm'.fLm'vliv oiv T a.Ki\^(;ov\x Qiov • Homer doth not fay. If any of the 
 loh.f.iz. Cods would promife me freedom fom old Age and restitution of Touth, 
 but be rcferves the matter only to the Supreme God ■-) neither doth he re- 
 fer it to any of the Ficfitiouf Poeticl^ Gods , bjtt to the true God alone. 
 The fame Language was alfo fpoken, in the Laws of the Twelve Ta- 
 bles ^ Deosadeunto cafie. Opes amovento : Si fecus faxint, Deusipfe 
 vindex crit : Let the Gods be reorfjippd chajiely, fuperjiuity of Riches 
 and Pomp being removed : If men do oihenvife. Cod Himfelf will be 
 the Avenger. Where though the word Gods be ufed generally,(b as to 
 comprehend both the Supreme and Infcriour Gods under it, yet Deuf 
 Ipfe, Godhimfclf, denotes the Supreme God only. In like manner 
 J^cdfji&>v ccvTC'; alfo feems to be taken for the Supreme God in that of 
 Euripedes, 
 
 Which was thus rendred by Horace, 
 
 Ipfe Deus, ftmulatque volet, mefohet. 
 
 Notwithftanding which, Aou^^v and Aoii^ovec, are often diftinguifh- 
 cd from om and etoi, they being put for an Iwferiour rank of Beings 
 below the Gods, vulgarly called Demons , which word in a large 
 
 fence
 
 Ch a p. IV. TO eeiov & to ^ifjimv the Supreme Deity 26 : 
 
 fence comprehends alfo iYcr^cj under ir. For though thefe Daemons 
 be fometimes called Gods too,yet were they rather accounted 'H/xi9eo;. 
 Dcmi-Q,ods, than Gods. And thus ©"' y^ Acu^-wvt^, Uods and Demons^ 
 are frequently joyned together, as things diftindt 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 thefe Demons vve are to 
 fpeak more afterwards. 
 
 Furthermore, the Pagan Writers frequently underftand the Su- 
 preme God by the Ttietflv, when the word is ufed Siibftantively. As 
 for example, in this o{ E^icharmus^ 
 
 ou^v ^x^d!iy\ -n ,5Sov • tStd yivL QvJ\v (nJ^a- 
 
 Rei nulla eU Dcnm qits htcat,fcrrc quodte convenit i 
 Ipfe cU nojier Introfpecior, tnm Bern ml non potejl. 
 
 Solikewifein this of rbto's, ini^a m^vm? Jt^ Aij-^? 'itP^vmt-n^&tv^ God 
 is far removed both from Tlcafure and Grief. And Plotinus calls the 
 Supreme God, -ndf-m -swiTi 6Sov, The Divinity that k in the Vniverfe. 
 But becaufe the Inftances hereof are alfo innumerable, we fhall de- 
 cline the mentioning of any more, and inftead of them, only fet down 
 the Judgment of that diligent and impartial Obferver of the Force of 
 words, HenricHsStephanuf, concerning it 3 RedditKr etiam-nBkiov f^pe 
 Deus/fedita tamen ut inteUigendtim jit^ non de quolibet Deo, abipfis 
 eiiam profanis Scriptoribus did, verufn dc eo qaevi intelligerent, cum 
 3tov dicebant qnafi mr' i^oxlw, ad dijferentiam eorum, qui tnulti, appel- 
 latione ^Zv includebantur, fummunt videlicet Suprcmuoique Numen c^- 
 quafi dicas ^ov -3eSv UttoIov iy «e/5cv, Ht loquitur de Jove Homerus, 
 
 Laftly, as -ni Mov fo likewife was -d J^cuu.6mv ufed by the Greeks 
 for the Supreme Numen, or that Divinity which governs the whole 
 World. Thus whereas it was commonly faid (according to Herodo- 
 tus) 07^ TO 3Sov cpSo've^^v, That God was envious , the meaning v.'here- 
 of was, that he did not commonly fufFer any great Humane Profperi- 
 ty, to continue long, without fome check or counterbuffj the fame 
 Proverbial (peech is exprefled in Ari^iotle, cpSo'vt^v to J^cu/lcoviov. And 
 in this fence the word fecms to be ufed in Ijocratcs ad Demonicum, 
 ^[[tjx. 7^ (Tbci t-tc'viov aei (t/.V, /uaAiga 3 f/^k 'r TreAtao?, Worpip God alrvayii 
 but efpecially with the City, in her Public^ Sacrifices. And doubtlefs ^^ 
 
 it was thus taken by Epiffetus'ia thisPalTageof his, ^uia 0^$ '^ <^^oi- Arr.tik.i(J,> 
 
 cu§tTi5)V, T^ fxv.^v (SJov M'yaoSai, to t^j^J^SvcuTrnv^x tz^ <5>xhmvi(M, ,'«^.T?i'7i/', 
 X^ ' There is hut one way to Tranquillity of Mind and HappinejS, Let this 
 therefore be always ready at hand with thee, both when thou wdkeji early 
 in the morning, and all the day long, and when thougoeji late toJJeep 5 to 
 account no external things thine own, but to commit all thefe to God and 
 Fortune. And there is a very remarkable Pallage in Demojihenes (ob- 
 ferved by J?»<^c*!fJ thatmuftnotbehere omitted 5 in which we have 
 ol 3£o) plainly for the tnferiour or Minor Gods onlyj and t^ SniiJ.o\nov for
 
 2^4 P^g^" Defcriptions of the Supreme God. B o o k. I. 
 
 r.zT.sttph. 
 
 the Supreme God, both together , Imi^ca o\ 5eoi k, to Stii{j.6viov, -t- ^vj ijst 
 J^'iULici. ■^/■(piav', f/j^ov • The Cods atid the Deity vpill l{f:oTiv or take notice of 
 him th At gives not a righteous fentence j that is,both the Inferior Gods 
 and the Supreme God himfclf.Whereiorc we fee^that the word cAouyt-tc'i/oi'^ 
 as to its Grammatical Form,is not a Diminitive, asfomehave conceiv- 
 ed, but an Ad jeftive Subftantiv'd j as well as to ^eiov is, Neverthe- 
 le(s in Pagan Writings, J^cu^tc'viov alfo, as well as <r«iV^v from whence 
 it is derived, is often ufed for an Inferionr Pvank of Beings l^elow the 
 Gods, though fometimes called Gods too 5 and fuch was Socrates his 
 Sa.ijLdvm Co commonly known. But the Grammar of this Word, and 
 its proper Signification in Pagan Writers, cannot better be manifeft- 
 ed, than by citing that PailiigtoC Socrates his ojrn, in his Apology, 
 as written by Plato j who though generally fuppofed to have had 
 a D4:mon , was notwithlhndirig by Mclitus accufed of Atheifm 5 
 epv op; av^^tiTRoV, ^^MeAiTj, av°fcL7;f((X/.'.'^j<) vo/xi^f; Trgay/xof^ avou, avB^Co-nat; 
 3 « vo/xi'^a •, M cfi; 'inTs-^c, fj^j i vo/xi'^, ivr-zr/xa 3 ir^o'-yixcxJcc i Sec. srtt t^v & oc^gz 
 aViA^Sv, aMoc to ^^ tStm aTro'ng/vou, tV6' c?t$ (T&f^^ii.'a fj^ vo^ui^cj vrgay^. 
 
 *yoi'. a 3 ^9 ^ijuui"tci. vo^ui'^^, ;t; (T&iyt^va? c/^mttx ttoMh civxtx^ vo/^i^av />te tji'v. 
 TK$ 3 i^if-'-ov-ctc, iyj MTDi ^s? y^ iv/ifJuSra. Svcu , li ^Zv TiaXSix^ ■■, Sec. 7> 
 there any one, Melitus, irho ac^noivledging that there are Humane 
 things, can yet deny that there are any Men? or confcjfingthat there are 
 Equine things, can ncverthclcf deny that there are any Horfes ? If thts 
 cannot bc,then no man who ackjioivledges Demonial things, can deny De- 
 mons, wherefore I being confeffed to affert Schllcxix^ wuji needs he grant- 
 ed, to hold Stxl/j-ovac, aljo. Now do we not all thinks, that Demons are ei- 
 ther Gods, or at Icaji Sons of the Gods. Wherefore for any one to conceive 
 that there arc Dxmons, and yet no Gods, is altogether as ahfurd, as if 
 oneJJ?o(tld thinks that there are Mules, but yet neither Horfes nor Afjes. 
 However, in the New Teftamcnt, accordingto the Judgment ofO- 
 rigen,Eufebius, and Others of the Ancient Fathers, both thofe words 
 Sixit/uMc, arid ^ct.i!nJ:XM, are alike taken, always in a Worfer fence, for 
 Evil and Impure Spirits only. 
 
 But over and befides all this ; the Pagans do often charai^lerize the 
 Supreme God. by Inch Titles^ Epithets, and Dclcr/ptions, as are Incom- 
 municably proper to him: thereby plainly diftinguifhing him from 
 all other Inferionr Gods. He being fomecimes called by them, 0' Am/j/- 
 acy?, the Opifex Architect or Maimer of the World, 'Hy<,.f^u'f tS 7mv\o<; -^ 
 ^A^ynyi'T/.C'y the Prince and chief Ruhr of the ZJniverfe :, U^Ztth; and 
 UQiLngt^ Siog (by theGreeks) and fby the Latins) Primus Dent, the 
 Firii God s n^^Toc nSc, the Firji Mind j uiyac, oihc, the Great God 5 
 0' M'-Ti^r? J^cu/yMV, and 0' p.iygtc Bii.\\, the great cjl God and the greateff of 
 the Gods ^ o"t\^?tc, the Higheif 3 and utoToc 3sa.v, the Supreme of the 
 Cods 5 oLVOfidTZo r^Eo^, the ZJppermoji, or moji Tranfcend^'iit God 5 Prin- 
 ceps iUe Dem, that Chief or Principal God 3 e? o.; 3e£v, the God of Gods 5 
 and Ag^: 'Ap>(>T, the Principle of Principles j To tt^^ttsv ouTvor, the Firjl 
 Caufe'i o tc«)\to tw'.v 'J>lvwcmc, He that Generated or Created this whole 
 TJniverfe ; 0' K^iav 7V "ttrvTc?, He that ruleth over the whole World j 
 Summus Re&or ^ Dominus, The Supreme Govcrnour and Lord of allj 
 6 'On iP-f-Q^ -^Eo?, theGodover all--) ^c$ a^'-^'vuTo;, fui-re^v-i?, ciurocpuM^,
 
 CHAP.IV.ChampionsySr Pagmifm afen Monarchy. 265 
 
 ca;^TrejaTo.r, 7fjc Itjgenerate or Vnmade Self-originated atid Self-fnb(iJliKg 
 Beity-i ^'^om&.(; a Monad'-, To tv ;t, ojjto a>«3)v, Vnity and Coodnejs itjclf-^ To 
 tTreVava ^ isQlctc-^zn^ . to uvre^affiov, /^<jf ip/j/VA // ^/-(^^fc EJJence or Super'CjJ'en- 
 tial j To £7reRe(voci vS, z/^^/ ;r,67V^ is above mind and Vnderjianding , ium- 
 mum iltiid &• ALternum^ neque mutabile neqne interiturum. That Supreme 
 and Eternal Beings which is Immutable and can never pcrij/j:, '^?^->fij 
 TEA(gp, Kj /wt'fTOv avnicVTOV, The Beginning, and End.and Middle of all things 3 
 "i-v;^, Wv-ror, One and all things j Dens Vmts &■ Omnes, One God and 
 All Gods j And Laftly, to name no more, v'l npjYciK, or Providence, 
 as diftinguillied from 'luC''? Nature, is often ufed by them alfo, as a 
 Name for the Supreme God , which because it is of the Feminine 
 Gender, the Impious and Atheiftical Epicureans, therefore took oc- 
 cafion,to call God ridiculoully and jearingly, Annmfatidicam Proncean. 
 Now all thefe, and other fuch like ExpretTions, being, found in the 
 Writings of Profefled I'agans (as we are able to (hew) and fome of 
 them very frequently, it cannot be denied, but that the Pagans did 
 put a Manifeft DiiFcrenee betwixt the Supreme God^znd all their other 
 Inferiour Gods. 
 
 XV. What hath been now declared, might, as we conceive, be 
 judged fufficient, in order to our prefent Undertakings which is to 
 prove, that the more Intelligent of the Ancient Pagans , notwith- 
 ftanding that Ainltiplicity of Gods worlliipped by them, did general- 
 ly acknowledge. One Supreme, Omnipotent, and Only Vnmade Deity. 
 Neverthclefs, fince men are commonly (o much prepollefs'd with a 
 contrary Perfwafion 5 (the reafon whereof feems to be no other than 
 this, that becaufe the Notion of the Word God, which is now general- 
 ly received amongft us Chriftians, is fuch as does ellentially include 
 Self-exifience in it, they are therefore apt to conceit , that it mufl: 
 needs do fo likewife amongft the Pagans , ) we fliall endea- 
 vour to produce yet fome further Evidence for the Truth of our 
 Affertion. And firit we conceive, This to be no fmall Confirmation 
 thereof, becaufe after the Publication of Chriflianity, and all along 
 during that Tugging andConteft which was betwixt it and Pagan- 
 ijm, none of the Profefled Champions for Paganifm, arid Antagonifls 
 of Chriflianity ( when occafion was now offered them ) did e- 
 ver afTert any fuch thing, as a Multiplicity ofVnderJianding Deities Vn- 
 made (ov Creators) but on the contrary, they all generally difclaimed 
 it, profefling to aknowledge One Supreme Selfexijient Deity, the Maker 
 of the whole Vniverfe. 
 
 It is d thing highly probable, if not unqueftionable, that Apolloniui 
 Tyanaus, fhortly after the Publication of the Gofpel to the World, 
 Was a Perfon made choice of by the Policy, and aflifled by the Powers 
 of the Kingdom of Darknefs, for the doing of fome things Extraordi- 
 nary 5 merely out of defign, to derogate from the Miracles bi" our-y^- 
 ^iour Chrift, and to enable Paganijm the better, to bear up againfl the 
 afTaultsof C/jr;/?M/7;r)'. For amongft the many Writers of this Phi- 
 lofophers Life j fome, and particularly Philojiratus, feera to have had 
 no other aim in this their whole undertaking, then only to drefs up 
 Apolloniiis, in fuch a garb and manner, as might make liim beft feem' 
 
 z 2 id
 
 266 Apollonius Tyanaeus, B o o k I. 
 
 to be a fit Corrival, with our Saviour Chrift, both in rcfpeft of Saa- 
 &jty and Mirackt. Eufiapius therefore telling us, that he mi(^titled 
 his Book, and that in ftead of 'A-TroMcovi'a fii'©-, ike Life of Apollonius, 
 helhould have called it oeSei? av^e^jTra? '^(JV^iav, T/je Coming down^ 
 and Converfe of God with Menj forafmuch as this Apollonius (iaith he) 
 was not a bare Philofopher or Man, aMa -n^Sv ^^ ave^^Trs //tW, b^t 
 a certain middle thing betrrixt the Gods and Men. And that this was 
 theufe commonly made by the Pagans, of thisHiftory of Apollonius^ 
 namely to fet him up in way of oppofition and Rivalry to our Saviour 
 Chrift, appears fundry ways. Mdrccllinus, in an Epiftle of his to St. 
 ^^' ^' Aujiin, declares this as the Grand Objeftion of the Pagans againft 
 
 Chriftianity, (therefore defiringSt. AuJiin'sanCwer to the lame ;) Ni- 
 hil aliiid Domifsum, quant alii homines facere potuerunt^ fecif^e vel egijfe 
 mentiuntiir 5 Apollonium ftquidem fititm nobis^ & Apuleium, aliojque 
 M.i2ic£ artk homines, in tnednim profcrnnt, qttornm majora contendunt 
 exiitijTe miracula: The Pagans pretend. That our Saviour Chriji did no 
 more, than what other men have been able to do, they producing their 
 Apollonius dWi^Apuleius, and other Magicians, whom they contend to 
 have done greater miracles. And it is well known that H/erocles to 
 whom Eufehus gives the commendation of a very Learned man, wrote 
 a Book againft the Chriftians ("entituled ^iXaAw^c, or Aoyn 0iKxU^&q) 
 the chief defign whereof was to compare this Apollonius Tyari^eus with, 
 and prefer him before our Saviour Chrift .• "ai'6,) iy rixto BpvMSQi^ o^. 
 
 </'5«ffavT«. 3a:u/xo!aioc • they are H/erocles his own words in Eufebiusj The 
 Chrijiians (faith he) keep a great deal of fiir, crying up of one Jefns, for 
 reUuring ftght to the blind, and doing Jon/c fuch other Wonders. And 
 then mentioning the Thaumaturgi or IVonder-workers amongft the 
 Pagans, but efpecially Apollonius Tyan£us, and uififting largely upon 
 his Miracles, he adds in the clofe of all, tIxcc, Sv 'ivixa. -rkizcv t^vtia^v \ 
 ivot l^n (myn-^lvav tLo hf^iri^v aKg^/.€M K, jitfioo'ai/ icp k.v.d.'^Ct) v^^iQiv, iy t\w 
 -2^1" X<?,/p(Xv£v K-XCpOTKTa • QTH? Vf(Uei? yj^ T TOKXW'ra imnif.itc'Toc, »3tov, aMa 
 
 Gtov a.\'oi.y>c^dj^Qi' To what purpofe now have we mentioned all thefe 
 things^ hut only that the jalid'jitdgement of wi (Pagans) might be corn- 
 tared with the Levity of the Chrijiians ••) forafmuch as we do not accompt 
 him a God, who did all thefe Miracles, but only a Ferfon beloved of the 
 Gods 5 whilfl they declare Jejus to be a Cod, merely for doing a few Won- 
 ders. Where, becaufe Eufcbius is filent, we cannot but fubjoyn an 
 Anfwer outof I'?fl''i»/''«/ (which indeed he feems to have direfted 
 againft thofe very words o^ Hierocles, though not naming of him) it 
 Vf7i<Siie being both pertinent and full ; Apparet nosfapientiores ejffe, qui mira- 
 f,3, biUhusfuSis, non fiatim fdcm Divinitatis adjunximus, quam vos, qui 
 
 ob exigua portent a Deum credidiftis- Dijceigitur, (i quid tibi cordis 
 
 eft non folum idcirco a nobis Deum creditum Chrijium, quia mirabilia 
 fecit, fed quia vidimus in eofa&a ejje omnia qu£ nobis annunciatafunt, 
 Vaticinia Vrophetarum. Fecit mirabilia ••, Magum putajfemus, ut C^ vos 
 nuncupates , ^ Judai tunc putaverunt ; ft non ilia ipja fa&urum Chnffum, 
 rrophet£ omncs una fpiritu pr^dicajfent. Itaque Deum credimus, non 
 mapis exfa^^s, operibufque mirandis •-, quam ex ilia ipfa Cruce, quam vos 
 ficut Canes lambitis j quoniamjimnl & ilia pr<edi^a cfi. Non igitur Sua 
 
 TeJiimO'
 
 Chap. IV. A Rival tpith our Saviour Chri^. 267 
 
 TeJiimoNio, (cut cnirA de fe clrcenti pote^ crecli .^) fed Prophetariif/jTe- 
 Jiimonio, qui omnia qn<£ fecit ac pafus cji, muUo ante cecinerunt '-^ fidctft 
 Divinitatis accepit i quod neqiic ApoUonio neqiic Apulcio^ fieqne cuiquant 
 MugorHf/t poieft aliqiiando contingere. It is man/Jefi that rce Ckrijiians- 
 are tvlfer than yon Pagans^ in that rot do not prefently attribute Divinity 
 to aperfon^ merely becanfe of his IFonders j whereas a few Tortentotss 
 things^ or Extraordinary aciions^ will he enough with you^to make yon 
 Deijie the Doer of them , (and fo indeed did fome of them, however 
 H/er^c/t'x denies it, De'lRe Apol/cnius. J Let this ivriter againsi Chrijii- 
 anity therefore learn, (if he have any TJnderfianding of Senfe in him_) 
 that Chriji was not therefore believed to be a God by ms Chrifiians^ merely 
 becattje of his Miracle s^but becaufe wefaw all thofe things done by, and ac- 
 compliJJj'd in him^which were long before prediUed to us^by the Prophets. He 
 did miracles., and we fliould therefore havcju'pecfed him for a Illagician 
 (as you now call him^ and as the Jews then juppofed him tobej) had not 
 all the Prophets, with one voice foretold, that he Jlwuld do fuch things. 
 We believe him therefore to be God, no more from his Miracles, than fro ni 
 that very Crofs of his, which you jo much quarrel with, becaufe that was 
 likewife foretold. So that our Belief oj Chrift's Divinity, is not founded 
 upon his ownTeJiimony (for who can be believed concerning himfelf^ ) 
 but upon the Tejiimony of the Prophets, who fang long before of all thofe 
 things, which he both did andjitffcrcd, IVhich is fuch a peculiar advan- 
 tage and privilege of his, as that neither KY>oWon\ViS nor Apuleius, nor 
 any other A{agician,conld ever pare therein.Now as for the Life and Mo- 
 rals of this Apollonii/s Tyan£Ui , as it%as a thing abfolutely necefTary, 
 for the carrying on of fuch a Diabohcal Defign, that the Perfon made 
 ufe of for an Inftrument, fhould have fome colourable and plaufible 
 pretence to Vertue, fo did y^/'(7//tf«;«/ accordingly take upon him the 
 ptofellion of a Pythagorean •, and indeed aft that part externally {<i 
 well, that even Sidonius Apollinaris, though a Chriftian, was fo daz- 
 led with the glittering fhow and luftre of his counterfeit Vertues, a^ 
 if he had been inchanted by this Magician, fo long after his death. 
 Neverthelefswhofbever is not very dim-fighted in fuch matters as thefe, 
 or partially afFefted, may eafily perceivCjthat this Apollonius was fo far 
 from having any thing of that Divine Spirit which manifefted it (elf 
 in our Saviour Chrift (tranfccnding all the Philofbphers that ever 
 were) that he fell far (hort of the better moralized Pagans, as for ex- 
 ample Socrates, there being a plain appearance of much Pride and 
 Vain-glory (befides other Foolery) difcoverable both in his Words 
 and Actions. And this Eufebius undertakes to evince from Philojira- 
 tus his own Hiftory (though containing many Fallhoods init) »/' a*- 
 '(^^av.iQi Kj /juiT^ioi'; avf/^^ffiv a|iov iy><.qh'av , i\ 07^5 tJ" tmrvio/, wpui^y 
 Xf/s'ii) <tcS^«Tj9t'vcu T 'AttoM^jviov, That Apollonius was fo far from dcferv- 
 ing to be compared with our Saviour Chrifl, that he was not fit to be ran^ 
 ed amongfi the moderately and indifferently Honejl men. Wherefore as 
 to his reputed Miracles, if credit be to be given to thofe Relations, 
 and fuch things were reaJly done by him, it muft for this reafon alfo 
 be concluded, that they were done no otherwife than by Adagick, 
 and Necromancy-i3in<\ that this Apollonius was but an Archimago ot grand 
 Magician. Neither ought this to be fufpcfted for a mere llaoder caft up- 
 on him, by partially affefted Chriftians only, fince, during his Life- 
 
 Z 3 timey
 
 Apollonius Tyanaeus a Profefed B o o k. I. 
 
 time, he was generally reputed, even amongft the Pagans themfelves, 
 for no other than a^nc, oi Infamous Inchanter, and accufed of that 
 very Crime before D^»////'«» the Emperour , as he was alfo reprefentcd 
 fuch, by one of the Pagan Writers of his Life, Adceragems^ fenior to 
 cof,.Ce!f.L.6. philoJiralHs j as we learn from Origen , '^sfj tJ^ys'ictt, cpocf/^, o-n o ^z- 
 ^'^** Kofj^j©^ ilir<x.azti, -d-n^v nn-n k, (piKcmcpoi iA&TO eioiv owtJi, a ^m, oi.cc- 
 
 Tivo^'E-TnKx^Gis- y^j- concerning the Infamous and Diabolical Magick^, he I 
 that reould knotty whether or no a rhilofopher be temptable by it, or illaqHe- ll 
 able into it, let him read the Writings of Moeragenes, concerning the me- 
 Morable things of Apollonius Tyan<£us, the Magician and rh?lofopher 5 
 in which he that was no Chriftian, but a Pagan rhilofopher himfelj, aj- 
 firmeth, fome not ignoble Phihfophers to have been taken, with Apolloni- 
 us hfs Magick , including (as ifuppofe) i» that number Euphrates and 
 a certain Epicurean. And no doubt but this was the reafon why rhi- 
 lofiratus derogates fo much from the authority of this A/aragenes, af- 
 firming him to have been ignorant of many things concerning ^pollo' 
 nius C a '^ Moi^^'ei -n Tr^o^tKltov, Sec. J Becaufe Mceragenes had thus 
 reprefented Apollonius in his true colours , as a Magician ^ whereas 
 rhilofiratus his whole bufinefs and defign was , on the contrary , 
 to vindicate him from that Imputation : the Truth whereof notwith- 
 ftanding, may be fufficiently A^inced, even from thole very things 
 that are recorded by rhilofiratus himfelf. And here by the way we 
 fhall obferve , that it is reported by good Hiftorians , that Mi- 
 racles were alfo done by Vefpajian at Alexandria , Per eos ntenfei 
 
 J/i/f./.4./>.iii; rtheyarethe wordsof Tacitus) mult a. miracula evenere, quis c(elejlis 
 favor d^ qu^dam in Vefpafianum inclinatio numinum oHenderetur. 
 Ex plcbe Alexandrina quidam, oculorum tabe notus, genua ejus advolvi- 
 tur remedium c£citatis expofcens gemitu j monitu Serapidis Dei^ quetu- 
 deditafuperjiitionibus gens ante alios colit , prccabatitrque Principem, ut 
 ffenas d^ oculorum orbes dignaretur refpergerc oris excrcPiento, Alius 
 nianu £fier , eodem Deo au&ore , ut pede ac vejiigio Csfaris calca- 
 retur orabat. At that time many Miracles happen d at Alexandria, by 
 Tphich was maniftfled the Heavenly Favour, and Inclination of the Divine 
 Towers towards Vefpafian. A Plebeian Alexandrian , that had been 
 known to be blind, cajis himfelf at the feet ^/Vefpaiian, begging with 
 tears from him a remedy for his fight (and that according to thefuggeSiion 
 of the God Serapis J/A'*^ he would deign but tofpit upon his Eyes and Face, 
 Another having a Lame hand (dire&ed by the fame Oracle) befeeches him 
 but to tread upon it with hkfoot. And after fome debate concerning this 
 bufinefs, both thefe things being done by Vefpajian, Jiatim converfa ad 
 itfum manus, C^ c£C0 reluxit dies, the Lame hand prefently was rejiored 
 to its former ufefulneji, and the Blind man recovered his fight : Both which 
 things Cfaith the HiftorianJ fome who were Eye-witnejfes, do to this 
 •very day tcjiifie, when it can be no advantage to any one to lye concerning 
 it. And that there feems to be fome reafon to fufped , that our 
 Archimago Apollonius Tyan<eus, might have fome Finger in this bufinefs 
 alfoj becauie he was not only familiarly and intimatelj acquainted 
 
 ^' witii
 
 Chap. IV. Ajjertor ^Monarchy. 269 
 
 with Fefpafiatt, but alfo at that very time ( as rhilojiratm informeth 
 us) preient with him at Alexandria^ where he ahb did many Miracles 
 himfelf. However we may here take notice of another Stratagem 
 and Policy of the Devil in this, both to obfcure the Miracles of our 
 Saviour Chr/ft, and to weaken mens Faith in the Afejjiah, and baffle 
 the Notion of it 5 that whereas a Fame of Prophecies had gone abroad 
 every where, that a King was to come out ofjiiclca, and rule over 
 the whole World (by which was uuderftood no other than the Aleffi' 
 ah) by reafbn of thefe Miracles done by Fefpajiatr, this Oracle or Pre- 
 didtion might the rather feem to have its accomplifhment in him, who 
 was firft proclaimed Emperour in ^«Je4, and to whom Jofephuf him- 
 felf bafely and flatteringly had applied it. And (ince this bufi- 
 nefs was flatted and fuggefted by the God Seraph ^ that is, by the 
 Devil 5 (of whole Counfel probably JpoUoniui alfb was ; ) this 
 makes it ftill more ftrongly fufpicable, that it was really a De- 
 fign or Policy of the Devil, by imitating the Miracles of our Saviour 
 Chrift 3 both in Apollonius and Vefpafian^ to counter- work God Al- 
 mighty in the Plot of Chriftianity, and to keep up or conferve his 
 own Ufurped Tyranny in the Pagan World ftill. Neverthelefs we 
 Ihall here fhow Apollonius all the favour we can, and therefore fup- 
 po(e him, not to have been one of thofe more foul and black Magi- 
 cians, of the common fort, fuch as are not only grofly funk and de- 
 bauched in their Lives, but alfo knowingly do Homage to Evil Spi- 
 rits asfuch, for the gratification of their Lufts; but rather one of tho(e 
 more refined ones, who have been called by themfelves Thcurgijis^ 
 fuch as being in fome meafure freed from the groffer Vices, and think- 
 ing to have to do only with good Spirits ; neverthelels being Proud 
 and Vainglorious, and afFefting Wonders,, and to tranfcend the Ge- 
 nerality of Mankind, are by a Divine Nemefis^ ]"fi^y expofed to the 
 illulions of the Devil or Evil Spirits , cunningly infinuating 
 here, and aptly accommodating themfelves to them. However con- 
 cerning this Apolloniuf, it is undeniable, that he was a zealous Up- 
 holder of the Pagan Volpheifm, and a flout Champion for The Gods, 
 he profefling to have been taught by the SamhnPj/thagorash'xsGhoGi 
 how toWorfhip thefe Gods, Invifible as well as Vifible, and to have 
 converfe with them. For which caufe he is ftiled by Vopifcus, Ami- 
 cus ver us Deorum^ A true Friendof the Cods, that is, a hearty and fin- 
 cere Friend, to that old Pagan Religion, now aflaulted by Chriftia- 
 nity, in which not One only True God, but a Multiplicity of Godt^ 
 were Wordiipped. But notwithflanding all this, Apollonius himfelf 
 was a clear and undoubted AfTerter of One Supreme Deity^ as is evi- 
 dent from his Apologetick Oration in Philojiratus, prepared for Do- 
 mitian, in which he calls him t t^'' oAojv, and t tto^i'tzov ^[u^^yiv fitov, 
 that Godwho is the Maker of the whole Vniverfc , and of all things. 
 Andashe elfewherein Philojiratus declares both the Indians and E- 
 gyptians to have agreed in this Theology ; inforauch that though 
 the Egyptians condemn'd the Indians for many other of their Opini- 
 ons, yet did they highly applaud this Dodbrine of theirs, "^ p^ »- 
 Kcai ';^i<nac, n y^ iQia^ 6tov Jv^^^yjv Svou, tvS^ ^Bvfxv.^wcfx towtw, cutiov -H 
 oiyoi.3vv Uvea axno\\ That God was the Maker both of the Generation and 
 Ejfence of alt things, and that the caufe of his making them, xvas hk 
 
 EfetJtid
 
 270 Celfus and PorphyriuSj Book I. 
 
 Ejfentid Goodnef: So doth he hirafelf very much commend this Phi- 
 f W/o/.p. 142. iofophy o( J^rchas the Indian Erachma», viz. That the whole World 
 was but Owe Great Animal, and might be refembled to a Faji s/j/p, 
 wherein their are many Inferiour fubordinate Governours , under 
 One Supreme, theOldeft and Wifeft ; as alfo expert Mariners offe- 
 veral forts, fooic to attend upon the Deck, and others to climb the 
 Maftsand order the Sails, e^' ^ tUjj /J/j itp^cotIw st, TiKtaTtf.Tvv 'icfpm pc-m- 
 S'Biiov ^M -p^i-n^i 7S«J^ tS Zosi-, i\m 5 Ott' iReifj? , -S^oT? 01 "v). /jJ.^n ocutS 
 
 3 ;c, -^S^ T^v, eivou. 5 Jt, uTTO yWi^xax; In which thefirjl and highcjl feat 
 is to be given to That God, rvho is the Generatoiir or Creator of this great 
 Animal, and the next under it, to thofe Gods that govern the feveral 
 parts oj it refpc&ively •-, fo that the Poets were to be approved of here^ 
 when they a^rm, that there are Many Godi in the Heavens^ Aiany in the 
 Seas, Aiany in the'Eivcrs and Fountains, Many aljo upon the Earth and 
 fome tinder the Earth. Wherein we have a true reprefentation of the 
 old Paganick Theology, which both Indians, and Egyptians, and 
 European Poets fGreek and Latin^ all agreed in ; That there is One 
 Supreme God, the Maker of the Univerfe, and under him Many In- 
 feriour Generated Gods , or Underftanding Beings fSupcriour to 
 Men) appointed to govern and prefide over the feveral parrs thereof^ 
 who were alfo to be religioufly honoured and worfliipped by Men. 
 And thus much for Apollonius 'Tyan£us. 
 
 )' The firfl: Pagan Writer againftChriftianity, was CeZ/iKf 5 wholived 
 in the times of Adrian, and was fo profefl'ed a Polytheift, that he 
 taxes the Jews for having been feduced by the Frauds of Aiofes into 
 this Opinion of One God, t"?! toT vi-)v(m.fjyjct> o-(p2v kimfA^oi umQvi <u- 
 
 Otig.f.\'„\%. inKoi ;t, TTj'^j^f?, a}'^iK£/$ a-TTOC'iai? 4<^;)(a^}^6£vT£C, tvflc 2^07x1 {^av Svai ©eoV • 
 Thofe filly shepherds and Herdfmen, following Mofes their Leader, and 
 being feduced by his Rujiick^ frauds, came to entertain this Belief, that 
 there was but One only God. Neverthelels this Celfus himfelf plainly 
 acknowledged , amongfl: his Many Gods, One Supreme , whom he 
 foractimes calls t iv^Z-nx ^h, theFirfi God:, fometimes -r fx^i-yig^v eeov, 
 the Greatiji God-., and fometimes ^ \ii^>s^nov(iicv, the Supercelelfial 
 God, and the like j and he doth fo zealoufly affert the Divine Omni- 
 potence, that he cafts an imputation upon the Chriftians of deroga- 
 ting from the fame, in that their i:^)'/;^//)^/?/ of an Adverfary Power, 
 
 Or/f./.(j-f.303 ffCjpaMovTWi j ounQisK'-m cc-tJcc, ^ '^Tf^i, tWi^ tIw jiAiyisnv ciyvoiOiV c/Mi'iaD'; aTif 
 e&'(i)V oJ-viyfAM-mv -TmrXccvD/u^jiw^ TTOisvTe? -nil' ^5i G^avfi'ov TJi'a, ^a€oAov 7t&, 
 yKcuHyi 'e€^i<x Xotfavav ovo/^oc^ovTei; t oowtoi'. «Mco? f^ Zv ■7n)i\,7iXoc<; Gvnw 
 TCWTTx. , Kf »/' oaix Kiyav , oTi q 6 fjAyis©^ O£o$ , jiaAo'/zJ^o'^ ti avegoiTroi? 
 <i>4)tAH<7K.i , -T avTiTT^ciwoVTa e'xf( , it, aSt/vaTS. The Chrijiians are errone- 
 oujly led into mojl wicked Opinions concerning God, by reafon of their 
 great ignorance of the Divine Enigms j whilji they mal{e a certain Ad- 
 verfary to God, whom they call the Devil^ and in the Hebrew Language 
 Satan .• And afjrrm, contrary to all Piety, that the Grcatejl God, having 
 a mind to do good to men, is difabled or withiiood by an Adverfary, re- 
 
 Orig.con.ceif. (ifii»ghim. Laftly where he pleads moftfor the worfliip of Demons, 
 
 /.8.p.4ip. he concludes thus concerning the Supreme God, ©fS ozSujmi isSuf/^g
 
 Chap. IV. both Polytheifts and Monotheifts. 271 
 
 o9tu TTgo? T oeov • 5«f God is by no means^ any where to be laid afidc^ or 
 left out •■) neither by Day nor by Night, neither in ritblick^ nor in Private^ 
 either in our Wordi or Anions , but in every thing our Mind ought 
 conjiantly to be dire&edtoivards God. A Saying that might very well 
 become a Chriftiao. 
 
 The next and greateft Champion for the Pagan Caufe in Books and 
 Writings, was that Famous Tyrian Philofopher, Malchifs^ called by 
 the Greeks Porphyrius ^ who publifhed a Voluminous and elaborate 
 Treatife (containing Fifteen Books) againft the Chriftians j and yet 
 He notwithftanding was plainly as zealous an Allertor of One Supreme 
 Deity, and One Onely ci;>S^JvnTev, Vnmade or Self-cxjjlent Principle of 
 all things j as any of the Chriftians themfelves could be ^ he ftre- 
 nuoully oppofingthat forementioned Doftrine of Plutarch and ^//z- 
 cus, concerning Three Unmade Principles, ^ Good God, an Evil Soul 
 OKDetnon, and the Matter, and endeavouring to demonftrate, that 
 all things whatfoever, even Matter it felf, was derived from One 
 Pcrfci-T: Underftanding Being, or Self originated Deity. The Sum 
 of whofe Argumentation to which purpofe, we have reprefentcd by 
 Troclus upon the 'Tim^us, Page 1 19. 
 
 After Porphyriuf, the next eminent Antagonift of Chriftianity, and 
 Champion for Paganifm, was Hieroclcr the Writer of that Book enti- 
 tuled (in Eujlbius) cpiAaAM^c, or a Lover of the Truth j which is noted 
 to have been a Modefter Inlcription, than that of Celjus his dhh^i 
 Aoy©^, or True Oration. For if Eufebius Pamphili, were the Writer 
 of that Anfwerto this Philakthcs now Extant, as we both read ia 
 our Copies, and as Photius alio read, then muft it needs be granted, 
 that Hi erodes the Author of it, was either contemporary with Porphy- 
 rius, or clle but little his Junior. Moreover this W/tr^f/e/ feems plainly 
 to bethe pcrfon intended by La^antiur in thefe following words, ^'J*'fi-i"9<' 
 Alius caridem materiam f?iorducius fcripjit •) qui erat tume nuwero Ju- 
 dicum, d> qui au6Ior in primis faciend^ perjecutionif fuit : quo feeler e 
 non contcntus, etiaf/t fcriptis cos quos affixerat, infecutus ejl. Compo- 
 fuit cnim LibeUos Duos, non Contra Chrijiianos, tie initnicc infcdari vi- ' 
 deretur, Jed Ad ChriUianos 5 ut humane ac benigne confulere videre- 
 tur. In quibus ita falfitatem Scripture Sacr£ arguere conatus eji, tan- 
 
 quamfibi cffct tota contraria. • Pr£cipue tamcn Paulum Petrumque 
 
 laccravit, c£tcr6jque Dijcipnlos, tanquam faUaci£ feminatores 5 quos e- 
 ofdem tamen rudes d^ indoClos fuific tejiatus cji. Another hath handled 
 the fame matter more fmartly , reho was Firji himfclfone of the Judges aud 
 a chief Author of the Pcrfecution :, but being not contented with that 
 rvicksdnefs, he added this afterwards, to perfecute the Chrijiians alfo 
 vpith his Pen : He compofing Two Books, not infer/bed Againii the Chri- 
 jiians (IcU hepuuldfcem plainly to all the part of an enemy ^ but To the 
 chrijiians (that he might be thought to counjclthem humanely and benign-' 
 ly :J in ivhicb he fo charges the holy Scripture with Falfiood, as if it were 
 all nothing clje bptt contradictions: but he chiejiy lajljcs Paul and Peter, 
 as divnlgcrs of Ijes and deceits, tohom notwithjianding he declares to 
 
 have
 
 272 Hieroclesi/^^/xPhilalethes, cfc^r/y. BookL 
 
 have been rude and illiterate Perjofis. I fay, though Hkrocles for Ibme 
 
 caufe or other be not named here by Latiantius m thefe Cited words, 
 
 or that which follows, yet it cannot be doubted, but that he was 
 
 the Perfon intended by him, for thefe Two Reafons : Firft, becaufe 
 
 he tells us afterward that the main bufinels of that Chrijiiano-malUx^ 
 
 was to compare ApUonius with our Saviour Chrift. Cum facta Chri- 
 
 Jii mirabilia dejlruerct, kcc tamennegarct, volmtojiendere, Apollonium 
 
 vel paria.vel ctiammujorafecijfc. lilirum quod Apuleium pr<eter»jifcrjt^ 
 
 cuius [olent d^ multa &■ mira memorarj. Et ex hoc if}jole»tiam Chrijli vo- 
 
 luit arguere^ quid Dcumfe conjlituerit : ut ilk verccuralior fuijje vide' 1, 
 
 relur^ qui cum majorajaceret(tit hie putut) tavien idfibi non arrogavc^ I 
 
 rit: That he might objcure the Miracles of our Saviour Chriji^ which he |! 
 
 could not deny , he would undertake toJJjovp that Equal or greater Mira^ 
 
 cles were done by Apollonius. And itrvas a vponder he did not mention 
 
 Apuleius/tfiJ.- of rvhofe many and roondcrfal things^ the Pagans %ife to 
 
 brag likewife. Moreover he condemns our Saviour Chriji of Infolency^for 
 
 Ktakivg him/elf a God, affirming Apollonius to have been the modejier 
 
 Ferjon^ who though he did (as hcjuppofes') greater miracles, yet arrogated 
 
 Ko I'uch thing to himfelf. The Second Reafon, is, becaufe LaBantius 
 
 alfb expredy mentions the very Tn\coi Hierocles his Book, t^/z. PhiU' 
 
 lethes. Cum tali a ignorant i^e Ju£ de!/ramcntufud/Jiet, cnrnque Feritatem 
 
 penitus excidere connixns fi"/, aujus cji Ubros Juos nefarios^ac Dei hojies, 
 
 cpiKxKvid^ic; annotare : Though pouring out fo much folly and mudnef, prO' 
 
 fcjjcdly fighting againji the Truth, yet heprefumed to call thefe his wicked 
 
 Books, and Enemies of God, Philaletheis or Friends to Truth, from 
 
 which words o( La&antius and thofe foregoing, where he affirms this 
 
 tir. vt.irfon chrijiiano-mafiix to have writenTvvo Books, the Learned Prefacerto 
 
 Bf. ojchtfier. ^^^ \^^^ Edition of Hierocles , probably concludes, that the whole 
 
 Title of Hierocles his Book was this, Koyoi cpiAaAiiea? 7iac<; xg/j7«v»? • 
 
 And I conceive that the Firft of thofe Two Books of Hierocles infift- 
 
 cd upon fuch things as Porphyriushad before urged s-gainft the Chri- 
 
 ftians^ but then in the Second he added this dc novo of his own, to 
 
 compare Apollonius with our Saviour Chrift ; which Eufebius only 
 
 takes notice of Wherefore Epiphanius telling us, that there was one 
 
 Hierocles a Prefeft or Govcrnour of Alexandria, in thole perfecuting 
 
 times of Diocletian , we may probably conclude , that this was 
 
 the very Perfon defcribed in LalJ.intius, who is Gid to have been 
 
 Firft, of the Number of the Judges, and a Principal Adlor in the 
 
 Perfecution^ and then afterwards to have written this Philalethes a- 
 
 gainftthe Chriftians, wherein, bcfides other things, he ventured to 
 
 compare Apollonius Tyan<eus with our Saviour Chrift. Now if this 
 
 Hierocles who wrote the Philalethes in defence of the Pagan Gods, a- 
 
 gainft the Chriftians, were the Author of thofe two other Philolb- 
 
 phick Books, the Commentary upon the Golden Verfcs, and that De 
 
 Fato& Providcntia, it might be eafily evinced from both of them, 
 
 thai he was notwithftanding, an Aflerter of One Supreme Deity. But 
 
 Fhotjus tells us that that Hierocles whn wrote the Book concerning 
 
 Fate and Providence, did therein make mention cf Jamblichus and 
 
 his Junior rlutarcbiis Athenienfis : from whence Jonjius taking it 
 
 for granted, that it was one and the fame Hierocles, who wrote againft 
 
 the Chriftians, and deFato^ infers, that it could not be Eufebius Pam- 
 
 phili
 
 C H A p. I V. acJ^iowledgecl a Supreme Nnmcn. 273 
 
 fhili who Anfwered the PhiUIethcs, but that it muft needs be fomeo- 
 ther Eujcbius much Junior. But we finding Hierocles his Philuleihes\n 
 Lacianttus^ muft needs conclude on the contrary, that f//cr (*<r/t'j the 
 famous ChnJiranO'Mofiix, was not the fame with that Hierocles who 
 wrote dc Fato. Which is further evident, from ^«^^/ G^z.?;// in his 
 Thcopbr.ijiui '-, where firft he mentions one fZ/tr^c/*?/ an Alexandrian, 
 that had been his Mafter, whom he highly extols, aAA' ciTrt ^« , vTTTny.?' ^- '" 
 
 Eut tell Me, I pray you, are there yet left amoKgJi you in ^gypt, any fuck 
 Expounders of the Arcane Adyflcrics of Vhilojophy as Hteracks ottr Alajler 
 VDJs ^ And this we fuppofe to be that Hierocles^ who wrote concern- 
 ing Fate and Providence, (if not alfo upon the Golden Verfes.) But 
 afterward upon occafion of /dpollonius, the Cappadocian, or Tyanse- 
 an, he mentions another Hierocles diftincl: from the former 5 namely 
 him, who had Co boalted of Apollonius his Miracles, in thefe words, 
 
 7r^«e«Mo,u5^©^ TTC ^cwfJuiQicc, oi'm^BV Kf tSto irpcai^Kiv^ Thus Apol- 
 lonius is convinced of falfwod ^ bttt Hierocles (not our Afajier) but he 
 that boajis of the Jlliracles ((^yApollonius) adds another incredible thing. 
 And though it be probable, that one of thefe was the Author of that 
 Commentary upon the Golden Verfes, ("for that it fhould be written 
 by a Chriftian is but a dream) yet we cannot certainly determine 
 which of them it was. However that this Hierocles, who was the Ma- 
 Ji/x oC Chrijii:inity and Champion {or The Gods, was notwithftanding, 
 a profeifcd aflerter of one Supreme Deity, is clearly manifeft alfofroiri 
 La&antius, in thefe following words, ^htam tandem nobif attul/Jii Ve- 
 ritatem ^ nifi quod Jffcrtor Dcorum, cos ipjos ad ultitmim prodidifli : 
 Profecutus enint Summi Dei laudes , /juem Rcgem , quern Alaximiim, 
 quern Op^Jiccm rerum, quern Fontem bonerum, quern Parentcm omnium, 
 qnem Fatioi-em Altoremque viventium confejjus cs x, ademijli Jovi tuo 
 K>gnumj eumque Summapotejiate depulfum, in Minifirorum numerum 
 redigjlii. Epilogus ergo te ttius arguit Siultiti<e, Vanitatis , Erroris. 
 Afjirmas Dcos cj/e j d^ illos tamen fubjicis e^ mancipas ei Deo, cujus 
 Religionem conark evertere.Though you have entitled your Book^Ph\\?L\e- 
 t\\es,yet rvhat Truth have you brought us therein, unlcfs only this, that 
 being an Ajfcrter of the Gods (contradi&ing your felf) you have at laji 
 betrayed tbofe very Gods. For in the clofeofyourBoo^, profecuting the 
 fraifes oft he Supreme God,and confcjfing him to be the King,the Created ^ 
 the Opifex of the World, the Fountain of Good, the Parent of all things, 
 the Maker and Conferver 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 Minijiers. Wherefore your Epi' 
 loguc argues you guilty of Folly, Vanity and Error, in that you both afj'ert 
 Gods, and yet fubjeU and mancipate them under that one God, whofe 
 Religion you endeavour to overthrow. Where we muft confefs we wnder- 
 ftand not well Lii^4«<;«j- his Logick ^ forafmuch as Hierocles his Zc;// 
 or Jupiter, was one and the fime with his Supreme God ( as is alfo 
 here intimated) and though he acknowledged all the other Gods to 
 be but his Inferiour Minifters yet neverthelefs did he contend, that 
 thefe ought to be Religioully Worfliipped, which was the thing that 
 LaSantius ftiould have confuted. But that which we here take no- 
 tice
 
 274 Julian the Emperour, Boo k.}. 
 
 tice ofj is this, that Hierocks a grand Pcrlecutor of the Chriftians, 
 and the Author of that bitter Invedlive againftthem, ealled Thilak- 
 ihes, though he were fo ftrenuous an aflertcr of Polytheifm and 
 Champion for The Gods, yet did he neverthelels at thefiime time, 
 clearly acknowledge one Supreme Deity, calling him the King (that 
 is the Monarch of the UniverfeJ the Greatefl:,theO/);/t\3eofthe World, 
 the Fountain of Good, theParent of all things, and the Maker and 
 Conferverof all Life. 
 
 But the greatefl Oppofer of Chriftianity evelry way , was Julian 
 
 the Emperour 5 who cannot reafbnably be lufpefted to have 
 
 difguifed or blanched Paganifm , becaufe he was an Emperour , 
 
 and had fo great an Animofity againft Chriftianity, and was fo fuper- 
 
 ftitioufly or bigotically zealous for the IVorJ/jip of the Gods 5 and yet 
 
 this very Julian notwithftanding, was an unqueftionable AfTertor of 
 
 cyriUent.jui. One Supreme Deity. In his Book written againft the Chriftians, he 
 
 4-p. M5. declares the general fence of the Pagans, after this manner, oi "p «- 
 
 fxA-n^oi cpairi'.', -r Sv^jxts^ycv aWfTzsv fj^ ^tvcu ttoivov ttoTs^ K) ^oiQiKia.., vtve- 
 
 fMJcQvci 3 TK AoiTTO 7^'' thvZv Ott' ocutS, iOvix^x.'"? Ki inKii'^y.i; 3eo/?, aj txa- 
 
 Wvnx 7iA^«, Kj iv WiTa, df 3 td?? />t*£/5^T?, «.hhvi im^' aMco r^S Sb'vot/ju^i 
 &c. Ottr Theologers ajjirm^the Afal^er of all to he a common Father, and 
 King^ but that the Nations^ as to particular thingt^ are difiributed by 
 hivi to other Inferiour Gods, that are appointed to be Goveruanrs over 
 Countries and Cities , every one of which adminijlers in his own 
 Trovince agreeably to himfelf. For whereas in the Common Father, aU 
 things arc Perficf, and One is All, in the Particular or Partial Deities, 
 one excels in one Power, and another in another. Afterwards in the 
 fame Book he contends, that the Pagans did entertain righter Opini- 
 ons concerning the Supreme Cod , than the Jews themfelves 5 
 cj<;eiij^ ir^fn^:i; an tS JtiQixs civijra^yi'; tun^viliijS^i^v'm 'K^iccaiai; 
 M/^ei'^ v-Tii^ outS jitATis? tVpif-V-^ SilcfX , oi itoKov ij3^ taavov OTrcAa^GavovTt^ 
 ccTTDiVTav S^Q-mTlu)-, t6va^ja$ 5 «A\»c, o'l TvyydvaQt fjS^i uvr' tRavov, eial 3 <&- 
 
 Ti'eTbc, it, i xoi^'isK/u>3/j cWTiv, i^' aiT/yx€giT!u) 7^'' utt' cuhiv 3^Zv yuicQtsocfjS/juv • 
 If that God who is fo Much fpoken of by Mofes, be the Immediate Opi- 
 ficer of the whole World, we Pagans entertain better Opinions of him 5 
 xchofuppofe him to be the common Lord of all'-y but that there are other 
 Governours of Nations and Countries under him, as PrefeQs or Preji- 
 dents appointed by a King , we not rankjng him, amongii thofe Partial 
 Governottrs of Particular Countries and Cities, as the Jews do. From 
 both which places, it is evident, that according to Julian's Theology, 
 all thofe other Cods, whofe Worfliip he contended Co much for, were 
 but the Subordinate Miaijiers of that One Supreme Cod, the Maker of 
 all. 
 
 The fame thing might be further manifefted from Jtdians Orati- 
 on made in praifeof the 5««asa Great God in this vifible World 5 
 he therein plainly acknowledging another far more Glorious .rez/f, 
 ^.ai<2. which was the Cau(e of all things, &<; f^ v^f oAo-v S^i^ns^ycg, ttoMoi 
 
 oi x«t' apjcvov (^a^TToAsvle? ^luis^yum 3soi • There it One Cod the Ma- 
 kef
 
 Chap. IV. Derived all his Gods from One. 275 
 
 l{er of all things , but bcjidcs him there are many other Demiurgical 
 Gods moving round the Heavens^ in the rnidft of which is the Sun. 
 Where we have a clear acknowledgement of 0»e Supreme God^ and of 
 Many Tnferiour Deities both together . Moreover in the fame Ora- 
 tion, he declareth that the Ancient Poets , making the Sun to have 
 been the OfF-fpring of Hjpcrion, did by this Hyperion underhand 
 nothing elfe, but the Supreme Deity, ^ iroivmv 'O^j^t^^jnTot , Travkv tTTL- 
 ■n^voc , ■•zc%i. ov Trxv-rrx, ly § 'inyxc WvTa '(j^V, Him who is above all things^ 
 and about whom, and for whofe fake, are all things. Which Supreme 
 Deity is thus more largelj' defcribed by him in the fame Oration 
 (where he calls him the King of all things f) St©- toi'iuv, e-'Tj to i7rt»<j'.a p. 248. 
 tS vS yjxK^iv oui-riv ^t'/xi? ' evj icAt'av 7^^ ' ciTav <5V cpw/^i li voMit)'.' (rjp.'mv ' e- 
 Ti, IV fe7rei(5Vi Tm-VTSov ri 'iv <5b;t€-( &<; 7r^eo"€uTocTov • etn r^Kocizov «6)9ev ovo/>ui'^eii' to 
 a.ycc9iv ' oaiVw 5 iv vi /lu)Vo&S)^<; -jc/ oAav aJMx ^ "^C' '^'^'^ ^0^' ^I'O'^A*-^'*! 
 ^uiN^-sc, 75, ;t, T^Aao'TjiT©^, iv<L(nag r^, k, SvvdfjjiOit; c/xs^ja.i'x • ;;3'' tUv tv ourr^j 
 ^tvsoTt TT^oTs^yJV iQixv^»Kiov 6tov ^tj^ssv av£<f j)V£v, &C. Thk God, whether he 
 ought to be called , that which is above Mind and Vnderslanding, or 
 the idea of all things, or The One (flnce Vnity fccms to be the ohliji of 
 all things ^) or elje as Plato was wont to call him. The Good--, I fay, thfs 
 Vniform Caufe of all things, which is the Original of all Pulchritude 
 and Pcrfe&ion, Vnity and Power 5 producedfrom himfelf a certain In- 
 telligibk Snn^ every way liks himfelf, of which the Senjible Sun is but 
 an Image. For thus Dionyfus Petavius rightly declares the fence of 
 Julian in this Oration 5 Fanijfim£ hnjut d" loquaciJJim£ difputationis „ 
 myiierium cft'-y a Principe ac Primario Deo, vomIov quendam, d^ arche- ' ' * 
 tyPum Solent editum juifje 5 qui eandem prorfifs <^i(s\v (^ toc^iv in gefkre 
 •^f voHT^'' habeat, quam in cucd-yj-mq ille quem videmus, Solaris Globus ob" 
 tinet. Tria itaque difcemenda funt, Princeps ille Deils , qui roiyocShi a. 
 Platone dicitur, 6vovl[oq'^Ki(^, 6(p(u\'6ud-/jQf-ksv.©'. The m)ficry of this 
 mofi vain and loquacious Difputation is this , That front the 
 Firji and Chief Deity, was produced a certain Intelligible and Archety^ 
 ■pal Sun, which hath the fame place or order, in the ranl^ of Intelligible 
 Things , that the Senjible Sun hath in the rank^ of Scnfibles. So 
 that here are Three things to be dijiinguip'd from one another, Firji 
 the supreme Deity which Plato calls. The Good, Secondly the Intelligible 
 Sun or Eternal Intelle&, and Lajily the Corporeal or Senjible Sun ^Ani- 
 mated. ) Where notwithftandingj we may take notice, how near this 
 Pagan Philofbpher and Emperour, Julian, approached to Chriftiani- 
 tyj though fo much oppofcd by him 5 in that he alfo fuppofed an £- 
 ternal Mind or Intelleii , as the Immediate OfF-fpring of the Firfl: 
 Fountain of all things; which feems to differ but a little from the 
 Chriftian Ac')/©-. However it is plain that this devout Reftorer of 
 Paganifm, and zealous Contender for the VVorfhip of T/je G^<r/j-, afiert- 
 ed no Alultiplicity of Independent :, Selfexijlent Deities, but derived 
 all his Gods from One. 
 
 As for thofe other Philpfbphers and Learned men, who in thbfe 
 latter times of the Declining of Paganifm. after Ccnjiantine, (till ftood 
 out in oppofition againft Chriftianity, fuch as Jamblichus, Syrianus, 
 Proclus^ aimflicius, and many others, it is unqueftionably evident con- 
 cerning them all, that they clearly acknowledged One Supreme Deity, 
 
 A a as
 
 276 Pagans dijclaim a Multitude, Book. I; 
 
 as the Original of all things. Maximus Madojircnfis^ a confident and 
 ■Ep- 43. refolved Pagan in St. Auxin's time, exprefled both his own and the 
 
 general fence of Pagans after this manner • Eqiiidcm Vnum ejje De- 
 nm SumntHm^ fine initio^ Naitir<e ceu Patrem Magnum atque liiagnifi- 
 cHtity quis tarn demens tarn mente captus neget ejJe certijfwiHm .<? Hujits 
 nos virtutes per Alundamtm opus diffufas^ tnultis vocubtilis invocamits^ 
 quonjam nomen ejus ciinlii proprmm videlicet ignoramus. It a fitful dunt 
 ejus quaft quticdam Membra carptim^ variis fupplicationibus prvfequimur^ 
 Totum colere profeBo videamnr. Truly that there is One Supreme God, 
 tPithout beginning, as the Great and Magnificent Father of Nature j ivha 
 is fo mad or devoid of fenfe as not to acknowledge it to be mojf. certain ^ 
 His Vertues diffufed throughout the whole IVorld (becaufe we know not 
 jvhat his proper name is) we invoke under many different names, l^hence 
 it comes to pafs, that whiin we profecute with ourfuppltcations, his as it 
 were divided Members fever ally , we mujt needs be judged to worjjjip 
 the whole Deity. And then he concludes his Epiftle thus 5 Dii tejer- 
 vent^ per quos & Eorum, atque cun&orum mortaltum, Communem Pa- 
 trem, univerfi mortales quos terra fujimet, mi lie modts, concordi difcor- 
 dia ventrantur : The Gods k^ep thte, by and through whom, we Pagans^ 
 difperfed over the whole IVorld, do worJJjip the common Falher, both 
 ofthofe Gods, and all Mortals^ after a thoujand different manners , 
 neverthehfi with an agreeing difcord. Longimanus llkewife, another 
 '' ^'' more modeft Pagan Philofophcr, upon the requeft of the fame St. 
 Aujiin, declares his fence concerning the way of worlhipping God 
 and arriving to happineft to this purpofe. Per Minores Deos pcr- 
 ve&ri ad Summum Deum non fine Sacris Purificateriis , That we are 
 to cvme to the Supreme God, by the Minor or Inferior Gods, and 
 that not without Purifying Rites and Expiations 5 he fuppofing that 
 befides a vertuous and holy Life, certain Religious Rites and 
 Purifications , were neceflary to be obferved , in order to that 
 end. In which Epiftle, the Supreme God is alfo ftiled by him , 
 Vnus, Vniverfus, Incomprehenjibilis , Ineffabilis & Infatigabilis Cre- 
 ator. 
 
 Moreover, that the Pagans generally difclaira'd this Opinion of 
 Many Vnmade Self-exijient Deities^ appearcth plainly iiom Arnobixs^ 
 where he brings them in complaining, that they were falfly and ma- 
 r .i.f.ip. ]jj,JQyQy accufed by fome Chriftians , as guilty thereof, after 
 this manner , FruUra nos falfo d^ calumniofo inci'jfitis (^ appetitis cri- 
 mine, tanquam inficias eamui Deum efle Ma jorem , cum a nobis C^ Ju- 
 piter nominelur, €^ Optimus habeatur d>" Maxiraus .* cumque Hit au- 
 gujiijjimas fedes, d^ Capitolia conjiituerimus Jmmania --y In vain do yon 
 Chrijiians calumniate us. Pagans, and accufe us as if we denied. One 
 Supreme Omnipotent God '•, though we both call him Jupiter, and ac- 
 compt him the Eeji and the Greateji 5 having dedicated the mojl augujt 
 feats to him, the vaU Capitols. Where Arnobii^ in way of oppofiti- 
 on, fhows firft how perplexed and intangled a thing the Pagans Theo- 
 logy was , their Poetick Fables of the Gods , nonfenfically con- 
 founding Her^/o^j/ together viixhTheology •■) and that it was irapoffible 
 that that 'Jupiter of theirs, which had a Father and a Mother, a Grand- 
 father and a Grandmother, Qiould be the Omnipotent Cod, Nam De- 
 
 us
 
 Chap. IV. Of Jndepmdent Dmks. 277 
 
 us OffmipotenSj mente una omnium^ & conimiini mortalitatis ajjenju, ne- 
 que Genitus fcititr, neque novatn in htcem aliquando ejj'c prolulus j vcc ex 
 aliqito tempore cccpijje ejje^ vel f<cciil9L Ipfe etiim eji Pons rcrnnt, Sator 
 j£CHlorHm ac temporum. Non etiim ipfa perfefiint, Jed ex ejus perpetiii- 
 tate perpetud, & infinita jeniper contifiiiatione procedutit. At verb Ju- 
 piter (ut vosfcrtis) ^ Patrem ha'oct C^ Matrem^ Avos d^ Avi'as, nunc 
 ?!uper in titer o niutris jh£ formatus^ d^c. Jon Pagans confound your jelves 
 with ContradiCiions •-, for the Omnipotent God, according to the natural 
 fence of all manl^ind, was neither begotten or made, nor ever had a Be- 
 ^inning in tiwe, he being the Fountain and Original of all things. But 
 ^apherCasyonfay) had both Father and Another, Grandfathers and 
 Grandmothers^ and was but lately formed in the womb 5 and therefore 
 he cannot be the Eternal Omnipotent God. NevertheleG Arnobius af- 
 terwards confidering (as weruppore)that thefe Poctick Fables, were, 
 by the wifer Pagans, cither totally rejefted, or elfe fome way or o- 
 ther Allegorized, he candidly difmifl'eth this advantage which he had 
 againft them, and grants their Jupiter tobe the true Omnipotent De- 
 ity, andconfequently that fame God which the Chriftians worfhip- 
 ed ; but from thence infers, that the Pagans therefore muft needs be 
 highly guilty, whilft worrtiipping the fame God with the Chriftians, 
 they did hate and perfecute them after that manner. Sed fmt^ut 
 vultis, unum, nee in aliquo, vi numinis , & majejiate disf antes , ec- 
 quid ergo injufiis perfequimini nos odiis ? Huid, ut ominis pefimi, nO' 
 Jiri nominis inhorrefcitis mentione, Ji, quern Deum colitis, eum d^ ttos .<? 
 ant quid in eadem caufa vobis ejfe contenditis familiares Deos, inimi- 
 cos at que infejiijjimos nobis ? Etenim, Q. una religio eJi nobis vohijquc com- 
 munis, ceffat ira cd'leJiium.But let it be granted that( as you a^rm)your]n- 
 piter andthe Eternal Omnipotent God, are one andthefame 5 PVhy then do 
 you profecHte us with unjuji hatreds ? abominating the very mention ojour 
 names,if the fame Cod that you worpip be worpipped bj us? or if your Reli- 
 gion and ours be the fame, why do you pretendthat the Gods are propitious 
 to you J but moft highly provoked and incenfed againjius ? Where the Pa- 
 gans defence and reply is, Sed non idcirco Dii vobis infejii funt, quod 
 Omnipotentem colatis Deum : fed quod hominem natnm, CiT" quod perfo- 
 nisinfame cjl vilibus, crucisjupplicio inter emptum, C^ Deum fuijfe con- 
 tenditis, d" fupereffe adhuc creditis, df' quotidianis fupplicationibus a- 
 doratfs : But we do net fay that the Gods are therefore dijpleafed withy oh 
 Chrijiians, becaufe you worf}ip the Omnipotent God, but bccaufe you con- 
 tend him to be a God, who was not only born a mortal man. but aljo died an 
 ignominious death, Juffering as a. Malefa&or , believing himjiill to fur- 
 vive,d^ adoring him with your dayly prayers. To which Arnobiusiretons in 
 this mznaer:Tellus,nowIprayyou,who thefe Gods are, who take it as fo great 
 an injury c^ indignity done to themfelves,that ChriU fliould be worjlnpped? 
 Are they «o/ Janus and Saturn, ^fculapius ^w-r/ Liber,Mercurius thefon 
 of Maia, and the Thcbtn or Tyrian Hercules, Caftor and ^o\\\xx,andthe 
 like .<? Hice ergo ChriUum coli d^ a nobis accipi d^ exijiimari pro Kumine, 
 vulneratis acipiunt auribus .<? df" obliti paulo ante Jortis df- conditionis 
 fua, id quod fibi concejjum eff, impertiri alteri noltint ? H£C eJi J"Jii- 
 titia Ca:litum ? hoc Dcorum judicium fanCi urn ? Nonne ijiud livoris eji 
 d^ avariti£ genus .<? non obtre&atio qutedam jordens,fuas cminere folum- 
 modo vellcfortunas^aliorumrespremid^in contempt a humilitatecalcari ^ 
 
 A a 2 Natunt
 
 — " 
 
 78 The Judgment of Fathers, concerning B o o k . L 
 
 Natumhominem coUmtis -J ^i denim, Vos hofninem nullum colitis tia- 
 turn .<? noH nnum ^ alitim ^ non innnmeros alios .<? quinimo non omnes 
 qitos jam tcmplis habetis vejiris , wtortaliutn fnjiulijiis ex mtmero, <^ 
 ccElofideribnfque denaiiis .<? Concedamns inter dum manum vejiris opind' 
 tionibus dantes, nnum Chrijium fuijfe de nobis ^ mentis, anim<e^ corpo- 
 ris, fragilitatis d^ conditionis tinius , nonne digniis a nobis eji tantorum 
 ob munernmgratiAm^ Deus did Deujquefentiri^ Si enim vos lAhcvnm 
 quod repcrit itfum vini '^fi qiiodpanis, Cercrem ^J? iEfculapium, quldhcr- 
 harum'-, /? Minervam, qHodolete'-y fi Triptoleraum, qnod aratri j fi de- 
 uique Herculein, quodferas, quod fares, quod multipltcium capitum fu- 
 peravit compefcuitque natrices , divorum retulijiis in cwlum : honoris 
 bus quantis afficiendus eji nobis , qui ab erroribus nus magnis inji^ 
 ttuata. veritate traduxit ^ &c. Are thefe the Gods who are fo much 
 offended, rvith Chriji's being rvorJJjipped, and accompted a God by us ^ 
 they who being forgetful of their jormer condition , would not have 
 the fame be^owed upon another, which hath been granted to themjclves <? 
 Is this' the Jujiiceof the Heavenly Powers ^ This the righteous judgment 
 of Gods .<? or is it not rather baje Envy and CovetoufneJ?,for them thus to 
 • ingrof all to themjelves^ IVe ivorfl)ip indeed one that was born a man, 
 
 what then ^ Doyou worflyipno fuch^ not one, and another, and innU' 
 merable .<? And are not almnjl all your Gods, fitch as were taken from out 
 of the ranh^ of men, and placed among the Stars .<? And willyou accompt 
 that damnable in us, which you your Jclves practice ^ Let us for the pre- 
 fent yield thus much to your Infideity, and grant, that Chriji was but an 
 ordinary man, of the fame rank. '^"'^ condition with ether mortals, yet 
 might we not for all that (according to your Principles) thinks him wot' 
 thy, by rcajon of the great benefits we received from him to be accompted 
 a God ? For if you have advanced into the number of your Div j, Bacchus 
 or Liber for inventing the nje of Wine, Ceres of Corn, iEfculapius 
 of Herbs, Minerva of the Olive, Triptolemus of the Plow, and HcrcU' 
 lesforfubduingBeaJis, Thieves and Monjiers ■-, With how great honours 
 ought he to be ajfeciedby us, who by the infinuatiort of divine truth hath 
 delivered us from Juch grreat Errors of mind, ^c. Which Argumen- 
 tation o^ Arnobius thoxighi it were good enough ad homines, to ftop 
 the mouths of the Pagans, there being more reafon, that Chrift (hould 
 be made a Godjfor the Benefits that mankind receive from him, than 
 that Bacchus or Ceres or Hercules (liould be To 5 yet as the lame Arnobius 
 himfelf feems tointimatCjit is notfufficient without (bmething elfefii- 
 peradded to it,for the Juftification of Chriftianity. Neither indeed was 
 that the chief quarrel which the Pagans had with tbeChriftians, That 
 they had deified one who was crucified fthough the Croft of Chrift 
 was al(ba great offence to them)but that they condemning thePagans, 
 for worfhipping others befides the Supreme Omnipotent God, and de- 
 crying all thofe Gods of theirSjdid themfelves notwithftand'mo; worfhip 
 i/j.s./'.^ss. Qne Mortal man for a God. This Celfus urges in Origen, a y^V <^ t'^YM\c^ 
 ocMov t^(5^7r<iLov Stti ttALi; £V« 0eov,'x5 m ti? £Xx3to?< i'cra; 'ZJ'^f ? T»? «.M»$ OLTivpti 
 
 K&v vo/x'i^^m c^J -T ©tov, ei iy {jTm^iTnq cfjJT^ ^f^tteuGmo^Tcu • if thefe Chri- 
 (iians themfelves worjloipp'd no other but One God, or the pure Divinty, 
 then might they perhaps fcem to have fowe juji pretenfe of cenfuring us , 
 but ^oiv they themfelves give divine Honour^ to one that lately rofe up and 
 
 yet
 
 Ch a p. IV. The Pagan Polytheifts. 279 
 
 theyperjwade themjelves, that tie)' do not at all ofctid God in ivorfi/pping 
 tbatfuppofcd Mtn?jier of his. Which as Origen makes there a reply to 
 it, folhall it be further confidered by us afterwards. 
 
 As for the Judgment of the Fathers in this Particular, Clemens A- 
 lexandrifjHs, was not only of this Opinion, that the Pagans (at leafl: 
 the Grcekidi) did worlbip the true God, and the fame God with the 
 Chriftians (though not after aright manner) but alfo endeavours to sirom.g.p^ 
 confirm it from the Authority of St. Peter : That the Grcekj knew ^5*' 
 God Peter intimites in his Predication. There is One God, faith he^ 
 who made the Beginning of all things, and hath power over their End, 6cc. 
 Worfnp this God, not as theGreekj do. IVherein hefeemeth to fuppofe, 
 the Greekj torporpip the fame God, with us, though not according to the 
 right Tradition received by his Son. He does not enjoy n us not to worfljip 
 that Cod, which the Greckj rvorfiip j but to worflup him otherwife than 
 they do -f altering only the manner of the worpip, but not the Objeff, or 
 preaching another God. And ir hat that is, not to rporJJjip God as the Greeks 
 do, the fame Peter intimated in thofe words. They worpip himin images 
 of wood andjlone, brajfand Iron, gold and (liver, and facrificc to the 
 Dead alfo, as to Gods. Where he adds further out of St. Peters Pre- 
 dication, Neither worJJoip God as the Jews do, &c. The one and only 
 God (faith Clemens) is worpipped by the Greekj Paganically , by the 
 Jewsjudaically, but by Vs newly and Spiritually. For the fame God who 
 gave the two Teiiaments to the Jews and Chrijiians, gave Philofophy to 
 the Greeks^ ^ "'^ ^ TravToKgaTZD? imi^ "h^AnQi 5^|a!;tTou, by which the Omni- 
 potent Cod, is glorified amongU the Greekj, 
 
 LaUantius Firntianus alfo , in many places affirms , the Pagans Vtj.v f* 
 to have acknowledged One Supreme Deity; Summum Dcum c> Phi- '/^l* 
 lofophi & Poet£, ^ipfidenique qui Deos colunt, f<epe fatentur. That 
 there is One Supreme Deity, both Phihfophers and Poets^ and even the 
 •vulgar K^orfjippers of the Gods themfelves, frequently ackjiowlcdge. From 
 whence he concludes, that all the other Pagan Gods, were nothing 
 but theMiniflersof this One Supreme, and Creatures made by him, 
 (he then only blaming them, for calling them Gods, and giving them 
 religiousWorlhip)^/^. i.When he had declared that it was altogether as 
 abfurd to fuppofe, the World to be governed by many Independent 
 Gods, as to luppofe the Body of a man tobe governed by many Minds i(j,i.p.i5, 
 or Souls Independent 5 he adds, ^od quia inteUigunt isJi affertores 
 Deorum , ita eos pr£epe finguUs rebus ac partibus dicunt, ut tantum 
 Vnvsjit Re&or eximius. Jam ergo c£teri non Dii eruntffed Satellites 
 ac Miniiiri, §luos ille 'Vnm, Alaximns d^ Potens offinium, officiis his 
 prafecit^ ut ipfi ejus imperio d^ nutibus ferviant. Si univerft pares 
 nonfunt ; non igitur Dii omnesfunt. Nee enimpotcji hocidevt effc^ quod 
 fervit d- quod dominatur. Nam (i Deus eji nomen jummx potejiatis. In- 
 corruptibilfs epe debet,PerfeclusJmpajfibilis,nHlli reijubjcQus. Ergo Dii 
 tionfunt quos parere Z)ni Maximo Deo neccjptas cogit.lVhich becaufe the 
 Apertors of Gods well underjiand, they afprm theje Gods of theirs fo to 
 prefldc over the feveral parts of the World, as that there is only One 
 chief Restaur or Govcrnour. Whence it follows , that all their other 
 Cods, can be no other thing than Ulinijiers and Officers, which one Great- 
 
 efi
 
 p. 28. 
 
 P.39' 
 
 5 8 o The Judgment of ¥ others, corjcerning B o o K I • 
 
 cjiGod^ who is Omnifotent^ hath varioiify appointed and cofT/i/tHted, 
 ■jo cts to ferve his command and heck- Now if all the Pagan Gods be not 
 equals then can they not be all Gods j Jincc that which ritlcth^ and that 
 xchich jerveth cannot be the jamc. God is a name of abjolute Power ^ and 
 iwflies Incorrubt7biljty^VerfeBionJmfajftbility audSubjeUion to nothing. 
 Wherefore thcfe ought not to be called Gods , whom necejfily compels^ 
 to obey one Greateji God. Again in the fame Book, Nuncjatis efi, De- 
 moniirare^fiimmo ingcnio viros attigijje veritatcm ac prope tenuiffe 5 ni(i 
 COS retrorjttm itifatuata pravis opinionibus confuetiido rapuijfet^ qua. ^ 
 Deos alios ejfe opinabantur^ & ea qu<e in ufum hominis Dem fecit ^ tan' 
 qnamfenfnpmdita ejjent^ pro Diis habenda & colenda c/edcbant. It 
 js nowfiifficicnt to have pawn, that the more ingenious and intelligent 
 Pagans, came very near to the truth, and would have fully reach' d it, 
 had net a certain cufiomary Infatuation of Evil Opinions, fnatch'd them 
 away, to an acknowledgment of other Gods ; and to a belief that thofe 
 things which God made for the ufeof men, as endued with fenfe (or ani- 
 mated) ought to be accomptedGods and IVorfirpped j namely, the Stars. 
 And akerward, ^'odfCultoresDeorum, eos ipjosfe colere putant, quos 
 fummi Dei Aiinijtros appellamus, nihil eji quod nobis faciant invidiam, 
 qui VnumDcumdicamus, Mult as negemus'^ iftheWorfljippers of the Gods 
 think, that they worjliip no other than the MiTiijlers of the one Supreme 
 God, then there is no caufe, why theyfjould render us as hatejul, whofaj^ 
 that there is one God and deny Many Gods. 
 
 Trtp.-EvMg. Eufebius C^farienfis likewife gives us this accompt ofthe PagansCreed 
 i;/;.3.c/ip.i3. or the Tenour of their Theology, as it was then held forth by them, 
 
 iy TtT^TTK^^iv'^^SiJcfSv • aow/x^Ta? ^ acpavC^ di/ imQiv ovT«, ;c, Slk vnilvTZoV 
 §irMi\x- it) tStov ei>MTO? Blx-r/.^ Si^^Koi/j^jtav <riQav cpdei' The Pagans de^ 
 dare themfelves in this manner. That there is One God, who with his 
 various Powers fil/eih all things, and pajeth through all things, and pre- 
 Gdet hover all things ^ but being incorporeally and invifibly prefent in all 
 things, andpervading them, he is reajonably worJJjipped By or In thofe 
 things that are manife^ and viflble. Which Paflage of Eufebius will be 
 further conlidered afterward, when we come to give a more particu- 
 lar accompt of Paganifm. 
 
 What St. Auflins fence was, concerning the Theology ofthe Pa- 
 gans, hath been already declared, namely. That they had not fo far 
 degenerated as to have lofi the knowledge of One Supreme God, from whom 
 is all whatfoever Nature j and That they derived all their Gods from One. 
 We (hall now in the laft place conclude with the Judgment oi Pau- 
 uif.nb.e.c.i. lus Orofius, who was his Contemporary, Phtlofo^hi dum intent mentis 
 Audio qH£runtfcrutant{trque omnia, Vnum Deum, Authorem omnium re- 
 fer erunt, ad quern Vnum omnia rejerrentur •■> unde etiam nunc Pagani,quos 
 jam dcclarata Veritas de contumacia magis quam de ignorantia convin- 
 cit, cum a nobis difcutiunfur, nonfe Plures fequi, fedfub Vno Deo Ma- 
 Q^no, Plures Minifiros venerarifatentur. Rejiat igitur de intelligentia ve- 
 ri Dei, per multas intelligendifujpiciones, Confuja diffenfio, quiadeVno 
 Deo, omnium pcne una (Ji opinio. The Philofophers of the Gentiles, whilji 
 with intent Jiudy of mind^ they enquired andfearched after things, found 
 
 that
 
 Ch a p. IV. The Pagan Poiytheifts. 281 
 
 that there was One God^the Aitlnm- ofallthings^andto which One^all thj}7gs 
 jhould be referred, whence aljo the Pagans at this very day^ whom the 
 declared truth rather convificeth of Contumacy^ than oj Ignorance j when 
 they are urged by us, confe^ themfelves^ not to follow Many Gods, but 
 only under One God to worjhip Many Aiinijiers. So that there remaineth 
 only a conjujcd dijfcnjion concerning the manner of undcrflartding the 
 true Cod, becaufe about One God, there is almosi one and the fame opini- 
 on of all. 
 
 And by this time we think it is fufficiently evident j that the Pa- 
 gans (at lca[t after Chi iftianity) though they ailLrted ManyGods-Xhey 
 caUing all Vnderjiand^ng Beings Superiour to men by that Name (ac- 
 cording to that of St. JcrofUj Deum quicquidfuprafc ejjet^ Gentiles puta- 
 bant--^) yet they acknowledged One Supreme Omnipotent and only Un- 
 made Deity. 
 
 XVr. But becaufe its very pofGble, that fomemay ftill fufped, all 
 this to have been nothing clfe but a Refinement and Interpolition of 
 Paganifm, after that Chi iftianity had appeared upon the Stage 5 or a 
 kind oi Mangoni'z.dtion of it, to render it more vendible and plaufible ; 
 the better able to defend itfelf, and bear up againfl: the Afikilts of 
 Chriftianity j whileft in the mean time the Genuine Dodtrine of the 
 ancient Pagans was far otherwife ; although the contrary hereunto 
 might fufficiently appear from what hath been already declared, yet 
 • however, lor the fuller iatisfaftion of the more ftrongly prejudiced, 
 we thall by an Hiftorical Dedudion made, from the moft ancient 
 times all along downwards , demonftrate that the Dodtrine of 
 the Greateft Tagah Volytheifis, as well before Chriftianity as after it, 
 was always the fame. That befides their Many Cods, there was One, 
 Supreme^ Omnipotent and Only "Unmade Deity. 
 
 And this we (hall perform not as fome have done, by laying the 
 chief ftrefs upon the Sibylline Oracles, and thofe reputed Writings of 
 Hermes Trifmegijl^ the Authority whereof hath been of late fb much 
 decried by Learned Men 5 nor yet upon fuch Oracles of the Pagan 
 Deities, as may be fufpefted to have been counterfeited by Chrifti- 
 ans : but upon fuch Monuments of Pagan Antiquity, as are altogether 
 unfufpedted and indubitate. As for the Sibylline Oracles^ there may 
 (as we conceive) be Two £x/rcw(?j concerning them.- One, in fwal- 
 Jowing down all that is now extant under that Title, as Genuine and 
 Smcere^ whereas nothing can be more manifeft, than that there is 
 much Counterfeit and Suppofuitious ftufF, in this Sibylline Farrago 
 which now we have. From whence, befides other Inftances of the like 
 kind,it appears tooevidently to bedenied,that fome pretended Chri- 
 ftians of former times, have been for Piom and Religious Frauds 5 and 
 endeavoured to uphold the Truth of Chriftianity by Figments and 
 Forgeries of their own deviling. Which as it was a thing Ignoble and 
 Unworthy in it felf, and argued that thofe very Defenders of Chri- 
 ftianity, did therafelves diftruft their own C^ufci fomayitwell be 
 thought, that there was a Policy of the Devil in it alfo, there being no 
 other more Effectual way than this, to render all Chriftianity ( at 
 
 leafit 
 
 i^ 
 
 X
 
 282 Concerning the B o o k L 
 
 leaft in after-ages) to be fufpeded. Infomuch that it might perhaps 
 bequeftion'd. Whether the Truth and Divinity of Chriftianity ap- 
 pear more, in having prevail'd againft the open force and oppofition 
 of its profefied Enemies, or in not being at laft fraothered and op- 
 prcfTcd, by thefe Frauds and Forgeries of itsfeeming Friends and De- 
 fenders.- The Other Extreme may be, in concluding the whole bufinefs 
 of thtSibyllhie Or<?f/e/ (as any ways relating to Chriftianity) to have 
 been a mere Cheat and Figment j and that there never was any thing 
 in thofe Sihylline Bookj^ which were under the Cuftody of the §uin- 
 decimviri^ that did in the leaft predift our Saviour Chrift or the Times 
 of Chriftianity. For notwithftanding all that the Learned Blundel 
 hath written, it feems to be undeniably evident, from FrrgU's Fourth 
 id) Ilium, that the Cumean Sibyl, was then fuppofcd to have predidl- 
 ed a Nevp FlouriJIiiMg Kingdom or Monarchy, together with a Happy 
 State of Jujiice or Righteoufnej?, to fuccede, in the Latter Age of the 
 World. 
 
 TJltima Cumtci venit jam CarmJKJs £tas^ 
 Magnus ah integro Seclorum nafcitur or do. 
 Jam redit C^ Virgo, redeunt Saturnia Regna, 
 jam nova progenies Ccelo dclabitur alto, d^c. 
 
 Moreover it is certain, that in Cicero's tirne, the Sibylline Prophc- 
 dies, were interpreted by forae in favour of Cafar, as predicting a Mo- 
 
 Cic.Div.Lz narchy j Sibylla verjus obfervamus^quos ilia furens fudijfe dicitur. ^jto- 
 
 rum Interpres nupcr falfa qnadam hominumfama djUurus in Senatu pu- 
 
 tabatur, Enm, quemrevera Kcgem habebamuf, appellandum quoque ejfe 
 
 - Regem, (i jahi ejje vellemus. We take notice of the Verfes of the Sibyl, 
 
 tvhich jhe isfaid to have porored out in a Fury or Prophetic^ Frenzy, the 
 
 zcotin J^in- Interpreter whereof, was lately thought to have been about to declare in 
 
 decimvir. f/jg Senate-houfe, That if ire would be fafe, tt>eJI)ould acknowledge him for 
 a King, who really wasp. Which Interpretation of the Sibylline O- 
 racles Cafter C^/^r's Death) Cicero w:is fo much offended with, (he 
 alfo looking upon a Roman Monarchy, as a thing no nels impoflible 
 than undefirable) that upon this occafion, he quarrels with thofe very 
 Sibylline Oracles themfelves, as well as the Readers and Expounders 
 of them, after this manner •-, Hoc fefiin Libris, in quern Hominem, C^ 
 
 t>e T>iv,l.2. in quod Tempm ejl .<? Callide enim, qui ilia compofuit, perfecit, ut, quod- 
 cunque accidiffet, pradiBum videretur, Hominum d^ Temporum definiti- 
 onefublat'a. Adhibuit etiam latebramobfcuritatis, ut iidem verfui alias 
 in aliam rem pofe accommodari viderentur. Non ejfe autem illud Carmen 
 furentis, tum ipfum Poema declarat, Ceji enim magis Artis C^ Dil/genti<e 
 quamlncitationis d^ motus) tumvcro ca qua o'-^'-Pf^X"^-, dicitur, cum 
 deinceps ex primis Verfuum Uteris aliquid conne&itur. §lu^amohrem Si- 
 hyUam quidcmfepofltam C^ conditam habeamns, ut, id, quod proditum 
 eji a Mijoribus,injufu Senatu s ne legantur quidcm Libri. if there be any 
 JHch thing conteined in the Sibylline Bookj, then we demand, concerning 
 what Man is it fpoken, and of what Time? For whoever framed thofe 
 Sibylline Verfes, he crajif^ly contrived, that whatfocver fjould come to 
 paj?^ might fcemto have been predicted in them^ by taking away all Di- 
 JiinUion of Perfons and Times. He alfo furpofely affected Obfcitritj, that 
 
 the 
 
 • 

 
 Chap. IV. Sibylline Oracles. 28^ 
 
 the fame Vcrjes tfi'iglJt be accomnjodated jometime to one things andjomc' 
 time to Another. But that they proceeded not from Fury and Prdphetic^ 
 Kage, but rather from Art and Contrivance, doth no lef^ appear otherrvife, 
 than from the Acrojtick^in them. Wherefore let nsflnit tip //jc Sibyl and 
 keep her clofe^ that according to the Decree of our Ancejiors^ her Ferfet 
 may not be read vpithont the exprej? command of the Senate. And laft- 
 ]y headdeth. Cum Autijlitihits agamits^ut qitidvis potiiis ex illis lihrjs, 
 quam Regem frofcrant, quern Komx pojihac nee Dii nee Homines efjepa- 
 tientur 5 Let us alfo deal with the Qiiindccimviri, and Inteif refers of 
 thefe Sibylline Bookjo ^^'^^ '^"7 ivould rather produce any thing out of 
 them, than a. King 3 whom neither Gods nor Men will hereafter jtiffer at 
 Rome. Where though Cicero wtic miftaken, as to the Event of" the 
 F».oinan Government, and there were doubtlels Ibme Prediftions in 
 thefe Sibylline Books, of a New Kingdom or Monarchy, to be fetup 
 in the World 5 yet that the Roman Empire was not the thing intend- 
 ed in them, doth manifcltly appear from that Difcription in yirgil's 
 forementioned Eclogue j wherein there is accordingly another Com- 
 pletion of them expeftcd, though flatteringly applied to Saloninus. 
 Wherefore we conclude that the Kingdom and H'ppy State or Golden 
 Age, predided int\\sSiby//tns Oracles, was no other than that of the 
 Alelpih, 01 out Saviour Chriji, and the times of Chrijiianitji. Laftly, 
 in that other Pafljge of C^cc'r^'s , concerning the Sibylline Oracles, 
 yaleant ad dcponendas potiiis qiuim ad jujcipiendas Rcligiones j Let 
 them be madeufe of rather for the extingiiijhing, than the begetting vf Re- 
 ligions and Superjiitions 5 there leems to be an Intimation, as if of 
 themfelves they rather tended, tothe Lejjening than Encreafing of the 
 pan^anSuperiiitions 5 and therefore may probably be thought, to have 
 predifted a Change of that Pagan Religionjby theWorfhipofoneSole 
 Deity to be introduced. Neither ought it to leem a jot more ftrange, 
 that our Saviour Chrift Ibould be foretold by the Pagan Sibyl, than 
 that he was lb clearly predifted, by Balaam the Aramitick Sorcerer. 
 However thole thingsin the Sibylline Verfes, might have been deriv- 
 ed (bme way or other, from the Scripture-prophecies , which there is 
 itideed the more probability ofj becaufe that Sibylline Prophet made 
 u(e of thole very lame Figures and Allegories, in delcribing the Fu- 
 ture Happy State, that are found in the Scripture , as for Ex- 
 ample, 
 
 ■l<!ec magnos metnentArmenta Leones > 
 
 Occidet d^ Serpens, Sec. 
 
 Now nsCicero (eems to complain, that in his time thefe Sibylline O- 
 racles were too much expofed to view, lb is it very probable, that 
 notwithftanding they were to be kept under the Guard of the 
 ^indecimviri , yet many of them might be copied out , and 
 get abroad , and thereby an occafion be offered , to the igno- 
 rantly zealous Chriftians , who were for Officiom Lyes and Pioisf 
 Frauds , to add a great deal more of their own forging to them. 
 Neither indeed is it imaginable, how any fuch Cheat as this,{hould 
 either at firfl: have been attempted, or afterwards have proved fuc- 
 celiful, had there acit beea fome Foundation of Truth, to fupport 
 
 B b and 
 
 \
 
 284 Of the Sibylline Oracles. Book. I. 
 
 and countenance it. Befides which, it is obfcrvable, that Cclfm who 
 would have had thcChriftians rather to have made the Sjbj I than 
 our Saviour Chriji a Gocl:> taking notice of their ufing of thoCe si bj//,Ke 
 TejlimonJes againft the Pagans, did not tax them, for counterfeiting 
 the whole bulinefs of thefe Sibylline Oracles, but only for iiiferting 
 cti^. t. oif. jjjgjjy things of their own into them 5 ^h^^ b ^civ 2:i€uMav, ?, x^^vmi -nvi^ 
 lib. 7.p.3i8, OjUftiv, eiKorioq ocv (jmAAov Tr^is^azt-Si , ^; TO -SsS ircuSic^ vvv j Tpx^ify^cpeiv 
 fj^ &<; TO cTAeivm, ttoMix k, fi>K(x.Q(p»iM sk^ ^voccdi ' Ton ChriJiiuKs might 
 much rather have acknowledged, even the Sibyl for the Off-Jpring of 
 God'j but now you can boldly infert into her Ferjes, Many^andthofe Ma- 
 ledicent things of your own. Where Origen, that he might vindicate 
 as well as he could the honour of Chriftians, pleads in their defence, 
 that Celfuf for all that, could not (hew what they had foiftcd into thofe 
 Sibylline Verfes, becaufe if he had been able to have produced more 
 ancient and incorrupt Copies, in which fuch things were not found, he 
 would certainly have done it. Notwithftanding which it is likely, 
 that there were other ancient Copies then to be found, and that Celfus 
 might have met with them too, and that from thence he took occafion 
 to write as he did. However, this would not juftific the prefent Si- 
 bylline Books, in which there are Forgeries, plainly difcoverable, 
 without Copies. Neverthelefs it feems that all the ancient Chriftians 
 did not agree in making ufe of thefe Sibylline Teftimonies, thus much 
 being intimated by Celfus himfelf, intheforecitcd words, >? x^Zvlcdjin^ 
 vfAAV, which fome of you maks ufe ofj as they did not all acknowledge 
 the Sibyl to have been a Prophetefs neither, fince upon Celfus mention- 
 ing a Seft of Chriftians called Sibyllifts , Origen tells us, that thefe were 
 fuch as ufing the Sibylline Teftimonies, were called fo in way of diC- 
 grace, by other Chriftians5who would not allow the Sibyl to have been a 
 rrophetefs j they perhaps conceiving it derogatory to the Scriptures. 
 But though their maybe fomeof the ancient Sibylline Verfes ftillleft, 
 in that Farrago which we now have j yet it being impoffible for us to 
 prove which are fuch , we ftiall not infiftupon any Teftimonies at all 
 from thence, to evince that the ancient Pagans acknowledged One 
 Supreme Deity. Notwithftanding which we (hall not omit one Sibyl- 
 line Paflage, which we find recorded in Paufanias ( from whence by 
 the way it appears alfo, that the Sibylline Verfes were not kept up fa 
 clofe, but that fome of them got abroad J he telling us, that the de- 
 feat of the Athenians at ySgos Votamos, was predidied by the Sibyl \n 
 thefe Words (amongft others j) 
 
 KolctSt' 'AQuvotioiin psagussva um^cc ^(t\ 
 
 ^f f««? Cecropidis lu^umgemitHfjue debits 
 Jupiter Altitonans, rerum cut Summa Pote^as, dfc. 
 
 Whereto might be added alfb, that of another ancient Peliadean 
 Prophetefsj in the fame Writer, wherein the Divine Eternity and Im- 
 mutability, is plainly declared. 
 
 Jupitet
 
 C H A p. IV. Z'oroifter a PoJytheiR-. 285 
 
 Jupiter F/?, f «/>, atque Erit : 6 bone Jilpiter alme, 
 
 Befidesthefe Sibylline Prophecies, there are alfo other Oracles of 
 the Pagan Deities themfelvcs, in which there was a clear acknowledg- 
 ment of One Supreme and Greateji God. But as for fiich of them, as 
 are (aid to have been delivered fince the Times of Chriftianity , 
 when the Pagan Oracles began to fail , and (uch as are riow 
 extant only in Chriftian Writings, however divers of them are cited 
 out of Porphyriifs his Book of Oracles 5 becaufe they may be fuipeft- 
 ed, we fhall not here mention any of them. Neverthelefs we (hall 
 take notice of One Oracle of the Clarian ApoUo^ that is recorded by 
 Macrobius, in which One Supreme Deity is not only aflerted 5 but 
 is alfo called By that Hebrew Name, (oi: Tetragrdmrnaton) Jao, 
 
 i^lio T mv'Tz;»v umTov 3iov \^iv 'law.' 
 
 Xonareto call the Hi ghell and Supreme of all the Gods, J40 : Though 
 it be very true, that that Clarian Devil there, cunningly endeavour- 
 ed to divert this to the Sun, as ifthat were the Only Supreme Deity 
 and True Jao. To which might be added, another ancient Oracle 
 Cthat now occurrs) of the Dodonean Jupiter, together with the In- 
 terpretation of ThefHiHoclet, to whom it was delivered; wherein he 
 was commanded Tt^c, t cfxaw^cov tS 3ss p:a5/^ev, to repair tf him who 
 roas called by the fame Nsme with God ; which Themijiocles apprehend- 
 ed to be the King of Perfia, /n-iydKisg ^t? a/^cpoTi^is^ ^vcu n k, K(y%So(.i jia. 
 mXiax,, becaufe both he and God, were aliks called (though in different 
 relpefts and degrees) the Great King or Monarch. 
 
 But aS for thofe Writings, commonly imputed to Hermes Trifmegifi^ 
 that have been generally condemned by the Learned of this Latter 
 Age, as wholly Counterfeit and Suppolititious, and yet on the con- 
 trary are afTerted by Athanaftus Kircherus,iox fincere and Genuine 5 we 
 (hall have occa(ion to declare bur (ence, concerning them, more op- 
 portunely afterward. 
 
 The moft Ancient Theologers, and rfloft Eminent Aflertdrs of F^- 
 Ijtheifm amongft the Pagans, were Zoroajier in the Eaftern Parts, and 
 Orpheus amongft the Greeks. The former of which, was of (b great An- 
 tiquity,that Writers cannot well agree about his Age. But that he was 
 ^kPoljitheiJi is acknowledged by all,(ome affirming it to be (igtiified in his 
 very Name, as given him after his death 5 it being interpreted by 
 them A IVorJhipper of the Stars. Neither is it to be doubted, but that 
 Ster or Efter in the Per(ian Language did fignifie a Star, as it hath been 
 ob(erved alio by Learned raen>, concerning fundry other Words, now 
 familiar in thefe European Languages, that they derived their Origi- 
 nal from the Perfian. Notwithftanding which, it may be fufpefted 
 that this was here but si Greek. Termination : the Word being not only 
 in the Oriental Languages, written Zertooji and Zaradulf, but alfo in 
 Agathi^^Zarades. However Zoroajier s Polytheifvt is intimated by Plato 5^ 
 
 Bb 2 wher«'
 
 286 Zoroafler, dn Afjertor B o o k. L 
 
 where his Magick^\s defined^to have been nothing elfe^but 6i£v eegaTre'x, 
 ThelVorfiip of the Gods.Whence by the way we learn alfo^that the word 
 (juxy^x or MjgJcl{^ was firft taken in a good fence, which is confirmed 
 
 TrevTtc, Mccyoi jjd^ Tr^oaTtjo^^ovlca • Amongjl the Perfianx^ thofe who were 
 skilful in the ktiowkdgc of the Deity ^ and Religious IVorfiippers of the 
 fame, were called Magi. And as Magick is commonly conceived to be 
 founded in a certain Vital Sympathy that is in the Univerfe, fb did 
 thefe ancient Perfian Magi, and Chaldeans (as rfellus tells usj fuppofe 
 ou/^ttkOm eivoj. "vx kxc^ ttj7? vA-m^ that there was a Syrhpathy , betwixt the 
 Superiour and Inferiour Beings j but it feems, the only way at firft by 
 them approved, of attracting the Influence and Affiftance of thofe Su- 
 perior fnvifible Powers, was by Piety, Devotion^ and Religious Rites : 
 Neverthelefs their Devotion was not carried out only to One Omnipo- 
 tent God, but alfo to Many Gods , neither is it to be queftioned but 
 that this Diw/?ei^/j^/<:'A, of Z^rc^^/^er, (hortly after degenerated in ma- 
 ny of his Followers, into the The»rgical Magicl^, and at length into 
 yinTa'a, downright Sorcery znd iVitchcraftj the only thing which is now 
 vulgarly called Magicl{. But how many Gods foever this Zoro.ijier wor- 
 fhipped, that he acknowledged notwithftandingOne Supreme Deity, 
 appeareth from the Teftimony of- Eitbulus, cited by Torphynus in his 
 ^.254. jQg Antro Nympharum, -k^Zto. jj^^j ^ &q f'qjn Eue»A@- , zoicjcLs^-a cuj-mpvlq 
 
 <ra.V7X>g, e]<; TtiA.nv iv mvrav ttoihtS il, ttkt^? M;9§x, (^-Kc.'ci cp{^\':g oudtzJ' tS 
 CTTuKalis tS «iQxx,ov MiBf^t? t<Jv/j^3§nT-«r5 • Zutoatker firji of ally as Eu- 
 bulm tefiifi'eth, in the Mountains adjoyning to Perfis, conjecratcd a Na-- 
 five Orbicular Cave, adorned with powers and watered with fountains, 
 to the honour of Mithras, the Maker and Father of a II things 5 this Cave 
 being an Imaq^e or Symbol to him, of the whole World, which was made by 
 Mithras. Which Teftimony of Eubulus, is the more to be valued, be- 
 caufe as Porphyritfs elfewhere informeth us, he wrote the Hijiorv of 
 Mithras at large, in many Book/, from whence it may be presumed, 
 that he had thoroughly furnilhed himfelf with the knowledge of what 
 belonged to the Perfian Religion. Whsreforefrom the Authority of 
 Eubulus, we may well conclude alio , that notwithftanding the Sun, 
 was generally worlhip'd by the Perfians as a God, yet Zoroajier and 
 the ancient Magi, who were beft initiated in the Mithraic/^ Myjieries, 
 ^thitMithra,, aflerted * another Deity, Superior to the Sun, for the True Mithras, 
 tdj!!f7^'(^^L. ^ch as was Wvtov -ttoimtw? jt, -mTM^, the Maker and Father of all things, 
 cl/X^l'^otthe "^ "f *^^ T^l^ole World, whereof the Sun is a part. Howe 'er thele alfo 
 Vifibicsun. look'd upon the Sun as the moft lively Image of thii Deity, in which 
 it was worftiipped by them, as they likewife worfhip'd the lame Dei- 
 ty Symbolically in Fire, as Maximus Tyrius informeth us , agreeable 
 to which, is that in the Adagick. Oracles, 
 
 . mvia '7rj^(; tvo5 (Mt_yfe>o£<i)Ta. 
 
 ^11 things are the Off-fpring of one Fire ; that is, of One Supreme Deityi 
 And Julian the Emperor was fuch a Devout Sun-worlhipper as this, 
 who acknowledged befides the Sun, another Incorporeal Deity, tran- 
 fcendent to it. Neverthelefs we deny not, but that others amongft 
 
 the
 
 Ch a p. IV. Of One Supreme Deity. 287 
 
 the Perfians, who were not able to conceive of any thing Incorpore- 
 al, might, as well as Heraclitux, Hippocrates, and theStoicks amongfl: 
 the Greeks, look upon the Fiery Subftance of the whole World 
 (and efpecially the Sun) as Animated and lutelle&Hal, to be the Su- 
 preme Deity, {?nd the only Mithras, according to that Infcription, 
 Deo Soli Invito Mithrse. However, Mithras, whether fuppofed to be 
 Corporeal o'[ Incorporeal, wasunqueftionably taken by the Perfians for 
 the Supreme Deity, according to that of /ie^f^/wif, mi6^c, d -n-^^-n;? g^ 
 nt'^CTTxi? 3Ek, Mithras, The Firji God among the Perfians 5 who was 
 therefore called ill the Infcription Omnipotent, Omnipotenti Deo Mi- 
 thrse. Which FirJi, Supreme and Omnipotent God was acknowledged 
 by ArtabanHs the Perfian, in his Conference with Themi/locles, in Tiut.thmifi. 
 ihefe words Mfili' TreM^iv xofxu-viij mcKZv ovTqv, xaMisu? Sto'$ '($^, TC77,uav 
 fiiOLinXix, itf irpo^fuiveiv eKO'Jx rSsS tS tk TfwvTa ow'^oiT©^ * Amongji thofe tita- 
 ny excellent Laws of ours, the moji excellent is this, that the King is to 
 be honoured and rrorjlj/ppcd religioufy, as the Image of that God, which 
 conferveth all things. Scaliger with fome others ("though we know 
 not upon what certain grounds) affirm5that Mither in the Perfian Lan- 
 guage fignified Great, and Mithra, Greater or Creates}, according to 
 which, Mithras would be all one, with Dens Major or Maximus , 
 Iht Greatest God. Wherefore we conclude, that either Herodotus 
 was miftaken, in making the Perfian yl////jr<zx the fame with Mylittaox 
 Venus 5 (And perhaps fuch a miftake might beocafioned from hence, 
 becaufe the Word Maderox Mcther in the Perfian Language fignified |lj.JL^n^ 
 Mother, as Mjlitta in the Syrian did •-,) or elfe rather, that this Fenus of Gimrix. 
 his, is tobeunderftood of the 'A<p^o^TMis^vix, the heavenly Venus or 
 Love 5 and thus indeed is (he there called in Herodotus, Vrania , by 
 which though fome would underftand nothing elfe but the Moon, yet 
 we conceive the Supreme Deity, True Heavenly love (the Mother and 
 Nurfe of all things^ to have been primarily fignified therein. 
 
 But Zcroajier and the ancient Magi are faid to have called the S'^- 
 preme God alCo by another name, viz. Orom^fdes or Orntifdasj howe- 
 ver Oromafdes, according to Plato, (eems to have been the Father of 
 Zoroajier. Thus, befides Plutarch and others, Forphyrius, in the Life p, ,^,^ 
 of Pythagoras, Tccf/pi^vu [xccKi<^ <f^' aAM6^eiv, TOto y) juuovov §l/v«a9ai t»5 av- 
 
 Saevefo, oV 'fi^o/xa^itu xa^Soiv c^cavoi, ioiKkvcu Th /j^j myux. cpc^'v tIuj ^ -^j^yluj 
 aXw^da. - Which we would underftand thus. Pythagoras exhorted 
 men chiefly to the Love of Truth, as being that atone which could make 
 them refemble God, he having learn' d from the Magi that God^ whom 
 they c<«// Oromafdes, was as to Corporeals moJi like to Light, and as to In- 
 corporeals to Truth. Though perhaps Ibrae would interpret thefe 
 words otherwife, fo as to fignifie Oromafdes to have been really com- 
 pounded of -J^jw/ and B^^, and therefore nothing elfe but the ^«£- 
 mated Sun, as Mithras is commonly (uppofed alfo to have been. But ; 
 the contrary hereunto, is plainly implied in thofe Zoroajirian Traditi- ' 
 ons or Fables, concerning Oromafdes, recorded in Plutarch, on «7rtsr(Jic 
 tS itKiis 'nQa-nv , ootv d v\Ki@^ '^ yyi; (xcpisi-XA, that Oromafdes was as far 
 removed from the Sun, as the Sun was from the Earth. Wherefore 0- 
 fomafdes was according to the Perfians, a Deity fuperior to the Sun 5' 
 
 Ood
 
 >§8 Tl?^ Triplafian Mithras. BookL 
 
 God properly as the Fountain of Light and Original of all Good, and 
 the fame with Plato's rxya^ov or Firji Good. From whom the Perfians, 
 as Scaliger informs us, called the Firft Day of every Month Ormafda-^ 
 probably becaufe he was the Beginning of all things. And thus Zo~ 
 roajier and the ancient Magi, acknowledged one and t'le fame Supreme 
 Deity ^ under the different names oi Mithras and Oromajdes. 
 
 But it is here obfervablc, that the Perfian Mithras was commonly 
 Cs\\Qdi'Te_,cn'KixQioc^ Three-fold or Treble. Thus Dion)/(ius the Pfeudo- 
 Areopagite, >y ^(rin Mocyoi to (^nf.tltnj'ux. tS T^i-kKolQIs Mifija tiKzQim • 
 The PerJtanMigi to this very day, celebrate a Festival Solemnity in ho- 
 nourof theTriplaJian (that is, the Three-fold or Triplicated) Mithras. 
 And fomething very like to this, is recorded in Plutarch, concerning 
 Oromafdes alfo> o f^ 'a^.fjA^yi; t£/? kavriv ou)|ii(}uc, Oromafdes Thrice 
 augmented or Triplicated himfelf--, from whence it further appears that 
 Mithras and Oromafdes were really one and the lame Numen. Now 
 the Scholiafts upon Dionyjt us pretend to give a reafon of this De- 
 nomination of the Perfian Mithras , Triplafios , or Threefold , from 
 the Miracle done in Hez.ekjah's Time, when the Day was encreafed, 
 and almoft Triplicated, zs\£ xht Magi then obferving the fame, had 
 thereupon given the name of Tg/7rAa(^(oi; , or Threefold, totheif God 
 Mithras, that is, the Sun, and appointed an Anniverfary Solemnity 
 for a Memorial thereof. But Learned men have already Qiewed the 
 Foolery of this Conceit; and therefore it cannot well be otherwife 
 concluded, but that here is a manifeft Indication of ^ Higher Mjjiery, 
 viz. a Trinity in the Perfian Theology •-, which Gerardus J. Vojfiiis would 
 willingly underftand, according to the Chriftian Hypothefis, of a Divine 
 Triunity, or Three Hypojlafes in one and the fame Deity, whofe Diftind- 
 ive Charafters, are Coodnefs, Wifdom, and Power . But the Magical 
 ox Zoroafiri an Oracles, feem to reprefent this Perfian Trinity, morea- 
 greeably to that P^^/jtf^mf^ ox Platonick^Hypothe[is,oi Three DijiinCi 
 Subjiances Subordinate one to another, the Two Firft whereof, are thus 
 exprefled in the following Verfes, 
 
 To this Sence: The Father or Firfl Deity, perfeSed all things, anddt' 
 iivered them to the Second Mind, who is that, whom the Nations of men 
 commonly take for the Firfl. Which Oracle Pfellns thus gloffeth upon 5- 
 tIuj Tm(Ta.v kTi'^iv JV/xi»§jVotx? 1^ T§«t5fc$^ ir^Zi^ 7rei>i?, -TTV-^lSliKi rouhhu 
 izS I'li • oVtivoc. vSv to |i>/x7rKV 5^*0? •j^'' av</*§a)v, a'yvoSi'TE? tLi) irvrt^vM \<^~ 
 c\Ui', Oiov TT^Z-nv xaASoi • The Firji Father of the Trinity^ having produ' 
 cedthis whole Creation, delivered it to Mind or IntelleQ. Which Mind, 
 the whole Generation of Mankind being ignorant of the Paternal Tran- 
 scendency, commonly call the Firji God. After which, Pfellus takes 
 notice of the difference here betwixt this Magical ox Chaldaick.Theo' 
 logy, and that of Chrijiians : nAwv to Tra/f iif/iv S6y^ i*x)i\ia^ tx« , <i? 
 oWTog tt^Std? vscy 6 ijo? tS fAAyika -Ko^^q, tJu) kt^siv -ttkow-v i^^^ux^ymiv, 
 &c. But our Chrijiian Do&rine is contrary hereunto, namely thus ^ That 
 the Firfi Mind er Intelk^, beingtheSonofthtGreM Father, made tht 
 
 9Ph0k^
 
 Chap. IV. The Magic\ and ChaUaicl^ Trinity. 289 
 
 whole Creation. For the Father in the Mofaick^ Writings^ fpeal{j to his 
 Son^thc Idea of the Creation--, but the Son is the immediate Opifix thereof. 
 His meaning is, that according to this Perfiaa or Chaldaick Theology, 
 the Firfl: H)p:>iiafis of the DivineTriad^ was the i^iwd^ycq or Immediate 
 Architect oi the Wox\d^ whereas according to the Chriftian as well 
 as Platonick Doftrine , he is the Second. For which caufe , rletho 
 framed another Interpretation of that Alagick^ Oracle^ to render it 
 more conformable both to the Chriftian and Platonick Doftrine, 
 y) -Twnj^ a7r«vT<x '«^eTgAn<5^, ia vouto ^Ka^- UjVi (rWTo. ya^ '6^ to Q/x.Ti~ 
 TiKiQfjd^'jOi -n Kj -ziK&cx. ) il) -raf jxib' icwm (l^dj-n^c^ ^ci) Troypi^K/iv^ a^X^v 
 ^AatJV Kj i\yiicChxi aury!', Scc. The Father perfc&cd all things^ that is the 
 Intelligible ideas (for thefe are thofe things which are complete and 
 pcrfe&) and delivered them to the Second God, to rule over them. Where- 
 fore vphatfocvcr is produced by this God, according to its oven Exemplar 
 and the Intelligible Ejfence , «/«i7 needs otte its Original alfo to the 
 Higheji Father. Which Second God, the Generations of men, commonly 
 taksfor the Firfl, they looking up no higher, than to the Immediate Ar- 
 chitcB of the World. According to which Interpretation of rlctho's 
 (the more probable of the Two) the Second Hypojiajis in the Magick, 
 (or Perjian) Trinity, as well as in the rUtonick^and. Chriftian, is the Im- 
 mediate Opifex or Architect of the World 3 and this feems to be pro- 
 perly that which was called Mithras in Ettbulus. 
 
 But befides thefe Two Hypoflafcs, there is alfo a Third mentioned 
 in a certain other Magick or Chaldaick Oracle, cited by Froclus, un- 
 der the Name of Fjyche, or the Mundane Soul , 
 
 After (or next below) the Paternal Mind, I Pfyche dwell. Now the 
 Paternal Mind, as Ffelltfi informs us, is the Second Hypoftafis before^ 
 mentioned 5 TraTgi^o; vS.j, d (^ute^c^ ^Kcah^ oeo^, £, '^ -^^i; -K^offi^^; 
 ^.[xix^y^'i. The Paternal Mind is the Second God, and the Immediate De- 
 miurgus or Opifex of the Soul. Wherefore though both thofe Names 
 Oromafdes and Mithras, were frequently ufed by the Magi, for the 
 7i eiiov, or whole Deity in General, yet this being TripUfianov Three- 
 foldyZcCotdmg to their Theology, as conteining Three Hypoftafes in it 5 
 the Firft of thofe Three, feems to have been that, which was moft 
 properly called Or^w^/^^e/, and the Second Mithras. And this is not 
 only confirmed by Pletho, but alfo with this further Superaddition 
 to it, that the Third Hypoflajts of that Perfian Trinity, was that which 
 they called Arimanius ; he gathering as much even from Plutarch him- 
 felf i 4)aoi -JC^ Z6)^a?g», a.? r^i\yi to ovTo. Slft'Xor k, tJj fjd^ ir^Lry) cuj-Pj^ 
 f.coi^<x. , 'Q.pcfJxi^Uv icpissin ' tStdv /' etvcu, -r Otto 7^'' Koyiav ttx-A^ xa- 
 
 Ai^'ti^v nSv yuxKiSfj^ov utto t^'' Xoyiav They fay that Zoroafter made 4 
 Threefold Diftrilution of Things, and that he affigned the Firft and High- 
 eft Rank^ of them , to Oromafdes , who in the Oracles , is called the 
 Father 5 the loweft to Arimanes 5 and the Middle to Mithras, who in the 
 fame Oracles is lil^ewife called the Second Mind.Whcteupon he oblerves, 
 
 how
 
 2QO The Zoroaftrian Trinity J Bo ok I- 
 
 how great an Agreement there was, betwixt the Zoroajirian and the 
 TUtonick. Trinity^ they differing in a manner only in Words. And 
 the Middle of thefe, namely the Eternal Intelledt that conteins the 
 Ideas of all things , being, according to the PJatonick Hypothcfis, 
 the Immediate c5V/j^j<^y? and Architect of the World, this probably 
 was that M/thras^ as we have already intimated, who is called in Eubu- 
 Ihs, the Demiurgus of the World, and the Maker and Father of all things. 
 Now if that Third Hjfoffajis of the Alagick^or Chaldaick^Oracks, be the 
 fame with that, which the Perfians call Arimanius^ then muO: it be up- 
 on fuch an accompt as this, becaufe this Lower World ( wherein are 
 Souls Vitally united to Bodies, and Lapfable) is the Region where all 
 manner oi Evils ^ Wickednefs^ Tains, Corrupt ton and M.ortality r e:\gn. 
 And herewith //t^6/)7«/feemeth to agree: 'a^&imIwc, (faith he_) o"Ai'<JV5 
 /jaS^" ne'gjw.1?, Arimanius among the Perfians, is Hades, that is, either 
 Orcus or rlitto j wherein he did but follow Theopompus, who in Plutarch 
 calls ^>v«/<i«i»/ likewife H^/^/a or Pluto: which it feems was as well 
 the Third in the Ferfian, Trinity (or Ttiplafian Deny) as ii was in the 
 Homerican. And this was that Arimanius, whom the Perilan King in 
 tnvit.thim. Tlutarcb, upon ThemiUocles his flight, addrelled his Divorion to, 
 %aT<Llot-(j^@^ aei toT? TreAe/xioic, -nic/jjvxc, (p^boA, h^vuj. t 'A^^fi/xcii'iov, cTm.'^ t- 
 Aooy^tn Tzc, ag,Aa? -rli! eoujT^^, He prayed, that Arimanius tpohLI always 
 give fuch a mind to his Enemies, as thus to banifl? and drive away their 
 bcjl men from them. And indeed from that which Plutarch affirms, 
 ^0 il, Mi.&§tio nt^oai T UiQhhv ovOjUa^bn, That the Perfians from their Cod 
 Mithras, called any Aiediator, or Middle betwixt two, Mithras j it may 
 beraorerealonably concluded, that Mithras, according to the Perfian 
 Theology, was properly the Middle Hypojiafts of that Triplafian oxTri- 
 plicated Deity of theirs, than that he (hould be a Middle Selfexijiei.-t 
 God, or Mediator, betwixt Two Adverfary Gods 'Unmade, one Good^ 
 and the other Evil^ zi Plutarch would fuppofc. 
 
 Notwithftanding which, if that which the (ame Plutarch and others 
 do fo confidently affirm, (hould be true, that Zoroajiir znd the anci- 
 ent Magi, made Good and Evil, Light and Darkpcf, the Two Sub- 
 ftantial iV;«c/;j/(?j of the Univerle, that is, adcrted an Evil D^mon 
 Coeternal rvith God,znd Independent on him, in the very fame manner 
 that r/«f<irfA himfelf and the Manicheans afterward did 5 yet how- 
 ever it is plain, that in this way alfo, Zoroajier and the yi/.?^/, acknow- 
 ledged One only Fountain and Original of uU Good, and nothing to be 
 independent upon that One Good Principle or God, but only that 
 which is fo contrary to his Nature and Perfeftion, as that it could 
 not proceecl from him, namely Evil. But we have already difcovered 
 afufpicion, that the meaning of thofe ancient Maq^i.^ might poffibly 
 be othervvife 5 they philofophizing only concerning a certain ^/x/«re 
 of Evil and Darkpef^, together with Good and Light, that was in the 
 Compofition of this Lower World, and Pfr/o»<«f//?g the fame 5 as alio 
 perhaps taking noticeefpecially therein of Evil D<««?fl»/ (who are ac- 
 knowledged likewife in the Magicl^Oracles, and called r3>>!?c; x^"''"^, 
 Beash of the Earth, and x6o'"°' '^'>'^?i TerreHrial Dogs j) the Head of 
 which might be fometimes called alfo Emphatically d Trevi^^c? Stcifunv 
 ntgowv, the Evil Demon of the Perfians, as being the very fame with the 
 
 Devil,
 
 Chap. IV, Oromafdes, Mithras, ^WArimanes. 291 
 
 Devil : all which was under the immediate Prefidency or Govern- 
 ment of that God, called by them Arimanius ^ Hades or Pluto, the 
 Third Hyposiajis in the Triplajlan Deity of the Perfians. Which fufpi- 
 cion, may be yet further confirmed from hence, becaufe the Pcrfian 
 Theologers, as appears by the Infcriptions , expredy acknowledged 
 the Divine Omnipotence, which they could not poffibly have done, 
 had they admitted of a Manichean Sub§iantidl Evil Principle^ Coeler- 
 val with God, and Independent on him. Befides which it is oblervable, 
 that whereas the Gnofticks in Vlotiam time, aflerting this World to 
 have been made, not fo much from a rnnciple Effentjally Evil and E- 
 ternal, as from a Lapfed Soul 5 to Weigh down the Authority of Pla~ 
 to that was againft them, did put Zoroaiier in the other Scale, produ- 
 cing a Book entituled, «Tro)w:Au4e(? Zfij^oas-^ss, or the Revelations ojZo- 
 roalter, Torphyrius tells us, that himfelf wrote purpofely, to difprove 
 tho^Q Zoroasirian Revelations, as Nevv and Counterfeit, and forged 
 by thofe Gnofticks themfelves ^ therein implying alfo the Dotftrine 
 of the ancient Zortf^er, noway to have countenanced or favoured 
 that Gnojiick. Herefw. Moreover the Tenents of theie ancient Adagi^ 
 concerning that Duplicity of Principles, are by Writers reprefented 
 with great Variety and Uncertainty. That Accompt which Theodo' 
 rui in rhotius ("treating of the Perfian Magick) gives thereof, as alfb 
 that other of Eiidcmus in Damafciiti, are both of them fo Nonfenfical, 
 that we (hall not here trouble the Reader with them; however, nei- 
 ther of them fuppofe the Perfian /4r/"w<««7««' or <s*4f^»<«5-, to be an Un- 
 made Self-exifting Demon. But the Arabians, writing of this y^//<«- 
 navpjuh^ or Perfian Duplicity of Good and Evil Principles, affirm. That 
 according to the moft approved j7/4_g7. Light, wzsKadiman, the Alo^ 
 Ancient and Fir(i God, and that Darknels was but a Created God 5 
 they exprefly denying the Principle of £w/and DarknejS, to be Coeve 
 with God, or i\\Q Principle o^ Good and Light. And A bulfeda repre- 
 fents the Zoroaltrian Dodrine (as the Dodrine of the Magi Reformed) 
 after this manner 5 That God was older than Dar^nejs and Lights Po t s ' 
 and the Creator of them , fo that he was a Solitary Being., without Hi/.Ar.pH'^d 
 Companion or Corrival:, and that Good and Evil, Fertue and Vice did a- *473i4'« 
 rife from a certain Commixture of Light and Darl{r2efs together, without 
 which this lower World could never have been produced ; which Mixture 
 wasfi/l! io continue in itjill at length Light JJjould overcome Darknefs:and 
 then Light and Darknef fl?all each of them have their feparate and di- 
 jiinB IVorlds, apart from one another. 
 
 If it were now needful, we might ftill make it furtner evident that 
 Zoroajter, notwithftanding the Multiplicity of Gods worfhip'd by him, 
 was an Aflerter of One Supreme, from his own Description of God p^^^ j^.i.i^ 
 extant in Eujcbiuf. OjJ? '(J^v 7rg,iT©^ oicp^oi^Q^, ai'S^©^, a^^^VT©-, ayU^- 
 f?;?, fU'.'UoicfTaf@^, m'Io)(_©^ ttovto? xa^S, a<^^o^'^o?, a>oc5&)v a><x^'TtXTTi;, 
 
 TfK&cL, K, k^^ ipvmQ jucvo^ dj^irk ' God is the Fir[i Incorruptible, £- 
 ternjl, "Unmade, Indivisible., Moft unlike io every thing, fheHeador 
 header of all Good, Vnbribahle, the Bejl of the Good, the IVifefi of the 
 Wife'j He is aljo the Father of Law and Jufiice, Self-taught, Perfect , and 
 
 C c ths
 
 2Q2 Concerning the Magick, B o o k. L 
 
 the only Inventor of the Natural Holy. Which Eufebius tells uS; that this 
 Zoroaftrian Defcription of God, was conteined verbatim, in a Book 
 entituled, A Holy CoUeUion of the Per/tan Monuments j as alfo that 
 Ofianes (himfelfa famous Magician, and admirer of Zoroasfer) had re- 
 corded the very fame of him, in his O^ateuchon. 
 
 Now we having, in this Difcourfe concerning Zoroajler and the; 
 Magi, cited the Oracles, called by fome Magical, and imputed to 
 Zoroafier, but by others Chaldaical j we conceive it not improper to 
 give fome account of them here. And indeed if there could be any 
 Aflurance of the Antiquity and Sincerity of thofe Reputed Oracles^ 
 there would then need no other Teftimony to prove, that either Z<?- 
 roaffer and the Perfian Magi, or elfe at leaft the Chaldeans, afTcrted 
 not only a Divine Monarchy, or One Supreme Deify the Original of 
 all things 3 but alfo a Trinity, confiftently with the (ame. 
 
 And it is certain that thofe Oracles are not fuch Novel Things as 
 fome would fufpeft, they being cited by Synefiut, as then Venerable 
 and of great Authority, under the name of ite5^ Ao'jioc, Holy Oracles^ 
 and there being of this Number, fome produced by him that are not 
 to be found in the Copies of Vjellus and Pletho-^ from whence it may 
 be concluded, that we have only fome Fragments of thefe Oracles" 
 now left. And that they were not forged by Chriftians,as fome of the 
 Sibylline Oracles undoubtedly were, feems probable from hence, be- 
 caule fo many Pagan Philofophers make ufe of their Teftimonies, 
 laying no fmall ftreft upon them. As for Example Damafcius, out 
 of whom Patritius hach made a Conliderable Colleftion of fuch of 
 thefe Oracles as are wanting in Pjellus and Pletho's Copies. And we 
 learn from Photius, that when^s Hierocles his Book of Fate and Pro- 
 vidence, was divided into Seven Parts, the Drift of the Fourth of 
 them was this, toc Kiyi/j.\/M ?\<^ytx, &<; avf^cpoviccv roraytiv, oT^ nAarzov t<5b- 
 yfjiJcTiffi, to reconcile the Reputed Oracles, rvithPhto's Do&rines. Where 
 it is not to be doubted, but that thofe Reputed Grades oi Hieroclesy 
 were the lame with thefe Magick or Chaldaick Oracles 5 becaufe thefe 
 are frequently cited by Philofophers under that name of 7\6yx or 0- 
 P.97. racks. Proclus upon the Timatus^ utto -n nAa-ravo?, jt, 'ogcpfed)? , iij Aoyi'&v, 
 
 TreiHTTii; ii, itchty^ vfivaTai tS -ravlo?, TrocTTi? aViA^Sv -n 3?Zv n • -^vZv fj&^) 
 id. ttAm,^ 7^*" 3s£v, -^y^c, J -Trif^Tmiv ec, '^ic\c, ocvcf^^cLv • The Maker of the 
 Vniverfe, is celebrated both by Plato, and Orpheus, and The Oracles, 
 as the Father of Gods and Men ••, who botb produceth Multitudes of Gods, 
 and fends dorvn Souls for the Generations of Men. And as there are 
 Other Fragments of thefe, cited by Proclus elfewhere under the name 
 of Ao'}/!(X or Oracles, fo doth he fometimes give them that higher Title 
 of 3so7raga5bIoi; ^EoAo'yia, and ji/x^sa^Atyia, The Theology that reas of Di- 
 vine Tradition or Revelation. Which magnificent Encomium, was be- 
 ftowed in like manner upon Pythagoras bis Philofophy, by Jamblichus, 
 that being thought to have been derived in great part from the Chal- 
 deans and the Magi j cm. ^Zv cujitj? /ja^^^eicu? to koct' a^yd(; • Thk 
 Thilofophy of Pythagoras, having been firji Divinely delivered, or re- 
 •veiled by the Gods , ought not to be handled by us voithout a Religious 
 Invocation of them. And that Porphyrins was not unacquainted with 
 
 thefe
 
 Chap. IV. <);- Chaldaick, Oracles. 299 
 
 thefe Oracles neither, may be concluded from that Book of his, en 
 tituled <5)^ 'T^ dx. Koy'iccv cpiKom<p'iou, , concerning the Phiiofophj/ fromO- 
 racks 5 which confifting of more Parts , one of them was called , 
 'td'T^/ y^KSa-iav Kdytx, The Oracki of the Chaldeans: which that they 
 were the very fame with thofe we now (peak of, ftiall be further prov- 
 ed afterward. Now tl^ough Pfellus affirm, that the Chaldean Do^«/«- 
 ta, conteined in thole Oracles, were (bme of them admitted both by 
 Arijioile and Plato^ yet does he not pretend, thefe very Greek Ver(es 
 themfelves to have been (b ancient. But it feems probable from Sni- 
 das, that Julianc a Chaldean and Theurgiji^ the Son of Juliane a Phi' 
 Jofopher , ( who wrote concerning Demons and TelefiHrgicl^s ) was 
 the Firfl: that turned thofe Chalday or Magick Oracles, into Greek 
 Verfe 5 'isAiavo'?, 6^ Magus 'AVTt)viv» tS /iaaiAeii)?, ty^-^ ^>s^yiK<x.^ Ttki- 
 0m, Koyix Si i-ni>v - Juliane in the time ^/Marcus Antoninus the Em- 
 peror^ rvrole the Thettrgick^ and Tclejiicli Oracles, in Verfe. For that there 
 is fomething of the Theurgical Magick^ mixed together with Myjlical 
 Theology in thefe Oracles, is a thing fo manifeft, from that Operation 
 about the Hecatine Circle, and other paflages in them, that it can- 
 not be denied ^ which renders it ftill more unlikely, that iheyfliouJd 
 have been forged by Chriftians. Neverthelefs they carry along with 
 them(as hath been already obferved)a clear acknowledgment of a Di- 
 vine Monarchy, or One Supreme De/Tpjthe Original of all things -• which is 
 called in themT/6e Father, znd the Paternal Principle,and that Intelligible, 
 x?M ^ I'oS" 105^ '«.v^&, that cannot be apprehended otherwife than by 
 the Flower of the Mind 5 as alio that One Fire from whence allthings 
 fpring ; pfellus thus glofling upon that Oracle, All things were the Off'- 
 fpring of one Fire, Wi"to to qwx. tots vouto , Kj cdodnTd , (xtto /LtxiVis eeS 
 rlw v-nis^aiv tA«€ov, }y tt^c? /li^vov ^sav 'nri'^^cx.Tifiu, 8cc. ocTJfcu^v Sv Ti Ao- 
 yov, Kj irKvi^tt; to h/x4te?s .Jb'y^T©- • aU things whether Intelligible or Sen- 
 ftble' receive their F.Jfence from God alone, andreturn back^ again only to 
 him ; fo that this Oracle is irreprehenjible, and full of our Doffrine. 
 And it is very oblervable, that thefe very lame Oracles, exprefly de- 
 termined alfo, that Matter was not agJ^viif©^, Vnmade or Self-exijient, 
 but derived in like manner, from the Deity. Which we Jearn from 
 Trocliis upon Plato's Tim£us ; where when he had pofitively afferted, 
 that there is tv Witov outiov. One thing the Caufe of all things 5 and 
 TocyaSiv TnivTav tunov ov , etvcu iy uAm5 cunov. That the Supreme Goody be- 
 ing the Caufe of all things, is alfo the Caufe of Matter , he confirms 
 this Affertion of his, from the Authority of the Oracles, a-yro tou^td? 
 ^) 'V Ta|e(i)$ ilj ToL hoyix '2sS^''y<j tIu) inKvinifuKov iiKlw , '*'ev,5ev cc^^,v S^cbaK^ 
 yiviaii; TroAuTTOiRiAa vKvk;' From this Order alfo, do the Oracles deduce, the 
 Generation of the Matter, in thefe words. From thence (that is, from 
 One Supreme Deity ) altogether pro^eds the Genefts of the Multi- 
 various Matter. Which unqueftionably wasoneof thole very Magick 
 or Chalday Oracles •■, and it may be further proved from hence, be- 
 caufe it was by Porphyrius fet down amongft them, as appears from 
 Mneas Ga%eus in h\sTheophraJius, » y> a^J^vnT©^ »<5V oivc(/pxQ^ m '^^^, '^- 
 Ti aiic, xaAc/'ouoi Sl<W(^n.»(n, }y 6 nogi^ug/o? • Ifhy^cpit j xa^'As 7^ p,ieAi- 
 ov a? i-^i^ov Tr^cky\,-iii>vxocKS)xiav to Kiyix, oV o?^ y<,yov(vca tIw vKUv iq^ugi^eTcu • 
 Neither was Mutter void of Generation or Beginning, which the Chal- 
 deans and Porphyrius teach theej he making this the Title of a whole 
 
 Gc 2 Bool^ 
 
 p. 118.
 
 294 ^^^ Hiftory of Orpheus, B o o k. L 
 
 Book^ piibliped by h'tm^ The Oracles of the Chaldeans, in which it is coH' 
 firraedj that Matter teas Made. 
 
 Moreover that there was alfo in the(e Magic\ or Chalday Oracles, 
 a clear Signification of a Divine Triads hath been already declared. 
 But we thall here produce Troclns hisTeftimony for it too, ^tsj 3 ^t, ii 
 ^EOTTW^Sfc^o? 3eoAoyia, cp^m cmfLTmrKvi^Zodvci -r }dQf.t^\\ cm. rco\^ ■:r^/' T^iZv 
 Kiya }/Sv vi 4^ >*5 ^z^J tS aio? iyriawcc to (JV/ju.xg'yMcravTj? ji imv • Thus the 
 Divinely Delivered (or Inspired) Theology, ajfirmeth the vebole World 
 to have been completed from theje Three , Pfyche or the Mundane Souly 
 therein fpeakjng concerning that Zeus or Jupiter, vpho was above the 
 Maker of the World, in this manner, &c. For we have already de- 
 clared, that Froclus his ^ozaJ^piSbTo? ^eoAoyla, his Theology of Divine 
 Tradition or Revelation^ is one and the fame thing with the Acyia, or 
 Oracles' To which Tcftimony of Proclus, we might alfo fuperadd,that 
 Oracle cited out of Damafcius, by Patritius, 
 
 TrKvTi -^ dv JtoQi^M Kix.(A,7r^ Tg/a; 1i$ uSvct^ agx« * 
 
 In the whole World fiineth forth a Triad or Trinity, the Head whereof, is 
 a Monad or Perfe& Vnity j Than which nothing can be plainer. 
 
 XVII. And now we paG out of y^(!a into Europe, from Zoroajier 
 G.i.vofjiuiv. to Orpheui. It is the Opinion of fome Eminent Philologers of Latter 
 Ar.po.i.i'i. times. That there never was any fuch Man as Orpheus, but only in 
 Fairyland, and thzt the whole Hijiory of Orpheus, was nothing but a 
 mere Romantick. Allegory, utterly devoid of all Truth and Reality. 
 But there is nothing alledged for this Opinion from Antiquity, lave 
 DeNuDL only this one Paffage oi Cicero's concernxng Arijiotle -^^ Orpheum Poe- 
 i.p.xii. ' ' tarn docet Ariftoteles nunquam fniffe, Ariftotle teacheth that there. »e- 
 ver was any fuch man as Orpheus the Poet ; in which notwithftanding 
 Arifiotle (eems to have meant no more than this, that there was no 
 fuch Poet as Orpheus Senior to Homer, ox that the Verfes vulgarly call- 
 ed Orphical, were not written by Orpheus. However, if it (hould be 
 granted, that Arijiotle had denied the Exiftence of fuch a man 5 there 
 feems to be norealbn at all, why his Single Teftimony (hould here 
 preponderate, againft that IXniverfil Confent of all Antiquity, which 
 is for one Orpheus the Son of Ocager, by birth a Thracian, the Father 
 or Chief Founder, of the Mythical and Allegorical Theology amongft 
 the Greeks, and of all their mofl Arcane KeZ/^/^w/ Rites and M}Jieriesi 
 who is commonly (uppoled to have lived before the Trojan War, 
 (that is, in the time of the ifraelitifi 'judges) or at leaft, to have been 
 Senior both to He(iod and Hb/^r ; and alfo to have died a Violent 
 Death, moft affirming him to have been torn in pieces by Women. 
 i>iR.ef.i.iQ. For which caule in that Vifion of Herus Pamphylius in Plato, Orpheut 
 i»^.4-;.i(5«. Y{xs Soul being to come down again, into another Body, is laid to have 
 chofen rather, that of a Swan ( a reputed Mufical Animal) than to be 
 born again of a Woman, by realbn of that great hatred, which he had 
 conceived of all Woman-kjnd, for his fuffering fuch a Violent Death 
 from them. And the Hiftorick TTruth of Or/)Ae«j-,was not only acknow- 
 ledged by Plato, but alfo by Ifocrates, Seqiour to Arifiotle likewife 
 
 (iti
 
 Ch A p. IV. not a meer Romance 
 
 295 
 
 (in his Oration in the praifc of Eufiris --y) and confirmed by that fober 
 Hiftoriographer Diodorus Siculiti^ he giving this Accompt of Orpheus^ 
 That he rvat amxn roho diligently applied himfelfto Literature. and having 
 learn d ^ fAAj3T^Koy>Sfj3^x^ or the Adythical Part of Theology , travelled 
 into Egypt, JvAere he attain d to further l{no'n>ledge, and became the great- 
 eli of all the Greekj^ in the Afjjierioiis Kites of Religion, Theological 
 skill and Poetry To which Paufanias addeth , that he gained 
 great authority, oW 'msAjo/j^i^ Aj^wivcu t^ccv ocvoQlcbv )ta6o(/piUa5 , v6<m)v m.^-fiii. 
 Ti ia//aTa, vxa r^imf-i; fm-nuxkrHiV edcov • As being believed to have found 
 cut Expiations for wicked A£fions., Remedies for Difeafes, and Appeaf- 
 ments of the Divine Difpleafure. Neither was this Hiftory of Orpheus 
 contradidted by Origen^ when Celfus gave him fo fit an occafion, and 
 fo ftrong a Provocation to do it, by his Preferring Orpheus, before 
 our Saviour Chrift. To all which may be added in the laft place, that 
 it being commonly concluded from the Greek word ^^mv.dx^ that 
 the Greeks derived their Telet<e and My Series of Religion, from the 
 Thracians, it is not fo reafonable to think with the Learned Vojfius, 
 that Ximolxis was the Founder of them, (and not Orpheus) this Xa-- 
 ptolxis being by moft reported to have been Pythagor^a his Servant, 
 and confequently too much a Juniour ; and though Herodotus attri- 
 bute more Antiquity to him, yet did he conceive him to have been 
 no other than a D<emon , who appearing to the Thracians, was wor- 
 ftiippedbythems whereas in the mean time, the General Tradition 
 of the Greeks, derived the Thracian Religious Rites and Myjieries, 
 from Orpheus and no other, according to this of Suidas ; Kiy^ax Lc, '05- 
 
 o-R^'av tM:\n(TEv, ^? ^^K,iA^ »OT? 'T^ (^?e'(rEco? • // // commonly faid, that Or- 
 pheus the Thracian, was the Firfi Inventor of the Religious Myjieries of 
 the Greek,s,and that Religion w.is from thence called Threfcheia, as being 
 a Thracian Invention. Wherefore though it may well be granted, 
 that by reafon of Orpheus his great Antiquity, there have been many 
 Fabulous jnd Romantick things intermingled with his Hijiory 5 yet 
 there appears no reafon at all, why wefliould difbelieve the Exift- 
 ence offucha Man. 
 
 But though there were fuch a man as Orpheus, yet may it very well 
 be queftion'd for all that, Whether any of thofe Poems, commonly 
 entitled to him, and called Orphical, were fo ancient, and. indeed 
 written by him. And this the rather, becaule Herodotus declares it 
 as his own Opinion, that Hefiod and Homer, were the ancienteft of all L,%.{.iil 
 the Greek Poets, oi tt^ate^sv TroinTai Kiyi/w^oi rirav '^^ ocvJ^^Zv yovicdvci 
 tgi^v k-^ovio, and that thofe other Poets, faid to have been before them^ 
 zpere indeed Juniors to /Ae/^jmeaning hereby in all probabilityjOrpAew/, 
 Mif£us and Linus. As alfo becaufe Arifiotle feems plainly to have fol- 
 lowed Herodotus in this, he mentioning the Orphick Poems (in his 
 Book of the Soul) after this manner, 'roc 'o^cpivM yMKifj^/jx t'-TTM, The ^'^''^^'^■^'■ 
 Verfes that are called Orphical. Befides which Cicero tells us that (bme 
 imputed all the Orphick Poems to Cere ops z Pythagorean, and it is 
 well known, that many have attributed the (ame to another of that 
 School,Ow««^mf«/,who lived in the times of the Pifijiratid£: Where- 
 fore we read more thaa once in Sextus Empiricus of oi-o/xo^Kg/®^ e^ ttj^^
 
 296 whether Ox^h^us -were the Author^ BookL 
 
 'o^cpijw??, Onomacritus in the Orphickj> Suidas al(b reports , that 
 (bme of the Orphic^ Poems were anciently afcribed to Theognetus, o- 
 proieg.in Tkr. thcts to Timocks^ Others to Zopyrus^d^c. From all which Grotius feems 
 stob. {Q h^ive made upthisConclufion , That thePjthagoricl{s entitled their 
 
 own Books to Orpheus and Linus, jt^Ji in the fame manner, as Antient 
 Chrijiians entitled theirs, fome to the Sibyls, and others /^ Hermes Trif- 
 raegift. Implying therein, that both ih^Orphicl^Foems^inA DoEtrine^ 
 owed there very Being and Firfl: Original, only to the Pythagoreans, 
 But on the other fide, Clemens Alexandrinns affirmeth that Heraditus 
 the Philofbpher borrowed many things from the Orphicl^ Poems. And 
 it is certain, that P/^/<? does not only very much commend the Or- 
 fhic^ Hymns, for their Suavity and Delicioufnefs, but ahb produce 
 fbme Verfesoutof them, without making any Scruple concerning 
 ^» -'*'^- ^'•^•- their Author. C/Ver<> hirafelf, notwithftanding what he cites out of 
 f.xoi. am. ^^^/-/^^/g (.Q the cQjjtrary, feems to acknowledge Or/)Ae*if for the moft 
 ancient Poet, he writing thus of Cleanthes, In Secundo Libro De Na' 
 turu Deorum, vult Orphei, Mufei, Hefiodi, Homeri^we FabeUas accom- 
 dare adea qu<e ipfe de Diis Immortalibus Jcripferat, Ht etiam Veterrimi 
 Poet£qHi h£cnefufpicati quidem Jint, Stoici fuij/e videantur j CJeanthes 
 in his Second Book^ of the Nature of the Gods, endeavours to accommo" 
 date the Fables of Orpheus, Mufeus, Hefiod and Homer, to thofe very 
 things which himfelf had written concerning them ^ fo that the moji an' 
 cient Poets, who never dream" d of anyfuch matter, are made by hint to 
 have been Stoickj. Diodoruf Siculus affirmeth Or/)/if*>f to have been 
 the Author of a moft excellent Poem. And Juji in Martyr, Clemens 
 Alexandrinus, At henngor as, znd others, take it for granted, that Homer 
 borrowed many Paflages of his Poems from the Orphic^ ^erfes, and 
 particularly that very Beginning of his Iliads, 
 
 MHViv HeSi c3eoc.- 
 
 Laftly, "jaMblichtfs teftifieth,that by Moft Writers, Orpheut ^ss repre- 
 viv.Vjib. fented as the ancienteji of aW the Poets, adding moreover, what Dia- 
 '• 34- le^ he wrote in, cd TrAeb? rP/! i?og/Sv d-mcpcu^'^ai , x^x?^"^' T^ ^(-'^^^ 
 
 ^iocKivJce K) -r 'o^tfioc, Tf^iQQuTi^v ovTo. r^^ mw^^ ■ Jldojl of the Hijiorio- 
 graphers declare, that Orpheus, who was the ancientefi of all the Poets, 
 wrote in theDorick^ Dialed. Which if it be true, then thofe Orphick 
 Fragments, that now we have, (preferved in the Writings of fuch as 
 did not DorizeJ muft have been transformed by them out of their 
 Native Idiom. Now as concerning Herodotus, who fuppofing Homer 
 and Hefiod to have been the ancienteft of all the Greek Poets, feem- 
 ed therefore to conclude i\\g Orphick^ Poems to have been Pfeudepi- 
 graphous j himfelf intimates that this was but a Singular Opinion^ 
 and as it were, Paradox, of his own, the contrary thereunto being 
 then generally received. However Arijiotle ■^xohabXy , might there- 
 fore be the more inclinable to follow Herodotus in this, becaufe he 
 had no great kindnefs for the Pythagorick^ or Orphick^ Phjlofophy. 
 But it isaltos;ether Irrational and Ablurd to think, that the Pytha- 
 goricks would entitle their Books to Orpheus, as defigning to gain 
 credit and authority to them thereby ^ had there been no fuch Do- 
 ftrine before, either conteined in fome ancient Monument of Orpheus-^ 
 
 OS-
 
 Chap. IV. of the Poems calledOx^\\\cd\, 297 
 
 or at leaft tranfmitted down by Oral Tradition from him. Where- 
 fore the Pythagoricks themfelves conftantly maintain, that before 
 rjthagoras his time, there was not only an Orphic^. Cabala. Extant, 
 but alfo Orphick. foetus. The Former was declared in that ancient 
 Book called i^^? ^oy©^5 or TAe Holy Oration , if we may believe 
 Troclus upon the Timxin. nv^yc^&(^ Zv 6 ti^ou©-, tTiiTou la^i; nu- f.»pi. 
 
 At€yi9§oi$ TO? ©^ocK-ioi;, 'AyAao^iiu^ -riKigx. /<ttIa5)5^i/To?. toO'-ttx ja^ (pnO" 
 nu6awa^ 2^ "raf 'itf&i Ao'y* • Tiraxus /ic/w^ a Pythagorean^ follows the 
 Pythagoricks Principles., and thefe are the Orphick^ Traditions 3 for rvhaf 
 things Orpheus deliver d M/jiically^ (or in arcane Allegories) thefe Py- 
 thagoras learn d when he was initiated by Aglaophemus in the Orphic^ 
 Myjieries, Pythagoras himfelf affirming as much in his Book called^ The 
 Holy Oration. Where Proclus without any doubt or rcruple5entitlcsthe 
 Book infcribed "it^i? Ao'^? or The Holy Oration, to Pythagoras himfelfl 
 Indeed (everal of the ancients have relblved , Pythagoras to have 
 written nothing at all, as Fla. Jofephus, Plutarch, Lucian and Porphy- 
 rins 5 and Epigenes in Clemens Alex, affirms that the "l£^5 Koyoq or 
 Holy Oration, was written by Cercops a Pythagorean. Neverthelefs 
 Diogenes L(«cr//«/ thinks them not to bein good earneft, who deny 
 Pythagoras to have written any thing, and he tells us that Heraclides 
 acknowledged this 'ii^<;Kdyoi; or Holy Oration for a genuine and in- 
 dubitate Fcetus oi Pythagoras. jf<?»//'//r/)«/ is alfo of the (ame opinion, 
 as the moft receivea; though confelfing fometo have attributed that 
 Book, to Tclauges Pythagoras his Son. But whoever was the Writer 
 of this Hieros Logos, whether Pythagoras himfelf, or Telauges, or Cer- 
 cops, it muft needs be granted to be of great antiquity, according 
 to the Teftimony whereof, P/^Zi'*^*?^;^ derived much of his Theology, 
 from the Orphick, Traditions. Moreover /tf« Chiasm his Trigrammi Strom. l.u 
 teftified , as Clemens Alexandrine informeth us , that Pythagoras ^'^^^' 
 himfelf referred fbme Poems to Or/^Ae/// as their Authors which is al- 
 fo the General fence of Platonifts as well as Pythagoreans. Where- 
 fore upon all accounts, it feems moft orobable, That either, Orpheus 
 himfelf wrote (bme Philofbphick or Theologick Poems, though cer- 
 tain other Poems might be alfo father'd on him, because written ia 
 the (ame ftrain, of Myfiical and Allegorical Theology, and as it were in 
 the fame Spirit, with which this Thracian Prophet was infpired : Or 
 elfe at leaft, that the Orphick Doftrine, was firft conveyed down by 
 Oral Cabala or Tradition from him, and afterwards for its better Pre- 
 fervation, exprefled in Verles, that were imputed to Or/>Ae«j, after the 
 lame manner, as the Golden Verfes written by Lyj!//, were to Pj'//&4^tf- 
 ras. And Philoponus intimates this Latter to have been Arijiotle's 
 Opinion concerning the Orphick, t^crfes : He glofling thus upon thole 
 words of Avijiotle before cited, yxtkiSf^QK; Sth, ott ixvi <5bKe( 'o^cpt'a; 'nt 
 VTm , ^? )ij carrix; df toT t^^J (piKom^'ictc, K{y^. AutS ^ en rot (5^y/.uxT«, 
 Tooi-ra <W (paoiv "cvojWan.^Tov e*- t-Tnoj xaTaGeiVc^ ' Ariftotle calls them the 
 Reputed Orphick, Verfes , hecaufe they fee m not to have been written 
 by Orpheus himfelf, as the fame Ariftotle affirmethin his Book.of Phi- 
 lofophy. The DoQrine and Opinions of them indeed were his, but O- 
 nomacritus isfaid to have put them into Verfe. However, there can be 
 
 no
 
 208 ' Orpheus a Ranl^ Polytheift. Bo o k L 
 
 no doubt at all made, but that the Orphick^ Ferfcs, by whorafbever 
 Written, werefome of them of great antiquity fthey being much 
 older than either Arijlotle^ f/^/^ or //^ro^/o/z/z^asthey wereaifo had 
 in great efteem amongft the Pagans 5 and therefore we may very well 
 make a judgment of the Jheology of the ancient Va^am , from 
 them. 
 
 Now that Orpheuf, the Orphick. Do&rifte, and Pocmi^ were Polvthei- 
 ftical, is a thing acknowledged by all. Jujiin Martyr aihrms tlat Or- 
 pheus aflerted Three Hundred and Sixty Gods j he alfo beftows upon 
 him, this Honourable Title (if it may be fo accounted) of TroAuoa'irj- 
 T05 TTOTTi? it, tt^Sttjc ^^QijxKoc,^ The Father and Fn^i Teacher of Polythe^ 
 ijm amongfi the Greeks •^h^ini^^o'^mgxh.zt Homer derived his Pr>/)'the7f»t 
 from himi 'op'eo? -t^ TreXu^JoTrm? 'o^cpt'&i; t,^Kc:Qct(, §-ijoci\ fAAj^'Siig fjt^ 
 TrK&ivccv S^Zv f/Aixvii^cUy 'iVoc /wh S^^yi ^ 'o^cpion; oc-ndJ^iv %uvi(nuq' Homer 
 emulating Orpheus his Polyiheijm, did hintfelf therefore falmloujlyvcritc 
 of many Gods, that he might notfeem to dijjent frem his Voems^ whom 
 he had [0 great a. Veneration for. With which alfo agreeth the Te- 
 ftimony of Athenagoras^ 'o?$^s ^, tx Qvo/xafa 3s£v r^Z-nc, t|<^e£v -Z, ra? 
 5^£(5-<ls Sl(£|ii\9£, ilj ocnt kyA^tt; ttett^kTou. Str , St ^ "of/M.Pjc, to. ttoMoc x^ 
 /S^J J^fZv /uocAija t7iifca> Orpheus firji invented the very names oj the 
 Cods, declaring their Generations^ and what was done by each cj them, 
 and Homer for the moji part follows him therein, Indeed the whole 
 Mythical Theology, or Fables of the Gods together with the ReliyioHf 
 Rites amongft the Greeks, are commonly fuppofed to have owed 
 their Firlt Original to no other but Orpheus. In which Orphic^, Fa- 
 bles, not only the Things of Nature, and Parts of the WorU were all 
 Theologized, but alfo all manner of Humane Vajjions, ImperfeSioniy 
 and Vices (according to the Literal Sence) attributed to the Gods./ 
 Infomuch that divers of the Pagans themfelves, took great offence at 
 BtLau.Bufir. them, as for Example i/tffr^/c/ ; who concludes that a Divine Neme- 
 Jts or Vengeance was inflidted upon Orpheus for this Impiety, 'o^cpi^i- 
 6 fx&Ki^ -^f -niiTvov K^ycDV <x4-a//-V''5 ^oiQimcQu^ t p)iov i-nKd!iTnm , Or- 
 pheus. xrZx? »?<«/ moJi of all guilty in this kind, died a violent death, 
 AX^oDiog. Laertius for thisCaule made a queftion, whether he fliould 
 reckon Orpheus amongft the Philofophers or no : and others have Con- 
 cluded that Plato ought to have banilh'd Orpheus likewife out of his 
 Commonwealth, for the fame reafbn that he did H^wcr, which is thus 
 expreffed , For not Lying well concerning the Gods. And here we 
 may take notice of the Monftrofity and Extravagancy of Orpheus 
 his Phancy, from what Di-^w/^yi'/a/ and others veil us. that he made 
 one of his Principles to be o^^.^ovfa y-«$aX«? i^^^v-ra TT^oC^-TncpmtJjcU.rciui- 
 f» at( AiovTT!?, e^ f^C^ ^ ^^ Tr^^auinv, u^ ^Qn co(ao.\ TrTt^, A Dragon^ 
 having the Heads both of a Bull and a Lion, and in the mtdji the 
 Face of a God, with Golden Wings upon his fiouldcrs 5 which forfooth 
 muft be an Incorporeal Deity and Hercules, with which Nature (called 
 Ananche and Adrajiea) wsii affociated. Neverthelels the Generality 
 of the Greekifli Pagans, looking upon this Orpheus , not as a meer 
 Fanciful Poet and Tabulator, but as a Serious and Profound Philofo- 
 pher, or Myftical Theologer 5 a Perlbn tranfcendently Holy and 
 Wife 5 they fuppofed all his Fables of the Cods^ to be deep Myfteries and 
 
 Allegories 
 
 I
 
 Chap. IV. Neverthelefr a MonarchiiL • 299 
 
 Allegoriei which had (bme Arcane and Recondite Sence under them 
 
 and therefore had a high Veneration for him, as one who did aAfiGt- 
 
 gt^\ ^saAo'yeiv (as Athenagoras writes) More truly Theolog!Z,e than the 
 
 rejiy and was indeed Divinely Infpired. Infomuch that Ccljus would ^ ce//, t.7, 
 
 rather have had the Chriftians to have taken Orpheus for a God^ than ^" ^*^^' 
 
 our Saviour Chriit^ '<^^'<^^ ofJXiXoysjL^ag oaiui xS^adyjl^ov Trvi^'/xaT/, ;^ ou3- 
 
 TDv pj/cui? ccTroS^vo Toe, as being a man untjuejiionably endewcd rviih a holy 
 
 Spirit, and one who alfo (as well as the Chriftians Jefus) died a violent 
 
 death. 
 
 But that Orpheus^ notwithftanding all his Polytheifm or M/tltiplicity 
 of Gods, acknowledged One Supreme Vnmade Dcity^ as the Original 
 of all things, may be Firft Prefumed from hence, becaufe thofe Two 
 Moft Religious PhilofophickSefts, the Pythagoreans and Platonijls, not 
 only had Orpheus in great efteem, he being commonly called by them 
 eioKoyoc, The Theologer, but were alfo thought, in great meafure to 
 have owed their Theology and Philolbphy to him, as deriving the 
 fame from his Principles and Traditions. This hath been already in- 
 timated and might be further proved. Pythagoras, as we are inform- 
 ed by Porphyria and Jamblichus,learn'd fbmething from all the(e Four, 
 from the Egyptians, from the Perfian Magi, from the Chaldeans, and 
 from Orpheus or his Followers. Accordingly Sjrianus makes 'o^cpinou;^ ^^M^f'xT 
 nu^ayig^Rca a?x«^i The Orphic/^ and Pythagorick^ Principles to be one 
 and the fame. And as we underftand from Sttidas, the (ame Syrianus 
 Wrote a Book entituled, su^icpcjvi'a 'o^cpfca?, nij3zv:j/o'§x ;t, nAarov©-, Ths 
 Harmony tf/ Orpheus, Pythagoras and V\ato. Proclus , befides the 
 place before cited, frequently infifts upon this elfewhere, in his Com- 
 mentary upon the 77«/4?«/, as p. 289. nu^yi^&ov y^ li tk?? 'o^<piMa<; 
 'i'TTiodrx.t ■^locKoyioJ.^. *AV(i;6tv ^ ocni 'T 'o^cpifdig <s^^^iTiOig Blx nu^yf^s 
 ly &t;"E?^ivxc, m <J)^ 3e£v 'fhsr/M] ir^'viKhv It is Pythagorical to follow 
 the Orphick^Genealogies.F or from the Orphic^Tradition downward by Py- 
 thagoras, was the knowledge of the Gods derived to the Greekj. And that 
 the Orphick^Philofophy did really agree and fymbolize with that which 
 afterward was called Pythagerick^ and Platonick^, and was of the fame 
 ftrain with it,, may be gathered from that of Plato in his Cratylus^ 
 where he fpeaks concerning the Etymology of the Greek Word 
 ttayux. ' ^v.^Qi fj^'jT^i f.un ^aAisK 3^occ&a.i ol a/^cpi 'o^<pix tvtxi to ovo(jm, tL^ P.ico. Stepb, 
 ^Ktiv BiJ^iaw; ^^ 4l';|5?, t^tov j <5)^'€oAov t'x^v Vva o&J^hTou , ^Q/LJU^y^ia e- 
 
 Jto'vOC • &VIU §V -r -^^q THTO CUJ-d £6)$ CCV Q/^TlQw TO. 0(p&Ko fJI$l/JX TO auiijux ' 
 
 Orpheus and his followers feem to me to have given the beji Etymology 
 of this word cu^jm (from m!)tiSrx.i J That the Soul is here in a fiate of 
 Tunifl}ment, its Body being a. Prifon to it, wherein it is kept in cujlody^ 
 tillits Debts or Vaults be expiated,andk therefore called <mijux. Now thcfe 
 Three Philofophies, the Platonick., Pythagorick.^ aadOrphick,) fyrabo- 
 lizing fo much together, it is probable that as the Platonick. and Py- 
 thagorick. , fo the Orphick likewife, derived all their Gods from 0ns 
 Self-exiSent Deity. 
 
 Which may be further manifefted, from that Ef /*<?«/« of the Orphick. 
 DoQrine, made long fince by Timoiheuf the Chronographer in his Cofmo- 
 fteijf ftiil extant in Ccdrentfs and Eufebii Chronica, and imperfeftly (ec 
 
 D d down
 
 900 
 
 • Orpheus, a Book I. 
 
 down by Suidas (upon the Word Orpheus) as his own, or- without 
 
 mentioning the Authors Name : 'H ae;)5? ixv£<^ix6n -raf koo-^uco o ouew?^ 
 
 ijTTO 7§ -^S (JV/xca§7»i6a3 ' F/r/Z of all the iEther was made by God, and aj- 
 /er f)&eiEther<i Chaosj a Dark^and dreadful Night, then covering all 
 under the whole iEther. ^if^tdvav ttjv vurI a 7r§oTe§<5L'^v, Orpheus herebyftgni- 
 fying (faith Timothens) that Night was Seniour to day^ or that the World 
 had a Beginnins; ; £i§ii>ta? aV t^ oxjto o5d6e(r<j, ajcaTo/AnTrT^v nvoi ;t, TravTcoi* 
 
 TravTToV '2^'' utt' ou5t -t ouGt'^ • He having declared alfo in his Explication, 
 that there was a certain Incomprehenfihle Being, which was the H/gheJi 
 and Oldeji of all things, and the Maker of every thing, even of the M- 
 ther itjelf, and all things under the iEther. But the Earth being then 
 invijible by reafon of the Darknef, a Light breaking out through the JE- 
 ther, illuminated the whole Creation : This Light being faid by him, to 
 he that Highefi of all Beings (before mentioned) which is called alfo CoUn- 
 fel and Life, tcujtoc tk T§ia oviixoc^m ("to ufe Suidas his words here) 
 fA.ia.v J^vvociuv oi-Tncp^yccn, it, tv K^ax©^ t5 JV/j^»§yS mi'Tz^v 3h9 , tS TravToc 
 d^ TV fAM cv\©^ '!:^gt-yocyv\Q^ e.c, li ewx- TheJeThree Names in Orphe- 
 us (Light, Counfel and Life) declaring one and the fame Force and 
 Tower of that God, who is the Alaker of all , and who produceth all 
 cut of Nothing into Being, whether Vifible or Invijible. To conclude 
 V.'iih Timotheus : 'o 3 owtoi; 'ogcp^Cc, sV t>) ou;tS pii'GAii) mnTO-liv^ o-nhk 7-^i' 
 aurP'^ T^Zv ovciaAtzov ijjlcc<; Bio-rijloc, TO Wvto t^S^'tT^, £, Auto? '6^ to TraiTa- 
 And the fame 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 afferted One Supreme Deity, as the Original of all 
 things, is unqueftionably evident from the Or;?A;<r^r^r/e/ therafelves^ 
 of which notwithftanding, before we mention any, in way of Proof^ 
 wefhall premife this Obfervation, or rather Sufpicion of our own j 
 That there (eem to be (bme Orphick, l^erjes fuppofititious, as well as 
 there were Sibylline-^ they being counterfeited either by Chriftiansor 
 Jews. For we mufl: freely profefs, for our own part, that we cannot be- 
 lieve all that to be genuine, which is produced by ancient Fathers as 
 Orphical't that is, either to have been written by Orpheus himfelf, or 
 ellt; by Onomacritus, or any other Pagan of that Antiquity, according 
 to the Orphick. Cabala or Tradition. 
 
 As for example, this concerning Mofes, 
 
 Vt habetfermo antiquorum^ ut Ex-aqua-ortus defcripfit, 
 Accepta divinitus Lege qu£ Duplicia Pracepta continet. 
 
 And this that is commonly underftood of Abraham, 
 
 ov ^ hAv n? i'(5fci 3vH-:r^^, fjuc^ittjv K^i'voiTa, . 1 
 
 xaAtTwi'&Vj ('(/^if/? 5c iMV asgoi'o Troge/K?. 
 
 Non
 
 Chap. IV. Profiffed WlonarchiH. . oq^ 
 
 Non enim quifpiam mortalitm videre fojjet eum qui homimhtti 
 
 impcrat^ 
 'NJfeZ)»7geKJtuf qHJdant profe3us ab antiqita. crfgine Gent is 
 thald<eorHm j Sciebat enim ajlri curfHm. 
 
 The manifcft Forgery of which , might make one furpe(n: alfo feme 
 btherPaflages, fuch as this concerning the Divins Logos'^ 
 
 Ei? 3 Aoyov Seiov ^\i\cix,^ Tar® 7rgo(^fcc/'.it/e, 
 
 Wherefore it being not ingenuous,tolay ftrefsupon that for the Proof 
 of any thing, which our fclves believe not to be fincere and genuine i 
 we lliall here cite no Orph'cl^ Verfcs, for the acknowledgment of 0»<f 
 Supreme Dcitj^ but only fuch as wc find attefted in Pagan Writings. 
 As firftof all that Copy produced by Vroclus upon the '[im£in : j, 
 
 Tsvexa (nJf tzJ* ttoiTI Aio? ttocAiv i^ixc, ItijxS''9 « 
 Ai3fef^ (^(eV? McA' i^vjj K^Aaov u'4-0^, 
 no'vfs t' KTguyeTJf, yimc, t \aj.)wcl^i(Q^ Sj^vt' 
 'OKAOivcq Ti [xiycfx^ k, va'ocrac 'Ta'giw^ >«iV^, 
 Kou Tr£fa^o<:, ^ wT©^ oi-m'i^ii^o^^ «M<x te TravTa, 
 
 "OiWa t' feHV ^jocStk, ;^ Uc^gov oTrWc" tyowMtv 
 
 To this Sence ; IVhereforc, together tvith the Vniverfe, were made with' 
 in Jupiter, the Height h of the Ethereal Heaven, the Breadth of the Earth 
 and Sea , thi great Ocean , the Profound Tartara, the Rivers and 
 Fountains, and all the other things ; all the Immortal Gods^ and God" 
 deffes. IVhatfoevcr hath been^ or Jlidll be^ was ot once conteined in ths 
 iVomb of Jupiter. 
 
 Vroclm underftandsthisof the /<^e<«'/of all things, being in God, be- 
 fore the World was produced, that is, in order of Nature only, he 
 fuppofing them in time Cocve. However it is plain, that all things are 
 faid to be conteined in the IVomb and Fecundity of One Self-originated 
 Deity \ not only all the other Gods and Goddelles, but every thing 
 eJfe whatfoever. 
 
 Again Vroclus\K\ the fame place, ufhers in anotherCopy of Or/?^/V4 . 
 Verfes (which are alfo found in the Writer de j1/««fi^c? J after this man- 
 
 nar : v^ 'itJ^^v ttAm^m? Sv , Six tsstz^v dv icwnS loi oAa 'W^dMcpi, o^c, 
 jy tSto G^^siRvu^^o? Koyo^ \-nviyx.y<. • The Demiurgus or Adai^er of the 
 fVorldy being full of ideas ^ did by thefe comprehend all things withiti 
 himfelf as that Theologer alfo declareth in thefe following Verfes : 
 
 Z^? -ni^fxUi' >«in? -n 19 wg^tvS agt^^'feVTj? • 
 
 D d 2 zi!^
 
 904 Proved clearly that the Orfheifts B o o k.I. 
 
 Zei)5 p5«(n\tu? • ztu? cuhcx; aWvTOV a^^jj^'eGA©- • 
 
 "Ev r^t©^, ei? AoiijW&iv ■yevtTo, /wiya^ a§x°5 amvTOV. ^ 
 
 Which likewife in plain Profe is this : The high-thundering Jove j[ 
 both the Firji and the Lali '^ Jove is both the Head and Aiiddle of all 
 things j All things were made out of Jupiter , Jove is both a Man and 
 an Immortal Maids Jove?/ the Vrofundity of the Earth and Starry 
 Heaven ; Jovei///)e Breath of all things -j Jove is the Force of the un- 
 tameable Fire 5 Jove the Bottom of the Sea 5 Jove is Sun^ Moon and 
 Stars ; Jove is both the Original, and King of all things : There is one 
 Forver , and One God^ and one great Ruler over all. 
 
 Where though there be many ftrange ExprefTions, yet this feems to 
 be the ftrangeft of them all, that Jupiter ftiould be faid to be, both a 
 Man, and an Immortal Maid. But this is nothing but a Toetick. De- 
 fcrittion of a?'?evo3iiAi;$, Male and Female together. And it was a thing 
 very familar with all theMyftical Theologers amongft the Pagans, 
 to call God ae?evo^\uv, Male and Female together '-^ they fignifying 
 thereby Emphatically, The Divine Fecundity, or the Generative and 
 Creative Tower of the Deity •■, that God was able from himfelf alone, 
 to produce all things. Thus Damafcius the Philofopher, writing of 
 this very Orphick. Theology , expounds it, oi.^<n\i ^Kv\i axrr'nv Otjip-Wto.-, 
 TT^o? tv</*^|iv ^ 'Tm^izov -fpmiKv.c, x(^ia^' The Orphick^ Theology calls the 
 Firji Principle, Hexmaphroditicl{_ , or Male and Female together , there- 
 by denoting that Ejfence, that is Generative or Trodudiive of all things. 
 And that Learned and Pious Chriftian Bifliop,5*^«e//«/,it feems thought 
 the Expreflion fo harralels, that he fcrupled not himfelf to make ufc 
 of it. in thofe elegant and devout Hymns of his to God Almighty, 
 
 Tu rater, Tu es Mater, 
 Th Mas, Tu Fcemina. 
 
 Befides thefe, there are alio certain other Orphic^ Verfes, fcatter'd 
 V' up and down in Proclus , but cited altogether in Eufebius out of 
 Porphyrius, in which the whole World is reprelented, as One Great Ani- 
 ptal, God being tne Soul thereof. 
 
 ■si.. 
 "■Ev 3 ^{^cix, jiflcffjAaov di/S) 'xdS^ vraiTa }WiO\&rax.i, 
 
 navTa 'j^C e^ fju-yocKoo zUvh Td^ cLyux^i Raiai • 
 
 A5"f6;v |U«/^|wa/pfca)V /z^im^kt; ^tgt'^vTou, &c. 
 
 Omnia
 
 Cap. IV aferted Monarchy. 005 
 
 Omnix RegalifnKt hacin corpore chitifa^ 
 Ignis d^ Vnda^ (> Terrd^ ^ther cum No&e Dieque : 
 (Confilhtm^ Trimut Cemtor^ cum Numine Amork :^ 
 Juppiter immenfofub Corpore cun&a coercct : 
 En hiiJHi Caput Eximium^ VHltitfque decoros 
 Z)ndiquerefplendetii Cxliim^ cui pendula circnm 
 Aurea C^faries Ajirorum luminafHndit : 
 Sunt oculi rhcebus^ rhaboqne adverja recnrrens 
 Cynthia, &c. 
 
 Where probably that one Verfe, 
 
 though truly Orphical^ and indeed Divine (it fignifying that niindand 
 Love were the Firft Begetters and Original of all things) was notwith- 
 (landing, clap'd in uuduly out of fotne other place. But from all 
 the(e Citations, it plainly appears, that according to xheOrphicl^The- 
 ology^ though there were many Ghdszn^GoddejJcs too, admitted, yet 
 there was One Original and King of them all fine Supreme Deity acknow- 
 ledged. We are not ignorant, that forae of the ancient and learned 
 Fathers, conceiving it contradidtious, for Orpheus at the fame time, 
 to aflert both Many Godr, and One God, apprehended this to be a con- 
 venient Salvo for this Difficulty, to fuppofe that Orpheus had by F/ts 
 and Turns, been of different Humours and Perfwafions j F\r(t a Ran^ 
 Folytheiji, zHeitmg Three Hundred Gods, and more 3 and then after- 
 wards a Converted Monotheijl'j they being the rather led into this 
 Opinion, by reafon of certain Counterfeit Orphick Verfes in Arijio' 
 LuIhs, made probably by fome ignorant Jew 5 wherein Orpheus is 
 made to fing a Palinodia or Recantation, for his former Error and 
 Polytheijm. But we mult crave lieve with all due refpeft, to diilent 
 from Reverend Antiquity in this, it plainly appearing from that Firfl: Ste^ufiMarii 
 Orphick Exception in Proclus, that Orpheus at the fame time acknow- "^'^ ^'<:'"-^i' 
 ledged, both One Vnmade Deity (the Original of all thingsj and Ma- "'' 
 fty Generated Gods and Goddejjes, that were all conteined in it. 
 
 Having now made it fufficientiy evident from fuch Orphick^ Frag- 
 ments, as have been acknowledged by Pagan Writers and by them ci- 
 ted out of Orpheus his Hymns and Rapfodies 5 that the Opinion of Monar- 
 chy or One Self-exiflent Deity, the Original of all things,was an Eflenti- 
 al Part of the OrphickTheology ox Cabala ^ we (hall here further obferve, 
 that befides this 0/>7«i^« of Monarchy Cbut confiltently with the (ame) 
 z. Trinity a\(6 of Divine Hypoiiafes Suhoid'mite, was another part of 
 this Orphick^ Cabala. Proclus upon Plato's Timaus, making an Enquiry P- ? j- 
 into Plato's Demiurgus or Opifex of the World, gives us an accompt 
 araongft other Platonilts, of the Doctrine of Amelius (who was con- 
 temporary with Plotinus, and who is (aid to have taken notice of 
 what St. John the Evangelift had written concerning the Logos, as 
 agreeing with the Platonick_ and Pythagorick, Hypothejis ) after this 
 manner : 'AjxiKiiQ-' o rg^-nv Trofei, t Aniu^^ybv^ Kj nS? t^S?, hxmX&i; r^Sg, 
 t'*'ovToc, t ^b^v^x, t 'ogSvia' §lx(piq^iQl 3 S-n)!, otj ju^ Trg^TC? nSc, 6V-
 
 ^o6 A Trinity, -j^art B o o k L 
 
 oouTO, sy f(il'tx<l WvTO? (kava, J^^^ix tSttj c/^^'ts^"®^ • 'o 3 reiT©-, Vji ^u^J 
 TO gV cw-tzS^ Si) Sttj? vohtov • C^^? 7^ ''^? "^ (ro^i()'SvTi voMTZir cwjci; '6^v) 
 
 o-Stim tb t;^^ oLi^LoJ^^-n^v. This Paflage being very remarkable, we 
 thought fit to fet it down at large, and (hall here tranflate it. Ame- 
 lius makes aThreef old Dem\mgws or O^xkx of the Worlds Three niinds 
 and Three Kings : Him that Is^ Him that Hath, and Htm that Beholds, 
 which Three Minds differ thus , in that the Firji is EJJ'cntiallji that 
 vphich he k (or all Ferfe&ion ; ) The Second Is its own Intelligible , 
 but Hath the Fir^i ( as fomething diJtinB from it) and indeed far- 
 tal{es thereof, and therefore is Second. The Third, Is aljo that Intelli- 
 gible of its ovpn, (for every Mind is the fame thing with its correfpon- 
 dent Intelligible) but Hath that which is in the Second^ and Beholds 
 the Firji. For how much foever every Being departs from the Firft,fo 
 much the Obfcurer is it. After which Vroclus immediately fubjoynSj 
 T^TSf? »v T»? r^ec, xcax, )y S>ijxisqyisg iJTrffifltfou, ^ ra? 's^cfl tzS nAoc-rajvi 
 TgS.; fLxaiKiaz^ liy T»$ tidc?" 'o^^pet rqi'i; , ^avuTK, k, Ou^vov, iy K^pvov • £, o 
 /uaXisa TTO^' ou-raf ^pxis^yoi 6 •ix.vm'iS^v ' AmeVim therefore JuppofethThefe 
 three Minds and Demiurgick^ Principles of his, to be both the Jame with 
 Plato'/ Three Kings, and with Orpheus hrs Trinity, of Phanes, Ura- 
 nus, and Chronus , but Phanes isjuppofed by him to be principally the 
 Demiurgus. Where though Proclus fwho had fome Peculiar Phanfies 
 and Whimfeysof his own, and was indeed a Confounder of thePla- 
 tonick Theology, and a Mingler of much Unintelligible Stuff with 
 it J does himfelf alTert a Monad ov Vnity, Superior to this Whole 
 Trinity , yet does he fecm neverthelefs, rightly to contend againft 
 Amehus, that it was not the Firfi Hypojiafis neither in the Platonic^ 
 nor Orphick Trinity, that was chiefly and properly the Demiurgus or 
 Opifex of the World, but the Second. And thus Proclus his Mafter 
 Syrianus had before determined, that in the Orphick^ Theology, the Ti- 
 tle of Opifex, did properly belong to Orpheus his Tr^oJTo^i©- ^Iq, 
 or Firji- begotten God, which was the lame with rAu^'s N??or Divine 
 IntelleSf. A8;reeably w hereunto Pr^f/w/ his Conclufion is, tk /jl^u 5v 
 d (JV/xi^^'yc? '6^ ly 077 N?^ 3&o(; n^ b'Ar? TiT)iii(T?<i)? cflnoc, ei^vtiQa 5)oc ri-TTHV • ;y ottC'? 
 iirm 'o^cpeV'? ly nKoi-mxcc, 6 cWTtq an'^ve.'rai ^[uis^yU id!^, (kin liTzan v~ 
 •TTSjUVHcSii • Thus much mayfujjice to have declared,who is the Demiurgus of 
 thelVorld,namely,tkat it is the Divine Intelle& , which is the proper and i«f- 
 mediate Caufe of the whole Creation,and that it is one and the fame Demi' 
 wrg/r^/ Jupiter, that is praifed both by Or[)heus and Plato^ Now be- 
 fides this, it is obfervable thatD<«w<(/^7«/ in his Book '^^^ ag^X or 
 Concerning the Principles (not yet publifhed) giving an account of the 
 Orphick^ Theology^ tells us amongft other things, that Or/) /je«/ introdu- 
 ced, xg^/^^cpov 3eoi', a Triform Deity. To all which may be added, 
 what was before cited out o^ Timotheus the Chronographer, That 
 God had Three Names, Light, Counfel, and Life, and that all things 
 were made by one Deity under thefe Three (everal Names. Where 
 Cedrenns, the Preferver of that excellent Fragment of Antiquity, con- 
 cludes in this manner ^ tcojtk. T//^o6to5 mviyo^^la^o o y^pj,\'oy^(poq^ Xiycev 
 
 Thefe things Timotheus the Chronographer wrote^ affirming Orpheus yi> 
 
 long
 
 Chaf.IV. Of the Orphick Kabala. 305 
 
 long ago^ to have declared^ That All things rvere made by a Coeflential 
 or Confub^antialTrinity. Which though otherwile it might be look- 
 ed upon fufpicioufly, becaule that Timotheus rvat a Chrijiian (efpeci- 
 ally in regard of that word cf.ix)iQiov) yet by comparing it with what 
 we have before alledged, out of Pagan Writers, it appears, that fo 
 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 Orphic^ Theology^ 
 before we have made one further Refleftion upon it, Co as to take no- 
 tice oi th:it Jirong and rank, Haitt-gouji^ which was in it, of making God 
 to be All. As for example, if we may repeat the forecited Pafiages, 
 and put in the Name <?/ Gtf<^, inftead of z<^? ov Jupiter -.y aic? im.Ki\c£),. 
 7t5 erux^'-f) This Vniverfc , and all things belonging to it, rrer^ made 
 tPithin Cod. T-mc,^' iSi yx-gi^ m^^x TncpuRa, All things were contain' 
 ed together in the IVomb of God ; i^<i HAcpxKii Z4C? ;Ut<wa, God is the 
 Head and Aliddle of all things : z^i ttv^/^Iuj >a(nc, gcc. God is the Bafis 
 of the Earth and Heaven j God is the Depth of the Sea j God is the Breath 
 of all (ox the Air that we breath j J God is the Force of the Vntameabk 
 Fire '-i God is Sun, Moon and Stars, 'evtj c5V/xa^ {laoiASov, There is One 
 Kingly (or Divine) Eody 5 and 
 
 navTa ^ (£i> fuydhai zlwc^ la'J^ orJ/^xofi mrcu. 
 
 For All the fe things lie in the Great Body of God. And thus was the 
 Orphick Theology before reprefented alfo by Timotheus the Chrono- 
 grapher, ^^ '^ ^othtoc; mlvloL t^S^'tfo, Kj oujt^^ '6^ irUv^ocj All things were 
 made by God, and Himfelf is All Things. 
 
 But further to prove that the ancient Greekifh Pagans, were indeed 
 of fuch a Religious Humour as this, to rcfolve All Things into God, and 
 to makeGo^ All, we (hall here cite a Remarkable Teftimony of Plu- 
 tarch's, out of his Defeft of Oracles 5 J^vo idme; -^{(nc^^c, cdriau; tximi;, p. 435, 
 01 fjt^ ffcpoJ^^ TTctAcaoi ^oKoyet ;^ ttoihtoci, tJj Kge/'^ovi juuovov t vSv 7r^_^' 
 "ji&v a'AovTo, tSto ^ li koivov '^^cpbifyofj^oi mn ir^y^m, 
 
 2^5 agxfjj Ztu$ (^.iosx, Aio^ J^" ax. mnw -iriKov^oJL' 
 
 Toil? cT' avflclxaiou? K) cpuinjca?^, int I'tt ir^oQi^ica.v oUTi'ca; • 01 3 xiL-n^i Tkyzo)) 
 Kj (pvaiKai TT^ow^og^eyt/J^o;, t»voivti'ov c^tai'o/?, ^ xaAli? iij 3eict4 aTTOTrAavn- 
 
 v.^Jjin<n TiSsvfou Tti ai^imv • Whereas there are Two Caufes of all Genera- 
 tion (the Divine and the Natural) the moli ancient Theologers and 
 Poets, attended only to the more excellent ofthefe Two( the Divine Caufe ) 
 refolving all things into God, and pronouncing this of thefftuniverfally^ 
 That God was both the Beginning, and Middle, and that all things were 
 out of God. Infomuch that thefe had no regard at all to the other Na- 
 tural and Necejfary Caufes of things. But on the contrary their Juniours^ 
 who were called Phyfici (or Naturalifts) firaying from this moji excel- 
 lent and Divine Principle, placed all in Bodies, their Pajjions, Collifionsy 
 JldHtatioNj and Commixtures together. Where by the moft ancient 
 
 Theolo-
 
 5 o6 The Grand Arcanum of the Orphick B o o k. I. 
 
 Theologers and Poets, Plutarch plainly meant Orpheus and his Follow- 
 ers, it being an Orphick^ Ferfe, that is here cited by hira, whereby he 
 gives alfo an acknowledgment of their Antiquity. But by their Juni- 
 ors, who are called Vhyjici^ he could underftand no other, than thofe 
 Firft lonick Philofophcrs, AttAximander^ Anaximems^ ^^'Pp":, and the 
 reft, whom thofe Degenerate Italicks afterward followed, Atomizing 
 Atheiftically , Leucipput , Demccriius , and Epioirus. So that here 
 we have another Confirmation alfo, of what was before afTcrted by us, 
 that the lonick Philofophcrs after Thales, and before Anaxagoras, were 
 generally At heijiical. And indeed from them the word <|>uajK^i orIV«- 
 turalijis, came to be often ufed as Synonymous with o^^oi or AtheHh. 
 Now thefe Two are here condemned by Plutarch, for Two Contrary 
 Extrenjes;theOne who refolved all \ato Natural and Necejfary CavScs, 
 that is, into Matter^ Motion, and ^alities of Bodies, leaving out the 
 Divine Caufe, as guilty of Atheifm j the other, who altogether neg- 
 lefting the N4/«rd/ and Necejjary C^w/e/ of things, refolved all into the 
 Divine Cauft, as it were fwallowing up all into God, as guilty of a 
 kind of Fanaticifm. And thus we fee plainly, that this was one Grand 
 Arcanum of the Orphick^Cabala^ and the ancient GreekjJI) Theology, That 
 God is All things, 
 
 "- Some Fanaticks of Latter Times, have made God to be All, in a Grofs 
 Sence, (basto take away all Real Drjiin^ion betwixt God and the 
 Creature, and indeed to allow no other Being befides God , they fup- 
 pofing theSubftance of every thing, and even of all Inanimate Bodies, 
 to be the very Subftance of God himfelf, and all the variety of things 
 that isin the World, to be nothing but God under feveral Forms, Ap' 
 pearances and Difguizes. The Stoicks anciently made God to be All, 
 and All to be God, in fomewhata different way , they conceiving 
 God properly to be the A&ive Principle o'i the whole Corporeal Uni- 
 verfe, which yet (becaufe they admitted of no Incorporeal Subftance) 
 ihey fuppofed, together with the Pajjive or the Matter, to make up but 
 one and the fame complete Suhjiancc. And others who acknowledg- 
 ed God to be an Incorporeal Subjiance diftint^ from the Matter, have 
 notwithftanding made All to be God alfo, in a certain fence ^ they fup- 
 pofing 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 makjng God all, in that Firft 
 and Crojly-Fanatick Sence'-, as if they took away all Real Diftinfti- 
 on betwixt God and the Creature, they fo afTerting God to be all, as 
 that notwithftanding, they allowed other things to have Diftinft Be- 
 ings of their own. Thus much appearing from that Riddle, which 
 in the Orphick, Verfes was propofed by the Maker of the IVorld, to 
 Wght. 
 
 P,',cl,f in nZi $ilA.Ol fcV 77 TOC TnOIT tJK/, i^ ^tA'> '^^'^^^ > 
 
 7im 
 
 How can All things be One, and yet Every thing have a diJlinU Being of 
 its owns! Where "ev ti iti TrecvTa, All things One. or One all things^ 
 feems to be the Supreme Deity , or Divine IntelleSf, as Proclus alfo 
 interprets it, t^ oAa -o^t ^<^>v o Z^$ ^ WvTct f^om^m^ k^ vo6g<£? , xanroi 
 
 Tsris<;
 
 Chap. IV, Theology, T'te God is All. 307 
 
 T»T»$ X?'^C/^*^ > fJUiTti. 'T VUK.7T35 ucpi'svoi, Kj "TmlvTa. IK i^}u>Qiu.x 3e<£v, ii^ 'm.<; 
 fM\^c, 'in nm.^lc; Jupiter rvho covtcjtieih the IJniverfe ^ and All 
 thingi tc7thtn kif^jclj\ VnJtively and Intelle&ttaUy , accor'-hng to 
 tkefe Orphick^ Orjcles , gives a Particular Subfiiience of their own 
 alfo^to all the Mundane Godf, and other farts of the Vnivcrfe. And 
 this is p^£,<? ixa^iv^ in that fore-cited Orphic^ Ferfe, Every thing a- 
 part by "it felf, the whole Produced or Created Univerfe, with all 
 its Variety of things in it , which yet are Orphical/y faid to be God 
 alfo, in a certain other fence, that (hall be declared afterward. Nor 
 can the Orpkicl^ Theolc^crs be charged with making God All, in the 
 Second Stoical Sence , as if they denied all Incorporeal Subjiance , 
 they plainly aflerting as D4«?rf/f/«^ and others particularly note, ^ov 
 a-auixa-nv^ an Incorporeal Deity. But as for the T/jzr(^ Way it is very true, 
 that theOrphick. Theologers, did frequently call the World, The Body 
 of Cod, and its Several Parts, His Member i^ making the Whole Uni- 
 verfe to be One Divine Animal ^ Notwithftanding which they fup- 
 pofed not, this Animated World to be the Firji and Highe^ God, but 
 either J^S^'^i^v -Siov, as the Hermaick or Trifmegiftick Writers call 
 it. The Second God , or elfe as Nnmenius and others of the Platonilts 
 fpeak, TgiTOv fitov, The Third God : the Soul thereof being as well in 
 the Orphic^, as it was in the Pythagorick^ and rlatonick^ Trinity, but 
 the Third Hypoliafis 3 they fuppofing Two other Divine Hypojlafes 
 Superiour thereunto, which were pcrfedly Secrete from Matter. 
 Wherefore, as to the Supreme Deity, theCe Orphicl^^Theologers, made 
 Him to be A/J things, chiefly upon the Two following Accompts. 
 Firft becaufe All things coming from God, they inferred, that there- 
 fore they were all conteined in Him, and confequently were in a cer- 
 tain fence Hirafelfi thus much being declared in thofe Orphick Verles 
 cited by Proclus and others. 
 
 Which Apukim thus renders, 
 
 Namque Sinu Occultans^ dulces in luminis ords 
 Cunda tulit, facro verfansfnb pe&ore cur as. 
 
 The Sence whereof is plainly this 3 That God atfrji Hiding or Occult- 
 ly conteining all things within himfelf, did from thence difplay them, 
 and bring them forth into light, or difiinS Beings of their own, and fo 
 make the World, The Second is, Becaufe the World, produced by 
 God, and really exifting without him, is not therefore quite cut off 
 from him, nor fubfifts alone by it felf as a Dead Thing, but is ftill 
 Livingly united to him, effentially Dependent on him, always Sup- 
 ported and Upheld, Quickned and Enlivened, Afted and Pervaded 
 by him 5 according to that Orphick Paffage, ev J^' au-mq cu3t:$ <zd^- 
 viftj-tTou Godpaffes through and intimately pervades All things. 
 
 Now it is very true,that fome Chriftian Theologers alio have made 
 God to be ^Z^jaccording to thele Latter fences j as when they affirm the 
 
 E e whole 
 
 .^
 
 3o8 God's being All, a Ground of V^olythdCm B o o k. I. 
 
 whole World to be nothing elfe but Denm ExpUcatum^ Cod 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 felfmayfeem, to give fome countenance alfo hereunto, when it tells 
 us. That Of HitM, and Through Him^ and To Him, are All things^ which 
 in the Orphick Theology was thus exprefled, God is^ the Beginnings 
 
 Col. \. 16. and Middle^ and End of All things j That a*' cw-rzS o^ilicdfi to WvT«, 
 All things were Made in him , as in the Orphick Verfes, — a/o$ &m5 
 
 Col. 1.17. tT%\eM ', That 'toJ mvT« i* camiJ'mvisyiiA, All things confji in him : 
 That, In Him we Live and Move^ and have onr Being 5 That God doth 
 
 I 'rm.6.\i. ^cooTTOiSv vravia^ gluicken all things, and that he ought to be made, tto'itzjc 
 
 I ar.iy.»8. ^ -jmaiv^ Allin Allj which fuppofeth him in fome fence to be fo. Not- 
 withftandrng which, this is a very Tickli(h Point, and eafily lyableto 
 Miftake and Abu(e : aad,as we conceive, it was the raiftake and abufe 
 of this One Thing, which was the Chief Ground and Origina-1 of 
 the both Seeming and Real Polytheifm, not only of theGreekiftiand 
 European, but alfo of the Egyptian and other Pagans 5 as will be 
 more particularly declared afterwards : They concluding that be- 
 caufe God was All things, and confequently All things Cod , that 
 therefore God ought to be Worftiipped in All things, that is, in all 
 the feveral Parts of the fVor Id, znd Things of Nature -, but cCpechWy 
 in thofe Animated Intelledtual Beings, which are Superiour to Men. 
 Confentaneoufly whereunto, they did both ^oKoy&v cctovTk, Theolo- 
 gize or Deifie all things, looking upon every thing as having 'vj^s^cpuoi- 
 k6v n, fomething Supernatural, or a kind o^ Divinity in it , and alfo be- 
 llow Several Names upon God , according to all the feveral Parts 
 of the IVorld, and Thingi of Nature, calling him in the Starry Heaven 
 and jEther, "Jupiter 5 in the Air, jf«»<? 5 in the Winds, J£olus 3 in the 
 Sea, Neptune , in the Earth and Subterraneous Parts Pluto j in Learn- 
 ing, Knowledge and Invention, Minerva and the Mufes 3 in War, 
 Mars j in Pleafure, Venus ; in Corn, Ceres 5 in Wine, Bacchus, and 
 the like. 
 
 However it is unqueftionably Evident from hence, that Orpheus 
 with his Followers, that is, the Generality of the GreekiQi Pagans, 
 acknowledged One Vniverfal and All-comprehending Deity, One that 
 was /4//i and confequently could not admit of Many Self-exiftent and 
 Independent Deities. 
 
 XVIII. Having treated largely concerning the Two moft Emi- 
 nent Polytheifts amongft the ancient Pagans, Zoroajier and Orpheus, 
 and clearly proved that they alferted One Supreme Deity , we Ihall 
 in the next place obferve, that the Egyptians ihemfelves alfo, notwith- 
 ftanding their Multifarious Polytheifm and Idolatry, had an acknow- 
 ledgment, amongft them,of One Supreme, and Vniverfal Numen. 
 
 There hath been (bme Controverfie amongft Learned Men, Whe- 
 ther Polytheifm and Idolatry had their firft rife from the Egyptians or 
 the Chaldeans, becaufe the Pagan Writers for the moft part give the 
 De;tSri Precedcucy here to the Egyptians : Luciaa himfelf, who was by Birth 
 f'lo^l'' a Syrian^ and a diligent enquirer iotothe Antiquities of his owa 
 
 Country,
 
 Chap. IV. The Polyrheifiii of the Egyjtiam. 509 
 
 Country jaffirraing that the Syrians and AfTyrians received xhc'ir Re Irgj on 
 and Ctf^/ firft from the Egyptians : znd hciovc LHcian, Herodotus xho. 
 Father of Hiftory, reporting likcvvife that the Egyptians were the- 
 Firft, thaterefted Temples and Statues to the Gods. But whether 
 the Egyptians or Chaldeans were the Firft Poljt/jeijis znd Idolaters, 
 there is is no queftionto be made, but that the Greeks, and Europe- 
 ans generally derived their Tolythdjm and /^(j/j/r^ from the Egypti- 
 ans. Herodotus affirms in oneplace, that the Greeks received their 
 Twelve Gods from thence, and in another, that 5(^t5bv ^, WvToc to 6vo- 
 /.wtTa 'r^ 3s£v t| Ai'j.o':;^^ iAMAuflev £■? Tiu) 'tMaJ^x, Almvji all the Nimes 
 of the Gods, came /I'rji eut of E^ypt into Greece. In what fence this 
 might be true of zt'u? it felf, though the word be Originally Greck- 
 illlj IhiU be declared afcerwards : But it is probable that Herodotus 
 had here a further meaning, that the very Names of many of the 
 Greekilh Gods, were originally Egyptian. In order to the confir- 
 mation of which, we fhall here propound a Conjecture concerning 
 One of them, z/zz,. 'a^v«, called otherwife by the Gretks Pallas, and 
 by the Latins Adinerva. For firlt, the Greek Etymologies of this 
 word, feem to be all of them either Trifling and Frivolous, or Vio- 
 lent and Forced, rlato in his Cratyliis having obferved, that accord- 
 ing to the ancient Allegorical Interpreters of Homer, A^uva, was no- 
 thing el fc but vS? or h^xmoc^ Mind or Vndcrjianding Perfonated and 
 Deified, conceived that the firft impofers of that Name, intending 
 to fignifie thereby Divine Wifdom called n h^A.x^SiS^'i\6vQiv^ The 
 "Vnderjlanding of God, OX the Knowledge of Divine things -^ as if the 
 Word had been at firft otoio'^i, and thenceafterward transformed into 
 'a^jS.. But being not fully fatisfied himfelf with this Etymology, he 
 afcerwardsattemptsanothcr5deriving the Word from vouot? a^ -^vtSi^^ 
 Knowledge concerning Manners or PraClical Knowledge ^ as if it had 
 been at firft 'h^voh, and from thence changed into 'A^ia. Others 
 of the Greeks have deduced this Word, (xtto t5 a^^av, because it is 
 the Property of Wifdom, to colleUa.ll into One, fuppofing that it 
 was at firft 'AS^Mva. Others would fetch it from ^Km^ and Alfha. Pri- 
 vative, becaufe Minerva, or Wifdom, though fhe be a Goddels, yet 
 hath nothing of Feminine Imperfection in her. Others again would 
 etymologize it, o(.im tv im^ -mcpxiKivcu 3w£a9ai Kj UTre'roJ'^eaSa/ ihv a^irlw , 
 becaufe Vertue or Wifdom, is of fuch a Noble and Generous temper, as 
 that it Jcorns tofubjeU it felfto any bafe and unworthy fervitude. Laftly, 
 others would derive it,a'7ro to aXdi^i^', affirming it to have been at firft 
 Ai-St^ova'a. From all which uncertainty of the Greeks concerning 
 the £:/>wo« of this Word, 'Ar^Jiia, and from the Frivoloufnels or For- 
 ced neft of thefe Conjectures, we may rather conclude, that it was 
 not originally Greekilh but Exotical, and probably , according to 
 Herodotus, Egyptian. Wherefore let us try whether or no, we can 
 find any Egyptian Word from whence this 'ArSm a might be derived. 
 Plato in his Tim£us, making mention of Sais a City in Egypt, where 
 Solon fometime fojourned , tells us, 077 ^ nrnkiccq ,3eo? a^^.yii; '^1 , 
 Aiyyrnfi^ fjd^ TXi'o/xoi: Ni'iiS , 'E-WkJ.'ji h, Lc, Ci^avoiV Aoy©^ , 'ArSvia , That 
 the President or Tutelar God of that City was called in the Egyptian Lan' 
 guage Neithj/'W/ in the Greek , as the fame Egyptians '^ffirm.^ 'hh^.x. Now 
 vthy might not this very Egyptian word Neith^ byaneafie inverfion 
 
 E e 2 have
 
 9 io Names ofGreel^Jh Gods ^deriv'd from Egypt. Boo k.I. 
 
 have been at firft turned into Thien or ©mv, ( men commonly pro- 
 nouncing Exotick words iIl-favouredly)and then by additional Alpha's 
 at the beginning and end, transformed into ASu^a ? This feems much 
 more probable,than either Plato's ©toicn, or h^vo'h, or any other of thofe 
 Greek Etymologies before-mentioned. And as the Greeks thus derived 
 the Names of many of their Gods from the Egyptians, (b do the La- 
 tins feem to have done the like, from this one Inftance of the word 
 Neptune , which though Farro would deduce a nubctido^ as if it had 
 been Nuptu/iUf, becaufe the Sea covers and hides the Land, and ^r^- 
 liger with others, aTTOTOviVTav, Jiom IVuping, this being thechief ule 
 of Water, yet as the learned Bochart hath obferved, it may with 
 greater probability be derived from the Egyptian word Nephthus^ 
 Plutarch telling us, oti NtcpSuv mcKSQi ^ yy^ Tr>t ty^a. k, Trwf Jg/a k^ J^oui- 
 ovTa ^ 3?:«Aa<\yn?, That the Egyptians called the Muritinje parts of Land, 
 or fuch as border upon the Sca^ Nephthus, Which Conjedure may be 
 further confirmed from what the fame P/«/<<)r/jeirewhere writes, that 
 as Ijis was the Wife of ofiris^ (b the Wife oiTyphon was called Ncph- 
 thm.Vvovci whence one might colleiS, that as ifis was taken fometimes 
 for the Earth,or theGoddefs prefiding over it/o NephthuiWas the God- 
 defs of the Sea. To which may be further added out of the fame Wri- 
 ter, that Nephthus was fometimes called by the Egyptians 'hcp^oJ^'i-rn or 
 Venus, probably becaufe Venus is faid to have rilen out of theSea. 
 But whatever may be thought of thefe Etymological conjeftures, 
 certain it is, that no Nation in the world was ever accompted by the 
 Pagans, moie Devout, Religious and Superftitious, than the Egypti- 
 ans,and confequently none was more Folytheinie aland idolatrous. Ifo- 
 crates in his Praifeof B»//r^,givesthem a high Encomiitm for their San- 
 ftity^and Hertfr/oifaj affirmeth of them, that they were ^^n^kc, .z^aso-c, 
 lAa.Ki<;cc mvlijv av6§a)7r5jv, Exceedingly more Religious, and more Devout IVor- 
 JJ)ippers of thi Deity^ than all other Mortals. Wheref)re they were 
 hjohly celebrated by Apollo's Oracle (recorded by Porphyrius ) and 
 iufeb.Pr.Ev. ppg^fred before all other Nations for teaching rightly, cfx/t&vluj cibv f^~ 
 '^^■^°- xa'?(i)v, that hard and difficult way that leadeth to God and Happinefi 
 But in the Scripture, -^gypt is famous for her Idols and for her Spiritual 
 IP boredoms and Fornications j to denote the uncleannefs whereof, (he 
 is fometimes joyned with Sodom. For the Egyptians,befides all thofe 
 other Gods that were worftiipped by the Greeks and other Barbarians} 
 befides the Stars, Demons and Heroes 5 and thofe Artificial Gods, 
 which they boafted fo much of their power of making, viz. Anima- 
 ted Statues ; had this peculiar Intoxication of their own, which ren- 
 der'd-thera infamous and ridiculous even amongft all the other Pa- 
 gans , that they worlhipped Brute Animals alfo , in one fence or 
 other, 
 
 ^uvSat-i^. ^is nefcit^ Volup Eitnynice, qualiademenj 
 
 uEgyptus portenta colat ^ Crocodilon adorat 
 Pars hac, ilia pavetfatnram ferpentibus ibin. 
 
 S^^iL-nhq.
 
 C H A P. IV. Egypt ^ School of Literature Jbe fore Greece. 311 
 
 sr.^L-n^t; • ViSv. 5 cioio'iT) , ii, o^^-d^cc jS^jo/y^ia, ^Evrj^ei-roci ir^osMjxiiJ^ji^ 
 OJ-kis^Q-- H -n'i^Koc, i) v.ojici^ih<r^, h i^yQ-^ i) }wu,\ ■ To him that com- 
 cthto be a Spectator of the Egyptian IVorfiip , there firji offer thimjelves 
 to his view, ntojifplendid afidjiately Temples, fumptuoHJly adorned, toge- 
 ther withjolemn Groves^ and many pompom Rites and niyjiical Ceremo- 
 nies 5 but as foon as he enters in, he perceives that it nas cither a Cat or .in 
 Ape, a Crocodile or a Goat, or a Dog, that was the Ohjeci of this Religious 
 Worjhip. 
 
 But notwithftandtng this multifarious Polytheifm and Idolatry of 
 thefe Egyptians, that they did nevertheleft acknowledge, One Sit' 
 freme and Vniverjal Hitmen, may firlt be probably collefted, from 
 that great Fame which they had anciently over the whole World for 
 their Wifdom. The Egyptians are called by the Elci in Herodotus , 
 ffr>4!^ia.7ii avef^Trejv, Thewife^ of Men, and it is a commendation that is 
 given to one in the fameWritcrjT/jii/ he excelled the Egyptians ^in veifdom, 
 who excelled all other Alortals. Thus is it (et down in the Scripture.for 
 Mofes his Encomium, that/je was learned in all the IVifdom of the Egyp- 
 tians •-, and the Tran(cendency of Solomon's Wifdom is likewife thus 
 expreflld, by the Writer of the Book of Kings, that it excelled r/f^e 
 Ik'ijdom of all the children of the Easf-coHntry, and all the Wifdom of 
 Egypt. Where by the Children of the Eaft, are chit-Hy meant the 
 Perfian Magi, and the Chaldeansj and there feems to be a Climax here, 
 that Solomons Wifdom did not only excel the Wifdom of the Mugi 
 and of the Chaldeans , but alfo that of the Egyptians themfelves. 
 From whence it appears, that in Solomon^ 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 confiderable 
 fame for Learning. For which caufe, we can by no means give cre- 
 dit to that of Philo in the Life of Mofes , that befides the Egyptian 
 Priefts, Learned men were lent for by Pharaoh's Daughter, out of 
 Greece to inftruct Mofes. Whereas it is manifefl: from the Greekifh 
 Monuments themfelves, that for many Ages after Solomon's time, the 
 moft famous of the Greeks, travell'd into Egypt to receive Culture 
 and Literature, as Lycurgusj Solon, Thales and many others, amonglt 
 whom were Pythagoras and Plato. Concerning the former of which 
 Ifocrates writes, that coming into Egypt, and being there inftruded by 
 the Priefts, he was the firft that brought Philofophy into Greece: 
 and the latter of them is perftringed hy Xenophon, becaufe Ai^VTs h- 
 q'X^ iij'^nv^yo^fs Tt^T&c/'a? ffn^iai^, not contented with that fim- 
 ple Philolbphy o{ Socrates (which was little el(e befides Morality) he 
 was in love tP/V/j Egypt, and that monfhoHs Wifdom <?/ Pythagoras. 
 Now as it is not probable that the Egyptians, who wercfb famous for 
 Wifdom and Learning, fhould be ignorant of One Supreme Deity, fo 
 is it no fmall Argument to the contraryjthat they were had in fo great 
 cfteem by thofe Two Divine Philosophers, Pythagoras and Plato. We 
 grant indeed, that after the Greeks began to flourifli in all manner of 
 Literature, the Fame of the Egyptians was not only much eclipled, 
 (lb that we hear no more of Greeks travelling into Egypt upon ihe 
 former accompt) but alio that their ardour towards the liberal Sci- 
 ences, did by degrees languifti and abate j fo that Strabo in his time 
 
 coulu *
 
 312 Egyptians^ the moft Con^ant B o o k I 
 
 could find little more in Egypt, befides the empty Houfes and Pallaces 
 in which Priefts formerly tamous for Aftronomy and Philofophy had 
 dwelt. Neverthelefs their Arcane Theology remained more or lefs a- 
 mongft them unextindt to the laft, as appears from what Origef7^ For- 
 fhyriui and Jamhhchut have written concerning them. 
 
 The Learning of the Egyptians was either H/Jlorrcal, or Vhilofvphi' 
 cal.ot Theological. Firft the Egyptians were famous for their Hijioiic^ 
 Learning and Knowledge of Antiquity, they being confcfied in i'/.i- 
 *tf to have had fo 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 ferics of Hiftory, 
 from the Beginning of the World downward, and therefore feem to 
 have had theclcareft and firongeft Perfwafions of the Cofmogonia. In- 
 deed it cannot be denied, but that this Tradition of the World's Be- 
 ginning, was at firft in a manner Univerfal among all Nations. For con- 
 cerning the Greeks and Perfians we have already manifefted the fame, 
 and as Sancuniathon teftifieth the like concerning the Phenicians, fo 
 i.ij.yif. dots Straho\\k^m^Goi\\\t\nd\^x\ Br achmans, affirming that they did 
 agree with the Greeks in many things and Particularly in this, c-n ^- 
 VMTo? ytlQ^JiQ^ Kj cp^a^oc,. That the World was both Mudc, andjijould be 
 Dejiroyed. And though Diodorus affirm the contrary of the Chalde- 
 £i0.aron, 3j^5^ ygj vve ought in reafon to alTcnt rather to Berofus, in refpcftof 
 ^' ^" his greater Antiquity, who reprefents the fence of the Ancient Chal- 
 
 deans after this manner, y<.nSvc\ x?c™ c^< a -n Ttv.v smi©' k^v^(_ — t3 
 BmAov, ov Ai'a fJLi^i^ijd^Aj^Qi, (JiiQo^ -ny-ov^m tc fl-jwr®-, p<.'?iWi -ylui ;t, x^v3v, 
 a7r' aA? h,\<aV, k, SiaTa^ou ■r }c6c(jlo\ — oiTn-nKiozti 3 t BmAov )Z, ixs-^a k^ kAiov ly cn- 
 Alionv fc^ Ta? TTEVT? TT AavM'ra? • That thcfe was a time when all woi Darknefs 
 andlVater^ but Bell (who is interpreted ^uphcr') cutting the Darl^ntJ^ in 
 the middle, Jeparated the Earth and Heaven jrom ont another and fa 
 framed the IVorld j this Bell alfo producing the Stars, the Sun and the 
 Moon and the five Planets. From which Teftimoiiy of Berojuj, accord- 
 ing to the Verfion of Alexander Folyhijior, by the way it appears a](b, 
 that the Ancient Chaldeans acknowledged One Supreme Deity, the 
 Maker of the whole World, as they are alfo celebrated for this in that 
 Oracle o^ Apol/o^ which is cited owi of Torply^y hy Eufebii^^ 
 
 tu.F.l.Q.c.m. mSi'oi xaKSoAoi at><p[\w Aa^v, ii</^' ag' 'e£^7o;, 
 
 Where the Chaldeans are joyned with the Hebrews, as worfhipping 
 likewife in a holy manner, One Self-cxijient Deity. Wherefore if Dio- 
 dorifs were not altogether miftaken, it muft be concluded, that in the 
 lattertimes, the Chaldeans fthen perhaps receiving the Doftrine of 
 Arijiotle) did defert and abandon the Tradition of their Anceftors 
 
 ■» concerning the Cofmogonia. But the Egyptians, however they attri- 
 buted more Antiquity to the World than they ought , yet feem to 
 
 - have had a conftant Perfwafion of the Beginning of it,and the Firraeft 
 of all other Nations : they(as Kircher tells us)therefore pidfuring Honts 
 or the IVorld, as a Toungman Beardhfi, not only »:o fignifie its conftant 
 youthful and fljurifliing Vigour, but alfo the Youngnefsand Newneft 
 
 of
 
 Cap. IV. Afjerters of the Qoimogonu. gi^ 
 
 of its Duration. Neither ought it to be fufpefted, that though the 
 Egyptians held the World to have had a Bt^inning, yet they con- 
 ceived it to be made by Chance without a God, as Anaxi/^/atider, 
 Democritus and Epicurus afterwards did , the contrary thereunto be- 
 ing fb Confefled a Thing, that Simplicius a zealous Contender for 
 the Worlds Eternity, affirms the Mojuick^ Hijiory of its Creation by 
 God, to have been nothing elle but (Jji3t,i hlyJisliou Egyptian Fables. 
 The Place is fo confiderable, that I (hall here fet it down in the Au- 
 thors own Language, El 3 T '2^1' 'lx<rixicov V0(i«;^ETki a*/a'KvJfca ^^f'^^-,simpl,n^ 
 c^ a^X?^ tTTOiiKTtv 3fo^ t »^9(.vov tif rlio yWi • vt j yii h occ^Q^ ;t, axaTa- rijJ.th-C.l.i. 
 
 (rnoTX?, t7ni>«'y£, ;^ cM-ocMcnv 6 3tG<; ixt (pai; H/xe'^v, >t, to (TK^'-ni^ nji-^a • ;^ i"^- 
 
 So'iQzii^ Kj t^S^'tfo TTgfiJI i^/A.i^ (MX' & aV TOCUTIo) tS X^6l'» VO/J^cl ^CfflV 
 
 Tito «7n) x^ovrs, aVvoetia on ju-ySin-Ij tI$ '($?iv m 'S?^9'-'^0^5 '^ "^"^ jju^^v A(- 
 y^Trfiuv eiAjtf^^'^iH. //^ Grammaticus here mean the Lawgiver of 
 the Jews ^ writing thus, (^In the beginning God made Heaven and 
 Earth, and the Earth was invilible and unadorned, and Darknefs 
 was upon the Deep, and the Spirit of God moved upon the Water;] 
 and then afterward when he had made Lights and feparated the Light 
 from the Darkne^^ adding fAnd God called the Light Day, and the 
 Darknefs Night, and the Evening and the Morning were the Firft 
 Day] I fay, if Grammaticus thinks this to have been the Firji Genera- 
 tion and Beginning of Time , I would have him to kfow^ that all this is 
 but a Fabulout Tradition, and wholly drawn from Egyptian Fables. 
 
 As for the Philofophy of the Egyptians, That befides their Phyfi- 
 ology, and the Pure and Mix'd Mathematicks(Arithmetick,Geometry 
 and Aftronomy) they had another higher kind of l^hilofophy alfo, 
 concerning Incorporeal SubHances, appears from hence, becaufe they 
 were the firft Afferters of the tntmortality of Souls, their Preexijience 
 and Tranfmigration, from whence their Incorporeity is necefiarily infer- 
 red. Thus Herodotus j tt^Stoi t^vi^ -x Aoyiv Aiy/TrTioi eioi eiTt^vTtc, 0,5 ^^' Eump ii ■ 
 6g&7ris ■^y*> aOavocTTJi; '^ ' TO otJ/x^To? 3 KaT!x<p6(vovTo?, te «.Mo ^£ov «0 yivo- 
 fj^ov dffSi/eTou, &C. The Egyptians were thefirfi Afferters of the Souls Im- 
 mortality^ and of its Tranfmigration after the Death and Corruption of 
 this Body,into the Bodies of other Animals fuccejjively, viz. until it have 
 run round through the whole Circuit of Terrefirial, Marine and Volatile 
 Animals, after which (they fay) it k to return again into a Humane Bo- 
 dy 5 they fuppofng this Revolution or Apocataftafis of Souls, to be made 
 in no leffpace than that of Three Thoufand years. But whether Hero- 
 dotus were rightly Catechized and inftrufted in the Egyptian Do- 
 ftrine as to this particular or no, may very well be queftioned j be- 
 caufe the Pythagoreans whom he there tacitly reprehends for arro- 
 gating the firft Invention of this to themfelves, when they had bor- 
 rowed it from the Egyptians, did reprefent it otherwife 5 namely. 
 That the Defcent of Humane Souls into thefe Earthy Bodies, was firit 
 in way of Punifhraent, and that their finking lower afterwards into 
 the Bodies of Brutes, was only to fbme, a further Punifhment for their 
 further Degeneracy , but the Vertuous and Pious Souls (hould after 
 this Life enjoy a ftate of Happinefs, in Cekjiial or spiritual Bodies, 
 
 Atid
 
 5 14 Egyptians^^j/^r/^ri"c/ Incorporeal Subftance. Book I. 
 
 And the Egyptian Doftrine is reprelented after the fame manner by 
 Porphyrius in Stobaus, as alfo in the Hermetick^ or Trijimegijiick^ Wri- 
 tings. Moreover cAj/a^/«/ reports, that Hermes TriJmegTjt^ when he 
 was about to die, made an Oration to this purpofe. That he had here 
 lived in this Earthly Bodj/y but an Exile and Stranger, and was now re* 
 turning home to his own Country, fo that his Death ought not to be lament- 
 ed, this Life being rather to be accompted Death. Which Perfwafion 
 the Indian Brachmans alfo were erabued withal, whether they receiv- 
 ed it from the Egyptians ( as they did Ibme other thingsj or no. 
 
 That this Life here is but the Life of Embryo's, and that Dcath\_to good men'] 
 
 is a Generation or Birth into true life.And this may the better be believ- 
 
 Sirabo L. J J. ed to have been the Egyptian Doftrine^becaufe Diodorus himfelf^hath 
 
 P-7IJ. fome Paffages founding that way; as that the Egyptians lamented 
 
 not the Death of Good men, but applauded their Happinefs , ^$ -r 
 
 ou2va 5iaT|^'€av /UtMovk? koc6' occAa [aa'tA'P'^^ ^(n&Zv, as being to live ever 
 
 ^. . . y. in the other World with the pious. However it being certain from 
 
 vmuum,Dt- this Egyptian Doftrine of Pre^x7/?e»ce and Tranfmigration, that the 
 
 fci/m'.j^/'/'e/- Egyptians did aflert the Souls Incorporeity, it cannot reafonably be 
 
 iant,DtoJ. doubted, but that they acknowledged aKb, an Incorporeal Deity. The 
 
 Objeftion againft which, from what Porphyrius writeth concerning 
 
 Charemon, will be anfwered afterwards. 
 
 We come in the laft place to the Theology of the Egyptians. Now 
 it is certain , that the Egyptians befides their Vulgar and Fabulous 
 Theology (which.is for the moft part that which Diodorus i'.defcribes) 
 had another aTrc'^^VTo; ^toXoyloi, Arcane and Recondite Theology, that 
 was concealed from the Vulgar and communicated only to the Kings, 
 and fuch Prieftsand others as were thought capable thereof j Thefe 
 Two Theologiesof theirs differing, zs Arifiotle'sExoterickszndAcrO' 
 amaticks. Thus much is plainly declared by Origen, whofe very name 
 was Egyptian* it being interpreted Horo-genitus , fwhich Horus was 
 an Egyptian God) upon occafion of Celfus his boafting, that he tho- 
 roughly underflood all that belonged to Chriftianity , Celfus ("faith 
 L.t.p. II, he)feemeth here to me, to do jufi as if a man travelling into Egypt, where 
 the iVife men of the Egyptians, according to their Country-Learning Vhi- 
 lofophize much , about thofe things that arc accounted by them Di- 
 vine, whilfi the Idiots in the mean time, hearing only certain Fables 
 which they know not the meaning of, are very much plcafed therewith : 
 Celfus, I fay, doth as if fuch a Sojourner in Egypt, who had converfed 
 only with thofe Idiots, and not been at allinfiru&ed by any of the Priefis, 
 in their Arcane and Recondite Myfieries, fhould boaji that he knew alL 
 that belonged to the Egyptian Theologie. Where the fame Origen alfo 
 adds, that this was not a thing proper neither to the Egyptians only, 
 to have fuch an Arcane and True Theology, diltind from their Vulgar 
 and Fabulous one, but common with them to the Perfians, Syrians, 
 and other Barbarian Pagans 5 a 3 Sttov ^t^J Myj-nllav m.-pZ.v -n il, iSia- 
 'P'^ St'VaT^i' etTrSv it, .^s^ ne^ozii', 8cc. What we have now affirmed ( faith 
 hej concerning the difference betwixt the Wife men and the Idiots a- 
 mongU the Ef^yptians, the fame may befaid aljo of the Perfians, amongSt 
 whom the Religious Rites are performed Rationally by thofe that are in* 
 
 geniousy
 
 C H A p. iV. Their Arcme Thec^lo^fv. ^ r 
 
 51^ 
 
 gCfiiciiT, rchikii the fapcrfcial Ftilg.tr look, f^o further in the objervatt- 
 vn of them^ tb-in the external Syf/ihol or Cercntuny, Andthe jamc is 
 true hkixviie co}7cerning the Syrians and Indians^ and all tho(e oth:r 
 tiutious^ who h.ive hefidcr their Religious Fubles.j a Le<trning and Do- 
 Bi-ine. Neither can it be diilcmbled, that Origcn in this place plain- 
 ly intimates the fame alio coiiceniing Chriftianity it (llf^ namely that 
 befides the Ouilide and exteriour CortexoVxM (in which uotwith- 
 ftanding there is nothing F.ibulousj communicated to all, there was 
 a more Arcane and Kecoiidite Doctrine belonging thereunto, which 
 all were not alike capable o\\ he elfcwhereobferving this to be that 
 PVtjdom that St. PanH[ydliK: awongji the PerfcCf. From whence he con- 
 cludes that CcZ/r/.f vainly boalted, -Tdxix ■j^ o[(JV, far I l^noiv all things 
 belonging to Chrisfianity, when he was acquainted only with theexte- 
 riour Surface ot it. But concerning the Egyptians this was a thing 
 moft notorious and obferved by fundry other Writers, as for Example 
 Clemens of Alexandria., a man alfo Well acquainted with the affairs of 
 Eeypt i, Al'\6-nfioi x tci? t-TnTux^O to -Jiv^a.' acpiaiv avtTi64v''o t/^_fv^ca, i^JV. „ 
 
 ^^ riw p^xaiKe'txv Tr^tic'icu, ;t, t/ h^iccv to? Kg/Qiioiv eii'cu <§b;ti;a&"n)CTa?, xid 
 *n 1^ T<? c.'p^i?^ ^j "^ 7r(Uc/>elxc, fc, tS ^yx? • The Egyptians do Not reve.d 
 their Religious AiyUeries promijcuoujly to all , nor communicate the 
 {{nowledge of Divwe things to the Profane^ but only to thofcvrho arc to 
 Juccecdin the Kingdom, and to fr/ch of the Priei/s as are Judged moji 
 ft!y qualified for thefiwe, upon account both of their Birth and Educa- 
 tion. With which agreeth alfo the Teftimony of Plutarch, he adding 
 a further Confirmation thereof from the Egyptian Sphinges, 6 Q/iC(jx<.~ 
 
 Komjiidc, 'Qny~i'>^9yi^fjS'p-:<; to ttoMoc jU/L/'Bo/? ;^ AcV'?, ocujuJ^^; i/-'.(p(x.(^&? '^ -54. 
 
 ^Zv To!$ i^cfjiyfotA '^^e.KAJ? iVm? , ^? ouv()//zc.'7ziyV od^jiocv -t^ ^Aoyictx. auj-p^ 
 iX^f^? ■ ff^hen a mongU the Egyptians there is any King chofen out of the 
 Military Order, he is forthwith brought to the Priejis. and iythemjnftrit- 
 &ed in that Arcane Theology ^ which conceals Alylierior/s Truths un- 
 der obfcure Fables dnd Allegories. IVherefore they place Sphinges before, 
 their Temples, to fignif^e that their Theology contained a certain Arcane 
 and Enigmatical IFifdom in it. And this meaning of the Sphinges in 
 the Egyptian Temples, is confirmed likewife by Clemens Alexandrinus, 
 Six t§Tc TDi )t) AiyjTrftot -npo 'i^/ k^Zv to!? (scpiy^ac, ic/*cuovfou, CjC alviyiMxi^- 
 </*»? TV 3)S/ 3sS Ao'yx, K) aorrtcpS? cvtt; • Therefore do the Egyptians place 
 Sphinges before their Temples , to declare thereby , that the Do&rine 
 concerning God is Enigmatical and Obfcure. Notwithftanding which, 
 we acknowledge that the (ame Clemens gives another interpretation 
 allbof thefe Sphinges, or Conjcfture concerning them, which may 
 not be unworthy to be here read, Tzi^a 3 »^ ctt cp\hM\ -n /ei li, cpoQucdDH 
 ri ^eiov ocy>i.-7TC(V fj\v cc^ tt^ccwi'm? Jt, ^^fj^A^ td;? o'(^io(?, <J^5VtW3'i? x-m.^ 
 ^iTTiTC.'? (/^iK.ouoi' Tuk ocvooioic i r^Dgis "^j o'/xs 'jLj avB^ajTra vt (so^\y\ axvlcs^ox 
 rlLu&Ko-.x- But perhaps the mcani>ig of thofe Egyptian Sphinges might be 
 dlfo tofignifie,that the Deity Ought both to be Lojrd and Feared-^to be Lov- 
 ed as benigne and propitious to the Holy, but to be Feared as inexorably 
 Juji to the Impious, the Sphinx being made up of the Image both of a Man 
 and a Lion, Moreover befides thele Sphinges, the Egyptians had 
 
 F f alfa
 
 5 16 The Egyptians, hefides their Vulgar, B o o k L 
 
 Dilf.^Ofir 
 
 alfo Harpocrates and Sigalions in their TempleSj which are thus de- 
 fcribed by the Poet, 
 
 gluique fre/tiunt vocem^ digit oquefilentia fuadent. 
 
 They being the Statues of Young men preffing their Lips with th^ir 
 Finger. The meaning of which Harpocrates is thus exprefled by Plutarch^ 
 
 •T 5 'A^-mKpdTMv, » eeov ocnKvt k, vm-thov, ochhk iS -JS^ .^e^v e> avO§d;7rti^ Koyis 
 
 H^vKovtx\Tr^oQKBiA^jov/i\itAM&'iou,K)ina-^i mV^oAov T/jf Harpocrates <?/ 
 the EeyVtians is not to he taken for an Imperfccf andlafant God^ but for 
 the Frcfident of mens Speech concerning the Gods, that is but imperfeSf, 
 balbntient and inarticulate, and the Regulator or QorreBor of the fame 5 
 his Finger tipon his Mouth being a Symbol of Silence and Taciturnity. 
 It is very true that fomeChriftians 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 ofthem really nothing elfe 
 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 doubtlefs the meaning of thofe Egyptian Harpocrates 
 was no other than this. That either the Supreme and Incomprchen- 
 fible Deity was to be adored with Silence, or not fpoken of without 
 much caution and circumfpedtion j or elfe that the Arcane Myfteries 
 of Theology were not to be promifcuoufly communicated, but con- 
 cealed from the profane Vulgar. Which fame thing fcems tohave 
 been allfo fignified, by that yearly Feaft kept by the Egyptians in 
 honour of Thothov Hermes, when the Priefts eating Honey and Figs, 
 pronounced thofe words, yKvKv HocAMflea, Truth is Jweet. As alfo by 
 that Amulet which l((s was fabled to have worn about her, the in- 
 terpretation whereof, was cp^vn «An6v)?, Trnefpcech. 
 
 This avro^'^MTt); ^eoAoyia, this Arcane and Recondite Theology of the E- 
 gyptians, was concealed from the Vulgar Two manner of ways, by 
 Fables or Allegories, and by Symbols or Hieroglyphicks. Eufebius 
 informs us, that Porphyrins wrote a Book njf^i o^ aAAM^§j?yaVV? 'eAAh- 
 \a\i it. h\'}V'7iJ[<uv GtoAoylctc, Concerning the Allegorical Theology both of the 
 Creekj and Egyptians. And hereby the way we may obferve, that 
 thisbufinefs of Allegorizing in matters of Religion, had not its firft 
 and only Rife amougft theChriltians, but was a thing very much in 
 ufe among the Pagan Theologers alfo : and therefore Celftts in Origetiy 
 commends fome of the Chriftiansfor this, that they could Allegorize 
 ingenioufly and handfomly. It is well known how both Vlutarch 
 and Synefius Allegorized thofe Egyptian Fables of 7//x and 0/Fm, the 
 one to a Philofophical, the other to a Political fence. And theE- 
 gyptian Hieroglyphicks, which were Figures not anfvvering to Sounds 
 or Words, but immediately leprcfenting the Objcfts and Concepti- 
 ons of the Mind, were chiefly made ufe of by them to this purpofe, 
 to exprefs the Myfkeries of their Religion and Theology, fo as that 
 they might be concealed from the prophane Vulgar. For which caufe 
 x\\c Hieroglyphicks Learning of the Egyptians, is commonly taken for 
 one and the fame thing with their Arcane Theology or Metaphyfukj. And 
 
 this
 
 Fr. Ev. Lib\ 
 
 Chap, IV. had an Arcane Theology. g ly 
 
 this the Author of the Queftions and Anfwers ad Orthodoxos, tellsus^ i{. 
 was anciently had in much greater efteem amongft the Egyptians, 
 than all their other Learning, and that therefore /1/(^ej- was as well 
 infhiidled in this Hieroglyphick Learning and Metaphyficai Theology 
 of theirs, as in their Mathemaricks. And fotour parts we doubt not 
 but that the AJenfa lfiacahte\y publifhed, containing fo many ftrange 
 and uncouth Hieroglyphicks in it, was fbmethingof this a'-Tri^'^iiT©- Bto- 
 Aayicc, this Arcane 'iheology of the Egyptians , and not meer Hifto- 
 ry, asfome imagine ; Though the late confident Oedipus^ feem to ar- 
 rogate too much tohimfelf, in pretending tofuch a certain andexad: 
 Interpretation of it. Now as it is reafonable to think, that in all 
 thole l^agan Nations where there was another Theology belides the 
 Vulgar, the principal part thereof, was the Doftrine ot" 0//e 6'///)rt?we 
 and Vniverjal Deity the Ala^er of the whole World, fo can it not well 
 be conceived, what this «§'?VT@^ and ocTroe^iiT©^ and cduyixc<\ci^c, ^toAoyi'a, 
 this Arcane and Myjierious and Enigmatick^ Theology of the Egyptians, 
 fo much talked of, (hould be other than a kind of AietaphyCukj. 
 concerning God, as One rerfc& Incorporeal Being, the Original of all 
 things. 
 
 We know nothing of any Moment, that can be objeded againfl: 
 ihisjfave only that which PorphyriHs,\n his Epiftle to Anebo an Egyptian 
 PricftjWriteth concerning Ch^remon, 'n.cuQyifjm /uV> 7^, K) oi ocMo/, i/' ocMo 
 •JiTr^o 'i-/' og.i//^63V }tcQ(.uevi^y>ivf(U o^ ec^yij Koyi»v n^if/^M Ta$ AQf t^i'&v, 
 »(/^' ixM»^ ^£35 ttKIw 7^'' ttAocvht^' Ktyofji^ccv^ iy 7^'' (ru/xTrAn^SvTz^jV t t^o^ixfcov, 
 8cc. Chc^remon and others acknowledge nothing before this Vifibk and 
 Corporeal IVorid, alJcdgingfor the countenance of their Opinion, fuch of 
 the Egyptians as tal^ of no other Gods, but the Planets and thofe Stars 
 that fill up the Zodiac^ , or rife together vpith them, their Dec an s, and Ho- 
 rojcopes, and Robiifi PriHces, as they call them 5 vphofe names are alfo in- 
 ferted into their Almanackj or Ephemerides, together with the times of 
 their Rifings and Settings, and the Prognojiickj or fcgnifications of fti' 
 ture Events from them. For he obferved that thofe Egyptians tvho made 
 the Sun the Demiorgus or Archite^ of the World, interpreted the Sto- 
 ries of I(is</«<^01iris, and all thofe other Religious Fables, into nothinir 
 but Stars and Planets and the River Nile, 59 oAa? ini^ot. ei? r^x cpvQiM:. ly 
 ■k^v&qdmdixdTisi;}^ tfi-ts^tc; iQictc, t^i^lwi^iv, and referred al/ things univer- 
 fally into Natural or Inanimate, nothing into Incorporeal and Living 
 Suhjiances. Which Paflage of Porphyrius concerning Ch^remon, we 
 confels £»/c'^7«/ lays great ftrefs upon , endeavouring to make ad- 
 vantage of it, firft againfl: the Egyptians, and then againft the Greeks 
 and other Pagans, as deriving their Religion and Theology from them. 
 It is manifejifrom hence, faith he, that the very Arcane Theology of the 
 Egyptians, Deified nothing but Stars and Planett, and acknovoledged 
 Ho Incorporeal Principle or Demiurgick, Reafen as the Cauje of this Vni- 
 vcrfe, but only the Vifible Sun : And then he concludes in this manner , 
 See novp what is become of this Arcane Theology of the Egyptians, that 
 deifies nothing butfenfic^ Matter or Dead Inanimate Bodies. But it is 
 well known that Eufebnts took all advantages poffible, to represent 
 the Pagans to the worft, and render their Theology ridiculous and 
 abfurd 5 neverthelels what he here urgeth againfl: the Egyptians, is 
 
 F f 2 the
 
 318 An Ol)jeBion pom Chseremon Anfwered. B o g k. L 
 
 the lefs valuable, becaufe himfelf plainly contradifts it eKewhere, de- 
 claring thdC the Egyptians acknowledged a Deminrgicl^ Reafon and In- 
 teUeStnal ArchJteCi of the World, which confequently was the Maker 
 of the Sun , and confeffing the fame of the other Pagans alfo. Now 
 to affirm that the Egyptians acknowledged no other Deity than Ina- 
 nimate Matter and the Senflels Corporeal World, is not only to de- 
 ny that they had any oiin^^v^oi; ^oKoylcc^ any Arcane Theoloity at all, ' 
 (which yet hath been fufficicntly proved) but alfo to render them abjo- 
 lute Atheijis. For if this be not Atheifm to acknowledge no other Deity 
 befides Dead and Senlle(s Matter, then the word hath no lignification. 
 Chxremon indeed feems to impute this Opinion (not to all the Egyp- 
 tians) but tofomeof them^ and it is very poiiiblethat there might 
 be (bme Atheifts amongft the Egyptians alfo, as well as amongftihe 
 Greeks and their Philofophers. Anddoubtlefs this Cb£ren/on himfelf 
 was a kind of Ajirological Athciji i for which cau(o we conclude, that 
 it was not Chieremon the Stoick, from whom notwithftanding Porphy- 
 rius'ia his Book of Abftinence citeth certain other things concerning 
 the Egyptians, but either that Ch£remon whom Strabo made ufe of 
 in Egypt^ or elfe (bmc other of that name. But that there ever was 
 or can be any fuch ReL-giom Atheijis^ as Eufebim with fome others ima- 
 gine, who though acknowledging no Deity, befides Dead and Senf- 
 left Matter, notwithftanding devoutly court and worfliip the fame, 
 conftantly invoking it aO imploring its afliftance, as expeding great 
 Benefit to themfelves thereby ^ This we confefs is fuch a thing, as that 
 we have not Faith enough to believe, it being a fottilhneis and con- 
 tradiftious Non-(ence, that is not incident to humane Nature. Nei- 
 ther can we doubt, but that all the devout Pagans, acknowledged 
 fome Living and Vndcrjianding Deities or other ^ nor eafily believe 
 that they ever Worlhipped any Inanimate or Senflels Bodies other- 
 wife, than asfome way referring to the fame, or as Images and Sym- 
 bols of them. But as for that Paflage in Porphyriud his Lpiltle con- 
 cerning Chddremon^ where he only propounds doubts to Anebo the E- 
 gyptian Prieft, as defiring further Information from him concerning 
 them , Jamblichus hath given us a full anlwer to it, under the perlbn 
 of y^/i^//?/?/!? anotherEgypfian Pricfi:, which notwithftanding hath not 
 hitherto been at all taken notice of, becaufe Ficinui and Scutelbus not 
 underftanding the word Charcmon to be a Proper name, ridiculoufly 
 turn 'd it in their Tranllations, Optarcm and Gauderem^ thereby alio 
 perverting the whole fence. The words in the Greek MS. (now in the 
 hands of my Learned Friend Mr. Gale") run thus, xougH^^v 0^ oi-nviq 
 oiMo/, rpf^ 'TS^ "T xxiQlLVDV oL'Tifov^cu •n^CoTZnv outIoo'.', to? •nKAjTxlaA a5J<a$ 
 tln'ysiTow, ooDi -n t»$ 7ri\«VMTa^, it, -r zoSia^tcv, ra? '■) ^)iux.\!^c^ it, ca^o QM-K-aq^ 
 Z, T»? Kiyofj^'isc, n.(^rcdis<; viyii^ovax; i:^^cf.c)i^Qi , to'? fM^iS^i t^'' i^yoov 
 Stxvo/j.k'; avoccpouvjsQ • tk'ts^ -nlq ocKiui^tKiocn/)7c, jUe'^©^ n p^^-^TScrov ci%/- 
 
 a hiyisQiv ^vcu irxvixx. aJ-yj-nfio'.^ aMa li, tIw 'T ^^^ii; ^(Hbv , ;y rlw voi^v 
 aTTO ^ cp{i<n'^i; SixK^vaQtv iw.'^^ iS Travfo? /ui^vov, aMot K/lcp' i^fJi^v, f »v ttj 
 K) Xoyov Tt^ognTdu^AiOi jMcS' eooJTX? ovrac, hjzuc ^\iuis^y&o5rx.t cpxai to yyvofj^x. 
 Eat Chsremon and thofe others who pretend to write of the fir [i Caufes 
 of the Worlds declare only the Laji and Lowest Frincipks^ as hkewife they 
 
 who
 
 Cap. IV. SomeTrifmeg7JlicJ\^Bool\s Counterfiit. oio 
 
 who treut of the Planets, the Zoci/aclf^, the Decani, the Horofcopes and 
 the Robtiji Princes. And thofe things that are in the Egyptian Almanacks 
 (^or Ephcmcrides) contain the Icaji pan vf the Hirmu/cal Injiitutions 
 vamcly the Phajes and Occuhations of the Stars.^ the Increafc and Decrcafe 
 of the Moon andthe Ilk? Ajirolugical Alatters , jvliich things have the 
 lovpefi place in thi Egyptian .-Etiology. Nor do the Egyptians refolve all 
 things into (Scnjks) Nature, but they diflinguijl) both the Lijc of the 
 Soul, and the IntcllecfHal Life, from that of Nature, and that not only 
 in our felves, hutalfointhe ijniverfe -, they detcrn/mingAI/nd anclReU' 
 fan, fir fi to have exifledof themfelves, andfo this whole IVorldto have 
 beenmide. li^herefore th'y acknovpledge bifore the Heaven and in the 
 Heaven a Living Power, and place pure Mind above the IVorld, as the 
 Demiurgus and Archite^ thereof. From which Tcftimony of JambU- 
 chiit, who was but little Juniour to Porphjrnis^ and Contemporary 
 w'xthEitfebius , and who had made it his bulineG to inform himfclf 
 thoroughly concerning the Theology of the Egyptians, it plainly ap- 
 pears that the Egyptians did not generally fuppofe (AsCh^remon^xG" 
 tended concerning fome of them) a Senllefs Inanimate Nature to be the 
 firft Original of all things, but that as well in the World as in our 
 felvcs,they acknowledged Soul fuper'iourto Nature^and Mind or Intel- 
 left fuperiour to Soul, this being the De«??«rg«/ of the World. But 
 we fliall have afterwards occalion more opportunely to cite o- 
 ther Palliges out of this Jantbluhus his Egyptian MyderieSj to the 
 fame purpofe. 
 
 Wherefore there is no pretenfeatall to fufpeft, that the Egyptians 
 were univerfally Atheijis and Anarchijis, fuch as fuppofed no Living 
 Underftanding Deity, but rcfolved all into SenlleG Matter as the firft 
 and higheft Principle i But all the queftion is whether they were not 
 Poljiarchijis, fuch as afferted a Multitude of Underftanding Deities 
 Self exiftent or Unmade. Now that Monarchy was an elfential part 
 of the Arcane and True Theology of the Egyptians A. sttuchus Eh- 
 gubiuus, and many other learned men, ha#e thought tobeunqueftion- 
 ably evident, from the Herfnetick^ or Trifmegijiick^ IVritings, they ta- 
 king it for grantedjthat thefe are all genuine and fincere. Whereas there 
 is too much caufe to fufpedl that there have been (bme Pious Frauds 
 praftifed upon thefe Trifmegifiick^lVritings, as well as there were up- 
 on the Sibylline ; and that either whole Books of them have been 
 counterfeited by pretended Chriftians, or at leaft feveral fpurious and 
 fuppolititious Pailages here and there infertcd into fome of them. 
 ifaac Cafjitbon who was the firft Dilcoverer, has taken notice of many 
 fuch, in that firft Herraetick Book entituled Pomander, fome alfbin 
 the Fourth Book infcribed Cr4/er, and fome in the Thirteenth call'd 
 the Sermon in the Mount, concerning Regeneration j which may juftly 
 render thofe Three whole Books,or at leaft the Firft and Laftofthem 
 to be fufpefted. We thai here repeat none of Cafaubon's condemned 
 Palfages, but add one more to them out of the Thirteenth Book, or 
 Sermon in the Mount ^ which, however omitted by him, feeras to be 
 more rankly Chriftian than any other, Atye fxci tSttj, 7i<; '^ ?5^'-fC'^?- 
 yq -T^ ■TmKiy^inQictc,^ 6 to 3sS ttou?, «,vG^(i)Tre$ U? , ^eAiJ^^Tj ^S • Tell me 
 this aljo, who is the Caufe or IVorker of Regeneration .«' Tl)e Son of God, 
 
 Ont 
 
 i
 
 o 20 -All the Trifmegiftick BooJ^, B o o k. I. 
 
 One Mm^ by the will of God. Wherefore though Ath. Kircherus con- 
 tend with much zeal for the fincerity of all thefe Trifmegiftick Booksj 
 yetwemuft needs pronounce of the Three foremeotioned, at leaft 
 the Fcemander properly (6 called, and the Sermon in the Mount ^ that 
 they were either wholly forged and counterfeited by fome pretend- 
 ed Chriftians, or elfe had many fpurious Paffages infcrted into 
 them. Wherefore it cannot be folidly proved, from the Trifmegi- 
 ftick Books, after this manner, as fuppofed to be all alike Genuine 
 and fincere, that the Egyptian Pagans acknowledged One Supreme 
 and Vniverfal Numen. Much lefs can the fame be evinced from 
 that pretended Ariftotelick Book, Defecretiore parte Divina Sapien- 
 ti£ fecHndum ^Egyptios^ greedily fwallowed ddwn alfo by Kircherus^ 
 but unqueltionably pfeudepigraphous. 
 
 Notwithftanding which, we conceive that though all the Trifmegi' 
 fiick Books that now are or have been formerly extant, had been 
 forged by fome pretended Chriftians , as that Book oi' the Arcane £- 
 gyptian IVifdom^ was by fome Philolopher and imputed to Arijiotlei^ 
 yet would they for all that upon another accompt, afford no inconfi- 
 derable Argument to prove that the Egyptian Pagans aflerted One Su- 
 preme Deity ; viz,. Becaufe every Cheat and Impofture muft needs 
 have (bme Bafis or Foundation of Truth to ftand upon 5 there muft have 
 been fomething truly Egyptian, in fuch counterfeit Egyptian Wri- 
 tings, (and therefore this at leaft of One Supreme Deity) or elfe they 
 could never have obtained credit at firft, or afterwards have raain- 
 tain'd the fame. The rather becaufe thefe Trifmegiftick Books were dif- 
 perfed in thofe ancient times before the Egyptian Paganifm and 
 their Succeffion of Priefts were yet extinift j and therefore had that 
 which is fo much infifted upon in them, been dillbnant from the E- 
 gyptian Theology, they muft needs have been prcfently exploded 
 as meer Lyes and Forgeries. Wherefore we fay again, that ifall the 
 Hermnick, or Trifmegijiifk Bookj that are now extant, and thole to 
 boot, which being mentioned in ancient Fathers have been loft, as 
 the TO 'f^vim.^ and the'roi Sit^oSijtoi, and the like, had been nothing but 
 the Tious Frtudi and Cheats of Chriftians, yet muft there needs have 
 been fome Truth at the bottom to give fubfiftcnce to them j This 
 at leaft, that Hermes TrijmegiH or the Egyptian Priefts , in their 
 Arcane and True Theology^ really acknowledged One Supreme and 
 Vniverfal Numen. 
 
 But it does not at all follow that becaufe fome of thefe Hermaick 
 br Trifmegiftick Books now extant, were counierfeit or fuppolititi* 
 bus, that therefore all of them muft needs be Inch, and not only fo^ 
 but thofe alfo that are mentioned in the Writings of ancient Fathers 
 which are now loft. Wherefore the Learned Cajauhon fccms not to have 
 reckoned or concluded well, when from the detcftion of Forgery in 
 Two or Three of thofe Trifmegiftick Books at moft, he pronounces of 
 them all univcrfally, that they were nothing but Chri^ian Cheats and 
 impoflnres. And probably he was lead into this miftake, by reafon 
 of his too f?curely following that vulgar Errour (which yet had been 
 s-onfuted by Patrrciuf) that all that was publifticd by Ficinus under 
 
 the
 
 Chap. IV. A^o/ Chriftiaii Cheats. 021 
 
 the name of HcrwcsTriffftegrJi, was but one and the fame Book P<p- 
 »t.zncIer,con{iiYn-\g of /cveral Chjphrs^ whereas they are allindcedfo 
 many Diftind: and Independent Books, whereof rcv//j«<^cj- is only 
 placed Firft. However there was no fliadow of reafon, why the A- 
 Jclcpius (hould have fallen under the fame condemnation, nor feveral 
 other Books fupcradded hy ratr/ch/i, ihey being unqueftionably di- 
 (tinft from the Pcematuler^ and no figns of Spurioulncft or Badardy 
 difcovercd in them. Much lefs ought thofe Trifmcgi^iick^ BooI{s, cited 
 by the Fathers and now loft, have been condemned alfo Unfeen. 
 Wherefore notwiihftanding all that Cajaubon has written, there may 
 very well be fomc Hcrmctick^ or Tr/Jmcgiiiick^ Bookj Genuine, though 
 all of them be not fiich s that is, according to our after-declaration, 
 there may be fiich Books, as were really Egyptian, and not counter- 
 feited by any Chriftian, though perhaps not written by UiV/f/cs Tnj- 
 mcgiji himfclf, nor in the Egyptian Language. And as it cannot well 
 be conceived how there fhould have beeen any counterfeit Egyptian 
 Books, had there been none at all Real, fo that there were fbme 
 Real, and Genuine, will perhaps be rendered probable by thefe fo!- 
 Jovving Confiderations. 
 
 That there was anciently araongft the Egyptians, fuch a man as 
 Tboth^ ThcHtb oxTaiit^ who together with Letters, was the Firft In- 
 ventor of Arts and Sciences, as Arithmetick, Geometry, Aftronomy, 
 and of the Hieroglyphick Learning, (therefore called by the Greeks 
 Hcrffjcsj and by the Lxuns Atcrcnrius) cannot reafonably be denied ^ 
 it being a thing confirmed by general Fame in all Ages, and by the 
 Teflimonies not only of Sunchuniathon a Fhenician Hiftoriographer, 
 who lived about the times of the Trojan War, and wrote a Book 
 concerning the Tbcoljiy of the Egyptians^ and AJaficthos Sebcimjta an 
 Egyptian Prieft, contemporary with Piol. rh/lacJelphus j but alfo of 
 that grave Philofopher P/<i/<7, who is faidto have Ibjourned Thirteen 
 years in Egypt, that in his rhikbui fpeaks of him as the Firft Inventor 
 of Letters Cwho diftinguifhed betwixt Vowels and Confonants de- 
 termining their feveral Numbers) there calling him either a God or 
 Divine Mm 5 but in his Ph£drifs attributethto him alfb, the Inventi- 
 on of Arithmetick, Geometry and Aftronomy, together with fome 
 ludicrous Recreations , making him either a God or Demon , 
 
 1^ TO b'^veov TO le^^y it, )CcchSQiv "ifiiv, ocutoT ^ ovoijux -n^ (Jbti'/ouivi iivou 01^6 • 
 I have heard (faith he) that about Naucratis /» Egypt, there was one of 
 the ancient Egyptian Gods^ to rvhom the Bird Ibis wasfured, as his Sym- 
 bol or Hieroglyphiekji the name of xchich Demon was Theuth. In which 
 place, the Philofbpher fubjoyns alfo an Ingenious Difpute, betwixt 
 this Theuth^ and Thamus then King of Sg^'ptj concerning the Conveni- 
 ence and Inconvenience of Letters ; the Former boafting of that In- 
 vention "i? ixtvtfjLV'.c, )ij m:p[ax, (pi^ijunttov , as a Remedy for Memory and 
 great Help to mf do m, but the Latter contending, that it would ra- 
 ther beget Oblivion, by the ne^eCt of Memory^ and therefore was 
 not fb properly M™/-^*^? as (i'miM\\<n'^c, cpoi.^iJMito'i , a Remedy for Memory^ 
 .asKcminifcence, or the Recovery of things forgotten : adding, that it 
 . would alfb weaken and enervate Mens Natural Faculties, by flugging 
 them, and rather beget 5b'|«v ot^ji'c/^, than ixAwa^av, a F/iffy Conceit and 
 
 Opinion
 
 22 Thoth, theEgyftian Hermes. Book L 
 
 opinion of Knowledge, by a Multifarious Rabble of Indigefted Noti- 
 ons, than the Truth thereof. Moreover fince it is certain, that the 
 Egyptians were famous for Literature before the Greeks, they mufl: 
 of neceffity have fome One or More Founders of Learning amongfl: 
 them, as the Greeks had 5 and Thoth is the Only or Firft Perfon ce- 
 lebrated amongft them upon this accompt, in remembrance of whom 
 the Firft Moneth of the If ear was called by that Name. Which Thoth 
 is generally fuppoled to have lived in the times of the Patriarchs, or 
 confiderably before Mofes 5 Afojef himfelf being (aid to have been in- 
 ftruftcd in that Learning, which owed its Original to him. 
 
 Again, befides this ihoth or Thciith, who was called the Firjl Herwe/, 
 the Egyptians had ahb afterwards, another eminent Ad\ancer or 
 Reftorer of Learning, who was called ef^i^-n^©- 'e?/^-*'?) The Second 
 Hermes 5 They perhaps fuppofing the Soul of Thoth or the Firft Her- 
 mes to have come into him by Tranfmigration ••, but his proper Egyp- 
 tian Name was Srphoas , as SyncnUus out of Matuthu niforms us 3 
 ticpcoixc, iij 'Ef/AT?, vfiC, 'Hifcds^s, Siphoas {^veho is aljo Hermes) the 
 <S«7« (?/ Vulcan. This is he, who is faid to have been the Father of 
 Tat, and to have been Surnamed Tg/Qxt'^jj©-, 7fr i^jx7»/*^^, (he be- 
 ing foftyled by Manet ho, Jjmblichus and othtis.") And he is placed 
 by Enfebim in the Fiftieth year after the irraeliti(h Exitus, though pro- 
 bably fomewhat too Early. The Former of thefe Two Hermes, was 
 the Inventor of Arts and Sciences, the Latter, the Reftorer and Ad- 
 vancer of them : the Firft wrote in Hieroglyphickj upon Pillars*, 
 Q,i' Tv\ -Lv^i-yUwyi yy., (as the learned l^alefim conjectures it ftiould be 
 read, inftead of 2ng^/a§iKy.J Which Syringes what they were. Am. 
 MarcelUnus will inftruft us •-, The Second Interpreted and Tranflated 
 thofe Hieroglyphickj, compofing many Books in feveral Aits and Sci- 
 ences i the Number whereof let down by JumhUchus ^ muft needs 
 be Fabulous , unlels it be underftood of Paragraphs , or Verfes. 
 Which Trifmcgijiicl{_ or Hermetick^ Books , were faid to be care- 
 fully preferved by the Priefts, in the Interiour Receffes of their 
 Temples. 
 
 But befides the Hieroglyphicks written by the Firft Hcr^fi'/, and the 
 Books compofed by the Second ( who was called alfo Trifmegift) it 
 cannot be doubted, but that there were Many other Books written 
 by the Egyptian Priefts fucccffively in feveral Ages. And Jambli- 
 chm informs us, in the beginning of his Myfteries, That Hermes the 
 God of Eloquence, and Prefident or Patron of all true Knowledge con' 
 cerning the Gods, tvof formerly accounted Common to all the Priejis, 
 infomnch, that to 001)77'' "^ <^ct>iaA <^fM(xaTa cujtI averi^f jto-v, 'e^/^S Troffot 
 TK okSa (TOyro^/af/o^oc imvofjxx^ov^if^ they dedicated the Inventions of their 
 IVifdoin to hint , entitling their own Books to Hermes Trifmegift. 
 Now though One Reafon hereof, might probably have been thought 
 to have been this, becaufe thofe Books were fuppofed to have been 
 written, according to the Tenour of the old Hcrmetick. or Trijmegi' 
 jiick Do&ritic ^ yet Jamhlichus 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 teftihed alfo by 
 
 Plato)
 
 Chap. IV. Hermaick Books extant after Clemens A. 2 2 2 
 
 rlato) and made to be the Tutelar God, and Fautor of all Arts and 
 Sciences, but efpecialiy Theology j by whole Infpiration therefore, 
 all Inch Books were conceived to have been written. Nay further 
 we may obfcrve, that in fomeof the Hermaick^ or 7rifMeg7jiici^hooksj 
 now extant, Hermes is foractiraes put for the Divine IVijdom or Vncicr- 
 JidndiMg itfeif And now we fee the true Reafon, Why there have 
 been many Books , called Herrtieticil and Trifmegijiical j Some of 
 which notwithltanding, cannot poIFibly be conceived to have been 
 of fuch great Antiquity, nor written by Hermes Trifmegiji himlelf, 
 viz.. becaufe it was cuftomary with the Egyptian Priefts, to entitle 
 their own Philofophick and Theologick Books, to Hermes. More- 
 over it is very probable, thatfeveral of the Books of the Egyptian 
 Priefts of Latter times, were not Originally written in the Egypti- 
 an Language, but the Greek 5 becaufeat leaft from the Ptoleraaick 
 Kings downward, Greek was become very familiar to all the learned E- 
 gypiians, and in a manner vulgarly fpokcn ^ as m^y appear from thole 
 very Words, Hermes ^Trifategiji^ and the like, (b commonly uled by 
 them, together with the Proper Names of Places, and becaufe the 
 Coptick Language to this very day, hath more of Greek than Egyp- 
 tian Words in it j nay Plutarch ventures to etymologize thofe Old 
 Egyptian Names, //?/, Ojirk, Horm and Tjiphon from the Greek, as if 
 the Egyptians had been anciently well acquainted with that Lan- 
 guage. 
 
 Now that fomeof thofe ancient Hermaick Books, written by Her ' 
 mei Trifmegiji h'lmfdf, or believed to be fuch by the Egyptians, and 
 keptin the cuftody of their Priefts , were ftill inbeing and extant 
 amongft them, after the times of Chriftianity, feems to be unquefti- 
 onable, from the teftimony of that Pious and Learned Father Clcmins ^^^^^^ ^ 
 Alexandrinui, he giving this particular Accompt of them, after the en. ' 
 mentioning of their Opinion concerning the Tranfmigration of Souls. 
 The Egyptians follore a certain peculiar Philofophy of their own^ rphich 
 may be bejl declared by fetting down the Order of their Religious Procef- 
 Jion. Firjl , therefore goes the Precentor , carrying Two of Hermes 
 his Bookj along voith him^the One ofvphich conteins the Hymns of the Godsy 
 the Other Dire&ionsfor the Kingly Office. After himjollovps the Horo- 
 fcopus, rvho is particularly injiru&ed in Hermes kis Ajirological Book/, 
 rphich are Four. Then fuccceds the Hierogrammateus or 6'<?frcj/6"m^e, 
 ivith Feathers upon his head^ and a Book^ and Rule in his hands, to whom 
 it belongeth to be thoroughly acquainted with the Hieroglyphickj, as alfa 
 with Cofmography , Geography , the Order of the Sun and Moon and 
 Five Planets, the Chorography of Egypt, and Defcription of Nile. In 
 the next place cometh the Stoliftes, who is to be thoroughly inUruSed in 
 thofe Ten Bookj, which treat concerning the honour of the Gods, the £- 
 gyptian IVorpip^ Sacrifices, Firfi-fruits, Prayers, Pomps, and Fejiivals. 
 And lafl of all murcheth the Prophet, who is Preftdent of the Temple 
 and Sacred things, and ought to he thoroughly verfed in thofe ether Ten 
 Books, called Sacerdotal, concerning Laws, the Gods, and the whole 
 Difcipline of the Priejis. Wherefore amongji the Book/ of Hermes there 
 are Forty Two accounted moji necejfary, of which Thirty Six, conteining 
 all the Egyptian Philofophy, were to be learned by thofe Particular Orders 
 
 G g before-
 
 ?. 374- 
 
 5 24 Hermaick Books acf^ojvledgedy Book I. 
 
 before-mentioned 'j but the other Stx, treating of Medicinal things^ by 
 the Paftophori. From which place we underftand, that at leaft For- 
 ty Two Books of the ancient Hermes Trifmegiil^ or (uch reputed by 
 the Egyptians, were ftill extant in the umeai Clemens Alexandrinus •, 
 about Two Hundred years after the Chriftian Epocha. 
 
 Furthermore, that there were certain Books really Egyptian, and 
 called Hermaical or Trifmegiflical (whether written by the ancient 
 Hermes Trifmegiji himfelf, or by other Egyptian Priefts of latter 
 times according to the Tenourof his Doftrine, and only entitled to 
 him) which after the times of Chriftianity began to be taken notice 
 of by other Nations, the Greeks and Latins •-, feems probable from 
 hence, becau(efuch Books are not only mentioned and acknowledg- 
 ed by Chriftian Writers and Fathers, but aifo by Pagans and Philo- 
 fophers. In Plutarch'sD'xfcourCe de Ifide d^ 0/?r;V/e we read thusofthcmj 
 
 077 rlw fj^ '^^ ^ TV ii\(» <?S^cpop^i; TYxu.y fj^'?M ^'i'«/xcv, 'eippv, "eMu//?? j 
 Pi-nxN'-ta^cc k.«AS^i, tIw 3 '^% tS ttv^C/xoToc, ol fjd-^ ' Ocj^iv, oi 3 Sa^Tni', oi 3 Si'-^i 
 iCiyj-TTJia • In the Books called Hermes'/ or Hermaical , it is reported 
 io have been written concerning Sacred Names ^ that the Power appoint- 
 ed to prefide over the Motion of the Sun, is called by the Egyptians Ho- 
 rus C<2r by the Greeks Apollo) and that nhich prejides over the Air and 
 Wind, is called by fome ORris, by others Sarapis, and by others Sothi, 
 in the Egyptian Language. Now thefe Sacred Names in Plutarch, (eem 
 to be, SeveralNantesof God^ and therefore whether thefe H.r.Tiaick 
 Books of his, were the fame with thofe in Clemens Alex.inurinus, 
 fuch as were fuppofed by the Egyptians to have been written by 
 Hermes Trifmegiji himfelf, or other Books written by Egyptian 
 Priefts according to the Tenour of this Doftrine , We m.ay by the 
 way obferve, that according to the Hermaical or Trifmegiftick Do- 
 ftrine, One and the fame Deity , was worfhipped under Several 
 Names and A^^//^wj-,according to its Several Powers and Vertues, matiife- 
 fted in the World 5 which is a thing afterwards more to be infifted on. 
 Moreover it hath been generally believed, that L. Aptileius Madau- 
 renfis an eminent Platonick Phnofopher, and zealous Afferter of Pa- 
 ganifm, was the Tranflator of the Afclepian Dialogue of Hermes Trif- 
 megiji, out of Greek into Latin ; which therefore hath been accord- 
 ingly publifhed with Apuleius his Works. And Barihius affirms that 
 St. Auiiin does fomewhere exprefly impute this Verfion to Apuleius, but 
 we confefs we have not yet met with the place. However there feems 
 tobeno fufficient reafon, why C<?fo/.v/ Qiould call this into Queftion, 
 from the Stile and Latin. Again it is certain, that Jamblichus doth 
 not only tnem'ion thefe Elermaick, Book/, under the name ofi^ cfi^- 
 /Auot. L<; E^uS, the Book} that are carried up and down as Hermes'/ or 
 vulgarly imputed to him ; but alio vindicate them from the imputation 
 of Impofture. Not as if there were any fufpicion at all of that which 
 Cafaubonh Co confident of, that thefe Hermaick Books were all forg- 
 ed by Chriftians, but becaufe fome might then poffibly imagine them 
 to have been counterfeited by Philoiophers. Wherefore it will be 
 convenient here to fet down the whole Paffage of Jamblichus con- 
 cerning it, as it is in the Greek MS. </*i($LKg/viiet'vTOv h tstov ^toc, ^ t^j^ 
 
 a*
 
 Ca p. IV. by Paganr and Pbilofopbers. 3^25 
 
 TW 
 
 yKcoTJii iaN\a.m(; x(v.'Xd^i ' /JA^ocyiyi^yTfcci '}6 aTre ^ alyj-Pif iox, yXd^iJy,^ utt 
 av/^Si' <j>iAoTC4)ia<; s^t ccnd^ox; i^vjav. xxt^^ixav ^, d''*'^. 7'hefe thin^^s be- 
 ing thus cl/fcujfed and cletermrned , the Solution of that difficulty ^ 
 frof» thofe Bookj ivhich Potphyr'im faith he met withal, (namely the Her- 
 maiclij, andthofelVrititrgs <?/' Cha'remon) tpjU be clear and eafic. For 
 the Books vulgarly imputed to Hermes, do really contain the llerniaick^ 
 Opinions and Do&rines in them, although they often Jpeak^ the language 
 of rhilfophers, the rcafon whereof is, becalife they were tranjlattd out 
 of the Eo^yptian tongue, by men not Unacquainted with vhilojophy, But 
 Chsremon and thofe others. Sic. Where it h Firit obfcrvable, that 
 Jamblichus doth not afhrm, thefc Hcrmaick Books to have been writ- 
 ten by Hermes 'Trifmegiji himfelf, he calling them only to ije^o'uV^ <i5 
 'E^juS, the Books that ivere carried about as Hermes'/. But that which 
 he affirmeth of them is this, ihatthey did really contain the Hermaical 
 Opinions^ and derive their Original from Egypt. Again whereas fome 
 might then poffibly fufpeLt, that thefe Hcrmaick Books had been 
 counterfeited by Greek Philofophers, and contained nothing but 
 the Greek Learning in them, becaufe they fpcak fo much the Fhilo- 
 fophick Language ^ Jamblichus givesan accompt of thisalfo, that the 
 reafon hereof was , becaufe they were tranjhitcd cut of the F.gjptian 
 tanguage,by men skilled in the Greek, Philofphy, who therefore added 
 Ibmething of their own Phrafe and Notion to them [t is true indeed, 
 that moit of thefe Hermaick Books which now we have, feeni to have 
 been written originally in Greek, notwithftanding which, others of 
 them and particularly thofe that ar£ now loft, as the rk rei/>:a,and the 
 like, might zsjamblichushere affirmeth, have been tranflated out of 
 the Egyptian Tongue, but by their Tranliators difguifed with Phi- 
 lofophick Language and other Grecanick things intermixed with 
 them.Moreover from the forecited Paifage o[Jamblirhus,\ve may clear- 
 ly colled, that Porphyrius in his EpifUe to ^nebo the Egyptian Prieft 
 (of which Epiltle there are only fome fmall fragments left) did alfo 
 make mention of thefe Hermaick. J^ritings--, and whereas he found 
 thfi Writings of Chteremon to be contradiftious to them, therefore de- 
 fired to be refolved by that Egyptian Prieft, whether the Doftrine 
 of thofe Hermaick Bookj, were genuine and truly Egyptian, or no. 
 Now Jamblichut in his anfwer here affirmeth , that the Doftrine of 
 the ancient Hermes, or the Egyptian Theology, was as to the Sub- 
 ftance truly reprefented in thole Books,(vulgarly imputed to Hermes,) 
 but not fo by Charemon.LiMy, St. Cyril of Alexandria informs us, that C.^ul. L. i. 
 there was an Edition of thefe /itTWJ/V;^ or Tr if megijiick. Bookj (com- 
 piled together) formerly made at y?//je»/, under this Title, 'Ef<x<x)xa 
 -TTEvTiKoiii^juxjiieAioc, Fifteen Hermaick. Books. Which Hermaicks, Ca- 
 faubon, conceiving them to have been publifhed before Jamblichus 
 his time, took them for thofe Salaminiaca, which he found in the La- 
 tin Tranlliiions of 'jamblichus made by Ficinus and Scutellius. Where- 
 as indeed he was here abufed by thofe Tranflators, there being no fuch 
 thing to be found in the Greek Copy. But the word aA/w,V""«>t^", 
 (not underftood by them) being mxnzd imo S aUminiaca -^ Cafauhon 
 
 G g 2 there-
 
 526 That Nothing periiLethj B o o k. I. 
 
 therefore conjeftur'd them to have been thofe Herwaick, Book/ pub- 
 lilhed at Athens^ becaule Salamin was not far dilbnt from thence. 
 Now it cannot be doubted, but that this Edition of Hermaick Books 
 at Athens^ was made by forae Philofopher or Pagans and not by Chri- 
 ftians, this appearing alfo from the words of St. Cyril himfelf, where 
 having fpoken of ^/^}ej and the agreement of Hermes with him.he adds, 
 "TrsTTOiMTai 3 ^ TaT3 ;uvM/x(uj, aV i^cu? myi'(^(p<uq, mxTi^^juJac, 'A^ldytm^ id. 
 %^vCK\w 'E§/.wci')ca TT^VT^rtotiiS^xa fcie\i<x* of which Mofes he alfo who cant' 
 filed and pHhhfied the Fifteen Herr»aick_Bool{s at Athens, makes men- 
 tion in his own difcourfe (annexed thereunto.) For thus we conceive 
 that place is to be underftood, that the Pagan Pubhfher of the Her- 
 maick Books himfelf, took notice of fome agreement that was be- 
 twixt Mofes and Hermes. But here it is to be noted that becaufe/Zer- 
 vies and the Hermaick Books were in fuch great credit not only a- 
 mongft the Chriftians, but alfo the Greek and Latin Pagans, there- 
 fore were there fome counterfeit Writings obtruded alfo under that 
 fpecious Title 3 fuch as that Ancient Botanick Book mentioned by 
 Galen^ and thofe Chriftian Forgeries of later times the F^emander znd 
 Sermon on the Mount. Which being not cited by any ancient Father 
 or Writer, were both of them doubtlefs Later than Jamblichus^ who 
 difcovers no fufpicion of any Chriftian Forgeries in this kind. 
 
 But Cafaubon^who contends that all theTheologick Books imputed 
 to Hermes TrifmegiU. were counterfeited by Chriftians, affirms, all the 
 Philofophy, Doftrine and Learning ofihera (excepting what only 
 is Chriftian in them ) to be merely rlatontcal and Grecanical 
 but not at all Egyptian j ihencQ concluding, that thefe Books were 
 forged by fuch Chriftians, as were skilled in the Platonick or Gre- 
 canick Learning, But Firft, it is here confiderable, that fince Pytha- 
 gorifm, Platonifm and the Greek Learning in general, was in great 
 part derived from the Egyptians, it cannot be concluded, that what- 
 foeveris Platonical or Grecanical, therefore was not Egyptian. The 
 only Inftance that Cafanbon in(i(\s upon, is this Dogma intheTrifine- 
 giftick Books, That Nothing in the IVorld peripeth^ and that Death it 
 tiot the DeliruBion , hut Change and Tranflation of Things only : 
 Which becaufe he finds amongft forae of the Greek Philofophers, he 
 refolves to be peculiar to them only, and not common with theE- 
 gyptians. But fince the chief defign and tendency of that Dogma^v/as 
 plainly to maintain the Immortality, preexi^ence and Tranfmigration of 
 Souls which Doftrine was unqueftionably derived from the Egyptians, 
 there is little reafon to doubt but that this Dogma was it felf Egyptiaa 
 alfo. And Pythagoras, who was the chief Propagator of thisDodtrine a- 
 mongft the Greek/, ^<^v ^^ yiyviSrxi i^ (p^d^icdvci '^/ ovtov, Jhat no 
 re^/ £»///; (in Generations and Qoxm^xxom) was Made or dejiroyed, 
 according to thofe OvidianVerfes before cited, 
 
 Nee peril in toto qnicquam^mihi credite, mundo, 
 Sed variatfaciemque novat. Nafcique vacatur 
 Incipcre efjc Aliud, &cc. 
 
 did in ill probability , derive it together with its fuperftru- 
 
 fture^
 
 Chap. IV. Old /Egyptian Phylo/opliy. - 027 
 
 dure, (the rreexijience and TranfMigration of Souls, ) at once from 
 the Egyptians. But it is obfervable, that the Egyptians had alio a 
 peculiar ground of their own, for this Dogma ( which we do not hnd 
 infifted upon by the Greek Philofophers) and it is thusexprefltd ia 
 the Eiglith of f/V/w//^ his Herraetick Books or Chapters 5 ei </><iL'7^^@- 
 
 TT©- TT) KoyiJU,\> t^&ov If the IVorlcl be a Second God atid an Immortal • 
 ytnimul, thtn isit iffipnjfible that any part oj this Immortal Animal 
 ^jouldperijl? or come to nothing 5 but all things in the IVorld are Parts of 
 this great Mundane Animal^ and chiepy Mm^ who js a Rational Am. 
 jftal. Which fame Notion we find alio infifted on in the AfcicMan 
 Dialogue ■, Secundum Deum hunc crede^ Afclepi, omnia gubcrnan' 
 tem^ omniaque mnndana illuUrantcm animalia. Si enim Animal 
 Mundui^ vivens , femper & put & (Ji & ent, nihil in mundo mor- 
 tale eft : viventis enim nniuJcHjufquc Partis^ (ju£ in ipfo mundo, fuut in 
 ttno eodemque Animate fcmpcr vivcnte , nullus cjl mortalitatis loci^. 
 Where though the Latin be a little imperfcd, yet the fence is thisj Ton. * 
 are to believe the iForld, b Afclepius, to be a Second God, governing all 
 things, andil/ujirating all Mundane Animals. Now if the IVorld be a. 
 Living Animal, and Immortal 5 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 airways Liveth. Notwithftanding which we 
 deny not, but that though Pythagoras Firfl: derived this Notion from 
 the Egyptians, yet he and his Followers might probably improve 
 the lame farther (as rlito tells us, that the Greeks generally did, what 
 they received from the Barbarians) namely to the taking away the 
 ^ualites and Forms of Bodies, and refolving all Corporeal Things, 
 into Magnitude, Figure and Motion. But that there is indeed fome 
 of the old Egyptian Learning, contained in thefe Trifmcgifticl^ Bool{s 
 now extant, (hall be clearly proved afterwards, when we come to 
 fpeak of that Grand Myftery of the Egyptian Theology (derived by 
 Orpheus from them) That God is All. To conclude, Jamblichut his 
 judgment in this cafe, ought without controverfie, to be far prefer- 
 red before Cafaubon's, both by rea(bn of his great Antiquity, and his 
 being much better skilled, not only in the Greek, but alfo the Egyp- 
 tian Learning ; That the Books imputed to Hermes Trifmegijl did 
 'E5(/«V)ux? fZi^iy^v SiloA^ really contain the Herntaick^ Opinions, though 
 they fpake fometimes the Language of the Greek Philofophers. 
 
 Wherefore upon all thefe Confiderations, we conceive it reafbnable 
 to conclude, that though there have been (bme Hermaick^Eooks coxxn- 
 tcrfeited by Chriftians, fince Jamblichus his time, as namely the P^- 
 iv/ander ind The Sermon in the Alount, concerning Regeneration j nei-' 
 therof which are found cited by any ancient Father; yet there were 
 Other Hermaicl{_ Eookj which though not written by Hermes Trifme- 
 ^//2himfelf, nor allof them in the Egyptian Language, but fome of 
 them in Greek, were truly Egyptian, and did for the fubftance of 
 them, contain the Hermaick^ Doifrine. Such probably were thofe 
 mentioned by the Ancient Fathers, but fince loft, as the ia reioo^, 
 which feems to have been a difcourfe concerning the Cofmogonia^ and 
 
 th^
 
 328 The Afclepian Dialogue, B o o k.L 
 
 the TO §lie^oSi)ca, and the like. And fuch alfo may fome of thefe Hct" 
 Ktaick_Boohh^-, that are ftill extant, as to inrtance particularly, the 
 ytfclepian Dialogue^ entituled in the Greek teAr©- Ao-y©-, the Per- 
 feS Oration, and in all probability tranflated into Latin by y^/'///c-/";;6f. 
 For it can hardly be imagined, that he who wasfo devout a Pagaoj 
 fo learned a Philofopher, and fo Witty a man, (hould be fo far im- 
 pofed upon, by a counterftit Trijmegjjlick^ Book, and mere Chrijiian 
 ' cheat, astobeftow Tranlliting upon it, and recommend it to the 
 World, as that which was genuinely Pagan. But however, whether 
 Apuleiu^ were the Tranflator of this Afclepian Dialogue or no, it is 
 evident that the Spirit of it is not at all Chriftian, but rankiy Pagan 5 
 one Inftance whereof we have, in its glorying of a power that men 
 have of MakjngGods^ upon which accompt St. Aujim thought fit toi 
 concern hirafelf in the confutation of it. Moreover it being extant 
 and vulgarly known before JambUchui his time, it muft needs be in- 
 cluded in his TO (pi^/ut^jx ^<; e^mS, and confequently receive this at- 
 teftation from him, that it did contain not merely the Greekjp^ but 
 ' the Hcrmaical and Egyptian DoCirine. 
 
 There are indeed fome Objeftions made againft this, as firft from 
 Tag.ioT.Gif. vvhatwereadin this Dialogue, concerning the rurgatiot? of the World 
 partly by Water, and partly by Fire 5 Tunc lUe Dominui d^ Pater Deus^ 
 Primipotens, c^VnUiGttbernator mitndi, intnens in mores faCiacjue ho- 
 tninunt, volnntatefna ( qM£ eji Dei Benignitas) vitik refi^lens, C^ cor- 
 rnpteJ£ errorem revocans, walignitaten vvinem vel Allnvione diluens, 
 'velic,t7C confuwens, ad antiquam faciem vuindiim revocabil : U hen the 
 World becomes thus Degenerate, then that Lord and Father, the Sw 
 treme God, and the only Governour of the World, beholding the manners 
 and deeds of men, by hit Wi/I (which is his Benignity) always refining 
 ■vice, and rejioring things from their Degeneracy , vpill either rvajlj a- 
 rray the Malignity of the World by Water, or elfe conjume it by Fire, and 
 refioreitto its ancient form again. But fince we find in Juhm Firmi- 
 ctn, that there was a Tradition amongft the Egyptians, concerning 
 the Apocatajiafis of the World , partim per )icxJav.KvC.lJ-ov, partim per 
 cr/jTrv^uQiv^ partly by Inundation and partly by Confagration, this Ob- 
 jection can llgnifie nothing. Wherefore there is another Objeftion.that 
 hath fome more plaufibility, from that Prophecy which we find in this 
 Ajclepiuf^ concerning the overthrow of the Egyptian Paganifm (ufher- 
 ed in vvith much Lamentation) in thefe words, Tunc Terra ifia^fan&if 
 fimafedcs Deliibrorum, Septtlckrorum erit moriuorumque plenij/ima 5 Then 
 ~ihis Land of Egypt, formerly the mofl holy Jeat of the Religious Temples 
 of the Cods, fiall be every vphere pill of the Sepidchers of Dead men, 
 r-„ n r « The fence whereof is thus expreffed by St. Anjiin, Hoc videtur delere, 
 quod Memori£ Martyrum nofirorum, Templis eorum Delubrifquefuccede- 
 rent T ut viz.. qui h<ec legunt, antmo a nobis averfo at que perverfo, prt' 
 tent d raganis Deos cultos fnij/e in Templis, a nobis aiitem coli Mortuos 
 in ScphL h>-is : Hefeems to lament this, that the Memorials of our Mar- 
 tyrs Jt^ould fucceed in the place of their Temples , that fo they who read 
 this with a pcrverfe mind, might think^thut by the Pai^ans the Gods n^ere 
 ir:»Jl'ipped m Temples, but by uf (ChriftiansJ Daad menin Sepulchers, 
 ISlotwitliftandlng which, this very thing feems to have had its ac- 
 / w com* 
 
 C.16.
 
 HAP. iV. No Chrifiian Forgery. 
 
 complifhment too fbon after, as may be gather'd from thefe Paflages 
 
 of •iheodoret, Kj ^ ou?^/'' v/' y^K^/J^^dv ^£v, t\w (xvauIuj , ez: 'T' 77." av- DeCw.C.^, 
 e^oiTTCjv t|MAa vktv (oi /:ju:t^u§4$) Slxvo/'otq • None the Martyrs have uticr/j/ a[>o- ^ '^■ 
 I'fl.ted and blotted out of the minds of f»etr,^^ thcnitr/iory of thofe xvho were 
 formerly called Gods. And again, Ta? y: okefa? vtn§»5 ^^(^r-zroTrTj; , 
 
 vav oiTtimf/A yi^c^ 6ct. 0«r L^r^ /^<2//j ftow brought his Dead Cthat is his 
 Martyrs) /«/(^ //'e room and place (that is the Tcmplts) of the 
 Cods -, whom he hath jent away empty , atid bcjioivcd their honour 
 upon thefe his Mirtyrs. For now inficad of the Fejhvals of Jupitej and 
 BacchuSj are celebrated thofc of Peter and Paul, Thomas and Sergius, 
 and other holy A^artyrs. Wherefore this being fo llirewd and plain a 
 Defcription in the Afclepian Dialogue, of what really happened in 
 theChriftian World, it may feem iafpicious, that it was rather a 
 JhJiftory, written after the Event, than a Prophecy before it, as it 
 pretends to be. It very much refembling that complaint of F^unapius 
 Sardianuf in the Life of ^defms, when the Chriftians had demo'ilh- 
 ed the Temple of Serapis mEgjpt, feizing upon its Riches and Trea- 
 lure, That injieadpf the Cods, the Monkj then gave Divine honour to 
 certain vile and flagitious perfons deceafed, called by the name of Martyrs . 
 Now if this be granted , this Book mult needs be Counterfeit 
 and fuppofititious. Neverthelefs St. Aiijiin entertained no fuch Suf^ 
 picion.concerningthis Ajclepian Faff age, as if it had been a Hiflory 
 written after the Fadl , that is , after the Sepnlchcrs and Memo- 
 rials oi the Martyrs came to be fo frequented 5 he Aippoling this 
 Book to be unqueftionably , of greater Antiquity. Wherefore he 
 concludes it to be a Prophecy or Prediftion made, 777 jiincln fallacis 
 Spiritus, by the Infiin£i or Sngge^ion of fome Evil Spirit ^ they fadly 
 then prefaging the ruine of their own Empire. Neither was this 
 Afclepian Dialogue only ancienter than St. Auflin , but it is cited 
 by Ladantius Firmianus allb,under the name ofo ■n''\<J@- K6y(^^ the Per- 
 feii Oration.cis was faid before, and that as a thing then reputed of great 
 Antiquity. Wherefore in all probability this Afclepian Fa/Jage^was writ- 
 ten before that defcribed Event had its accomplifhment. And in- 
 deed if Antoninus the Philofopher ( as the forementioned Eunapius 
 writes) did predict the very fime thing, that after his deceafe, that 
 magnificent Temple of Serapis in ^gypt, together with the reft, (hould 
 bedemoliOied, k, tcJ ko^ To^cpa? -f^yKTicdtci, and the Temples of I he Gods 
 turned into Sepulchres ^ why might not this Egyptian or Trijmegijiic^ 
 Writer^ receive the like Infpiration or TraditioJi } Or at leaft make 
 the fame Con jud^ure. 
 
 But there is yet another Objedlion made againft the Sincerity of '^'^•'♦•"^'' 
 this Afclepian Dialoguefiom Lacfantius his citing a Paliage out of it, for 
 the Second Ferfonin theTrinity, the Son of God j Hevmes in eo Libra 
 (faith La^antius) qui liK^Q^ Koyd^ infcribitur , his ufus eji verbis, 
 i xtJf/©^ it) TTDlvrav TTOinTTi^J, ov 3ecv MiK&v vivoiuyjxfj^j , tTrel -r J^d^nsjv 
 ilDi'hff^ 3ijv, o^ov ;t, oUr^jfToy ( oWa9»Tov ^V (pw/jj. » Six to cd34c9rxi oujt, tte- 
 g^ ^ T»T» srtt t?i inn^v cohi^ oua%iTo , aM.' ott eic cuodnQiv iiTn-Tci/^irei k^. 
 a? v»v ) t~&i -rerov Ittdihcte, vr^alTcv, ;c, f.Ji'Jov , iij 'id. , kkAc? icpi^H oui- 
 •laf , K) Tf'h^ivi'^Q^ TTBc'i T&v T^tl" a><x3wi', Mj^aois tj ;t, inivv ic^'iKwaiv Cj<i iJiov -nKov ' 
 
 Which
 
 ooo The Afckp'mi Dhlogwe Jnifuriderfiood, Book I- 
 
 Which we find in A^hIcws his Latin Tranllation thus rendered, Domi- 
 Co/i?j88 »«^ <^ omnium Conformator , quern rc&e Deiim dicimuT , a Je Sc- 
 CHfulum Deum fecit ^ qui viderz & fentiri pnjjit 5 quern Secundum [_De- 
 iimljenfibilem ita dixerim , non idea quod tffc Jentiat (de hoc enim an 
 ipfe fentiat annon alio dicemus tempore) Jed eo quod videntium fenjus 
 incurrit:) ^omam.ergo hurtc fecit ex Je rrimum, & a fe Secundum^ 
 vifufque eji ci pulcher, uipote qui cji omnium bonitate plcnijfimus, ama- 
 vit eumut Divinitatis fu£ rrokm(fot Co it ought to be read, and not 
 ratrem, it being To>tcv in the Greek. :) The Lord and Alaker of all, rt^hom 
 ree rightly callCod, rvhen he had made a Second Cod, Vifible and Sen- 
 flble (Ijdy,fenfibk, not aSfively, becaufe himfelf hath Senfe, for concern- 
 ing this, whether he have Senfc or no, vpe fljalJ fpeak^ cljcvphere , but 
 pajfivel), becaufe he incurrs into cur Senfes) this being his Firii and On- 
 ly Produ&ionjeemed both beautiful to him, and moB full of all good.and 
 thereferehe loved him dearly as his axon Ojj'spring. Which Lu&antius^ 
 and after him St. Aujltn^ underftanding of the Perfeft Word of God 
 or Eternal Aoy©-, madeufeof it as a Teftimony againft the Pagans, 
 for the Confiwnation of Chriftianity , thty taking it for granted 
 that this Hern-aick Book was genuinely Egyptian and did reprefent 
 the Dodtrine of the anc\ent Hermes Trifmegiji. But Dionyfius Petavius 
 and other later Writers, underftanding this place in the fame fence 
 with Ladantius and St. Aufiin, have made a quite different ufe of it, 
 namely, to inferr from thence, that this Book was Spurious and 
 Counterfeited by fome Chriftian. To which we reply, Firfl-, that if 
 this. Hermaick Writer had acknowledged, an Eternal Aoy©- or IVord 
 cfGod and called it ^ second God and the Son of God, he had done 
 no more in this, than r/>;/<' the Jew did, who fpeaking of this fame 
 Aoy©- exprefly calls it ^uT^gov-^ov and vr^ocTxyivov uh ^5, the Second 
 God and the Firii Begotten Son of God. Notwithftanding which, 
 inCsn.Hom. thofe Writings of f/j/Z^'s are not at all fufpefted. And Origen affirms 
 ^■*' that fome of the Ancient Philofophers did the like, Alnlti rhilofo- 
 
 phoriim Veterum, Vnum ejfe Deum qui cunCla crearit, dixerunt 5 atque 
 in hoc confentiuMt Lrgi. Aliquanti aiitem hoc adjiciiint^ quod Dem 
 ciinUaper Verbum juum fecerit ^regat, C^ Verbum Dei fit, quo cunUt 
 raodercntur ; in hoc non folum Legi, fed e^ Evangelio quoqtie conjona 
 fcribunt. Many of the old Philofophers ( that is ail befides a few Athei- 
 ftick ones^ havcjaid, that there is One God who created all things, and 
 thcfe agree with the Law : but fome add further, that God made all things 
 by his If'ord, and that it is the Word of God, by which all things are go- 
 verned, andthefe write confonantly not only to the Law but alfo to the 
 Cofpel. But whether Philo derived this Doftrine from the Greek 
 Philofophers, or from the Egyptians and Hermes Trifmegiji, he be- 
 ing an Alexandrian, may well be a Qiieftion. ForSt. Cyr;/ dothin- 
 •fT,^'"'^ deed cite feveral Paffages out of Hermaick Writings then extant, 
 to this very purpofe. We (hall only fet down one of them here j 
 iccQfjucc, tx4 a^^vTa '^')n\id ij\>jov SViJxts^ycv Ki^jov TO thIvtzoV (^^ttotx, o<; 
 
 fJLiT OiteiVOV ir^OjTH ^tOf/JaC, (X^nToS', aTTt^vTo?, t| C^tetVS ^n■^QKAJ^\a.(TOL, fc, ^^. 
 
 ri\\cg }ijy^yi/-i.oi y\»Qio<; uii;- The IVorld hatha Governourfet event, that 
 It'ord oj the Lord of all, which was the Mah^r of it , this is the firji 
 Fewer after h:mjclf, Vncreated, Infinite j looking out from him, and 
 
 rnling 
 
 i./'.ji.
 
 Chap. IV. by Ladaiitius and St. Auftin, 5^1 
 
 rrtlitJg over all things that voere made by him \ thit is the PcrfeCi and 
 genuine Son of the fir fi. OmnipcrfeU Being. NeverthelcJs the Author 
 of the TfA.]©^ Aoy©- or Afclepian Dialogue, in that forecited Paf- 
 lage of his, by his Second God, the Son of the Firfl:, meant nofuch 
 thing at all, as the Chrijiian Logos^ or Second Perfnn of the Trinity^ 
 but only the Vifible iVorld. Which is fb plain from the words them- 
 lelves, that it is a wonder how La&antiui and St. Aiijiin could in- 
 terpret them otherwifejhe making therein a Qiieftion whether this Se- 
 cond God were [^adtively] Senfibleor no.But the fame is farther mani- 
 from other places of that Dialogue, as this for exaniplc, ^ternitatit 
 Dominus Deus Primus cji, Seciwdm cji Mnndus'-^ The. Lord of Eterni- 
 ty is the Firji God, hut the Second God is the World. And again, 
 Summui qui dicitiir Dens Rc&or Gnbcrnatorque Senfibilis Dei, ejus qui 
 in fe compleclitur emnem locum , omnemque rcritm fubjiantiam 5 The 
 Supreme God is the Governour of that Senjible God, which contains in 
 it all place and all the Subjlancc of things. And that this was indeed a 
 part of the Hermaick or Egyptian Theology, that the Vifible World 
 Animated, was a. Second God, and the Son of the Firjl God, appears 
 alio from thofe Hermaick Books publilhed by Ficinus, and vulgarly 
 called Pwmander , though that be only the Firfl: of them. There 
 hath been one Paflage already cited out of the Eighth Book , 
 «/^dL'75g@^ ^E05 kJ)Qix(^, The World is a Second God. After which 
 followeth more to the fame purpofe, tt^Zt^c, ^ -m/.^c^y oVt^?, a/^3^ ;^ a- 
 ^^'vnTo?, ilj Sv.iJxiifiYi 'Pf oAcov ^o<; ' J^Aj-n(>oi; 5 K(Xt' ejtovc ocuto utt' cwt^ y<.\6- 
 fjjtvc^^ii) utt" cwrs (Tt/it^/yJ^joc ii) T^icpo u&/ja<; it, «5avaTi^oyt/J^vo?,<ii; utt' i§f» TrocTfoV 
 The Firfi God is that Eternal Vnmade A/aker of all things 5 the Se- 
 cond is he that is made according to the Image of the FirJi, which 
 is contained, cherif}ed or nourified and immortdlized by him, as by 
 his oven Parent, by whom it is made an Immortal Animal. So again in 
 the Ninth Book, ttk-ttj? d ^ro? iS koQ/j.^, ;t, 6 fj^ itlQixi^ ija$ 7V r3ES^ ' 
 Cod is the Father of the World, and the World is the Son of God. 
 And in the Twelfth, d 3 ffu^vra? fdQf.ccc, Sttj? /a^V? ^k k^ tS ^er'^ovo? 
 tiiiui'j , This whole World is a Great Cod and the Image of a 
 Greater. 
 
 As for the other Hermelick^ or Trifmegi^ick,, Bool^f, publifhed part- 
 ly by Ficinus , and partly by Patricius , we cannot confident- 
 ly corademnany of them for Chrijiian Cheats or Impojiures, fave only 
 the Pemander, and the Sermon in the Mount concerning Regeneration, 
 the Firfi, and Thirteenth of Ficinus his Chapters or Books. Neither 
 of which Books are cited by any of the Ancient Fathers, and there- 
 fore may beprefumednottohavebeen extant in Jamblichus his time, 
 but more lately forged j and that probably by one and the felf 
 fame hand, fince the Writer of the Latter (the Sermon in the Mount) 
 makes mention of the Former (that is, the Pcemander) in the clofeof 
 it. For t\\n\\h.\ch.Cafaubon objefts againft the Fourth oi Ficinus his 
 Books or Chapters (cntituled the Crater') feems not very confider- 
 able, it being queftionable, whether by the Crater, any fuch thing 
 were there meant, as the Chrift:ian Baptisierion. Wherefore as for 
 all the reft of tho^QHcrmuick^ Books, efpecially fuch of them as being 
 cited by ancient Fathers^ maybe prefumed to have been extant be- 
 
 H h fore
 
 5?' 
 
 That Other Trifmegiftick Books, B o o k. L 
 
 fore Jamblichut his time -, we know no reafoa why we (hould not 
 concurr with that learned Philofopher in his Judgment concerning 
 them, That though they often fpeak the Language of Philofopher s, and 
 were not written by Hermes Trifnegifi himfelf, yet they do really con- 
 tain ^'|a4 '^^JMim.(;^ Hermaical Opiaionf , or the Egyptian DoHrine, 
 The Ninth of Ficinus his Books mentions the Afclepian Dialogue^ un- 
 der the Greek Title of o -dKaot; Koyos, pretending to have been writ- 
 ten by the fame hand 5 y^v^ ^ 'Aa-nAM-Tne, -r tIa^ov a-;re!^'(^noc Aoyov , vuv 
 J ocvccyiLolov vty^iJ.^ xkoKz^ov dr^dva , z, t -JC^i cuo3K<na<; Aoyoi; §ii|tA6eiv • 
 The meaning of which place (not underftood by the Tranllator) 
 is this, I lately publiJJjed (O Afclepius) /Ae Book entitHled TiK\nq hSyog 
 (or the Perfed Oration) a»d now I jndge it necejfary, in purfuit of 
 the fame, to difcourf concerning Senfe. Which Book, as well as the 
 Perfeft Oration, is cited by La&antiHs. As is alfo the Tenth of Fi- 
 c/»«x,called the C/4z///,which does not only pretend to be of kin to the! 
 Ninth and confeqUently to the Afclepittf likewife, butalfo to contain 
 in it an Epitome of that Hermaick Book called Toi ^/m, mentioned 
 in Eufebius his Chronicon, -r x^'^? ^^V^ ■> ^ 'AcJ^Ati'Tnl , m in^mx , t 3 cw- 
 fjui^cv SUcaov '<S3i -73/ T«T avaSeivcu tTrei k^ r^^ nvixu'j Aoycv,-:^^ -n^ ou)t AtAa- 
 AH/w5^iiv, '<SJ:v '^^T^JjUM • My former Difcourje was dedicated to thee (O 
 Afclepius) hut this to Tatius , it being an Epitome of thofe Genica that 
 were delivered to him. Which rev/xoi are thus again afterwards men- 
 tioned in the fame Book, ^ v^v.'isQctc, oV -mq Ti\iKx>% o-n onm [Moig ■^;>^? 
 ^ tS TTRvto? TTOffai ou -^xcu eioiv ■, Have you not heard in the Genica, 
 that all Souls are derived from one Soul of the Vniverfe / Neither 
 of which two places were underftood by Ficinus. But doubtlefs this 
 latter Hermaick^Book,, had fomething foifted into it, becaufe there is 
 a manifeft contradiftion found thereinjforafmuch as that Tranfmigrati- 
 en of Humane Souls into £r«/e/,vvhich in the former part ihereofis aflert- 
 ed after the Egyptian way, ^$ HofaSi'^ 4^X"« k«k^c, as the jujipt/nifi' 
 ment of the wicked, is afterwards cried down and condemned in it, 
 asthegreateft Error. And the Eleventh and Twelfth following Books, 
 feem to us to be as Egyptian^zz any of the reft j as alfo does that long 
 Book entituledj k^^h tcoQf^^, the Thirteenth in Patriciin. Nay it is 
 obfervable, that even thofe very Books themfelves, that are fo juft- 
 ly fufpefted and condemned for Chrifiian Forgeries , have Come' 
 thxn^ oU he Her maical or Egyptian Philofophy, here and there inter- 
 fperfed in them. As for example, when in the Pamander God is twice 
 called a^'^'evocSnAu?, Mde and Female together^ this feems to have been 
 Egyptian ( and derived from thence by Orpheus) according to 
 that elegant Paflage in the Afclepian Dialogue concerning God 5 
 Hie ergo qui Soltys eji Omnia, utriufque Sexus fecunditate plenijfimuf^ 
 femper Voluntatis fuiS pregnans.paritfemper quicquid voluerit procrearejHe 
 therefore who alone is AU Things, and mofi full of the Fecundity of 
 both Sexes, being always pregnant of his own Will, always produceth 
 Tphatfoever he pleafeih. Again when Death is thus described in it, 
 .jsS^SiSrfvou. TO cwyux. ei$ aAAoi'co^iv Kj to HJ^Q^, &'^<; , el^ a.(pxv\<; yivicdaci , 
 to be nothing elfe hut the Change of the Body, and the Form or Lifet 
 pajjing into the Inviftble : This agreeth with that in the Eleventh Book 
 or Chapter, tW fjt^xQoKlw ^joiJov hcu, 5)3c ttj tb /^^ aw'^ SlxXvicdoci , 
 Tiiv 5 tc^ijv 6(5 T^ Kcpxiii ;;i^^^''\ Thit Death is nothing but a Change, if 
 
 being
 
 Cap. IV. Conte in F^oypthnDo^nnc. 005 
 
 betrtg only the Hijfolutior? of the Body, and the Life or Soul's pijjing into 
 the Invisible or Inconfpjcuout. In which Book it is al(b affirmed of the 
 World, yini-&ta f^i^Q^ avri xa9" 'auip'V H/^i'^v a^ tzlT occpxvii. That cvctp 
 diy fome part or other of it , goes into the Invifible , or into 
 Hades, that is, does not utterly perifh, but only difappears to our 
 fight, it being either tranflated into fome other Place, or changed 
 into another Form. And accordingly it is faid of Animals, in the 
 Twelfth Book, SiaAueTcu , x^ Vva aTriAnTai aM' Vvoc le'a ^'htdc/^ That they 
 are dijjvlved by Death , not that they might be deUroyedy but made a- 
 gain anew. As it is alio there affirmed of the World, that it doth 
 Wv-roc 7reit;v «^a$ iocu-r ocmnzieiv, niaks alJ things out of itfelf and again 
 unmake them into itfelf it, ^ccKlw tjv'.iIcc avaveo?, and that drjjolving 
 nil things it doth perpetually renew them. For that nothing in the 
 whole World utterly perifheth, as it is often declared clfewhere in 
 tbeCeTriJmegiJiicl{^ iP'ritings, fo particularly in this Twelfth Book of 
 Ficinuf, (R>^'rxi<; o tcosfxa^ ijULilocQAvi^Q^ , to 3 /M^^h ocJtv Wi'^a ^«^<x€A;i- 
 TO, i^/ <|)9c(/pTiv 11 a7n)Mu^.^ov • The whole IVorld is unchangeable^ only 
 the parts of it being alterable '-y and this fo, as t hit none of thefe nei- 
 ther utterly perijf.teth, or is abfolutely deflroycd j Trti? /W-^^c? n oVvoiJai cf 6a- 
 ^IwM tS a$6*5T», M otiKKiQcu tj To ^i^tFor how can any part of that he Cot' 
 rupted, which is Incorruptible, or any thing of God per if j or go to nothing^ 
 All which, hy Caftuhon's Weve, we take to have been originally £- , 
 gyptian Do&rine , and thence in part afterwards tranfplanted into 
 Greece. Moreover when in the Pemander, God is ftyled more than 
 once, .-pZi; Kj c;<i)>i, Light and Life, this (eems to have been Egyptian 
 alio, becaufe it wasOr/?/t/Vj/. In like manner the Appendix to the 
 Sermon in the Mount, called v/xvcccf^lx k^ut^m, or the Occult Cant ion, 
 hath fome (trains of the Egyptian Theology in it, which will be af- 
 terwards mentioned. 
 
 The refult of our prefent Difcourfe is this, that though fome 
 oi i\\tTrifmegiJlic\ Bookj, were either wholly counterfeited, or elfe 
 had certain fuppofititious PafTages inlerted into them by (bme Chri- 
 ftian hand, yet there being others of them originally Egyptian, or 
 which as to the fubftanceof them, do contain Hermaical or Egyptian 
 Do&rines ( in all which One Supreme Deity is every where affertedj 
 we may well conclude from hence, that the Egyptians had an ac- 
 knowledgment amongft them oi One Supreme Deity. And herein 
 fevcral of the Ancient Fathers have gone before us 5 as firft of all jfa- 
 jiin Martyr, "Aixuav •Tniyv.^vcpo)! -r 3eov ovojOcJ^a, 'h^fxyc, 5 cztcpZ^ Kj <$«ve?£§ 
 Kiy^ , 6eov vom(^cu fjS^'j '^ yc(.K^'m (p^ocQtu ^ aSlt/'vocTov • Ammon ;« his 
 Bookj, calleth God Afoji Hidden, and Hermes plainly declareth. That 
 it is hard to conceive Cod, but impojjible to expref him. Neither doth 
 it follow that this latter Paflage is counterfeit, as Cafaubon concludes, 
 becaufe there isfomething like it in Plato's Timte us, there being doubt- 
 lefs a very great agreement betwixt Platonifm and the Ancient E- 
 gypiian Doftrine. Thus again St. Cyprian j Bermes quoque TnCmC' DiiJol.idtt: 
 giftus Vnum Deum loquitur, eumque ineffabilem €^ inafiimabilem con- 
 Jitetur, Hermes Trifmegift alfo acknowledgeth One God, confefftnghim to 
 be ineffable and inejiimable^ which Paflage is alfo cited by St. Jujiin, Lib. 1. fag. ^ a] 
 La&antius likewife ; Thoth antiquijji^fus d^ ifjfiru^ijfimm omni ge- 
 
 H h 2 lifer*
 
 554 J^rov'd that The Egyptians acl^ioipledged, B o o k I. 
 
 nere DoBri/ite^ adee ut ei ntHltarum rerum €>^ artium fcicntia Trifmegi- 
 fti cognomen imponeret j Hie fcripjlt Libros d> qnident multos^ ad co- 
 gnitionem Divinaritm rerum pcrtinentes , inquibui Jlljjcjiatem Summi 
 e^ Singular is Dei ajjerit^ iifdemque nominibns appellate quibus nos, De- 
 tim d> Patrem. Ac ne quit nomen ejus reqnireret av(i)VU|Uov effe dixit. 
 Thoth (that is Hermes) the moji ancient and moji injiru&ed in all kind 
 of Learning (for which he was called Trifmegift) wrote Books and thofe 
 many^ belonging to the Knowledge of Divine things, wherein he ajjerts 
 the Majcjiy of One Supreme Deity, calling him by the fame names that 
 VPe do, God and Father ^ hut (left any one fl^ould require a Proper name 
 of him) affirming him to be Anonymous. Laftly, St, C^r/Vhath much 
 more to the fame purpofe alfo : And we muft confefs that we have 
 the rather here infifted fo much upon thefe Hermaick, or Trif- 
 mcgijiickj^ritings^ihu in this particular we might viadicate thefe An- 
 cient FatherSjfrora the Imputation either of Fraud and ImpofturejOr of 
 Simplicity and Folly. 
 
 But that the Egyptians acknowledged, befides their Many Gods, 
 One Supreme and All-comprehending Deity, needs not be proved from 
 thefe Trifmegiftick Writings ("concerning which we leave others to 
 judge as they find Caule) it otherwile appearing, not only becaufe 
 Or/>^e«j ("who was an undoubted Afl'erter of Monarchy, or One Firft 
 Principle of All thingsj is generally affirmed to have derived his 
 Doftrine from the Egyptians J but alfo from plain and exprefsTefti- 
 monies. For befides y^/'o/7(?«;«/ Tyan£us his Affirmation concerning 
 y^g. if 9' both Indians and Egyptians, before cited, Plutarch throughout his 
 whole Book De i//<^e d^ 0/?;-/^e, fuppofes the Egyptians thus to have 
 aflerted One Supreme Deity, they commonly calling him -r Tr^Z-n- eeor, 
 the Firll God. Thus in the beginning of that Book he tells us, that 
 the End of all the Religious Rites and Myfteries, of that Egyptian 
 GoddefsJ/?/, was, htS tt^^ts, ^ >w^ss, it, vsjitS jvZQk;, ov {^Sik -m.- 
 ^jcaAei ^MTeiV vroc^)' amyi it, //.ex' oaiTTJ? ovfa Kj aivovnx, the Knowledge of 
 ihatFirJi Cod, who is the Lord of all things, and only intelligible by 
 the Mind, whom this GoddeJ^exhorteth men to feek^, in her Communion. 
 After which he declareth, that this Firji God of the Egyptians was 
 accounted by them an Obfcure and Hidden Deity, and accordingly he 
 gives the reafon why they made the Crocodile to be a Symbol of him, 
 Tag. -Si: /-^"''^ '^ <$«C'^ '^'^ ^y^^ 5lcaT»ytt.^'j?, TO? o^et? vyS/joc Kiiov Kj oix^pocv'^i >!^^^ 
 xaKvT^iiv, dx. rn i/j-'tzotvis xdfi^yijui^ov, iLgt ^Kiiretv /uvj ^Ki'ni)jLi)>/jov. o vsT vrg^- 
 Tfit) SiO) ffi/^gigiiy-^v • Becaufc they fay the Crocodile is the only Animal^ 
 which living in the water, hath his Eyes covered by a thin tranJparenP 
 membrane, falling clown over them, by reafon whereof it fees and is not 
 feen, which is a thing that belongs to the Firji God, To fee all things, him- 
 fc If being not fcen. Though P/«/4r<:A in that place gives alfo another 
 reafon why the Egyptians made the Crocodile a Symbol of the Deity 5 
 a l^hu »^ v.(^}tMJ^\K@^ oj-rictA 7n9avH5 ocf-UH^Qartv 'i<^i;KA rz^utu), aMo. fii- 
 f/^ixcc S^5 Kiy^cu y<,yovivix.i /j.6v@-' fj^ kyXaosQ^ cjv, cp&VHS 7b d Oei©^ KoyQ-' 
 oi-n^oQ^if'; '(i^i, Jt, §1' a\|o'cps j2rOUi'^v KiKAi^iS iy Ukv,c, to eiHTO aya ;j3^ §>';i^v • 
 Neither were the Egyptians without a plauflble reafon, for worfjipping 
 God Symbolically in the Crocodile, that being faid to be an Imitation of 
 Godj in that it is the only Anrmal without a Tongue. For the Di- 
 vine
 
 Chap. IV. AFirfi, W SLipreme God. 07^ 
 
 vine AoycgH or Rcafon^jlandtftg not in need ofspcech^and going on throtiq^h 
 a ftlcnt path of Justice in the IVorlcl, does without ncijc right eoujly govern 
 and difpenfe all humane affairs. In like manner Uorits-Apllo\v\\\\% 
 Hicroglyphicks, tells us, that the Egyptians acknowledging a 
 TrevTTJH^^ TC? and xo^tt^a^TO^, an Omnipotent Being that tvai the Co- 
 vernour of the xvhole IForld , did Symbolically reprelent him 
 by aSerpentj cLpI-^^C'^ '^-''^ o'^^'-' My^v </'BKvuo'Jft? 6 "/i /iacFi/Mo? o'ln^g cujth 
 aV -raf •'dQi^M-, they pj&itring alfo a great Houfe or Palace tvithin its cir^ 
 rumference, becauje the IVorld is the Royal palace of the Deity. Which 
 Writer alio gives us another reafon, why the Serpent was made to 
 be the Hieroglyphick of the Deity 5 td" &.?T?oqj?)x?vK5a/ -rzSkcujT^ at!,. 
 
 •m iw'.Kvj Kj ikd /j.dc:Qiv &<; avr Kxf^Qheiv . Bccaiife the Serpent 
 feeding as it were upon its own Body, doth "ptly (ignifie, ihit all things 
 generated in the World by Divine Providence , are again refolvcd into 
 him. And rhilo Byhlius from Sanchnniathan, gives the fame reafon 
 why the Serpent was Deified by Taut or the Egyptian Hermes, 
 oTJ (xQavaTOV ■Z,e><; fcocc-T avaAuiftfa, becauje it is immortal and r efolved in- 
 to it felf. Though fometimes the Egyptians added to the Serpent 
 alfo a Hawk, thus complicating the Hieroglypid^ uf the Deity ; ac- 
 cording to that of a famous Egyptian Pried in Eufhius , li ir^Z-nv 
 ov eeioTOlov, ocpK; 'S^ l{(^}cci '{yo^'j /.lo^c;.Uu, that the Firji and Divinefi Be- 
 ing of alibis Symbolically reprefcnted, hy a Serpent having the head of an 
 iItxol{. And that a Hawk was alfo fometimes ufcd alone , for a 
 Hieroglyphick^ of the Deity ^ appcarcth from that of Plutarch, That in 
 the Porch of an Egyptian Temple Tit Sais, wereingraven thefe Three 
 Hieroglyphicksj Sl Toting man, zv\ Old man, and >qn //jir^i to make up 
 this Sentence, That both the Beginning and End of humane Life depcnd- 
 eth upon God, or Providence. But we have Two more remarkable 
 Paflages in theforementioned Horus Apollo, concerning the Egyptian 
 Theology, which mufl: not be pretermitted 5 the firft this, tto^j' oo)™? 
 tS TTKvfo? nlQix>s TT) k^KDV (^ Triitu/xa, That according to them, there is a. 
 Spirit pajjt'ng through the IVhole lVorld,to wit, God. And again StKHcui-mt; 
 </*(>« ^£» i^^'i 'oAt? (svvi^vcu, Itfeemeth to the Egyptians, that nothing 
 at all confijis without God. In the next place, Jamhlichus was a per- 
 fon who had made it his bufinefs, to inform himfelf thoroughly, con- 
 cerning the Theology of the Egyptians, and who undertakes to 
 give an account thereof, in his Anfwer to Porphyrius his Epiftle to 
 Anebo an Egyptian Priefl: •■, whole Teftimony therefore may well feeni 
 to deferve credit.And he firft gives us a Summary account of their The- 
 ology after this manner, ^f-'^'^i '<^>'?m//5^i'®^ , iM-rnii^q , Kj )ta6' tocuTxv 
 ■xs^^-Kkafj^o^ T^J^f d,p ttS >ccQ{a.(i) ^va/x^cov te k^ ^ly&av, 6 't' '^^(tnaq k^ 
 cpuo^ii? oAh?, iij 7^'' aV ajj-m<; gciyjloi^ ^jva/jmav ttkcto'v, outzo? ^0'? • (Ln ^'yi 
 \iz;^i.^v T»T», otUAoc, K, aowf^wefo;, K) O-a^cpu^?, oc^vitldq -n ;?, dixi^^g, 0- 
 Ao$ 'J^ tocuTS ly sV toLUTT^r a.VK(pKV&i;, Tr^oviyaToct irnvTZiv Ta7?;)V, it) g^ iavizJ' 
 laoAoc fS^ix^.,3t, Sidn fj3^ ffuveiA^icpt -TrovTa, }i, /jA\ac.^S^Qiv' That God , 
 who is ths Caufe of Generation and the whole Nature^ and of all the 
 Powers in the Elements them/elves, is Separate, Exempt, Elevated above, 
 and expanded over, all the Powers and Elements in the World. For be- 
 ing above the World and tranfcending the fame. Immaterial, and lacor- 
 poreal, Supernatural^ Vnmade, Indivijibkj manifejied wholly from him- 
 
 Mi
 
 Scg. S.e.i. 
 
 536 Hermes derived Matter and All Things, B o o k. I. 
 
 Je/f, and in hjmfelf.j)eruleth over all things and in himjelf cotiteineth all 
 things. And hecaufe he virtually comprehends all things, therefore does he 
 impart anddijplaj the fame from hinifclf. According to which excellent 
 Defcription of theDeity,it is plain that the Egyptians allerting One God 
 that Comprehends All things^ could not poffibly fuppofe a jlluliilude of 
 Self-exifient Deities. In which place alfo the fame Jamblichus tells 
 us, that as the Egyptian Hieroglyphick for Materia! and Corporeal 
 things, was Mud or floating Water, fo they piftur'd God , ia Loto ar- 
 borefedentemfuper Lnt urn, ft ting upon the Lote-tree above the IVjIery Mud^ 
 ^od itinnit Dei eminentiam altijfimam^ qua fit ut nullo modo attingat 
 Lutum ipfum. Demonjhatque Dei imperium intelle&italc, quia Loti ar~ 
 hork omnia fmit rotunda tarn frondes quamfru&iis^ C^c. IVhichfignifi'es 
 the tranfcendcnt Eminency of the Deitj above the Alatter , and its intel- 
 le&ual Empire over the IVorld, becaufc, both the Leaves and Fruit of that 
 tree are Round^reprejeatiag the Motion ofintcllc&. Again he there adds 
 alfo, that the Egyptians ("ometime pidtured God fitting at the Helm of 
 a Ship. But afterward in the fame Book , he fums up the Queries, 
 which Torphyrius had propounded to the Egyptian Prieft, to be re- 
 folved concerning them, in this manner j ii»Af( (sr>i ^Aa^vcu, titxiz^Z- 
 Toy 0U770V vi)/SvT(W. Svcu aJr/ir^m ■, TnJvj^cv vSv m ijvte^ vSf •, ;t, l^ivov \\ [jut ' xK- 
 A» i) aMcJV ■■, Kj Tiin^v ocmifjuicTXiV ii (ru(MXTi}tcv , ij ei ttJ" JV/jujfg'ya Tzi ocwto, 
 VI TT^ tS JV/jua-^'yS ■, iij &'&, hlc, to TrocfTK ij o/x. 7reM<iv i ^, ei vkhu i'awaiv v\ 
 cuixcHx TTOioc tt^Stxv i K) & (x^S^'vhTov vKlw VI yk.nmluj i Tou dcfire to be re- 
 folved, what the Egyptians think, to be thefirji Caufe of all. Whether 
 Intelle& or fomethiug above IntelleU .<? And that whether alofte or with 
 fome other ^ Whether Incorporeal or Corporeal^ Whether the ftrji Princi' 
 pk be the fame with the DemiitrgHs and ArchiteB of the World ^ or before 
 him ? Whether all things proceed from One or Many .■? Whether they fuppofe 
 Matter^ or Ratified Bodies, to be the firli ^ and if ihty admit a Firfi 
 Matter, Whether they affert it to beVnmade or Made ^ In anfwer to 
 which Porphyrian ^/^cr/f/, Jamblichus thus begins 5 ^, tt^Stov fd^^ 
 tt^Stdv M^diTTiaw.? , /zj^ Taxa «.K.a£' vr^p -vyf oiT6)$ ovtisjV ;t, 7^1" oKav ol^^v, 
 '^ 3to9 ei? • tt^Std;, ;t, tS vr^^Tif 3tS Kj ^ocnX(a<; , aKi'viiTo? • df (xovoThli ^ 
 icvJTS tvoTTiToi; /Jiivav ' xt? ^ vo^-riv cajnil" '^^TrKiJwnxi, ktt aMo n • / fljall 
 firfi reply to that you firji demand. That, according to the Egyptians^ be- 
 fore all Entities and Principles there is One God, who is in order of na- 
 ture before (him that is commonly called) the firfi Cod and King 5 /«- 
 moveable --i and always remaining in the folitaricty of his own Vnity, 
 there being nothing Intelligible nor any thing clfe complicated with him^ 
 ^c. In which words of jamblichus and thofe others that there fol- 
 low after, though there be fome obfcuriry (and we may perhaps have 
 occafion further to confider the meaning of them elfewhere) yet he 
 plainly declares, that according to the Egyptians, the firft Original 
 of all things, was a perfeft Unity above Intellefti but intimating 
 wiihalK that befides this Firft Unity, they did admit of certain o- 
 iher Divine Hypofiafes (as a Perfeft Intelleft, and Mundane Soul) fub- 
 ordinate thereunto, and dependent on it, concerning which he thus 
 writeth afterwardsjTfuiTTiSiTS ag^jLvS, ;c, rlw gV iz.S'i^va) ^arjulvoiivxiuv 
 y'(i>QK-i£Q, fM^ci^v -n i/Si) uTii^ T x^(^j(xoV7r§0Ti,3fa(;^i- The Egyptians ac- 
 knowledge, before the Heaven, and in the Heaven, a Living Power (or 
 Soul) and again they place a pure Mind or IntelleEf above the World. 
 
 But
 
 Chap. IV. From One Divine Princ/fle. o ^y 
 
 Butthat they did not acknowledge a Plurality ofCiordin;ite Scfndc 
 
 pendent Principles is further declared by him after this manner, ^^sto? 
 
 civadiv o(.\oj. '?'^ v^A<CTou<iiv ii -s^i t^^ a?_j<iV cdyj-^ioii; •n^ayij^Tdx^ ql^ t- 
 
 >t, TTOvTflcxS tS ico^'js cpuo^o; '^K§aT»//J^;i3 Lnr6 nvc? ^^/.(TyucV's /U^'t^j;, a, 
 <T^ avcpTOTO mcdcic, ttovtov cutjo; • ^«^/ thus the Egyptian rhtlojophyjrom 
 firjitolaji^ begins from VnJty-, and thence cleJceKcls to MHltitude\ the 
 Many being alnayt governed by the One 5 and the Infinite or Dndeter- 
 minate nature^ every xvherc majiered and conquered by fonie finite and 
 determined meafure j and all tdtimately, by that higheii Unity that is 
 thefirji Cauje of all things. Moreover in anfwer to the la(t Porphyri- 
 an Queftion concerning Mattery whether the Egyptians thought it 
 to be Vnmade and Selfexijient or Made., Jamblichits thus replies, 
 vKkv'^Tia/pvi}ocyi\o^^o<; (km imoTh-ni ijTn'^i,3ilm<; {jKi-nmi;- Jhat according 
 to Hermes and the Egyptians, Matter was alfo Made or produced by God j 
 ab Ejjentialttutefiiccila ac Jubfcifsa Materiahtate^ as 5'f«/f///«/ turns it. 
 Which Paffage of Jamblichus^ Proclus upon thcTim,£ns (where he af- 
 ferts that God was i^ijuTo? cuiix '^ vM<;, the unefi'able canfe ofMatter)izkes '^''^' "^' 
 notice of in this manner, iyvi 'r^ hlyj-^ic^v '^^c^.^ok; Tdt cuj^ 'Z^Jcw- 
 
 ^hJJ vKoTh-nx. Sf^g^y^i.o^a.t pssAtlou, k, ^i K) ei;Mj v.4^ t»t» t uKocTzuci. rlui 
 -mcuhlu) (C^ 4'\iKv.c, <5^|av txav • And the Tradition of the Egyptians a- 
 greet h herewith., That Mutter was not Vnmade or Selfexijient, but pro- 
 duced by the Deity : For the Divine ] imbVichns hith recorded, that Her- 
 mes would hive Materiality to have been produced front Effentialily (that 
 is, the Paffive Principle of Matter from that Aftive Principle of the 
 Deity ; ) And it is very probable from hence, that Plato was alfo of the 
 faaie opinion concerning Matter •-, wz.. becaufe he is fuppofcd to have 
 followed Hermes and the Egyptians. Which indeed is the more like- 
 ly, if that be true which the fame Proclus affirmeth concerning 0>/)Af»/, 
 
 vKlw, That Orpheus alfo did after the fame manner, deduce or derive 
 Matter from the Firji HypoftaGs of Intelligibles, that is, from the Su- 
 preme Deity. We (hall conclude here in the laft place with the Te- 
 ftiraony of Ddmafcius, in his Book of Principles writing after this 
 manner concerning the Egyptians, Ai^T^ia? a^-V ei'^m©^ '^^^ «- 
 t^SJ-^i-^ i?c§S * 01 b AlyjTjfioi xaS" v)/x«$ <piK6av(poi yoyovoTic., 'J^^wiyriMV (xw-j^f" 
 tIw aAviflaav yji^vixuivUv^ Aj^vtv; eV Ai'jV'T^ioi? ^ nin Xo'yoi? • <i? an xar* 
 
 OtWTS^ H f/S^ jUlOt 7^ oACOV a.^')4l (7k6tQ^ K^/VC^SOV U/^V»//^M, Kj tStD T^I? OiVX' 
 
 (pibvi/j^ov sTzs?' Eudemus hath given us ho exaCf account of the Egypti- 
 ans, but the Egyptian Philofophers that have been in our timesy have de- 
 clared the hidden truth of their Theology, having found in certain E- 
 gyptian Writings, that there was according to them. One Principle of 
 all thugs, praifed under the name sf the "Dn known Darknefs, and that 
 thric , p-'.ated : Which Unknown Darknefs is a Defcriptionof that 
 Suprcmj Deity, that is Incomprehenfible. 
 
 But thni the Egyptians amongft their Many Gods did acknowledge 
 One Supri nie, may fufiiciently appear alfo, even from their vulgar 
 Religion and Theology. In which they had firft a Peculiar and 
 Proper Name for him as fuch. For as the Greeks called the Supreme 
 
 God
 
 0^8 Hammon the Egyptian Jupiter. Book I. 
 
 God Z^^, the Lmns Jupiter ox Jovff, fo did the Egyptians call him 
 HamtJton or Amman according to Herodotus^ whofe Tcftimony to this 
 purpofe hath been already cited, and confirmed by Origm who was 
 an Egyptian born. Thus alfo Plutarch in his Book de Ifide, 
 
 •j^r ttoMSv vo/^i^(fi'TOV, i'Slov 7r<x/p' A'lyjTifioi^ ovo[jux 7§ Ajo? avoa , -r 'A/uSv , g 
 (jj^W-ydvTt? vt^ei^ "a^ov* "kiyf^ ' It kfuppofed by mo^i^ that the proper 
 name of Zens or Jupiter (thath, the Supreme Deity) amonn^fi the Egyp- 
 tians, is AmcwJSj which we Greekj pronounce Hamraon. To the fame 
 purpofe Hefychius, 'AfXfiS? d Zt^?, "a^?5teAm?, Ammous according to A- 
 riftotle is the fame with Zeus. Whence it came to pafs that by the 
 Latin Writers Hammon was vulgarly called Jupiter Hwimon. Which 
 Hammon was not only ufed as a proper name for the Supreme 
 Deity by the Egyptians, but al(b by the Arabians and all the Africans, 
 according to that of Lucan. 
 
 Huamvis Mthiopum populis Arahumque bealis 
 Gentibuif atque Indis, nnus fit Jupiter Araraon. 
 
 Wherefore not only Marmarica (which is a part of Africa, wherein 
 was that moft famous Temple of this Ammon) was from thence de- 
 nominated Ammonia, but even all Africa, as Stephmus informs us, 
 was fometimes called Ammonis, from this God Ammon, who hath 
 been therefore (tiled 2(1? M^vnoq^ the Libyan Jupiter. 
 
 Indeed it is very probable, that this word Hammon or Ammon^ 
 ■was at firft derived from Ham or Cham the fon of Noah^ whofe Pofte- 
 rity was chiefly feated in thefe African parts, and from whom Egypt 
 was called, not only in the Scripture, the Land of Ham, but alfo by 
 the Egyptians themfelves, as r/«fi?rc/j teftifiethjXH/^&'a oxchemia, and 
 ns St. Jerome, Ham ; and the Ccptites alfo to this very day call it Chemi. 
 Neverthelels this will not hinder, but that the Word Hammon for 
 all that, might be ufed afterwards by the Egyptians, as a name for 
 the Supreme God, becaufeamongft the Greeks, zi3$ in like manner, 
 was fuppofed to have been at firft the name of a Man or Hero, 
 but yet afterwards applied to fignifie the Supreme God. And there 
 might be fuch a mixture o£ Herology or Hijiory, together with 7/)eo/(?- 
 gy as well amongft the Egyptians, as there was amongft the Greeks, 
 Nay fome learned men conjedure, and not without probability, that 
 the Zeus of the Greeks alfo was really the very fame with that Han» 
 or Cham the fon of Noah, whom the Egyptians firft worfhipped as an 
 Hero or Deified Man ; there being feveral confidcrable agreements 
 and correfpondencies between the Poetick Fables of Saturn and jf«- 
 piter, and the true Scripture-ftory, of Ar(?<i/j and Cham 5 as there is 
 likewiie a great affinity betwixt the words themfclves, for as Cham 
 fign\fies Heat or Fervour, fb is Z(l? derived by the Greek Grammari- 
 ans from ?£". And thus will that foreraentioned Teftimony of He- 
 rodotus , in (bme fence be verified , that the Greeks received the 
 names of moll: of their Gods , even of z<l5 himfelf, from the 
 Egyptians. 
 
 Perhaps it may be granted alfo, that the Sun was fometime wor- 
 fhipped
 
 Chap. IV. Hammon ^ Hidden &indivifibk Deity, oog 
 
 Oiipped by the Egyptians, under the Name of H.immon-^ it havin^ 
 been in like manner fotnetimes vvorQiipped by the Greeks under the 
 Name of Zc*y. And the word very well agreeth herewith, non in 
 the Hebrew Language tignifying not only Heat but the Sun 5 from 
 whence D^Jon cAjwrf/7/w alfo was derived. Neverthelefs it will not 
 follow from hence, that therefore the Vifible Sun,, was generally 
 accounted by the Egyptians the Snprcmc Deity, no more than he 
 was amongft the Greeks. But as we have often occafion to ob- 
 ferve, there was in the Pagan Religion, a confufed Jumble, of Hero- 
 logy, rhyfiology, and Theology all together. And that the Notion of 
 this Egyptian God Amnion^ was neither confined by them to the 
 Snn^ nor yet to the whole Corporeal IForhlox Nutiire of the Vniverfe 
 (as fome have conceived ) is evident from hence , becaufe the E- 
 gyptians themfelves , interpreted it , according to their own Lan- 
 guage, to flgnifie. That which was Hidden and ObfcHre , as both 
 Mutietho an ancient Egyptian Prieft, and Hecat£us (who wrote con- 
 cerning the Philofophy of the Egyptians ) in Vlutxrch agree ; 
 MavtS^? /Lt*^ Seetvv/TTj^ TO »t<Kgu(ut£i'oi' oieiai ;^ TliWKfu^ii/ u7totou5t7;? JVA§n3a/ 
 
 <&oci Ta<; Ai-^VTrf't^c^ otov tt'.oc TrqotyyxcKSvmi^ n^os-nKi^ in.lw 'jb ^vxi ilw cpMlw ' 
 Slo -r s^ZTXtv ^iji' i? acpavH k^ yjii>~^vm/.(vov ovro, 7rgO(riatA.s^looi ;Z, -oS^^uca- 
 K^mc, i}^(pxvvi ycviSocifc, SvKov oujTug, "A^uSv Kiy^sQi- Manetho Sebenni- 
 tes conceives the If 'ord Amoun, to jignife that which is Hidden. And 
 Hecat^us ajfirmeth that the Egyptians VJc this Word when they call 
 any one to th:m that vpas dijiant or abfent front them ■-, Wherefore the 
 Firii God^ becaufe he is Inviflble and Hidden, they, as it were Inviting 
 him to approach near , and to make bimfelf Alanifeji and confpicMota 
 to them , call him Amoun. And agreeably hereunto, Jamblichus 
 gives us this account of the true Notion ofthisEgyptian Cod Ammon^ 
 ^(u^^ytfcct; vS?, ;t, ^ aAn6a'it? Tr^ojaTft; , }y (racpi'a i.^)4/ut^Q^ fjd^ '{■)n >fc- 
 nQiVy Kj tIuj a^^avvi t^C itot^ufajtvcov Ao'^a^v SVva/xiv ei<; cpZi; xymv , oc/jmv ]{^ 
 rhi> liyJ' hlyj-nflav yhcjosxv Kiy^ca ' Tf^ Demiurgical Intelle3, and Pre- 
 
 jident of Truth, as with Wifdom it proceedeth to Generation, and pro' 
 duceth into Light, the Secret and Inviflble Powers of the hidden Rea- 
 
 fons, is, according to the Egyptian Language, called Hammon. Where- 
 fore we may conclude, that Hammon amongft the Egyptians, was 
 not only the Name of the Supreme Deity^ but alfo of luch a one as 
 was Hidden, Inviflble and Incorporeal. 
 
 And here it may be worth our obferving, that this Egyptian Ham' , 
 Mon was in all Probability taken notice of in Scripture, though vul- 
 gar Interpreters have not been aware thereof. For thus we under- 
 ftand thatof jferfwj 46. 25. The Lord of Hojis , the God of Ifrael 
 faith, behold I wiUvifit N30 pON (that is, not the Multitude of Noe, but) 
 Ammon (the God) of Nee, and Pharaoh and Egypt with her (other) 
 Gods and Kings, and all thdt tru^ in him , / will deliver them into 
 the bands of thofe thatfeef^ their lives, and into the hands ofNebuchad- 
 tiezzar King of Babylon. For the underftanding of which place, we 
 muft oblerve, that according to the Language of thofe ancient Pa- 
 gans, when every Country or City, had their Peculiar and Pro- 
 per names , for the Gods prefiding over them or VVorlhipped by 
 
 I i then?.
 
 340 The Egyptian Hammon, B o o k.I. 
 
 them, the feveral Nations and Places, were themfelves commonly 
 denoted and fignified , by the names of thofe their relpeftive 
 Gods. With which kind of Language , the Scripture it felf 
 alfo coraplieth 5 as when the Moabites are called in it , the 
 People of Chemojl}^ Numbers 21. And when the Codt of Damafcut 
 are /aid to have fmitten Ahaz. , becaufe the Syrians fmote him , 
 2 Chron. 28. Accordingly whereunto alfo, whatfoever was done or 
 attempted againft the feveral Nations or Countries, is faid to have 
 been done or attempted againft their Gods. Thus Aloab's Captivity 
 is defcribed, jf^rewy 48. Thou Jfialt be takett, and Chemofi fiall gp into 
 captivity. And the overthrow of S4^^/(?» is predided after the lame 
 manner, in the Prophecy of Ifaiah Cap. 46. Bell boweih down, Nebo 
 Jioopeth, themfelves are gone into captivity. As alfo the fame is threat- 
 ned in that of "Jeremy ^ C. 5 1. / vpill vijit Bell in Babylon., and will bring 
 out of hif month, that which he hath fwallowcd up, and the Nations _^]all 
 not flow unto him any more, for the Wall of Babylon fliall be broken 
 down. Now Bell according to Herodotus, was a name for the Supreme 
 God amongft the Babylonians, as well as Amman was amongft the E- 
 gyptiansj who notwithftanding by both of them was worfhipped after 
 an Idolatrous manner.And therefore as in thele latter places, by the Vi- 
 fitingand Punifhing o(Bell,\s meant the vifiting and punidiing of theBal- 
 bylonians 5 fo in that former place oCJeremy^by the vifiting of Amman, 
 and the Gods of Egypt,\s underftood,the vifiting of the Egyptians them- 
 felves 5 accordingly as it is there alfo expielled. No was, it feems, the 
 Metropolis of all Egypt j and therefore Amman the Chief God of thole 
 Ancient Egyptians, and of that City, was called Amman of No. As 
 likewile the City Ntf, is denominated from this God Amman in the 
 Scripture, and cnWedboth No-Amman, and Ammon-No. The former 
 in the Prophecy ofNahum, Cap. 3. Art thou better than No- Amman .<? or 
 that No in which the God Amman is worfhipped ? Which is not to be 
 underftood of the Oracle of Amman in Marmarica, as fbme have 
 imagined (they taking No for an Appellative and fo to fignifie Habita- 
 tion i ) it being unqueftionably the Proper name of a City in Egypt. 
 The Latter in that of E%ekiel, Cap, 50. Iwillpaur out my fury upon Sin, 
 the jirengih of Egypt, and will cut off Hammon-No. In which place as 
 by Sin is meant Pelujium, fo Hammon No, by the Seventy, is interpre- 
 ted Diafpalfs , the City of Jupiter 5 that is, the Egyptian Jupiter^ 
 Hammon. Which Diofpolis was otherwife called the Egyptian Thebes, 
 (ancietly the Metropolis of all Egypt) but whofe Proper name in the 
 Egyptian Language, leems to have been Nk? 5 which from the chief 
 God there worfhipped, was called both No- Amman and Hammon- No ^ 
 as that God himfelf was alfo denominated from the City, Amman of 
 JnThaJro ^^^- And this is the rather probable, becaufe r/^/-? tells us exprefly, 
 that Ammon was anciently the Proper or Chief God of the Egyptian 
 Thebes or Diofpolis, where he fpeaks of Theuth or Thoth the Egyp- 
 tian Hermes, in thefe words ^ ^a.tn\ias J^' ccS tc'ti oiT@^ hlyj-^s oA^ ? 
 
 iij T 3eov ''Af4X6)V« • Thamus was then King over all Egypt, reigning in 
 that great City (the Metropolis thereof) which the Greek' call the Egyp' 
 tian Thebes, and whofe God was Ammon. But whereas the Prophet 
 Nahum ("who feems to have written after the completion of that 
 
 judgment
 
 C H A p. IV. Tah^en notice of in Scripture, -^ai 
 
 judgment upon T^o, predifted both by Jeremy and Ezekjel) defcribes 
 the place^ asjituate among the Rivers, and having I he Sea for its Wall 
 and Rampart 5 whence many Learned men have concluded, that this 
 was rather to beunderftood of yfA.r//w<^r;4 than DiofpoUs (notwith- 
 ftanding that Alexandria was not then in being, nor built n!I a long 
 while after in Alexander the Gxc^i's time.) This may very well, as 
 we conccivCj be underftood of Egypt in general, vvhofe A^ctropoUs 
 this No was 5 that it wasfituate amongft the Rivers and had the Seas 
 for its Wall and Rampart 3 the Red and Mediterranean. And thus 
 much for the Egyptian Jupiter^ or their Supreme Deity, called by them 
 Han$mon. 
 
 There is an excellent Monument of Egyptian Antiquity prefervcd 
 by Plutarch and others, from whence it may be made yet further Evi- 
 dent, that the Egyptians did not fuppofea Multitude of Vnmade Self- 
 exijient Deities^ but acknowledged One Sttprcme^Vniverfal and All-com- 
 prehending Kumen. And it is that Infcription upon the Temple at Sais^ 
 'hyi ei/xt, mv li y^ytxhq^ ^ or, \ij tro'/xS^ov, Kj t- \f.iuii ttettAov X(/^ef^ tjzj Gv^tti; 
 a-THxaAu-yfev, I am all that Hath heen^ Is, and shall be, and my Peplum 
 or l^cil, no mortal hath ever yet uncovered , which though perhaps 
 (bme would underftand thus^as if that Deity therein defcribed, were 
 nothing but the Senjlcf Matter of the whole Corporeal Univerfe, ac- 
 cording to that Opinion oi Ch£remon before mentioned and confuted, 
 yet it is plain, that this could not be the meaning of this Infcripti- 
 on : Firft, becaufe the God here defcribed, is not a mere Congeries o^ 
 difunited Matter, or Aggregation of Divided Atoms, but it is fome 
 One thing which was All : According to that other Infcription upon an 
 Altar dedicated to the Goddefs Ijis, which we fhall alfo afterward 
 make u(e of, Til?i, Vna, qu£ es Omnia 3 To thee who being One. art All 
 Things. Again, in the Deity here defcribed, there is both a Veil or, , „. , 
 Outfide, and alfo (bmething Hidden and Recondite 3 the fence feem- i/^^^rL'-ircXi 
 ing to be this, lam all that iVas, Is, and shall be j and the whole IVorld oodfthait wa" 
 is nothing but my felf Veiled , hut my naked and unveiled Bright- ^^°^^Mji''Mt"'in 
 nef, no mortal could ever yet behold or comprehend : Which is juft, as Ti'»'«.f.3«. 
 if the Sun (hould fay, I am all the Colours of the Rainbow ( whofe 
 mild and gentle light may eafily be beheld) and they are nothing but 
 my Simple and Vniform Lujire, varioufly refradted and abated , but 
 my immediate Splendour and the Brightnefsof my Face, no mortal 
 can contemplate, without being either blinded or dazled by it. 
 Wherefore this Defcription of the Deity, may feem not a little to re- 
 femble that Defcription which God makes of himfelf to Mofes, Thou 
 Jljalt fee my Backsparts , but my Faeejhall not be feen. Where there 
 is alfo fomething Exteriour and Vifible in the Deity, and fomething 
 Hidden and Recondite, Invifible and Incomprehenfible to Mortals. 
 And Fhilo thus glofleth upon thole words , cw-vx^Kic, %^ avpM, Tdt ^ ^^^ 
 OLfdKisQK Kj ooTt fJLiid T 3tov yvZvojL , tIuj b y^yc/LUiViXMV isQlci.v ^isKofjI^Q^ 
 )tocfa^Eaow.o9st(, W" c^jLCUJy& t^*" «s0i'v6)V Trg^v ii/^av Tn^q t^wi • // // faf.. 
 jicientfor a wife man to know God a Pofteriori, or from his Effe&s ; but 
 whofoever will needs behold the naked Effence of the Deity, will be blind- 
 ed with the tranfcendent Radiancy aud Splendour oj hisBeams. Where, 
 as according to Philo, the Works of God, as raanifefting the Attributes 
 
 112 of
 
 542 The Old Egyptian Theology, B o o k. I. 
 
 of his Power, Goodnefs and Wifdom, are called the Backsparts of 
 the Deity 3 fo are they here in this Infcription called the replufn^ the 
 Veil and Exteriour Garment of it, or elfe God himfelf Veiled. Where- 
 fore it is plain, that the Deity here defcribed, cannot be the mere 
 Vifible and Corporeal World as SenOels and Inanimate, that being 
 all Outfide and Expofed to the View of Senfe, and having nothing 
 Hiddden orVeiled 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 
 defcribed, and to whom that Temple was dedicated 5 and that was in 
 >!»va«5>n Trod, thc Egyptian Language, Neitl.\ the fame with "ABnva amongjithe Greekj^ 
 upon mio'sTim. ^^^ Minerva. amongU the Latins 3 by which is meant IViJdom or Vn- 
 derjianding: from whence it is plain, that the Infcription is to be 
 underltood not of fuchaGod, aswasraeerly SenJIef Matter (which 
 is the God of the Atheifts) but a Mind. Aihenagoras tells us, that 
 the Pagan Theologers interpreted tEu) 'a61u;ocv or Minerva to be tW 
 (p^vnQv Six Tmiilav Sim^urtv, ivifdom or Aiind p'ljfing and diffufng it 
 Jelf through aU Things 5 than which there cannot be a better Com- 
 mentary on this Infcription. Wherefore it: may be here obferved, 
 that thofe Pagans who acknowledged God to be a Mind.^ and In- 
 corporeal Being fecrete from Matter, did notwithftanding frequently 
 confider him, not abftraftly by himfelf alone, but concretely toge- 
 ther with the Refult of his whole Fecundity , or as difplaying the 
 World from himfelf, and diffufing himfelf through all things . and 
 being in a manner All Things. Accordingly we learn'd before from 
 Horu^ JpoUo, that the Egyptians by God, meant, a spirit diffuftng it 
 felf through the Worlds and intimately pervading all things j and that 
 they (uppofed , that nothing at all could confiji without God. And 
 after this manner, Jamblichus in his Myfteries, interprets the meaning 
 of this Egyptian Infcripiion : For when he had declared that the 
 Egyptians, did both in their Doftrine and their Prieftly Hierurgies, 
 exhort men to afcend above Matter, to an Incorporeal Deity the 
 Maker of all, he adds, u<(myif(m\o 3 k, tcujjIw ti> o'<5iv 'mXv,i; , i/^^fM- 
 \4j<n 3bi'6u? TT^cpvi'Tw; A/xuovi /iKojAS, qV OL^v^ic, 4l/g<i,v avaj^yga/^t^vku, qV 
 \i^yX\j(pi}toi(; y^ximaQi tt^} 2:aVi' twv (^ AiyjTJfoi, lim tS -^es woyux. ira/pi- 
 B^Ki. TO §iii;wv Si" oA» tS tdQt^is • Hermes alfo propounded this Method^ 
 and Bithys the Prophet interpreted the fame to King Ammon, having 
 found it written in Hicroglyphic}\_ letters in the Temple of Sais in E- 
 gypt 5 as he alfo there declared the name of that Cod ^ vcho extends 
 or diffufcs hwijelf through the vphole World. And this was Ncith^ or A- 
 thena, that God thus defcribed, I am all that IVas^ Is, and Shall he, 
 M,'^ ^^ .a;o ctS- and my Peplum tfr Veil no mortal could ever uncover. Where we 
 iTj'i^'S- as" cannot but take notice alfo, that whereas the Athena of the Greeks, 
 vm- Sais -"i A- ^^g dctivcd from the Egyptian Ncith^, that (he alfo was famous for 
 a„d ih,fame 7u. \^Qj^ Pcplum too, 38 Well 33 thc Egyptian Goddefs. Peplum (faith 
 li^'f.V-where Serviui) cjl Proprje Falla pi£ia Faminea, Mm&xvx confeci-ata ^ Peplum 
 afcrnltMheA- " properly arvomanijlj Pall or Veil, embroidered all over^ and confecra- 
 ihenians to hac ^^^ fg Mtncrva. Which R-ite was performed at Athens, in the Great 
 the saiw.""^ ° Panathenaicks, with much Solemnity, when the Statue of this God- 
 deft, was alio by thofe Noble Virgins of the City, who embroider- 
 ed this Veil, cloathed all over therewith. From whence we may 
 probably conclude, that the Statue of the Egyptian Ncith alfo, in 
 
 the
 
 Chap. IV. That, God is All Things. 040 
 
 the Temple ofSatf, had likewife agreeably to its Infcription, fuch 
 aPcphif/i or Veil caftover it, as Aiinerva or Artemis at Athens had^ 
 this Hieroglyphically to lignifie, that the Deity was invifible and 
 incomprehenfible to mortals, but had Veiled it felf in this Vifible 
 Corporeal World, which is as it were the Peplttm, the exteriour va- 
 riegated or embroidered Veftment of the Deity. To all which Con- 
 fiderations may be added in the laft place, what Prorins hath re- inTtma.p.^oi 
 corded, that there was (bmething more belonging to this Egyptian 
 Infcription, than what is mentioned by Plutarch , namely thele words, 
 K) ov i-ntco'.' y^?Trot', hAi@- t^J^tTo, AtJcl the Sun was the fruit or off -fpring 
 which I produced 5 from whence it is manifeft, that according to the 
 Egyptians, the Sun was not the Supreme Deity, and that the God 
 here defcribed, was as Proclus alfo obJerveth^^ius^ytyJi ^jc, a Demi' 
 nrgical Deity the Creator of the whole World , and of the Sun, 
 Which Supreme Incorporeal Deity, was notwithflanding in their 
 Theology, faid tobe y^//7^/»^/, becaufe it diffufed it felf thorough 
 AlU 
 
 Wherefore, whereas Plutarch cites this Paffage out of Hecatat/i j 
 concerning the Egyptians , -r n§<£'m ^ov izS nairi t oojt vo/xi^a(^(v, 
 That they take the Fir[f God, and the Vniverfe, for one and the Same 
 thing 5 the meaning of it cannot be , as if the Firfi or Supreme 
 Cod of the Egyptians , were the Senllefs Corporeal World , Plu- 
 tarch himfelf in the very next words declaring him to be, acpavvj k, 
 }CM.t;vi.iiimv^ Invifible and Hidden 5 whom therefore the Egyptians , 
 as inviting him to manifeft himfelf to them , called Hawmon , as 
 he elfewhere affirmeth. That the Egyptians Firji Cod or Supreme Dei' 
 ty, did fee all things, himfelf being not feen. But the forementioned 
 Paflage muft needs be underftood thus, that according to the E- 
 gyptians, the Firft God, and 'ri* n«v or the Vniverfe, were Synony- 
 mous expreffions, often ufed to fignifie the very fame thing ^ be- 
 caule the Fir^ Supreme Deity, is that which contains All Things, 
 and difFufeth it felf through All Things. And this Doftrine was 
 from the Egyptians derived to the Greeks , Orpheus declaring , 
 iv 71 'rot wvTa, that all things were One , and after him Parmenidcs 
 and other Philofbphers, tv §yca -ri) mV, that One was the Vniverfe or 
 All, and that to toV was a>i<VHTov, that the Vniverfe was Immovable , 
 tht'v meaning nothing elfe hereby, but that the FirJi Supreme Dei- 
 ty was both One and All things, and Immovable. And thus much is 
 plainly intimated by Ariliotle in thefe words, &o\ ^' nn<; oi .^j^ tv ,. ,, , • 
 Tj-ix- c? c>c, XV [uoci isCiii; cpvoia^ xTmpyivxm. There are Jome who pronounced 
 concerning the whole Vniverfe, as being but One Nature j that is, who 
 called the Supreme Deity ttj-ttov or the Vniverfe, becaufe that vertu- 
 ally contained All things in it. 
 
 Neverthelefs t^ vrav or the Vniverfe^ was frequently taken by the 
 Pagan Theologers alio, as we have already intimated , in a more 
 comprehenfive fence, for the Deity, together with all the extent of 
 its Fecundity , God as difplaying himfelf in the World ^ or, for 
 Cod and the World both together 5 the Latter being look'd upon^, 
 a« nothing but an Emanation or Efflnx from the Former. And thus 
 
 was
 
 544 P^^j Go^ diffused through All. Book I, 
 
 was the word taken by Empedocles in Plutarch , when he affirmed, 
 a TOTOv evou t idQf.iucN^ aM' oAi'yov ti tS ttovTo; f^i^©^. That the IVorld 
 Tpas not the Vniverfe, but enly a [mall "part thereof. And according 
 to this fence was the God Van underftood both by the Arcadians 
 and other Greeks, not for the mere Corporeal World as SenJIe^ and 
 Inanimate^ nor as endued with a P/^f/it^N'^^"'*^ only (though this was 
 partly included in the Notion ofPan alfo) but as proceeding from 
 a Rational and Intelle&nal Principle, diffnfingit felf through All ; or 
 for the whole Syjlem of Things^ God and the IVorld together, as one 
 Deity. For that the Arcadick r</«, was not the Corporeal World 
 alone, but chiefly the Intellectual Ruler and Governour of the fame, 
 appears from this Teftimony of Macrobjm ; Hutic Deum Arcadts co- 
 Innt 5 appeUantes "t '^ I'An? >alg/ov, »on fylvarum Dominum^ fed uni' 
 verf<z fuhjiantide. Materialis Dominatorem : The Arcadians rcorpyip thh 
 Cod Pan (_as their tnoji ancient and honourable God) calling him the 
 Lord of Hyle, that is, not the Lord of the Woods, but the Lord or no- 
 minator over all Material Subjlance, And thus does Phormiltus like- 
 wife defcribe the P^« of the other Greeks 5 not as the mere Corpo- 
 real World, Senflels and Inanimate, but as having a Rational and In' 
 ielle&ual Principle kx the Head of it, and prefiding over it, that is, 
 for God and the World both together, as one Syftem ; the World 
 being but the Efflux and Emanation of the Deity. The lower farts of 
 Pan (faith he) were Rough and Goatip , becaufe of the afperity of the 
 Earth, but his upper parts of a Humane Form, becaufe the Ether being 
 Rational and Intelk&ual, is the Hegemonicl^ of the IVorld : Adding 
 hereunto, that Pan was feigned to be Lujiful or Lafciviom, becaufe of 
 the Multitude of Spermatic^. Reafons contained in the World, and the 
 continual Mixtures and Generations of things 5 to be cloathed with the 
 skin of a Libbard, becatife of the befpanglcd Heavens, and the beauti- 
 ful variety of things in the Worlds, to live in a Dejart, becaufe of the 
 Singularity of the World 5 andLaJlly, to be a good Demon, by reafonof 
 the -n^Qisai; cwrs K6y@^, that fupreme Mind, Reafon and Vnderfiand- 
 ing, that governs all in it. Pan therefore was not the mere Corpo- 
 real World Senflefs and Inanimate, but the Deity as difplaying it 
 felf therein, and pervading All things. Agreeably to which Diodo- 
 rus Siculus determines, that nocv and z<^? were but twofeveral Names 
 for one and the fame Deity, (as it is well known that the whole Uni- 
 verfe M'as frequently called by the Pagans 'Jupiter alfo, as well as Pan.) 
 And Socrates hirafelf in Plato direfts his Prayer in a moft devout and 
 ferious manner, to this Pan^ that is, not the Corporeal World or 
 Senflefs Matter, but an Intelleftual Principle Ruling over all, or the 
 Supreme Deity diffufing it felf through AlU he therefore diftinguifh- 
 jng him from the Inferiour Gods, £? cpi'Xe n3cv, ;t, kAA.oi ooti lyi^ 3soi, 
 
 cpiMot • Good ( or Gracious ) Pan ; andye other Gods, who prefide 0- 
 ver this place , Grant that 1 may be Beautiful or Fair within, and that 
 thoje External things, which I have, may be fuch as may beji agree with 
 a right Internal difpojition of mind, and that I may account him to be 
 rich that is wife andjuii : The matter of which prayer, though it be 
 excellent, yet is it Paganically direfted to Pan (that is the Supreme 
 God) and the Inferiour Gods both together. Thus we fee that as 
 
 well
 
 Ca p. IV. Demons Lament the Death o/Great Pan. 945 
 
 well according to the Greeks, as the Egyptians, the Firft or Supreme 
 God, and Tti ttoV or the Univerfe, were really thefame thing. 
 
 And here we cannot but by the v/ay take notice of that famous 
 and remarkable Story of rlmarch's in his defeft of Oracks, cotjceru- 
 ing Demons lamenting the Death of the Great Pan. In the time oi^Tibcritn 
 Cfaith hej certain perlbns embarquing from Afia for Italy, towards 
 the Evening failed by the Echinadet, where being becalmed, they 
 heard from thence a loud voice calling one ihamous an Egyptian Ma- 
 riner amongft 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 refolved , that if they had a quick 
 gale when they came to the Palodes, he would pafs by (ilently, but if 
 they fhould find themfelves there becalmed, he would then per- 
 form what the voice had commanded : But when the (hip arrived 
 thither, there neither was any Gale of Wind nor agitation of 
 Water. Whereupon t/j^w^^wj looking out of the hinder Deck, to- 
 wards the Palodes , pronounced thefe words with a loud voice , 
 f/.iyctc, nocv Tf'9ii!Z^j The Great Pan is dead, which he had no fooner 
 done, but he was anfwered, 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 7;ier/«/ the Emperourwas, firft concerning the 
 truth thereof, and afterwards, when he had fatisfied himfelf therein, 
 concerning the Interpretation -, he making great Enquiry amongft his 
 Learned men, who this Pan fhould be. But the only u(e which that- 
 Philofopher 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 notwithftanding Mortal ; he endea- 
 vouring from thence to falve that Ph£nomenonoi the DefeCf of Ora- 
 cles, becaule the Demons who had formerly haunted thofe places 
 were now dead. But this being an idle Fancy of Plutarch's, it is 
 much more probably concluded , by Chriftian Writers 3 that this 
 thing coming to paft in the Reign o^ Tiberius when our Saviour Chrift 
 was crucified, was no other than a Lamentation of Evil Demons 
 (not without a mixture of AdmirationJ upon accoant of our Savi- 
 ours Death, happening at that very time : They not mourning out 
 of Love for him that was deadj but as fadly prefaging evil to them- 
 felves from thence, as that which would threaten danger to their 
 Kingdom of Darknels, and a Period to that Tyranny and Dominati- 
 on which they had fo long exercifed over Mankind j according to 
 fuch Paflages of Scripture as thele, J^ow is the Prince of this IVorld 
 judged 5 and Having fpoiled Principalities and Powers (^by his Death 
 upon the Crofs') He triumphed over them in it. Now our Saviour 
 Chrift could not be called Pan, according to that Notion of the 
 word, as taken for nothing but the Corporeal IVorld devoid of all 
 manner of Life, or elfe as endued only with a Plajiic^ Nature ; but 
 this Appellation might very well agree to him^as Pan was taken for the 
 Aoy©- TTgofffri? TV fcc'Qjj.is, that Reafon and Vnderiianding by which all 
 things rvere made, and by which they are all governed, or for (p^ammq ^k 
 WvTOV ^MK^cTO, that Divine IVifdom which dij^ufeth it felf through all 
 
 things
 
 5 4^ Hojp the Trefmegiftick Books injift, B o o k I. 
 
 things. Moreover Pan being ufed not fo much for the naked and 
 abftrad Deity, as the Deity as it were embodied in this Vifible Cor- 
 poreal World, might therefore the better fignifie, God manifefted in 
 theFleJ})^ and cloathed with a Particular Humane Body (in which 
 refpeft alone, he was capable of dying.) Neither indeed was there 
 any other Name, in all the Theology of the Pagans, that could fo 
 well befit our Saviour Chrift as this. 
 
 We have now made it manifefi: , that according to the ancient 
 Egyptian Theology^ (from whence the Greekilh and European was de- 
 rived ) there was One Intelladual Deity , One Mind or Wifdora, 
 which aeit did produce all things from it (elf, fo doth ■■^^iyjiyii cAov, 
 contain and comprehend the whole, and is it felf in a manner All things. 
 We think fit in the next place to obferve, how this Point of the Old 
 Egyptian Theology, wz. God's being AU Things, is every where infifted 
 upon throughout the Hertttaick^ or Trifmegijiicl^ iVritings. We (hall 
 begin with the ^/fpM«D/(i%«e or the teM@- Aoy®-, tranflated into 
 Latin by Apuleita , in the Entrance of which, the Writer having decla- 
 red, OmniaVnim ejj'e, ^ Vnum ejje Omnia, that all things were of One, 
 and that One was aU things, he afterwards adds this explication there- 
 of^ Nonne hoc dixi, Omnia Unum effe, & Uoum Omnia, utpotc quia 
 in Creatore fuerint omnia, antequam creajjct omnia ^ Nee immerito 
 1)nm eji diCtus Omnia, cujus membra funt Omnia. Hhjus itaque qui 
 eji Unus Omnia, vel ipfe eJi Creator omnium, in tot a hac difpntationc 
 curato meminijje : Have we not already declared, thit All things are 
 ■ One, and One All things } forafmitch as All things exijled in the Crea- 
 tor, before they were made j Neither is he improperly faid to be All things, 
 vphofe Members all things are. Be thou therefore mindful in this whole 
 difputation, of him who is One and All things, or was the Creator of 
 aU. And thus afterwards does he declare, that all Created things 
 were in the Deity before they were made, idcirco non crant qnando 
 nata non erant, fed in eo jam tunc erant unde nafci habucruntj they did 
 not properly then exiU before they were made, and yet at that ve- 
 ry time, were they in him from whom they were afterwards produced. 
 Again, he writes thus concerning God , non fpero totius Majejlatit 
 Effe&orem, omnium rernm Patrem vel Dominum, una poffe quamvis e 
 Multis compoftto nomine nuncupari. Hunc voca potius omni nomine, fi-. 
 quidem fit Unusc^ Omnia 5 ut nee effe jit aut Omnia ipfius nomine, aut 
 ipfum omnium nomine nuncupari. Hie ergo Solus Omnia, C^c, I cannot 
 hope fufficienly to exprefs, the Author of Majefiy, and th Father and 
 Lord 0^ all things , by any One Name, though compounded of never fo 
 many names. Call him therefore by every Name, forafmuch as he is 
 One and All things, fo that of necejfity, either All things muji be called 
 F,6ii.Coh. y^ His name, or he by the Names of All things. And when he had 
 Ipoken of the mutability of Created things he adds , Solu4 Deut 
 ipfe In fe^ ^Afe, C^Circumfe, tolus eji plenus at que perfect us, ifque 
 Jua firmafiabilitas efi 5 nee alicujut impulfu, nee loco moveri potest, 
 cum in eo (int Omnia, & in omnibus ipfe eji Solus : God alone in him- 
 fclf and from himfelf and about himfAf, is altogether perfect ^ and 
 himfelfishisownfiability. Neither can he be moved or changed, by the 
 impulje nf any thing, fince All things are in kim^ and he alone is in All 
 
 t hings.
 
 C H A p. I V. ZJfon, Gods being All Things. 407 
 
 things. Laftly, to omit other places, Hie Scnfikilit Alundus, recepta'T.fiir. 
 cnlnt» ejl omnium feMfibilium J'pecierHm, qualitatum^ vel corporuK! :, an£ 
 omnia fine Deo vcgetari non pojfttnt : Omnia enim Deus, <^ a Deo Omnia 
 (^ fine hoc, nee F»it aliquid, nee £i?, nee Erit 5 Omnia enim ab eo, c^ 
 in ipjo, (S^per ipfiim 'Si tot urn animaclvcrtcs, vera ratione perclijcet, 
 
 Mundum ipfttm Senfibilcm, & qu£ in eo funt omnia, a Snperiore iUo 
 Miindo, quafi Vcfiimento effe eonte&a : Tkis Senfible IVorld, is the Re- 
 ceptacle of all Forms, ^Aiiies, and Bodies, all which cannot be vege- 
 tated and quickned vpjthoiit Cod^ for God is AU Things, and All things 
 are from God, and all things the Ejjeci of his IV/ll-j and without God, 
 there neither Was any things nor Is, nor Shall be 5 hut all things art 
 
 from him, and in him, and by him And if yon will confider things 
 
 after a right manner, youJliuH learn, that this fenjible World, and all 
 the things therein, are covered all over, with that Juperioi/r World (or 
 Dciry) as it were with a Garment. As for the other Trifmegifticlc 
 Books of Firinus his Edition, the Third of them called 'apji ^oy©--, 
 is thus concluded, Ti y^ ,5e7ov h Tro'cra fcoQiuioi avik^m;, cpm^ ocyxSia" 
 q^fj^A • C2^ 7& TJif eeJa it) H cpvcii; my)ux3{;y)Civ • The Divinity is the whole 
 Mundane Compagcs, or Conjiitution : for Nature is alfo placed in the 
 Deitj. In the F'ltth Book written upon this Argument, c-n adxxiii? ^- 
 oi qjxii^cjTixlci (^, That the Invifible God is moji manifeji, we read thus, 
 
 oVT« • TO f/^j "i^ oiTot iqux-vi^atn • Tdh /xtj oiTa e'x^ di> kcuj-rzS • 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 
 manifcjied, but the things that are not, He contains within himfelf. 
 And again, Sr©^ xawixcSQ^ -Z, TreA.V(jsJfxaT@^ • ^xaMov ^ ttkvIo^ OTy/vCftTQ-- 
 « jVv '6^v £t©^ Wi '^ • inLvlcx. ^c «. '^, iij Siu; 'S^' tij ^x tStd auvy; 0- 
 vOf^uiJx ixi '^^<x> o'T' ivoi '^ ttoT^? • it) Blx 'Kin ovo/xa wt '(\ei, 077 Tn/.ilccv 
 '<JJi TTOTT)^ • He is both Incorporeal and Omnieorporeal, for there is no- 
 thing of any Body, which he is not 5 He is all things that are , and 
 therefore he hath all Names, becaufe all things are from one Father ^ 
 and therefore he hath no Name, becaufe he is the Father of all things. 
 And in the dole of the fame Book, u-Tri^ tt'v©^ (n u^aviiaw, u-tte^ qv tTroiV 
 aa?, H LITTER uv frtt e-TreiMcra? \ {j-rrk^ av t^xxvi^&aw.?, vi UTiig u>v tV^u-vIa^ -, Six rf 
 3 iy O/^VHuiy ai ; tLg i/^cwri cLv ; cj<; t^v ti i'Siov, oi? «M@^ (Lv ; m li ^ 
 fcocv Zi' ffii § hi TTOiS • mi H av Kiyi) * m yb inlvfx a, to ocMo a^JVv '<$^v 
 /ul) §• TO TTXV -n "^o/j^ov, (TV TtiMi -f^o/j^ov F OY what flsall I praife 
 thee ^ for thofe things which thou haji made^ or for thofe things which 
 thou haji not made .<? for thofe things which thou haji manifejied, or for 
 thofe things which thou haji hidden and concealed within thyfelf^ And 
 for what eajifejl)alll praifethee .<? becanfe lam myown,as having fomething 
 proper , and di^iinCi from thee .<? ThoH art whatfoever I am , thou 
 art whatfoever I do, or fay, for thou art All things, and there is nothing 
 vphich thou art not ^ thou art that which is made, and thou art that 
 which is unmade. Where it is obfervable, that before things were 
 Made, God is faid v.?v7ife\; to Hide them within himfelf:, but when 
 they are made , cpoLVi^Sv, to Alanifefi and reveil them from himfelf. 
 Book the Eighth, vomotv o'ti jjS^ ytiQiJ.^ u-m tv ^sk^ <iv tz/ ,9£(3i), ag^ 
 3 fc, li^io-^ ii) <s6g)i(ni; ttovtsjv ,&tc? • Vnderfiand thai the whole World 
 is from God, and in God j for God is the Beginning, Comprehenfion 
 
 K k aud
 
 4o8 Agreement o/Trifmegiftick BooJ^s^ Bo o k. L 
 
 and Conftitution of all things. Book the Ninth, /xaMov 3 Kiyo otj j^i 
 
 ocyTa 7rgo(rAa/x,6av6)v, i'^o 9 ^^§i</^»?* Iveouldtiot fay^ that God Hath all 
 ihingf, hut rather declare the truth, and fay that he Is All things ; not 
 as receiving them front tvithont, hut as fending them forth fro/u him- 
 felf. Again afterwards in the fame Book, ^, ;*» t'sai ttotp x^c'i©- , oVs 
 amKetcp&viai^cu. tj t^I'' ovt^v • b'-rav 5 Ae^ T^f ovTojv, Kiyt) tS ^SfS • to ^e ov- 
 la 3so? i'x.a, ?9 a^E ouiw i^J^i/ c«tx)s, xts ocx)tt:? x:^vg? • There fjall never 
 be a time, when any thing that is^ ^Jall ceafe to he , for when I fay any 
 thing that Is, I fay any thing of God 5 for God hath all things in him 
 and there is neither any thing without God, nor God without any thing. 
 Book theTenthj n' >«? '^ Otc?, y^ -Trecni^, Kj Ti ocyaSv]/ ^ w to t^^ ttovtz^v 
 &V(U wt tTi ovTZiv • aA\a l'7r«4)|i? oWTii -jSJii' ovt^jv ", H^hat is God, but the ve- 
 ry Being of all things that yet are not, and the Subfiftence of things that 
 are. And again , -Sio?, il, Tw-Tyt^ ^ tc a><x6oi', Td hvcu. to ttUvtw^ God 
 is both the Father and Good , becaufe he is All things. Book the E- 
 leventh, ou37»gy;$ ^ ^v aa '6^\i (Iv t^ 'i%yod, owToe <i.vo ttdiS* ei "^ y^^j.- 
 e5t(M ou37§, •TO.'i''K)c fj^i mix'7nc-&i.da.i, Trdsiloi. 3 ■2^9rM|ta9ai avayw/^j • Goda&ing 
 immediately from himfelf, is always in his own work^, Himfelf being that 
 which he maizes , for if that were never fo little feparated from him, all 
 would of necejfity fall to nothing and dre. Again, TOiTa '^^iv C2^ Tsfeea, 
 »X <^? 2V TOTiM m/j^oi^ All things are in God , but not as lying in a 
 ■place. And further,fince our own Soul can by Cogitation and Phancy, 
 become what it will, and where it will, any thing, or in any place, 
 
 klC^iLAxv cwt oKov Tou may confider God in the fame manner ^ as 
 containing the whole World within himjelf, as his own Conceptions 
 and Cogitations. And in the Clofe of that Chapter, that which is al- 
 fo thence cited by St. Cyril, is to the fame purpofe, ao^l©^ 3ffl?i 
 <iDcpH/-<.H(7T3v ai, 77? CWTH cf av£§^T?^o? * ^ cvjjo tStt) WiTot \.im\v,(s^\\ Vvot 5i3c vrav- 
 7&V 6CUT fbhiTmi;' tSto 'iJ^ to a}a^v tS 3eS • tSto 3 oc^itf a^tTri , to ouir 
 <f;oui'£a5ai S^i ttocvuhv • Is God Invjfible .<? speat^ worthily of him, for who 
 7/ more man if cji than he? for this very reajon did he make all things, 
 that thou might efi fee him through all things 3 Tfjis is the Vertue 
 and Coodnef of the Deity , to be feen through all things. The 
 Jliind is feen in thinking , but God in Working or A/iki"g- Book 
 the Twelfth, m>icra, to a>oc6S SvljUbovQ-' KiyoilQ^ (dit&yo^ ^ ^o'vo?, £ TiH- 
 vor, ocKi:^Zc ajc.7rp^c3byo\'0(;^io<;, toc 7r<xvf« x.aT(<J^v, 3q'»? K6y^<; icp&iy^dJo) vtasoa 
 ynv ocutS TTOTJ Ki.yov'.oc, oTt iv '6^ Tiy. Ttxilcc • I have heard the good De- 
 mon (for he alone, as thefi'rji begotten God, beholding all things, fpake 
 Divine Words) I have heard him fomctimes Jaying , that One is All 
 things. Again in the lame Chapter , 3 o^jWTfK? }U)Sf.w;^'nc, wafj^'jvQ^ 
 Q/Ttdcic^ K) ffvojJ^ov rlu) Tocfiv, Kj jhiKimv TO TnS^oi; , tiKvi^u^ '6^ 1^ ^covt? *. 
 it) a^V '<55iv df rirai ^lot ttocvTo? to olLSvo^, ihi to vravToc, arj •j^'' ;j^' /x^go?, 
 »^ ^i?, viK^Jv ^ a<5^ £V, »T5 jv'yovtv, »TE tdi' , »TE i'sai a*' tdQixM' This 
 whole World is intimately united to. him , and obfcrving the order 
 and will of its Father, hath tbefulnefi of Life in it, and there is »0' 
 thing in it through Eternity (neither Whole nor Tart) which does not 
 live j for there neither is, nor hath been, nor fiall he, any thing Dead 
 in the world. The meaning is, that all things vitally depend -upon 
 the Deity, who is faid in Scripture, to quicken and enliven all things. 
 
 tSt9
 
 C H A p. I V. IVith the (9A/ Egyptian Theology. 409 
 
 TDTTO?, im TTOIOTTM?, »Tt ^ij^, ST^ X^^°'^ '^^J- ^ ^^°^ '"^^ ' "^^ >^§ '*^> "^^ 5 "TrW-'v 
 
 Six TnxVTCV ;t, 'S)^ WiTa ' T6is is Gocl^ the Vniverfe or All. An din this 
 "Vtiivcrfe there is nothing which he is not : If^hcrefore there is neither 
 Alagnitudc nor Place nor ^dity nor Figure nor Time ahoHt God, for he is 
 All or the Whole,(hut ihoje things belongto Parts.) And the Arcane Can- 
 //>», though that Thirteenth Book to which it is fubjoyneclbefuppd- 
 fititious, yet harps much upon this Point of the Egyptian Theology, 
 That God is All : "J/Wvav fxAf^a nr t^ v^laiac, kajojov, h^ to ttccv, k, to tv • 
 I am about to praife the Lord of the Creation, the All and the One. And 
 again, All the Powers that are in me, praife the One and the All. Book 
 the Fifteenth, tav nc, '^^y&^vim to ttxv jlj 'iv ^*/Wi, tottocv li ivq<; hitro-i; 
 aTTO/\£'o-<j TO Trav, ttkvIoc y. 'iv iiycu J^ei' If any one go about to ftp ar ate the 
 All from the One, he will dcjiroy the All, or the Vniverfe, for All ought 
 to be One. Book the Sixteenth, a^fofujrf to Ao'y» Vi6£v, t 3tov iQny.cn' 
 Kicral (jd^/joc, t -tjl oAcov S^Q-niihi), it) TreinTlu'i, iy im.-d^, k^ cs^^S.oKov, ii, -kox- 
 TW ovToc T tv«, y^ tvoc ovrac la vraiTa • to Troci'T&y y> To -nK^aiKx, 'iv tp, ^ d* evi* 
 J w/// begin with a Prayer to him, who is the Lord and Maker and Fa' 
 ther and Bound of all things , and who being All things, is One, and be- 
 ing One is All things i for the fdncf of All things is One and in One. 
 And a8;ain, t-cc^/aTS ,9tS TriiTa igiv d 3 vravToc ^o'g/a, TrocvTot i^ o' 3£o? " 
 TravTK §v TTOiSv, eccuT TrtiS • ^// things are Parts of God, but if all things 
 he Parts of God, then God is All things 5 IFherefore He makjng Allthi^gs^ 
 doth, as tt were, make himfclf. 
 
 Now by all this we fee, how well thefe Trifmegiftick Books, agree 
 with that Ancient Egyptian Infcription, in the Temple of Sais, That 
 Cod is all that Was, Is, and Shall be. Wherefore the Egyptian The- 
 ology thus undoubtedly aliening, One God that was All things 5 it is 
 altogether impoliible that itrtiould acknowledge a MultitHde of Self- 
 exijicnty and Independent Deities. 
 
 Hitherto we have taken notice of Two feveral Egyptian Names, 
 for One and the fame Supreme Deity 5 Hammon and Neith 5 but we 
 Ihail find that befides thefe, the Supreme God was fometimes wor- 
 fhippt-d by the Egyptians under other Names and Notions alio 5 as of 
 liis, oliris and Sarapis. For firft, though ijis have been taken by fome 
 for the Moon, by others for the whole Earth, by others for Ceres ot 
 Coin by others for the Land of Egypt, (which things in what fence 
 they wt re Deified by the Egyptians, will be elfewhere declared) yet 
 was the undoubtedly taken alio fometimes, for an "Vniverfal and All' 
 comprehending Numcn. For Plutarch affirms , that Ijis and Isleith , 
 were really one and the fame God among the Egyptians, and there- 
 foie t rie Temple of Ne//A or Minerva at Sais, where the foremention- 
 ed li.-cription was found, is called by him , the Temple of l(is j lb 
 thai / (as well as Neith or Mmerva among the Egyptians, wasthere 
 defcruH-'l, as That God, who is All that tVas, Is, and shall be, and 
 ^hoi Vi il no Mortal hath ever uncovered 5 that is, not a particu- 
 lar C'ld, but an Univerlal and All-comprehending Numen. And 
 this nnv be yet further confirmed, from that Ancient Infcription and 
 Dedi^aiion to the Goddefs //;/, ftill extant at Capua. 
 
 Kk 2 TIBL
 
 4IO Ifis^ One W All Things. Book I. 
 
 T I B I. 
 
 UNA. Q_U^. 
 
 E S. OMNIA. 
 
 DEA. ISIS. 
 
 Where the Goddefs ifis is plainly declared to be £v li, vraiTa, One and 
 All things^ that is, a Vnivcrfal and All- comprehending Deity. And with 
 this agreeth alfb that Oration of this Goddefs Ifis in A^uleius ; En 
 Metam.f.ii. adfunt tuis^ comtfivta, Luci, precibui^ rerumNatura Parens, elemento- 
 rnm omnium Domina^ fecftlorum Progenies initialk : Summa nHminuntj 
 Regina marium. Prima CwUtum^ Deorum Dearumque Fades uniformis 5 
 qu£ celi htminofa culmifia, maris falnbria jiamina, infer or um deplora" 
 tajilentia^ mttibtts meis dijpenfo. Cujits Nitmen unicnm multiformi fpe- 
 cie, ritu vurio, nomine muhijugo tottts vcneratur orbis : Behold here 
 am /, moved by thy Prayers^ Lucius, that Nature which was the Parent 
 of things'-) the Mijire^ of all the Elements ^ the Beginning and Original 
 of Ages 5 the Sum of all the Divine Powers ^ the ^eea of the Seas 5 
 the Firji of the Celejiial Inhabitants 5 the Vniform Face of Gods and 
 Goddejfes , which with my beckj difpenfe the Luminous Heights of the 
 Heavens, the wholefome Bbjis of the Sea , and the deplorable (ilences 
 of Hell 5 whofe only Divine Power , the whole World ivorjhips and 
 adores, in a Multiform manner^ and under Different Rites and Names. 
 From which words it is plain, that this Goddefs Ifis, was not the 
 meet Animated A/tfo« (which was rather a Symbol of her) but that 
 fhe was an Univerfal Deity, comprehenfive of the whole Natcire 
 of things; the One Supreme God , worthipped by the Pagans, un- 
 der feveral Names, and with different Rites, And this is the plain 
 meaning of tho(e laft words Numen Vnicum, &c. that the whole 
 World worpippeth one and the fame Supreme God, in a multiform man- 
 tier, with various Rites, and under many different Names. For be- 
 fides the Several Names of the other Pagans there mentioned, the 
 Egypptians worfhipped it, under the Names of Hjmmon,Nciih, and 
 others that (hall be afterwards declared. And thus was ifts again 
 worfhipped and invok'd , as the unicum Numen , or only Divine 
 power, by ^/'«/e/*r himfelf, in thefe following Words j 7ufan3a df 
 humani generis Sofpitatrix pcrpctua, dulcem mains .iffecfionem miferif 
 tribiiis, fatorum inextricabilittr contorta relra&as lilia, jortun£ tem- 
 pcjlates mitigoi, <J!^ jiellarum noxios meatus cohibes .• Te Siiperi colunt^ 
 obfervant Inferi. Tu rotas o/bvm, luminas folem, regis niundum, calcas 
 Tartarum. Tibi refpondent jydera, gaudent numma^ ferviunt clementa : 
 Tuo nutH fpirant flamina, d^c. Thou holy and perpetual Saviour of Man- 
 kind that art always bount/Jul in chenflung Mortals, and doji m.mifejl 
 the dear aff:Ciioh's of a Mjther to them in their Calamities, thou extri- 
 cated the involved threds of Fate, mitigatcji the tempcfts of Fortune^ 
 and rcJiraineB the noxiom I nfluences of the Stars: the Celejiial Gods 
 vcorfftp thee, the Infernal Powers obey thee , thou roUeU round the 
 Heavens^, enlightneli the Sun, governeil the World, treadcji upon Tzt' 
 tarns or He U j the Starrs obey thee, the Elements ferve thee, at thy bec^ 
 the ivinds blow, Sec. Where Ifis is plainly fuppoled to be an Univer- 
 Tal Numen and fupreme Monarch of the World. Neither may this 
 
 hinder.
 
 Chap. IV. Ufiris and Scrapis the Supreme Numen. 4 1 1 
 
 hinder, that Hie was c^l'e.J a GoddcTs as Ncith alfo was ^ thcTc l^aganS 
 making their Deities to be indifferently of either Scx'5MaIe or Female. 
 But much more was Ojins taken for the Supreme Deity , whofe name 
 was (oraetimes faid, to have fignified in the Egyptian Language, 
 mK\j6cp^a.KKVi<;^ that vehich hach//an^ Cye/.fometimes k^tti? dn^y^r^iyocyoibo- 
 TTD.'oi', an a&ivc and benijicc»t Force ^ (^and whole Hieroglyphick was 
 an Eye and a Scepter 5) the former fignifyingProvidence and Wifdom, 
 and the Latter Power and Mnjefty (as Plutarch tells us) Who alfo is thus 
 defcnbed in Apulciuf^ Deus Deorum magvorum potior , df' mijorhm 
 jumntus^ & SHmmorum Miximm^ ^ MdximorHra Rtgn.itor ^ Ofiris.* 
 That God who is the chiefeU of thi Greater Gods^ and the Greatiji of 
 thcChiefeU, and which Rcigncth over the Greater. Wherefore the 
 fame Apukim alfo tells usj that l(is and Ofiris were really one and the 
 fame Supreme Numen , though confidered under different Notions 
 and Woriliippcd with different Rites, in thefe words, ^.mqu.tm 
 connexa. imo vcro unica^ ratio Numinis , Rel/gionifque ejjet^ lumen 2c- 
 let<£ dijcriraen ejfe maximum '-y though Ifis andO^\n% be really One at^d 
 the jume Divine Power, yet are thiir Rites and Ceremonies very diffe- 
 rent. The proper notion oi^ Ofiris, being thus declared by Plutarch, 
 TO tt^Sttjv It) Kv^icj-mlov Wi'TZi)'.', Txya&i) tocutov tp, that Firji and High- 
 eli of all Beings, whichisthe fame ivithGood. Agreeably whereunto, 
 Jamhlichus affirmeth, ccyaQZv imr.mtcc; h"oat^^<; v.iv.7\if.cu,that God as the L.j.p.if?. 
 Caufe of all Good is call'd Oiiris hy the Egyptians. Laftly, as for Sarapir^ 
 though Origen tells us, that this was a new upftart Deity, fct up by 
 Ptolemy in Alexandria : yet this God in his Oracle to N/cocrioa ths 
 King of C^/Jr/^, declares himftlf alfo to be a Univerfal N//we»3 com- 
 prehending the whole VVorld, in thefe words, x^no^ H£Qfw<; yji:puKii^ 
 &c. tothisSencej The Starry Heaven is my Head, the Sea mj Belly, 
 my Ears are in the Ether, and the bright Light of the Sun is my clear 
 piercing Eye. And doubtlefshe was wor[hipped by many under this 
 Notion. For as Philarchus wrote thus concerning him, soc^-Tn? ovo- 
 ^ TV TO TOV }coQiAxx\o<;, r/jj^ Sarapis was the Name of that God, which 
 orders and governs tbe rvhole World •-, fo doth P/«/4rr/) himfelfconcludcj 
 that ofiris and Sarapis, were a^cpo) ivk -^sS ly (uxs ^vocf^iat;, both of 
 th^m Names of One God, and the fame Divine Power. Accordingly 
 whereunto Diodorus Siculm determines, that thefe Three, Hammon, 
 ofiris and Sarapis, were but different names for one and the fame 
 Deity, or Supreme God. Notwithftanding which, Porphyrins it 
 feems, had a very ill conceit of that Power which manifefted it felf , 
 in the Temple of this God Sarapis, above all the other Pagan Gods, 
 he fufpedtmg it to be no other than the very Prince of evil Demons Eufih.Traf 
 or Devils, ts? ^ imm^zt; S>xi/LJU>vcf.i; hit hhm utto t 23C/pa7nv infO'Trft^o/jS/j' L.^.cap 13 
 »/' cwt 771'' oT//x€oA(i)V fxavov av(X7rei3?'iTE?, &c. IVedo not vainly or tvithout 
 ground fufpeH and conje&ure, that the evil Demons, are under Sarapis 
 as their Prince and Head : this appearing ('faith he) not only from thofe 
 Rites of Appeafment ufed in the IVorfiip of this God, but alfo from the 
 Symbol of him^ rvhich was a Three-headed Dog, figitif)«g that Evil De- 
 mon, which ruleth in thofe Three Elements^ Water, Earthy and Air. Nei- 
 ther 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 
 elfewhere among the Pagans, however heaffefted tobe wordiipped 
 a? the Supreme God. Befides
 
 412 The Egyptian Trinity; Eidon^ Boo k I. 
 
 Befides all this, Enfebius himfelf from Torphyrius informs us, that 
 the Egyptians acknowledged One IntellcHual Demiurgus, or Maker 
 of the World, under the name of Cwe/'/j, whom they worfhipped in 
 a Statue of Humane Form, and a blackiOi Sky-coloured Comple- 
 xion^ holding in his hand a Girdle and a Scepter, and wearing upon 
 his Head a Princely Plume, and thrufting forth an Egg out of his 
 Prap.L.s- Mouth. The reafon of which Hieroglyphick is thus given, ctt Ao- 
 c.ii.p.iis. ■y@j ^Qdj^i\(^ iij KiK^vjJi^iv©^ , Zj a cpavo?, k, ori t,ao'mioi , ly on/ ^aai' 
 
 Becauje that PFifdom and Reafon, by which the World was made, i^snot 
 eajie to be found out but hidden and objcure. And becauje this is the 
 Fountain of Life and King of all things 3 and hecaufe it is InlellcQual- 
 ly moved, fig^nijjed by the Feathers upon his head. AJoreovcr by the 
 Egg thruU out of the Month of this God, was meant the IVorld, created 
 by the Eternal Ao'yoc^ and from this Cneph, was Jaid to be Generated or 
 Produced Another God, whom the Egyptians call Phtha and the Greeks 
 Vulcan^ of which r/jz/jci more afterwards. That the Egyptians were 
 the moft eminent Aflerters of the Cofmogonia or Temporary Beginning 
 of the World, hath been already declared '■, for which caufe the 
 SchoHaft upon Ptolemy thus perftringeth them, ':^i/7jZ<; e'liSaoi Xiy&v 
 '^iQ'v AiyJyifioi }coQfj.is, The Egyptians were wont to talk perpetually of 
 the Gencds or Generation of the World. And Ajclepius an ancient E- 
 Sc»l Emcni. gyptian Writer in his Alyriogenefis, affirms that according to the E- 
 Temp.i.^.Je gyp(iaQ Tradition,the Sun was made in Libra. But that the Egyptians 
 did not fuppofe the world to have been made by Chance, as Epicu" 
 r«j and other Atheiftical Philolbphers did, but by an Intellectual De- 
 miurgus called by them Cneph is evident from this Teftimony of Por- 
 phyrins. Which Cneph W3S look'd upon by them as an Vnmade and E- 
 /cr/;4/De//>', and for this very caufe the Inhabitants of jhcbais refuted 
 to worlhip any other God befides him, as Plutarch informs us in thefe 
 Dslf.^Ofir. vvords, ei^ b t^^ y^<poc<; '^/J' n/.iuf^lc^vl^LciV, rise /j^ oi?\A-s<; m\-n'mf- 
 f/l/'x teASv, iLcivisg b fMi ^'Wvoa Ta? Onficdifbc x^tdik-SiIcw; , i? 3vMTtv 3i3v 
 iSivoc. vo/xi'^ovlt?, ^A\a. ov xaA»^iv canm Kv^ip , a^S^'iiTov ovTa }if (k^voc-nv • 
 Whilcfithe other Egyptians paid their proportion of Tax impofed upon 
 them, for the noHnfiment of thofe facred Animals, wotfi/pped by them, 
 the Inhabitants of Thebais only refufed, becauje they would acknow- 
 ledge no Mortal God, and worf^ipped him only whom they call Cueph, 
 an Vnmade and Eternal Deity. 
 
 Having now made it undeniably manifeft, that the Egyptians had 
 an acknowledgement amongft them of One Supreme Z/nverJ^l and 
 Vnmade Deity , we (hall conclude this whole Difcourfe with the 
 Two following Obfervations ; Firft that a great part of the Egypti- 
 an Polytheifm, was really nothing elfe but the Worfhipping ot One 
 and the fame Supreme God, under many different Names snd Notions^ 
 as of Hammon, Neith, Ifis, Ofiris, Sarapis^ Kncph, to which may be 
 added Phtha, and thofe other names in Jamblichus, of Eiilon and E- 
 meph. And that the Pagans univerfally over the whole world did 
 the like, was affirmed alfo by Apuleius, in that fore-cited Paiiage of 
 his, Numen Vnicum, multijormi fpccie, ritu variOj nomine multijugOy 
 
 tOtHS 
 
 I
 
 Chap. IV. Cneph CorEmeph) and Phtha. 412 
 
 ti)tus vcneriitiir orbix, the Whole World trorj/jippetb one only Supreme 
 Nutnen in a nntUiform manner^ under dijjcrcnt names and with dif- 
 ferent Rites. Which different names for one and the Hime Supreme 
 God, might therefore be miftaken by fome of the fottilh Vulgar a- 
 niongfl: the Pagans, as well as they have been by learned men of thefe 
 later timcSj for fb many diftinit ?^««?i«<afe and ^'elf-cxi[ient Deities. 
 
 Nevcrthclefs here may well be a Qucftion darted, whether amongfl 
 ihofe fevcral Egyptian Names of God, fome might not fi^nifie di- 
 llinft Divine Irlypoflajes Subordinate i and particularly, wherhcr there 
 were not fome Footfteps of a Trinity, to be found in the old Eg\pij. 
 an Theology^ For fince Orpheus, Pythagoras and Phto, who all of'them 
 afferted a Trinity of Divine I lypojijfes, unqueftionably derived much 
 of their Doftrine from the Egyptians, ic may realonably be CvS- 
 pcded, that thefe Egyptians did the like before them. And 
 indeed Alhan.ifius Kircheriis makes no doubt at all hereof but tells 
 usthatin the Pamphylian ObeIisk,that Firif Hieroglyphick of a Wino- 
 ed Glohey rvith a Serpent coming out of ity was the Egyptian Hiero^ 
 glyphickof a r;-//;9>-/!« Deity, or Trinity of Divine Hypojiafes ^ he con- 
 firming theftme, from the Teftimony of ///;p«f;»/j;;//an Arabian Wri- 
 ter, and a Chaldaick Fragment imputed to Sanchnniathon ■■, the Globe 
 being faid to lignilie, the Firft Incomprehenfible Deity without Be- 
 ginning or End, Self exiftent 5 the Serpent the Divine Wildom and 
 Creative Vettue ^ and laftly the Wings, that Adtive Spirit, that che- 
 rifheth, quickneth, andenliveneth all things. How far credit is to be 
 given to this, we leave others to judge 5 but the cleared footfteps 
 that we can find any where of an Egyptian Trinity is in JambUchur 
 his Book, written concerning their Myfteries ^ which whole place 
 therefore is worth the (ettingdown, k«t' <iN\\w 3 '^liv Tr^ocTa-^a Te^- 
 
 oouT voSiiTzx, it) -vxq vov\Qe.q ci$ fcocur S^s'^tcpovfa • Tars 3 'ivx/ju^i^, }Locpy\- 
 
 voSv ilf TO -n^Zrov vout , ^ ;^ Sioc oj^'s /li6\'H'; Bi^-n^li'irx.i. 'etti 3 t»- 
 
 ^5ri ^SJty'emv, jt) t\jjj oi(pxn '?j/^ iwit^u/^ttvcov Kiynv S^/va/juv ei^ (pdq ciyuv, 'a- 
 Hav JcT ''"^ '^^ AiyjTifiav yKcoosxv "Kiy^ax, av\'TiKZv 3 ol^^^S&i; txasa £ 
 
 hn^ iv)i\iw.a> /uuovov vrgoffeaMovTe? , ocyoc^Zv 5 'mwTUCo^ &,v "on^t; KtRAiifou , iy 
 HhKcfjc,^' x^Aojc, St'va/^ei? ts ^ oj't^ydau; iirawi^lci(;'(x^. According to ano- 
 ther order or method, Hermes pUces the God Emeph"^, as the Prince ^Q^Q^jgp^ 
 and Ruler over all the Celejiial Gods, rvhom he affirmeth to be a Mind 
 underjianding himfelf and converting his Cogitations or IntellcBions 
 into himfelf. Before which Emeph*, he placet h One Indivifihle, whom he ¥ qj Cneph, 
 ealleth Eifton, in which is the firft Intelligible^ and which is worffnpped 
 only by ftlcnce. After which Two, E'ldion and Emeph*, the DemiHrgic^;^, ^ .j 
 Mind and Vrefident of truth as with wifdom it proceedeth to Generati- ' 
 
 9ns, and bringeth forth the hidden Powers of the occult Reafons into light y 
 is called in the Egyptian Language Ammon 5 as it Artificially ejfe&s all 
 things with truth, Phtha (which Phtha the Greekj attending only to the * 
 
 Art ificialnef thereof call Hepheftus or Vulcan j as it is produSive of 
 Good, Oliris , beftdes other names that it hath according to its other 
 
 Powers
 
 414 ^-^^ Allegory of Ofms Book I. 
 
 Powers and Energies. In which Paffage ofjamblichm we have plain- 
 ly T/)ree Divine H)poJiafcs, or univerfal Principles Subordinate, ac- 
 cording to the Hermajck. Theology ; Firft an Indivifiblc Vnity called 
 Et&on, Secondly a ?e.rfc& Mind converting its Intelleftions into it 
 felf, called £«?(.'p/6 or Hemphta, and Thirdly theimmediate Principle 
 of Generation , called by feveral names, according to its feveral 
 Vowers, as Pfjtha, Amnion^ O/^r/x and the like : So that thefe Three 
 Names with others, according to Jamhlichus, did in the Egyptian 
 Theology, fignifie, one and the fame Third Divine W;/)t>i7d/;/. How 
 well thefe Three Divine HjpoHaJes of the Egyptians, agree with the 
 Pythagorick or Platonick Trinity, of Firlt , To'tvor Tayx^ov, Vnity 
 andGoodnef it Cg][, Secondly, vSc, ^//W, and Thirdly ^0(^; Soul^ I 
 need not here declare. Only we fhall call to mind what hath beeti al- 
 ready intimatedjthat that Reafonor Wifdom which was t\\t Demiurgus 
 of the World, and is properly the Second of the forementioned Hjpo- 
 i?ri/ej,was called alfo amongftthe Egyptians, by another mms.Cnephi, 
 from whom was faid to have been produced or begotten the God 
 Tbtha^ the Jliird Hypofiafis of the Egyptian Trinity •-, Co that Cncph and E- 
 mepb are all one. Wherefore we have here plainly an Egyptian Trinity 
 of Divine Hypojiafes Subordinate^ Ei&on^ Emeph (or Cneph)^nd Phtha. 
 VVe know not what to add more to this oVjafnhlichusxoncexnxug an 
 Egyptian Trinity, unlefs we fhould infift upon thole Paflages which 
 have been cited by fomeof the Fathers to this purpole out of hhr- 
 maick^ or Trifmegiiiick^ Bvokj ., whereof there was one before fet 
 down out of St. Cyril -J or unlefs we (hould again call to mind, that 
 Citation out of Damafcius, n'loc. -t^'' oKuv <x^^ ckc-u^ xyvo-^iv v^\iisijd^\^ 
 }y r3 Tg/? oi.m:pcc\ijui^jov aizi?, that according to the Egyptians, there is 
 One Principle of all things praifed under the name of the "Vnl^novon 
 Darknep, and this Thrice repeated. Agreeably to which Augidiinut 
 Stetichus produces another Paflage out of the fame Philofophick 
 Writer , that the Egyptians made, tt^cutUv agx^ o-m.ct@^ {j-jii^ Tmarxv 
 vonQiV-, cttoTZc, oiy^a^\\ r^U tStu '^^cpn^ui^cvTt?, the Fir§i Principle of all, 
 to be Darkpef above all Knowledge and Vnderjianding ( or "Unknown 
 DarkjtcJ?) they Thrice repeating the fame. Which the forementioned 
 <S"/e;/c/'«j- takes to be a clear acknowledgement of a Trinity of Divine 
 hypojiafes in the Egyptian Theology. 
 
 Our Second ohfervation is this, That the Egyptian Theology as well 
 as the Or/^A/V^. (which was derived from itj ailerting One Incorpoi/eal 
 Deity, ihdit'n All Things •■, as it is evident, that it could not admit a 
 Multitude of SilfexiUent and Independent Deities, fo did the feem- 
 ing Polytheifm of thefe Egyptians proceed alfo in great meafure 
 from this Principle of theirs not rightly underftood , they being led 
 thereby, in a certain fence, ^iOTrtiav to Perfonate and Deifie the Several 
 Parts vf the tVor Id, and Things of Nature , beftowing the Names of 
 Cods andGoddrffes Upon them. Not that they thererefore worlhipped 
 t'nQ Inaniv/uic Parts of the World as fuch. Much le(s Things not 
 .V//^./»//<«/ but meer y4cc/d'e«//3 for fo many Real, Diftinft, Pcrlbnal 
 Deiries ^ but becaufe conceiving that God who was A// things, ought 
 tobc Worlliippcd in All things (fuch efpccially as were moft Beneficial 
 to Mankind J they did, according to that Ajclcpian and 'lrijmegijiicl{_ 
 
 Do&rine
 
 Chap, IV. Cut in Pieces by Ty phon. o c 5 
 
 D^fi?r/«e before- mentioned. Call God hj/ the Nawe of every 'ihing^ or 
 Every thing by the NatMc of God. And that the wiler of them very 
 well underftood that it was really One and the fame Simple Dcity^ 
 that was thus worfhipped amongft them by piece-meal, in the fe- 
 veral Parts of the World, and Things of Nature, and under dif- 
 ferent Names and Notions, with different Ceremonies, u thus decla- 
 red by rlutJrch, 'h^WuiKOV m 'loi? '6^1, it, 6 Tv(p&jV -mhiiix©^ TJ7 BiSi\ }yBi' ^' V^ ^f- 
 xyvoioLV K, Oi-Trdilu) Ti-rvcpaf^^Q^, )l/ Slx(^7iZv k, occpxvil^av t ie^^v K6yo\\ ov » ^^ 
 Bioi; cmv(i.y\ Kj (^VTi&:m, iy t^^^^Qi to7? nKajj^voic, Se.L(no.<;' Ills jf ^ 
 Creel^lVordj which iigtiifies Knowledge '-^ and Typhon is the Enemy to 
 this Goddef^'-i who being puffed up by Ignorance and Error, doth Di- 
 JiraCf and Difcerp the Holy Do^rine (of the Simple Deity') which Ifis 
 colle3s together again., and niak^s up into One^ und thux delivers it to 
 thoje who are initiated into her facrcd M)fleries, in order to Deification, 
 In which words, r////<«rr/) intimates, that the £^i?^/jr/<?w fable.^ oi Oft^ 
 r*f being Mangled and Cut in pieces hy Typhon., did Allegorically 
 lignifiethe Dijcerplion and D/fira3ioa of ihe Simple Deit^^by reafoii of 
 thcWeakneft and Ignorance of vulgar minds(not able to comprehend 
 it altogether at oncej into (everal Names and Partial Notions, which 
 yet Trne Knowledge and Vnderjianding^ that is, //?/, 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 o( Divine Infpira- 
 tion^ did otherwile embue the minds of the Vulgar, with a certain 
 Senlc of Religion.^ and the Notions of Morality , yet thele 
 notwithftanding were the grand Depravers and Adulterators of 
 the Pagan Theology. For this they were guilty of upon feveral 
 Accounts. As Firft , Their attributing to the Gods , in their 
 Fables concerning them, all manner of Humane Imperfeftions, Paf- 
 fions and Vices. Which abufe of theirs , the wifer of the Pagans 
 were in all ages highly lenfible of and offended with, as partly appears 
 from thele Free Pa/iages vented upon the Stage, 
 
 Si qms eU mortalium 
 
 ^ifcelera patrat, exigunt pwnam Dei .° 
 jit nonne iniquuKt eji, vos,fnas leges qutbuf 
 Cens debet hotninuia^jure nnllo vivere .<? 
 
 To this fence .• since mortal men are punified by the Gods for tranf^ 
 grejjirtg their Laws, is it not unjyfi^ that ye Gods who iprite thefe Laws, 
 fionld your felves live without Law .<? And again. 
 
 L 1 — Nulla
 
 5^6 The Poets y /?^k? Depravers Book L 
 
 ■ Nulla ftof pofihac Motet 
 
 Cenfura^ (iquatrdo iff a que fuperos dectnt 
 Imtaofur homings. Culpa, ad au&ores redit. 
 
 Let men no longer be blamed for imitating the Evil A&iom of the Gods 5 
 for they can only bejufily blamed^ who teach f»en to dojiich things bj 
 their Examples. 
 
 Secondly, the Poets were further guilty of Depraving the Religion 
 and Theology of the Pagans^ by their fo frequently Perfonating and 
 Deifying all the Things of Nature, and Parts of the IP'orld, and call- 
 ing them by the Names of thofe Gods, that werefuppos'd to prefide 
 over them 3 that is, of thefeveral Divine Powers manifcfted in them. 
 This Plutarch taxes the Poets with, where giving diredions for young 
 mens reading of their Writings, he thus feafonably cautions againft 
 the danger of it, tSttjj avayaouoi', j^x^iiun^v, ei yM^Moi^»Ji^ c^c '^/! nni- 
 viJxiTZov ^43eAM6H(rEfi9ai ;l,fMi ^KccQy,(nSrx.i, to yiv,i(^n.&v to^ to?? -P^^ BiZvovo- 
 uaC^iv oi ttoimTiu x^Z\]cu. \^2j\\cu 3to7? -r/}' ^Zv ovoijmC^i 01 tidimTou, tto- 
 
 Gtoi <5>i.i>ig£? &,m itj )ca6n_)^jtA<;v£?, cfjUiiVvfAa^ Tr^cauyo^Alov^i^' It is very pro- 
 fitable and neceffary if we would receive good frovi the IVritings of the 
 Poets and not hurt 3 that wejliould undcrjland how they ufe the names 
 of the Cods in different fences. Wherefore the Poets fomeiimes ufe the 
 names of the Cods,properly, as intending to fignifie thereby the Gods them- 
 felves , and fometimes again thsy ufe them Improperly and Equivocally, 
 for thofe Powers which the Gods are the Givers and Difpenjers of, or 
 the Things which they Prefide over. As for example, Vulcane is fome- 
 times ufcd by the Poets, for that God or Divine Power which pre- 
 fidts over Fire and the Arts that operate by Fire, and (bmetime? 
 again the word is taken by them for Fire it felf. So Mars in like 
 manner, is fometimes ufed for the God which prefides over Military- 
 Affairs, and (bmetimes again itfignifies nothing eKebut War. Art 
 inftance whereof is there given by Plutarch out of Sophocles. 
 
 Mars (0 RiuUeres) c£cus hirfuto fuis 
 Velut ore frendens, cun&a coMmifcet mala. 
 
 And we might give this other inftance of the fame from Virgil^ 
 
 —Furit toto Mars impius orbe. 
 
 For the God of War, that is, the Divine Providence that prefides 
 over Military Affairs, could not be called Impious or Wicked, but 
 it is War it felfthat is there fo ftyled. 
 
 Indeed we (hall afterwards make it appear, that the firft Original 
 of this bulinefs, preceded from a certain Philofophick Opinion a- 
 
 xnongfi:
 
 Ch A p. I V. 0} the Pagan Theology. o c 7 
 
 mongftthe Pagans, That God was diffufcd throughottt the nholc World 
 and was himftlf in a manner All Things ^ and therefore ought to be 
 Worfhipped in All Things 5 but the Poets were principally the men 
 who carried it on thus far, by Perfonating the feveral Inanimate Parts 
 of the World and Things of Nature, to make fuch a Multitude of 
 di^ijn& Gods and Goddejj'ci of them. Which Humour, though it were 
 chiefly indulged by them, '^y^y>;-)\cic, 'inyj-.v^ only for the dcl/ght and 
 fleafure of the Reader^ befides gratifying their own PoetickPhancies^ 
 yet was it a matter of Dangerous CcnUquence, as the (lime I'lutarch 
 gravely and foberly advizes, in his Book dc Ijide, it begetting in Tome 
 grofs and irrational Supcrjittion (that is, in our Chrilfian Language, 
 JdoUtry ) and carrying others on to downright Impktji and A- 
 ihcijm. But this will be afterwards alfo again indited on. 
 
 Wherefore in the next place, we fhall obferve that the Poets did 
 alfo otherwife deprave the Theology of the Pagans, fo as to make 
 it look fomcwhat more Ariiiocratically , and this principally 
 Two manner of waycs , Firft by their fpeaking fo much of 
 the Gods in General and without Diftinftion , and attributing 
 the Government of the Whole World to them in Common^ 
 (b as if it were managed and carried on, Commnni Conjdio Deonim^ 
 by a Common Council and Repitblick^ of Gods ^ wherein all things 
 were determined by a Majority of Votes, and as if their 'Jupiter or Su- 
 preme God were no more amongft them than a Speaker of a Houfe of 
 Lords ov Commons^ or the Chairman of a Committee. Invvhich they 
 did indeed attribute more to their Inferiour Deities, than according 
 to their own Principles they ought. 
 
 And Secondly (which is the Luft Depravation of the Pagan Theolo- 
 gyhy thcfe PoetsJ by their making thofe that were really nothing 
 elfebut feveral Names and Notions of one and the fame Supreme 
 Deity, according to its feveral Powers manifefted in the World, or 
 the different Effefts produced by it , to be fb many really diftindt 
 Perfons and Godsj infomuch as fometimesto be at odds and vari- 
 ance with one another and even with Jupiter himfelf. This St. Eafil 
 feems to take notice of, in his Oration, Hovo Toun^ men may be pro- 
 fited by the iVriljngs of the Greekj^ nuiiTm 3 h'x^sk c?^' ^oji tx SixKiyc- 
 
 |'<i'C', '^ Tx-rav is^ hxvoiv-HJV • But leajl of all will xve give credit to the 
 Toets^ where they difcourfc concerning the Cods, and fpeal^ of them as 
 Many (DijiinU and Independent) Perfons^and that not agreeing amongB 
 themfelves neither, but flding feveral ways, and perpetually quarrelling 
 with one another. 
 
 Notwithftanding all which Extravagancies and Mifcarriages of the 
 Poets, we (hall now make it plainly to appear, that they really af- 
 ferted;, not a Multitude of Self exigent and Independent Deities jhut 
 One only "Unmade Deity , and all the other , Generated or Created 
 Gods. This hath been already proved concerning Orpheus from fuch 
 Fragments of the Orphick Poems, as have been owned and atteftcd 
 by Pagan Writers ; but it would be further evident , might we 
 
 L 1 2 give
 
 5 58 Homer's Cods^ All Generated, Bo o k I, 
 
 give creditto any of thole other Orphick Verfes, that are found 
 cited by Chriftians and Jews only (and we cannot reafonably con- 
 clude all thefe to be counterfeit and fuppofititious) amongft which 
 we have this for one. 
 
 There is One only Vnmade God, and all other Gods and Things^ are the 
 Off-fpring of this One. Moreover when God in the fame Orphick^Frag- 
 mentt, is ftiled Mn\^-7niTZ)^-, both Father and Mother of all things ( ac- 
 cordingly as it was obferved before) that both the Orphick and E- 
 gyptian Theology , made the Supreme Deity efpecially , to be 
 a^'^MVOr^jjAuv, Hermaphroditical, or Male and Female together 5 This, as 
 Clemens Alexandrinus rightly interprets the meaning of it, was to 
 fignifie, tIu) Q/iL /uti o'vrav ^'t^ii', the frvdn&ion of things out of no- 
 /A?/?^ or from the Deity alone, without any Preexiftent or Sclfexi- 
 ftent Matter. 
 
 But weftiallpafs from Orpheus to Homer. Now it is certain that 
 Homers GodSj were not all Eternal, Vnmade and Self-cxijient^ he plain- 
 ly declaring the contrary concerning the Gods in general ; that they 
 had a Genefis^ that is, a Temporary Produ&ign, as in that forecited Verfe 
 of his 
 
 'aKiXVOV Ti ^Zv ^'I't^lV, &C. 
 
 The Ocean from whence the Gods were Generated, Where by Gods are 
 meant all the Animated parts of the world fuperiour to men, but prin- 
 cipally fas £w/?4/;(»/7/f obferves) the 3"/4r/, .^£v avTi (xgi^aViGods(^Cauh 
 he) are here put for Stars. And as the fame Philologer further adds, 
 the Gods or Stars, do by a Synechdoche fignifie All Things, or the 
 Whole World, ocvri tS Tmvrav Lc, octto /u.e§»?, a Part being put for the 
 whole, accordingly as the fame Poet elfewhere declares his fence, 
 (peaking likewile of the Ocean, 
 
 ■ "'o; 'p^iQic, TTflcvTiijJi Tinxiv^nj-, 
 
 IVhich was the Original of all things, or from whence {not only the 
 Codshwlz^'iO) all other things were Generated. Wherefore the full 
 meaning of Homer was this. That the Gods or Stars, together with 
 this whole Vifible World, had a Temporary Produftion, and were at 
 firftraade out of the 0<rc4», that is, outof thefFi^/ryCAtfo/. So that Ho- 
 met's Theogonia as well as Hefiod's, was one and the fame thing wirb 
 the Cojmogonia, his Generation of Gods, the fame with the Genera- 
 tion or Creation of the World, both of them having in all probability 
 derived it from the Mofaicl^^ Cabala, or Tradition. And Eujiathiuj 
 tells us, that, according to the Ancients, Homer's oLQ^m^-mnx, de- 
 fcribed //. o". was (uviy^ioi 4 KoCf.wy<.\^ax„ an obfcure figni feat ion of the 
 Cofmogenia or Cofmogonia, 
 
 Neverthelefs though 0/ ^0) or the Cods in general;, b* by Horner^ 
 
 thus-
 
 Chap^IV. From Jupiter and The Ocean. 
 
 thus generated from the Ocean or Watry chaes^ yet this is to be un- 
 derftood only of the Irfiriour Gads, and He isfuppofed to be diftin- 
 guilhed from them , who in the fame Poet is frequently calfed' 
 3to? mT iloxlw, God by roay of cminency (to whom he plainly afcribes 
 Omnipotence) and z^? or 7«/'/Ver, whom heftileth Jw^e'"s^i' aTraiTOv 
 the mofipwerful of all, and Tr^S-ra. ^tSv, the Firft and Chicfeff of the 
 Cods, and vmlov 3iZv and K^aoiTOv, the Hrghrji of Gods a^d Cover. 
 Kours, and whom he affirmeth infinitely to tranfcend the Gods //.e. ' 
 
 And to reign as well over Gods as Men, //. a. 
 
 m 
 
 Laflly, whom he maketh to be ttot^^c 5e2v, //j^ Father of the Gods a-s 
 vpell as Men, that is, nothing left 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^ mull: needs be excluded 
 out of that number of Gods, fb as not to have been himfcif 
 Generated or made out of it. Thus have we before obferved that 
 oi ^£01, otthe Gods in general, are frequently taken, both by Homer 
 and o^her Greek Writers, in way of diftinftion from o 3£o« ov Jupiter 
 that is, for thelnferiour Gods only. 
 
 It is true indeed that others of the Pagan Gods befides Jupiter 
 were by the Latins in their folemn Rites and Prayers, (tiled Patres 
 Fathers; andasjupiteris nothing elfe but Jovis Pater, contradted in- 
 to one word, fo was Alirs called by them Marjpiter, and Satur- 
 nus, Jjnu4, Ncptunus and Liber had the like addition al(b made to their 
 names, Saturnufpater, Jdnufpatcr, Neptunufpater, Liberpater 5 and not 
 only fo, but even their very Heroes alfo (as for example, ^irinui) had 
 this honourable title of F^/Acrbeftowed on them, All which appear- 
 eth from thole Verfcs of Lucilim, 
 
 Vt nemo fit nojirum quin aut Pater Optimum Divum, 
 Aut Neptnnus Pater, Liber, Saturnus Pater, Mars, 
 Janus, ^irinus Pater nomen dicalur ad unum 
 
 Notwithftanding which, here is a great difference to be be obferved, 
 that though thole other Gods were called Fathers,yet none of them was 
 ever called, either by the Greeks, vrnxM^ StZv, or by the Latins, Pater 
 Optjmus Divum, (ave only z-i^'? or Jupiter, the Supreme Deity. 
 
 And that Horner wds thus generally underftood by the Pagans 
 thettifelvesto have afferted a Divine Monarchy, or One Supreme Dei- 
 ty ruling over All, may further appear from thele following Citati- 
 ons. Plutarch in his Platonick Queftions, ^ stvon^jLTx? Ai'«"Y7raToi'xa:. 
 
 Zenocrates called Jupiter, Hypaton, or the HigheJl, but before him Ho- 
 herjiiledthat God, vs>ho is the Prince of all Princes^ uttw^ov v.^mvni>v,the 
 
 Highefi
 
 ~~~7^ Hefiod'sTheogoniaro lemderHoocl, BoqkL 
 
 . ^f R^l,rs or Governours. Again the fame P/«/^r./> de Ijide & 
 
 df-oiricle Thv b ^o<ne/v ooS m'Mv ocpeaA^o. k, smyif^c^ y^<p^<n, c^v-jr^f^j 
 
 TO vsf 3 /;.ii?^yt/ Tiu) .^gaMav ;9 tOo cpejjvutnv od^cuvbv • The Egyptians 
 den they' defcribcd Ofiris by thofeWeroglyphickj of an Eye and a 
 Scepter, did by the former of them Me Providence, and by the Utter 
 Tower -^ as Hornet n^hen he calls that zd.^ or Jupiter, t^ho rukth W 
 rei^nethover all things, Mov and 1..^^^-. feems by the word vzah^, 
 to denote his Power and Sovereignity, but by M«f^ei/- /^'^ If'ifdom^and 
 Knowledge. To Plntarch may be added Proclui v^ho upon Plato s Tt- 
 ^■^'' n>£m having proved that according to that i^hilofopher, there was 
 
 W JOx^ Travis? a? ;9 ^>'®^ h\[yx-^^f^ , 0«e ^«// ^^^^r of the whole 
 WorhL affirms the fame likewife of that Divine Poet Homer ( z^\vz 
 there ftiles him) 'k ^ ^3c -m^.m tto/h'^^? i^^ralov RgeicSvTOV kou TroTte^^ «"- 
 
 That he alio throughout aU his Poefie, praijes ]uimcr as the Wgheji of 
 all Rulers and the Father both of Gods and Men, and attributes all De- 
 miurcical Notions to hi^. Whereupon he concludes in this manner, 
 i^TO ^Im cn^V^'fTOV Tlu) 'EMLoiRka 3£o\o'/i«v oc7n$»7V«^.V, "^ '^o T'^oALt. 
 .^o^apviav aTTOV£>C'*v- And thufwe have madeit munijefi, that aU the 
 Greekm Theology, univetfaUy afcribes to Z^« or Jupiter, //je ^/^j^^^ 
 of aUthims. Laftly, ^r//?o//e himfelf confirmeth the fime with his 
 Teftimonv where he writes of the Paternal Authority after this man- 
 ner, « T-^'TiRVCov a§XH |i«^A'^^«- ^^ >^A^^« "Ofm^<^ V Aiot Tr^cc-.y^^Jltrtv 
 
 ^ ^x<nUoi TSTOV i7r<ivTOV c?u(r4 :;f^ ^ ^«a:\£« §l«$^?f'v /^o'^S , 7^ '^'« 
 
 T^j? T^ T^nvov • The Paternal Power or Authority over Children, is a 
 Kingly Authority : Wherefore Homer when he intended toft forth Ju- 
 piterV K/we/y rower over all, very well called him the Father of Men 
 and Cods. For he that is a King by Nature, ought both to differ from 
 thofe that he reignelh over, and alfo to he of the jame kjnd with them 5 
 as the senior is to the Junior, and he that Beget teth to his Off-jpring, 
 \NhtreAriftotle'sCence feems to be this, That ^/-/rer had therefore 
 a Natural and not acquired Kingly Power over all the Gods be- 
 caufe they were all his Off-fpring and Begotten by hira, as well as 
 Men. In which PafTage therefore AripHe plainly accquits and frees 
 Homer from allfufpicion of Athcilm. 
 
 As for Hcfod, if we had not already fufficiently prov'd from his 
 Theo^onia, that all his Gods (that is his Inferiour Deities) were Ge- 
 nerated and Made, as well as Men, it might be made unqueftiona- 
 bly evident, from this Verfe of his in his Opera, 
 
 'Cii; oyOoOev }^yx.o(.Qi Seol Bvhtci t' (£vQ^aimi, 
 
 JFhen the Ccds and Mortal men, vpere both together, alike made or Ge- 
 nerated 
 
 Dellep.L.i. 
 1. 11 
 
 '
 
 _H A p. I V^ Only of Inferior Gods. ^ ^ i 
 
 tferated. Where the word o><^'3si/ is thus interpreted by the Greek 
 Scholiafts, aTni ^t^ cwiy^ ^'i'Im? and ojc -rg aii-re -/^^j?, i.e. 'iT..' Gods and 
 Aden, were both alil^e made from the jamc Root or Stock, And though 
 it follovveth immediatly after, 
 
 'AOivaTtJ 7n)i'n(TOi', uKviA.-mx (W/xoT' tyjvTt?* 
 
 rhatfirli of all a Golden Age of men was made by the Immorttl Gods^ 
 
 Yet Mifchjpului there notes, Aeai-aToi Troinrav, o' z^? /Jbo.-Q^ iimiva^:\ Lt, 
 
 7r«vTa4_ T2? cV>we„/>a^ avacpt'ediv • Ue Immortal Gods made ; the tntemean^ 
 ing (faith he) is, that Jupiter alone made, this Firit (golden A^e of Mcn% 
 as m^y be proved from other pluces in the fume Poet 5 and though he [peak of 
 the Cods in general y:t doth he but transfer that, which was tl. e work, of One 
 upon all of the like kjnd. And there are fever al other Inftances, of this 
 Poets ufmg ^ioi for Sik, Gods for God. But it is poflible that Hc- 
 fiod's meaning might be the fame with Plato% that though the In- 
 feriour Mundane Gods were all made at firft by the Supreme God, 
 as well as Men, yet they being made fomething fooner than Men,' 
 did afterwards contribute alfo to the Making of men. 
 
 But Heftod's Theogonia or Generation of Gods, is not to be under- 
 ftood univerfally neither, but only of the Inferiour Gods, that z^u<; 
 or Jupiter being to be excepted out of the number of them, whotii 
 the fame Hefiod as well as Homer, makes to be the Father of Gods^ 
 as alfo the King of them^ in thefe words , 
 
 'ASzstvafcov. 
 
 And attributes the Creation of all things to him, as Procluf writeth 
 upon this place, 
 
 "Ov Ts Sio. 'p^oi KVf/'^e; ofAW^y &c. 
 
 By whom all Mortal men are, St' ov 7r«na, Rod ih amr^jjA-not; • TravTa tz^ au 
 Tv^artvx-nKoHje, by whom all things are, and not by chance ; the Poet by 
 a Synechdoche, here afcribing the making of all to Jupiter. Where- 
 fore Uefiod'% Theogonia is to be underftood of the Inferiour Gods 
 only, and notof z<5t;? or Jupiter, who was the Father and Maker of 
 them (though out of a Watery chaos ^ and himfelf therefore owtd^uij?, 
 Self-exijient or Vnmade. 
 
 In like manner, that Pindar's Gods were not Eternal^ but Made or 
 Ceneratedj is plainly declared by hira in thefe words, 
 
 Mia? TTVEOyuJ^ 
 
 Vnupt
 
 562 Pindar a Divine Theogonift. Bo o k. I. 
 
 VnHm Hominum^ Vnum Dcorittn genus, 
 Et ex TJnafpramus 
 Jllatre utriqHC. 
 
 There is one kj«d both of Gods and Men^ and rre Loth breath from the 
 fame Mother^ or fpringfrom the fame Original. Where by the com- 
 mon Mother both of Gods and Men, the Scholiaft underftands 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 underftood , 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 fame r/^^/^r el(e- 
 where calls, ^tZv k^tijcv, the mofi Powerful of the Gods, and t -n-xifav 
 f^C^ov, the Lord of all thingr, and vravfi ^aTTov, the Cauje of every thing, 
 and a.^tcniyvlw 3tov, that God tohois the bcjl Artificer, or was the Fra- 
 t»er of the Tvhole tForld, and as Clemens AL xandrinns t(:]]s \is, li ttccv, 
 or the Vniverfe. Which God alfb, according to Pindar.^ Cheiron in- 
 ViinStQd Achilles to worlhip priacipally, above all the other Gods. 
 
 Tjtb.ole. (xoJAisK ij3^ K.oj.v[Srx.-j 
 
 The fence of which words is thus declared by the Scholiaft, t|ou?e'- 
 
 3£S? 77/x«v noli ai^iSoii • That he jbonld hjitour and worfiip the Loud- 
 founding Jupiter, the Lord of Thunder and Lightnings tranfcendently 
 above all the other Gods. Which by the way confutes the Opinion 
 of thofe who contend, that ihe Supreme God^ as fuch, was not at all 
 Worfliipped by the Pagans. 
 
 However this is certain concerning thefe Three , Homer , Hefiod 
 and Pindar 'j that they muft of neceflity either have been all abfo- 
 lute Atheifts, in acknowledging no Eternal Deity at all, but making 
 fendeG- Chaos, Night and the Ocean, the Original of all their Gods 
 without exception, and therefore of Jupiter himfelftoo, that King 
 and Father of them, or elfe afTert One only Eternal Unmade Sel^ 
 exiftent Deityi fo as that all the other Gods were Generated oc 
 Created by that One. Which latter doubtlefs was their genuine 
 fence j and the only realbn why Arijiotle and Plato might poffibly 
 fometime have a fufpicion of the contrary, feems to have been this, 
 their not underftanding that Mofaick Cabbala, which both Hefiod and 
 H(7/we>" followed, of the World's, that is, both Heaven and Earth's, 
 being made at firft out of a Watery Chaos , for thus is the Tradition 
 declared by St. Peter, Ep. 2. Ch.3. 
 
 There might be feveral remarkable PaflTages to the fame purpose, 
 produced out of thofe two Tragick^ Poets, ^Efchylas and Sophocles 5 
 which yet becaufe they have been already cited, by Jitjiin Martyr, 
 
 Clsmens
 
 Chap. IV. A Pajfagc of Sophocks Defejidcd. 36^ 
 
 
 Ckmens Alexjndrwus, and others 5 to avoid nnneceflary tedioufnefs, 
 we (hall here pafs by. Only we think fit to obferve concerning that 
 one famous PalLge of Sophocles^ 
 
 eT$ ire?? aXuecinuaiv, a? 'iS^v Sicc^ 
 
 novT» Ti yapjTV^^ o7(f^ixa, KxvtfMiv Jii'av, See. 
 
 Vnui profcCffl, Vnm cjl tantiim Deuf, 
 
 CcelijoliqHe nidchinam qui coficliclit, 
 
 I adiivique Fotiti ceruhtm^ d^ vim Spirit m^ C^c. 
 
 Tijcre is in truths One only God, who made Heaven and Earth, the Sea,, 
 Atr and IVinds, Sec. After which followeth alio, fomething againfl 
 Image worprp •-, That though this be fuch as might well become i 
 Chriftian, and be no where now to be found in thofe extant. Trage- 
 dies of this Poet (many whereof have been loft) yet the fiiicerity 
 thereof, cannot reafonably be at all fufpefted by us, it having been 
 cited by Co many of the Ancient Fathers in their Writings againft the 
 Pagans, as particularly, Ji'Ji'n Martyr^ Athenagoras, Clemens Alexan^ 
 drrni/s, J"Jiin Martyr, Enjcbius, Cyril and Theodorct 3 of which num- 
 ber, Clemens tells us, that it was attefted likewifc, by that ancient Pa- 
 gan Hiltoriographer Hecattcns. But there are fo many Places to our 
 purpofe, in £//r//)/Jc/, that we cannot omit them all j In his Supplices 
 we have this^ wherein all mens Abfolute Dependence upon Jupiter^ 
 or one Supreme Deity, isfully acknowledged, 
 
 £i^Zfjd^ Ti TDiodiT", M (d Tvyyu.nt; ^Kov. 
 
 Miferos quid Homines, Dettm Rex €^ Vater, 
 Sapere arbitramnr .<? Pendet e mttu tuo 
 Res nojlra, jacimufque ilia. qu£ vijttm tibi. 
 
 We have alfo this excellent Prayer to the Supreme Governour oFHea- 
 vcn aiid Earth, cited out of the fame Tragedian, 
 
 XliKxvov TE (pi^ta xdj<; ar' "Ai'A^ 
 'ovo^«^o'w5^©^ ?i^yeig' 
 2u ^ gV T? ^Eo7^ -rrT^ i^nS\xi^, 
 "^mTsf^v TO Aicc, /jii^x\&^xlav, 
 
 r'tvt </>&[ /xaui^av ^ Siartfj^is^ 
 Eugiiv jLux^-'v oc.V(x.Trca>Kxv • 
 
 Tibi C Cu»&orum Domifio) Vinum^ 
 
 M ra SalfatJiqK^ 
 
 e; 
 ^
 
 364 Euripides and other Greek Poets, Book. I. 
 
 Salfamque Molam fero, feu Ditii, 
 Tu^Rve Jovis nomine gaudes : 
 Th namque Deos Superos inter, 
 Sceptrum tragus Sublime Jovis j 
 idem Regnum Terejire tenes. 
 Tu Lucem animis infunde Virum, 
 ^ifcire volunt, quo fata Mentis 
 LuBa (it ortu^ ^£ Caufa Mali j 
 Cui Cxlicoliim rite litando 
 Requiem fit habere labor um. 
 
 Where we may obferve that Z(^'? and "A^? , Jupiter and rluto^ are 
 both of them fuppofed to beNames, equally belonging to One and the 
 fame Supreme God. And the Sum of the Prayer is this, That God 
 ■would infufe Light into the Souls of men^ whereby they might be en- 
 abled to kpow, what is the Root, from whence all their Evils fpring, 
 and by what means they may avoid them. 
 
 Laftly, there is another Devotional PafTage, cited out of Euripi- 
 des, which conteins alfo a clear acknowledgment of One Selfexift- 
 ent Being, that comprehends and governs the whole World, 
 
 l\ T aOto4)UV), nr dv ou5£g/<a 
 Nu| cdoAo'x^a)? • ock.£/t©^ t' ocr^cov 
 
 Thou Self-fprung Being, that do'ff All Enfold, 
 
 And in thine Arms, Heav ns Whirling Fabric\ hold ! 
 
 who art Encircled with refplendent Lights 
 
 And yet l/^ Mantled o're in Shady Night ! 
 
 About whom, the Exultant Starry Fires, 
 
 Dance nimbly round, in Everlajiing Gyres. 
 
 For this fence of the Second and Third Verfes, which we think 
 the Words will bear, and which agrees with that Orphick Paffage 
 
 ^\ 
 
 That God being in himfelf a mojl bright and djzeling Light, is refpe- 
 Qively to us, and by reafon of the Weaknefs of ur Underftanding, 
 covered over with a Thicks Cloud '-y as ahb wiih that in the Scripture, 
 Clouds and Darkjjefs are round about him , I fay, this {^tucc , we£ 
 chofe rather to follow , as more Rich and Auguli, than that othet 
 Vulgar one, though Grammatically and Poetically good alfo ^ That 
 Succejfive Day and Night, together with a Numberlefs Adultitude of 
 Stars, perpetually dance round about the Deity. 
 
 Arijiflphanes in the very beginning of his rlutus diftinguiftieth be- 
 twixt Zdli and Sioi, Jupiter and the Gods^
 
 Chap. IV. Afferters of a Divine Monarchy. 965 
 
 'il? oc^yxXiov Trpji.y(x '6^ &> ztu iij '3soi, See. 
 
 And we have this clear Teftiraony of Terpander cited by Clemens A- 
 hxandritiHs^ Ziv TTOcviViV oc^ya, ztu 7rav7S.'V ocyi^-m^. Thou Jupiter who art 
 the Original of all things, ihou Jupiter ivho art the Govcrnour of alL 
 And thefe following Verfes are attributed to Menander. 
 
 Tov oiifa 7ravT(iV »Jg/ov ^(K^-raitv 
 
 'A}«62v toixtsjv (^'^e'rliu ;t, tclis^^ • 
 
 Rerum u»iverfarnm Ii/tperatorem c^ Patrevi, 
 Solum perpet HO colere fuppliciter decet, 
 Artificem tant<c <y- Largitorem copia. 
 
 Where men are exhorted to Worfhip the Supreme God only, as the 
 fole Author ofall Good, or at leaft tranfcendently above all the other 
 Gods. There are alio Two remarkable Teftimonies, one of Hcrme- 
 fanax an ancient Greek. Poet, and another of Aratus, to the fame 
 purpofe 5 which (hall both be referved for other places. 
 
 Wherefore we pafb from the Greek to the Latin Poets, where E«- 
 niiis firft appears, deriving the Gods in General ( who were all the 
 Inferiour Deities) from Erebus and Night, as fuppofing them all to 
 have been Jllade or Generated out of Chaos, neverthelefs acknow- 
 ledging One who was 
 
 Divumqne HomiHUMque Pater^ Rex, 
 
 both Father and King of Gods and Men, that is, the Maker or Crea- 
 tor of the whole World, who therefore made thofe Gods together 
 with the World out of Chaos, himlelf being Unmade. 
 
 Vlautus in like manner fometimes diftinguifheth betwixt Jupiter 
 and iheGods^ and plainly acknowledgeth One Omnifcient Deity, 
 
 Eji profe^o Deutj qui qn£ nos gerimns, audit que d^ videt. j/'i 
 
 Which Paflage very much refembles that of Manlius Torquatus in 
 Livy, Eji Ccelejie Numen, Es Magne Jupiter ^ a ftrong AfTeveration of 
 One Supreme and Univerfal Deity. And the fame Plautus in his 
 Rudens clearly aflerts one Supreme Monarch and Emperor over All, 
 whom the Inferiour Gods are fubfervient to, 
 
 §ui Gentes omnes Mariaque €^ Terras Movet, 
 Ejus fum Civis civitate Ca;litum 3 
 ^i tfl Imperator Divitm at que Hominum Jupiter, 
 Is nos per gentes alium alia dijparat, 
 Hominum qui facia, mores, pietatem & fidem 
 
 TSSofcamus. — 
 
 M m 2 ^i
 
 ^66 The Confent of Latin Poets, B o o k. I. 
 
 ^ifalfas lites falfis tejiimoniis 
 
 Petunt^ quique injure abjurant pecumam, 
 
 Eorum referimus nom'ina exfcripta ad Jovem. 
 
 Cotidie Ille fcit^ qtds hie qii£rat malum. 
 
 lierum Ille earn remjtidicatamjttdicat. 
 
 Bonos in aliis tabulis exfcriptos habet. 
 
 Mque hocfcelejii illi in animum inducunt fttum 
 
 Jovem /e placare po^e donisjjojl/k 5 
 
 Sed operant <S^ fiimptunt perdnnt, quia 
 
 Nihil Ei accept um eji a perjurtsjupplicii. 
 
 Where Jw/j/'e*" the Supreme Monarch of Gods and Men, is [aid to ap- 
 point other Inferiour Gods under him^ over all the parts of the Earth, to 
 obfervethe AIHoms, A/anners and Behaviours of men every rvhere 5 and 
 to return the names both of bad and good to him. If huh ]iip'\ter Judges 
 over again all unjufi Judgments , rendring a righteous retribution 
 to all. And though wicked men conceit that he ma) be bribed with facri- 
 fices, yet no worfnp is acceptable to him from the Perjurious. IMotwith- 
 ftanding which, this Poet afterwards jumbles the Supreme and Inferi- 
 ourGodsM together, after the ufual manner, under that one gene- 
 ral name of Gods , becaufe they are all fuppofed to be Co-gover- 
 noursof the World 5 
 
 FaciliuSy fiqui pius ef/, a Diif fupplicans, 
 Sjiam qui Jcelejius ei?, inveniet veniam fibi. 
 
 .,, Again the fame Poet elfewhere brifigs in Hanno the Carthaginianj 
 s7^l *" ^' with this form of Prayer addreffing himfelf to Jupiter or the Supreme 
 God, 
 
 ]n^licx,qui genrn colis alifq'-, Hominum^ per quern vivimuf 
 Fit ale avum \ quempeneifpes, vitequcjunt Hominum Omnium^ 
 Da diem huncjojpitem, qu<efo, rebus mek agundis. 
 
 In the next place, we have thefe Verfes of Valerius S or anus, an an- 
 cient and eminent Poet, full to the purpofe,recorded by Varro, 
 
 Jupiter Omnipotens, Regum Rex ipfe Deumquc^ 
 Progenitor Genitrixque Deum ; Deus UNUS & OMNIS. 
 
 To this fence: Omnipotent Jupiter, the King of Kings and Gods, and 
 the Progenitor and Genitrix, the both Father and Mother of thofe Gods j 
 One God and a// Gods. Where the Supreme and Omnipotent Deity is 
 (tiled Progenitor d''^ Gcnitrix Deorum , after the fame manner as he 
 was called in the Orphick Theology //->?T§om-77i-eand a^^evo,5«Au4, that 
 exprelTion denoting the Gods and all other Things, to have beea 
 produced from him alone , and without any prexiftent matter. 
 Moreover according to the tcnour of this Ethnick Theology, that 
 One God was AU Gods and Every God, the Pagans fuppofed, that when 
 ever any Inferiour Deity vvas worfliipped by them, the Supreme was 
 thevein alio at once worOiipped and honoured. 
 
 Though
 
 Chap. IV. In the Monarchy of the Whole. 067 
 
 Though the fence of Oz;/^ hath been fufficiently declared before 
 yet we cannot well omit fome other Pallages of his, as that f^rateful 
 and fenfible acknowledgment, 
 
 ^odloqiior (^ fiiro^ Ccehimque & lumina Solis 
 JJpicio (poJjHff/ne ingratus ^ immemor cjfe / ) 
 I^je dcdit. 
 
 And this in the Third of his Mclamorph. 
 
 lUe Pater RtBorque Deum^ cui Dextra irifnlcis 
 Ignibus armata eif, qui NutH couc/itit Orbcr/i. 
 
 Virgil's Theology alfb may fufficiently appear from his frequent 
 acknowledgment of an Omnipotent Deity, and from thofe Verles of 
 his before cited out of Ain. 6. wherein he plainly alTerts One God 
 to be the Original of all things, :iX.\eziizsz Soul of the IFurld-^ Scr- 
 viiis H^ynoratHJ there paraphrasing thus, Deui e[i qttidam Divinns Spi- 
 rit ur, qui per quatuor fnjits element a^ gig^Jt univerfa, God is a certain 
 Spirit, which infufed through the Four Elements, begetteth all things. 
 Neverthelefs, welliall add from him this alfo of Venus her Prayer to 
 Jupiter^ Mn. i . 
 
 -0 qui res Homimimque Deumque, 
 
 uSternis regis iwperiis, d^ fulmine terres ! 
 
 Which Venus again, ^n. lo. befpeaks the fame Jupiter after this 
 manner, 
 
 rater, Hominum Divumque Sterna Potejias ! 
 
 Where we have this Annotation of Servins , Divumque Sterna 
 Potejias, propter aliorum Numinum difcretionem, Jupiter is here called 
 the Eternal Porver of the Gods, to dijlinguifl) 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 
 fame purpofe, Lib, i. od. I2. 
 
 :^id prius dicam folitis Parentis 
 Laudihus .<? ^i res Hominum & Deorum, 
 S>ui Mare C^ terras, variifque mundum 
 
 Temperat hori^. 
 Vnde nil majus generatur ipfo. 
 Nee viget qHicquamjimile aMtfecHndnm-, 
 ProxJmos illi tamen occupavit 
 
 Pallas honores. 
 And again, Lib. 3. Od, 4. 
 
 ^« Terram inertem, qui mare Temperat 
 
 Ventofut^
 
 368 Epicurus the Only Philofopher, Boo k I. 
 
 Vcntofum, C^ Vrbcs^ Regnaque Trivia , 
 Divofque, Afortalefqtte turmns^ 
 Imperio regit V NV S ^quo^ 
 
 Where from thofe words of Horace^ Solitis Parentis Laudibtis ^ it ap- 
 pears that the One Supreme Deiiji, the Parent and Maker o fall things, 
 was then wont to be celebrated by the Pagans as fuch , above all 
 the other Gods. And whereas thofe Pagans vulgarly afcribed the Go- 
 vernment of the Seas particularly to Ncptnne, of the Earth and Hades 
 or Inferi fwhich are here called Trijiia Rcgna) to Pluto, thefe being 
 here attributed by Horace to One and the fame Supreme and Univerfal 
 Deity, it may well be concluded from thence, that Jupiter, Neptune, 
 and Pluto, were but Three feveral Names or Notions, of One 
 Supreme Numen, whofe fovereignty notwithftanding was chiefly fig- 
 nified by Jupiter. Which fame is to be fiiid of Pallas or Minerva too, 
 that fignifying the Eternal Wifdom, that it was but another name of 
 God alfo, though look'd upon as inferiour to that of Jupiter and 
 next in dignity to it: unlels weftould conclude ic to be a Second 
 Divine Hypojiajis, according to the Doftrineof the Pythagoreans and 
 Platonifls (probably not unknown to Horace") zs alio to that Scripture 
 Cabbala, I was fet up from everlaBing, or ever the Earth tvas, when 
 there were no Depths, I was brought fori hy€^c. But of this more after- 
 ward. 
 
 Laflly, we fhall conclade with Alanilius who lived in the fame 
 Auguflean age, and was a zealous oppofer of that Atheiftical HypO" 
 thefts of Epicurus and Lucretius, as appears from thefe Verfes of his, 
 
 ^w/V credat tantas operum fine Numine Moles, 
 Ex Minimis c<ccoque crcatum fcedere mundum .<? 
 
 Wherefore healfo plainly aflerts One Supreme Deity the Framer and 
 Governour of the whole World in this manner, Ltb.2. 
 
 Namque canam tacita Naiuram menie potentem^ 
 Infujumque Deum Cwlo, Terrijque, Fretoque, 
 Ingentem ^quali moderantem jcpdere mokm, 
 Totumque alterno confenfu vivere mundum. 
 Ft rationis agi motu'-^quum SPIRUVS VNVS 
 Per cun&as habitet partes, atque irriget Orbem, 
 Omnia pervolitans,Corpufqj Animalejjguret^d^c. 
 
 I 
 
 And again, 
 
 Hoc opui immenji conjlru&um corpore mundi. 
 Vis Anim£ Divina regit, Sacroque Meatu, 
 Confpirat Deus, & tacita. rations gubernat. 
 
 And, Lib. 4. 
 
 Facietft deli non invidet Orbi 
 
 IpfeDcuSf vullufqtie fuos, corpufque recludit. 
 
 Semper
 
 Chap. IV. Whoafjerted^Mmy Independent Gods. ^69 
 
 Semper volvcndo, Jeq--^ ipfum inculcat C^ ojf'ert 3 
 "iJt bene cognofci pojjit^ moniiretqite videndo 
 ^jialis eat^ doccutqiic juas attendere Leges. 
 Jpje vocal fioiiros ammos ad Sjdera Alnndui^ 
 Ncc patitur^ quia non condit,JHa Jura latere. 
 
 Where notwithlianding, we confcis, x\\zt\\\e \vho\e Animated IVo rid, 
 or rather the Soul thereof, is , according to the Stoical Doin:riiie, 
 made by Manilius to be the Supreme Numen. 
 
 XX. We now pafs from the Poets of the Pagans to their PL/l.jfo- 
 phcrs. A Modern Writer concerning the Religion of the Gentiles^ af- 
 firmeth this to have been the Opinion of very eminent Philofbphers, 
 That even all the Minor Gods of the Pagans, did ex/it of themjehcs 
 from Eternity Vnmadc, they giving many reafons for the Jame, But 
 how far from truth this is, will (as we conceive) appear fufficiently, 
 from the Sequel of this Difcourfe. And we cannot conclude other- 
 wife but that this Learned Writer, did miftake that Opinion of A- 
 rishule and the latter Platonifts, concerning the £rer«7/;' <j///(»c /^<?j7<^ 
 and Gods, as if they had therefore allerted the Selfexiiletuc ofthem j 
 the contrary whereunto hath been already manifcfted. Where- 
 fore wefhall now make it unqueftionably evident by a Particular 
 Enumeration, That the Generality of the Pagan Philofophers who 
 were Theiffs, however they acknowledged a Multiplicity of Gods, 
 yet allerted One only Self-exijicnt Deity,or a Vniverfal NHmen,hy whom 
 the World and all thofe other Gods were Made. There being only^ 
 fome few Dithcifts to be excepted, ( fuch as Plutarch and Aiticui) 
 who out of a certain Softnefs and Tendernefs of Nature, that they 
 might free the Owe Good God, from the Imputation of Evils, would 
 needs fet up befides him, an Evil Soul or Dxmoa alfo in the World 
 Selfexijieftt^ to bear all the blame of them. 
 
 And indeed Epicurus is the only Perfon that we can find, amongft 
 the reputed Philofophers 5 who though pretending to acknowledge 
 Gods , yet profefledly oppofed Monarchy , and verbally alTerted a 
 Multitude of Eternal Unmade Self exiftent Deities : but fuch, as had 
 nothing at all to do either with the Making or Governing of the 
 World. The reafon whereof was, becaufe he would by no means 
 admit the World to have been made by any Mind or Underftanding. 
 Wherefore he concluded, 
 
 Naturam Rerum, baud Divina Mente Coortam, Lucnt. I. $; 
 
 That there was no God the ^{jj-v^yi or Framer of the IVorld' Butnc- 
 verthelefs that he might decline the Odium of being accompted an 
 Atheift, he pretended to alTert a Multitude of Gods Vnmade and In- 
 corruptible, fuch as were unconcerned in the Fabrick of the World. 
 Wherein firft it is evident, that he was not ferious and fincere, be- 
 caufe he really admitting no other Principles of things in his Philo- 
 fophy, befides Atoms and Vacuum, agreeably thereunto, could ac- 
 knowledge no other Gods, than fuch as were compounded out of 
 
 Atomy
 
 370 Pythagoras both a Polytheift, Book I. 
 
 AtomSjand therefore Corruptible.And thus does Origcn declare the Do- 
 &Tine o( Epic ur 10 ^T\ot indeed as he pretended to holdit,butas accord- 
 ing to the tenor of his Principles, he mufi: have held itjbauhe really af- 
 ■^'^•'' ""'• ^' ferted any Gods at all, oi tv 'E'^nKagx -S^oi, (njvdi-nn '^ aT5^^:v Tvyydvoi^.it;, 
 
 Tnxratc^K/, Epicurus his Gods beit7g compounded of JtoKJs, and therefore 
 by their very conjlitution Corruptible^ are in contivnal labour and toyl, 
 Jiruggling with theirCorrnptive Principles. Neverthelcfs if Epicurus had in 
 good earnefl: aflerted fuch diCommonwealth rfGods.r.s were neither Made 
 out of Atoms, nor yet Corruptible ^ fo long as he denied the World 
 to have been Made by any Mind or Wifdom (as we have already 
 declared)he ought not to be reckoned amongft the Thiijis but Athajls. 
 
 Thales the Milefian was one of the mofi: Ancient Greek Philofo- 
 phers, who that he admitted a rlurality of Gods in fome fence, is e- 
 vident from that faying of his cited by Arijlotle ^ -Tnl^-m ^JiVTrAM^vt, 
 All things arc full of Gods. But that notwithltanding he adcrted One 
 Supreme and only Vnmade or Self-exifient Deity., isalfo manifefk from 
 that other Apothegm of his in Laertius ^ 7r?{ff€uTOfov W.vT&v o 3ec$, ci.- 
 ^'nJTov >oc^" God is the Oldefi of all things., becaufe he is "Unmade. 
 From whence it may be concluded, that all Thales his other Gods 
 were Generated^ and the Off fpring of One fole Unmade Deity. 
 
 Therecydes Syruf was Thales his contemporary, of whom Ariftotle 
 in his Metaphyficks hath recorded, that he affirmed t: ■■p^'mm.^ ir^Z-nv 
 «S^5^i', that the FirU Principle from whence all other things were Gene- 
 ratedjWas the Bell or an Abfolittely Perfell Being 5 So as that in the Scale 
 of N^itiire things did not alcend upwards from the moft Imperfe& to 
 the more fer/e^ Beings, but on the contrary defcend downwards, 
 from the mojl Perfe&, to the lefs Perfe&. Moreover Laertius informs us, 
 that this was the Beginning of one of Pherecydes his Books ^ 
 1^^ fj^j Zj x?°''©" ^^ "^^'^ '9 X^'^''' ^^' Jupiter, and Time^ and the Earth 
 always were. Where notwithltanding in the following words , he 
 makes the Earth to be dependent upon Jupiter. Though fome read- 
 ing v.pj,v@- here inftead o^ x^^©^-, feem to underftand him thus 3 that 
 Jupiter and Saturn^ really one and the fame Numen., ivas always from 
 Eternity. However there is in thefe words an acknowledgment of 
 One Single and Eternal Deity. 
 
 r>'//M^(?r4/ wasthe mofl: eminent of all the ancient Philofophers, 
 who that he was a Poly theift as well as the other Pagans, may be con- 
 cluded from that Beginning of the Golden Verfes ( though not writ- 
 ten by him) 
 
 'Aflavara? fjS^ ir^Ziix. 5tx? vo'/xao, <i? SiocKeiyicu,' , 
 
 Wherein men are exhorted inthe firft placeto worQiip the Immortal 
 Cods, and that accordingly as they were appointed by Law,-'afcer 
 them the Heroes, and laft of all the Terrcjhial Demons. And ac- 
 cordingly
 
 I 
 
 Chap. IV. And a Monarchic, ^ji 
 
 cordingly LaertfUf gives this account of Pythagoras his Piety, nixa<; 
 cS?o(5 (/'tiv w/ui^t"<v iij M§co^iv, ^ii TO^ ToTx; • T/jd/ /ic conceived men ought 
 to worJJjTp, both the Gods, and the Heroes ; though not with cqHiil honotir. 
 And who tht'le QoA'ioi Tythagoras were, the fame Writer alfo de- 
 clareth, iiAiov t?;^ (j^Kklwii, risq xMx<; <xgi^<;, hctx 3i»$ ' That they were 
 in part at leaf!:, the Sun^ and Moony and Stars. 
 
 Notwithftandvng which, that Tyihjgnras acknowledged One Su- 
 preibe and Univerral Nnmen^ which therefore was the Original of 
 all thofc other Gods, may partly appear from that Prayer in the 
 Golden Vcrfes, which, whether written by rhilolausox Lyfis or fome 
 other Follower of Pythagoras^ were undoubtedly ancient and agree- 
 able to his Doftrine. 
 
 El imQiv <rel^(Ui oi&toJ <Pcuii/u)Vi ')^^cov\aj. • ^rab. 
 
 Jupiter alme^ ntalis jubeas velfolvicr omncs : 
 Oifinibus lit ant ur vclqHonant d^mone moniira. 
 
 Upon which H/Vroc/e/ thus writeth, ^ Tnttnlwii} 'rrv^i^ tS^ to tovTo? 
 
 voa, ;c,-Tt ^?!i', 7^7? TraV^iv U7to^x.^(, tSttjv <§~mfUOV kth) 't (i^>^^y^a£, 6vo/.ia^ta9a( * 
 /f iPd/ the manner of the Pythagoreans to honour the Alak^er and Father 
 of this whole Z)niverfe^ with the name of Dis and Zen , it being ju§i^ 
 that hetpho giveth Being and Life to all, fjould be denominated front 
 thence: And again afterwards, to tS aio$ ovo/xa aiiA&oKov '<^, iyaKun q^ 
 cp6;i'J? Svixosqyi'cyc, iQix-C, tzS 'vhc, n^cbTnq .^E^t/j^a? -mi; ir^yiJuaQt TtHovoiMX* 
 TK Six (7r>:p'icu, \^ZaKhJjt t^Q'nk^ nvac, d.yx.Kijuxfoinihi oc^Sisc, oix t^*" GVOfjuirsciV, 
 L(; 5i' ixHjoioa, eucixxviWi tuJ-r^ -mc, oiyva/xa^ • This very name Zeus, is a 
 convenient lymbol or image of the Demiurgical Nature. And they who 
 fir si gave names to things, were by reafon of a certain wonderful IVif- 
 domoftheirs,a kjnd of excellent Statuaries , they by thofefeveral Names, as 
 Images, lively reprefenting the natures of things. Moreover that 
 this Pythagorick Prayer was directed to the Supreme Numen and 
 King of Gods, JambUchus thus declares in his Protrepticks, c^J^irs- 
 7Xii5 [Act. fjd'^ oi^svi tz^^%Kvimc, ei? riu) ,9a'ocv (^tTbti^-Loviflcv m fjJi[ixy fj^vi Ta?^ 
 &Ly^\(,^ avaRAncTTjen -^"^ 3£i£v, ;^ (xdcKi^ "JV panKia^ otUT^'' Aio^ • Here if 
 an excellent exhortation of thefe Golden Verfet , to the purfuit of Di" 
 vine Felicity, mingled together with Prayers and the Invocation of the 
 Ccds, but effecially of that Jupiter who is the King of them. More- 
 over the fame might further appear from ihofe Pythagorick Frag- 
 ments that are (till extant, as that oi Ocellus Lucanus, and others 
 who where Moralifts, in which as Gods are fometimes fpoken of plu- 
 rally, fo alfo is God often fingularly ufed, for that Supreme Deity 
 which conteineth the whole. 
 
 But this will be moft of all manifeft, from what hath been re- 
 corded concerning the Pythagorick Philofophy and its making a 
 Monad the Firft Principle. It is true indeed that the Writer de Pla- 
 citis Philofofhorum^ doth affirm, Pythagoras to have afferted Two Sub- 
 
 N n Jiantial
 
 372 Pythagoras his Monad, B o o k L 
 
 Jiantial rrinctplet Self-exifient, a Monad and a Dyad--^ by the former of 
 which as God is confefled to have been meant, fo the latter of them 
 is declared with fome uncertainty, it being in one place interpreted 
 to be a D£mon^ or a Principle of Evil, nuGa^'^cit? ^ a?;j^v Tiw fjS^ 
 /liovatTtx 350V, it, raya^iv^ viTk; "S^v v) TO tvo? (pun?, av-ric, o vS$ • xiu) c^' aog,/- 
 s^f SlyaiJk J^i/./U)va, 39 tx jcaai'.', &C. Pythagoras Azi Firii Principle it 
 God and Good, which is the Nature ofVnity, and a perfe& Mtnd j hut 
 his other Principle of Duality , is a Demon or Evil : But in another 
 Lib.i.cap.^. place expounded to be Matter, "Tmhiv rkd /i.u)\'(>iSrx }y t^u oco^r^v ^a<ftx 
 a*- TDcT? a^x°"? ' '^'^'^(^^ b cuJTuf 'P/' oc^yoiiv vt fj^ bTri li ininTitcov cu- 
 770V 79 ii^fcov, Co'zsff' '<J^ vS$ 0' 3eoO vi 3 '^^ t^ 7m,dJ!77;cov te ;Z, vKitcov Co'S^ 
 'tS^v o'o'^TTi; }coQ(j.Q^') Pythagoras his Principles, were a Monad and 
 Infinite Duality : The former of them an A&ive Priticiple , Aiind or 
 Godj the latter Pajfive and Matter. And Plutarch in fome other 
 Writings of his declares that the Firfi Matter did not exifl: alone 
 by it felf Dead and Inanimate, but adted with an irrational Soul j 
 and that both thefe together made up that wicked D£mon of his. 
 And doubtlefs , this Book De Placitis Philofophorum , was ei- 
 ther written by Plutarch himfelf, or elle by (bme Difciple and 
 Follower of his according to his Principles. Wherefore this 
 accompt which is therein given of the Pythagorick Doctrine, was 
 probably infefted with that private Conceit of Plutarch's 5 That God 
 and a wicked Demon , or elfe Matter together with an Irrational 
 Soul, Self-exiftent, were the Fir[i Principles of the Vnivcrfe. Though 
 we do acknowledge, that others alfo belides Plutarch, have fuppo- 
 fed Pythagoras to have made Two Selfexiftent Principles, God and 
 Matter, but not animate, nor informed, as Plutarch fuppofed, with 
 any Irrational or wicked Soul. 
 
 Notwithftanding which,it may well be made a Queftion, Whether 
 Pythagoras by his Dyad, meant Matter or no 5 becaufe Malchus or 
 Porphyria, in the Life of Pythagoras, thus interprets thofe Two Py- 
 thagorick Principles, ofZ)nifji and Duality:^ tx tunov -t^ OT^Trvoictq k^ 
 ^ (ro//7rKfidac, it) ^ mo-rn^lctc, -p/j' b'A&v rs y(^ towto £, iQau-mc, t;^^vl©-, 
 iv TT^OfTET/o^i^i^av, ;t, ^ TO fcv -mc,. y(t) fxko,^ ev toiStcv uttw^x^, MV&yt/j^ov id?? 
 //-«?E(n iij (n!/x,7rvxv , xj) /J,i^^0(x.v tS -n^^TiS oUTix * -r ^ ^ kr^f^cTh^Q^ ft, a- 
 
 Vi(7CT»T©^ It) TTOCvTo^ iS fHA^/S^ it) dp f/^xQoKljl it) OCMOVJ (XM&? i^vl(^ S^o- 
 
 Q(J^ Aoyov it) ^ix.'^ -n-qcmyo'^i^Qccv • The Caufe of that Sympathy, Harmo' 
 ny, and Agreement, which is in things, and of the confervation of the 
 whole, which is always the fame and li^e it felf, rvas hy Pythagoras 
 called Vnity or a Monade (that "Unity which is in the things them- 
 felves being but a participation of the Firil Caufe :) But the reafon of Al- 
 ierity , Inequality and tincon^ant Irregularity in things was by hif» 
 called a Dyad, Thus acording to Porphyrius , by the Pythagorick 
 Dyadjis notfo much meant Matter, as thelnjinite and Indeterurinate 
 Nature, and the Pajfive Capability of Things^ So that the Monade and 
 Dyad of Pythagoras, feem to have been the fame with Plato's ■Tti^g 
 and ccTretpov, his Finite and Infinite in his Philebus j the Former of 
 which Two only is Subtbntial , that Firft moft fimple Being, the 
 caufe: of all Unity and the Meafure of all things. 
 
 However 
 
 T.
 
 Chap. IV. T^^/^/^ Principle 0/ AH Things. 57^ 
 
 However if Pjthagorat his Dyad be to be underflodd of a Subft.iri- 
 tial Matter, it will not therefore follow , that he fuppofed Mat- 
 ter to be Self exifteiu and Independent upon the Deity, lince ac- 
 cording to thebeftand molt ancient Writers, his Dyad was no Pri- 
 mary but a Secondary Thing only, and derived frorh his Monacl]^ 
 the Ible Original ot all things. TUws Diogenes LaertJHsK.c\h Us, that 
 Alexander who wrote the Succeffions of Phiiofophers, affirmed he 
 had found in the Pythagorick Commentaries, ci^yjw fjd^ 't^/ ounLviZiV, 
 (.mcvx^' or/, 3 'V ux\<'Xxl^(^^ oco^gtv ov^-<S)x, &<; xv iKUu Tvi (jmoc^ cuTiic ovti 
 imxsrvtf^ • That a Monade was the Principle of all thjngs^ hut that front 
 this Monade was derived infinite Duality^ as Matter for the Alonade to 
 Tvork^ upon, as the Allive Caitfe. With which agreeth Hern/ias, affirm- 
 ing this to be one of the grcarc-n: of all the Pythagorick Myfteries, that 
 a Monade was the fole Principle of all things. Accordingly whereunto 
 Cle.'aens AlcxanJrinus, cites this l\iflageOut of Thearjdas an ancient iVj<„„. y*- 
 Pythagorean in his Book concerning Nature, 'a di'^y^ -^i^ ovYjyv, Sfj^oi «ii. 
 f/S/J <i^<^'i <x/vn6iv«. , (A.ix. K.hcc -p eV a^X'? '^' '^v h fc, !luvo\\ The true 
 rrincipleofall things rvas only One --^for this vras in the beginningOne and 
 Alone. Which words alfo feem to imply the World to have had a 
 Novity of Extrtence or beginning of Duration. And indeed, how- 
 ever Ocellus Ltiantis wr'ne, yet that rj^/Zi^j^^rj/ himfelf, did not hold 
 the Eternity of the fForld, may be concluded from whst Porphyrins 
 records of him, where he gives an Account of that his fuperrtitious 
 abftinence from Beans, ori ^ tt^^tti? «e;j;*^ ty "f^iff^a^ 'Ta.^iJo/ji%ii'i;, 
 
 xocT'oKiyov 5^^tC'^ ^'^ StoitioiQt; auvtsi-, ^^cdv n o'/xS -ff/jOfjS^QV , %al cpu-.^l' 
 <KV«S^^//V"^^ ' ""^ ^ '^'^ °^ ar.inSivoi; , av9^i7r»$ avsrvOx kal tajx/x^t; 
 feKxpivoJi.' That at the beginnings things being confounded and mingled 
 toeeth^r, the Generation and Secretion of them afterrvards proceeded by 
 deerees^ Animals and Plants appearing , at which time aljo from the 
 fame tHirified AJatter^fprung up both Men and Beans. 
 
 Pythagoras is generally reported to have held a Trinity of Divine 
 Hypojlajes : and therefore when St. Cjtril affirmeth Pythagoras to have 
 called God 4^j:);&'CiV T^f b'Acov yJahav, ^ -rnvTZov «iv«(^iv, the Animati- 
 on of the whole Heavens^ and the Motion of all things ; adding that 
 God was notj as fome fuppofed, c^zTti; to^ ^xtutQfxv.mcic^ xM.' eV ocotzcT 
 oA©^ if oKcti-, without the Fabrick^ of the IVorld^ but whole in the wholes 
 this feems properly to beunderftood, of that T/j;><^ Divine Hypojla- 
 Jis ot the Pythagorick Trinity, namely the Eternal pfyche. Again 
 when God is called in Plutarch according to Pythagoras^ «j^tdi;o vx?, 
 Mind itfelf this feems to be meant properly of his Second Hypojid" 
 Jis j the Supreme Deity according to him being fomething above 
 Mind or Intelle&. In like manner when in Cicero , Pythagoras his 
 Opinion concerning the Deity is thus reprefented , Deum effe ani- 
 mum, per naturam rerum omnium intentum d^ commeantem^ ex quo 
 Animi nofiri carperentur. That God rvas a Mind pajjing through the 
 whole Nature of things^ from whom our Souls were^ as it were^ decerp- 
 edor cut out. And again, Ex univerfa mente Divina^ delibatos ejfe <*- 
 Htmos noUros j this in all probability was to be underftood alio ei» 
 
 Nn 2 thet'
 
 Met L.i.c,6. 
 
 3 74 Howjome^ made Love the Oldefl,* B o o k L 
 
 ther of the T/»/W or i'er^jW Divine Hjpofiafis, and not of the Fjrji, 
 which was properly called by him, "" tv and /xcva?, a Vnity and Ma- 
 nacle^ and alfo as Plutarch tells us, td a>oc5t'v, GoodneJ? it Jclf. Ari- 
 jlotle plainly affirmeth that (bme of the ancient Theologersamongfl 
 the Pagans made i^(^c<. or Love, to be the Firft Principle of all things, 
 that is, the Supreme Deity --i and we have already (hewed, that Orphe- 
 us was one ofthefe. For when igcj? imKvni^-mc, and imKxjfM^n;, Delightful 
 Love, atid that which is not hli fid, but full of IVjjdom and Cnitnfel, is 
 made by him to beca-niTsM? and 7rg£ffg6TOTov, Self perfc& and the Old- 
 eji of all Things, it is plain that he fuppofed it to be nothing lefs 
 than the Supreme Deity. Wherefore fince Pythagoras is generally 
 affirmed, to have followed the Orphick Principles, we may from 
 hence prefume that he did it in this alfo. Though it be very true, 
 that Plato who called the Supreme Deity rccyadiv, as well asPyihago- 
 ras, did dillent from the Orphick Theology in this, and would not 
 acknowledge Love^ov a name of the Supreme Deity •■> as when in his 
 Syfupofionm the perfon of 4^.i/A(? he fpeaks thus : ■I'cuc/'^&JTreMoc aMoc 
 
 cpM/^ii MiLiarm ocuT eifcu ^JiSv, ;t, aa vtov • Though I Jlwuld readily grant to 
 Pha;drus many other things, yet I cannot conjent to him in this, that 
 Love was Older than Saturn andfi^et, but on the contrary I do affirm 
 him to be the Toungcji of the Gods j as he is always youthful. They 
 who made Love Older than Saturn as well as Japhet, fuppofed it to be 
 the Supreme Deity 5 wherefore Plato hereon the contrary affirms 
 Love not to be the Supreme Deity or Creator of all, but a Creature 5 
 a Certain Junior God, or indeed as he afterwards adds, not fo much 
 a God as a Daemon j it being a thing which plainly implies Imperfefti- 
 on in it. Love (laith he)Tsa Philufophcr, whereas -S^Sv it/'ei? cpiAoro^ljei, 
 xifl^' '^rhSnJim mcpoq y<.\iiDnn , to. y:, no God philofophizeth, nor dcfires to 
 be made wife, becaufe h is fo already. Agreabty with which Doflrrine 
 of his , Plotinus determines thit Love is peculiar to that middle 
 rank of Beings, called Souls, •a^ira. 4^;j^, ac^^^rS-'ir) • ;t, totd od-j'-^fcTou ii, 
 "vx. ^ (i:pcj,UTiK j^vtOAio. , £, tfO)? fju-r cvjiyii 'f^uofj!^'^ ' k^a. Sv i{f'' 
 cputnv 'i-)QS(m. ■^'^ -StS, (ifQSviVtfx SiKsQc*.^ (LQ^ Trccofle'v©^ )UxK\\ Tr^ci xaAov 
 a.\iJ^^ • oTOV 3 &'? 5^'^C'^ iASsffct , oTov iWVtijelou? dimmiyi^ xhKo)i d^^oc/ji^'^ 
 dmTi'j i§6)TW, fe^itiUi'a im^-pl^ uGg^i/iTca, &c. Every Soul is a Venus, which is 
 alfo intimated by Venus her Nativity , and Loves being begotten 
 with her j wherefore the Soul being in its right natural fiats , Loves 
 God dcfiring to he united with him, which is a pure, heavenly and virgin 
 Love:, but when it defends to Generation, being courted rcith thefe A' 
 morous allurements here below, and deceived by them, it changelh that 
 its Divine and Heavenly Love, for another Mortal one :, but if it again 
 P.ial^e off thefe lafcivious and wanton Loves, and l^eep it felf chaji from 
 them, returning back, to its own Father, and Original, it will be rightly 
 affe&ed as it ought. But the reafon of this difference betwixt the Or- 
 pheijisand Plato, that the former made Love to be the OldeU of all the 
 Gods, but the latter to be a Junior God or D^mon, proceeded only 
 from an Equivocation in the word Love. For Plato's Love was the 
 Daughter of Tenia, that is, Poverty and Indigency, together with a 
 mixture of no?@^ or Riches, and being fo as it were compounded of 
 Plenty and Poverty, was in plain language, no other than the X^z'e of 
 
 Defirtfj
 
 C H A p. 1 V. Otben:^ the Youngefl God. g y 5 
 
 Dcfire, which as Ariliotle aftirmeth is //^to U-yrug, accompawicjd whh 
 Grief and Pain. Rut that Or/)/(>/V4 and Pylhigorick, Love, was nothin'' 
 elfe but 7ix5@>and dj-rm^U, It-jinite Riches and I'ieniy^ a Love af Redun- 
 dancy and Overfiowing Fiilmjs, delighting to communicate it Je/f, which 
 was therefore laid tohe, the Oldeji of all things and mofi PerfeU, that 
 is, x.\\f:SHpreMe Deity -^ according to which notion alfo in the Scripture 
 it fcir, God fcems to be called Love, though the word be not there, 
 tV<^? but dychn^. But to (ay the Truth, Parmenides his Love (however 
 made a Principle fomewhere by ^rijiotle) feems to be neither exaft- 
 ly the fame with the Orphic/{, nor yet with the PLttonick Love, it being 
 not the Supreme Deity, and yet theFirfl: of the Created Gods 5 which 
 appears from Simflicins his contiedtiog thefe Two Verfts of his toge- 
 ther in this manner, 
 
 'EV 3 M^'C'? T^'"'<>' StillJUC'i 0? 7r&v''« >a/'g£gVa, 
 
 U^coTjgzv fj^ kqattx. diZv /AUTZfxyocfo irocilav • 
 
 In the midft of thcfe Elements is that God which govcrncth all things;, 
 and whom Parmenides ajfirmoth to be the caufe of Gods^ writing thus 
 God frft of all created Love^ before the other Gods. Wherefore by 
 this Love oi Parfftenides, is nndcrftood nothing elfe, but the Lower 
 Sold of the IVorld, together with a rhflick, Nittire, which though it be 
 the Original of Motion and A&ivity m this Corporeal World, yet is 
 it but a Secondary or Created God. Before whole Produdlion, Nectffity 
 is fiid by thofe Ethnick Theologcrs to have reigned ^ the true mean- 
 ing whereof feems to be this, that before that Divine Spirit moved 
 upon the Waters and brought things into an orderly Sydem, there 
 was nothing but the Nccejfity oi' A^aterial Motions, unguided by any 
 orderly Wifdomor Method for Good ("that is, by Love) in that con- 
 fufed and floating Chaos. 
 
 But Pythagoras\\.^Qtm^\\\ did not only call the Supreme Deity a 
 Monad^ but alfo a Tetrad or Tetraliys, for it is generally affirmed, that 
 Pythagoras himfelf was wont to fwear hereby 5 though Porphyrins and 
 "JamlAichns, and others write, that the Difciples of Pythagoras fwore by 
 Pythagoras, who had delivered to them theDoftrineor C<iZ»^/jof this 
 Tetra&ys. Which Tetra&ys alfo in the Golden Verfes, is called 
 ^"^v atvv(x» cjuo^&c;, the Fountain of the Eternal Nature,zn exprellion that 
 cannot properly belong to any thing but the Supreme Deity.And thus 
 Hicrocles,^ 'ig\v QTrSv (am "t TeT^KTu©^,^? ^i^m?,;9 "C^? vi^Tfiicu. tp g?, ^5 '(.. 
 cpxii^j^^ius^yct; T^/} oAcov, ti, aJ.Tix m TeV^^, 3£o5 voiiTo?, cunQ^ t^ i^v'm . 
 it) cu-oSmi 9iis ■ There is nothing in the whole World, rvhich doth not de- 
 pend upon the Tetraftys, as its Root and Principle. For the Tetrad is, 
 as we have already faid, the Maker of all things •■, the tnteUigi hie God, 
 the Caufe of the Heavenly and SenfibleGod, that is of the Animated 
 World or Heaven. Now the Latter Pythagoreans and Platonifts, en- 
 deavour to give Reafons , why God (hould be called Tetras pr Te- 
 tra&ys, from certain Myfterics in that Number Fottr^ as for exarnple^ 
 
 Firft,
 
 3 7^ The Tetrady s. The Tetragrammaton. B o o k L 
 
 Firft, becaufe the Tetrad is ^vcciu^^yuij^©-, the Fovper of the Decacl^ 
 it virtually containing the whole Decade in it, which is all Numbers 
 or Beings , but the bottom of this Myftery is no more than this, that 
 Oue, Two, Three, and Four, added all together, make up Tw. Again 
 becaufe the Tetrad is an Arithmetical Mediety, betwixt the Jllonad 
 and the Hebdomad, which Monad and Hebdomad are faid to agree 
 in this, that as the Monad is Ingenit or Unmade, it being the Ori- 
 ginal and Founntain of all Numbers, (b is the Hebdomad faid to 
 be, not only ttc^^^vQ^ but ocfM^.TZ)^,a Alolherlcji as well asTirgin Num- 
 ber. Wherefore the Te/r^d lying in the middle betwixt the Tngcnit 
 Monad, and the Motherlefs Virgin Hebdomad j and it being both 
 begotten and begetting, fay they, muft needs be a very Mylterious 
 number and fitly reprefent the Deity. Whereas indeed it was there- 
 fore unfit to reprefent the Deity , becaufe it is begotten by the 
 Multiplication of another Number ^ as the Hebdomad therefore 
 doth not very fitly fymbolize with it neither 5 becaufe it is barren 
 or begets nothing at all within the Decad, for which caufe it is called 
 a Virgin. Again it is furtheradded, that the Tetrad fitly refcmblcs 
 that which is Solid, becaufe as a Point anfwers to a Monad , and a 
 Line to a Djad , and a Superficies to a Triad ( the firft and moft 
 fimple figure being a Triangle) fo the Tetrad properly reprefents 
 the Solid, the firft Tpamid being found in it. But upon this confi- 
 deration, the Tetrade could not be fo fit a Symbol of the Incorporeal 
 Deity neither as of the Corporeal World. Wherefore thefe things 
 being all fo trifling, flight and phantaftical, and it being really ab- 
 furd for Tythagoras to call his Monad a Tetrad 5 the late conje- 
 fture of fome Learned men amongft us, feems to be much more pro- 
 bable, thzt Fj/tk agar as \\\s Teira&jis was really nothing clfe but the 
 Tetragrammaton, or that proper name of the Supreme God amongft 
 the Hebrews , confifting of Four Letters or Conjonants. Neither 
 ought it to be wondered at, that ry thagor as (yvho besides his travel- 
 ling into Egyp, Perfia, and Chaldea, and his fojourning at.S'/f^f?^, isaf^ 
 firmed by jofephus, Vorphyriui and others, to have converfed with 
 the Hebrews al(b) (hould be fo well acquainted with the Hebrew Te- 
 tragrammaton, fince it was not unknown to the Hetrurians and LatinS", 
 their Jove being certainly nothing elfe. And indeed it is the opinion 
 offomePhilologerSjthateven in the Golden ri->yi?/ themrelves,notwith- 
 ftanding the feeming repugnancy of the Syntax,it is not Pythagoras that 
 is fworn by, but this Tetra&ys ov Tetragrammaton, that is, Jova or Je- 
 hovah, the Name of God, being put for God himfclf, according to that 
 received DotJrine of the Hebrews J*><in ictui icw Nin, That God and hi* 
 Name are all one j as if the meaning of thofe words 
 
 Nod jjM. T a^W7?§a ^I^X? 'S^^^^oi T£T^kTuv 
 na}«v a£Via» (piKnccc,. 
 
 were this 5 By the Tetragammaton or Jovah , who hath commu-^ 
 fiicated [hirafelf, or ^ The Fountain of the Eternal Nature, to 
 our Humane Souls ^ for thefe according to the Pythagorick Do- 
 ftrine , were faid to be ex Mente Divina c.arp<e d^ delibat£ , i. e. 
 nothing but Derivative Streams from that firft Fountain of the Divine 
 Mind. Wherefore
 
 Chap. IV. Xenophanes for One and Ail. 277 
 
 Wherefore we (hall now fum up all concerning Pythagoras in this 
 Conclufion of St. Cyril's^ iV» <5V macp^c, tv« 75 liva Ae'ya-r -j^f oKav<aiov 
 It, TTocvfav d^ylw i^ydrliu -^ -^Z cwtS oa'.dfXAtav, (pap-^ it, -^^Qn ^ i^'^g* Cnt. ^ul.l.i. 
 Z^ao-mksiv 7-/^' o'Acov k, >ui'A.Kav im-Hlav kiw.Qiv ttoc^hkTou 3 to ttdciTcc ttooo" ca;t§ 
 •AjTIu) c,y,rs /uii ciT©^ e^tiaVca kIvviQi\i Kol-^Moi. cfcxii'eTou* Behold we fee 
 clearly, that Pythagoras held there was One God of the whole Vniverfe 
 the PriNCrple and Caufc of all things, the Illuminator, Animator and 
 iluickcner of the Whole, and Original of Motion j from ivhom all things 
 were derived^ and brought oat of Non-entity into Being, 
 
 Next to Pythagoras in order of time, was Xenophanes theColophoni- 
 an, the Head of the Eleatick Seft of Philofophers, who that he was 
 an Alicrter bothof AUny Gods and OneGodj fufficiently appears frorri 
 that Verfe of his before cited, and attefted both by Clemens Alexan- 
 dritiHs, and Sextus the Phjlofopher, 
 
 eIs 3tc? tv 7? Biolai it, «i'9§^Tn>/ff! lAyigzc^ 
 
 There is One Gody the Greateji both amongjl Cods and Men. Concern- 
 ing which greatefl: God, this other Verfe of Xenophanes is alfo 
 vouched, 
 
 That he moveth ths whole world without any labour or toil, t»crcly by Mind, 
 Befides which, Cicero and others tell us^ that this Xenophanes philofo- 
 phizing concerning the Supreme Deity, was wont to call it ev j^ ttoV, 
 One and A//, as being One moft Simple Being that virtually contein- 
 ethall things. But Zewtf/jWej- his Theofophy, or Divine Philo- 
 Ibphy, is raoft fully declared by S/wpliciu^ out of 7 heophraliusin this 
 
 
 oVdJV wj* ^JiJiv flVTZii' 0/t</)i&? ixvay;6« U7rw.fxfv "ttkoi to upodefv • to t mt^Oiv 
 
 •TTl^QfJ^CV livoU * SioTJ OCVra^OV //^ to /^M OV, Oj? iSTB a5)(^lu) t^V yWiiTE /AiOVV 
 
 fxvm T^A©-' • TU^i'vav 3 tt^c? HhMKct to TrAciCo • /zsS^piTrAncTa^ 5 i^ TkJ n.'m~ 
 oiv a^jcugS ;9 tIu) M^t^uiav • a^ira-niv ^t/j^J, Scc. Theophraftus affirmeth, that 
 Xenophanes the Colophoniaa Parmenides his Majier, ttiade One Prin- 
 ciple of all things, he calling it One and All, and determining it to be 
 neither Finite nor Infinite (in a certain fence) and neither Moving nor 
 Rejiing. Which Theophraftus alfo declares,that Xenophanes in thfs,did 
 not write as a Natural Philofophcr or Phyftologer, but as a Metaphyftcian 
 or Theohgcr only 5 Xenophanes his One and All, being nothing elfe bni 
 Cod. whom he proved to be One folitary Being from hence, becaufe God 
 is the Beft and Moji Powerful of all things, and there being tttany de- 
 grees of Entity, there mufi needs bcfomething Supreme to rule over all. 
 Whish Bef} and mo ft Powerful Being can be bnt One. He alfo did de~ 
 
 monjirati
 
 5 y8 Heraclitus his God, n^bofe B o o k. I 
 
 movfirate it to heVa/aadej as Uketpife to be neither Finite nor Infinite 
 (in a certain fence 'j) as herento-»ed 4ioth Motion and Reft from God. 
 wherefore rvhen he faith that God always rcmaincth or rcftelh the 
 fante^ he underjiands not this, of that ReH which is oppcfke to Motion, 
 and which belongs tofnch things as may be moved j but of a certain other 
 Reft which is both above that Motion and its Contrary. From whence it 
 is evident, that Xcnophanes ^ujp^o^cA (asSexius the Philofopher alio 
 zf^rmeth') God to be Incorporeal, a Being unlike to all other things, 
 and therefore of which no Image could be made. And now we 
 underftand, that Ariftotle dealt not ingenuoufly with Xcncphanes, 
 when from that expreffioaof his, that God was o-cpca^oR^Jv?, or Sphery- 
 form^ he would infer, that Xe//ophanes made God to be a Body, and 
 nothing elfe but the Round Corporeal World Animated 5 which yet was 
 repugnant alfo to another Phyfical Hypothefts of this fame Xenopha- 
 «e/, aTra'^a; ii\ia? §vou ;t, s^Khvctc.^ that there were Infinite Suns and 
 Moons i by which Moons he underftood Planets, affirming them to be 
 all habitable Earths, as Cicero tells us. Wherefore as Simplicius re- 
 folves, God was faid to be o-cpcaeoa^?, or Spheryform^ by Xenophanes, 
 only in this fence, as being •7n>'.vfo;^j;'9£v o^toi©-, every way li/^e anduni- 
 form. However it is plain that Xenophanes aflerting One God who 
 was All or the Univerie, could not acknowledge a Multitude of Par- 
 tial Self exiftent Deities. 
 
 Heraclituswas no Clear but a Confounded PhiIolbpher(he being nei- 
 ther a Good Naturali^f nor Met aphyftcian')znd therefore it is very hard or 
 rather irapoffible, to reconcile his Several Opinions with one another. 
 Which is a thing the lefs to be wondred at^becaufe amongft the reft of 
 his OpinionSjthis alfo is faid to have been One;T/.)4f Contradictories may 
 he true 5 and his writings were accordingly as ?Uto intimates, ftuft with 
 Unintelligible Myfterious Non- fence. ForFirft he is affirmed to have 
 acknowledged no other Subftance befides Body,and to have maintain- 
 ed.lhitAll things did Flow^andnothing Stand^or remain the fame^znd yet 
 in his Epiftles (according to the common opinion of Philofophers at that 
 time)doth heluppofe the Pr£ & Foft-exiftence of Humane Souls, in thele 
 words, TD^j^ K) ^^ jbuxvTrfL'eTou. a7re\u(nv icvj'ni^ I'lS'M -mm <m tS §):(s ilkjcth- 
 g/« T»T» • Kj ff<joy[^» tS <mijjx^(^ ayj/jj-Tsfiscra-^ ocoiixiixWKSxMcu. tol thIt^k. 
 ^'S.i*5 tv6tv xaTeAflSfTO. its^.tSocAAtTo ^iov awjjbx TE9vejo? tSttj, <5bK.a, &c. 
 My foulfeemeth to vaticinate and prefage its approaching difmijjion and 
 freedom from this its prifon ; and looking out as it were through the 
 cracky and cranies of this body, to remember thofe its native Regions or 
 Countries, from whence defcending, it was cloathed with this Flowing 
 Mortal Body , which is made up and conftipated of Flegm , Choler, 
 Serum, Blood, Nerves, Bones and Fief?. And not only fo, but he al(b 
 there acknowledgeth the Souls Immortality, which Stoicks, allowing 
 its Permanency after Death, for (bme time at leaft, and to the next 
 Conflagration, did deny , cv^cu. li aw',aoc ei? to eiuo/p^J^oi', aMixx 4(/- 
 
 Thif Bodypall be fatally changed tofomcthing elfe, but my Soul fioall not 
 die or ,perifl}, but being an Immortal thing, fl)all fly away mounting up' 
 wards to Heaven ; thofe Etherial Houfes full receive me^ and IfhaU no 
 
 longer
 
 C H A p. I V. Temple, the W hole World. ^ 79 
 
 longer converfe with men but Cods. Again though Her adit us aHcrted 
 the Fatal Neceffity oF all things, yet notwithfranding was he a ftridt 
 Morahft, and upon this accompt highly tftccmed by the Stoicksj 
 who followed him in this and other things^ and he makes no (mall 
 pretence to it himleif, in his Epiftle to f/trwi/c/^r/^', K,'if.iaiy<. TmN\ol 
 ii §t'5(^£gtsaToi «6Ao( )ca7za'§6(i)vTou • vm>c*i)LCx. ii^ijvaij, viv'ncfDCCx x^W/^uzTa, vVHHMMi 
 cpjAoTJ^iav , xaTtWAcuffo, (/'<jAi'«v, jtaftTretAaicra. tcoKocv-^AXV ' iht dvliXiy^ /lloi 
 cp6€.@^, VK aiTiAt'V^ /"o' M^'^i^' cpoSa-rai fjm Kd-mi, cpo^ihcd fJUt'o^yA' k^ j-stt^v 
 
 Jo had my dificult Labours and ConfiiUs as we// as H^rcules •■) 1 hive 
 conqiier'd pLajures^ 1 have conquer d Riches, I have conquer d At/ibtti- 
 on }, I have jubdued Coveardtje and t lattery 5 neither tear nor Intem- 
 perance can control me '^ Grief and Anger are afraid of f»e^ and Jiji a- 
 way from me. Theje are the Fi&ories for vphich I am crowned^ not by 
 Eurydheus. but as being made Maftcr of my felf. l.aftly though Ht- 
 racl/iu-f made F/>e to be the Fiid Principle of all things and hath 
 Tome odd Pailages imputed to him, yet notvvithftanding was he a 
 Devout Religioniji, he fuppoling that Fiery Matter of the whole Uni- 
 verfe. Animantem ejj'e d^ Deum, to be an Animal and God. Afid as 
 he acknowledged Many Gods, according to that which /^r///i;//f re- 
 cordcth of him , That when fome paifing by had efpied him fitting 
 in a fmoaky Cottage, he belpake them after this mznntx^Introite^nafti 
 C^ hie Dii lunl. Come in, I pray, for here there are Gads alfo , he fup- 
 poling all places to be full of Gods, Demons and Souls ^ fo was he an 
 undoubted Allertcr of One Supreme blumen^that governs all things, 
 and that fuch as could neither be reprefented by Images,nor confined 
 to Temples. For after he had been accufed of Impiety by Euthyclcs^ 
 he writes to Hermodorui in this manner, aAA.' 2 a/^tA-6S$ ccvb^ami SiSti^ 
 
 fffjS^j@^\ 4li.TE6ei? ye, o'l gV ckot\ •t 3eov \(/^^vi-n ccTroiic/^^TOi , ihi '1^ 
 
 077 irtt ep 5eo? • X^^Tf^©^^ i^ tf "^5^^ feimv t^a zii '(■)(& tvx (5?^'€oAov • aAA.* 
 oA®^ ficQfi©' c/JJ-nf vac? '6^, Idsic ;c, ^vrcii; iij K-S^tg -jn-TUiiftiK/uiY©^ ' But 
 
 yoH unvpije and unlearned! teach m fir^ what God is, that fo you may 
 be believed in accujing me of Impiety : I'ell us where God is ? Is he 
 
 fbut up withia the Walls of Temples ? Is this your Piety to place God 
 in the darkj, or to make him a S tony God. ^ you unskjlful! hjiow ye nctj 
 that God is not made with bands, and hath no bafis or fulcrum tojiand 
 upon, nor can be inclofcd within the IValls of any Teniple 5 the whole 
 World, variegated with Plants, Animals and Stars, being his Temple, 
 And again, S^' vn e\ijl (^i3t€m? , £Li6uM,Ae)?, 0? jljld^kq- oTStx 9iov y tiv /^m '- 
 </^?u(j-e>j ^tS p56)|Uo?, tfx, Vjt fied-ji fcocv 3 ic/*?w6>?/.iM ^tS , 3tc4 '^v; Hift. K't3x>i 
 3e£v /X(x§Tu§£<;- 'i^ycx. c/^a /^cc/pTu^OT, oToc iiAia • vi/| oouTZif itj i)fjA^ /Acf/p^v^SQiv] 
 6)^1 CUJTU /jUjf^Tiy^t?, ^ oAi) yuoc^Tncpoi^saix., ixol^tvi; ' (nKlwi^^ 6 >WKh(^, (yjc&Vis 
 i^ytv,, »^vi@^ /x«/p[ug/«* Am I Impiotfs, Euthycles, who alone ^now 
 what Cod ff .<? Is there no Cod without Altars .<? or are Stones the only 
 witneffes of him .<? Ko, his own IVorkj give tejiimony to him, and prin- 
 cipally the Sun •■, Night and Day bear witnefs of him j the Earth bring- 
 ing forth fuits, declares him:, the Circle of the Moon, that was made 
 by hint, is a Heavenly Tejiimony of him. j 
 
 In the next place Anaxagoras the Clazomenian Philo(bpher comes 
 
 O o to
 
 3 8o Anaxagoras, his One Infinite Mind, Book I. 
 
 to be confidered, whofe Predeceflbrs of the lonick^ Order (after Tha- 
 les") as Anaximander, AnaxJmenes and Hippo, were (as hath been al- 
 ready obfervedj Materiahjis and Athe/Jis'-, they acknowledging no 
 other Subflance befides Body, and refolving all things into the Mo- 
 tions, Paffions, and AfFeftions of it. Whence was that cautious ad- 
 Sjmh. ^fi.p. vice given by Jamblichm^'^^'i{JM t\w 'iTaA/Riiu cpiAotnJ^si'av tJu) to airw/.ia- 
 
 Frefer the Italick^ Vhihfophy, which contemplates Incorporeal Subjiances 
 by themfelves^ before the lonick^, which principally cunfidcrs Bodies. 
 And Anaxjgoras was the firft of thefe lonicks who went out of thaf 
 Road, for feeing a neceffity of fome other Cj«/e, befides the /J/^A^r/^/ 
 (A<fatter being not able, (b much as to move it felf, and much l^fs if it 
 could, by Fortuitous Motion, tobring it felf into an Orderly Syftem 
 andCompages^)he therefore introduced Afind into the CoJ/»opa'/a^ as 
 the Principal Caufe of the Univerfe 3 which A<i/f;d is the fame with 
 Orat.i^. God. Thus ThemiJiim^Cpeakmg of AnaxJgoroi, vSv Kj !Qtov tt^Zt^^ i- 
 
 HewastheJ?rjl (that is, amongft the lonick^rhilojophcrs) who brought 
 in Alind a»d God, to the Cofmopceia, and did not derive all things 
 from Senjlejs Bodies. And to the fame purpofe Plutarch in the Life 
 of Pericles, TOig oKon; -n^Z-ngi Tvyju) tsJ^' (x.ya.yKm<,hxKcQij.v\(7^c:c oi(iy^^ ccK' 
 Aix vQv iirigym y.oc^(>Jv k, kk^Tov, The other lonich^ Philofophcrs before 
 Anaxagoras, made Fortune and blind Ncccjfity^ that is, the Fortuitou* 
 andNeceff'ary Afotions of the Matter , to be the only Original of the 
 World, but Anaxagoras was the firfl who affirmed a pure and 
 fincere Adind to prefide over all. Anaxagoras therefore fuppofed Two 
 Subftantial Self exiftent Principles of the Univerfe, one an Ivfi'nite 
 Mind or God., the other an Infinite Homoiomcry of Alattcr, or Infinite 
 Atoms j not Unqualified, fuch as thofe of Evjpvdocles and Democri- 
 tus, which was the moft Ancient and Genuine Atomology j but 
 Similar, fuch as werefeverally endued with all manner oi ^alities 
 and Forms^ which Phyfiology of his therefore was a fpurious kind of 
 Atomifm. Anaxagoras indeed, did not fuppofe God to have created 
 Matter out of nothing, but that he was ^uwrnoic, d^yli^ the Principle of 
 its Motion^ and alfb t^ Sj iij yjscKZg al-nct.^ the Regulator of this motion 
 for Good, and con(equently the C:!ufe of all the Order, Pulchritude, 
 and Harmony of the World : for which reafon this Divine Principle, 
 was called alio by him, not only AJind but Cood:)h being that which aft- 
 ihe Sake of Good. Wherefore according to Anaxagoras , Firft, 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-exiftent, without either Order 
 or Alotion •■) SecondlyjThe World was not afterwards made by Chance, 
 but by Mind or God, firft moving the Matter, and then direding the 
 Motion of it fo, asto bring it into this orderly Syftemand Compages. 
 So that vJ? was K^^iUOTreiVcc, Aiind the firfl Maker of the IVorld, and 
 va$ ^OidiKAjq «fj3(.vS -n iij ^?, Mind, that which Jiill governs the fame, 
 the King and Sovereign Monarch of Heaven and Earth. Thirdly, A- 
 naxagoras his Mind and God, was purely Incorporeal j to which pur- 
 tn.^Ayift pofe his words recorded hy Simplici us are very remarkable, ns$ uA- 
 
 HI',
 
 C^ A p. IV. The Maker of the Whole World 381 
 
 laTOV • ;c/ yvcb/xlw y<. -n:^! ttovIoi; ttkotz-v i'^a • ;c, i^ub yjcygz^v • Mind is 
 mingled vpith nothings but is alone by it felf and feparate , for if it 
 were not by itfelffecretefrofn Matter, but mingled iherevpith^ it would 
 then partake of all things, becauje there is fomething of all in every 
 thing j which things mingled together with it would hinder it,fo that it 
 coTtldnot majier or conquer any thing, as if alone by itfclfjfor A find is 
 the mo^i Subtil of all things^ and the mojl Pure, and has the l^now- 
 kdge of all things, together with an abjolute Power over all. Laftly, 
 ^naxagora s d\d not fuppofe a Multitude of Unmade Minds, coexift- 
 ent from Eternity, as fo many partial Caufes and Governours of 
 the World, but only One Infinite Mind or Gf^^ ruling over All. 
 
 Indeed it may well be made a Queftion, whether or no befides this 
 Supreme and Univerfal Deity, Anaxagoras did acknowledge any of 
 ihofc other Inferiour Gods, then Worlliipped by the Pagans ?becaufe 
 it is certain, that though he aflerted Infinite Mind to be the Maker and 
 Governour of the whole World, yet he was accufed by the Atheni- 
 ans for Atheifm, and befides a Mulft impos'd upon him, Banilhed for 
 the fame 5 the true ground whereof was no other than this, becaufe 
 he affirmed the Sun to be nothing but a Mafi of Fire, and the Moon 
 an Earth, having Mountains and Valleys, Cities and Houfes in it 5 
 and probably concluded the fame of all the other Stars and Planets^ 
 that they were either Fires, as the Sun, or Habitable Earths, as the 
 Moons wherein, fuppofing them not to be Animated, he did confe- 
 quently deny them to be Gods. Which his Ungoddingof the Sun, 
 Moon and Stars was,then look'd upon by theVulgar as nothing le(s than 
 abfoluteAtheifm,they being very prone to think,that if there were not 
 Many Underftanding Beings Superiour to Men, and if the Sun, Moon, 
 and Stars were not fuch, and therefore in their Language Gods 3 there 
 vi'asno God at all. Neither was it the Vulgar only who condemn- 
 ed Anaxagoras for this, but even thofe Two grave Phildfophers So- 
 crates and Plato did the like ; the Firft in his Apology made to the 
 Athenians, where he calls this opinion of Anaxagoras Abfurd 5 the 
 Second in his Book of Lawsj where he complains of this Do(3:rine as 
 a great In-let into Atheifin, in this manner: w it, Q^ o-ravtiK/AA^x 
 
 Kod yvi^ L(; ^i>s^v.<u B&cc ovToc , uttd -r^^ mcpZv tstsjv avximreQy^'oi a.v Ki~^' 
 yeitv, cm; -ym "n Rod Ai'6»? ovTa ouJto, v.al Si^v r'j/i! avfi^&Trsfcov tt^I/xc^tzdv <$§bv- 
 TiZ^av ^voif/^x- WhenTou and I, endeavouring by Arguments to prove 
 that there are Gods, fpeak^ of the Sun and Moon, Stars and Earth, as 
 
 ■ Gods and Divine Things, otir young men prejently , being principled hy 
 thefe new Philofophers , will reply 5 that thefe are nothing but Earth and 
 Stones CSendefs and Inanimate Bodies J which therefore cannot mind nor 
 ta^e notice of any Humane affairs. Where we may obferve thefe Two 
 things, Firft, that nothing was accounted truly and properly a God a- 
 mongft the PaganSjbut only what was endued with Iz/e and Z^«(^cr- 
 
 Jianding. Secondly, that the taking away of thofe /tf/fr/>«rG^<^/ of 
 
 O o 2 the
 
 582 Anaxagoras taxed, for Referring more, B o o k. I. 
 
 the Pagans, the Sun, Moon, and Stars, by denying them to be Ani- 
 mated, or to have Life and Underftanding in them, was according to 
 Tlato's Judgment, then the moft ready and efFedtual way to introduce 
 Abfolute Atheifm. 
 
 Moreover it is true, that though this Anaxagoras were a profefled 
 Theift, he aflerting an Infinite Selfexijient Mind, to be the Maker 
 of the whole World, yet he was feverely taxed alio, by Arijiotle and 
 Tlato, as one not thorough- paced in ri6e7/w, and who did not fo fully, 
 as he ought, adhere to his own Principles. For whereas, toaflert 
 Mind to be the Maker ofthelVorld, is really all one, as to allert Final 
 Caufalit) for things in Nature, as alfo that they were made after the 
 HeB manner i Anaxagoras when he was to give his particular account 
 of the Pii<enomena, did commonly betake himfelfto Mutcnal Canfe/ 
 only, and hardly ever make ufe of the Mental or Final Caufe, but 
 when he was to feek and at a lofs 5 then only bringing in God upon 
 T.^y.Steph. the Stage. Socrates his difcourfe concerniog this in rlato's PUdo, 
 isvery well worth our taking notice of : Hearing one fomctime read 
 (faith he) out of a Book^ 0/ Anaxagoras, ^? vS; li^v d 5ia«x(^M^v -n kou Wv- 
 TOV ou77©^, that Mind was the Orderer and Caufe of all things, I was ex' 
 ceedingly pleafed herewith, concluding that it m${rt needs follow front 
 thence, that Al/ things were ordered and diffofed of as they fljould and 
 after the beji manner pojfible 5 and therefore the Caujes even of the things 
 in Nature (or at leaji the grand Strokes of them) ought to be fetchedfrom 
 the TO /ie'ATijsv, That which is Abfoiutely the Befi. But when afterwards 
 I took, Anaxagoras his Book. i»to »fj hand, greedily reading it over, Iwat 
 exceedingly difappointed of my expectation , finding therein no other 
 Caufes ajfigned, but only from Airs, and Ethers, and IVaiers, andfuch 
 like Phyfical and Material things. And he feemed to me to deal^ Juji as 
 if one having a£irmed that Socrates did all by Mind, Reafon and Vn- 
 derjlanding--) afterward undertaking to declare the Caufes of all my A&i-^ 
 ons, as particularly of My Sitting here at this time, ftwuld render it af- 
 ter this manner ', Becaufeforfooth my Body is compounded of Bones and 
 Nerves, which Bones being folid, have Joynts in them at certain diHan- 
 ces, and Nerves of fuch 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 fome of them intended and fome remitted, was 
 the caufe of the bending of my Body, and of my fitting down in this 
 place. He in the mean time negleHing the true and proper Caufe hereof , 
 which was no other than this j Becaufe it feemed good to the Athenians^ 
 to condemn me to die, as alfo to my ftlf mofi Juji, rather to fubmit to 
 their cenfure and undergo lhe:r punifiment, than by flight to efcape it 5 
 for certainly otherwife, thefe Nerves and Bones of wine, would not have 
 been here now in this poUure, but antongU the Megarenfians and Beoti' 
 ans 3 carried thither uiro ^'|n? TO /JjeAti'js, by the Opinion of the Befi j 
 had I not thought it Better to fubmit tothe fentence of the City, than 
 to efcape the fame by flight. Which kj^d of rhilofophcrs ("faith hej do 
 »ot fcem to «/f , to difiingujflj betwixt the True and Proper Caufe of things^ 
 and the Caufe Sine qua non, that without which they could not have 
 been effected. Andfuch are they, who devife many odd Phyfical Rea. 
 fons for the firm Settlement of the Earth, without any regard to that 
 
 Power
 
 Chap. IV. To Material, than to Mental Caufes. 583 
 
 Power which orders all things for the Bcji, (as having iJVi^oviav i<^\j\: a. 
 Divine Force in it i) but thinl{ingto find out an Atlas far more Uron^ 
 and immortal, and which can better hold all things together ■ To ^ uyac- 
 dxiVil, Ti §iov^ iSiv |uv</>e(v, ^9 ^uvix&v ' Good and Fit^ king 'not able^ tn 
 their Opinions^ to Hold, or Bind any Thing. 
 
 From which paflageof Plato's we may conclude, that though Ana- 
 xagoras were io far convinced ofTheifm, as in Profeffion to mak One 
 Infinite Mind the Caufe of all things, Matter only excepted, yet he 
 had notwithltanding too great a Tang of that old A/atenal and Athei- 
 jiical rhilofophy of his Predeceifors, ftill hanging about him, who 
 refolved all the rhsnontena of Nature, into Phyjiczl^ and nothing in- 
 to Mental or Final Caufes. And we have the rather told this Jong 
 ftory of him , becaufe it is fo exaft a Parallel wirh the Vhilo- 
 _/^/)/)7c/C' H«/wi?«r offome inthis prelent Age, who prcttndmg toallert 
 a God^ do notvvithftanding difcard all Mental and Final Caitfulity, 
 from having any thing to do with the Fabrick of the World 5 and 
 refolveall, into Material Neccjfity, and Aiechanifm •■y'lnxo I'orttccs, Glo- 
 bnU and Striate Particles, and the like. Of which Chnjhan Philofo" 
 f hers we muft needs pronounce, that they are not near fo good Theijis 
 ■iS An ax agora s himfelf was, though fo much condemned by Plato and 
 AnHotle 5 forafmuch as he, did not only allert God to be the Caufe of 
 Motion, but alfo theGovernour, Regulator and Methodizer ofthe 
 fime, for the produftion of this Harmonious Syftem ofthe World, and 
 therefore tv <^i? y-cd )locKZ<; a-lTixv, the Caufe of Well and Fit. Whereas 
 thefe utterly rejed: the Latter, and, only admitting the Former, will 
 needs fuppofe Heaven and Earth, Plants and Animals, and all things 
 whatfoevcr in this orderly Compages of the World, to have refulted 
 meerly from a certain ^intity of Motion, or Agitation, at firft imprell- 
 ed upon the Matter, and determin'd to Vortex. 
 
 XXXI. The Chronology ofthe old Philofophers having fbme 
 uncertainty in it, we Oiall not Scrupuloufly concern our felves there- 
 in, but in the next place confider Parmenides, Xenophanes his Auditor 
 and a Philofophick Poet likewire,but who converting much with two 
 Pythagoreans, Aotenias and Diockietes, was therefore look'duponas 
 one that was not a little addifted to the Pythagorick Seft. That this 
 r^rwew/t/e/ acknowledged Many Gods, is evident from what hath been 
 already cited out of him 5 notvvithftanding which he plainly aderted 
 alfo. One Supreme, making him, as Simplicius tells us, axrlxv ^2v, the 
 Caufe of all thofe other Gods, of which Love is (aid to have been firft 
 produced. Which Supreme Deity, Parmenides as well as Xennpha- 
 ues called, "ev li nav, One that was All, or the Vniverfe , but adding 
 thereunto of his own, that it was alio a'^'vvifov. Immovable. 
 
 Now though it be true,that ParmenideshxsW i\ting% being not with- 
 out obfcurity, fome of the Ancients, who were leG acquainted with 
 Metaphyfical speculations, underftood h\mPhyftca//y ^ as if he had af- 
 ferted the whole Corporeal Vniverfe, to be all but One Thing, and that 
 Immovable, thereby deftroying together with the Diverfiiy of things, 
 all Motion , Mutation, and A^ion > which was plainly to make Parme* 
 
 ■ nides
 
 284 Parmenides his Supreme God, B o o k. I 
 
 nides not to have been a Philofopher but a Mad man. Yet simpUci- 
 jKf, a man well acquainted with the Opinions of Ancient PhilofopherSj 
 and who had by him a Copy of Parmenides his Poems, (then fcarce^ 
 but Gnce loft) affures us that Parmenides dreamt of no fuch matter^ 
 and that he wrote » -ze^ ?« cpvoiv.^ scix^'^ ■> "^« ^s^ '^ o^Tn? ovf ©- ^ 
 or ti^J- ^ 36irt^ 'C^o;:^?, «fl/ concerning a Phyfical Element or Principle^ 
 but concerning the True Ens , or the Divine Tranfcendency : Adding, 
 that though fome of thofe Ancient Phiiofophers did not diftinguitb, 
 TTsJ (pvtnyjx kim r'^^ uvng cpvm^ Natural things jrom Supernatural j yet the 
 Pythagoreans, and Xcnophones^ and Parmenides^ and Empedocles^ and 
 Anaxagoras, did all SiocKg/'veiv, handle thefe Two diftindily , Koci'S!^ t^ 1 
 aowcfd^ AavSz^vovTE; xa? ttdMs^, however^ by reajon of their obfcurity it I 
 were w^'t perceived by many 5 for which caufe they have been moft of i! 
 them mifireprerented, not only by Pagans, but alfo by Chriftian Wri- 
 ters. For as the fame Simpliciui informs us, Parmenides propounded 
 Two (everal Dodtrines, one after another 5 the Firft concerning Theo- 
 logical and Metaphyfical things, called by him aAt^Oaav, Truth, the Se- 
 cond concerning Phyfical and Corporeal things, which he called <5fc'|«v, 
 Opinion, TheTranfition betwixt which, was contained in thefe Verfes 
 
 of his, 
 
 '£V rraf Qoi Tvcuja 'mgiv Koyov m^ vqhijux. 
 
 Mdcv6oi.V£' >dQf.tov ifJUi)v t7riii)Vj aTiKTuAov ocK-iav. 
 
 In the Former of which Doftrines, Parmenides afferted One Immo-ve^ 
 able Principle , but in the Latter, Two movable ones, Fire and Earth, 
 He (peaking of Souls al(b as a certain Middle ox Vinculum, betwixt 
 the Incorporeal and the Coporeal World , and affirming that God 
 did TO? •^5^'? "^H-T^^v T^T? juS/j i/x. TO IjUcpavS? ei^ to ixa J^?, ttcI I p avaTretAiv, 
 fometimes fend aad tranjlate Souls, from the Vifiblc to the Invifible Re- 
 gions, andfometimes again, on the contrary from the Invifible to the Vi- 
 (ible. From whence it is plain, that when Parmenides afferted his 
 One and All Immovable, he fpake not as a Phyfiologer, but as a Meta' 
 fhyfician and Theologer only. Which indeed was a thing Co evident, 
 that Arijiotle himfelf, though he had a mind to obfcure Parmenides 
 his fence, that he might have a fling at him in his Phyficks, yet could 
 not altogether diffemble it. For when he thus begins. There muH of 
 necejfity be either One Principle or Many , and if there be but One , 
 then muji it cither be Immovable , as Parmenides and Meliffus 
 affirm, or elfe Movable, 'c^Q-tti^ oi cpuaiK^i, as the Naturalijis or Phyfio- 
 logers 5 he therein plainly intimates, that when Parmenides and Me- 
 lifjus, made One Immovable the Principle of all things, they did not 
 write this as Phyfiologers. And afterwards he confeffes, that this 
 Controverfie, whether there were One Immovable Principle, does not 
 belong to Natural Philofophy, but to fomc other Science. But this is 
 more plainly declared by him elfewhere, writing concerning Parme^ 
 nides and Mclijfm after this manner, ei iij t" «Moc KiysQi mKo.c^ aM' » 
 
 Though it be granted that V'MVQ.tvixd.z^ and \<i\g\\^\x^ otherroife f aid vpell^ 
 ^etTpe muJl not imagine them to have fpoken Phyfically. For thisy that 
 
 there
 
 Chap. IV. One and AII^ Immoveable. 385 
 
 fljcrt' is jomethmg 'Vnmade and Immovdbje^does not jo fro^crly belong to 
 Vbydckj-i ds to it cert sin other Science which is before it. 
 
 Wherefore Parmenides as well as XenopLones his Maftcr, by his 
 One and All:, meant nothing tlfe, but the Aw/rew^e De//^, he callint; it 
 alfo I/ftmovat>lc. For the Supreme Deity was by thefe Ancient I^hilofo- 
 phers (tyled.Firft to ev and /-^oii? a Vnily and Monad)j(tcsi\\[t ihey con- 
 ceived, that tlie Firft and moft Perfeft being and the beginning of all 
 tilings, muft needs be the moit Himple. Thus Ei/dorUf in Sitnfliciui 
 declares their fence ^ oc^yliv'icfciaxLv Hvcu.'-Pit^ -Trnv-rav to er, c^^ K) 'T'vKv.g v.cd 
 T^Jti' oiT&v tuAtsjv, '^oui-rH y^y<<.wy^!,ccv, tSto (^ Uvea ^ \iafii.va Sih • Thefe 
 Ancient s affirmed, that the One or Vnity, was the fir ji rrinciplc df All^ 
 matter it jelf as well as other things being derived from it^ they Mean- 
 ing by this One, that Highefi or Supreme God, who is over all. And Syri- 
 anui to the fame.purpofe, oi ^eioi cxsiraf ai'/ge?, tc tv. ^cov eAt'yoi', <i$ivi)- 
 (Ti^sit; to;? oAoi? caT7oi', >t, Treii^o; -rS oil©- K^ nnlmc, t^aviti- Thefe Divine Men 
 called God The One^ as being the caiife of Vnity to all things^ as liks~ 
 wije he iras of Being and Life. And Sin/plicius conchides, that Far. 
 r»enides his h o , his One Ens^ was a certain Divine Principle Superi- 
 or to Mind or Intelled, and more Simple, KdirScu Sv to iomt 7nx'iil6)v ^- J^.G'?-. 
 (U7701', ^ Kca v£$ 'S^ Kxi. TiivoSv, (i^' 6^-na.\\(x. :{^ jui'av 'ixcuQiV cn/'.'ij^n/^'iz,? 
 xaTef/aj'T^nu, Kod t'-vco/^jfr? , tSto esrou t^ noc^^/./.Y-^It/^&ov ''ev ov • // remain- 
 eth therefore, thu thit Intelligible, which is the Caufc of all things, 
 and therefore of Mind and Vnderjlanding too^ in which all things are 
 contained and comprehended cnmpendioiifly and in d way of "Unity, I fay 
 that this was Purmenides his One Ens or Being. 
 
 In the next place, Parmenides with the others of thofe Anci- 
 entSj called alfo his tv ov, to -mv, his One Ens or Firji mofi Simple 
 Being, Alfor the Vnivcrfe , becaufe it virtually contained all things^ 
 and as Simpliciui writes, 7retiTocS);aK«Rg^/yw,Y>&? l^cfodviTo-a azr'caTS, All 
 things arc from this One,di[lin&ly difplayed. For which caufe, in Plato's 
 Parmenides, thisOneis faid tobe,eie vravT ot ttoMoc ovf« m't/jAfx^oy, dijiri' 
 hutedinto All things, that are Many. But that Parmenides by his 
 h to iTv.v, One-All , or theVniverfe, did not underftand the Corporeal 
 World, is evident from hence, becaufe he called it aS^occgtTov ox indi- ^^'^^yf-^ ''^' 
 vifible, and as Simpliciuf obCcrves, fuppofed it to have no Magnitude •, ^' 
 becaufe that which is Perfeftly One, can have no Parts. 
 
 Wherefore it may be here obferved, that this expreflion of tv tiimv. 
 One being All, hath been ufcd in very different Sences, for as Parme- 
 nides znd Xenophanes underftood it of the Supreme Deity ; that 0«e 
 tao9iPerfeS znAmo^ Simple Being, was the Original of all things, 
 fb others of them meant it Atheiiiically, concerning the moft Imperfeft 
 and Loweft of all Beings, Matter or Body, they affirming all things to 
 be nothing but One and the fame Mjtter,d'\veT([y modified. Thus much 
 we learn from that place of/4r^^y//t' 'sin his Metaphyficks, omt fj^ Sv^ 
 '^iTETO mv Kou /ui'av Si'oci Tjvot (pdnv Lc, vKlw ndixQi, nou TOuiTlw miJUxfiKlui 
 Kou yM-iyt6@^ e'x.sira.i', jvAov oti TixMa^^? a/.-t<ir§TD(v»(n, They who afirm One 
 to be All in this jence, as if All things were nothing but one and the 
 fame Matter i and that corporeal and endued with magnitude, it is ma- 
 
 nifdi 
 
 .CI,
 
 o86 ParmenideSj Z'/x Trinity, Book I. 
 
 fiifeif that they errfundry vpayes- But here is a great Difference betwixt 
 thefe Two to be obferved, in that, the Atherjiical afjerters of One and 
 All (whether they meant Water or Air by it, or (omething elfe) did 
 none of them fuppofe their One and All to be Immovable but Movable 5 
 but they whofe Principle was One and all Immovable (as Parmenides, 
 Meliffui and Zeno) could not poffibly mean any thing elfe thereby, 
 but the Deity ; that there was one moft Simple, Perfeft, and Immu- 
 table Being Incorporeal, which virtually contained AllTbings^ and 
 from which All things were derived. But HeracUtus^ who is one of 
 thofe who are faid to have affirmed £v evnu -ni ttov, thit One was All^ 
 OT that the Vniverfe vpas hut One Thing 5 might poffibly have taken 
 both thofe fences together (which will alfo agree in the Stoical Hypo- 
 thefis ) that AH things were both from One God, and from One 
 Fire-f they being both alike Corporeal Theifts, who fuppofed an in- 
 lelleftual Fire, to be the Fitft Principle of All Things. 
 
 And though Arifloth in his Thyfickj quarrel very much with Par- 
 ifienides ^v\d MeliJJm^ for making Owe Immovable Princ/ple^ yet in his 
 Metaphyjick^s, himfelf doth plainly dole 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 Immo- 
 L 6 c 1 ^' vable Nature, &-m^v-7rd^x^rii;iQ(x.'ntcui'rh^'kiyio'-) ^fj.P' v.al (x>d\'v^Q^,'a'- 
 
 L.lyc.J. TTSg Tl&^myMl (/^fiKVUVoU, dfTCW^ CCV 0M TTJS Hca TO 3Soi', Koti CUJTH av m 
 
 TT^CoTH v.cd Kv^iK-rdcTH (x^yri' Ij there be any fr/ch Subjlance as this, thai 
 is feparate (from Matter, or Incorporeal) and Immovable (as tpe Jhall 
 aftervpards endeavour to JIkvp that there is) then the Divinity ought 
 to be placed here, and thk mujl be ackjioreledgcd to be the FirB and 
 moji Proper Principle of all. But left any (liould fufpeft, that Arijiotle, 
 if not Parmenides al(b, might for all that, hold Mnny fuch Immove- 
 able Principles, or Many Eternal, Uncreated and Self exiftc-nt Beings, 
 as fo many Partial Caufes of the World, Simplicms alfures us, /xri y<.- 
 yvivcu <5^|oiv TroAAa? v.cd dfu\iva^c, to? «(;>«§ KiyzQoiv^ i. e. that though di' 
 vers of the Ancient Philojophers affcrted a Plurality of Movable Prin- 
 ciples (and fome indeed an Infinity) yet there never xvas any Opinion 
 entertained amongji Philofophers, of Many, or More than One, Immo' 
 vable Principles. From whence it may be concluded, that no Philofb- 
 pher ever aifertcd, a Multitude of Unmade Selfexiftent Minds, or In- 
 dependent Deities, as Coordinate Principles of the World. 
 
 Indeed Plotintff feems 10 think thatParmenides in his Writings^by his 
 To ov, or Ens, did frequently mean a PerfeCf Mind or tntelleB, there be 
 ing no True En tity (according to him) below that which Underftands 
 (which Mind, though Incorporeal, was likened by him to a Sphere, be- 
 caufe it comprehends all within it felf, andbecaule Intelledtion is not 
 from without, but from within.) But that when again, he called his 
 On or Ens, One, he gave occafion thereby to Come, to quarrel with 
 him, as making the fame both One and Many ^ IntelkSt being that 
 which conteins the Ideas of all things in it. Wherefore Parmenides 
 his whole Philofbphy (faith he) was better digefted and more exaft- 
 ly and diflinftly fet down in Plato's Parmtn!des,wheie he acknowledg- 
 eth. Three Vnitics Subordinate , or a Trinity of Divide 'Hypajiajes^ 
 
 -©^^
 
 Chap. IV. 0/ Divine Hypoftafe. 087 
 
 tv, fw^diTiPov tv Koci. <M!7is^cv tv TreMa A.t^v • koU TgiTtv tvKouTnMa* 
 Rou (7TJiU4J6)v©^ St(^ Kod ou;tc^ ($^ iw?? cp{j(f^Qt rcHc, T^^iQlv Parmenides/« 
 Plato, fpeal{i»g more exaCfly^ diUi^guijhcs Three Divine TJnitiex Sub- 
 ordinate ; The Firlf of that which is Vcrfe&ly and ntofl Properlj/ One , 
 the Second of that Tvhich n>as called by him^ One-Mxny j thz Third of 
 that which is thuf cxfreffcd^ One and Aliny. So that Parmenides did 
 alfo agree in this acknvxvU'dgmcnt of a Trinity of Divine or Archical Hy. 
 foitafes. Which Obfervation of Plotinu^ is, by the way^the beft Key, 
 that we know of, for that Obfcure Book of Plato's Parmenides. 
 Vt/hexeioxe Parmenides xhns zClen'wgiiTrinity of Divine Hypojiafes^ it 
 was the Firji of thoC<: Hypojiafes , that was properly called by him, 
 iv -ri TTOV, One the Vniverje or all : That is. One mofl Simple Being, 
 the Fountain and Original of all. And the Second of them (which 
 is a Perfcft Intelleft) was it feeras by him called, in way of diftmdli- 
 on £v Tn)A\oc or-TraiToc, Que- Many or One- All Things. By which All Things 
 are meant , the Intel/igihle Ideas of Things , that are all conteined 
 together in One PerfediMind. And of ihofe was Par/»cnides to be 
 imderftood alfo, when he affirmed, Tb.it ill Things did fiand, and 
 nothingflovp --i not of Singular and Senlible Things, which, astheHe- 
 racliticks rightly affirmed, do indeed alljiiw \ bur of the Immediate 
 Objefts of theMind, which are Eternal and Immurable ^ Arijiotk 
 himfelf acknowledging, that no Generation nor Corruption bclongeth 
 to them 5 (ince there could be no Immutable and Certain Science, 
 uoleft there werelbme Immutable, Ncceilary and Eternal Objeds of 
 it. Wherefore, as the Civae Ari[}otle alfo declares, the true Mean- Met, L. ijcs-. 
 ing of that Controverfie, betwixt the Heraclitickj and Parmenideans^ 
 whether All things did Ji^w or Some things jland^ was the fame with 
 this. Whether there were any other Objects of the Mind, befides 
 Singular Senfibles, that were Immutable; and confequently , Whe- 
 ther there were any fuch thing, as Science or Knowledge which had 
 a Firmitude and Stibiltty in it ? For thofe Heraclitickj who contend- 
 ed, that the only Objefts of the Mind, were Singular and Senfible 
 things, did with good reafon confequently thereupon deny, that 
 there was any Certain and Conftant Knowledge, fince there can nei- 
 ther be zny Definition of Singular Senfibles^ (as AriHotle •wx'xtQs) nor 
 any Dentonjiration concerning them^ But the Parmenideans on the 
 contrary, who maintained the Firmitude and Stability of Science^ 
 did as reafonably conclude thereupon , that befides Singular Senfi- 
 bles j there were other Objefts of the Mind, Vniverfal, Eternal and 
 Immutable^ which they called the Intelligible Ideas, all originally 
 conteined in One Archetypal Mind or Underftanding, and fro^ 
 thence participated by Inferioui" Minds and Souls. But it muft be 
 here acknowledged, that Parmenides and the Pythagoreans, went 
 yet a ftep further, and did not only fuppofe thofe Intelligible I<iei«/, 
 to be the Eternal and ImmutabJe Objeds of all Science, but alfo as 
 they are contained in the Divine Intelleft, to be the Principles and 
 Cau(es of all other things. For thus AriUotle declares their Sence, 
 euTiot 'xd e,Sv, to7? kMoic, and again, ttj rr w ^vou {y.dscfi r^^ ocM&v ♦nx ei<5>i ^ , r - ■■*■ 
 ■7rc(/p(\^\^cu, -nl^ b ^'^i^ T^ if- The ideas are the Caufes of all other things^ 
 £tidy the Ejfence of all other things below, is imported to them font the t-
 
 5 88 How Parmenides his One and Ail, Boo k J. 
 
 deas, as the Ideas themfelvcs^ derive their E£ence from the Firji Vnity. 
 
 Thole idem in the Divine Underftanding, being look'd upon bj' thefe 
 
 Philolophers, as the Paradigms and Patterns of all Created things. 
 
 Now thele Ideas being frequently called by the Pythagoreans, Num* 
 
 hers, we may from htnce clearly underftand the Meaning of that 
 
 feemingly monftrous Paradox or puzzling Grjphuj of theirs^that Num- 
 
 hers were the Caufes and Principles of all things, or that All things were 
 
 made o»t of Nnmhers j it fignifying indeed no more than this, that All 
 
 things were made from the/r^t'^wof the Divine Intelled, caUed Nuat- 
 
 hcrs i which themfelves alfo were derived from a Monad or Unity 5 
 
 ^ry/?(?//efome where intimating this very account of that Aflertion, 
 
 T»$ d^^/xiSi ouTix? Si'(W TD?? ccMoi? '^ iCiciX,, That 'Numbers were the 
 
 Catifes of the Ejfence of other things, namely, becaufe tdc eJv ag^eyiAoi, 
 
 the Ideas were Numbers. Though we are not ignorant , how 
 
 the Pythagoreans made alfo all the Numbers within the Decad , 
 
 to be Symbols of Things. But befides thefe Two Divine HyfoHafes 
 
 already mentioned, Parmenides Teems to have aflcrted alio a T/)7r<5^, 
 
 which becaule it had yet more Alierity ^ for diftindion (ake 
 
 was called by him, neither tv to ttov. One the Vniverfe or All 5 nor 
 
 fev "TO-'iTa, One-AllThings ^ but 'iv kou TnivJoi., One and All things ^ and this 
 
 is taken by Platinum to be the Eternal Pfyche^ that actively produceth 
 
 All Things , in this Lower World , according to thole Divine 
 
 ideas. 
 
 But that Parmenides by his One- All Immovable , really under- 
 
 ftood nothing elfe but the Supreme Deity, is further unqueftionably 
 
 jwo^f/^.T^v/ evident from thofe Verfes of his cited by Simplicius, but not takeo 
 
 p T.<jiT. j^Qjj^,^ oi by Stephanus in his Poefis Philofophica, of which we (hall 
 
 only let down fome kvf here. 
 
 cu^VTroT W-, iJ^' t'sa;, eTrei vuv '<f^v o^uS ttov ♦ 
 "ev cvn\U • Ti'vo, yx^ 'f^'Uu ^^mcu ovn ■■, 
 Alitor (xri'vuTov fjucydKOiV gV vra^ffi Msfxccv^ 
 Townv T G^ rojJTO) t5 fj^ov, yuoc.^' kcwn n kStki* 6cc, 
 
 In which together with thofe thatfollow, the Supreme Deity is plainly 
 defcribed, as One Single, Solitary, and moft Simple Being, Unmade or 
 Self exiftent, and Neceflirily Exifting, Incorporeal and devoid of 
 Magnitude , altogether Immutable or Unchangeable, whofe Du- 
 ration therefore was very different from that of ours , and 
 not in a way of Flux or Temporary Succeflion, but a Conjiant £- 
 iernity , without either Paji or Fnture. From whence it may be ob- 
 ferved, that this Opinion of a Standing Eternity, different from that 
 Flowing Succeffion of Time, is not fo Novel a Thing, as fome would 
 perfvvade, nor was firft excogitated by Chriflian Writers, School- 
 men or Fathers, it being at leaft as old as Parmenides ^ from whom 
 it was alfo afterwards received and entertained by the befl of the o- 
 ther Pagan Philofophers ; however it hath been of late fo much de- 
 cried , not only by Atheiftical Writers, but other Precocious and 
 Conceited Wits alfo, asNon- fence and Impoflibility, 
 
 It 
 
 31
 
 C H A p. I V. Finite ; Meliffm his Infinite. 989 
 
 It is well known that/llelrjfus held forth the very fame Doftrine with 
 Parmenides, oi One Immovable.that woi All, which he plainly affirmed 
 to be Incorporeal likewife, as P4r«e»/^e/ did :i ;t, o uilAo^Q^'b Uv cpwm^ 
 <fei ivhi mi>iJM im 'ix&v , a 5 '^X^ Wx©" , '(;^' ocv /m^cc, Mclififus alfo de- ^fl"ff^'^' 
 dared, thtt his One Ens mujl needs U devoid of Bodji^hccaufe if it had any 
 Crajjities in it, it would have Parts. But the only Difference that was 
 between them was this, that Parmenides called th\s One Immovahle 
 that was All^ -ra-m^^fj^'jov. Finite or Determined, but Meliffm kttgi^v. 
 Infinite. Which Difference notwithftanding was in Words only, 
 there being none at all, as to the reality of their Sence , whilfteach 
 of them endeavoured in a different way, to fet forth the greateft 
 Perfedion of the Deity - there being an Equivocation in thofe words 
 Finite and Infinite, and both of them fignifying in one fence Perfedli- 
 on, but in another Imperfe(5ion. And the Dtfagreeing Agreement of 
 thefe two Philofophers with one atiother , Parmenides and Meliffui ; 
 as alfo of Xenophanes with them both concerning the Deity, is well 
 declared by Simpliciuf after this manner 5 iSiv '•) 'im^ x^^^^°^''yi'^r,?t)f.f.ji 
 Tr(x/p£K.£avfa , toT? (piKo[Mi6igipcti; '^^«"e('|cu, 7r2? %amt hx:p(^&v StKHvm; oj 
 
 ol /u^ -zs^t 1^ votrni^ k^ tt^coThc, oLQ^.i; (5ie\tx,9n(ra.v, d>(; xtvo$avM? >i, n<x/p/A€- 
 vi'tJV;; li, uiKtos©^ • 6 fj&^ ncuffj^lS^'t; 'hi Kiyov )t, -Tn-Ta^Qju^ov • oc^oLyKn 
 '^ Ti 'iv TV ttAhSs? TT^ciJ'TTO^X^''-) '^ "^ TrKini/ o'§» iy iri^O'; ouTiov, y(^ 7^ tt?- 
 ^5 fxaMov vi-sj^ i(^ tW a7r<jg/'av a<$og^'^£o9a(, ;^ to TraiTTi-jTTEAijov tot^A©-" 
 
 XK* 7^ ^ oi7i\\<; <ii/§tiq ov, xttcj -tH^^^ a7r€(An(J)e • Mt'Aidy®^ 3 to //^> a/A*- 
 toSAmTov o^-uii'63? ;t, cuJiii; t'SfaffoTo, ;;^ 9 ts ccviv-Kn-Trfov 'V iQict^, ii) ti$ ock\- 
 
 Xevo^xxvH? <i? ttdc'i'tz^jv outtov, ;c, tid^vtz;)!' 'GjJ^ave'^v, }y Kiwtnaz ccotb ;t; M§£fiia^ 
 fc, TJDcW avf/5C(X'E'^ tTTtKetva Ti6ti<nv, coQ's^ K) o uKoltzov df ryj -K^csryi iim- 
 ^(5\ ' 6 5 n(X/piu^ji$v.c, -ri ^ij} ^ ccuTK iy LQcuj-miC, tyov ou3t5, k, immi; fXk- 
 lafioAiig, 'n)c>« 3 ii] ^i^y&ctc, ;t, ^viz^f an; tTrtKava, rSjatra'//,^©-', onwiH^w oto- 
 70 aw/xvS- Perhaps it will not he improper for us to digrej? a little here^ 
 and to gratifie theflndious and inquifitive Reader, by fJ)orving how thofe 
 Ancient Philofophtrs, though feeming to diffent in their Opinions con- 
 cerning the Principles, did notwithflanding harmonioufly agree together. 
 As fir II of all, they who difcourfed concerning the Intelligible and Firfl 
 Principle of Ali ^ Xenophanes, Parmenides <2«(^Meliffus 5 ofwhomPar- 
 menides called it One Finite and Determined ; becaufe as Vnity muff 
 fteedi exifi before Multitude, fo that which is to alt things the caufe of 
 Meafure, Bound and Determination, ought rather to be defcribed by Mea- 
 Jure and Finitude, than Infinity 5 as alfo that which is every way per- 
 fect, and hath attained its own end, or rather is the end of all things 
 (as it was the beginning^ muji needs be of a Determinate Nature 5 for 
 that which is imperfe& and therefore indigent, hath not yet attained its 
 Termor Meafure. But Meliffus, though confidering the Immutability of 
 the Deity likewife, yet attending to the Inexhaujiible perfection of its 
 Fffence, theVnlimitedneJ? and Vnboundednefi of its Power, declareth 
 it to be Infinite^ as well as Ingenit or TJnmade. Moreover Xenophanes 
 lookjing upon the Deity, as the Caufe of All things and above All things^ 
 placed it above Motion and Refi, and all thofe Antithefes of Infcriour 
 Beings^ as Plato likewife doth in the firfi Hypothefis of his Parmenides 5 
 
 P p 2 irhereOi
 
 qoo Zeno Eleat. /'ixDemonftration, Book I. 
 
 tvhereas Parmenides and Meliffus, attending to its Stability and con- 
 (iant Immutability, and its being perhaps above Energy and lower, praif 
 ed it as Immovable. From which of Simplicim it i^ plain, that Par^ 
 «?c«;We/ when he called God, -Ta-m^Qt^^^h Finite and Determined^ 
 was far from meaning any fuch thing thereby , as if he were a 
 Corporeal Being of Finite Dimenfions, as fome have ignorantly fup- 
 pofed j or as if he were any way limited as to Power and Perfefti- 
 on 5 but he underftood it in that fence, in which -rd^i; is taken by 
 Tlato as oppofite to KTreie/a, and for theGreateft Perfeftioo, and as 
 God 'is faid to be -d^c, ii, /jiAt^v mvl&v. The Term and Meafure of All 
 Things. But Melifjm calling God a^e^v, infinite, in the fence before 
 declared, as thereby to fignifie his Inexhauftible Power and Perfe- 
 aion , his Eternity and Incorruptibility, doth therein more agree 
 with our prefent Theology, and the now received manner offpeak- 
 • ine. We have the rather produced all this, to fhew how Curi- 
 ous the ancient Pbilofophers were, in their Enquiries after God, and 
 * how exad in their Defcriptions of him. Wherefore however Aaaxi- 
 minders Infinite, were nothing hnx. Eternal Senjle J? Matter (though 
 called by him the tS Sim, the Divineji thing of all) yet Melifffs his 
 KTiet^v^ or Infinite, was the true Deity. 
 
 With Parmenides and Melijfui fully agreed Zeno Eleates alfo. Par- 
 menides his Scholar, that One Immovable, was All, or the Original of 
 All things, he meaning thereby nothing elfe, but the Supreme Deity. 
 For though it be true, that this Zeno did excogitate certain Argu- 
 ments againft the Local Motion of Bodies , proceeding upon that 
 Ihpothefis of the Infinite Divifibility of Body, one of which was fa- 
 moufly known by that name of Achilles, becaufe it pretended to 
 prove thatitwasimpoflible (upon that Hy pot hefis) for the Smft-fooP- 
 e,i Achilles, ever to overtake the creeping Snail j (which Arguments of 
 his, whether or no they are well anfwered by ArOiotU, is not here 
 to our purpofe to enquire) yet all this was nothing elfe, but Lufus 
 Ingenii, a fportful exercife of Ze«o's Wit, he being afubtil Logician 
 and Difputant, or perhaps an Endeavour alfo, to ftiow how puz- 
 ling and perplexing to humane Underftanding, the conception even 
 of the moft vulgar and confefTed Phenomena of Nature may be. For 
 that Zeno Eleates by his One Immovable that was All, meant not the 
 Corporeal World, no more than Melijfus , Parmenides, and Xeno- 
 phanes , is evident from Ariiiotle writing thus^ concerning him 5 
 7^ txiStxv tv ov T 3eov Kiya, »7j mmStx-i, is-n Kivmiv avnu, Zeno hy his 
 one Ens -aihich neither n>as moved,nor moveable, meaneih God. Moreover 
 the CameAriJiotle informs ui, that this Zeno endeavoured to Demon- 
 (trate, that there was but One God, from that Idea which all men 
 have of him, as that which is the Beft, the Supreme and mod Power- 
 , „ ful of all,or as an abfolutely Perfeft Being ^ d </"' '^v 6 3ec? im'vTOv ^x- 
 DeXtn^^LZe. ^^^^ .^^^ ^^^ TTgosy/Vav ou)t • If God be the BeU of All things , then he 
 Mufi needs be One. Which Argument was thus purfued by him; 
 
 3 cv7Zi)V, wt «v fcxav ^lov cpmv (J^&v eimi. v.^7i?^y to o^m; >i-npiKnov »7a
 
 C H A p. I V. Of One God j from the Idea. o ^ ] 
 
 »<^ -^ »<^ "rolila SVfa&Sai «. xv ^iKont • This is God and the Power of 
 God^ to prevail, conquer and rule over all. IFhcrefore by hoto much 
 any thing falls Jljort of the Beji , by fo ntuih does it fall Jliort of being 
 God. Note if there be fufpojed more Juch Beings , whereof jome are 
 Better, jome tvorfe^ thoje could not be all Gods , hecaufe it is Effential 
 to God not to be tranfcended by any ; but if they be conceived to befo 
 many Equal Gods 5 then would it not be the nature of God to be the 
 Seji, one Equal being neither better nor worfe than another^ IVherefore 
 if there be a God^ and this be the nature of him, then can there be but 
 One. And indeed otherwife he could not be able to do whatever he 
 tpould, 
 
 Empedocles is faid to have been an Emulator of Parmenides alfb, 
 which muft be underftood of his Metaphyficks, becaule in his Phy- 
 fiology(which was Atomical)hc{hems to have tran(cended him. Now 
 that f/w/J^^^i^f/e-f acknowledged One Supreme and Univerfal Numen 
 and that Incorporeal too, may be concluded from what hath been 
 already cited out of his Philofophick Poems. Befides which the'^-*^. 
 Writer De Jllundo fwho though not Ari^iotle yet was a Pagan of 
 good antiquity) clearly affirmeth, that Empedoeles derived all things 
 whatfoever, from One Supreme Deity, tv.'^ h' ai^cc, octtovTk, ilj'b^ 
 yift;^ jc, 'TK<i4> iJ(!W), BiS Aiyn' xv oVto^ 'i^yx. ^vcu, TV t KiQf.u>\i fc7re'>avTo5 • 
 e| a )(^ nr (pvaiKcv 'E/x,7n(^n.At'a, 
 
 All the things that are upon the Earth and in the Air and Water, may 
 truly be called the work^ of God, who ruleth over the IVorld. Out ofwhom^ 
 accordingto the Phyfical Empedoeles, proceed all things that were, are, 
 and pall be, viz. Plants, Men, Beajis and Gods. Which notwithftand- 
 ing we conceive, to be rather true as to Empedoeles his fence, than 
 his words, he affirming, as it (eems, in that cited place, that all 
 thefe things were made, not immediately out of God, but out of 
 Contention and Friendfjip:, becaufe Simplicius who was furnifhed with 
 a Copy of Empedoeles his Poems, twice brings in that cited Paflage of 
 his in this connexion, 
 
 *£v 3 >£CT(M ^xf.JLO^^ix. iij ociSij^ irdwx. TrtAovra/, 
 
 kai Ti 5eo1 StKiyjilavig nixyjoi cpi^is^u 
 
 Things are divided and fegregated by Contention , but joyned together 
 by FriendJ})7p ; from which Two (Contention and Friendship ) all that 
 ts>as,7s, andJJhtll be, proceeds j as trees, men and women, beajis^ birds' 
 and jFpes, and laji oj all the long lived and honourable Gods. Where- 
 fore the fence of Empedoeles h\s words here was this j that the whole 
 created World, together with all things belonging to it, viz. Plants, 
 
 Beafts
 
 oc)2 Empedocles bis- Many Gods^ B o o k I. 
 
 .f. 4- 
 
 Beads, Men and Gods, was made from Contefttion and FrienJ/hip. Ne- 
 verthelefs, fince according to Empedocles Contention and Friendfhip, 
 did themfelves depend alfo upon one Supreme Deity , which he 
 with Parmeftides and Xemphanes caWed, To'iv, or The Very Owejthe 
 Writer De Mundo might well conclude, that according to Empedocles^ 
 all things whatfoever, and not only men, but Gods, were derived 
 from One Supreme Deity. And that this was indeed Empedocles his 
 fence, appears plainly from /^rz/Zo/Ze in his MetaphyfickSjTienoi^^;^ 
 
 •tSto ^vocv '.^ owtS tS 'evoc. "A-TTOvTot ';^ 054 TaTa t" aM(X '^ TrAiu) d 3eo5' 
 
 Empedocles makes Contention to be a certain Principle of Corruption 
 and Generation : Neverthelefs he feems to generate thff Contention it 
 felf alfo from the Very One (that is, from the Supreme Deity.) For all 
 things according to him are from this Contention, God only excepted --^ he 
 tvriting after this manner^ From vphich (that is,Contention and Friend- 
 fhip) all the things that have been^ are and floall be CPlants, Beafts, 
 Men and Gods) derived their Original. For Empedocles it feems fuppof^ 
 ed,that were it not for veiK.©^ Difcord or Contention^zW things would be 
 One : So that according to him, all things whatfoever proceded from 
 Contention or Difcord, together with a mixture of Friendfhip, fave 
 only the Supreme God, who hath therefore no Contention at all in 
 him, becaufe he is Eflentially xo'tv, Vnityit felf and Friendflup. From 
 whence/^r^i>t/e takes occafion to quarrel with Empedocles,zs if it would 
 follow from his Principles,that the Supreme and moft Happy God,was 
 the Lea[l wife of all, as being not able to know any thing beiides 
 himfelf, or in the World without him, ^o K,^m^^cdm cuj-mf, -r ^Jbci- 
 
 ■ Tcdyi jj3^j yd^ (cfHtn) ycu.(x.v oTHoTrw/zS^, I'Mi <P-' l'<5^§, Sec. 
 
 7'his therefore happens /o Empedocles, that according to his Principles^ 
 
 the mofi Happy God, is the leaji IVife of all other things, for he cannot 
 
 know the Elements, becaufe he hath no Contention in him j all Knowledge be- 
 
 ing by that which is like 5 himfelf writing thus j IVe kpow Earth by Earthy 
 
 Water by IFater, Air by Air , and Fire by Fire 3 Friendpip by Friend- 
 
 JJ)ip, and Contention by Contention. But to let this pais 5 Empedocles 
 
 here making the Gods themfelves to be derived from Contention and 
 
 Friendfiip, the Supreme Deity, or moft Happy God, only excepted, 
 
 (who hath no Contention in him, and from whom Contention and 
 
 Friendfhip themfelves were derived J plainly acknowledged both 
 
 One Unmade Deity, the Original of all things under the name of 
 
 Td 'b^ The very One, and many other Inferiour Gods, generated or 
 
 produced by him 3 they being Juniors to Contention, or Difcord, as 
 
 this was alfo Junior to Vnity, the Firfl and Supreme Deity. Which 
 
 Gods of Empedocles , that were begotten from Contention ( as 
 
 well as Men and other things ) were doubtlefs the Stars and 
 
 Demons, 
 
 Moreover
 
 Chap* IV. Z/'^OfF-fpring of One God. 593 
 
 Moreover we may here obferve, that according to Empedocles his 
 Doftrine, the true Original of all the Evil^ both of Humant Souls 
 and Demons Cwhich he fuppofed alike LapfableJ was derived from 
 that NetK©-, Difcord and Contention, that is neceirarily contained in ^"%^J,"f f 
 the Nature of them, together with the the 111 Ufe of their Liberty, nA<.>!r;a,»;t 
 both in this Prefent and their Pre-exijient State. So that Empedoc/es ^--i- 
 here trode in the footftepsof Pythagoras, whofePrailes he thus loud- 
 ly (ang forth in his Poems, 
 
 ''hv a Tit; (In Keivofffiv avM? <2%/&(n(jc d^'^, TofphirdeVt 
 
 ritxvToicov Ti /uaAija ev:pZv ^T^ij^vQ-- X^yuv, 8cc. 
 
 Horunt de numero qui dam pr^Jiantia nor at 
 rlnrima, Mentis Opes Amplasfub pe&ore fervanSy 
 Omni* Vcjiigans Sapientum Do&a Reperta^df-c. 
 
 XXII. Before we come to Socrates and Plato, we (hall here take 
 notice of fome other Pythagoreans, and Eminent Philofophers, who 
 clearly aflerted One Supreme and ZJniverfal Numeu, though doubtlefs 
 acknowledging withal. Other Inferiour Cods : Philo in his Book De 
 Mundi Opificio, Writing of the Hebdomad or Septenary Kumber^ and ^'^* 
 obferving that according to the Pythagoreans, it was called both a 
 Jllotherhjs and Virgin Number, becaufe it was the only number within 
 the Decad, which was neither Generated, nor did it felf Generate, 
 telk us that therefore it was made by them a Symbol of the Supreme 
 Deity, o\ nu^^-j/ogao/ ■r «g/6^ov tSt^v fe|ojUoix(^i Tsf Hjfc.uo'vi T^f miixTm-Vjav • 
 The Pythagoreans likened this Number, to the Prince and Governour of 
 aU Things, or the Supreme Monarch of the Vniverfe, as thinking it to 
 bear a refemblance of his Immutability i, which Phaocy of theirs was 
 before taken notice of by us. However Philo hereupon, occafionally 
 cites this Remarkable Teftimony of Fhilolaffs the Pythagorean, 
 *Efi y^, cpvjffiv, i^yi/xdv K^ ci^^v aWv-rav o 0ec$ , &<; ad a.\\ jLuvifx©^^ a;tivtiT©^, 
 avjii UJJTz^ ofiOiQ^, tT?g®- T^'' «.M6)V • God (faith he) is the Prince and 
 Ruler over all, alxva)es One, Stable, Immovable, Liks to himfelf, but 
 Vnli^e to every thing elfe. To which may be added what in Stobi£ui 
 is further recorded, out of the fame Phi'lolaus, w o^ o >ccQ/j.q- '<^ cd- ^^jpf^^rp,,- 
 2t'©^, Kj &<; cdZvoc §layu^j<j, el? Otto tvo? rZ &vf-^ia fc, n^iga ruiQi^vcbiut^Q^ ' 
 This IVorld was from Eternity and will remain to Eternity, One govern- 
 ed b) One, which is Cognate and the Befi. Where notwithftanding he 
 feemeth,with Oi-e//^,!© maintain the Worlds Pre-eternity. And again, 
 ho Kf mcKZ<; 'i-^&v iKi.yi, ttoQ^ov M//V Q^^gyeiav a'/Slov 3e2 te it, "f^aiQ^ * 
 wherefore, faid Philolaus, the IVorld might well be called the Eternal 
 Energy or EjffeQ of God, and ofSucceJJtve Generation^ 
 
 Jamblichus in his Protrepticks cites a PaflTage out of Archytas ano- ^ 
 . ther Pythagorean, to the fame purpofe, o'?i$ avaAvoai oTo? te '<J^, Travfa 
 TO ^'ta \i'7r6 (Ui'ocv -n k, cujtov oc^y^v, §t©^ Sbaei fA.oi xmKxv (jKO-mwj AJ^nyM 
 lieu, (xxp' 2 oliYxri<; icsei-vxi t ^h )axfo4-e('i>9a(, See Whofoever is able to re- 
 duce all kinds of things under One and the fame Principle, this mdrt 
 feems to me, to have found out an excellent Specula, or high Station, 
 
 froH
 
 ?. 3»« 
 
 594 T'lmxus Locrus his God, Bo o k. I. 
 
 from rphence he may be able to take a Large View and Profpeit of God^ 
 and of all other things j and he pall clearly perceive that God is th^ Be- 
 ginnings and End, and Middle of All things, that arc performed accord' 
 zngto Jufiice and Right Reafon. Upon which words oi Archytas^Jam- 
 hlichus thus gloffeth , Archytas here declares the End of alllheological 
 Speculation, to be this, not to reji in Many Principles, hut to reduce all 
 things under One and the fame Head. Adding TOcJ-ni 'Ongyf^ to tvo?, 
 'ziK©^ 'Qri 7ry'm<; ^a^ac, That thk knowledge of the fir SI Vniiy, the O- 
 riginal of All things, k the end of all Contemplation. Moreover Sto* 
 bdcm cites this out of Archyias his Book of Principles, viz. That be- 
 Ecl.Thf.Si. fides Matter and Form, ocmyMcioTi^v n\x S^j^ ouTjav, -TxvKiva.avicntv ql^'- 
 
 nT)i.v&[j5^j, ovoijAl^iSvci joih, SiC. There jf another wore neaffary 
 caufe^ which Moving, brings the Form to the Matter, and that this is 
 the Fir[i and moH Powerful Caufe. which is fitly called God. So that there 
 are Three Principlesfiod, Matter, and Form , God the Artificer and Mover, 
 and Matter that which is moved , and Form the Art introduced into 
 the Matter. In which lame Stobean Excerption it alfo follows after- 
 Wards, <^^' I'c'ii) Ti v.(io5ov eivax, voa 3 K^tATov '6^1 otts? miJxLtofjd^j otov, That 
 there muU be fomething better than Mind, and that this thing better 
 than Mind, is that which we (properly) call Cod* 
 
 Ocellus alfo in the fame Stob^us thus writeth, oT/vt'xa toJ /ui^ sitxixiei 
 
 ^&:X,TOUJ'nC^ <P-' 0U770V ■<^yd' T Q }UlQlJ.OV OC.^fA.0\'ia, rCOJTCtC, <A' OUTIOVO 0£O5« 
 
 Ta? </^' oi'xa; It) TO? TToAict^ o/,-ccvo;a, rcwrax, J^' cv.ni^ vo^©^ ' Life contains 
 the bodies of Animals, the Caufe of which Life is the Soul , Concord 
 contains hcufcs and Cities, the caufe of which Concord is Law j and Har- 
 mony contains the whole World, the caufe of which Ahndane Harmony is 
 God. And to the fame purpofe Ariji<eus, d.^ 6 T^xvirax, vrefi tov t^x^*^ 
 ZTZoi eto? Tro6' 6i^/j.ovixv, As the Artificer is to Art, fo is God to the Har- 
 mony of the world. There is alfo this pafTage in the Cume Stobaus ci- 
 ?•?• ted out of an anonymous Pythagorean, ^"? f^ '<$^v oc^ya )y -n-^Z-nv ^ 
 
 S&@^ 3 KoQ/^Q^, God is the Principle, and the FirB thing 5 and the 
 World (though it be not the Supreme God) yet is it Divine. 
 
 Tim£tfs Locrtfs a Pythagorean Senior to Plato, in his Book concern- 
 ing NatHre,oxthe Soul of the IVorldQa^on which Plato s Tim^m was but 
 a kind of Commentary ) plainly acknowledgeth both One Supreme 
 God the Maker and Governour of the whole World, and alfo Ma- 
 ny other Gods his Creatures and fubordinate Minifters •■, in the clofe 
 thereof writing thus concerning the punifhment of wickedmen after 
 this life, ccTwiTa 3 t^^^"^ ^ J^Sj-ji^oc -a^^o'i/'a a ^if/jimc, oDi'Sie'K.(£/ve , mjv 
 Stuii^Din "TrnKoc/xvodoiq x^ovi'oi? t^, tb?? iikt^cu^ 7^^ «i'6g6)7n'v6)V oT$ 6 TrnvrniV x- 
 yofXitV -Sto? tTrlf^fye SloluMQiv tccQ/JUt) mfx-rmrK^^Ci'/ut^a q/h^Zv 7?^av6f<Z)- 
 7m,'V, T^f 75 aM(i)V t^cuGiV^ oW S\^ijxs^')'i^ax ttot" euJ>\x Tav ag/'g>:v ej^(^ a- 
 
 '^^x.-m K) cdc^vla • All thefe things, hath Nemefi* decreed, to he executed 
 in thefecond Circuit by the Miniflry of VindiBive Terrejirial Demons 
 that are Overfeers ef humane affairs i to which Demons, that Supreme 
 God the Ruler over all, hath committed the Government and Admini- 
 firation ef the World. Which world is compleated and made up , of 
 Gods, Men, and other Animals, all Created according to the befit Pattern 
 
 if 
 
 e.4y
 
 Chap* IV. The Creltour df Gods, 395 
 
 efibe Etertial at7d 'Dnmude idea. In which words of T/w^e^r, there 
 pre thefe Three feveral Points of the Pagan Theoldgy contained^ 
 Firfl:, that there is One Supreme God^ Eternal and Unmade^thc Crcatot 
 andGovernour of the whole World, and who made itaccording to 
 the Belt Pattern or Exemplar of his own idea's and Eternal VVifdom. 
 Secondly,that this World Created by God, is compounded and made 
 up of other Iijferionr Gods., Men, and Brute Animals. Thirdly, that 
 the Supreme God hath committed the Adminiliration of our Hu- 
 mane Affairs to Demons and Inferiour Gods , who are conftant 
 irifpedtors over us, fome of which he alfo makes ufe of for the punilh- 
 mcnt of wicked men after this life. Moreover in this Book otTims- 
 us Locrifs the Supreme God is often called, o..5e^5, and fom^time 
 ^i/z^v, God in way of emincncy j (bmetime vo@^, Mind^ fometime 
 t" a>«^i', TheVeryGood fometime «§>«; 7^'' ag/jzyv. The Principle of the 
 BeU things^ fometime (S^/^xt'^yJ; TSjijA-nofit^, Jhe Mulder of the Better^ 
 CEvil being fuppofed not to proceed frotn him jj fometime v.^J.Tigi\ m- 
 nov^ the Eiji and mojl Foiverful Cavfe^ fometime oif^yaylc. y^ '^^/jiTii^ a-j- 
 imMZiV^ The Prince and Parent of ail thingi. Which God, according 
 to him, is not the Soul of the World neither, but the Creator thereof^ 
 he having made the WorId.an Animal, and a Secondary Generated God^ 
 ^\Kii^\o(^ Z-: cc^i^v -f^'.xixa inteiv, tStov imiei ^^ov ;^^vaToi, i;7n.xa4;9a- 
 ^i)cr6f.'3/jov uvr' ixMo) aJaiQ-, 'i-^(>> t^ cujt avxTi'my fj^Gi .3eS, enroita <5f;AtTD ojj- 
 ■T SiaAiiav, God willing to make the world the Bcfij that it was capable . 
 ef nt^tde it a Generated Gad , fttch as fiotfld never be dejiroyed by an^ 
 other Caufe but only by that God hintfelf who framed it, if hefwtildever 
 VPiUto diffo.lvcit. Bht fince itii notthepart of that which is good to 
 dejlroy the Beji of IVorkj, the World will doubtlej^ever remain Incorrup'! 
 iible and Happy ; the beft of all Generated things , 7nade by the BeJi 
 Caufe, looking not at Patterns Artificially framed without him, but the 
 Idea and Intelligible Effence, as the Paradigms,which whatfoevcr is made 
 conformable to, mnji needs be the Eejl, andfuch as fiall -never need to 
 be fl'endcd. Moreover he plainly declares, that this Generated God 
 of his, the World, was produced in Time, fo as to have a Beginning^ 
 Trf,iv co^xh "^icOtx.!, Koya> Ji'skv l^ct. 75 Kj I'Aa, it^ ^io(; ^[u>s^yc(; TO jitATi'ovct;^ 
 Before the Heaven was made, exited the Idea, Matter, and God the 0- 
 fifex of the Beji. Wherefore whatever Ocelluj and Philolaus might 
 do, yet this Timaits held not the Worlds Eternity 5 wherein he fol- 
 lowed, not only Py/Ad'^gora/ /j7»//e/f (as we have already (hewed) but 
 alfo the generality of the firft Pythagoreans, of whom Ariilotle pro- -^^^^'--^-i «7» 
 nounces without exception, "pp^'^^Q^ ^ -r idQf.u)v, that they Generated 
 ths World, Timsusindeed in this Book, leems to afTert the Pre-eter- 
 nity of the Matter, as if it were a Selfexijient Principle together with r,yg„ pg^l 
 God, and yet Clemens Alexandrinus cites a pallage out of hira look- 
 ing another way, i/V\,' aiTix^u^ ;^ juiocv a.(iyluj -Zj 7rc(4)" 'eA\I«i6)V u.vJi;(ja.i tto- 
 fiii'^i TiiJMKQr AOK501; ei/ iz^ ipuoiKii <n)fy^jj.uciiJit{^' Ki(iva^ /A.01 /^ot/pfu^wff^ . 
 Mi« a5>a -mVTZjv '6jjy cc^^vUfQ^, d ^ i'f^iTti, wt h tiv iti a?ja, aAA' OH-etva. 
 K^ya^ ii £? i-ff/fiTJ' Would you hear of one o^ly Principle of all things 
 amongji the Grcekj .<? Tirasus Locrus in his Book, of Nature, will bear me 
 witneji thereof'', he there in cxprefs words writing thus. There is One 
 Principle of All Things Vnmade ^ fer if it were made it would not be a 
 Trinciple^but that would be the Principle^from whence it was f/tade. Thus 
 
 Clq we
 
 59^ Onatus^ his Coryphgeus of the Gods. B o o k L 
 
 f»g.iV>' 
 
 we fte that Tim£us Locrus afferted One Eternal and "Unmade God^ the 
 maker of the whole World, and befides this, another Generated God 
 the World it felf Animated, with its feveral Parts ; the difference 
 betwixt both which Gods, is thus declared by him, eeov 3, -r^oua- 
 
 o4-<j o§£o/^t?, >ccQiyiov M 'Vj\'^ , ;t, Trai (U£§ta oouTZtT oitoara. di^vix g^tt • 7/&(«f 
 Eternal God^ vpho it the Prince, Original, and Parent of all thefe things^ 
 is feenonly by the Mind, but the other Generated God, is vifible to our 
 eyes, viz. this world and thofe parts of it which are Heavenly, that is, 
 the Stars, as (b many particular Gods contained in it. But here it 
 is to be obferved, that that Eternal God, is not only Co called by 
 Tit»(eHs, as being without beginning, but alfo as having a diftinft 
 kind of duration from that of Time, which is properly called /Eon or 
 Eternity, he therein following Parmenides, &>"^v ^ 'Q^i tZ k-fl^mra 
 X^'i'ii) ) oV ou2v« -mTxyt^dyOfjui^ • <S)? ^ ttot' a.'tStov 'Z^J^J^^yiJM t iStiviKOV 
 kQQfA.ov 0^ (i^vo? i-^vd^, aTa? &>(; vr^^ '5N^'«/'<j}';>ta t cdZvx o^ X^^^^ 
 mv kIQaoi ttTbc/xia^j^flM * Time is but an Image of that Vnntade Duration^ 
 which we call Eternity 5 wherefore as thisfenjlble IVorld was made ac 
 cording to that Eternal Exemplar or Pattern of the Intelligible World^ 
 fo was Time made together with the IVorld , as an Imitation of E- 
 ternity. 
 
 It hath been already obferved, that Onaius another Pythagorean, 
 took notice of an Opinion of (bme in his time, that there was One 
 only God, who comprehended the whole IVorld, and no other Gods 
 betides, or at leaft, none fuch as was to be religioufly worfhipped 3 
 himfelf in the mean time afferting. That there was both One Cody 
 and Many Gods j or befides One Supreme and Vniverfal Nnmen, Ma» 
 »i/ other Inferiour and Particular Deities, to whom alfbmen ought to 
 pay Religious Worfhip. Now his further account of both thefe 
 5«&.£f/,P^jir AfTertions, is contained in thefe following words; toi fj Atyovit? tva 
 f. J. Sihv etfj^, «Ma fA.ii ttoAAS? a^gTtcvoiTi ' to ^ fA.iyi^v a|ia5f>(« 1* S^ct^ ii'ttb- 
 
 ^yr,'; ^ crt)v6eogSvTi • Ki-^io 3 to 'd^y^v iy px^yLi(Bt:t.i -r^^ o'^oitov, j^ V-^m^v >^ 
 xa9u7ri§7i^v eiyw,^ '^^ aM6)V • Toi <A' ccMo/ ^eoi ttdti t tt^Stov k^ voHTiv wtc'5 
 
 QAiTVXu.ylj^(i\ Troll TOfia^^av ii, Koya^xi'mv, t'xovTS cpvaiv, I-thSki k, iTrv-fioKis* 
 3e(v -nS mXZc, m.^\AyiOfjd.^C6 • Komv p^ -t^^ a.6-^^ tv %ov '6^, Koti -raf ecf- 
 yc^i, Kou ■J^'' oc^yoyS'^av aA\' s/ittTi Slj/favfo or/vvcTofx^' ''"O' ot.^^fji^oi Troft T^ 
 i^'WV, dcTTDAeicpQevni; a^yttovog • (LQ-m^ a^ ;;^§($Llc« Trofi (svvcuBixv, a<^ S'^^if/. 
 Stoi ttoTi ^^-niyi'av, aTroX^^GevTes a^^^uiw^, toi ^ ^e^iTa^a, toi 3 wogucfctb • 
 Ti&ev ir/jtf maintain that there is only One God, and not Many Gods, are 
 ijery much mijia^en, as not confidering aright, what the Dignity and 
 Majejiy of the Divine Tranfcendency chiefly confijieth in , namely, in 
 Ruling and Governing thofe which are like to it (that is, Gods) and itt 
 excelling or fur mounting Others, and being Superiour to them, But all thofe 
 other Gods, which we contend for, are to that Firji and lutcHigilile Cod^ 
 but as the Dancers to the Coryph^us or Choragus,e^ as the Inferior Corn* 
 mon Soldiers, to the Captain or General ; to whom it properly bclongeth, to 
 follow and comply with their Leader and Commander. The work, indeed it 
 common or the fame to them both, to the Ruler and them that are Ruled i 
 but they th^t are ruled , could not orderly confpirs and agree togt".
 
 G H A p. I V. Euclides, hh One The Very God. oqj 
 
 ther\into one work, were they de^itnte of a Leader , as the Singers 
 and Dancers could not confpire together into one Dance and Harmony^ • 
 tcere they deliitute cf a Coryphxus, nor Soldiers make »p one orderly 
 Army rvere they mthout a Captain or Commander. 
 
 And as the Supreme God is here called by Onatus, the Coryph^us of 
 the Gods, Co is he in like manner by the Writer De Mundo^ (tiled the 
 Coryph£ns of the World, or the Vrxcentor and Prefultor of it, in thefe 
 words, y.oc^Tti^dti -^^O), KO!>vcpals xaTa^focvT©^, swi-Tm-^i iniq o vi^o? ocvt/^gSv, 
 
 vtccv ly^tKvi yji^^vvvirov • isiar, '(yet ^ 'if^ th li Tvu-Trnv S^lTra.T®- 3eS • -xj"' T^B -ri 
 
 TDc cis(^ K^ K) cvix-mt; «^vc?- As in a Chorus, when the Coryphxus or 
 Precentor hath begnn, the whole ^ire compounded of meny andfomc- 
 times of women too^ followcth, finging every one their part, form in 
 higher andfome in lower notes ^ hut all mingling together into one complete 
 Harmony 5 fo in the world God^ as the Coryph^us, the Prscentor and 
 Prsefultor, beginning the Dance and Mufic^, the Stars and Heavens 
 move round after him according to thofe numbers and meafures, which h$ 
 prefer ibcs thcm^ all together makjng up one mofi excellent Harmony, 
 
 It was alfo before obferved , that Ecphantus the Pythagorean j, 
 and Archelaus the Succefibr of Anaxagoras ("who were both of them 
 Mom/Jis in their Phyliology) did affert the World to have been Made P^^i -^o^. 
 at Firft, and ftill to be governed by One Divine Mind 5 which is 
 more than fome Atornifts of ours in this prefent age, who notwith- 
 ftanding pretend to be very good Theifts, will acknowledge. We 
 ftiall in the next place, mention E«c//Wej" A/ega^'ew///, the Head of that 
 Seft called Megarick, and who is faid to have been Plato's Mafter for 
 (bme time, after SocrateshXs death 5 whole Dodirineisthus (et down 
 by Laertius^ Sx©^ "ev to 'Ayocdiv ocTTicpcdvi^o, ^m^^o7<; ovo/za^i y.aKis/jLivo\i ' 
 c'-ri fxyi ^ i^Jvv.mv, oii ^ Qeov, Kj 'dhho-n n9i', tij loi Aoitto. Td j avT;»te<,M/et'« 
 ir^ 'A><xei3), «i>5§a, (XVI eJvou (P&Qkmv Which we underftand thus. That 
 Euclides (who followed Xenophanes and Varmenides) made the Firii 
 Principle of all things, to be One the very Good, called fometimes 
 Wifdom , fometimes God , forietimes Mind, and fometimes by other 
 Names jbut that he took^arvay all that is Oppofite to Good^denying it to have 
 any Real Entity ; that is, he maintained, that there was no Pofitive I\r<«- 
 ture of Evil, or that Evil was k:> ,''rrnciple. And thus do we alfb un- 
 derftand that of Cicero, when he reprefents the Doftrine of the Me- 
 garicks after this manner, Id bonum folum cffc, quod effet Vnum, O* 
 Simile, & idem, C^ Semper 5 to wit, that they fpa1\e this concerning ■ 
 Cod, that Good or Coodnefsitfelf is a Name properly belonging to 
 him, who is alfo One, and Like, and the Same, and Alwayes 5 and thaC 
 the true Good of man, confifteth in a Participation of, and Con- 
 formity with this FirliGood. Which Doftrine Plato feeras to have 
 derived frorn him , he in like manner , calling the Supreme 
 Deity, by thofe Two Names, to tv and t' 6iyx9r>'i, the One, and the 
 Good, and concluding true hutnane Felicity to confift, in a Participa- 
 .vtion of the Firfi Good, or of the Divine Nature.
 
 298 A ntifthenes /'iV One Natural God. Book L 
 
 In the next place we (hall take notice of Antijihenes, who was the 
 Founder alfo of another SeQ^ to wit, the Cynick^ 5 for he in a certain 
 Ck De N.D. Phyfiological Treatifcjis faid to have affirmedjE^ Populares Deos MuU 
 Li. fos^ fed NatnraleMVnum, That though there were many Popular Gods^ 
 
 PelraDc.ii yet there was hut One Natural God : Or, as it is expreffed in La&antius^ 
 Vnum ej[e Naturalem Deum, quavtvis Gentes ^ Vrhesfuos habeatit Popu- 
 lares j "ihat there was but One Natural Cod, though Nations and Cities had 
 their Several Popular Ones. Wherefore Velleius the Epicurean in Cicero 
 quarrels with this AntiUhenes, as one who dcftroyed the Nature of 
 Gods, becaufe he denied a Multitude of Independent Deities, ftich as 
 Epicurus pretended to aflert. For this of Antijihenes, is not (b to be 
 underftood, as if he had therein defigned to take away all the Infe- 
 riour Gods of the Pagans, which had he at all attempted, he would 
 doubtlels have been accounted an Atheift, as well as Anaxagoras 
 was 5 but his meaning was, only to interpret the Theology of the Pa- 
 gans^ concerning thofe other Gods of theirs, that were or might be 
 look'd upon, as Abfolute and Independent 5 that thefe, though Many 
 Topular Gods, yet indeed were but One and the fame Natural God,cz\\' 
 ed by feveral Names. As for example, when the Greeks worlhipped 
 Zens, the Latins jf<?w/, the Egyptians Ha«»«/<j», the Babylonians S^/, 
 the Scythians Papp£usj thefe were indeed many Popular Gods, and 
 yet nevertheleft all but One and the fame Natural God. So agaia 
 when in the felf fame Pagan Cities and Countries , the refpeftive 
 Laws thereof, made mention of feveral Gods , as Supreme and Ab- 
 folute in their feveral Territories, as Jupiter in the Heavens, funo 
 in the Air, Neptune in the Sea 5 or as being Chief in feveral kinds and 
 Functions, ViS Minerva for Learning, Se//^»4 iotWat^^c. (for this 
 Arijiotle takes notice of in his Book againft Zeno, \^' tov vo'^aoi', tihA- 
 7\k n.^^ijis'; a/shviKav oi ^eoi. That according to the Laws of Cities and 
 Countries, one God was Beji for one thing, and another for another^ An^ 
 tijihenes here declared concerning thefe ahb, that they were indeed 
 Many Popular or Civil Gods,b\it all really 0«e and the fame Natural Cod, 
 
 To Antifihenes might be added Diogenes Sinopenjts, of whom it is 
 recorded by Laertius, that obferving a Woman tob fuperftitioufly 
 worfhipping the Statue or Image of a God, endeavouring to abate 
 her Superftition, he thus befpakeher, fhi AJKa.Q'^, S yl/vcu, iWii Trofe ^tS 
 cincdiv t^Sir©-- (rnvToc yd^ '(fjivooure ttAm^m) a.5(^«/ttoVM(i!^>j? > Tal^e you not 
 care, Woman , of not behaving your felf unfeemly , in the fight 
 cf that Cody who fiands behind you .<? for all things are full of him : 
 Thereby giving her occafion, more to mind and regard, that Su- 
 preme and Univerfal Ntf/iaez;, that filleth the whole World, and is 
 every where. 
 
 XXIII. It hath been frequently affirmed, that Socrates died a 
 Martyr for One only Cod, in oppofition to thofe Many Cods of the 
 Pagans --i and Tertullian foz one, writeththus of him, Propterea dam* 
 piatus efl Socrates, quia Deos dejiruebat 5 Socrates was therefore con- 
 demned to die, becaufe he dcftroyed the Gods. And indeed that Socra- 
 tes afTerted one Supreme God, the Maker and Governour of the whole 
 
 World
 
 Chap. IV. Socr. an Ajjerter of One Supreme D. 2 (^^ 
 
 ■ ■ : — - 
 
 World, is a thing not at all to be doubted. In his difcourfe with 
 Ariftodcmut in Xcnophons firft Book of Memoirs, he convinced him, 
 that the things of this world were not made by Chance, but by 
 Mind and Counfel, ajs; y<. (ska-ks(j3^!jM ttoVu toot* rotliTa ot^jS tivo? ^.[ix' 
 »5)/S, iij cpiAo^^s Tf^iv/xaff, I am note convinced from whit you fay^ that 
 the things of this roorld, tvcre the workjfiatijliip of fame wife Artificer^ 
 Tpho alfo Tvas a Lover of animals. And (b he endeavoured to per- 
 fwade him, that that Mind and Underftanding which is in us,was de- 
 rived from fomeMind and Underftanding in the Univerle, as well as 
 that Earth and Water which is in us, from the Earth &nd Water of the 
 Univerfe, <nj o <ra.uT <:p^\if./b6v ri (5bMS^ fcx^^» aMoGi 5 i^/jL^ i^v cj^^'n/xov 
 ^vcu , ei^? c'-n yvi n lunecv fj(A^(^ e> toT moiMoli ttoMIi? iV^^ tj^^a^ , ;^ y, 
 
 5®^ Aagovfi TO (jvv^^f.co'pxi avi j vSv 3 /i-to'vov a^ scTte/^S 01/Ta ffE (^Tvya^ Tta^ 
 2bnei? OTvot/pTOowi • Do yo%t think^that yoH only have Wifdom in your felf, 
 and that there is none anyrrhercelfe in the whole World voithoiit you ^ 
 though y OH know that you have but a fmall Part in your Body, of that vafl 
 ^antity of Earth which is vpithout you , and but a little of that IVater 
 andFire^ andfoof every other thing that your Body is coKipounded of 
 in refpeB of that great Mafand Magaz,ine of them which is in the World, 
 Is Mind and Vnderjianding therefore the only things which you fancy 
 you have feme way or other luckily got andfnatch'd unto your felf whileli 
 there is nofuch thing any where in the world without you , all thofe infi' 
 nite things thereof being thus orderly difpofed by Chance. And when 
 Ariflodemus afterward objedied, that he could not fee any Artificer 
 that made the World, as he could thofe Artificers which made all 
 other humane things, 5" tftfr.«fe/ thus replies, i:^ Y' rluxncojTi (roy<. -^^ 
 
 <5^ yvdi/xj; (xMoc "n/'x*? Wvro -n^ij&t; ' Neither do you fee your own SToul^ 
 which rules over your Body 3 fothat yon might for the fame reafon con- 
 clude, your fclf to do nothing by Mind and Vnderjianding neither, but 
 all by Chtnce, as well as that all things in the World are done by Chance, 
 Again when he further difputed in this manner, againft the neceffi- 
 ty of Worfliipping the Deity, »x -O^ooS li Staixlmv, iS xiin^^r??, aM* 
 
 I defpije not the Deity, Socrates, but thinl{^ him to be a more magni- 
 ficent Being, than that he fiouldjiand in need of my worjjjip of him. So- 
 fr<j/ex again anfwers, cQ<^ fMyoiXoir^i-Tngi^v oc^toi cm ^E^vi^L'efv , TtQirca 
 itiaMov 7i/x\^icv ojjjh. How much the more Magnificent and Illujirious that 
 Being is, which takes care ofyou,fo much the more in all reafon ought it to be 
 Honoured by y OH. Laftly, Arijiodemus d'lCcovenug hisdiibelief of Provi- 
 dence,as a thing which feemed to him Incredible if not Impoffible,thac 
 one and the fame Deity fhouldbe able to mind all things at once, 6"^- 
 crates endeavours to cure this difbelief of his in this manner 5 
 S '}<x.M, xaiocfx^ee, 077 it) «ri? v»^ iv^v to civ oS^ ottsj? ^•sKi'mt /uuSxxe^/.- 
 ^i.'ux.t ' ohcdvci Sv x?^ iij Thu iv ttxiTi cp^vnaiv Toi WiTa ottsj? a.v aihyi i/i^ ij 
 SJTZD TihSai " 39 /XH TO mi fj^j c'ju/xa h^vxcdmt, b^ imhAoc ^dtac i^inveic&txtj t- 
 ^ TH Si-<s c(p2mKfA^v a^'viJtlov iiVcu a^« mi'Tw o^v ' Confider , Friend^ I 
 ^r ay you, if that Mind which isin your Body does order and difpofe it 
 every way as it pleafes , whyfiould not that Wifdom which is in the Vni- 
 ijerje^ be able to order all things therein alfoj asfcerteth beji to it .- and if 
 
 your
 
 400 That Soerates a Martyr for B o o k I. 
 
 your Eye candifcern tbingi fever al miles dijlant from it^ why JJwuld ii 
 bethought impojjibk for the Eye of God, to behold all things at once § 
 Lajily, if your Soul can mind things both here and in Egypt, and in Si- 
 cily 3 Tohy may not the Great Mind or Wifdom of God, be able to take 
 care of all things in allpUces .<? And then he concludes, that if Arijio- 
 demusi would diligently apply himfelf to the worfhip of God, he 
 ftiould at length be convinced, o-n raQS-nv !^ ttiSt^v '^ Ti Beiov, ^5' a- 
 {JM 7n>ci*TO o^^v, K, Tm'vra aR»eiv, )^ TrovTaxS 7r«/peivow, iy '<x.yux. toiT&v tTrn^- 
 K&(do!.i ' That God is fuch and jo great a Being, as that he can 4/ once 
 fee all things, and hear all things, and be prefent every where, and take 
 care of all affairs. Moreover Socrates in his difcourfe with Euthyde- 
 mus in Xenophon's Fourth Book, (peaks thus concerning that invifible 
 Deity which governs the whole worlds ol -^ aMoi 3eoi y/ZivTol (kyoc^ 
 ^<(5b'iTt? , i^v -nsTOV &? ii e.uqjavti; iovt?? hS'caQiv^ ii) 6 nr oAov idQfuuov «ruv- 
 •TriTjav -zi ;t, ffuve viiv, gV 5 TTBtiTa jcaAoc >^ a>«S^ '<^, &c. St©^ to fji^yi<px. fj^ 
 
 ^XMV Svou IJAi©^, wt '^^z^tTrei to7? avegi.Tre/5 ^owt ang/g£? c'^v, ocM' law 
 ■ vj? coJT KVcuL^t; tyx^?^ 3eoc<r5ai, t[u) c\^v o«|)ou§Stoi • r/)e o/Aer Gods giv- 
 ing us good things, do it without viflbly appearing to us ; and that God 
 %vho Framed and Containeth the whole world (in which are allgoodand 
 excellent things) and who continually fupplieth us with them. He though he 
 befcen to do the Greatejl things of all, yet notwithfianding is himfelf In- 
 vifible andVnfeen. Which ought the lefto be wondred at by us, becauje the 
 Sun,whofeemeth manijeji to all,yet will notfuffer himfelf to be exa&ly and 
 dJfiinClly viewed, but if any one boldly and itapudently gaze upon him^ 
 will deprive him of his fight : As alfo becaufe the Soul of Man, which 
 tfto^ of all things in him partaketh of the Deity, though it be that which 
 tttanifejlly rules and reigns in us, yet is it never feen, o-x^m xafoioSvia jaA 
 xaTacp^ovav 7^'' ao^T&v, aM' 6x. t-'^ yivofj^OjV j\w otJva/xiv cui-z^^, vjxtkjmxv- 
 ^JccvovTO nimv tc ^i/.<iviov, IVhich Particulars he that conjiders, ought not 
 to defpife Invifible Things, but to honour the Supreme Deity, taki»g 
 notice of his Power from his Effe&s. Where we have to AouyucW, as 
 alfb before to ©eiov, plainly put for the Supreme Deity. And we did 
 the rather fet down thefe pafTages of Socrates here, concerning God 
 and Providence, that we might (hame thofe who in thefe latter days of 
 ours are fo Atheiftically inclined, if at leaft they have any Pudor 
 or Shame left in them. 
 
 But notwithftanding Socrates his thus clear acknowledging One 
 Supreme and Vniverfal Numen, it doth not therefore follow, that he 
 rejefted all thofe other Inferiour Gods of the Pagans, as is commonly 
 conceived. But the contrary thereunto appeareth, from thefe very 
 paflages of his now cited, wherein there is mention made of other 
 Gods befides the Supreme. And how conformable Socrates was to the 
 Pagan Religion and Worfhip, may appear froqi thofe Laft Dying 
 Words of his Cwhen he (hould be moft ferious) after he had drunk 
 the poilbn, wherein he required his friends to offer a Votive Cock, for 
 ^"'"^ ^'^f-^-^- him to J^fculapi us: For which 0>-7^f« thus perftringeth him, ^9"^^'- 
 K-oWTOt <f)iKo(rn:p'J)(sa.\^iq o^f 1^ 4'-^^'^ Ki "^^ Slayooylw ^ xccKc-c, /ie£i6)«.iii':^ 
 
 *^ <r/ju>t^ «A£nTguov« ttS 'hsv.KvrmSi «7rt5li5^m5 * And they who had Philo' 
 
 fophized
 
 Chap. IV. One only God ; a Vulgar Error, 401 
 
 fophized fo excellently concerning the Soul, and difcoHvfed concermvc 
 the happineji of the future jiatc to thafe who li-oc welly do afterward 
 fink, duvpn from thefe Great, High and Noble things, to a. fuperUitiosfs 
 regard of Little, Small and 1 rifling Matters, fuch at the Paying of tt 
 a Cock to iERulapius. Where notwithftanding, Origen dcjth not 
 charge Socrates vvithfuch grofi and downright Idolatry, as he doth 
 elfewhere, for his facriftcing to the Pythian Apollo, who was but an 
 Inferiour Demon. And perhaps fome may excufe Socrates here, as 
 thinking that he look'd upon Jifculapius no otherwife, than as the Sh- 
 ■preme Deity, called by that Name, asexercifing his Providence over 
 the SickpefioLnd Health or Recovery of Men, and that therefore he 
 would have an Euchariftick Sacrifice offered to him in his behalf, 
 as having now cured him at once of all difeafes by Death. However 
 Tlato informs us , that Socrates immediately before he drunk 
 his Poyfbn, did, <^''x^^' '"'^ -^^i?, tW i/^o'iKimv tIu) c'^fit'vJ^ c^tsiiTE 
 Al.'ny^ §vca' pray (not to God, but to the Gods, that is, to the ^«« 
 preme and Inferiour Gods both together, as in Platans Phadrui he did to 
 Pan and the other Tutelar Gods of that place) that hif Tranflation front 
 hence into the other world might be happy to him. And Xenophon in his 
 Memoirs, informs us, that ^tf^r.^^^/ did both in his Words and Pra- 
 dice, approve of that Dodrine of the Pythian Apollo, That the Rule 
 of Piety and Religion, ought to be the Lavp of every Particular City and 
 Country 5 he affirming it to he a Vanity for any man to bejingular here- 
 in. Laftly, in his own Apology, as written by Plato, he profefles to 
 acknowledge, the Sun, Moon and Stars, for Gods ; condemning the 
 contrary Doiknneoi Anaxagoras, as Irrational and Abfurd. Where- 
 fore we may well conclude this Opinion, of Socrates his being Con- 
 demned for denying the ^lany 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 accufation of Impiety re- 
 ally was, which he was charged with, Socrates hirafelf in Plato's Eu- 
 thyphro, will inform you, that it was for his free and open condemn- 
 ing thofe Traditions concerning the Gods, wherein Wicked , Dif- 
 honed and Unjuft Aftions, were imputed to them. For when £»- 
 thyphro having accufed his own Father, as guilty of Murther (meer^ 
 ly for committing a Homicide into prifbn who hapned to die there) 
 Would jurtifie himfelf from the examples of the Gods, namely Jupiter 
 and Saturn, becaufe Jupiter the Beft and Jufteft of the Gods, had 
 committed his Father Saturn to Prifon for devouring his ions, as Sa- 
 turn himfelf alfo had caftrated his Father C£liuj for fome mifcarriagcs of 
 \\\s^Socrales thus ^efpeaks him,~A(^TA,,S Eu6ui$^ov, tSt' '6^v S ivtjca xkuy^a- 
 
 ^('L^i, ccc. Is not thk the very thing, O Euthyphro, for which lam ac- 
 aufed .«' naitiely hecauje when I hear any one a^rming ftich matters ai 
 thefe concerning the Gods, I am very loath to believe them, atidjiick ^^t 
 Publick'y to declare my diflike of shem^ And can you, O Euthyphro, ift 
 good carneji (hink^ that there are indeed fVart and Contentions Amongjl 
 the Cods, atid that thoje other things were alfo done byihem,which Poets 
 and Painters commonly impute ts them / fuch m the Peplura or Veil of 
 Mioerva, v^hij:b m the. Paaathe&aickS is witb great psm^ and ceremony^ 
 
 hoBgh^
 
 402 Plato alfo a Real Polytheift. B o o k L 
 
 brought into the Acropolis, is cKibroidered all over with .<? Thus we 
 tee, that Socrates though he alierted one Supeme Deity^ yet he ac- 
 knowledged notvvithftanding other Inferiour created Gods^ together 
 with the reft of the Pagans, honouring and worOiipping them j on- 
 ly he difliked thofe Poetic/^ Fables concerning them (believed at that 
 time by the Vulgar) in which all manner of Unjuft and Immoral 
 Aftions were Fathered on them, which together with the Envy of 
 many, was the only true reafon, why he was then accufed of /-wp/efy 
 and Atheiff/i. 
 
 It hath been alfo affirmed by many, that Tlato xesWj alTerted t)«e 
 on^y God and no more, and that therefore whenfoever he /peaks of 
 Cods rlurally^ he muft be underftood to have done this, not accord- 
 ing to his own Judgment, but only in a way of Politick Compliance 
 with the Athenians, and for fear of being made to drink poyfon in 
 like manner as Socrates was. In confirmation of which opinion, 
 there is alfo a Paflage cited out of that Thirteenth Epiftle of Plato's 
 to Dionyftui, wherein he gives this as a Mark, whereby his Serious 
 Epijiles, and fuch as were written according to the true fence of his 
 own mind, might by his friends be diftinguifhed from thofe which 
 were otherwile -, ^^ /ud^j ^ (TTris^lou, '^^frAM? ^ci ^"X^ -^o] 3 ^ vj-^oi', 
 when I begin my Epijiles with Cod, then may yon conclude 1 write fe- 
 riottjly, but not fo when I begin with Gods. And this place feems to be 
 therefore the more Authentick, becaufe it was long fince produced 
 p,-ap_Ei.i.ii.^Y ^"fi^'f^ to this very purpofe, namely to prove that r/a/t? acknow- 
 c jj. ledged One Only God j <5iAQ^ 3i '^v eva 3eov aS^c , ei fc, ffiivii3»4 ''E^- 
 
 Awm^ T>j -3^'' TrAeic'i'to' H(uil^ ^^mS^i "n^t^m'.yi^'ia. ^ )ij a.Trd 'r vrgo? Aiovumov ^^n- 
 5cAmi;, a// >; o^iUSoAx Si/x;;, 'Pji! tj Six cttsiJk otUTa" 'y^cpo//Y/'6;v, 'Z, '^/ «^- 
 Ac9? aTTJ^f ftutvcov • It is manifest, that Plato really acknowledged One on- 
 'i^ ■ ly God, however in compliance with the Language of the Creeks^ he of- 
 
 ten fpaks of Cods Plurally 5 from that Epijile of his to Dionyfius, where- 
 in he gives this Symbol or ^far^,, whereby he might be known to write 
 feriotijly, namely, when he began his Epiiiles with God, and not with 
 Gods, 
 
 Notwithftanding which, we have allready manifefted out of Plato's 
 Tim<eus, that he did in good earneft ailert a Plurality of Cods ■ by 
 which Gods of his are ti3 be underftood , Animated or Intelledtual 
 - Beings Superiour to Men, to whom there isan Honour and Worlhip 
 from men due. He therein declaring, not only the Sun, and Moon, 
 and Stars, but alfo the Earth it felf (as Animated ) to be a God or 
 ?. 40. 5c!-. Goddefs. For though it be now read in cur Copiers, Tr^jeffevro'Tlio ow- 
 im-Ttsi, that the Earth rras the Oldcji of all the Bodies ivithin the Hea- 
 vens^ yet it is certain that anciently it was read otherwife , 7r§e(r€uTdc- 
 ih) ^Z\; The Oldeji of the Cods 5 not only from Proclus and Cicero^ 
 but alfo from Laertius writing thus : yvv ^ ir^ia^v'Tdilu) fj^j itvoj. ■r/J 
 (li/ ttS is^'.'ii ^Z\ , y<<.\icdi:a ^ ^mx^yt'ijjx. , Lc, vukToc y^ Kf/A^q.v imelv, icu.v 
 tf-' 'On TO ix.kC,->s^ yMZw{k<.i <z^, to /^e^TDi', Though Plato'/ Cods were for 
 the moji part Fiery, yet did he fuppofe the Earth to be a Cod or Goddtft 
 ioo, a£irming it to he the Oldeii of all the Gods ivithin the Heavens, 
 Made or Created to difiinguifj day and night, by its Diurnal Circuvigyra- 
 
 Hon
 
 C H A p. I V. Never thelefs a Monarchift. 40^ 
 
 tio» upon its orvn Axis , in the Aliddle or Centre of the World, For 
 
 Vlato when he wrote his Tini£us^ acknowledged only the Diurnal 
 
 motion oi the Earth, though afterwards he is faid to have admitted 
 
 its Annual ton. And the fame might be further evinced from all his 
 
 other writings, but efpccially his Book of Laws (together with his 
 
 Epinomis) faid to have been written by him in his old age, in which 
 
 he much infifts upon the GodJ/jips of the Sun, Moon, and Stars, and 
 
 complains that the young Gentlemen of Athens, were then fo much 
 
 infefted uith that Anaxagorean Doftrine, which made them to be 
 
 nothing but Inanimate Stones and Earth, asalfo he approves of that 
 
 then vulgarly received Cuftom of Worfliippingthe Riling and Setting 
 
 Sun and Moon, as Gods, to which in all probability he conformed 
 
 himfelf; 'AvaTi'MovTc^ -zi mAijj ;£, otXWH?, Jt, tt^J^ ^ff/xa? iovtz^v, -no^osKJuf^- DeLeg.io.f 
 
 TOi'ou? e'vo/x'^jcov K, aV d!iTv^ylcu.<;, Li, en [xdKis^ ovttjjV,;^, asTwiUii utk.4(0cv dth^v- 
 T5)V <S)? iht eiffi 5^01 • The Projirations and Adorations that are nfcd both 
 by the Greeks, and all Barbariaps, towards the Rifing and Setting Sun, 
 and Moon (As well in their Profperities as Adverfities) declare them to 
 be unquejiionably ejlccnicd Gods. Wherefore we cannot otherwife 
 conclude, but that this Thirteenth Epiftle of Tlato to Dionyfii^^ 
 though extant it feems before Eujebius his time, yet was Suppofi- 
 tttious and counterfeit by Ibme Zealous but Ignorant Chriftian. As 
 there is accordingly, a Noe^'s-ra/, or Brand of Baftardy prefixed to it 
 in all the Editions of Plato's Works. 
 
 However though Plato acknowledged and worQiiphed A/any Gods^ 
 yet is it undeniably evident, that he was no Polyarchiji, but a Mo-< 
 narchijl, an aflertor of One Supreme God, the only a/JxccpuHC, or Self- 
 originated Beingjxhc maker of the Heaven and Earth, and of all thole 
 other Gods. For firft it is plain that according to Pluto, the Soul of 
 the rohole World was not it felf Eternal, much lefs Sclfexiftent, but 
 Made or produced by God in time, though indeed before its Body, 
 the Worlcl,(xom thefe words of his ; tW ^y\w shi Lc, vu'i' ucs^ai o^x^'^S^t^ ?/jt. "tm^ 
 
 PjUtj'^v ^ox'"^ (y^lj^oc^ Lq !^3"7rDTzv iij o:^|ijcRz.v (x^^o/zj^jx mnsy.m\a • God did 
 not fabricate, or make the Soul of the world, in the fame order, that we now 
 treat concerning it, that is After it, as junior to it 5 but that which was to 
 rule over the world as its Body, being more excellent, he made it Firi}, and 
 Seniour to the fame. Upon which account Arijioile quarrels with Plato as 
 contradic'ting himfelf, in that he affirmed the Soul tobe a Principle, 
 and yet fuppofed it not to be Eternal, but Made together with the 
 Heaven : aMa aw xJV nAa-niivi y<. oTo'v tb Kiyea\ 'v\v oh^uxt apyho itVM dt-'io- ^"y- '^^' 
 75 ocwTD tooiTo «^v»v, vgi^.v y^ )t, ccijux. 73ii is^\M V) "Y^^' Neither is Jtpoj- 
 (iblefor Plato, here to extricate himfelf ivhojcmetimes declares the Soul 
 to be a Principle,as that which Moves it felf , and yet affirms it again not 
 to be Eternal, but made together with the Heaven. For which caufefome 
 Platonifts conclude, that Pluto aflcrted a Double Pfyche, one the Third 
 tiypoftads of his Trinity, and Eternal, the other Created in Time tO' 
 gether with theWorld^which feems to be a Probable Opinion. Where- 
 fore iince according to Plato, the Soul of the World, which is the 
 ehief of all his hrfcriour Godsj was not Self-cxiftent but Made or Pro- 
 
 R r duced
 
 404 PlatoV One God^ the Maker B o o k I. 
 
 duced by God in time, all thofe other Gods oi^ his, which were but 
 Parts of the World, as the Sttftj Moon^ Stars and Demoas^ muft needs 
 be fo too. But left any (hould fufpeft, that Tlato might for all that, 
 fuppofe the World and its Gods not to have been made by One only 
 Unmade God, but by a Multitude of Co-ordinate Self-exiftent Prin- 
 ciples, or Deities confpiring^ we (hall obferve that the contrary 
 hereunto, is plainly declared by him, in way of anfwer to that §^£- 
 re, Whether or no there were Many and infinite Worlds (as fbme Phi- 
 lolbphers had maintained ) or only One? he Refolving it thus, 
 
 •Trzlvlx OTTOffa, vonid t,Z(x. , fjut&' i-n^is J^din^v shi «v ttot en, &c. »v« Sv td5^ 
 jf"^' tIuj /uo'i'^ffiv, ojuuom ^ isf ttxvtsXS ^^O) , Sla rcwitx. avi §^'0 , ar' aTre'^a? 
 feTroi'iKTEV 7roi2v tdQ^-ise;^ aM' li? ot^ ^iovo^i^Jig ^(^vo? •ytyivi?, tfi tj ;^ "tWou* 
 whether have we rightly affirfaed^ that there is only One Heaven, (or 
 World J or is it more agreeable to reafon to hold Many or Infinite .<? 
 We fay there is but One, if it be made agreeable to its Intelk&ual Para- 
 digm, conteining the ideas of all Animals and other things in it ; For 
 there can be hut One Archetypal Animal, which is the Paradigm of aS 
 created Beings ; wherefore that the PPorld may agree with its Para- 
 digms in this refpeff of Solitude or Onlinef, therefore is it not Two nor 
 Infinite, but One-only-begotten, His meaning is , that there is but 
 One Archetypal Mind, the Demiurgui or Maker of all things, that 
 were produced 3 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 Tim^tts and elfe- 
 where, 3eo?, God or The God, by way of Excellency 5 fometimes 
 6 <5V/xixgi/ec, ihe ArchiteU or Artificer of the World '-y fometimes i^ownvc, 
 
 : jy TWTOg tS ^"5 tS TrKVTt?, the Maimer and Father of this Vnivcrfe, whom 
 
 ' it is hard to find out, but impojfible to declare to the Vulgar 'j again, 
 
 ^7^ TTWoi 3to?, the God over all--, '^ (pxicnan; k^ijv?, the Creator of Nature i, 
 tS ttki/To? a^x^i the fole Principle of the V.niverfe -, -Tn/.VTZov ou77ov, the 
 Caufe of all things 3 vS? -ttk'i'tov <^a.(nK^c,, Mind the King of all things ; 
 vS? ou3tt5k^tzi'? ttovtzx jtocfJMV Six "mvrav i<sjv, that Sovereign Mind,which 
 orders all things and pafics through all things ; tS -ttoiTo^ KuQiQvviTnq^ 
 The Governourof the Whole j li ovaef, "f^iQn ^ fhti^v, that which al- 
 ways is and was never made , Tr^Z-ng 3eo?, the Firff God 5 yx^j^fc^ 
 (Ttei'/^AV, and ixiyigsi; BiZv^ The Greatefi God , and the Grealejl of the 
 Gods ; mAiov "f^ntro-t;. He that Generated or Produced the Sun j y^v^ 
 
 D«RfP. L.I 0. ^£5^10^ '^ ^ea?, k^ miTa tx qa/ >s^\ci> iij tb di'Oi^is^ v^hin j^'?f a-7reiT« £p>o^- 
 ^frai, 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 
 1 Sophifl whofe Efficiency the Things of the World, vg^^v tj^'tTo, ir^-n^v tht 
 ovTDc, were afterwards made when they were not Before j or from an 
 Antecedent Non-exijience brought forth into Being. This Philofopher 
 fomewhere intimating, that it was as eafie for God to produce tbofe 
 Real Things, the Sun, Moon, Stars and Earthy &c. from himfelf, as it 
 
 D %/).L.i8. is for tts to produce the Images of our f elves and, whatsoever elfe wepleafe, 
 only by interpofing a Lookjng-glafi. Laftly he is called 'k Wvra Td-rc 'dhKx 
 i^ydlyTxi, k, kcwm , He that Caufeth orproduceth both All other things, and 
 
 even
 
 Chap. IV. Of Gods, and All ; Selfmade 405 
 
 even Himftlf'-y the meaning whereof is this. He that is coj-rocpui^?, fas the 
 fame Plato alfo calls him) a Self- originated Beitjg.anclfrom no other Canfe 
 he fides Himjelj] but the Caufe of All other things. Neither doth LaUantius 
 Firmiantis himfelf refufe, to (peak of God alter this very manner , that 
 Seipjum fecit, and that he was. Ex Scipfo procreati/s, (^ propterca Talis 
 ^ilem fe ejfe voluit ; that He made Himjelf, and that, being Procreated 
 Jrom Himfelf, He therefore was every wayfuch^ as he Willed himfelf to be. 
 Which unufual and bold ftrain of Theology, is very much infifted up- 
 on by F/o//««j' in his Book, neg,/; tS 3eAM//aTc^ tS tic^, Concerning the 
 Will of the FirliOne^ or Vnity. He there writing thus of the Supreme p"' J^"'^- ^' 
 God, cuTiov eocwTO, it, ttk?' ocotS, :^h' cujt owTx^i He is the Caufe of him- ^^ 
 felfand he is from Himfelf , and Himfelf is for Himfelf. And again oojtt:? 
 %^\i 2tc? 7roi£v toWT, it) tuj^oi icwii, ;^ XX ^? ""$ eT^eo? iSihvcn -f^ofjui- 
 cc, aM.' <i$ BiKa com? ' This is He^tvho is the Maker of himfelf i, and is Lord 
 over himfelf --i (in a certain fence) /<7r he was not made that^ which Another 
 voilled him to be^but he is that which he willeth himfelf to be. Moreover, 
 
 era.' &gi di'iqyAi/JX. cwii<;-, dMk aAX» jl^j i3ho<;, icwii ci^ a*eg;j/>f/>ca ou3tt5?, 
 Srtt a^ di<; G-u/xQiQiiXAV '<$^v , aM' fii? e^tgyS avTii; ;^ 6jg oloto? tMhe , ccc. 
 The Supreme Deity loving himfelf as a Pure Ught^ is hi/ufelfwhat 
 he loved •■, Thus as it were begetting and giving fuhfifience to him- 
 felf^ he being afianding Energy. Wherefore fin ce God is a Work^ or En^ 
 ergy^ and yet he is not the Wor^. or Energy of any other Beings he mufl 
 needs be (\n fome fencej his own Worl^ or Energy ^ fo that God is not^ 
 that which he happened to be 5 but that which he willeth himfelf to be. 
 Thus alfo a little before, m-cchtsov el; 'iv tIuj (b-isKmv k^ tIuj i(^io(.v • -ri {5^ p. 
 MK&v -tto?' ocuto, avayfcjf cc^ to avoa vra?' owtS, digz 0UJ7 -TmrowKAvca av-nv , 
 Koyoi; av<^'§ev • ei ^0 m jiaAHQ.; Tnx?' ocutS, iy olov e^yov oc/jtS, cuJth '^tcuj-. 
 -rtv TV} mo^et au75 auTc; «v isTz^g Ovros^W? xv rk «ut, c-j^ a^ OTn? t'n/xt'i' 
 '(^v, «A\' ovne t€»Avi9n ai''"? ' Wc mtist of neceffity make Will and Ef- 
 fence ihefameinthefirfi Being. Wherefore (incc his Willing is from 
 himfelf, his Being mufl needs be from himfelf too ; the confequence of 
 which Ratiocination is this ^ that He made himfelf. For if his volition 
 he from himfelf ^ and his oirn work^^ and this be the fame with his Hy- 
 po(tsifis or Subfiance 'j he may be then faid to have given fubjifience to 
 himfelf. Wherefore he is not what he happen d to he^ but what he will- 
 edhimfelfto be. But becaufe this is fb unufual a Notion, we fhall 
 here fet down yet one or two pafl'ages more of this Philofbphers con- 
 cerning it '-, i>Tt i|<i> ^ fe^Kv\<nji<; ouJtS m x0a, aMa cnivi^v cwr^ tv{ oTov a- p ■, 
 mx V) 9iMmg' it, iht '<5^i' cW'ri'J AaSav, ccvdj tS MKev 'i.ouj'mf o-ni^ ''^' ^j 
 (ToiJ^^oiA.©^ cuhk ioLu-m, dihojv cfjhig eivcu , it, tSto h o«^ 3s'Aei • k, vi ^- 
 Akjj; ;tf ccuTt? tv • iy TariM »x ^'^'^'^'i c'^i /Uvi ocAAo aO-ni? oin^ 'iivy^v, aAAo 3 i^ 
 cj^ i£sAii9n «v 71 ■yot^s a.v ;^ kd{Kv,(ji, -S tStd '(^ • iij "^a. UTn)Goi/>ce3ac tAs'_ 
 c\5ai auTTif C7J ^Aoi ^iu!?a(, ^^ '<^av(ti auTZif aAAa|aci9a( tJu) au75 (puaiv ei^ 
 ocAAo, //.h'te «,v iAAo n ^ve'oSai |?33An,Si)i'ou, jUWt' av kcwizS tx iJAi^.^\cLc9rsn^ Lc, utto 
 avayw^? tStt) oV '<iji , ttiT auTO ^I'na, o'-Tit? aW; aet h^Ahcte ;t) 3e Aei, '($5i ^o 
 ciT(iJ$ H a>«6S cpLiin?,6t'Aii(n; aCiS' The Effence of the Supreme God, is not 
 without his Will, but his IVill and Effence are the fame ; fo that God 
 concurreth with Himfelf^ himfelf willing to be as he is^ and being that 
 which he willeth i and his Will and Himfelf being one and the fame. 
 For Himfelf is notOnethivg (as happening to be that whichhe is) and 
 that he would will to be Another : For what could God will to /-(-', but 
 
 R r 2 that 
 
 74>.
 
 L^ 
 
 406 The Firfl: Hypoftafis o/PIatoV Tri n. Boo k I. 
 
 P-7Si- 
 
 that xchich he is ? And if vpepouldjuppofe, that it mre in his own choice^ 
 to be what he vpould^ and that he had liberty to change hit Nature into 
 tehatfoever elfe he f leafed, it is certain that he would neither n>ill to be 
 any thing elfe, beftdes what he is, nor complain of hi mf elf as being now 
 that which he is, cut cfnecejfity, he being indeed no other but that^ 
 which himfclfhath willed and doth always will to be. For his Will it 
 bk EJfential Goodnef, fo that his Will doth not follow his Nature but 
 concurr with it 5 in the very Ejfence of this Good there being contained his 
 Choice, and Willing of himfelf to befuch. Laftly, n«v k^ ^iKm<; , ko^ 
 mi-n TO iMi pisKofJ^ov, a^ -d -K^g pj»A«(jiE(iJ? a^ • tt^^tov a.^ m pishyiaiq xi- 
 To?, ;9 TO 0)? iSxAtTO a^ ;t, oTov t€aAtTO, Kj to tjj ^>i'Kw\ iidf^ov ti roixvTn 
 jisAnoi; t^'vot • i-f^vx ^ »<^v '{.Tt dv x\iT^ • God is all Will, nor is there a- 
 fij thing in him which he doth not Will, nor is his Being before his Will^ 
 but his Will is Himfelf, or he Himfelf the firfl Will. So that he is as he 
 7X)0uld himfelf, and fuch 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 LaUantius derived this Doftrine from 
 Tlato and Plotinus 5 which how far it is to be either allowed of or 
 excufed, we leave others to judge •■, only we fhall obferve, that as 
 the word <xuTo-;SJyk, frequently attributed to God by Chriftians as 
 well as Pagans, feems to imply as much 5 fo the Scope and Drift 
 of Plotinus in all this, was plainly no other, than partly to fet forth 
 the Self-exiftence of the Supreme Deity after a more lively manner j 
 and partly to confute that odd Conceit, which fome might pofiibly 
 entertain of God, as if he either Happened by Chance, to be what 
 he is 5 or elfe were fuch by a Certain Neceffity of Nature , and 
 had his Being impofed upon him: whereas, he is as much every way, 
 what he would W/ll and Chufe to be, as if he had Made himfelf by 
 his own Will and Choice. Neither have we (et down all this, only 
 to give an account of that one Exprellion of Plato's, That Godcaufeth 
 Himfelf and all things, but alfo to fhow how punftually precife, cu- 
 rious and accurate, fbme of thefe Pagans were, in there Speculations 
 concerning the Deity. 
 
 To return therefore to Plato 5 Though fome have fufpeded that 
 Trinity, which is commonly called P/4/<?»/V)^, to have been nothing 
 but a meet Figment and Invention of fome later Platonifts, yet the 
 contrary hereunto feems to be unqueftionably evident , that Plata 
 himfelf really' aflerted fuch a Trinity of Vniverfal and Divine HypO' 
 fiafes^ which have the nature of Principles. For firft, whereas in 
 his Tenth Book of Laws, he profeffedly oppofing Atheifts, under- 
 takes to prove the Exiftence of a Deity, he does notwithftanding 
 there afcend no higher than to the Pfyche, or Vniverfal Mundane 
 Soul, as a Self-moving Principle, and the immediate or proper Caufe 
 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 Wri- 
 tings he frequently aflerts, above xht Self moving Pfyche an Immovable 
 and Standing Nous ox Intellect, which was properly the Demiurgus, 
 or Architc&onicli Framer of the whole World. And laftly, above this 
 Afuhiform Intellc&, he plainly afferts yet a higher H^pofiafts^ One 
 moft Simple and raoft ablblutely Perfed Being , which he calls ~o ev, 
 
 ia
 
 Chap. IV. Proj)erly The King of All Things. 407. 
 
 in oppofition to that ^«///;'//«(y which fpeaks (btnething of Imper- 
 fedion in it, and t'«><x.?cv, Goodnefiit felj\, as being above Afifid and 
 "Vncler Handing 5 the Firji Intelligible, and an Infinite Fecundity toge- 
 ther with overflowing Benignity. And accordingly in his Second E- 
 piftle to Dionjjius, docs he mention a Trinity of Divine Hyposlafes, alj 
 together. Now the words ^'.g and to Siiov^ God and the Divinity in 
 Plato, feem foraetimes to comprehend this whole Trinity of Divine 
 Hypojiafcf; as they are again foraetimes feverally applied to Each of 
 them, accordingly as we have already obferved; that Zeuf or Jupi- 
 ter in Plato, is not always taken for the FirJi and Higheji Hypofiajit 
 in his Trinity, but (bmetimes the Second Hypojiafis of Mind or Intel- 
 leQ is meant thereby, and fometimes again his Third Hypojiafis of the 
 Universal and Eternal Pfyche , neverthelefs the Firft of theie Three 
 Hypoffajet, is that which is properly called by the Platonifts, "^yy^ -^ 
 ShecTfijQ^, the Fountain of the Godhead, and by Plato himfelf, ttovTcov 
 /fcaffiAiU? 'Sf^i oV WvTa '<J^ , S tvtKa mvia , it) cixnov -noLVTav rp'^ KaA2v " 
 The King of All things, about whont are All things, and for vphofefal^e 
 are All things^ and the Caufe of all Good and Excellent Things. 
 
 And this Firlf Divine Hypojiafis, which in Plato's Theology, is pro- 
 perly oiinoBiQ-, the Original Deity, is largely infifted upon by that 
 Philolbpher in the Sixth of his Politiclcs, under the Name and Title 
 of t\x>«5ov. The Good •-, but principally there illuftrated by that Re- 
 femblance of the Sun, called by that Philofopher alfo, a Heavenly 
 God, and faid to be the Off-fpring of this Higheft Good, and fome- 
 thiog Analogous to it in the Corporeal World, 0, rt in^ ccuro d* -nS 
 votTTzf ToVia, TT^i? Tiv^KfTix. \GiSfj^x, TOto tStov g^ tu c^t^" vr^/ij Tl C -vJlV 
 Kou Toc c^ibfj^x i This if the fame in the Intelligible World, to Intellelf 
 (or Knowledge) and Inttlligibles, that the Sun if in the Senfible IVorldy 
 to Sight and Vijibles. For, as the Sun is not Sight, but only the Caufe 
 of it 5 nor if that Light, by which Jve fee, the fatne with the Sun it 
 felf, but only iiAioao^^, a Sun-like Thing ; fo neither is the Supreme and 
 Higheji Good (properly J Knoveledge, but the Caufe of Knowledge 5 nor 
 is IntelleQ (precisely confidered as fuch) the Eeji and Moji Perfect 
 Being, but only dyocS^ei^c, a Boniform Thing. Again, As the Sun gives 
 to things not only their Vifibility, but alfo their Generation 5 fo does 
 that Higheji Good 5 not only caufe the Cognofcibility of things, but alfo 
 their 'very Effences and Beings, ow iQlauc, ovt(^ tk a}«6S, x?^ 'in i-ik- 
 KQUft 'T' a(^iac, TT^tc-gewc v.yX ^viue v-m^i'^vrQ^, Thit Higheji Good being 
 not it felf properly Effence , hut above Effence, tranfcending the fame^ 
 both in refpeB of Dignity and Power. Which Language and Conceit 
 of Plato's, ifbme of the Greek Fathers (eem to have entertained , 
 yet fo as to apply it to the whole Trinity, when they call God 
 'C<#aC"'^ or Super- effcniial. But the meaning of that Philofopher, 
 was as we conceive, no other than this , that this Higheft Good, 
 hath no Particular Charaderiftick upon it, limiting and determin- 
 ing of it, it being the Hidden and Incompreheniible Sotjrfe of all 
 things. In the Laft place, vi^e (hall obferve, that this Firft Di- 
 vine Hypojiafis of the Platonick Trinity , is by that Philofopher 
 called, "iSte v-jA«.tcv@^ jttti CUTIS -vunz-v Tm-TK^, The Father of the Prince 
 and Caufe of All tLi»gt. Wherein we cannot but take notice of an 
 
 Adiairabig
 
 L. 10. c. I 
 
 /|.o8 Ariftotle B o o k. i» 
 
 Admirable Correfpondency, betwixt the Platonick Philofophy and 
 Chriftianity, in that the Second HypoUafts of both their Trinities 
 (called alfo fometimes Kiy©^ by the Platonifts, as well as vS?) isfaid 
 to be the Immediate Caufe of All things 5 and the Demmrgus^ the 
 Architeftj Maker or Artificer of the Whole World, 
 
 Now to vUto we might here joyn Xenophon^ becaufe he was his 
 Equal, and a Socratick too , (though it feems there was not fo good 
 Correfpondence betwixt them) vi\\\c\\ Xenophon^ however in fun- 
 dry places of his Writings, he acknowledge a Plurality of Cods, yet 
 doth he give plain Teftimony al(b of 0»e Supreme and VniverfalNii- 
 men, as this particularly, im-vm. ael&v v^ ar^t^i^cov, Lc, /^o fxiyx.c.'ni;^ 
 Kcu S^^vaTO -^ave^c? , otto?©- </^' '<^ ^tw^cpLu acpavii? • He that both agi' 
 iates all things^ ande^ablijljeth the Frame of the whole roorld^ though 
 he be manifeli to be great and powerful^ yet is he, as to his Form In- 
 confpicuous, 
 
 XXIV. In the next place we come to Arijlotle : Who that he 
 acknowledged more Gods tjian 0«c (as well as the other Pagans) ap- 
 pears from his ufing the word fo often Tlurally. As particularly in 
 this Paflage of his Nicomachian Ethicks , m 3 ■"Aa'a (^S^i^mix^ o-n 
 ^iaoy^ixA TL<; '^v &*i^y6ia., kou. G^l^'6ev h cpotvelti • ra? y> [Mxhigx. VTr&KvKpoc- 
 
 TTDT?^ TO? ^Kcdctx, ; li y<.Ko7oi (poiVdv^mt crui'aMiy.'^ovTf; tied "av^ja^a^KRct; a- 
 TreSiS^iT^? , K-ou offw. kMo. tt5/«u't<x •, «M(X TO? avc/'geix? i O-Tro^i^vovTai; to cpo- 
 '^i^ y-cd }u\'^vdjov\ax., on accKov • h to? tAi^Be^/s:? j livi 3 ^dosQi •, ktottci; 
 «/^' £i ;<.ou. ts^i otuTD?? voinQi-'M., vi li toiStov • ei 3 azo:pipVi(;'n Slv Hiv j ii cpo^TiKoZ 
 d tTTouv©-', oTi {^ tX55(!^i (pxdKcU, %^^v(xictc, ' Sti^iSQi ^ -TrnVTO. 0cdvotT kv 'Td 
 ar^ TO? TT^lei? [uk^. v.cd ava|i« ^s^v • aMoc. fxhij tyjv t5 Wit?? maKiKpoc.' 
 eiv OWTS?" Kouciie^yeiv ixgjjt., a ^' to KocBi^/tiv , <5J(r7R? -r 'EvSVjUiCJVa • -Tsf <^ 
 ^2vT/ TX) TT^-TJev a$>J5M//5(/jt>, tTi (iJ"^ /x3:A\ov TO Tit/eiV, ti AeiTmaiTrAW^Eoogi'i^* 
 T/)(2* rerfeif HappineJ? is a Speculative or Contemplative Energy^ may be 
 made manifeU from hence 5 becaufe ive account the Gods mojl of all 
 Happy. 'Now what Moral Actions can we attribute to them <? IVhether 
 thofe of Jujiice amongji one another , as if it were not ridiculous to fup- 
 •pofe the Gods to make Contracts and Bargains among themfelves, and 
 the like. Or elfe thofe of Fortitude and Magnanimity .<? As if the Gods 
 had their Fears, Dangers and Difictdties to encounter withal. Or thofe 
 of Liberality ? as if the Gods had feme fuch thing as Money too, and 
 there were among them Indigent to receive Alms. Or Laflly,fljall we attri- 
 buteto them the A&ions of Temperance ^ but would not this be a Reproach' 
 fulCom/ftendation of the Gods, to fay, thai they conquer and majier their 
 vitious Lujis and appetites .<? Thus running through all the Anions ofMO' 
 ral l^irtue, we find them to be /mall and mean and unworthy of the Gods, 
 jindyet roe aU believe the Gods to live, and confequently to A& j unlefi 
 wefljouldfuppoje them perpetually to fleep as Endymion did. IVhere- 
 fore if all Moral Aclions, and therefore much more Mechanical Opera- 
 tions be taken away from that which Lives and Vnderjiands, what is 
 there left to it befides Contemplation ^ To which he there adds a fur- 
 ther Argument alfo of the fame thing. Becaufe other Animals, who are 
 deprivd of Contemplation^ partake not of Happinef. For to the Gods
 
 Ch A p. I V. his Polytheifo. 409 
 
 all their Life is Happy 5 to men fo far forth, as it dppoachcth to Con* 
 tcffjpljtion j but brute Animeib, that do not at all contcKiplate^ partake 
 not at all of Happinef. Where Arijiolk plainly acknowledges a rlitra- 
 lity of Gods, and that there is a certain Higher Rank of Beings 
 above Men. And by the way we may hereobferve, how from thofe 
 words of his, t,h -n -mxntiq, v7re^Kv\cpo(.m ^izc. All tnen fuppofe the Gods to 
 live-j and from what follows in him 5 that Opinion of forae late Writers 
 may be confuted, that the Pagans generally worfhipped, the Inani- 
 mate Parts of the World as true and proper Gods : Arifiotle here 
 telling us, that they Univerfally agreed in this, that the Gods were 
 Animals, Living and Underftanding Beings, and fuchasare there- 
 fore capable of Contemplation. Moreover AriBotle in his Politicks, L y. c. n; 
 writing of the means to conferve a Tyranny, as he calls it 5 fets down 
 this for oneamongft the reft, tn ^ rroc tt^c-; t»$ .Sjar? 4;cuv£o-6&c aei fl-7r»- 
 
 ^^e»A(^a^iv M'^ov, ^g (niyniky>i(; 'i-^ni k.ou t»? 5£«$ • For a Prince or Mo- 
 narchy to feem to be alivays, more than ordinarily fediiloiis about the 
 IVorf.iip of the Gods : becanfe men are lefs afraid offujfcring any Injw 
 Jiice from fuch Kings or Princes, as they thin k^to be Rdigioujly difpofed. 
 and devoutly affe&cd towards the Gods. Neither ml/ thry be fo apt to 
 make conjpiracics again fi fuch , they fuppofing that the Gods will he 
 their Abettors and Ajfrjiants. Where the word c/^eioiJavi^v, feems to 
 be taken in a good fence, and in way of Commendation, for a Reli- 
 gious Perfon; though we muft confefs, that Arijiotle hirafelf, does 
 not here write fo rriuch like a </*e(cn(r!xij'/&i', as a Meer Politician. Like- 
 wife in his Firft Book DeCelo, he writeth thus, Wvle? a-vQ^ami -a^'c ' 
 ^ioiv 'ly^aiv {ndKi\^v, ecu WiTt? -r oiva'UKTZJ -nS ^eia Tomv (xm^^xQ^ K(d 
 ?a§6<xgoi Kou "fiMfujti; , cjt; ttS aSavaTfio Ta a^Cciarov ah\v\^'mf£^jav , h-t^i^ Sv 
 ^ Ti ^e.oi', (iifl-TTe? Kou Vp, 8cc. aU men have an Opinion or rerfwajion 
 That there are Gods. And they who thinks fo, as well Bvrbarians as 
 Greeks, attribute the Highest place to that which is Divine, as fuppofing 
 the Immortal Heavens , to be moji accommodate to Immortal Gods, 
 wherefore if there be any Divinity, as unquejiionably there is, the Bo- 
 dy of the Heavens muji be acknowledged to be of a different kind front 
 that of the Elements. And in the following Book he tells us again. 
 That it is moji agreeable tj? iJbocn&oc <je^' '■^/ .3si'v, to that Vaticination, 
 which all men have in their minds concerning the Gods, tofuppofc the 
 Heaven to be a ^inteffence, dijiin&from the Elements, and therefore 
 Incorruptible. Where Arifiotle affirmeth , that men have generally 
 IxavTeioi'.', a Vaticination in their Minds, concerning Gods 5 to wit, that 
 Themfelves are not the Higheft Beings, but that there is a Rank of 
 Intelleciual Beings, fuperiour to menj thechief of which is the Su- 
 preme Deity ; concerning whom there is indeed, the Greateft fx^vra'a 
 or Vaticination oi all. 
 
 We acknowledge it to be very true, that Arijiotle does not Co 
 ttiuch inliR: upon Demons, as Plato and the generality of Pagans in 
 that Age did, and probably he had not fo great a Belief of their 
 Exiftence : though he doth make mention of themalfo, as when in 
 his Metaphyficks, fpeakingof Bodies compounded of the Elements, 
 
 he
 
 4 1 o Arifto tie ^ Tlain AJferter, B o o k L 
 
 UftyfwX.I. 
 
 he inftanceth in t,Zx -n >y <J^i/.tc'via, Animals and Demons , and elfe- 
 where he in(inuates them to have Airy Bodies , in thefe words, 
 '^■ht,i)'ni(y^i y) civ n?, Kj ^x livec ouTi'av, i) df roi) aeg/ '^y^fi i^ g^ to?$ ^^- 
 oisjit^Titov '<$Jt, ylj aSf^vxTZoTi^, fame perhaps would demand a Reafon, 
 tvhy the Soul that is in the Air, is better and more immortal than that 
 in Animals. However, whether Arijiotle believed thefe Lower De- 
 mon-Gods or no, it is certain that he acknowledged a Higher kind 
 of Gods, namely the Intelligences, of all the Several Spheres, if not 
 alio the Souls of them and the Starsj which Spheres being according to 
 the Aftronomy then received. Forty Seven in number, he muft needs 
 acknowledge at leaftfb many Gods. Befides which, Arijiotle feems 
 alfb to (uppofe another (on o£ Incorporeal Gods, without the Heavens, 
 where according to him, there is neither Body, nor Place, nor Va- 
 beCaeJ.L. i. cHHm, nor Time 5 in thefe words, iV' <lf -n'Trcti -r'aKei -TriipvKiv, ^-ny^^a- 
 
 TDc ZfAw it^ cuha/pyjisdTlw Slix-nK& t ocTravfa cdZvx ' Theji who exiji there 
 arefuch as are neither apt to be in a Place, nor to wax old with Time, 
 nor is there any change at all in thofe things above the Higheji Sphere, 
 but they being impajjlble and unalterable , lead the bejl and ntoji fclf- 
 fufficient Life, throughout alJ Eternity. But this Paflage is not without 
 fulpicion of being Suppofititious. 
 
 Notwithftanding all which, that Arijiotle did aflfert One Supreme 
 and Vniverfal Numen, is a thing alfo unqueftionable. For though it 
 be granted that he uleth the Singular 3£o?, as likewife Ti .^eiov and 
 TD (Tbci/ziviov, many times Indefinitly, {oxtaGod in General, or any Di' 
 vine Being 5 and that fuch places as thefe have been oftentimes 
 miftaken by Chriftian Writers, as if AriJiotU had meant the 
 Supreme God in them 5 yet it is neverthelefs certain , that he 
 often ufeth thofe words alio Emphatically, for One only Supreme 
 God. As in that of his Metaphyficks, 0, n -^b ^U ^m li outiov 
 -moiv Svcu }y x^x^ nc, • Godfeemeth to be a -Caufe and certain Principle to 
 all things. And alio in his De Anima, where he fpeaks of the Soul 
 of the Heavens, and its Circular Motion : aMo. ^Aw iJ^' on ^ihTiov Kiyi- 
 Txi y tx?^'-' ■'■ -^^ov Siot tStd hjuv-Ko^ vroiav cpiq^^cdxi ilw ■^'}*iV-, on jltATiov 
 cwTvi T) K.ivto5ai rs fj^^w, tuv&Sxi 3 »'^? m aMo;? • Neither is that a 
 good Caufe of the Circular Motion of the Heavens, which they 
 ( that is the Platonifts ) call the to piKriov, becaufe it is Better , 
 that it fjould be fo than otherwife ; as if God therefore ought, to have 
 made the Soul of the World fuch, as to move the Heaven circularly, be- 
 caufe it was better for it to move fo than otherwife ; but this being a Spe- 
 culation that properly belongs to fome other Science, ive Jliall no further 
 purfue it in this place. Thus afterwards again in the fame Book , 
 OT/.tSoura ^ 'BiJi-TaSbaXa y<. }y acpiScVt'soTov iivca -r .Seoi', /j.ov©-' y^ -t^I' gruy^el- 
 6)V £V » •yvoj^/S, TO nSh©^, tw Si 3i'jna im-vrx , dz rnvnov ^ ejuxfcv • If 
 follows from Empedocles his Principlesjhat God mufi needs be the Mo^ 
 "Vnwife of all , he alone being ignorant of that ("out of which all other 
 things are compounded J ve(R(^, or Contention ("becaufe himfelf is no- 
 thing but cpiAla, Viiity and Fricndfnp) whereas Mortal Animals may 
 know or conceive all things, they being compounded of all. Which 
 
 fame 
 
 i.i. 
 
 L. ic. 3.
 
 t — : — ::: — . — - 
 
 Ch A P. IV. Of One Univerial Numen. 4 1 1 
 
 •X 
 
 lame Paflage, we have again alfb in his Mctaphyficks, from whence 
 it was before cited to another purpofe. To thefe might be added 
 another place out of his Book, of Generation and Corruption^ to oAov 
 (nj]!iT:Kvi^a<ni 6 3£o?, tiv^Atxii Tnmattq'^^^iQiv ' God hath filled up the IVhole 
 or Vniverfe.^and con^iantly fupplies the fame Jiaving made a Continual Sue 
 cejfive Generation. Laftly, to ^if.u,\iov is fometimes plainly ufed by Art- 
 jiotle alfo, not for The Divinity in general, or Any thing that is Di- 
 vine^ but for that One Supreme Deity, the Governour of the whole 
 World. Thus in that Paflage of his Rhetorick to Alexander . ^,„ „ y . 
 
 fjuon^s n-mx^t^'^i ' This is that if herein vec Men differ from other Animals 
 having recieved the greatcji honour from God, that though they be en- 
 dued with Appetite and Anger and other Pajfions, as vpell as we, yet W5 
 alone arc furniflicd with Speech andReafon, 
 
 Over and befidcs which, Ariflotle in his Aletaphyfick/ (as hath been Lib. 14. <•. jo' 
 already obfervedj profefledly oppofeth that Imaginary Opinion o(^^>- 
 Many Independent Principles of the Univerfe, that is, of ManyVnmade 
 Selfexifient Deities 5 he confuting the fame from the Phxnomcna^ 
 becaufe oimx^x tt^? h m)MTxvJ(u.,AlI things are plainly Coordered to One, 
 the whole world confpiring into One agreeing Harmof^y 5 whereas if 
 there were many Principles or Independent Deities, the Syftem of 
 the World muft needs have been inetm^cc^t;. Incoherent and Incou- 
 fpiring, like an Ill-agreeing Drama^ botch'd up of Many Impertinent 
 Interfertions. Whereupon Arifiotle concludes after this manner ^ 
 
 But Things will not he ill adminilired (which was then it (eems a kind of 
 Proverbial Speech) and according to Horaer,/^^ Government of Many /> 
 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 Paflage of Arijiotle's, it is evident, that though he aflerted 
 iioAueaav, 4/T/////i/?//a/r;' c/G^^/ in the Vulgar Sence, as hath been al- 
 ready declared, yet he abfolutely denied uoKvyx)i^uhv, and noAuc(/px'av> 
 a Polyarchy or Mundane Arijiocracy, that is, a Multiplicity of Firji Prin- 
 ciples and Independent Deities. Wherefore though Arijioile doted 
 tnuch upon that Whimfey of his, of as many Intelligibles, or Eternal 
 and Immovable Minds(now commonly called Intelligences')2iS there are 
 iVlovable Spheres of all kinds in the Heavens (which he (ticks not alfb 
 fometimes to call Principles-^) yet muft he of necefCty be interpreted 
 to have derived all thefe, fromO«e Supreme Univerfal Deity, which, 
 as Simplicius exprefleth it, is i.^'}^'! a?;:^v, the Principle of Principles 5 
 and which comprehends and contains thofe Inferiour Deities under 
 it, after the fame manner, as the Primum Mobile or Higheft Sphere, 
 contains all the Lefler Spheres within it. Becaufe otherwifc there 
 tvould not be ei^ Koi'^v©-', Owe Prince or Monarch over the whole 5 
 but the Government of the World would be a Polychcerany or Arijio' 
 tracy of Gods, concluded to be an 111 Government. Moreover as 
 VhtinHs reprefents Arijiotle's fence, it is not conceivable that, fotna- ifitt.f.L.i.e.f 
 
 Sf oy
 
 412 AriftotleV Firfl: Immovable Mover. B o o k I. 
 
 »e- 
 
 ny Independent Principles, ftiould thus conftantly Confpire, 7r^«? 'iv 
 tgyiv tIu) tS -Tnitvfo? a^vS av/x^poavlxvy into one Work^^ that Agreeable Sym- 
 phony, and Harmony of the Whole Heaven. As there could not be any 
 reafon neither, why there fhould be juft fo many of thefe Intelligent 
 ces, as there are spheres and no more 5 and it is abfurd to fuppole, 
 \^ mv-wyioiv to5 «§?(«? §vou, that the Firji Frinciples of the Vniverje 
 happened by Chance. 
 
 Now this Higheft Principle, as it is aRiW©^ xin'a^ An Im^ 
 movable Effence, is by Arijiotle in the Fir ft place, fuppofed to be 
 oi^-^ KmnQg, the Principle of Motion in the Vniverfe^ or at leaft of 
 that Chiefeji Motion of the Frimnm Mobile or Higheji Sphere ( which 
 according to the Aftronomy of thofe times feems to have been the 
 Sphere of Fixed Stars) by whofe Rapid Circumgyration, all the other 
 Spheres and Heavens, were imagined to be carried round, from Eaft 
 j^et L 14 c.s. to Weft. And accordingly the Supreme Deity, is by Arijiotle called, 
 f. 1003. P. To-7r§£7T>v JuvSv aM,iVMTov, The Fir (i Immovable Mover ^ or the Mover of 
 the Trimum Mobile, and whole Heaven. Which Firji Mover being 
 concluded by him to be but One, he doth from thence infer the .J/w- 
 ^^/dr/V^ of the Heaven or World, tv fj^ ci^ -nS Koyct) £, ag/e/^a, to 
 Met.L, 14. ttpZtxiv fuvsv oc^tviiTov 6V • ^ to fuvi/j^ov cc^ del ^ mn^-i tv jl/uovov • a? a,^ 
 ^- ^' i^vo^ ihjov©^ ' There is One 'Numerically, Firji Immovable Mover and 
 
 no more , and therefore there is but One Movable neither , that is, but 
 One Heaven or World. In which Doftrine of Arijiotles, there feems 
 to be a Great Difference, betwixt his Philofophy and that of Plato's j 
 in that Plato maRes the Principle of Motion in the Heavens and Whole 
 World, to be a Self-moving Soul, but Arijiotle fuppofeth it to be an 
 Immovable Mind or IntelJe£f. Neverthelefs, according to Arijiotle's 
 Explication of himfelf, the Difference betwixt them is not great, if 
 any at all 5 Arijiotle's Immovable Mover being underftood by him, 
 not to move the Heavens Efficiently, but only Ohje&ively and Finally ^ 
 CiC, \^Lfj^m, as being Loved. Which Conceit of his, Proclus upon Tla- 
 to's Tim£us, perftringeth after this manner, -z-y -ttw-KcuZv 01 fA/j ^ yd- 
 
 ^ T>j eoouT^' (pw\ ' Some of the ancients converting the World, to Mind 
 ^or Intelle&) and making it move, only by Love of that firji Deferable 5 
 acknovoledged nothing at all to defcend dotvn from Mind (or God) up- 
 on the World j but equalized the fame vpith other Amiable things, amongfl 
 Senfibles, that have nothing Generative in their Nature. Where Pro- 
 clus feems to fuppofe Arijiotle to have attributed to God, v\o Efficiency 
 at all upon the World , the Contrary whereunto, ftiall be evident- 
 ly proved afterwards. In the mean time it is certain, that Arijiotle, 
 befides his Immovable Mover of the Heavens, which moveth only Fi- 
 nally, or as Being Loved, muft needs fuppofe another Immcdi*te Mover 
 of them, or Efficient Caufe 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 
 feems to be nothing but Plato % Dodrinc difguifed 5 that Philofopher 
 affirming Itkewife^ the Circular Motions of the Heavens, caufed Ef- 
 ficiently
 
 C H A p. I V. His Caufe of Well and Fit. 4 1 5 
 
 ficicntly^ by a Soul of the World in his Tim^us to be, rfu) 'S*^/' vSv ;9 cp^a- 
 
 VMoiv iJxxKi^ Sffciv, ,« Motion that is moji agreeable to that of Mind or 
 
 Wifdom\ And again in his Laws, tW tS vS n^jLoJ^cfi -nv-x-rzoc, Lc, oi/iaTov- 
 
 okaoTaray J9 o'/.wi'av, tb^^t which of all Corporeal Motions only refembles 
 
 the Circuit of IntelUCf. Which Platonick Conceit found entertainment 
 
 with Eoeti»s , who writing of the Soul of the Worlds, f eptefents it De c.nfoiL, 
 
 thus, i.Ma.^, 
 
 ^jt£ cum SeUa Duos tnotunt glomeravit in Orhei^ 
 Inf^met reditura t»eat^ Mcntetnque Profundam 
 Circuit, ^ fimili convert it Imagine Caelum. 
 
 Wherefore as well according to Plato's Hjpothefis as Ariliotle's^ it may- 
 be affirmed of the Supreme Deity, in the fame Boetins his Language^ 
 that, 
 
 Stabilifque fttanens dat cun&a Moveri, 
 
 Being it felf Immovable, it caufeth all other thingt to Move, The Iiti- 
 fnediate Efficient Caufe of which Motion alfo, no lefs according td 
 ^nilotlc ihaa Plato, feems to have been a Mundane Soul; however 
 Ariftotle thought not fo fit to make this Soul, a Principle 5 in all Pro- 
 bability, becaufe he was not fo well afliired, of the Incorporiety of 
 Souls, as oi Minds or IntelleQs. 
 
 Neverthelefs tliis is not the only thing, which Arijiotle impu- 
 ted to his Firji and Highejl Immovable Principle, or the Supreme Deity^ 
 its turning R.ound of the Primum Mobile, and that nootherwifethan 
 as being Loved, or as the Final Caufe thereof^ as Proclus fuppofed ; 
 but he as well as Anaxaguras, alTerted it to be alfo, tS <5C £, yiaKZq cd- -^^ j ■ 
 'noL\\ The Caufe of Well and Fit , or tb § £^ 'a^vSj li ^^ tj^^t without c.i.V^ '^' 
 rrhich, there could be nofuch thing as Well i that is, no no Order, Ap- 
 titude, Proportion and Harmony in the Univerfe. He declaring ex- 
 cellently, that £' iWii t?3" -SJ^t^j);' toc. aj.od^-.'m ^Moc, ^ t'sw; a.^^1 }y -nc^ig ^ 
 ocM' aei ^ oa^y^g i^^^'j "Vnlef there were fomething elfe in the rvorld be- 
 Jtdes Senfblcs, there could be neither Beginning nor Order in it, but one 
 thing would be the Principle of another injinilly, or without end : 
 and again in another place already cited, rs <^ ty v.aKZ<;, ((jr.)$ Hn 'mi^ 
 »7T ■yliii, &c. x</^' ccoTTif ca)TO/xocT(i) ii) Tdyyi -nQ^-piV ^^nfTgt'vjai Trgdcypx juxAo^^ 
 i'x«, It it not at all likely, that either Fire or Earth or any fuch Body, 
 fl^ould be the Caufe of that Well and Fit that is in the World 3 nor can 
 fo Noble an Effe^ as this, be reafonably imputed to Chance or Fortune. 
 Wherefore himfelf agreeably with Anaxagoras concludes, that it is 
 N»^ OX Mind, which is properly cC.nov iS yuxXSli;}^ o§e£?, The Caufe of 
 Well and Right, and accordingly does he frequently call the Supreme 
 Deity by that Name. He affirming likewife that the Order, 
 Tulchritude and Harmony of the whole World, dependeth upon that 
 One Higheft and Supreme Being in it, after the fame manner as the 
 Order of an Army dependeihupon the General orEmperour^ who 
 is not for the Order, but the Order for him. Which Higheft Being of 
 the Univerfe, is therefore called by him alfo, cooformably to Pla- 
 
 Sf 2 to.
 
 414 Mind according to Ariftotle, Book I. 
 
 to T2 aycidiv Ki^c^.QiJ^o\\ The Separate Good of the World , in way 
 of diftinftion from that Intrinfick or Inherent Good of it, which is 
 the Order and Harmony it felf: ^"B-m^y/cnJio^ 3 ^ ttotj^^? txa m tS oAsj cpuoi? 
 Met. I. 14. TO ccycx.^'! It) TO flc^icLV i idr^oov yA-)a^^\s fjds^o^i li, Kca.coJTO 5ca9' ccutg i ti'Tii/; to- 
 f«f • > °- |,v i 'm ot/xcpOT^?6;^ Aifl-'Ci^ si^rd^iMX. ■■, Koi. ^^ e;*' t^ 'rd^a to <^ kcu s^-nytc, acd 
 
 £>iaMov Sto?, a ^ Sxo^ Six TitoToff/v, «A\' ciite(i»M Sioc tStci/ '<J^r Tra'i/Ta ^« ffuv- 
 T^TaiCfou Tra? • It is to be conjldered aljo. What is the Good, and Beji of 
 the IJnivcrfc 5 Whether its ovpti Order only ? or Something Separate and 
 exisiitjg hy it felf^ Or rather Both of them together .<? As the Good of 
 an Arffiy, confifietb both in its Order ^ and likeveife in rts General or 
 Emperor, but principally in this Latter-, becaufe the Emperor is not for 
 the Order of the Army ^ but the Order of the Army is for him ; for all 
 things arc coordered together with God, andrefpctlively to him. Where* 
 fore fince Arijiotl/s Supreme Deity, by what name foever called, 
 whether AJind or Good, is the proper Efficient Caiife of all that Well 
 and Fit, that is in the Univcrfe, of all the Order, Pulchritude and 
 H4r«?w/ thereof, it mufl: needs be granted, that befides its being 
 the Final Caufe oi' Motion, or its Turning round the Heavens by being 
 Loved, it was alfo the Efficient Catifc of the Whole Frame of Nature 
 and Syfiem of the World. And thus does he plainl^declare his Sence, 
 Mct.L.i.c.i- where he applauds Anaxagoras for maintaining, nSv Ivca ;£, to idQ^-is 
 }ij'^ -ui^iO:^ ■mar^ai.Tiov., that Mind is the Cauje not only of all Order, 
 tflet.L.i-i- ^^^ alfo of the whole World: and when himfelf pofitively affirms, 
 ^''^' CTA tcioujtt;? 0.?;^:$ v'^THiai o' i^vQ-' k^ » (pdaii, that from Juch 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 be- 
 fore ihfifted on, which doth nothing in vain, but always aiteth /(?r 
 HcTart.oin. Ends Regularly, and is the Infirument o£ the Divine A4ind. He alfo 
 L. I . fomewhcre affirraeth, that if the Heavens or World were Generated, 
 
 that is, Made in Time, fo as to have had a Beginning, then it was 
 certainly Made, not by Chance and Fortune, but by fuch an Artificial 
 Nature, as is the Inftrument of a PcrfeS Mind. And in his Phy licks, 
 where he contends for the Worlds Ante-Eternity, he concludes ne- 
 '^•-•'■- • verthelels, d\(x.yic-/i iw cumov k,' cpdaiv ui'ca to^ Tn>-.i7o?, That Mind toge- 
 ther vrith Nature musf of neceifity be the Caufe of this Whole Vniverfe. 
 For though the World were never fo much Coeternal v^ith Mind 5 
 yet was it in order of Nature after it and Juniour to it as the EfFedl 
 A ie in thereof, himfelf thus generoufly refolving, d^XoyJi^ov e«<u v£v ■n^'^i- 
 L.i.cj. ' S3CT0V, ^ yjj^c'i yjx'rd (pvQiv' to 3 f^'X^"' <P<^C^ tt^Stk 7^'' cvTZiiv iivcfx , 
 that though fome, ("that is, the Atheifts) affirm the Elements to have 
 been the Firji Beings j yet it was the moii reafonable thing of all to 
 conclude, that Mind rvas the Oldcft 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 fut- 
 ficiently evident 5 that Arijiotle's Supreme Deity, does not only move 
 the Heavens as .being Loved, or is the Final Caufe of ^lotion, but alfo 
 V7as the Efficient Caufe., of this Whole Mundane Sjflem, framed ac- 
 cording to the ^f/? Wifdom, and after the £f/Z manner Poffible. 
 
 For perhaps it n^.ay not be amifs here to obfcrve. That God was 
 not called /^.lind, by Ariiiotle and thofe other ancient Philofophers, 
 
 according
 
 Chap. IV. The Efficient Caufc of the World. j 1 5 
 
 according to that Vulgar Sence of many in thefc days of ours j as if 
 he were indeed an Vfjdajlanditjg or Perceptive EciKg^ and that per- 
 fedly O.vinifcicnt.hut yet nevertheless fuch, as afted all thingjs Arhitra- 
 rililjiy being not determined by zay Rule or Nature of Ccodr:efj, but 
 only by his own Fortuitous Will.. For according to thofe ancient 
 Philofbphers, that which afts without rcl^^ed: to Good, would not 
 fomuch be accounted nicvs as Dcvietitia, Adind, as Madtrcj? ox Folly -y 
 and to impute the Frame of Nature or Syftem of the World, toge. 
 ther with the Government of the fame, to fuch a Principle as thisj 
 would have been juJg'd by them all one, as to impute them to 
 chance ox Fortune. But ^r//?tf//t' and thofe other Philofophers, who 
 called the Supreme God^ NaV or Mind, underftood thereby, thac 
 which of all things in the whole world , is moft oppofite to 
 chance , Fortune , and Temerity ; that which is regulated by .the 
 Ti IV )tj m.Kc.q^ ThelFell and Fit of evciy thing, if it be not rather 
 the very Rule, Meafure and Ejfence oiFitnefit felf':, that which aft- 
 ethall for Ends and Good, and doth every thing after the ^ci? «;4«. 
 »er, in order to the Whole. Thus Socrates in that place before cited 
 out of Plato's Phxdo interprets the Meaning of that Opinion, That 
 Mind made the WorhL and was the Caufe of all things : hy/m^iyv ^ ^ 
 tStt) xtos t'x^j -Ti'Sv TTcivloi. ;«)Q/?iV, k^ 'iwi^v nS^vcu laCTH c-Tni h ^iKn<px. 
 i'X" ' Thtt therefore every thing might be concluded to have been difpo- 
 fed of after the Ecjl Manner pojfible. And accordingly Theophrajius, 
 Arifiotlc's Scholar and Succeffor, defcribeth God after this manner, 
 To TT^&TOV it) ^acTocTTJv, TOvlix Tx Kg/sK Cb^Ko fj^i/jQ-, That Firjl and Divi- 
 ticjl Being of all, which vcilleth all the Beji things. Whether of thefe 
 Two Ilypothefes concerning God, One of the ancient Pagan Philofo- 
 pherSjthat God is as eflentially Coodneff as Wifdom^or as Plotinui after 
 rlalo calls him Decency and FitneJ^jtfclf-, the Other of fbme late Pro- 
 fcilors of Chrillianity, that he is nothing but Arhitrar^WHl, Omnipo- 
 tent znd. Omnifcient i I (ay whether of thefe Two is more agree- 
 able to Piety and True Chrijiianity ^ we (hall leave it to be con- 
 fid ere d; 
 
 Lafily, it is not without Probability, that Arijiotle did, befides the 
 Frame of Nature, and Fabrick^ of the World, impute even the very 
 Subftance of Things themfelves alfo, to the Divine Efficiency (nor 
 indeed can there well be any doubt of any thing fave only the Mat- 
 tery) partly from his affirming God to be a Caufe and Principle to all 
 things ; and partly from his Commending this Doftrine of Anaxago- Met.L.i.ci 
 ras, 'i-jMx izS ^ccKc-C, aJMxv kc/1 cc^ylw vvcu. t^I" ovtzl>v vSi'^ That Mind was 
 together with Well and Fit, the Caufe and Principle of Things them- 
 felves. However that Arillotle's Inferiour Gods at Idad, and there- 
 fore his Intelligences of the Lejfer Spheres, which were IncorportalSub- 
 fiances, were all of them Produced or Created by Om Supreme, 
 may be further confirmed from this Definition of his in his Rhetorick, l.zc.z-, 
 •ri ^iLilnov i^v 'o?^v, aM' I'j 5ec?, ii Bti Vg}ov, The Divinity is nothing 
 but cither God or the Work, of God. Where Siog is unqueftion- 
 ably uled in way of Eminency, for the Supreme Deity, as in thofe 
 other places of Arifioile's before cited, to which fundry more might Mj^.Ahy.L. 
 be added, as, thxitw 'i-yet rccyxSfd 6 .Stc?, Kal'^v ouiTo/^Jcrrj Cod pf^lfeff- a<^iy- 
 
 ct!i
 
 /|.i 6 The Principal Heads Bo o k I^ 
 
 eth all Good things, and is Self-fufficient 5 and again where he fpeaks 
 of things that are more than praife- worthy, tdiStov <^ evca t 3tov Kcd 
 Ith.Nic. L.i. T'«>a^', TT^c? TKoia ^KcuraMa avacpt'gio^ai^ fuch are God and Good, 
 *^"- for to ihefe are all other things referred. But here Ari(iotle affirming, 
 
 that there is nothing Divine^ but either God himfelf, or the IVork^ and 
 E^e& of God, plainly implies, that there was no Mnltititde of Self- 
 exijient Deities, and that thofe Intelligences of the Lefler Stars or 
 Spheres, however Eternal, were therafelves alfo Produced or Caufed 
 by One Supreme Deity. 
 
 Mct.L.e.c.i. Furthermore AriUotle declares, that this Speculation concerning 
 tht Deity, does conftitute a Particular Science by it felf, diftinft from 
 thofe other Speculative Sciences of Vhyfiology , and the Ture Ma- 
 thematickj, (b that there are in all, Three Speculative Sciences, diftin- 
 guifhed by their feveral Obje^s, Vhyftology, the Pure Mathematichj, and 
 Theology or Metaphy^chj : The Former of thefe, that is, Phyfiology, 
 being converfant, -3:%/ oiyu^i-^ /m^, aM' ihi omlvii^of.^ about Things both 
 Tnfepar able from A fatter, and Adovabk ; the Second (vi'z,. Geometry 
 or the Pure Alathematickj) <^J afd^i^cc /jS/j aM' » ;>5«g/sw, aM' i? <li> 
 vKn, About things Immovable indeed, but not reajly fep arable from Mat' 
 ter, fo as to exiji alone by themjelves 5 but the Third and Laft, 
 f^^l ^'^igx. it, ikmi)fcc. Concerning things both Immovable and Sepa- 
 rable from Matter, that is , Inorporeal Subliances Immovable : This 
 Philolbpher there adding . & imi '^ th; {-n^ iQloc /^n^ to$ (p^C^ 
 m\igy.'/.v.ctc, i; :p\jai!tyi ocv m -n^osTH '^^jryw-n, ei 3 '^ tk; iQix ani'vvlT©^, aJJTn ir^- 
 TT^ , '2) (piKcm(ploe. ixQ^Lti^ ' That if there were no other Subjiance befidet 
 ihefe Natural things , rehich are Material and Alovable 3 then would 
 Phyjiology be the Firji Science 5 hut if there be any Immovable Sub- 
 jiance, the rhilofophy thereof muji needs in order of Nature be before 
 the other. Lartly he concludes, that as the Speculative Sciences in 
 General, are more Noble and Excellent than the other, fo is Theo- 
 logy or Metaphyfukj the moji Honourable of all the Speculatives. Now 
 the chief Points of the Arijiotelick^Theology, or Mctaphyjical Do&rine 
 concerning God, feem to be thefe Four following. Firft , That 
 though all things be not Ingenit or "Unmade , according to that 
 in his Book againlt Xenophanes , Ǥ' o(.vd.yicfi a^S^'vHTa Tnitntx Ivow, h 
 a<^'.' ;«.j,\ua y<.yo\ivcu i-n^ '^r, m^d.n'i There is no necejfity that all things 
 fjould be Vnmade, for what hinders but thatfome things may be Gene- 
 rated from other things ? Yet there muft needs be fomething Eternal 
 
 "hkt.LM.c.e. ^"d Vnmade 5 as likewile Incorruptible, because ei -tiwow,! iQ'w. cp&ct/p- 
 TOi, -ro'iToc cpaxfTO- ij^ alJ Snhflanccs were Corruptible, then All might 
 come to nothing. \N[\\c\\ Eternal, Vnmade (pi Self-exijlent) znd In- 
 corruptible Subjiance, according to Arijiotle is not SenJIefs Matter, but 
 a rcrfed Mind. Secondly, that God is alfo an Incorporeal Subjiance, 
 
 Mci.Lii^ c 7 y-i^'^iQf^4vi 7-/,'" cu.-5yiT!i! , Separate from Sen^bles^3.nd not only {b,but 
 according to y4/-//?tf//e's Judgment likewife, a^c/i^tT©^, and "//.s^h?, and 
 cc/JAyl^t;, indivijible , and Devoid of Parts j and Adagnitude. Nor 
 can it be denied, but that befides Arijiotle, the Generality of thofe 
 other Ancients who alferted Incorporeal Subjiance, did fuppofe ic 
 likewife to htVnextended, they dividing Subftances (as we learn 
 from rhilo) into Siajx/xoifiRou', }y aSi^saTTii iQicu, Dijiant and Indjiant^ 
 or Extended and Vnextendcd Subjiances. Which Dodrine whether 
 
 True
 
 Chap- IV, Of Ariftotles Theology. 417 
 
 ^ ^ - -— * 
 
 True or no, is not hereto be difcuflcd. Thirdly, t'oj^x i»^ ;^ vcuto', 'MetJ-.^j^.T^ 
 Th,it in God IntelkS: is really the fame thing vcitb the iKtelligibles. Be- ^ ^- ^'. 
 caufe the Di'sine A//W being (at leafi: in order of Nature) Seniour 
 to All things^ and Architecionical of theiVorlcl^ could not look abroad 
 for its Objefts, or find them any where without it felf, and there- 
 fore muft needs contain them all v^ithin it (elf. Whch Determina- 
 tion of Ar/Jiotle's, is no left agreeable to Theiff^t, than to Plato- 
 nifm 5 whereas on the contrary, the Atheifts, who afiert i?//W and 
 'VnderUatjding as fuch, to be in order of Nature Juniotir to Alatter 
 and the IVorld, do therefore agreeably to their own Hypothefis^ (iip- 
 pofe all IntelleBion to be by way ofTaJftoa from Corporeal things 
 without, and no /Hind or Intelk^, to contain its Intelligiblesj or Itn- 
 mcdiate Objc&s within it (elf. Laltly, That God being an Immovable 
 Subfianci, hisaC"^is G^£§>'e'«, His Ejfence and A^ or Operation the Ma.Llh.il\ 
 fame </*« "'^ ^^'^^ 20*>' raicviTlw «? m isQicc df^y&x^ There muji there- <'■ ^•. 
 fore needs be fome fuch Principle as this^ vphofe Effence is Act or Energy. 
 From which Theorem Arijiotle indeed endeavours to eftablifh the 
 Eternity of ths World, that it was not made die vukTo<, ^j o^uS Tnx'vTOv, K«i 
 ox. /uJi orT(^, from Night , and a Confufed Chaos of things., and front 
 Nothing 5 that is, from an Antecedent Non-exiftence, brought forth 
 into beings Becaufe God who is an Immovable Nature., and whofe Ef- 
 fence is A3 or Energy, cannot be fuppofed to have refted 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 ^r//Z(?//e's, perhaps would not be Inconfiderable, 
 were the World, Motion and Time^ capable of Exi(ting from Eternity, 
 or without Beginning. Of which more elfewhere. However, from 
 hence it is undeniably evident, that Arifiotle, though a(rerting the 
 Worlds Eternity, neverthelels derived the fame from God, becaufe 
 he would prove this Eternity of the World, from the Ejfential Ener- 
 gy and Immutability of the Deity. 
 
 We (hall now conclude all concerning Arifiotle, with this fhort 
 Summary, which himlelf gives us of his own Creed and Religion, a- 
 greeably to the Tradition of his Pagans Anceftors^ Tra/paSiSbica uTro'/^f Met.LA^i ] 
 a§x«^^ ^'^ -TwAcu^v , 077 ^£01 -zi eciv S-roi , k.«x rs^^tyst to 3elov ^^w oKhu '^■^' 
 (pvnv • TK Koi-mi (XAjdinu^ mJVi 7:^o<7JJx6ca tt^? rlw TreSza i^^ ttoA^Sv , tied 
 ilui &g T»5 vo'/U5s^ K<u TO ffV{A.q}i^v x^Mtfiv • avS§6)7roe<(/'e(5 te ^ t»t»? yuxi 7^ 
 aA?UV)V t,ccav cfLLCi^c, 7id KiyisQi, vuxi t»7DI? 'inf^ dicoKis^ mu ^z^^gLTrKma ' 
 It hath been delivered down to us from very ancient Times, that the Stars 
 are Gods alfo 5 hcfides that Supreme Deity which contains the Whole Na- 
 ture. But all the other things, vpere Fabulosifly added hereunto 5 for the 
 better Perjwafion of the Alultitude, and for Vtility of Humane Life and 
 Political Ends, to i{eep men in Obedience to Civil Laws. As for example^ 
 that thefe Gods are of Humane Form, or like to ether Animals ; with fuch 
 other things as are cottjequent hereupon. In which words of Ariifotle^ 
 the(e Three Things may be taken notice of. Firji, That this was the Ge- 
 neral PcrfwaOon of the Civilized Pagans from all known Antiquity 
 downwards, that there is One to ^&ov, which comprehends the whole 
 NatKre. Where to ^&cv is by AriHotle plainly taken for the Supreme 
 Deity. And his oH^a fence concerning this Particular, is elfewhere 
 
 thus
 
 41 8 Speufippus, Xenocrates, BookI. 
 
 bfPoiit, thus declared after the fame manner, where he fpeaks of Order 
 Harmony and Proportion, 3da4^<J^ tStt) Sbva/jLic^^t^yiv, il-n; %cd -to^ 
 miya TO -TwV, This is the Work^ of the Divine Power ^ rvhich alfo conteins 
 thk Vniverfe. Which Divinity Contcining and CompMhetiding the 
 whole Nature and Vniverfe, muft needs be a Single and Solitarji Being 3 
 according to that Expreffion of Horace before cited, 
 
 Nee viget quicquatft Simile aut Secwidum^ 
 
 That tehich hath nothing Like it , nor Second to it. The 
 next thing is. That according to the Vagan Tradition^ befides 
 this Vniverfal Nunten, there were certain other Particular and Infe- 
 feriour Deities alfo, that is, Vnderjianding Beings Superiour to Men 5 
 namely the Animated Stars or Spheres^ according to the Vulgar Ap- 
 prehenfion, though Ariiiotles Philofophy would interpret this chief- 
 ly of their Immovable Minds or Intelligences, Laftly, that all the 
 reft of the Pagan Religion and Theology, thofe Two Things only ex- 
 cepted , were Fabulous and Fi6fittom , invented for the better 
 Perfwafion of the Vulgar to Piety, and the conferving of them ia 
 Obedience to Civil Laws 5 amongft which this may be reckoned for 
 one, that thofe Gods are all like Men or other Animals 5 and there- 
 fore to be worfliipped in Images and Statues of thofe feveral Forms, 
 with all that other Fabulous Farrago which dependeth hereupon* 
 Which being feparated from the reft, the Wrg/®- .5b'fa, or ancient 
 Tradition of their Pagan Progenitors, would remain comprized within 
 thofe Tvpo Particulars above mentioned, namely, that there is One 
 Supreme Deity that Conteins the vphole Vniverfe, and that befides it, 
 the Animated Stars or their Minds , are certain Inferiour Gods 
 alfo. 
 
 To Ariilole may be here fubjoyned Spetifippm and Xenocrates his 
 Equals and Corrivals, they being Plato's Succeflbrs j together with 
 Theophrajiui his own Scholar and Succeflbr. Concerning the former 
 of which it is recorded in Cicero, that agreeably with Plato, he affert- 
 ■ '^'edVim quandam, qua. omnia regantur, eamque Animalem, One Ani- 
 mal and InteUeUual Force by xohich all things are governed 5 by reafon 
 whereof, VcUeim the Epicurean complains of him, as thereby en- 
 deavouring, Evellere ex animis cognitionem Deorum, To plucky out of 
 the minds of men the Notion of Gods, as indeed both he and Plato did 
 deftroy thofe Epicurean Gods, which were all fuppofed to be Inde- 
 pendent and to have no Sway or Influence at all upon the Govern- 
 ment oi^ the Wov]d-, whereas neither of them denied a Plurality o£ 
 Subordinate and Dependent Deities, Generated or Created by One Su- 
 preme , and by him Employed as his Minifters in the Oeconomy 
 of the Univerfe: For had they done any fuch thing as this, they 
 would certainly have been then condemned for Atheifts. And Xe- 
 Eci.l'hyf.L.i . Socrates his Theology, is thus reprefented in Stob^us, rlw MovaiTix mt 
 ^'^' TUi Aua<!\x 3ea?, tIu) fjS^ M (k^^ivx 7roLr(^c<; 'ix^txrtv rdc^iv, vmvx -Tr^oortyo^Aj- 
 
 1
 
 C H A p. I V. and Theophraftus^ Monatchifts. 419 
 
 ■^^' "JV TracvTo;, &c. That both a Monad and Dyid, were Gods, she one 
 JldafcHlinc^ having the order of a Father^ which he calleth Zen and 
 Aiind, and which is alfo to him the Firji God 5 the other Feminine, at 
 it were the Mother of the Gods, which is to him, the Scul of the Vni- 
 •verfe i befidea which he acknowledgeth the Heaven to be Divine, 
 that is, Animated with a Particular Soul of its own^ and the Fiery 
 Stars, to be Celejiial Gods, as he aflerted alio certain <S'«/)/««.^r)'G(?fV/, 
 viz. the Invifible Demons. Where inflead of the Phitonick^ Trinity, 
 Xenocrates feems to have acknowledg'd only a Dualtty of Divine Hy- 
 pojiafes j the Firft called a Monad and Mind, the Second a Dy.id and 
 SohI of the Vttiverfc. And laftly, we have this Teftimony of Theo- 
 fhrajiuf, btfides others,cited out of his Metaphyficks, Sdx 7?) iw'.vttm 
 oi^y^.y 5i' 1)5 aTTBcvfa ;t, '<^ Jt, Sioc/w^a., There is one Divine Principle of 
 allthingSy by or from which all things fHbjiJi and remain. 
 
 XXV. TheStoicks and their chief Do(flors, Zeno^ Clcanthes and 
 Chryjlppuf, were no better Natitral/Jis and Metaphyficians, than //f/-^- 
 clitHs, in whofe footfteps they trode; they in like manner admitting 
 no other Subftance befides Body, according to the true and propet 
 Notion thereof, as that which is, not only ^x'^-ri", Di0ant and Ex- 
 tended, but alfo av-HTT/TKiv, Reffjiing and Impenetrable. So that ac- 
 cording to thtfe Stoicks, the Souls not only of other Animals, but of 
 Men alfo, were properly Corporeal, that^ is, Subftances Impenetrably 
 Extended^ and which difFer'd from that other part of theirs, com- 
 monly called their Body, no othcrwife, than that they were , gu'ijjx 
 QC^iSn^i lyKi-^^oiLL^igi^cv, a more Thin and Subtil Body, and 7n'(^"/xa 
 'ivBi^/uov, a Hot and Fiery Spirit : it being fuppofed by thefe Philofb- 
 phers, that Cogitation, Reafon and Vnderjiand/ng, are lodged only 
 in the Fiery Matter of thellniverfe. And though the Generality of 
 thefe Stoicks, acknowledged Humane Souls, to have a certain Per- 
 manency after Death, and fome of them till the next Conflagrdtion 
 (unleGi perhaps they (hould be cruflied and broken all to pieces, in 
 their Paflage out of the Body, by the down fall of fome Tow^r, 
 Steeple, or the like, upon themj yet did they all conclude againftr 
 their Immortality, there being nothing at all Immortal with them (as 
 (hall be afterwards declared) fa veonly^«/>7^er,or the OncSupreme Deity. 
 And as for the r««7/7)/we«/ of Wicked Souls after death,though (bme of 
 therafcem to have utterly exploded the fame, as. a meet Figment of 
 Poets, Cinfomuch that Epi&etus himfelf denies, there was any Ache- 
 ron^ Cocytuf or rhlcgeihim) yet others granted, that as the better 
 Souls after Death, did mount up to the Stars, their Firft Original, 
 (b the Wicked wandred up and down here, in certain Dark and iMiry 
 Subterraneous Places, till at length they were quite extinft. Ne- 
 vertheleft, they feem to have been all of this Perfwafion, that the 
 Frightningof men with punifliments after Death, was no Proper 
 nor Accommodate means to promote Virtue, becaufe that ought to 
 be purfued after for its own fake, or the Good of Honejiy, as Vice to 
 be avoided, for that Evil of Turpitude which is in it, and not for any 
 other External Evil confequent thereupon. Wherefore Ckryftppuf 
 reprehended rhto for fubjoynins to his Republick fuch 3fFris[htful ^, _ . 
 ?rones of PunJlhraeuts after death, <pmv bKc^Sa^ ccimQtn&v vsJ aTnjT^ j^ i, ^^^^ 
 
 T 6 SiZv
 
 A20 The Stoicks Corporealifts ; B o o k I. 
 
 3eS KcKoLffiav Koyov , d;? ic5^v Sliacpe'ecvTa 'i^ '^mQg k, "^ 'aA^jtSc, §ii" uv id 
 7rou<rag,/a tS )ca:^5(^o\eiv (x/. yjvuKig ocv^^ysQi- Chryfippus affirmelh, that 
 Plato (";■« the Ferfott of Cephalus) does not rightly deterr men from In- 
 JHliice, by the Fear of Divine PuniJIjments and Vengeance after Death 5 
 Cmce this opinion (of Torments after death) is liable to much Exception^ 
 and the contrary is not tvithoitt Probabilities •■, fo that it feems to be but 
 like to IVomens frighting of Children from doing unhappy trickj , 
 xeith thofe Bugbears of Accho and Alphito. But how fondly thefe 
 Stoicks, doted upon that Hypothejis, That all was Body^ may appear 
 from hence, that they maintained even Accidents and ^alities them- 
 felves to be Bodies , for Voice and Sound , Night and Day , Evening 
 znd Morning, Summer and IVinter -J my. Calends and Nonesy Months 
 and Tears, were Bodies with them. And not only fo, but alfo the 
 ^atities of the Mind it felf, as Virtue and Vice, together with the 
 Motions and AffeQions of it, as Anger and Envy, Grief and Joy j ac- 
 cording to that paflage in Seneca, Corporis Bona funt Corpora, Corpo- 
 ra, ergofunt & qu£ animi, nam <& hie Corpus ejl-^ The Goods of a Bo- 
 dy 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 fur- 
 ther infer, that all the Actions, Pajjions, and ^alities of the Alind, 
 were not only B^^/ie/ but alfo /4«iw^/j- likewile. Animam conjiat A- 
 nimal ejfe, cum ipfa efficiat, ut jimus Animalia ; Virtus autem nihil alt- 
 ud eji quam Animus taliter je habens, ergo Animal eji -j It is manifefi^ 
 that the Soul is an Animal^ becaufe it is that by which we are made A- 
 nimals 3 now Vertue and Vice are nothing elfe but the Soulfo and fo af- 
 feSed or modified, and therefore theje are Animals too. Thus we lee 
 what fine Conclufions, thefe Doters upon Body (though accounted 
 great Majiers of Logick) made ; and how they were befooled in 
 their Ratiocinations and Philofophy. 
 
 Neverthelels though thefe Stoicks were fuch SottiJI) Corporeali^s^ 
 yet were they not for all that Atheijis : they refolving that Mind or 
 Vnderjianding, though always lodged in Corporeal Subftance, yet 
 was not firft of all begotten out of SerfJIe(f Mutter, fo or fo Modified 5 
 but was an Eternal "Unmade thing, ^nd the Maker of the whole Mun- 
 dane Syftem. And therefore as to that Controverfie fo much agita- 
 ted amonglt the Ancients. Whether the World were made by Chance^ 
 or by the Necejjity of Material Motions, or by Mind, Reafon and Vn- 
 derjianding ; they avowedly maintained that it was neither by Chance 
 nor by Material Neceffiry, but Divina Mente, by a Divine and Eter- 
 nal Mind every way perfeft. From which One Eternal Mind, they 
 alfo affirmed Humane Souls to have been derived, and not from 
 Senflefi Matter 5 Prudentiam d^ Mcntem a Diis ad Homines pervenijfe, 
 that Mind and Wifdom defccnded down to Men from the Deity. And 
 that, Riitio nihil aliud eji, qtiam in Corpus humanum Pars Divini Spi- 
 ritus merfa 3 Reajon is nothing elfe but Part of the Divine Spirit merg'd 
 into a Humane Bodyj Co that thefe Humane Souls were to them, no 
 other than julo^icc 3£» }i, aTroo-mo-jixaTa, certain Parts of God^ or Dccerp- 
 tions and Avulfions from him. Neither were the Reafons by which 
 
 thele
 
 Chap. IV. But not Atbeifis. 421 
 
 ihefc Stotcks would prove, the World to have had a Divine Original^ 
 at all Contemptible, or much infcriour to thole which have "been 
 ufed in thefe Latter days ■-, they being fuch as thefe : Firft, That it is 
 no more likely, this Orderly Syftem of the World, (hould have 
 been made by Chance, than that Enfjimh\s Avnah^ ov Homers lliadt 
 might havcrefulted from the Fortuitous Projeftion or Tumbling out 
 of Co many Forms of Letters, confounded all together. There being 
 AS much continued and coherent Sence and as many feveral Combi- 
 nations, in this Real Poem of the World, as there is in any rhanta- 
 Jiick^ Voem made by men. And fince we (ee no Houfes or Cities, no 
 Books or Libraries any where made by the fortuitous Motions of 
 Matter, it is a madneft to think that this Admirable Compages of 
 the whole World fhould firft have refulted from thence. Again, 
 There could not poflibly be fuch an Agreeing and Confpiring (Zogna- 
 tion of things, and fuch a Vniverfal Harmony throughout the whole 
 World, as now there is, nifieaVno Divino & Continuato Spritucon- 
 tinerentur^ were they not all conteined by One and the fame Divine Spi- 
 rit : Which is the moft obvious Argument, for the Unity or Onelynef 
 of the Deity. They reafbned alfo from the Scale of Nature^ or the 
 Gradual Perfeftion of things in the Univerle, one above another ; 
 That therefore there muft be fomething Abfolutely Perfect, and that 
 either the World it (elf, or Ibmething prefiding over it, was a Princi- 
 fio Sapient, IVife from the Beginning, or rather without Beginning 
 and from Eternity. For as in the Growth of Plants and Animals, 
 Natura Jho quodam Itincre ad Vltimum pervenit, Nature by a Continual 
 Trogre^ and 'journeying forveards, arrives at length to the greatcjt Per" 
 feSion^ which thofe things are refpe&ively capable of : And as thole 
 Arts of Pifture and Architefture, aim at Perfeftion ; ita in omni Ha- 
 iur^neceffe eji Abfolvi aliquidc^ Perfidy fo in the Nature cf the whole 
 Vftiverfe, there musi needs be fomething Abfolutely Pcrfe&, reach' d un- 
 to, Neceffe eSi pr<e^antem aliquam cfje Naturam qua nihil ejl Meliits 5 
 Since there is ftich a Gradual Afcent and Scale of Perfeftions in Na- 
 ture one above arlother, there mufi needs be fame moft Excellent and 
 Ferfe& BeJMg, than which nothing can be Better, at the Top of all, as 
 the Head thereof. Moreover they difputed SocraticaUy after this 
 manner, Vnde arripuit Homo ritam, Mentem d/^ Rationcm / Whence 
 did man fnatch Life, Reafon, or Vnderfianding^ Or from what was it 
 Kindled in him .<? For is it not plain^ that we derive the Aloijiure and 
 Fluidity of our Bodies, from the Water that is in the TJniverfCy their 
 Conftjiency and Solidity from the Earth, their Heat and Activity from 
 the Fire, and their Spintuojity from the Air 5 lUud atitem quod vincit 
 h£C cmniu^ Rationem, AJentem C^ Confdium^ d^c. Vbi invcnimui j? ««- 
 de fufiulimui .<? An cetera Mundus habebit omnia / Hoc unum quod 
 flurimi efinon habebit ? But that which far tranfcendeth all thefe things, 
 cur Reajort, Mind and Vnderjiandrng, where did we find it ?" or from 
 tphence did we derive it .«" Hath the Vniverfe all thoje other things of 
 ours in it, and in a far greater proportion <: and hath it nothing at aU 
 of that which is the moji excellent thing in us ? Nihil quod Animi, 
 qttodque Rationk eli expers, id generare ex fe poteji Animantes, com- 
 potejque Rationis, Jllandus autem general Animantes compotes Rationis ; 
 Nothtng that is devoid of Mind and Reafon can Generate things Ani- 
 
 T t 2 mant 
 
 ,
 
 ^22 Ths Stoical Argumentations, B o o k I. 
 
 mant atjd Rational^ but the World Generateth fuch , and therefore it 
 felf(or that rehich conteins it and prefides over it) mnSi needs be Ani- 
 mant^ and Rational or Intelle&ual. Which Argumentation is further 
 fet home by fuch Similitudes asthefe; Si ex Oliva modulate canen- 
 ies Tibi£ nafcerentitr, non dubitares quin ejjct in Oliva Ttbicinis qua- 
 dam Scientia. ^idji Tlatani Fidiciilas ferrent numcrose fonantes , 
 idemfcilicet cenjcres in Platanis inejffc Mnficam. Cur igitur Mnndus 
 non Animans Sapienfque judicetur, cum ex fe procreet Animantes atque 
 Sapjeates ? If from the Olive-Tree Jliould be produced Pipes founding 
 Harmonioujlj^ or from the Vlain-Tree Fiddles^ playing of their oton 
 accord Mujicallf^ it vpould not at all be doubted^ but that there voas^ 
 fome Mufical either Skjll or Nature^ in thofe Trees themfelves ; Why 
 therefore Jisould not the World be concluded, to be both Animant and 
 Wife (or to have fomething in it which is fo)fince it produceth fuch Be- 
 ings from itfelf^ And though perhaps fome may think that oiCotta's 
 here, to have been a fmart and witty Repartie, ^<erit Socrates »«- 
 de Animam arripuerimus^ ft nulla fuerit in mundo / Et ego qu£ro un-^ 
 de Orationem ^ nnde Numeros .^ unde Cantus ? nifi vera loqui Solent 
 cum Luna putemuf, cum propius accefferit : aut ad harmoniam canere 
 Jllundum ut Pythagoras exijiimat. Socrates demandeth, whence n>e 
 fnatch'd Soul, Life, and Reajon, if there were none in the world? and 
 I demand (^Ca'nhhe^ whence did we fnatch Speech, Mujic^, and Num- 
 bers ? VnleJ^ perhaps you will fttppofe the Sun to confabulate with the 
 Moon, when he approaches near her in the Syzygije; or the World to 
 found Harmonically as ^•yih^goxzs conceited. Yet this how fmart foe- 
 verit may feem, was really but an Empty Flalhof Academick^Wit^ 
 without any Solidity at all in it , as (hall be manifefted afterward. 
 Laftly the Stoicks endeavoured to prove the Exigence ol a God af- 
 ter this manner, "Vt nulla pars Corporis nojiri eji qua non fit minor 
 quam Kofmetipfl fumus , fic Mundum Z)nivcrjum pluris effe neceffe eli 
 quam Partem aliquam Vniverfi 5 As there is no Part of our Body which 
 is not Infcriour inperfe&ion to Our fehes, fo must the Whole Vniverfc 
 needs befuppofcd, to be Better and more PerfeB than any of the Parts 
 thereof. Wherefore fince it is Better to be endued with Life and 
 'Dnderjlandtng, than to be devoid thereof^ and the(e are Pure Per- 
 feftions5 they being in fome meafure in the Paits, muft needs be 
 much more in the Whole. Nulliusfenfu csrentis Pars, potefi effe Sen- 
 iiens. No Part of that which is utterly dead and jiupid, can have Life 
 and VnderUanding in it. And it is a Madneli for any man to (up- 
 pofe. Nihil in omni Mundo Melius effe quam fe, that there is nothing 
 in the whole World Better than himfelf, or than Mankind ; which is but 
 a Part thereof. Now Cotta here again exercifes his jeering Aca- 
 demick Wit after the fame manner as before5 Hoc fi placet, jam effici- 
 es, ut Alundtfs optime Librum Icgere videatur, C^c. Isio modo etiatf* 
 Difertus, Afathematicus, Muficus , omni denique doBrina refcrtus, pO' 
 Siremo Philofophus erit Mundus. By this fame Argument you might as 
 well prove. That the World is alfo Book:learned, an Orator, a Mathe- 
 matician^ a Mufician, andlaii of all a PhUofopher. But neither this 
 Objedtionof his nor that Former, have any Firmitude at all in them: 
 Becaufe though an Effedf cannot be Better or more Perfeft than its 
 Caufe. nor a Part than the IP hole 3 and therefore what(bever there is 
 
 of
 
 Chap. IV. For a God 
 
 425 
 
 of Tare Perfecion in any EffeU^ it rauft needs be more in the Caufe 5 
 yet as to thofe things there mentioned by Cotta (which have all a 
 plain Mixture of Imperfcftion in them) as they could not therefore 
 Formally exift in that which is Abfolutely TerfeU^ fo is it fufficient 
 that they are all Eminently and Verttially contein'd therein. 
 
 By fuch Argumentations as thefe (befides that taken from theTo- 
 pick of Prefcience and Divination) did the ancient Stoicks endea- 
 vour to Demonftrate the Exiftence of a God, or a Univerfal Nu- 
 men, the Maker and Governourof the whole World 5 and that fuch 
 a one, as was not a mcer Tlafiick^ or Methodical and Senjlej? ^ but a 
 Conscious and Vcrfc&ly InteUecliial Nature. So that the World to 
 them, was neither a meer Heap and Congeries of Dead and Stupid 
 Matter, fortuitouUy compared together 5 nor yet a Huge- Plant or 
 Vegetable^ that is, endued with a Spermatick^ Principle only 5 but an 
 Animal enformed and enlivened by an Intellc&ual Scul. And though, 
 being Corporealifts, they fometimes called, the IVhole World it (elf 
 or Mundane Animal, God j and fometimes the Fiery Principle in it 
 as IntcI/eSual, and the Hegemonick of the Mundane Soul ; Yet was 
 the God of the Stoickj properly, not the very Matter it felf, but that 
 Great Soul, Atind and Vnderjianding, or in Seneca's Language, that 
 Ratio Incorporalif, that Rules the Matter of the whole World. Which 
 Stoical God wasalfo called, as well T'a>oc^v as N»e, Good as Mind^ 
 as that which is a Mo^f Moral^ Benign^ and Bcnijicent Beings according 
 to that excellent Cleanthean Defcription of him, in Clemens Ak^ 
 fcifidrinus. 
 
 K^tSv tou;7S, x^mf.co'.\ xaAbv, Siov, &c. 
 
 But this Maker and Governour of the Whole World was moftcorn- 
 monly named by the Stoicks Zeus and Zen, or Jupiter 5 fome of thfrni 
 concluding that therefore there was but one Zeus or Independent 
 Deity ^ becaufe 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 Onelineft 
 of this Zeus or the Supreme Deity, fuppofcd and taken for granted, 
 and becaule there is but 0»e Fate 2nd Providence. Which Latter 
 Confequence, Plutarch would by no means allow of, he writing thus ^ Def. Or. 
 concerning it, where he pleads for a Plurality of Worlds, lyixli^Tnc- p.^z^. 
 
 v{ Kj U^mx , ^9 » TToMoi Aife? ;c, ZMve? 'iavv^ax , TrK&ovav ovt&v ;c6s-fA/i;v j rf? 
 y) 6iVa.yKti ttoM»? avou Ai'ct:;, «v irKeiOVK; Zai iCDS-/n.ci , )t) (mi iUicb' titassv ocq- 
 ^vTa TT^iiTOV iif vij/V,t/x'voc tS oA» 3io\' , oTo? Tro/p' m/xcv >M>'<f/©^ airnVTZov ly 
 iKtvo iirovoi^l6,A^@-, Sec. Neither is it at all confiderable, what th& 
 Stoicks here objeB againjl a. Plurality of Worlds^ they demanding hotp 
 there could he but One Fate, and One Providence, and One Jove (or 
 Independent Deity) tvere there many Worlds^ For what Necejjity is 
 there, that there muji be more Zen's or Joves than One, if there were 
 More IVorlds .<? and why might not that One and the fame God of this 
 
 Univerfe^
 
 424 T^^^ Stoicks acJ^orplecig'd^ only B o o k. L 
 
 Vniverfe called by us^ the Lord and Father of all^ he the Firji Prince, 
 and HigheU Covernotir in all thofe Worlds .<? Or what hinders but that 
 a Mnltitude of Worlds, might be all Subjell to the Fate and Providence 
 of one Jupiter or Supreme God, hi^felf infpe^ing and ordering them 
 every one j and imparting Principles aud Spermatick^ Reafons to them^ 
 according to which all things in them might be Governed and Difpofed. 
 For can many dijiin^ Perfons in an Army or Chorus, be reduced into 
 One Body or Polity .<? and could not Ten, or Fifty, or a Hundred World/ 
 in the Vniverfe 3 be all Governed by One Reafon, and be ordered logS' 
 ther in Rtjerence to One Principle .<? In which Place thele Two 
 things are plainly conteined ; Firji, that the Stoickj unqueftionably 
 aflerted. One Supreme Deity, or Vniverfal Monarch over the whole 
 World --y and Secondly, that Plutarch was fo far from giving any en- 
 tertainment to the Contrary Opinion , that he concluded, though 
 there were Ten, or Fifty, ox a Hundred worlds, yet they were all Sub- 
 ied: to One Supreme^ Solitary , and Independent Deity. 
 
 But however though thefe Stoicks thus unqueftionably afferted 
 One Sole Independent and Vniverfal Numen, the Monarch over the 
 whole World ; yet did they notwithftanding, together with the 
 other Pagans , acknowledge a Plurality of Gods : they concluding, 
 Travfa /ousa §vou 3e£v k^ ^ijuucvuv. That all things were full of Gods and 
 Demons. And fo far were they from falling (hort of the other Pa- 
 gans, as to this Polytheifm or Multiplicity of Gods, that they fcetn 
 rather to have furpafled and outftripped them therein. Plutarch 
 making mention of their ttj^Stlv ttAmO©- ^2v, their So great Multitude 
 of Gods 3 and affirming them, iix-m-nKmdvctxTr^ Aoya 3f£v T»^V(}v,Ty 
 ylw^T' a{ga,T[u)3z>cA«'^«v, to have filled the whole Heaven^ Earth, Airland 
 Sea with Gods. Neverthelefs they plainly declare, that all this their 
 Multiplicity of Gods (One only excepted) was Generated or Created 
 in time by that One, called Zeui or 'Jupiter, who was not only the 
 Spermatick^ Reafon, but alfo the Soul and Alindof the whole Uni« 
 verfe jand who from Himfelf produced theWorld and thofe Gods,o\xt 
 of Non-exiftence into Being. And not only fo, but that alfo in th« 
 Succejfive Conflagrations, they are all again Refolved and Swallow- 
 P. 4^0. ed up into thac One. Thus Plutarchm his Defedi ot Oracles, writing 
 of the Mortality of Demons, T^<; XT&iK.a$ yaLQuofd^ ^ a fjiim :(^ itxt- 
 juic\av Iw Ki-^it) i^'^av 'iyc\i\aA, aMo. ^ ^Zv , ovtcjv tx^Stov ri ttXhS©^ * b\ 
 
 to\\ax, ' We kpow the Stoickj to maintain this Opinion^ not only con* 
 cerning Demons, but alfo the Gods themfelves^ that they are Mortal, 
 For though they own fuch a Multitude of Gods, yet do they acl^nowUdge 
 only one of them Eternal and Incorruptible 5 afiirming concerning all 
 the red, that as they were made in time, fo they fJjall be again Corrupt* 
 ed and Dejiroyed. Plutarch himfelf, there defends the Mortality of 
 Damons, but this only as to their Corporeal Part, that they die to 
 their prefent Bodies, and tranfmigrate into others, their Souls in the 
 mean time remaining Immortal and Incorruptible 3 but the Stoicks 
 maintained the fame as well concerning Gods as Damons ; and that 
 in fuch a manner, as that their very Souls, Lives and Perfonalitie/, 
 fhould be utterly extinguifh'd and Deftroyed. To the fame pur» 
 
 pofe
 
 Chap. IV. One Eternal and Immortal God. 425 
 
 pole Plutarch again vvriteth, in his Book of Common l-iotioas againft m 
 the Stoicks, x^ uoitttt©- j^ KAtavQii'; t/x7r5TAv)«MT5; ('<i)C t7r(^ exev) toP Aoj'ia •'*^^" 
 
 7D1', a<J^ aiSiov a.-mKtKo'nmQi , TrAwv /uo'vjs ttS Aio5 • c<§ b'v Wvlct^ x^Tai«Ai- 
 fftta^i T»e «Ma5, &c. TOCWTa- 3 ax ^^^ kAAo. TniA\«. t^^ o.'t^ttvjV avhhoyitfi- 
 fj^cc ixa TO^ UTrcSs'^a? ocut^'', ;9 to?? S^yijxcmv tTmai, aMa cu;to ;0L»'jct 
 jiO(£vT?? gV to?$ .23^ ^<Sv, >9 TT^ovofttC, etij-ayp/zS/ii-c, tz ;^ (pucreo;; y^imoctn^ 
 
 ^5'?, -TTjfifa? j^-p OU3-7XC, aj(:;''a^ A^e/'i'»? >» ■miii^vzg Box,- Chryfippus^w^ 
 CleantheSj having filled the whole Heaven ^ Earth, Air and Sea with 
 Cods, leave not One of thefe their fo Many Gods Incorruptible nor Eter- 
 nal, fave Jupiter only, into whom they conjume all the reft 5 thereby 
 making him to be a HcUho and Devourer of Gods ; which is as hadj 
 as if they fl)OHld affirm him to be Corruptible , it arguing as %iuch Im~ 
 ferfe&ion for one to be Nourijlied and Preferved by the Confumption of 
 other things into him^ as for himfelf to die. Now this is not only ga- 
 thered by way of Confequence, from the other Principles of the Stoicl{Sj 
 but it is a thing which they exprejly affert, and with a loud voice pro- 
 claim, in all their writings concerning the Cods, Providence, Fate and 
 Nature 5 that all the Gods were Generated (or Made in time) and 
 that theyJJ)all be all dejiroyed by Fire 3 they fuppofiag them to be Melt- 
 able, as if they were IFaxcn or Leaden things. This indeed is Eflen- 
 tial to the Stoical Do^rine , and from their Principles Infeparable 
 and Unavoidable 5 forafmuch as they held all to he Body, and that 
 in the Succefiive Conflagrations, all Corporeal Syftems and Com- 
 pages (hall be dilTolved by Fire ; fo that no other Deity, can thed 
 poffibly remain fafe and Untouch'd, fave Jupiter aIone,the Fiery Prin- 
 ciple of the Univerfe, Animated or Intelledual. Here therefore there 
 is a confiderable Difference to be obferved, betwixt thefe Stoickj 
 and the other Pagan Theijls ■, that whereas the others for the mod 
 part acknowledged their Gods to have been made in Time,, by One 
 Supreme Vniverjal Numen, but yet neverthelefs to be Immortal and 
 to continue to Eternity j The Stoical Pagans maintained, that all 
 their other Gods, fave Jupiter a]one, were not only j^yovm; but al- 
 io (p&a/py.av/j^/jct^ fuch as (hould be as well Corrupted, as they were Ge- 
 titrated, and this fo alio, as that their very Perfonalities (hould be 
 utterly aboliflied and annihilated ; all the Stoical Gods in the Con- 
 flagration being as it were Alclted and Confounded into One. 
 
 Wherefore during the Intervals of the Succeflive Conflagrati- 
 ons, the Stoicks all agreed, that there is no more than One God 
 (Zeus or Jupiter) left alone (there being then indeed nothing el(e 
 be(ides himfelf) who afterwards produceth the whole Alundane Sy- 
 fkem, together with All the Gods out of himfelf again. Chryfippus in 
 Plutarch afBrmeth, uauaax, ttS (j^j dv^Lirit) -r Ai'a it, -r jioQjlccv, tJ? ^ p •o-'m 
 •vU/X?* '^«>' n^ ci'oiav, oiav Sv QM.-Tri^ccmi; ^hTcu , /iccvov cccp^qrov ovla -r" a/oc ' 
 i3^f ^6)V, dvx^jc^iiv ^f)n TMV vr^c'voiav , ^ttsc o,uS ^S^oi^/s?, '^^ ^jxS.<; ^ th 
 «^?(^ »C"*^ SlaTfAeiv d(A.(por{^^(;, That as Jupiter and the World may 
 he refembled to a Man,fo may Providence be to the Soulj When there- 
 fore there fiall be a Confligration^ Jupiter of all the Gods, being alone 
 incorruptible and then remaining, will retire and withdraw himfelf 
 
 into
 
 426 The Stoicks IVorJhipfed, B o o K I. 
 
 into Providence • andfo both together remain in that fame Ethereal 
 
 Suhjiance. Where ndtvvithltanding Jupiter and Providence are really 
 
 Ef6. but 0»e and the fame thing. And Seneca vvriteth thus concerning 
 
 the Life of a Wife man in Solitude, ^ulis futura. efi Vita Sapientify 
 
 fi fine amicis relmquatur^ in ctiBodiam conjeStts^ aut in defertumlittHt 
 
 ejtSus? ^alii eti Jovis, cum Refoliito mundo, C^ DIIS INVNVM 
 
 CONFVSIS , patd/Jper cejfante Natnra, acqtiiejcit fibi , Cogitationibiit 
 
 fttis traditus ^ If you ask^ what would be the Life of a IVije man either 
 
 in aPrifon^ or Defert .<? I anftver, the fame with that of]np'neT, when 
 
 the IVorkl being rcfolved , and the GoDS all CONFUVNDED into 
 
 ONE, and the Coiirje of Nature ceajing^ he rejhth in himftlf converfing 
 
 with his oxen Cogitation!. Arrianus his Epi&etus likewife j fpeaking 
 
 of the fame thing, Ironically introduces Jupiter, bemoaning hira- 
 
 felf in tke Conflagration, as now left quite alone , after this man- 
 
 oKai; vt a.^K0ov, 5i uov, 11 '(yih\ov, ii avykvvi • Alas, I am now left all alone 
 I have neither Juno, nor Minerva, nor Apollo with me ; neither Bro- 
 ther nor Son, nor Nephew nor Kinfman (neither God nor GoddeS^ to 
 keep me companj.He adding alfo according to the (ence of the Stoicks, 
 that in all thefe fucceffive Conflagrations, 6zd!>i cuiiic, iavrr^ <njvi?i, k, 
 ii(W):a(€i kcp' iauDTV, slj eVvosi tmv ^o'ihakhv icujTV, o'ix '^, Kcd e> ims'oicu^ -yi- 
 vvTO-i Tt^i-niarti^ eccuTZiT, Jupiter being left alone , converfeth only with 
 himfelf, and rcfieth in himfelf^ confidering his own Govrnment, and 
 being entertained with thoughts becoming himfelj. And thus have we 
 made it unqucftionably evident, that the Stoicks acknowledged, 
 only One Independent and Self-exijhnt Deity^ One Vniverjal Numen^ 
 which was not only the Creator of all the other Gods, but alfo in 
 certain Alternate Viciffitudes of time , the Decreator of them 5 he 
 then fwallowing them up , and devouring them all into himfelf, 
 as he had before produced them together with the World, out of 
 hiuifclf. 
 
 Itisgranted, that thefe Stoicks as well as the other Pagans, did 
 Religiotffly IVorfi^ip More Gods xhzn One, that is, MoreVtiderfianding 
 ' Beings Superiour to Men. For it W3S Epi£fetus his own Exhortatioa^ 
 ^X^ '9"'?5 Pray to the Gods. And the fame Philofopher thus dcicrib- 
 eth the Difpolition of a Perfon Rightly Affeded, ^Aa ei^vcu t/' inoi 
 •iicx.S)to\i TTgo? T»; ,9e»?, I would willingly l{now what is my Dufy^ FirJitO 
 the Gods, and then to my Parents^ and other Relations. And they are 
 M. Antoninus his Precepts, 'A(</'S 3£»?, Revere the Gods, and aV ocnv-ai 
 rSes? '^TrtxaA?, In every thing implore the Aid and Ajfijiance of the Cods. 
 And accordingly in that Clofe of his Firft Book, himfelf does thank- 
 fully afcribe many Particular Benefits to T/je G06// in common j is^^ 
 rr/SiZv TO dyccBis<; 7rUiTi:<ic^Si.c. I owe to the Gods, that I had good 
 Progenitors and Parents, &c. Where amongfl: the reft, he reckons up 
 * this for One, That he never was any great Proficient, either in Poe- 
 try or Rhetorick; becaufe thefe would probably (had he fucceeded 
 in his Purfuit of them) have hindred him from the attainment of far 
 better things : and after all his Enumeration, he concludeth thus, 
 ■^TKvTa ^ ToooTa ^i.Zv ^ovdtiv kou 't6^(; J^e.To.i^^for all thefe things need 
 the Ajftflanceof the Codi and Fortune, viz. becaufe they are not in our 
 own power. Neither
 
 Chap. IV. 7 heir Inferiour Gods. Z127 
 
 Neither can it be denied, but that they did often derogate 
 from the Honour of the Supreme God, by attributing fuch things 
 to the Godf in common, (as the Donors of them) which plainly be- 
 long to the Supreme God only. As^ when Epicletus makes Reajon in Z-.3.C.14. 
 Men to be a gift of the Gods, mm'i' Sv KoyQ^ '^ ocrvxioc jc^ xcctco^i/La}- 
 vice ^Sincci vim t/.^ ^rcVj // Reajon therefore given us by the Gods, meer- 
 ly to make «J Miferable and Z>nhappy ^ And when he again imputes 
 Fertue to themj Halt thou overcome thyLuft, thine Intemperance, 
 'er ? T^oQop iA.dlav odria Bvaictc,-, i) UTiwra'a ii virv.^)(\ai, tcw-vx 6-y. (CS 
 
 4.C. 3, 
 
 thine Anger ? t^oQm ,ue((i)V cu-nx 9vma.c„ u vmneix h i/7ro?xi«, Toou-ra 6y, Q^ £ 
 cwtS ^I'tTou mi aire 'P^ 3eSv , hou> much greater Catife then haji thou 
 of offering Sacrifice, than if thou hadfi got a ConfulfJjip or Pr£tor//>ip c" 
 Jbr tbofe things come only from thy Self, and from the Gods, Though 
 the Reafon of thele Speeches of theirs (eems to have been no other 
 than this, becaufc they took it for granted, that thofeUnderftanding 
 Beings Superiour to men, called by them Gods, were all of them the 
 Inftruments and Minirtersof the Supreme God in the Government of 
 the World jand had therefore fome kind of Stroke or Influence more 
 or lefs.upon all the Concernments of Mankind. Whence it came topafs 
 alfo, that they often u(ed thofe Words God and Gods promifcuoujly 
 and Indifferently. As one and the fame Celebrated Speech of Socra- 
 tes, isfometimes exprelfed Singidarly, & rculnyi -ru ^00 (plKov, Jf Cod 
 will have it fo, let it be fo, (Arr. EpB. L. i. c. 29. and L. 4. c. 4.) and 
 fometimes again Plurally, a TocdTj? q,[Kov luc, ^o??^ Jfthe Gods mil have 
 itfo. 
 
 Wherefore notwithftanding the /J/j;;^ C?(?^/ of thofe Stoicks, they 
 worlhipped for all that One Supreme , that is, One Vniverfal Nu- 
 men, that conteins and comprehends the whole World. Who was va- 
 rioufly defcribcd by them, fometimes as the Nature and Reafon of 
 the v/hole World 5 ii 7^'' oKcc'j cpdmc, Trfto-euTDc-™ ^t^v, The Nature of the ^mon. L. 9. 
 whole, the Olde/i cf all the Gods ^ and h nd oKx^'hik^Qx <pv<ng^ ^ntlTiTjQ 
 That Nature which governs all things j otIu)-^^^ oKav iQixv Sioiacli,' Koyc^, AntLC'd'i- 
 that Reafon which governs the SubUance of all •■, ^x ^ iaiax, Si'linav Ao- j , ^ 
 y@^, ti, Six TTKHo? TH oxavQ-' y,y Ct>g/oci'£;$ T'i-nxyfj\o\cic, oiJtovo/^iiVTD Tnx.i', 
 that Reafon which paffes through the Subsfance of the VniverQ, and 
 through all Eternity, orders and difpenfes all a-ccording to appoivted ^^nton'L ' 
 Periods. Sometimes is he called m r^i'' cA(i:v cu.tix, the Caufe of all things, ^,,( , rr ' 
 fometimes liry yJ.siJ.^viyu.uc>viKcv, the Hegemonick^ and Ruling Principle 
 of the whole IVorld, and »yk.iAU)'i> tS idQixi:, the Prince of the World. 
 Again, d§'n/K«v'ro(:oAa, The Governour of the Whole, as in this of Epi- 
 SetHs, mc.Kq<;Kj a}<x9c$ tIio ujjtH yv&ixhv VTn'ri-myi, -raf i5ioit<,Si'n la oAoc L.i.ciz. 
 xaS^'-s^ 01 a>«^; -TToArrai vo.ua ^ ivoKiCcC, A Good man fubmits his Alin^ 
 to the Governour of the whole IJniverfe , as good CitiT^cns do theirs to 
 the Law of the City. Alfo oiXTd<^M', The Order er of all, in thisothCj- 
 Religious Palfage of the lame Philofophers, ihT^oj.J^djic&xi^Tz-zi'^ ixav. ^P-f- "^• 
 Sixvetv 'iy.a<rx isia Ss'Aav cL^ yviijxt • inic, ^ j-r.iTcu ; o^c, Sliia^tv ouJTa 5)aTaA36)V, 
 To be Infiru&ed is to Will things to be as they are Alade : and how are 
 they made^ As that Great Difpofcr cf all hath appointed. Again the 
 Supreme God is fometimes called by them, -ri'^s^i'^f^^v luoKx voe^Jv, That 
 Intellc&ual Principle which conteins the whole, as in this Inftrudtion of 
 
 U II Ai.
 
 AiS ^^^ Scoicks honoured J Bo o k I. 
 
 Tzif <tt)%/e'^vT( TnxvTot voe^ii, rA<»/ 4/ f)«r Bodfes breath the common Air^ 
 fo pould our Souls fiick and draw in Vital Breathy from that Great 
 Mind that cofuprehends the "L niverfe , becoming as it^ were One Spi~ 
 
 ^nton.fh'^. rit with the fame. He is alfo called by ihem to oA» v»? iy Mvoix, The 
 Mind and Vnderflanding of the whole Worlds fjlx -Trnvrav .-tt^-^i^voi^^^ 
 
 iJni.p.is7- One InteUeCttial Fountain cf all things J and laftly, to name no more, 
 
 .yinton.L.j. 9ik if? S)oc Tre'vTOi', it) ieix fx'icc, X, vo^©^ elf. One God through all , one 
 
 If?. suhjiancc^and one Law. Which Supreme God was commonly called 
 
 alfo by the Stoicks, together with the Generality of the other Pagans, 
 d 0eo?, or God, Emphatically and in way of Eminency, as in this of 
 Epi&etus , [M^v ocMo ^At, h «. Qilc, ^'Ae(, 19 77? ffE juoKiQa ; IVill no- 
 thing but what God Willeth, and then who can be able to hinder thee ^ 
 
 L i.c 18. And again, diKvimv xaAo? (^«.\^\<cu. tzS ^e&i, '^^^t^/AHcrov )ux3a^^? /xiidyux' 
 SzK^S ow-utS ';ppic5rx.\ tl, f/A^ TO 3sS, Affe£f to feem fair to God, dejire 
 to be Pure with thy Pure felf and with God. AKb where he fpeaks of 
 the Regular Courfe of things in Nature, TiTOf/w^/'co?, k«6«^ ^^ vr^o-- 
 TDcy/x^xl©^ etS, oTOV iyy.w@^ &7tyi to?? cpvmg av6Sv av6a, oiav &otj /iAajoiii^v 
 jjAccsw'va • That it proceedeth orderly, every thing as it were obeying the 
 Command of God j when he bids the Plants to blojfomthey blojfom^ and 
 when to bring forth fruit, they bring forth fruit. To which Innumerable 
 other Inftances might be added. And Zeus or Jupiter was the Pro- 
 per Name of this Supreme God amongft the Stoicks alfo '-, whence 
 
 F.pia p - I. ^^^ Government of the Whole World is called by them aio? Sioncnai^,^ 
 the Government or Occonomy of Jupiter. Laftly, this Supreme God^ 
 is fometimes diftinguilhed by them, from the other Gods, exprefly 
 
 Z,. 4.r. 12. and by name, as in this of EpiUetus, \y^ </^' t;>*) tIv/ u7rD7ifax.6ou , 'An 
 •vra'3sa?Ki, TzS 3e(i) k, Tug /xiT damw, I have ,whom I ought to bgfubje^ 
 to, whom to obey^ God and thofe who are next after him, that is, the 
 Supreme and Inferior Gods. So likewile, where he exhorteth not 
 to defire things outofourown power, kAAk tzS ah yd^<jrti (xuTd^ ;^ 
 
 L. I.e. 17. To7? ocA\oi$ .Seo'i?, c;ie('roi$ -za^^'tJb?, dzai'oi tw^i^vocmartv^ Let Jupiter a- 
 lone with thefe things, and the other Gods, deliver them up to be or- 
 dered and governed by them. And (b again, where he perlbnates one 
 that places his happinefs in thole things without him, )ui^iMi iy giva^ 
 }y ov^vvcc^i KoiStt^Z^nr Aiocyl^Thg 3ihgli?\\^<;t I then foall fit lamenting, 
 and fpeal^ng evil of every one , even Jupiter himfelf and the other 
 Gods. 
 
 And it muft in reafon be fuppofed, that this Jupiter or Vniverfal 
 l^umen of the World, was honoured by thefe Stoicks far above all 
 their other Particular Gods 5 he being acknowledged by them to 
 have been the Maimer or Creator of them as well as the whole World 5 
 and the only Eternal and Immortal God ; all thofe other Gods, as 
 hath been already declared, being as well Corruptible, Mortal, and 
 Annihilable , as they were Generated or Created. For though Cice- 
 De ND.i.i.ro's Lucjlius Balbus, where he pretends to reprefent the Doftrineof 
 p iij-.Z-rwi'. the Stoicks, attribute the Very Firft Original of the World to a 
 Plurality of Gods ^ in /hefe words, Dico igitur Providenti^ Deorutn, 
 Afundumd^ omnes Alundi partes, & initio conjiitutas ejje, €^ omni 
 tempore adminijirari, yet unqueftionably Cicero forgat himfelf herein, 
 
 and
 
 Chap. IV. The Supreme God above all. 429 
 
 \ 
 
 and rather fpake the Language of fome other Pagans, who together 
 with the Generation of the World, held indeed a Plurality of£/tT= 
 nal (though not Incicpendcfjt) Deites, than of the Stoicks , who al- 
 ferted One only Eternal Cod, and fuppofcd in the R.eiterated Con- 
 flagrations, all the Gods to be Melted and Confounded into One, fo 
 thAt Jupiter being then left alone, rauft needs make up the World 
 again, as alfo all thofe other Gods, out ofhimfelf. And thus does 
 Zcno in Lacrtius defcribe the Cojmopd'ia, t Siov hoct' d^}^'^, Ka6' cwt o'iTix-' 
 7hat God at Firji, being alone by himjclf, converted the Fiery Suhjlance 
 of the If'orld by degrees into IVuter, that is, into a Cx^i{cx Chaos '■, out 
 of which IVater, hiwfelf afterroards as the Spermaticl{^ Reafon of the 
 World, formed the Elements and vphole Mundane S)Jlent. And Cicero 
 himfelf elfewhere, in his De Legibus, attributes the firfl: Original of 
 Mankind cautioully, not to the Gods in Common, but to the Su- 
 preme God only. Hoc Animal Providum, C^c. quern vocamus Hominem, 
 fr<eclara quadam conditione Gcneratitm ejje, a SVMMO D^O : and this, 
 rather according to the Sence of the Stoicks than of the Platonifts, 
 whofe Inferiour Generated Gods alfo (being firfl: made) were fuppo- 
 fcd to have had a ftroke in the Fabrefaclion of Mankind, and other 
 Animals. Thus Epi&ctus plainly afcribes, the making of the whole 
 World to Godj or the One Supreme Deity ^ where he mentions the 
 Galileans, that is, the Chriftians, their Contempt of Death, though 
 imputing it onlyto Cuftom in them, and not to right Knowledge, 
 (as M. Antoninus likewife alcribes the fame to ^^^^^ t^'^ql-rrx-lic, meer^-^^-Sfi^ 
 Qbftinacy of Mind ) vim ^vlctc, f.i^j ^'i«toi 77; «t^ S'locTi^wc/x , £, utto 
 t8a? 01 raAiAod'oi, uttd Koys 9 ^9 aTrec^ei^tcc? is<P-&<; S't/vodfou. iMxQiiv, ott 0co^ 
 Tnli^cc -TiiT^wyji. 'TOc G^ toT fdQ^oc, itjCUJT -r too(^/nx)V' Can fome be foaffe- L.^. c.j. 
 Bed out of Madne^, and the Galileans out of Cuflom? and can none 
 attain thereunto by Reafon and true Knowledge , namely becaufe God 
 made all things in the IVorld, and the vrhok World it fclf Perfi£f and 
 Vnhinderable 3 but the farts thereof for the ufe of the Whole, fo that 
 the Parts ought therefore to yield and give place to the whole. Thus does 
 he again elfewhere demand, t 'm'Aiov tI$ "Tn-miwyjc , yuxe^-nzc, Si nc, ^ See. 
 who made the Sun ? Who the Fruits of the Earths Who the Seafons of 
 the Tear ^ Who the agreeable Fitnef of things ^ Wherefore thou having 
 received all from another, even thy very Jelf drji thou murmur ana 
 complain againji the Donor of them, if he ta^e away any one thing from 
 thee f" Did he not bring thee into the World ^ fiewthee the Light .<? bs' 
 Jiorv Scnfe and Reafon upon the ^ Now the Sun was the chief of the- 
 Inferiour Stoical Gods, and therefore he being made by another, 
 all the Rtft of their Gods muft needs be fo too. And thus is it plain- 
 ly exprefled in this following Citation, a nc, -nS ^yyAi tstm ov/a. L i.c-i; 
 imdviQcu xar" d^ixv SV^oxtd, In y<,yDVix.fj^j vtAt^ 3e£7nxi'n$ 7r^cM)'a/>t^'6.'?, 
 )C, ©ec? -TjKTTi^ '6h T-y t' ave^^TT&v li, 7-/" SiZv , iSiv oi^S-cvt?, iSi lavr^vov 
 e^3t//-'>^,3i''ffiT(u djfj, io'jjrii • if any one could be throughly fen [Ible of this 
 that we are all made by Cod, and that as Principal Parts of the PVor Id. 
 and that God is the Father both of Ale n and Gods, he would never thin/^ 
 meanly of hi/nfelf, {nowing that he is the Son of Jupiter alfo. Where 
 ©tc$ is plainly put for the Supreme God, and esol for the Inferiour 
 Cods only. Again he thus attributes the Making of Man and Go- 
 vernment of the whole World to God or Jupiter only, o oeo? Wvi 
 
 U U 2 TO5
 
 43 o The Sto'icks Devotion J BookL 
 
 Cod 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 thofe 
 things which are in our own power. And t^ oVTi xajoi'? SioiK&-mi Td 0- 
 L.^c 1^- 2^^^ gj ^jj ^^^fjLik&.'vx.i 6 tSuc, 't^'tajj-vk inXtir^^ ^'iv Sojv of.com ouhzf ^S^i- 
 jLvonc, Things would not be well governed, if Jupiter tool^ no care of his 
 own Citizens, that they aljo might be happy like himfelf. 
 
 And that thefe Stoicks did indeed Religioudy Wor(hip and Ho- 
 nour, the Supreme God above all their other Gods, may appear 
 from fundry Inftances. As firft, from their acknowledging him to be 
 the Soveraign Legiflator, and profefling Subjedtion and Obedience 
 to his Laws, accounting this to be their Greateft Liberty. Thus E- 
 
 t ± C7, tiClctffi, E!? ''■l^'i- iJ^^U i^air'av t'xei, HKd^^^C'i^'Mi Otto tS ©tS, 'iyvaxjx cujtv 
 lOLc, &t,TjKk<;, 5/jttTZ ij^e.q J^zKu.yt>-^v Qoj, fxf- ol/'iacTai • No man hath power 
 over me, I am made free by God (by becoming his Subjedt) I know his 
 Commandments, and no man can bring me under bondage to himfelf. 
 
 L$.c.i. And again, TcuiTa '6^i'rn</^ Aiav ^Ka dj^i^mcu^ Vv' ei7r£:v Sl/'va^j -tW" Qia> ^ 
 fjuilm 7rc(ypiQliu Qts tuc, dt^-nKcc;; &c. Thefe things, would I be found em- 
 ploying my fe If about , that I may he able to fay to Cod j Have I tranf 
 greyed any of thy Commandments .-? have I ufed my Faculties and Anti- 
 cipations (or Common Notions ^ otherwije than thou requiredji .<? 
 
 Again from their acknowledging Him to be the Supreme Gover- 
 
 nour of the whole World, and the Orderer of all things in it by his 
 
 Fate and Providence, and their profefling to fubmit their Wills to his 
 
 Will in every thing; Epi&etui fomewhere thusbefpeaks the Supreme 
 
 God, t^viTi ifjUfx-^/xUv QS tIw Sloifcrmv \ dfcman. on t^f'AKtra?, it) 01 oi?\hoi^ 
 
 aM' iye iKiiv ' Trii'n? iycVoi-dw Q5 ^XovT©-- ochAx xoJi^OiV iht m§|« , 077 (TO Wi 
 
 h^'Amotx?, isS^im' 'lo^^tifxvazt i^^.q ' fA.m /jui raxs 'iviiux. cvyv6Ti^viic>\q; 
 
 fj.\\ a •srgoOTXBov mi (pcd</^^cc tzJ" Tr^oawTrfii), 'i-niiAQ-' e.n ^^to<jj^c, &Timyu>c'i- 
 
 V6(? i vuv f^i 34K&(; ocTTiK^eiv ox, r^ TTOVM-j^'^et? i oiTienjx ' J(«£/v mi tyt) tmimLV,, 
 
 077 i]^iamL<; ^« (nJiATrnvnyj^lffa-i mi , k^ l<fev t^yoc to. ot^, ^ t^ Hotmail Q5 
 
 miAiz^J^KX>Kii^'v\Qca' tocutk fxi ci^^^XyuVov, rav^ra y^(pov\a, TOULnzx. avoc- 
 
 54i'<s;(^K^v^a )wi:TaAa€o( ccv 3^vaT@- ■ Did I ever complain of thy Govern- 
 
 ment? Iwasfick^ when thou wouldji have me to be, andfo are others, 
 
 but Iwasfo willingly. I was poor alfo at thy appointment, but Rejoycing , 
 
 I never bore any AJagiJiracy or had any Dignity, becaufe thou wouldfi 
 
 not have me, and I never desired it. Didji thou ever fee me the more 
 
 DeJeiJed or Melancholy for this .<? Have J appeared before thee at any 
 
 time with a Difcontented Countenance ^ JVas I not always prepared and 
 
 ready for whatfoever thou requiredji .<? IVilt thou now have me to depart 
 
 out of this Feiiival Solemnity .<? / am ready to go , and I render thee 
 
 all thankj, for that thou haji honoured me Jo far, as to let me keep the 
 
 Feaji with thee, and behold thy workj, and obferve thy Oeconomy of the 
 
 world. Let Death feize upon me nootherwife employed, ihtn thusthink^- 
 
 ing and writing of fuch things. He likewife exhorts others after this 
 
 T , manner, liK/j^y.mv a.\,'cicQKi^\a<; tt^? -t ©tov eiTrefv , oti y^^Z /itoi hoi'Trvv &c, b 
 
 av ^Kv.c, c/LJUoyvoi/LUivZ {^o;, 'iQ@^ etfj.i' xcJ^f <je$^itS;jUV( t^i'" mi 5fcM.ai'7av , 
 
 tVs ^ihei'; oiy\.^ Uj 3?'Ah^ &^iia. /Zt)^/^?, oc^\eiV [jl% ^K&c, i^itoT^'av, ^t^'<jv, 
 
 <(idJy&\>,
 
 Chap- IV. To the Supreme God. 40 1 
 
 c.\9. 
 
 (p^y&v^ -Tiivicdtx.!, srKxT&v ■■> \yi> mi v-rri^ a.inivTTdv tstzcv tt^o? ts? av^odjinsr 
 (kirjKoyyimfxoi, tf^ela tIw tjui^sa (pdmv oVa 'tS^v • Dare to lift up thine ryes to 
 God andfay^ Vje me hereafter to rvhatfoever thou plcafji, j agree and 
 am of the fame mind with thee, indifferent to all things. I refufe no- 
 thingthatjhall jecm good to thee. Lead me tvhither t/jou plea/efi. Let 
 me a& what part thou wilt, either of a Fublick^ or Private perjon of a. 
 Rich man or a Begger. I will apologize for thee as to all thefe things be- 
 fore men. And I will alfojlicw the Nature of every one of them. 
 
 The fame is likewife maoifeft from their Pretenfions to looh 
 to God, and referr all to him ; expcd:ing aid and afiiftance from 
 him, and placing their Confidence in him. Thus alfo Fpi&etus 
 
 e<; T 3eov (kcpo^Zn-ax,^ dv -Trecvfi im.^a) k, fxjiydKai • My defign is this, to ren- 
 der you free and undijiurbed, always holding at God, as well in every 
 fmall, asgreater Matter. Again the fame Sroick concludes, ^ Vpv 
 «M6o? ojegaXeiv Kvitlw-, <po€ov, 'trhBv^lxv, dec. ei /xii -nplt; /xciov -r ^sov x-nrMXi- ^•'^'■'^^■ 
 TTOvfa, oza'ia iWovfio ■jr^osna-mdiTx , to? {rtteivs ■n^cQ'TdyiJMQi m3poj(i^Yjoi; • 
 A man will never be able otherwife to expel Grief Fear, Defre Envy 
 &c. than by looking to God alone, and being devoted to him, and the 
 obfervance of his Commandments. And he affirmeth of Hercules 
 that this great piece of Piety was fo Jong fince obferved by him * 
 T Ai'oc ou>i5 twIe'^ caaAa, a, tt^? dx.avov occpo^Zv izr^ifiv a. iTr^ifi'' L-yct^il 
 that as he called Jupiter, or the Supreme God, his Father, fo did he 
 vphatfoever he did, looking at him. Thus M. Antoninus fpeaketh of 
 a Double Relation that we all have 5 One -nojc, rise, av/^QiQvlct^^ to thofe l. 8. (f. zj, 
 thtt live with us, and another tt^c^tIu) ^efav ol-nx-v acp' vie, mt^^alv^-Trnm 
 Tniv^oc, to that Divine Caufe, from which all things happen to all. As 
 likewife he affirmeth s^t av6§a>7nvov 77 x\A> ^ ifh to 6&ra (svvxvx(po^cc<; ^. ■^5.^11"' 
 TTo^t^a?, That no Humane thing is well done without a Reference to God. 
 And he excellently exhorteth men, ivi t^^ttx, ^ Tr^o(Ta.vx-noujis, tz^ did 
 TTg^t^tO)? KOivovncHi f/.i^xQou\&v ^Qn i^^ln yuiwc^s^iviiu (jv^ y<xvi^v\ tS ©tS-^'^'-^^" 
 to be delighted and fatisfied with this one thing 5 in doing one acfion 
 after another, tending to a Common Good^ or the good of Humane So- 
 ciety '^ together with the Remembrance of God. Laftly he dcclareth I.. ^.j^/^S. 
 his own Confidence in the Supreme Deity in thefe words, ^^^Z -nf 
 ^!n^i\'n, 1 truji andrely uponthe Governour of the whole World. 
 
 This may be concluded alfo from their 'thanking if^e One Supreme 
 God for all, as the Authour of all good, and delightfully Celebra- 
 ting his Praifes. Epi&etus declares it to be the Duty of a Good man 
 y^^iv ■fc'x'lv iJ-^? WvT&v -rso .^t*. To thank.God for all things. And eUewbere 
 he fpeaketh thus, e< vSv a;ikp^Vr ^^° "" '^'^^ ^f-^^ -mm, jy -Mivyj ;t, iSix ^' "*' '^' ''" 
 M (jixiav T9 .Seiov, n-oti Aj:p^tmv, v.aX 'imli^y^Scii irxg yx^ra^ ■, W4 £</>£< koca 
 exd'TTfoTTAC. , Koci a^Svfit^, Kai i.c8^ov^ca;, aj^etv tov v/xvov tov e? tov 
 3iov ■■, /juiycii 6 ^04 071 vi/jj(v Tra^i^iv o?}oti'a rcuhx, Si" av rlu) ylw l^yoLtsijjm^x • 
 ljA-}ct.<; c ^Ic, on x^'e^f? '^^^Jwv, &c. cVi uZliStii KiK\^di-TZ!c^ oti \iixt4lSt\\ffx xvx- 
 •23-i'Sv • TiXuToc \.:p t)ta?a ^:p',^.i^\i \J^\^ y^ -r fjiiyigzv iy ^eioTocTov vjavov i.(p\)iA.vuv 
 OTi tIw ol^vxiJxV 'i^yji rliv <s^c/Lita7<i;^ivM tstsjv t/ Si'-, &c. ei y^v xvi^v 
 i)V«v, iTroiav iw '^ aii5^v©-, ei k^'kv©-, t^ tS )cum>s, vuv 3 >^cyiKci e^jx, u.uvaV 
 ytce c^S -r 350V. Had we under Handing, what Jlwuld we do elfe, but both 
 
 Tubliekly 
 
 L. I.e. ig.
 
 43 2 Clc^nthts his Devout BookI 
 
 public^lji and privately praife GocJ, hle^ him^ and return thanks to him .<? 
 Ought not they roho dig, plorv^ and eat, continually fwg fuch a Hymn 
 to God at thk , Great is that God, who gave us theje Organs to cultivate 
 the earth tvithalj Great is that God who gave us hands^ Sic. who enabled 
 us to grow undifcernihly, to breath in ourjleep. But the Great ejl andDi- 
 vineji Hymnof all is this, to praife God for the Faculty of Vnderfland- 
 ing all thefe things. IVhat then if for the rnofi part men be blinded, 
 ought there not to be fome One, whofiould perform thif office, and Jing a 
 Hymn to God for all ^ If I were a ISlightingak I would perform the office 
 of a nightingale, or a Swan, that of a Swan j but now being a Reafon- 
 able Creature, I ought to celebrate andfing aloud thepraifes of God, that 
 is, of the Supreme Deity. 
 
 LaftJy the fame is evident j from their Invoking the Supreme God 
 as fuch, addrcffing their Devotions to him alone without the Con- 
 in. i.c.is. jundtion of any other Gods j and particularly impluring his y^j/z/7- 
 4«fc againft the Affaults oi Temptations , called by them Thancies. 
 To this purpofe is that of Epi&etuf^ f/A^ac, 6 aym '<^ , 3Sov to Vg^v , 
 v-nii fhctaiKact(;, v'ttz^ tAi^fitg/'ac, TO 3£» ixi/M'/m, dx.eivov '^^)uxA» /boiiSoi' ncd 
 ^i^^^g^Tlw, ^?Ta$ Aic^^igae g^ x&fAavi oi vrAtoiT??' This is a great Con- 
 fli^ or Contention, a Divine Enterprize, it is for Liberty and for a 
 Kingdom. Now remember the Supreme God'-, call upon him as thy Help- 
 er and ^JJiJiant , as the Mariners do upon Caftor and Pollux in a 
 Tempeli. He commends alfo this Form of Devotional Addrels, or 
 Divine Ejaculation, which was part of Cleanthes his Litany, to be 
 ufed frequently upon occafion, "Ayts^^. (jj- c^liv, Jt,, cniw imr^afjd^jvi ottoi 
 TToS' (Oz-tTv) eijUi fnx.T^'ux.yi^©^, ^$ t-vfo/jxai yi aoRV©-' • mv 3 >£ M" -^A^, ^^^ 
 li-^ov 'i-^yMi' Lead me, Jupiter, and Thou Fate, wbitherfoever I am 
 by youdefiin'd : and I will readily and chearfully follow j who though I 
 were never fo reluct ant yet muji needs follow.Where Jupiter and Fate are 
 really but one and the fame Supreme Deity , under two feveral 
 Names. And therefore the Senceof this Devotional Ejaculation, 
 l-f. io6. was no Icfs truly and faithfully, than Elegantly thus rendered by 
 Seneca ; 
 
 Due me Parens, Celfique Dominator Poli, 
 ^jtoc-unque placujt, nulla parendi eji mora, 
 Jffum impiger jfac nolle, comitabor Gemens, 
 Malufque patiar, quod pati licuit bono. 
 
 But becaufe many are fb extremely unwilling to believe, that the 
 Pagans ever made any Religious Addref toihe. Supreme God as fuch 5 
 we (hall here fet down an Excellent and Devout Hymn of the fame 
 Cleanthes toh'im : the rather becaufe it hath been but little taken 
 notice of And the more to gratifie the Reader, we (hall (ubjoyn 
 an Elegant Tranflation thereof into Latin Verfe, which he muftowe 
 to the Mufe of my Learned Friend Dr. Duport. 
 
 Pijr KuSij' aSizcvdcTZdV, tniKvcbW/JL-i, TnayV-^Tit; cue),
 
 C H A p. I V. Hymn, to the Supreme God. 433 
 
 mStov, ccra. t^c^a m ly '{^tt^ 3i!it' ^^ ■youocv. 
 Tfti fft )ca3v/^vti(jzy ;t( cttiv k^'t©^ cdiv aeazo. 
 Xoi 3 TO? c'JV n^Cf^^" tAioJoVJ^©- .3)^ ■youav 
 neOffou, Mfctv oiyj??, Jt, t;cav litto (rero h^totou. 
 ToTov fcx«5 UTrot^yJv avwx'TOi? OthJ x^?"!" 
 'a^wcJim^k 'WT/^'evTa, aet^cLovfa k^^vv^v ' 
 T» y) i/TTt) TrAMjr? cJjuiteCu)? ttki't' i^'^'i'jaoi, 
 '"n <Tu )ux.tAj5v\&(; jcoivov Aoy)v, c? S^ot TnxiTcov 
 
 "05 7^(W©^ j/^>«^? I'ttoT©^ P;«o:\^? Si« imviiq ' 
 
 ObTT xax' cildi^ov 3eiov toAov, »'t' ^^ TreiTa, 
 
 nM«) oidart ^'e'f^aai jca«^i cri$tTT^;i(nv avoi'ou?. 
 
 Kcu icoa-f^&<; tx. KKCcyiJux it^ a cpiAa (tbI cfn'Aa tfiv. 
 '^Cl^ Y> el? tv miTa oT^VH^/.toxa? tcSAix >ca;«)?(nv, 
 "ri(y6' fevix "yiveaJoci tiwvtz^v Ao'-vov culv £o'v7Zi)V. 
 
 Awfxopci, oi]' ocyoi^v fjd/j aei Rfiiaiv Tro^'oVT^^^ 
 Out" IfTD^Soi 3t» K/Oivoi/ vo/^ov, »te RAuaoiv • 
 Ci KAV Tra&ofj^oi mv vm /Liov £o-6Aov t voitv • 
 AuToi c/'' oco o^ijtta'oii' av4b k«AS ccA\(^ Itt' ocAAot 
 
 Oi t/^" ^^ ;i«g5b(n5i'i*^ TET§«ft/^e'vo( aJ^vi Ky6(TiJ.a>^ 
 
 AA\oi (/^' ei? avtojv, £, moiMX^Q^ vti^'a t'?>«, 
 'AA\a z^? mviJ^i^e, x<Aouv£c|)t?, KC^'^nA^vvi^ 
 'AvQ^^ttjj? g'us aTT^^coTJVu^aTro Av)'§m?, 
 "hv oi) tto^t^^ <r;t«'(?b£(rcv -v^^'? octtd, (§^? 3 «^?waz4< 
 ri/iiyu^?, >j "jn'oTJV©^ ffu Si'«^; yatTtJi Trec'vTa tui^i^vSc^ » 
 Ocp^' av 77^9evTE? djx&QcjfAA^d. (TE ti/x)^, 
 'r/ivSi'7^? TO gni 'i^ycc Sinvt^i?, ^? i-jdoiiUc 
 ©VHTCV to'iTa • iTrel aTE p^go-ni?? yi^c, ixA\ot? /hs^ov, 
 Ouv^ r^so??, fi K^ivov ocei vojuov g^ SIi'r^; u/^vSv. 
 
 Magne Pater Divnm^ cut Nomina MnU.a,fed VnA -^ -)f-)^ 
 
 Ommpotem fempcr Virtus, Th Jupiter Aittor 
 
 Nature ^ cert^ qui Ji»guU lege guheruas / 
 
 Rex falve. Te nempe licet Mortalibm £gris 
 
 CuM&is compellare , omnes tua namqut propago 
 
 Nosfuwus, £tert7.£ quaji Imago vocisi^ Echo 
 
 Tanittm, quotquot humi fpirantes repimus •■) Ergo 
 
 Te cuKtabo, tuum d^ rohitr Jiuefitie celebrans. 
 
 ^ippe tuo hie totus, terram qui circnit, orbtf 
 
 Taret (quoqtioagis) imperio, ac obtemperatultr'b 
 
 luviSis Telum manibus tibi tale minirirum, 
 
 Anceps, igtiitum^haud moriturum deniqucfulMeti^ 
 
 I3h etetiim iUius tota e^ datura tremifcit 3 
 
 ll/o e^ Cotnmunem Rationem dirigis, d^ qu£ 
 
 Mundi agitat Aiolem, magno fe corpore mifcens • 
 
 Tantus Tu rerum Dominus, Re&orque Supremus. 
 
 Necjiae Te fa&um in terris^ Dens, ant opus nllftfjt, 
 
 JEthert
 
 454 Cicero no Afjerter . Bo o k. L 
 
 y^there nee diofit^ nee per caruU pond^, 
 
 Err ore aUajuo^ nifi qua gens impia fatrat. 
 
 Confufa. in fefe^ Tu dirigis ordine certo -, 
 
 ■Aujpjce Te ingratis & inejifiia gratia rebus 3 
 
 Fcelice h^rmonia^ THfcilicet^ omnia in Vnum 
 
 Sic Bona mixta Malif eontpingis, ut una. refurgat 
 
 Cun&oru/n Ratio communis C^ ufque pcrennans : 
 
 ^uam refiigity fpernitque hominum mens l£va malorum* 
 
 Heu Miferi ! bona qui quaruntjlbi femper d^ optanty 
 
 Divinam tamen banc Communem d^ denique Legem^ 
 
 Nee fpe&are oculis^ necfando attendere curant : 
 
 Cuifi parerent poterant traducere vitam 
 
 Cum raiione C^ mente bonam : mmc fponteferuntur 
 
 In malapr£cipitesy trahit.d^fua quemque vohiptas^ 
 
 Hunc agit ambitio, laudifque ivimenja cupido^ 
 
 lUum C^ avarities, ^ amor vefanus kabcndi, 
 
 Slanda libido alium^ Venerifque licentia dulcis : 
 
 Sic alte tendunt alii in diverja ruentes. 
 
 At Tu, Jupiter alme, tonans in nubibus atrit, 
 
 Dafapere, 0' mentem miferis mortalibus aufer 
 
 Injanam, hane TupeUe Pater , da apprenderepojfe 
 
 Conjilium, fretus quo Tu omnia rite gubernas : 
 
 Nosut honor at i pariter, tibi demus honorem^ 
 
 Verpetuistuafa&ahjmnis praclaracanentesy 
 
 Vtfas eji homini j nee enim mortalibta ullum^ 
 
 Hee SuperiSj majui poterit conlingere donum, 
 
 ^uam canere <eterno Communem carmine Legem, 
 
 XXVI. It would be endlefs now to cite all the Teftiraonies of 
 other Philofophcrs and Pagan Writers of Latter Times, concerning 
 One Supreme and Univerfal Numen. Wherefore we (laall content our 
 felyes only to inftance in fome of the moft remarkable, beginning with 
 M. TuU. Cicero. Whom though fome would fufpeft to have been a ScC" 
 piick^ as to Theifm, becaufe in his De Natura Deorum^ he brings in Cotta 
 the Academic!^, as well oppofing,^L««/. Balbus the Stoicl{^, as C.Vel- 
 leius the Epicurean j yet from fundry other places of his writings, it 
 lufficiently appears, that he was a Dogmaiick and Hearty Theifi, as 
 for example, this in his fecond Book De Divin. FJfe pr^Jlanfem ali- 
 quam, Jiternamque naturam, (jf earn fufpiciendam admirandamque ho' 
 minum generi, Tulchritudo Mundi, ordoque rerum Ccekjiium cogit con- 
 ftcri 3 That there is fome Mori 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 comp'ell us to confej?. And this in 
 his Oration De Harufpicnm refponfis •-, ^k eji tam vceors , qui cum 
 fujpexerjt in Cwlum, Deos ejfe nonfentiat, & ea qu£ tanta Mente fittnt, 
 ut vix quifquam Arte ulla^ Ordinem rerum ac Vicijfitudinent perfeqni 
 pojfrt, cafu fieri putct ? Who is fo mad orjiupid, as when he lookj up ia 
 Heaven, is not prefently convinced that there are Gods ? or can perfwadc 
 himfelf, thatthofc things which are made with fo much Mind and IFif' 
 dom, as that no humane shjll is able to reach and comprehend the artifice 
 and contrivtncx of them, did all happen by chtnce .<? To which pur- 
 
 pofe
 
 Chap. IV. OfMmy Independent Gods. 435 
 
 pofemore places will be afterwards cited. How.ever in his Philo-' 
 fophick Writings, it is certain that he alfefted to follow the way of 
 the New Academy, fct on foot by Carfteaclcsj that is, to write Scep- 
 tically, partly upon Prudential accountSj and partly for other Kea- 
 
 fons intimated by himfelt in thefe words, ^/i requirttnt quid quaque J^i'!^D.L.il i 
 
 clcrcipftfentiamuiyCHriofiusidfaciuntqucimncccJJhen-. Hon emmiam / 
 
 AulhoritdtiJ in clifputiwda qnam ILitionis momenta, qnareada fitnt. 
 gluinetiam obefi pkn/r/iqite us qui dijcerc volunt, Au&oritas eorum qui 
 fe docercprofitentitr. Dejinttnt cnim fuumjndiciit»i adhiherc^ idque ha.- 
 bent ratH/H^ qtiod ab eo quern probant, judiccitum vidctit : They who 
 would needs knovp^ ivhat tve our Jclvct thinly concerning every thtng^arc 
 more cttrioui th.in they ought, becaufePhilofophy is not fo much a matter 
 of Authority as of lleafon 5 and the Authority oj thofe who profeji' to 
 teach^ is oftentimes an hindrance to the Learners^ they neglecting by 
 that means to ufe their own 'judgment, fecurely takjng that for granted, 
 which is judged by another whom they value. Neverthelefs Cicero in 
 the Clofe ot this difcourfe Dc Natura Deorum (as St. Aujiin alfo cb- 
 ycrt;e//j) plainly declares himfelf::) be more propenle and inclinable 
 to the Doftrine of ^li/t'*^ than cither that of ^e/i'i;//^ or Cotta^ th;it 
 is, though he did not allent to the Stoical Do&rine or Theolo-^ 
 iiy in every Point (himfelf being rather a Vlatonijl than a Stoick^) yet 
 he did much prefer it before not Only the Epicureifm o(^ Velleim, but 
 al(b the Hccpticifm oi Cotta. Wherefore Augttliinus Stcuchiu and o- 
 ther Learned men, quarrel with fundry palfages of C/Vero's upon an- 
 other account, not as Athiiliical^ but as feeming to favour a Multi- 
 tude of Independent Gods --i he fometimes attributing not only (he 
 Government of the World, and the making of Mankind, but alfo 
 the firfl Constitution and Fabric^ of the whole IVorld, to Gods Plural. 
 ly. As when he writeth thus, Vt perpetuus lilundi eJJ'et ornatus, ma^ 
 gna adhibit a cura eii a Frovidcntia Deorum j For the perpetual adora^ 
 ing of the iVorld, great care hath been tal^en , by the Providence of the 
 Gods : And A Diis Immortalibus Hominibus provifum ejfe^ C^c. 'ihtt 
 the Immortal Gods have provided for the Convenience of Mankjnd, ap- 
 fears from the very Fabrn\ and Figure of them : And that place be- DcN.D.h'-, 
 fore cited, Dico igitur Providentia Deorum^ Mundum d^ omnes Mun- 
 di partes initio conjiitutas effe, I fay that the World and all its parts 
 were at Jirji conjlituted by the Providence of the Gods. And Laftly, 
 where heltates the Controverfie of that Book De N. D. thus , Vtrum p.j^^.Lamb. 
 Dii nihil agant, nihil moliantur ^ An contra ab His, 6^ a Principle 
 Omnia fa&a, & conllituta (int, d^ ad infinitum tempus regatitur atque 
 moveanlur .<? IVhether the Gods do nothing at all, but arc void of care 
 and trouble .<? or whether all things were at fir U A/ide and Conflituted, 
 and ever (ince are Moved and Governed by them .<? Notwithltandinc: 
 which it is Evident that this Learned Orator and Philofopher, plain- 
 ly acknowledged the Monarchy of the IVholc^ or One Supreme andV- 
 riiverfal Nitnten over a\\. And that firft from his (b often ufing the 
 word God in the Singular, Emphatically and by way of Eminency 5 
 as Tp(( Deo nihil minus gratum^ quum non omnibus pater e adfe Placan- ^ Li„p_,,._ 
 dum & Colcndum viam j Nothing can be lefi grateful to God himfelf, 
 than that there fiwuld not be a liberty open to all (by reafon of the Coft- 
 \\neCso{SiCvi[keii)toworfi}ipandappcafehim-, And Nifijuvanfc Deo,ta' ^•N.^- ^■»- 
 
 X X ks
 
 4^6 IVhat CiceroV Gods, B o o k I. 
 
 les tioft fuerunt Curius, Fabricius, &c. Curius and Fabricius had ne- 
 ver been fuch menas they were, had it not been for the Divh2e ajjijiance. 
 froS.Rof. J>^gain, Commodaquibus iitiMur, Ljicemque qua fruimur^ Sprituntque 
 quern ducimus, a Deo nobk dart atque impertiri videmus, IVe musi 
 needs ackjioirledge that the benefits of this life, the light which we en- 
 joy, and thefpirit which we breath, are imparted to us from God. And 
 to mention no more, in his Verfion of Plato's Tim£us, Decs alios in 
 Terra, alios in Luna^ alios in reliquas mundi partes fpargens Deus quaji 
 ferebat. Cod djjiributing Cods to all the parts of the IPorld, did as it 
 were fow feme Cods in the EaHh, fame inthe Aioon, &i.c. Moreover by 
 his making fuch defcriptions of God as plainly imply his Onenef 
 F.<<g.Ljt»l.\ and Singularity, as in his Orat.pro Milone, Eji,eji profc^o llfa Vis 5 neque 
 in his Corporibus atque in hac Imbeciilitate nosfra, ineli quiddam quod 
 vJgeat df'fentiat, &■ non imfi in hoc. tan to Nature lamque praclaro 
 molu. Nj^ forte idcirco effe non pulant, quia non apparel nee cernitur : 
 proinde quafl nofiram ipfam mentem qua fapimus, qua providemus, qua 
 heec ipfa agimus (^ dicimus, videre,aut plane qualis CP" nbifit, Jeutire 
 poffumus : There is, there is certainly, fuch a divine Force in the world 3 
 neither is it reafonable to thinl{,that inthefe groj^ and frail Bodies ofours^ 
 there pould be fomething which hath Life , Senfc and Vndcrjlanding^ 
 and yet no fuch thing in the whole Vniverfe 5 unkfs men will therefore 
 conclude, that there is none, becaufe they Jee it not , as if we could fee 
 cur own mind (whereby we order and difpofe aU things and whereby we 
 reafon andfpea^thus) and perceive what kind of thing it is and where 
 it is lodged. Where, as there is a Itrong affeveration of the Exiftence 
 of a Cod, Co is his Singularity plainly implied, in that he fuppofes hitn 
 to be One Mind or Soul afting and governing the whole World, as our 
 Z-ip.ii^. Mind doth our Body. Again in his Tufculan Qiieftions , Nee vera 
 Deus ipfe alio modo inteUigi poteff, nijt Mens Solutaquoidam, df' Libera^ 
 fegregita ab omni Concretione mortali , omnia fentiens C^ movens 5 
 Neither can Cod himfilfbe underwood by us otherwife, than as a certain 
 Loofe and Free Mind, fcgregated from all mortal Concretion, which both 
 lufc.oL.i. perceives and moves all things. So again in the fame Book, H<ec igi- 
 f.iz6. tur C^ aliainnumerabilia cum cernimus, poffumufne dubitare, qui n his 
 
 pr<efit aliquis vel Effector, fi h<£c nata Junt itt Platoni videtur j velji 
 femper fucrint ut Ariftoteli /)/<ice/. Moderator tanti operis df' miweris ^ 
 when we behold thefe and other wonderful works of Nature^ can we at 
 'all doubt^ but that there prefideth over them^ either One Maker of aU^ 
 if they had a beginning as Plato conceiveth 5 or elfe if they always were as 
 '^•345- AnHotlc fuppojeth. One Afoderator and Covernour.^ And in the Third 
 
 De LegibuSj Sine Imperio nee Domus uUa, nee Civitas, nee Gens, nee 
 Hominum univerfum Genus fiare, nee rerum Nutura omnis, nee ipfe 
 Miindus potcji. Nam 0- hie Deo paret, ^ huie obediunt Mxria Ter- 
 r£que, &• hominum vitajujfisfuprcmalegisobtempertit : Without Co- 
 vernment, neither any Houje, nor City, nor Nation, nor Alankind in ge- 
 tter al, ner the whole Nature of things, nor the World it felf could fubfiji. 
 For This alfo obeyeih Cod, and the Seas and Earth arejubje& to him,and 
 the Life of man is difpofed of, by the Commands of the Supreme 
 Tufc. o^.Ls. Law. EI few here he fpeaks of Dominans ille nobis Deus, qui nos vet at 
 hinc inji'Jfft fuo demigrare , That Cod who rules over all Mankind and 
 DiDiv. forbids them to depart hence without his lievc. Of Deys, cujus numiui 
 
 parenf
 
 C H A p. I V. 1 be Makers of the World, were, 43 7 
 
 parent omnia, ihttGod, xchoje Divine Power all things obej. We read 
 alfo in Cicero, of Siimn/ut or Supremui Deut, the Supreme GoJ^ to 
 whom the Firft making of Man is properly imputed by him 5 o^Sum- 
 mi Re&orisd^ Domini Numen^ The Divine Power of the Supreme Lord 
 and Governonr'^ of Deus prepotent, and Rcrum omnium pr£potent ^'"""^'^'''^■ 
 Jupiter, The moji Powerful God, and Jupiter who hath power over all i^i^_ '^' 
 things •■) of Princeps ille Deus, qui omnem hunc mundum regit ^ ficnt A- Somn.Scip, 
 ftimus humanus id corpus cut prapojitus eft. That Chief or Principal 
 God, who governs the whole world in the fame manner as a Humane 
 Soul governeth that Body which it isfet over. Wherefore as for thofe 
 Paffages before objefted, where the Government of the World, as to 
 the concernments of Mankind at leaft, is afcribed by Cicero to Gods 
 Plurality thisv/as done by him and other Pagans, upon no other ac- 
 count but only this, becaufe the Supreme God was not fuppofed by 
 them to do all things him(elf immediatly in the Government of the 
 World, but to affign certain Provinces to other Inferiour Gods, as 
 Minifters under him, which therefore fharing in the Oeconomy of 
 the World, were look'd upon disCo-governours thereof with him. Thus 
 when Balbui in Cicero to excufefome feeming defefts of Providence, 
 in the Profperities of wicked and the Adverfities of good men, pre- 
 tended, Non animadvertere omnia Deos, tie Regcs quidem. That the 
 Gods did not attend to all things, as neither do Kings,, C ott a zmong{\. DeKD.Lf^ 
 Other things replied thus 5 FacDivinam Mcntem effe dijlentamy Cx- 
 Inm verfantem, terram tuentem, maria raoderantem^ cur tarn multot 
 Deos nihil agcre C^ ccjfare patitur <? Cur non rebus humanis aliquot 
 otiofos Deos prafecit , qui a te Balbe Innumerabiles explicafi funt ^ 
 Should it be granted, that the Divine Mind (or Supreme Deity) were 
 dijlra&ed with turning round the Heavens, obferving the Earth, and 
 Governing the Seas^ yet why does he let fo many other Gods to do nothing 
 at all? Or why does he not appoint fome ofthofe idle Gods over Hh- 
 mane affairs, which according to Balbus and the Stoickj are innumer- 
 able $ Again when the Immortal Gods are faid by Cicero to have 
 Provided for the convenience of Mankind in their firli Conjiitution^ 
 this doubtlefs is to be underftood according to the Platonick^ Hypo- 
 fhejis, that the Gods and Demons being firft made, by the Supreme 
 Ood, were fet a work and employed by him afterward in the making 
 of man and other mortal Animals. And laftly, as to that which 
 hath the greateft difficulty of all in it , when the whole World 
 is faid by Cicero to have been made by the Providence of the Gods, 
 this mult needs be underftood alio of thofe Eternal Gods of Plato's^ 
 according to whofe Likenej? or Image the World and Man are faid 
 to have been made, that is, of the Trinity of Divine Hypojlafes, culU 
 cd by Amclius, Plato's Three Minds and Three Kings, and by others 
 of the Platonifts, the Firji and Second and Third God, and the 
 TOTT^S-KVcaTTov, and T3<5^;^7T§ov ouTiov, 8cc. The Firjl and Second Caufe, ^c. 
 And it may be here obferved, what we learn from S. Cyril, that 
 (bme Pagans endeavoured to juftifie this Language and Dodlrine 
 of theirs, even from the Mofaick Writings themfelves, -StoT? t7i^(?Cb>KM^«.'. 
 UTrofo-siWiTt? T -2-/" o'A(i)V ($avcu 3tcv, Tronimj/zj^j avG^&TTOV Ka6' eticvx MyaiTe'^v i. i . 
 )y K,a9' o/Lwlamv^ theyfufpcCfing^ that the God of the Vniverfe being about 
 to make man, did there befpeak, the other Gods, (roi<; /m^' tcujr J^^Ti^oii; 
 
 Xx 2 ft,
 
 43 8 VarroV Natural Theology, B o o k I. 
 
 ^ dv fjdom Sffi, which were Secondary and Inferiour to him) after this 
 manner^ Let Vs make man according to Our own Image and likem^. 
 Which S. C/r// and other Chriftian Writers underftandof the Trini- 
 ty. Now thofe Eternal Gods of Tlato^ according to whofe Image, 
 the World and Man is faid by him to have been made, and which 
 (though one of them were properly called the Demiurgui )yGt had all 
 an Influence and Caufality upon the making of it, were (as hath been 
 ■ already obrerved)not fo many Independent andself-originated Dc/tiet^ 
 
 but all derived from One Firji Principle. And therefore Cicero fol- 
 lowing P/^^(? in this., is not to be fufpefted upon that account, to have 
 been an AlTerter of Many Independent Gods, or Partial Creators of 
 the World ; efpecially fince in fo many other places of his Writings, 
 he plainly owns a Divine Monarchy, 
 
 We pa(s from M.THlIius Cicero^to M.TerentiusVarro his Equal^a man 
 famous for Polymathy or Multifarious Knowledge, and reputed unque- 
 ftionab!y(though not the moft Eloquent, yet) the moft Learned of all 
 the Romans, at leaft as to Antiquity. He wrote One and Forty Books 
 concerning the Antiquities of Humane and Divine thingsjwherein he 
 tranfcended the Roman Pontifices themfelves, and difcovered their 
 Ignorance as to many points of their Religion. In which Books he 
 diftinguiftied Three Kinds of Theology, the Firft Mythical or Fabw 
 loui, the Second Phyfical or Natural, and the Laft Civil or Popular : 
 The Firft being moft accommodate to the Theatre or Stage j the Se- 
 cond to the IVorld or the Wifermenin it ; the Third to Cities ox the 
 Generality of the Civilized Vulgar. Which was agreeable ahb to 
 the Doftrine of Sc£vola that Learned Pontifex, concerning Three 
 Jiuzieclv. Sorts of Gods, Poetical, Philofophical and Polttical. As for the My- 
 D.L.6.C. y. thical and Poetical Theology it was cenfured after this manner by Varro^ 
 In eo funt multa contra Dignitatem C^ Naturam immortaliumfi&a. In 
 hoc cnim eji ut Deus alius ex capite, alius ex femorefit, alius ex gutiff 
 fanguinis natus. In hoc ut Dii furati fint, ut adult er aver int, utjervie- 
 rint homini. Denique in hoc omnia Diis attribuuntur, qu£ non modo 
 in hominem, fed etiam in contemptijfimum hominem cadere poffunt : 
 That, according to the Literal Sence, it conteined many things contrary 
 ie the Dignity and Nature of Immortal Beings. The Genealogy of one 
 Cod being derivedfrom the Head, of another from the Thigh, of ano- 
 ther from drops of Blood : Some being reprefented as Thieves, others as 
 Adulterers, 8cc. and all things attributed to the Gods therein that are 
 not only incident to men, hut even to the moji contemptible and flagiti- 
 ous of them. And as for the Second, the Natural Theology which is the 
 3VKc,this Farro conceived to be above the capacity of Vulgar CitizenSj 
 and that therefore it was expedient, there fhould be another Theo- 
 logy calculated, more accommodate for them, and of a middle kind 
 betwixt the Natural and the Fabulous, which is that which is called 
 lAug.cnD. cj^fl For he affirmed, Multa ejfe vera qu£ vulgo fcire non fit utile, 
 €^ qutedatfj qua tametfifalfafint, aliter exifiimare populum expediatj 
 that there were many things true in Religion, which it was not conve- 
 nient for the Vulgar to ksiow '-, and again fome things which though falfe, 
 yet it was expedient they fl)ould be believed by them. As Sc<evola the 
 Roman Pontifex in like manner, would not have the Vulgar to know, 
 
 that 
 
 L.^r.p. 

 
 Chap* IV. DiftinB from the^ My thycal^ andQ'wW. 43 ^ 
 
 that the True God had neither Sex, nor Age, nor Bodily Members. 
 Expedirc ipjtur exitfimat (faith St. Aujiin of him } falli in Rdigione C'l' ^- L. 4- 
 Civitates, quod dicere etiam in Libris Rertim Diviaarum, ipfe Varro "^^ *^" 
 non dubitat^ Scxvola therefore judgeth it expedient that Cities Jbotild 
 be deceived ifi their Religion -.^ which aljo Varro hinifclf duubteth not 
 to affirm in kit Books of Divine Things. Wherefore this Varro though 
 difapproving the Fabulous Theology, yet out of a pious defign as 
 he conceived, did he endeavour to alTert as much as he could, the 
 Civil Theology^ then received amongft the Romans, and to vindicate 
 the fame from Contempt: yet neverthelefs fo, as that, Si cam Civi-clv.D.L.\: 
 tatent novam conjiitucret^ ex Natiti<e potius Formida, Dcos & Deorum^'-^^' 
 nominafe fniff'e dcdicaturum^non dubitet confitcri ; If hi were to conjii- 
 tute a Neip Rome hintfelfhe doubts not to confej^^but that he would dedi- 
 cate Gods and the Names of Cods after another manner^ more agreeably 
 to the FormofNAtiireor Natural Jheo logy. Now what Farro's own 
 fence was concerning God, he freely declared in thofe Books of Di- 
 vine Things ; namely, That he was the, Great Soul find Mind of the 
 whole World : Thus St. Aufiin^ Hifoli Varroni videntur animadver- Ctv.D.t.'^.c.'a 
 tiffe quid cffet Deus, qui crediderunt cum ejfe Animam^ Motu ac Rati- 
 one mundum gubernantem : Jhefe alone feem to Varro to have under- 
 Jiood what Cod is, who believed him to be a Soul^ governing the whole 
 IVorld by Motion andReafon. So that J^arro plainly aflerted One Sw 
 freme andVnivcrfal Nun/en^ he erring only in this (^as St. Aujiin con- 
 ceives) that he called him A Soul, and not the Creator of Soul, or a 
 Ture and AbJiraS Mind. But as T^rrt? acknowledged 0«e Vniverfal 
 Numen, the Whole Animated World, or rather the Soul thereof, which 
 alfbhe affirmed to be called by feveral Names, as in the Earth Tellus, 
 in the sea Neptune, and the like j fo did he alfo admit (together with 
 the reft of the Pagans) other Particular Gods, which were to him 
 nothing but Parts of the World Animated with Souls Superiour to 
 men j A fummo Circuitu cwli, ufque ad Circulum Lun£, ^thereas Ant- civ.D.UilcC 
 mas effe Ajira ac Stellas, cofque cceleBes Decs, non modo intelligi effe 
 fed etiam videri : Inter Lun^e vero gyrum & nimborum Cacumina Ac- 
 reas effe Animas, fed eas animo non oculis videri 5 & vocari Heroas C^ 
 Lares d^ Centos : That from the higheji Circuit of the heavens to the 
 Sphere of the Moon, there are Ethereal Souls or Animals , the Stars^ 
 which arc not only underjiood but alfo feen to be Celejiial Gods : And 
 between the Sphere of the Moon and the Middle Region of the Airjhereare 
 Aereal Souls or Animals, which though not feen by our Eyes ^ yet are dif- 
 covered by our Mind and called Heroes, Lares, and Genii. So that 
 according to r^rrtf the only True Natural Gods, wereas himfelf al(b 
 determined, /Jw/wj A/undi, ac Partes ejus, Firft the great Soul and 
 Mindof the whole world which comprehendeth all j and fccondly 
 the Parts of the World Animated fuperiour to men. Which Gods 
 al(b he affirmed to be worfhipped Cujlius more purely, and chajlly 
 without Images, as they were by the firft Romans for one hundred 
 and feventy years; he concluding, qui primi ftmulachra Deorum po- j. ^: j^ r 
 full pofuerunt, cos civitatibus fuis & mctum dempfiffe <j^ errorem ad- ^,c. -ii. 
 didiffe : prudenter exijiimans (faith St. Auliin) Deos facile poffeinSir 
 Mulachrorum jioliditate contemni : That thofe Nations who firft fet up 
 images of the Gods, did both take away Fear from their Cities and add 
 
 ErroHV
 
 440 Seneca'x, Former of the Univerfe, ^c. Bo o k I, 
 
 Err our to them', he wifely Judging, that the Foppery of Images, would 
 eajily render their Gods contemptible, 
 
 L. Ann£us Seneca the Philofopher, was contemporary with our 
 Saviour Chrifl: and his Apoftles, who, though frequently acknow- 
 ledging a Plurality of Gods, did neverthelefs plainly aflert One Su- 
 preme, he not only fpeaking of him Singularly, and by way of Emi~ 
 nency5but al(b plainly defcribing him as fuch j as when he calls him, 
 Nat.^L.i. Formatorem Vniverjl - Re&orem df Arbitrum &• Cufiodem Mundij Ex 
 '^■'Jj- auo fufpenfa funt omnia j Animum ac Spiritum Vniverft j Mundani hu- 
 
 jus operis Dominum & Artificem -, Cui nomen omne convenit ; Ex quo 
 natafunt omnia 5 Cujm Spiritu vivimus , Totumfuis partibus inditum, 
 ^ fefujiinentemfua vi ; Cujus Confilio huic mundo providetur, ut in- 
 concufjus eat, C^ a&us fuos explicet 5 Cujus Decreto omnia fiunt 5 D/- 
 vinum Spiritum per omnia maxima, d^ minima £qua\i intentione dif- 
 P ' Lipf. ft^fftffi '■> Deumpotentem omnium , Detim ilium maximum potentijjzmumque, 
 qui ipfe vehit omnia 3 Sjti ubique ^ omnibus pr<efio eji ; Ctsli d>" Deoruni 
 omnium Deum^^a quo ijia Numina quafmgula adoramui d^ c olimus,fufp en- 
 fa funt •■) and the like : The Framer and Former of the Vniverfe 5 the Go- 
 vernour, Difpofer and keeper thereof '^ Him upon whom all things depend 5 
 The Mind and Spirit of the World 5 The Artificer and Lord of this whole , 
 Mundane Fabric\'^ To whom every name belongeth-)From whom all things 
 fpring 5 By whofe Spirit we live 5 Who is in all his parts and fuHeineth 
 himfelfby his own force , By whofe Connfelthe World is provided for ^and 
 carried on in its Courfe confiantly and uninterruptedly ; By whofe Decree 
 all things are done 5 The Divine Spirit that is diffufed through all things 
 both great andfmall with equal Intention 3 The God whofe power ex' 
 tends to all things -, The Greateji and moji Powerful God who doth him- 
 felf fupport and uphold all things 5 Who is prefent every where to all 
 things 5 The God of Heaven and of all the Gods, upon whom are fufpend- 
 ed all thofe other Divine Powers , which we fingly worfnp and adore. 
 ck.D.Lg. Moreover we may here obferve from St. kujiin, that this Seneca in 
 '^•lo* aBookof his, againft Superftitions (that is now loft) did not only 
 
 Highly extol the Natural Theology, but alio plainly cenfure and con- 
 demn the Civil Theology then received amongft the Romans, and that 
 with more Freedom and Vehemency, than Varro had done the F«- 
 bulous or Theatrical and Poetical Theology. Concerning a great part 
 whereof he pronounced, that a wife man would obferve fuch. things, 
 tanquam Legibusjujfa, non tanquam Diis grata, only as commanded by 
 the Laws (he therein exercifing Civil Obedience) but not at all, as 
 Grateful to the Gods. 
 
 M. Fabius ^intilianus, though no admirer of Seneca, yet fully 
 agreed with him in the lame Natural Theology, and fets down this, 
 as the generally received Notion or Definition of God, Deum e/fe 
 L-T-f-}' Spiritum omnibus partibus immijium. That God is a Spirit mingled with 
 and dijfufed through all the parts of the World j he from thence infer- 
 ring Epicurus to be an Atheift,notwithftanding that he verbally alTert- 
 edGodSjbecaufe he denyed a God according to thisGenerally receiv- 
 ed Notion, he beflowing upon his Gods a circumfcribed humane 
 form; and placing them between the Worlds. And the Junior Pliny 
 
 though
 
 Chap. IV. Symmachus," One IVorjhi^pedby All. 441 
 
 though he werea Pcrfccutor of the Chriftians, he conchiding, quale- ip 97. 
 cunque ejjet quod fat erentur , pcrvicacia/ft certe & injlcxibilem ohjiwa- 
 tionem Uehere punirr, that nhttfocver their Religiotiwere, yet notrrith- 
 jl'inding their StubbGrnne^ atsd Inflexible Obiiivacy ought to bepuf7}ff]~ 
 ed^ and who compelled many of them to vvorfhip the Images of the 
 Emperour, and to facrifice and pray to the Statues of the Pagan 
 Gods, and laftly to blafpheme Chrirtj yet himfelf plainly acknow- 
 ledged alfoOne Supreme Univerfal Numen, as may fufficiently ap- 
 pear from his Pancgyrick. Oration to Trajan , where he is called 
 DCHS ilk 3 qui mamfejim ac pnefens Cxlum ac Sydera injidet 5 that 
 God who is prcfcnt rrith, and inhabits the whole Heaven and Stan*j *And J^funii 
 himlelf making a Solemn Prayer and Supplication to him^both in the ^'''•"^ > and 
 becinninfj and clofe thereof, and (bmetimes fpeaking of him therein '•"'"'i^^"""' 
 Singularly and in v.'ay or Lmuiency ; as in theJe words, Occultat w- qm. 
 trornmqne Stmina Detff, (^ plerumqne Bonorum Maloritmqi, Cauf£, fub 
 diver JO. fpecie latent : Cod hideth the Seeds of g^ood and cvil^ fo that 
 the caujes of each often appear difguifed to men. L.Apuleim alfo, whole 
 pretended Miracles the Pagans endeavoured to confirm their Reli- 
 gion by, as well as they did bythofeof Apolloniui, doth in fundry 
 places of his writings, plainly aflert One Supreme and Vniverfal Nu- 
 men, we Qiall only here fet down one,C//«» Summui Benrum^cunSa. h^c ^' ^^^'-H- 
 non folum cogitationum ratione confideret ; fed Prima, Media, C^ TJlti- F^^^-Cak. 
 f»a obeat 5 compertaque intim£ Providenti^ ordinationis univer^iuie 
 & Conjiantia regat 'j Since the Highcji of the Gods, does not only con- 
 fider all thefe things in his mind and Cogitation, but alfo pajf through 
 and comprehend within himfelf the Beginning Middle and End of all 
 things, and conflantly Govern all'by his occult Providence. Laftly Sym- 
 machus, who was a zealous Stickler for the Reftitution of Paganifm 
 declared the Pagans to worlhip One and the fame God with the 
 Chriftians, but in feveral ways, he conceiving, that there was no 
 neceffity God fhould be wordiipped by all after the fame manner. 
 Mquum eH, quicquid omnes colnnt, Z)NVMpHtari : Eadem fpeHamus P. ^oc 
 Afira 5 Commune Cesium eji 5 Idem nos Mundm involvit : ^idinter- 
 eff, qua quifque prudentia Verum requirat .<? "Dno Itinere non pote^per- 
 veniri ad tarn grande Secretum : IVe ought in reafon to thin\, that it 
 is One and the jame Thing,which all men rvorfliip : As we all behold the 
 fame Stars, have the fame Common Heaven^ and are involved within 
 the fame IVorld. IVhy may not men purfue One and the fame thing in 
 different ways .«" One Path is not enough to lead men tofo Grand a Secrete 
 The Sence whereof is thus elegantly exprefled by Pnidentius. 
 
 Vno omnes fub fole fiti, vegetamureodem P. i8f. 
 
 jlere. Communis ctin&is viventibns /}ura. 
 
 Sed quidflt qualifque Dcus, diverfa ficuti 
 
 Sjf'erimus , atque Viis longe dijlantibus Unum 
 
 Imus ad Occultum j fuus eji mos cuique genti. 
 
 Per quod iter properans, eat ad tarn Grande Profundum, 
 
 And again afterward, P. 308. 
 
 Secretum fed grande ncquit Rationis opert£
 
 442 T^he Writer De Mundo^ Book!. 
 
 ^£ri al'iter, quamjifparjis via /futltiplicetur 
 Tramitibus^ C^ centCKOs terat orbita calles^ 
 ^afltura Deum vitriata indage htentem. 
 
 And the beginning oi Frndctitins his Confutation is this^ 
 
 Longe aliiid vcrnra cji. Naf» multa ambago viarum 
 AnfracJus dubios habet^ d^ perplexim errat. 
 Sold crrore caret fitfip lex vJa^ ncjcja fle&i 
 In divcrtJcul((m^ biviis nee plitribHs anceps^ C^c. 
 
 We fhall now inftance ,al(b in fbme of the Latter Greek. If^ritert. 
 Though the Author of the Book De Mundo^ were not Arijiotle^ yet 
 that he was a Pagan, plainly appears from fome paffages thereof, as 
 where he approves of Sacrificing to the God/, and of IVor^ypping He- 
 roes and Dead men '-, as alfb bccaufe hpttleius would not otherwife 
 have tranOated fo much of that book, and incorporated it into his 
 De Mundo, He therefore does not only commend this of Herac/itni^ 
 cTA TrdvTZiV £V, K) '<^ tvo? vravTa, That there is one Harmonious Syfiem made 
 out of all things^ and that hll things are derived from One '-^ But doth 
 himfelfalfb write excellently, concerning the Supreme God, whom 
 C.^. hecalleth Tti^ vTi''o'A(i)v sMnvlivM cdi^KV, the Catife which Containcth all 
 
 things, and i^ tS klQia.'s kv^(6jTu\ov, The Beji and Aloft excellent part 
 of the Worlds he beginning after this manner 5 cc^yoa©^ judi/j Sv tk; k6- 
 y©-- ii/TnlT^ioi "6^ -nv'.inv ccv^g^co-noiq^ &? c;4 3eS nrac WiTa , K) Sik -SsS h^7v 
 cvvip'.yA ' z^h/MX 3 cpiJci?, OWTTJ K.«6' kcwrlw cuj'ui^fcuc^ i^vifjiafy&art ^ dtc risns 
 ctoTn^au;, It is an ancient Opinion or Tradition, that hath been lonvey- 
 eddovon to allmenfom their Progenitors^ that all things are fom God^ 
 andcon(iji by him 5 and that no Nature is fuffcient toprefcrve itfelf^ if 
 left alone^ and devoid of the Divine affifiance and inflitence. Where 
 we may oblerve, that the Apuleian Latin Verfion , altering the 
 fence, renders the words thus, Vettis opinio eji^ atqj in cogitationes 
 omnium homimim penitus incidit^ Deumeffe: Originis non habere au' 
 Uorem : Deumqtie ejje falittem & pcrfeveranfiam Earum, qtiui effecerit^ 
 rerum : So that whereas, in the Original Greek, This is faid to be 
 the general Opinion of all mankind. That all things are from God 
 and fubfiji by him , and that nothing at all can confcrve it fetf in 
 being without him, Aptilei/ff correfting the words, makes the general 
 fence of mankind to run no higher than this 5 That there is a Cod 3 who 
 hath no author of his original :, and who is the fufety and prefcrvation 
 of allthofe things that were made by himfelf. From whence it naay be 
 probably concluded,that//^«/e/«/,who is faid to have been Oi Plutarch's 
 Progeny, was infeftedalfo with tho(e Paradoxical Opinions of Plu- 
 tarch's^ and confequently did fuppofe, All things not to have been 
 made by God, nor to have depended on him (as the Writer De 
 Mundo affirmeihj but that there was fomething befides God, as 
 namely the Matter and an Evil Principle, Uncreated and Self exift- 
 ent. Afterwards the fame Writer Z)c Mundo, elegantly illuftratesby 
 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 Univerfe 5 and how he doth crojix^v rho
 
 C H A p. I V. Aid Plutarch ; tbeir Teftimonies. 443 
 
 'Pf cKdiV (xcjt/^vi'av Ti }y (Wth^Ioi-v, cotitein the Harmony and Safety of tha 
 if hole. And laftly he concludes, o-a^ oV vm x^SigvH'-nj?, a^, a^^^T/ 3 
 
 .Sec? &<' icoQi-LCi}, That what a Pilot is to a/l^ip, a Charioteer to a Chariot 
 the Coryphaub to a ^ire, Law to a City^ and a General to an Army ; 
 the jame is God to the World. There being only this difference, that 
 whereas the Government of fome of them is toilfom and follicitous^ 
 the Divine Government and Steerage of the World, is moft eafie 
 and facil : for as this Writer adds, God being himfelf Immovable, 
 Aloveth all things , in the fame manner at Law, itt it felf Imfnovabie, by 
 Moving the minds of the Citizens, orders and difpefes all things. 
 
 rlutarchus Chttronenfis (as hath been already declared) was Un- 
 luckily engaged in Tveo Falfe Opinions, The Firft of Matters being 
 Ingeait or Vncreated, upon this Pretence, Becaufe Nothing could be 
 made out of Nothing 5 the Second of a Pofitive Suhjiantial Evil Prin- 
 ciple, or an Irrational Soul and Demon Self-exiiient, upon this Ground 
 becaufe rtu) yuxnioLV y^y>\<iv(a :{f/ ihu TO ^eS Treovoiav, c^c:^ ixi cpouuKov''^^- 
 y^oi^ma. >^ tImj tS TnnitTK fhiKvm' , ttocotzv '^^voixv om-max, -Oss^gaMa • 
 There is no greater Abjurdity imaginable, than that Evil fljould proceed 
 from th: Providence of God, as a Bad Epigramm from the will of ths 
 Foet. In which refpeft he was before called by us a Ditheilf. Pin- 
 tarchwas alfo a Worfhipper of the Many Pagan Gods, himfelf being 
 a Prieft of the Pythian y^/?(?i7^. Notwithftanding which, he unque- 
 ftionably aflerted One Sole Principle of All Good, the Caufe of 
 all things, (Evil and Alatter only excepted) the Framer of the Whoh 
 World, and AIjt{cr of all the Gods in it 5 who is therefore often call- 
 ed by him, God, in way of Eminency, as when he affirmeth «el y<,- 
 <D/A€T§eiv -r 3eov that God doth always ail the Geometrician, that is, do 
 all things in Pvleafure and Proportion , and again TraiTa xa6' a?,i/^viav 
 vTttivS 5eS xaToco-K(^a^tc^/, That all things are made by God accordingto 
 Harmony-, and that ^^h oc^,(.u)vtfcc^ jcxAecrai k, fj-zantoc^ God is called a. 
 Harmoniji and Adudci an: And he hath thefe Epithets given him, /j-iyag 
 6to<;, The Great God,Qnd oivo^djZ) 3eo?, The Higheji or Vppermojl God.and 
 ■ni^Z'TiQr' ^k. The Firfl God, and oi'f{vvv^(r^ Bicc^ The Vemade Self- 
 exijlent God-j all the other Pagan Gods, according to him, having 
 been made in Time, together with the World. He is likewife (tiled 
 by Plutarch^ -rdKocy©^ TO kccKS, The Sea of Pulchritude : and his Stand- 
 ing and Permanent Duration, without any Flux of Tim.e, is ex- 
 cellently defcibed by the fame Writer, in his Book concerning the 
 Delphick Infcription. Laftly P/wf^rcA affirmeth, that men generally 
 pray to this Snprems God, for whaifoever is not in their own power, 
 
 Die Chryffljiomus, aSophift, r/«/4rf/j's Equal, though an acknow- 
 ledger of Many Gods, yet neverthelefs affertethj C:«ciA<^'£c5ai t: oAov, p, j, 
 that the whole World is ufider a Kingly Power or Monarchy, he calling 
 the Supreme God, (bmetime, t" icowh avS^^vrav h^ S^Z'j (bxmhix niy «?- p. 210. 
 jl^vToc, ^, Ti^uTOViv K, Trole^, the common King of Gods and Men, their 
 Governoftr, and Father, -r tto'itz^v i'-o^^toiToc r3=ov, the God that rules over 
 all, -T 7ro2w.' K, /j.iyi^v 3tov, TheFirfi andGreafeJi God, -r K^^ucpouoi' vr^o- p. ioj. 
 
 Y y igarx
 
 444 ^^^^ Chryfoftomus, Galen^ B o o k I. 
 
 igiircc t^*" oAciV, ;lf xaf(^5t/i'ovT(X -r a-TravTa i^vov k, tccQ/xov, Sec. The chief 
 Frefident over all thitjgs^ rcho orders and guides the whole Heaven and 
 ?. 44(^. World, as a vpife Pilot doth a Ship, -r tS Iu/m.-ttoi'T®^ M'ytyCtcia ^g^i-vS , £ 
 
 T^ oAh? S\u-k6tIuj iiQ'ioA^ the Ruler of the whole Heaven, and Lord of 
 the whole Ejfence 5 and the like. And he affirming that there is a 
 Natural ProL-pfis in the Minds of men concerning him , -23%^ 
 
 •yiy^^l^^ ^ <|)U(nv, ccvdj 3vMTa ^SixQiuiKis }y fyjusocyecy^ ' Concerning the 
 nature of the Gods in general, but efpecially of that Supreme Ruler over 
 all -f there is an opinion in all humane l{ind , as well Barbarians as 
 Greekj 5 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 poiTefled with a Perfwafion, that there is One God, 
 the Supreme Govemour of the whole World., and that there are alfo be- 
 low him, but above men, Many other Intelleftual Beings, which thefe 
 Pagans called Gods. 
 
 That Galen was no Atheift , and what his Religion was 5 may 
 plainly appear from this one paflTage out of his third Book De Vfk 
 P.402; P<«r/;««»5 to omit many others, aMa ^ i'era? « '^^TrAtov -ni-isiziv iUvw/^o» 
 
 vAjoiiJx ^ocfCfiijATZdV, 01 oEt'i^^ovSiTe? og62e xv (xoi /U£/^>|oivfo, lij /jux/!v<Jv cjjoutv ie- 
 ^v Ao'yov, bV \yio tS ^[jjx^y},anLv\(Qr' viimc, U/xvov a\n9ivoii onmBn/xi, {y \'Ofxitfi> 
 tSt' Svou tIuj ov[63? Aj(skQ,\coi ' »X' ^ TCoJ^&v iiux-n/j.Qctq avTzf 7ra/aTroMa$ xa- 
 
 GjABv otTravfoc -T feVeJV^/^t^ov jtoQ/xov ;^ ^(J^vi (pSovav -T^f a><x3»V, i^ TfAeo)- 
 TticTH? ^^^MccTTiTo'? t^ J^ayixcc tt'Bc^uou, tocw'tj; />t5^ <i)? a>oi6oi; v\[mv vfA.v^o3fo • 
 Tti «/^' li? kv fiKKi^ fcoa /M&iU , imv t^i^L^ei'v, aR^? m:plcu, • t^ 3 ^^ J^^xsrtt 
 •TnxvO' oW TT^oelAeTt), o^vk/x^cj? om-jj^ns ' should I any longer infijl upon 
 fuch Brutijlj Perfons as thofe, the wife andfober might jufily condemn 
 me, as defiling this Holy Oration, which I compofe as a True Hymn to 
 the praije of him that made m j I eonceiving true Piety and Reli- 
 gion towards God to confiji in this, not that I fhouldjacrifice ma^ 
 tiy Hecatombs, or burn much Incenfe to him , but that I fljould my 
 felf firji acknowledge, and then declare to others, how great his Wifdont 
 is, how great his Power, and how great his Goodnef?. 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 demonfiration of mofi abfo' 
 lute GoodnefS, and thus let him be praifed by us as Good. And that 
 he was able to find out, how all things might be adorned after the beji 
 manner, is a Sign of the Great efi Wifdom in him. And Lafily to be able 
 to effed and bring to pafiall thofe things which he had thus decreed, ar- 
 gues an infuperable Power. 
 
 Maximus Tyrius in the clofe of his firft Di{rertation5gives us this (hort 
 Reprefentation of his own Theology, bxAo/acu ^ mi J^&lcu. -rh Aty/- 
 
 tS^ciV avLC^igi^cc ekovi . 'evvo<1 [Xi}<x.K\x.u x^ylvJ it, psacnAa'ocv \.^Q,Oifj^\w ir^hc /xiav 
 ■4^X.!i(3 jianAecc? Tsj ag/iS? fc, ir^isQbTdT^s ovjj.tto'.vtzov vivAjftoiav VfCCiT^v ' 6-
 
 1^ a?;^'$ srtt «Auv Trofait^v, i^ £A^}Jo■ra•ovTov, ic5^ -Tni/ jjuxiZ-nv, i^ toi<; ^^' -tz/ 
 .v-iiV(oi'ct^«Ma»^vov;i, j^Vt (lA^j v^S tW)</^' tvefSev p:«mX£'a 3 coir <W 
 
 G H A p- IV. Maximus Tyrius, AriftideF, 445 
 
 <7vy!iviSocTisCj of^oTQX-Tii^is^ ocvrht; ly mnci^q • Tzn;. 5 tssttov uTxuftTO^, t»4 3 t'" 
 
 M^X?' 7*"^* I will f!Otp more plainly declare my fence by thk fimilitHclc. 
 Imagine in your mind, a great and powerful Kingdom or Principality^ 
 in which all the reft freely and with one consent confpire to direCt their 
 aUions, agreeably to the will and command of one Supreme King, the 
 Oldefi and the beji. And tkenfiippofe the bounds and limits of this Em- 
 fire, not to be the River Halys, nor the Hellefpont, nor the Mcotian 
 Lake^northe Shores of the Ocean 5 but Heaven above, and the Earth be- 
 neath. Here then let thit great King ft Immovable, prefcribing Laws: 
 to all his fubje^s, in which confjis their fafety and fecurity : the Conforts 
 of hk Empire, being many both Vifible and Invifible Gods 5 fome of 
 which that are neareji tv him and immediately attending on him are 
 in the highcji Royal dignity, feajiing as it were at the fame table with him .• 
 others again are their MiniHers C^ Attendants 5 and a Third Sort, in- 
 feriour to them both. And thus you fee, how the order and chain oft his 
 government defends down byjieps and degrees, from the Supreme God 
 to the Earth and Men. In which Eleferablance, we have a plain ac- 
 knowledgment of One Supreme God , the Monarch of the whole 
 World, znAThreefubordinate ranks oiln^tnowx Gods, as his Mini- 
 fters, in the Government of the World ; whom that Writer there 
 alfo calls, .9t»? -StS ttcow/'c^, ii, cpiAa?, Cods the Sons and Friends of 
 Cod. 
 
 Ariiiides the famous Adrianean Sophift and Orator, in his firft O- 
 ration or Hymn vowed to Jupiter , after he had efcaped a greac 
 tempeft, is fo full to the purpole, that nothing can be more ; he after 
 his Proems beginning thus, z<^'^ la WiToc tTreiW, K) aio? '6hv t^yoc 
 
 TScfv oivU^ }i) COTX. UTTO TCUJTdC ' '^ 9lo\ it, OCVS^COTTCI, Kj CCHX. -^ylw i.X&, it, COW. 
 
 el; c-vftv a^iiK.vei'TO;, Hj oW (f^u \om\ AagaV. 'ettoi'mct^ 3 ir^Zr©^ (W-rig icuJT • 
 a K^MTw; 2V tijoj^otv xvT^oii; r^^ii';' »/" tfJi%?\\if<nv cwr k^^'i'©^ jtofa-jnav * 
 "iST avr' dtceivis AiGov m^i-miv, x</^' CM.tvJ^wd^(n zdj^, icH fxvn^i KixoVvd^m' 
 U^' t5i Tr^is^hrnecv iSiv Aio; * a f>uiMo'v yi vi v;?i'? 7? -TrnTi^av TrgefffiuT?^! y(~ 
 voir otv , Kf "T^ yiyvoju^x -j^'" -miSx^CM ■ aAA' c^ '^ tt^CjtQ^ tc k^ Tr^eo-fiil- 
 laTx;, ty oL^yviyiTuc. 7^1' -tovT^ov cUJii<; klav'TS -f^j^iu^/j©^ ' otitjt? 3 t^JJo'eTo, 
 irit V^v eivreiv aM.' W'n x^ k^ <^?j^^ ^'^ t'stzi eifTasf, CLUTXtTrlTZi^ -n na: /Ua- 
 c[6)V ii t| xKk& ■yeyovti'ou. Kou oxr-z^ Tfu) 'aBhvocv «^ cwt ^ tm^px'Ky.c, ti^uiTE, 
 KoLt ykyc)i a;<5^v 7r^<j(rE(5^;i,3n ei; oWTky, a-ra; tTT' ir^l-n^ov 00)105 eocu-r £| tocuTX 
 tTreiHff?, noti atJ^v 7r50{rE'3'^M3>) e^T^a a; ti eivou • aAA' ax5-n rav^cvTiov Wi/Ta avou avr* 
 cKa'va M^loToj Rod hn 'ia x?.^''"^ eiTrSv • Outs ^ X?^''©^ ^^ ''^ ''^'^ ''''^ /t**i«^ 
 «AAo fm^v ' (JV/jj.a^S -jb t'o^v a^V '<$5i Trfeo-euTEfPov • sjt^ <W «?_;^; ^(^ '^''">''''~ 
 TC)V zAjq Kou CMC Ale; WvTO, icv? ^ (iv X^"^^^ ''^ K^d-^ci^v, ;^ »c5Vvix ejjXiJV -r av- 
 
 &c. Jupiter made all things, and all things whdtfoever exiji are the 
 ti>or}\s of ]\.\^\^QV, Rivers, and Earth and Sea and Heaven, and what 
 
 Yy 2 are 
 
 i
 
 44^ Plotinus ; The Divinity B o o k I. 
 
 are between thefe , anA Gods and Men and all Animals , whatfoever 
 is perceivable either by fc-nfe or by the mind. But Jupiter ^ri? of all 
 How God was made himfelfj for he rras not Educated in the flowtry and odorrferons 
 faidtobcSelf' c-j^ej ^yCrete, neither vp as Saturn ever about to dcv,)ur him, nor in- 
 made:Seef ntad of him did he frcallovp down a (ione. For Jupiter was never in 
 danger^ nor ■will he be ever in clanger of any ttit-g. Neither ff there a- 
 ry thing older than Jupiter, no mere than there are fans older than 
 their parents, or works than their Opifcers. But he is the tirji and 
 the Oldeji, and the Prince of all things^ he being made fiom himjelf J 
 nor can it be declared when he was made, for he was from the begu/ning^ 
 and ever will be,his own Father^ and greater than to have been begotten 
 from another: As he produced Minerva fom his brain and needed no 
 wedlock^in order thereunto, fo before this did he produce himfelf from 
 himfelf 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 , 
 fincc there was not then any time when there was nothing elfe bejidesy 
 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 a- 
 gain, ^^ b '^ '^^^ ''"^ cpuAflc oLm^^cilw ^ aio? tv ttovtcjv ttxT^sc? Svvocfjaa^ 
 t)casK i'xa, iy (k-ny^^i }{^' Tfu) 'o^M§» ff^j^t-v, ocTTOtvTa el? cu5x Sivi^tht^i^ v.cd 
 imv^oL t| oc/jtS '<^m^ou • t^6Jfa t5 ;t, orvocynho hjo rkro avvayioyo'uiTZ} ^ i^xi- 
 ^toc'tz) gV to? TT^co-mt; l-^\m(nv, otko? cuiTzif to WvTa mvi'^iiv , See. tTroi'a 
 
 TOA, 6cc. -TTOvlo. b 7TOvf(Xx» A/0? fjui'^.^ It) ciWvfcov ^Zv dji^yoiax, Alo? e.mv 'i^ytVf 
 8tc. AU the fever al kffids of Gods, are but a Defuxion and Derivati- 
 on from Jupiter, and according to Homer'/ Chain all things are con- 
 ne&ed with him and depend upon him. He amcngfi the fi'rji produced 
 Love and Necejjiiy, Two the moji 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 Worfhippers and Servers of 
 ihofe Gods. aH things are every where full of Jupiter, and the Benefits 
 of allthe otlier Gods, are his work,, and to be attributed to him, they 
 being done in compliance with that order which he had prefcribed 
 them. 
 
 It is certain that all the Latter Philofophers after Chriftianity, whe- 
 ther PlatonifVs or Peripateticks, though for the moft part they aflert- 
 ed the Eternity of the IVorld, yet Univerfally agreed in the acknow- 
 ledgment of One Supreme Deity, the Cauje of the whole IVorld, and of 
 all the other Gods. And as Numenius, Vlotinus, Amelius, Porphyrius, 
 Proclus. Damafcius and others, held alfo a Trinity of Divine Hypofiafes^ 
 fo had feme of rhofe Philofophers excellent Speculations concerning 
 7;H.i7-..j).f.5. the Deity, as particularly Plotinus:^ who notwithflanding that he 
 derived Matter and All things, from One Divine Principle, yet was a 
 Contender for Many Gods. Thus in his Book infcribed, againft the 
 Gnofticks : x^n ^« oi^i'^v /j^ cwr Tre^^^ai jivtoSai, ^uh iimvov 3 ow)''' 10- 
 (Ui^eiv «g/?^v ^l/'foco^ai "^icddci , xtzs yj x'tro ix^gr?, aMoc Koct (xv65^7r»? «X- 
 Ax? «£/'?«, tTi ;^ ^i/LU)Vctc, a>«6a? §vca * ttcAu f.t2i?<Ko'« 3t»c, t»? tie aV •ra'^'Jfe 
 oiifac nan's jiAt'-TrovTo^ • TrocM^iV 3 iJi^Kigx. ■r vyt<.f.AM\>cL -n^h tS ttkvTcc, -^Uiyjjjj
 
 Chap. IV. Not to be Contracted into One. 447 
 
 T t^Ayxi T tK.3 ^niKioL ' ill elf tjS xA.M6a {/AK\^ •jy'' 3£&v, to /aIjoc cuJto &*- 
 </'^jtvu^j^j?c. ou ^ TO otjSAow ei-; ev, aAAo. -ri t/^a^cu 'nx>Ku tb ^qov o'trov t</'^» 
 
 To^a^ oi'JT v-w.^THf^zc,^ it, Si' 6x.&\m \uu xo/p' c«t6ii'» oVlo^- xai (ivdsixQ^ 
 <!^ Ji' o^de/wi' '^i Kax-S PsAtTra, kou tto'^, 19 3iM txxxsr^' Every man ought 
 to endeavour with all hh mighty to become at Good as may be, hut yet 
 not to thinly hiutfelf to be the only thing that is good^ but that there are 
 alfo other Good men in the World, and Good Demons, but much mort 
 Gods : who though inhibiting this inferiottr world, yet look^ up to that 
 Supcriour j and moji of all, the Prince of thh Univerfe, that mojl Hap- 
 py Soul. Front whence he ought to afcendyet higher, and to prarfethofe 
 Intelligible Gods, but above all that great King and Monarch j decla- 
 ring his Greatnef and MujeHy by the Multitude of Gods which are un- 
 der him. For this is not the part of them who know the power of God, 
 i4 contra^ all into Cfie, but to fhew forth all that Divinity which him- 
 felfhath difplayeU, who remaining One makes Many depending on him j 
 which are by him and from him. For this whole World is by him, and 
 lookj up perpetually to him, as alfo doth every one of the Gods in it. 
 And Themiliius the Peripatetick, (who was fo far from being a Chxi- 
 ftian, that as retavius probabxly conjeftures, he perftringes our Savi- 
 our Chrift under the Name of Empcdocles, for making hxmicMaGod) 
 doth not only affirm, that one and the fame Supreme God , was 
 worfhipped by Pagans, and the Chriftians, and all Nations, though 
 in different manners 5 but alfo, that God was delighted with this 
 Variety of Religions; tou^tj) vo/ju^e yhwcdmi -Tyj mt^uAioc t tv -ncuni^Orat.izl 
 oi^-ytiyiilw ' oi^ag Sug^r^ i3i\a mKndjicStJct, aA^(i); "hhhlwax.^ a.?<Kc:i; hiyj^rfi- 
 »?, Koci i/' OWTK? tv^zc, c/Luioic, aA\' vSv. vjx.Toi.K.iK.i^ijJ.71^1 &<; (W.^' The 
 Author and Prince of theVniverfe, feems to be delighted with this Va- 
 riety of Worfliip 5 He would have the Syrians worfljip him One way, the 
 Greeks another, and the Egyptians another'^ neither do the Syrians (or 
 Chriftians) //'cw/c/'c^c/ all agree, they being fubdivided into many SeSs. 
 
 We fhall conclude therefore with this full Teflimony of St Cyril,in P. 23- 
 his Firft Book againft Julian, a-OTcmv a^-o/fj^?, ctt k, td7$ to 'tMiiJcov cpiAo- 
 ctxp^v &(,>dim\ v:x jut^'ji^Kei etov Svou ffVVCb/iJLcKoyiiv, t 'P/! oKav <5V/ju.»gi«v, ^ 
 WvTtov t-TT^Rai'a >i^' cpvmv, 'jaimvicdrx.i 3 ttix^)' ou37V, Rod vRstg mx^o" Tt^c? ^eoiv 
 tT^s^ riveu, 0i»?, )w:63c cpcceiv ajj-m, vo^rig "n v.cd dloSfirig' It is manifeji 
 to all, that amongftthofc who Philofophize in the Grcej^U'^/, it is TJni- 
 vcrfally acknowledged, t hit there is One God, the Mak^r of the "Dni' 
 'verfe, and who is by Nature above all things j but that there have been 
 made by him, and produced into generation, certain other Gods (as they 
 call them) both Intelligible and Senfible. 
 
 XXVII. Neither was this the Opinion of Philofophers and 
 Learned Men only, amongft ihe Pagans, but even of the Vulgar al- 
 io. Not that we pretend, to give an account of all the moft fottidn 
 Vulgar amongft them, who as they little confidered their Religion, 
 (b probably did they not underftand that Myftery of the Pagan The- 
 ology (hereafter to be declared) that Many of their Gods, were no- 
 thing but (everal Names and Notions of one Supreme Deity, accord- 
 ing to its various AlanifjiatiDns and Effects : but bccaufe, as we con- 
 ceive.
 
 L.g.f.y, 
 
 » - - - - ■ — . . - _ 
 
 448 Vulgar Pagans ach^omledgd, B o o k I. 
 
 ceive this Tradition of One Supreme God , did run currant a- 
 mongfl: the Generality of the Greek and Latin Pagans at leaft, 
 whether Learned or Unlearned. For we cannot make a bet- 
 ter judgment concerning the Vulgar and Generality of the anci- 
 ent Pagansj than from the Poets and Mythologifts, who were the 
 chief Inftrufters of them. Thus Arijlotle in his Politicks, writing 
 of Mufick, judgeth of mens Opinions concerning the Gods, from 
 the Poets ajco-Tvav (P-' 'i^i^ tIuj v-mM^v w 'iy^fji^j fz^J. '?'^ ^Sv, a ^ 
 2(^5 cuJ-ri? oL(S^\ Zj ;^<9«/pi^ei tcT? TreiHTa?? • PFe may learn what opnion men 
 have concerning the Gods^from hence^ becaufe the Poets never bring in 
 Jupiter, Singing or Playingvpon an Innrument. Now we have alrea- 
 dy proved from fundry Teftimonies of the Poets, that (however they 
 were Depravers of the Pagan Religion, yet) they kept up this Tra- 
 dition of one Supreme Deity, one King and Father of Gods : To 
 which Teftimonies many more might have been added, as of Sene- 
 ca the Tt2Lged\in^Stuti/ff^Lucan^Siliuj ItalicHs^Perfms^znd. Martial^hnt 
 that we then declined them to avoid tedioulnefs. Wherefore we (hall 
 here content our felves only to let down this Affirmation of Dio 
 Chrvfodomiis^ concerning the Theology of the Poets, Sto «/^' 5v Wv- 
 
 ^xaiKiui ic/'^uovTra feo^fXis^ ' >{) ^^ Kj irvrd^ cuJt bit oavSci ■n^ci(m.y)^^\v6v tk?? 
 Ajy^'ic, • All the Poets call the Firji and Greateji God^ the Father, uni" 
 verfaHy^ of all the Rational Kind 5 as aljo the King thereof. Agree- 
 ably with which of the Poets, do men erecf Altars to Jupiter King, and 
 flicks not to call him Father in their Devotions. 
 
 . Moreover Arijiotle himfelf hath recorded this in his Politicks, 
 
 ■TTOvTei; Kiyisai 5£»? jLKffiAil'f a9a(, 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 Unlearn- 
 ed as the Learned, throughout the whole Pagan world, univerfally 
 agreed in this, that there was one Supreme God, the Father of all the 
 .„ other Gods : E' (7tiva>oc}A)i' o;cKAM(^i«v -t^ -n^yZv tstz^jv, JuiK^ac, oiirv.\\ax, x- 
 
 y^occpioc dTreiV, «Mo j j^t x}<x.K[ju0OTmiov, Koti t mmluJ a.Mo, k«x -r (f/Ao'tro- 
 
 (pov ocA\o i aA\' i^ [jui. Ai'a -r Ikaj^Iw, »^ t "EAAitua, is^ t Ut^clw., m t 'r~ 
 
 TH^fio^eiov • aA\3c i<5bi? xv &* /ut^j tt)T? ixM«* <i.f '^'^'^ ocA\a, ^ x jcaha. '^- 
 
 <J)/^o//5^a? rhi; avS^ATrs?, Trdvlac, 3 ttkoi Six:pi^OfjSl^is^ • » li xyci^iv tc ocu-ri Trxmv^i 
 
 to jcajMV oiu)io\\ » TO cu.'^^v, a -ri rocAov • voVo? //^^ >fc tW Jt, S/^c*) ocvco noi xoe'Tzo 
 
 cpegeTcu. ^xs-mofj^x iy (yim^xoso/JLivx ' /x^) ^ on ^'0? ^'ei 6f.JU/Koyei riti tstx/s, 
 
 dlM.' »^ ttoAi? TroAa, xhK i^ oTkQ^ oiKa, aJ^ avii? xvc/^^l , a^ oCAi-ri? ou3W ' 
 
 '^''^C^Tfld 5 TroAt/Ufit) K^ Si5^(7<j Rod Siacpcavi'a, tva iSfci? «v g^tto'i^ji ■yS? o'yccc'cpi)- 
 
 VOV Vo'/XOV Kod Aoyov, OTTOEGSEIX nANTriNBAXIAETX KAI nATHP, 
 
 Rod ^£0] TToMoi .^tS iralS^c, mvx^ya'Jlii; 6i2 • rocu'ra 3 tAAku hiye Rod 0' Jtag- 
 
 P3«g(gp Ae'ya, Rod 0' MTra^ii'TT}? jcod 0' ^KxtJi©-' , Kf 6 oDcpo? Hod 0' xQocpQ^' 
 
 if there were a meeting called of all t he fe fever al Trades and Profeffions, 
 
 a Painter, a Statuary, a Poet, and a Philofopher, and all of them were 
 
 required to declare their fence concerning God , do you thinks that 
 
 the Painter would fay one thing, the Statuary another^ the Poet another, 
 
 4nd the PhilofoplHr another .<? No nor the Scythian neither, nor the Greeks , 
 
 not
 
 Chap. IV. Both One God, WMany. 440 
 
 nor the Hj'per bore aft. In other thwgx, we find men fpeaking very dif- 
 cordantly to one another, all men as it were differing from all. The 
 fame thing is not Good to all nor Evil, Honcfi nor Difjonefi. For Law 
 and Jiijiicc itfelf are di^crcnt every where, and not only one Nation 
 doth not agree with another therein, but alfo net one City with another 
 City, nor one Houfc with another Houfe, nor one man with another man^ 
 nor lafily any one man with himfelf. Neverthelc^, in this fo great war, 
 contention, and difcord, you may find every where throughout the whole 
 world. One agreeing Law and Opinion, That THERE IS ONE COD THE 
 KING AND FATHER OF ALL, and Many Gods, the Sons of God, Co° 
 retgners together with God. Thefe things both the Gree^ and the Barba- 
 rian alike afirm, both the Inhabitants oj the Continent and of the Sea- 
 coaU, both the Wife and theVnwife. Nothing can be more full than 
 this Tertimony of Muximus Tyrius, that the Generality of the Pagan 
 world, as vfeW Vulgar SinA Illiterate, as Wife and Learned, did agree 
 in this, that there was One Supreme God, the Creator and Governouf 
 of all. And to the fame purpofe was that other Teftimony before 
 cited out of Dio Chryfojlomus, ts^^ M ^tZv ^ Tt KOLdiKs cpvmc^x;, kcU Otat.n.]^Aoil 
 
 vx?, o^'Coico? Si 'eMhv6)V, iixo'iac, ^ Ba^ea^&v, &C. That concerning th: na^ 
 
 ture of the Gods in General, but efpecially concerning that Prince of all 
 
 things, there was One agreeing Perfwafion in the minds of all Mankind, as 
 
 well Barbarians as Greekj. Where Dio plainly intimates alfo, that 
 
 there was a more univerfal confent of NationSjin the belief of o«c G^^^^ 
 
 than of Matiy Gods. 
 
 1 
 
 It hath been already obferved^ that the feveral Pagan Nations^ 
 had vulgarly their peculiar Pr&per Names for the One Supreme God, 
 For as the Greeks called him Zeus or Zen, the Latins Jupiter or Jo" 
 vis, fo did the Egyptians, Africans and hxabhx\s,Hammon. Whicli 
 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 Natu- 
 ra Deorum, Jovis Capitolini Nobis aliafpecies, alia hfris Ammonis Jo- 
 vis, the form of the Capitoline Jupiter rp//^ us Romans, is different fom 
 that, of Jupiter Ammon with the Africans. The Name of the Scy- 
 thian jf«/?//er alfo, as f/cr£»(^<?/«/ tells us, was Papp<cus or Father. The 
 Perfians likewife had their Z(^$ ttoT^^o?, as Xenophon ftiles him, their 
 Country-Zcaj or Jupiter (namely Mithras or Oromafdes) who in the 
 fame Xenophon, is diftinguifhed from the Sun, and called in Cyruf 
 his Proclamation in the Scripture, The Lord Godof Heaven, who had 
 given him all the Kingdoms of the Earth. Thus the Babylonian Bell'is 
 declared by Berofus (a Prieft of his) to have been that God, who 
 was the Maker of Heaven and Earth. And Learned men conceive, 
 that Baal (which is the fame with Bel, and fignilies Lord) was firft 
 amongft the Phenicians al(o a Name for the Supreme God, the Crea- 
 tor of Heaven and Earth, fometiraes called i'ee/y<f«;e«5 The Lord of 
 Heaven. As likewife that Molech which fignifies King, was amongft 
 the Ammonites, the King of their G»ds i and that Mamas ( the chief 
 Godof the G(jz,/fej, who were Philiftines) and fignifies the Lord of 
 men, was that from whence the Cretians derived their Jupiter, called 
 the Father of Gods and Men. 
 
 Origen
 
 450 ^^^ Roman and Samothracian B o o k. I. 
 
 ^ 
 
 Origen indeed contended, that it was not lawful for Chriftians, to 
 call the Supreme God by anyofthofe Pagan Names, and probably 
 for thefe Reafons^becaufe thofe names were then frequently beftowed 
 upon Idols 5 and becaufe they were contaminated and defiled by 
 Abfurd and Impure Fables. Neverthelefs that learned Father does 
 acknowledge the Pagans really to have meant r ,Seov '^ Tnxmv, The 
 God over all ^hy thofefeveral Names. Which yet La&at7tJt(s ¥irmianui 
 would by no means allow of as to the Roman Jupiter, worlhipped in 
 the Capitol, he endeavouring to confute it after this manner j Fana 
 L.z c.ii. eji Tcrjuafio eorum qui KOf»en ]ov\s Summo Deo tribmint. Solent e- 
 nim quidam errores ftios hac excufattone defendere j qui convi&i de 
 IJno Deo, cum id negare non pofjunt, ipjum colcre a^rmant, veram 
 hocfibi placer e ut ]upiter f}Off/i»etMr, quo quid abfurdius ^ Jupiter e- 
 tiimfme Contubertjjo Conjugis Fili^que^ colt non folet. Vnde quid fit 
 apparet, nee fas eji id nonten eo transferri , ubi nee Minerva ejh nlla 
 «ec Juno ; It is a vain perfrvajlon of thofe, who rvould give the name of 
 Jupiter /fl f/jc Supreme Cod, For fome are wont thus to excufe their 
 errours,whcn they have been convinced of one God,jo as that they could not 
 contradiBit, by fayingthat themjelves worpipped Him, he being called by 
 them ]up'neT : Than whichy what can be more abfurd.^ flnce Jupiter 
 if not worpipped without the Fartnerfliip of his IVife and Daughter. Front- 
 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'^xxno. 
 The ground of which argumentation of LaBantim was this, becaufe 
 the great Capitoline Temple of J«/)7^e>-, had three Sacella or lefTer 
 Chappels in it, all conteined under one roof, jf///>/7er's in the middle, 
 Mitiervis en the right hand, and Juno's on the left ; according to 
 that of the Poet. 
 
 Trina in Tarpeio fulgent confortia Templo. 
 
 Which 7"'^'') according to the Poetick Theology, is faid to be the 
 Wife of Jupiter, ^nd Minerva \{\s 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 Natu- 
 ral,as almoft every where elfe there'was,to make up that Civil Theology 
 of the Pagans. But here (according to the more Recondit and Arcane 
 Doftrine of the Pagans) thefe three Capitoline Gods, Jupiter, Mi- 
 nerva, and Juno, as well as Come others, may be underftood, to have 
 been nothing elle but Several Names and Notions, of One Supreme Dei- 
 ty, according to its feveral Attributes and Manifeftations, ^^w/'/'/frfig- 
 nifying the Divine Power and Sovereignty, as it were feated and 
 enthroned in the Heavens j A^inerva the Divine Wifdom and Under- 
 standing •-, and Juno the fame Deity afting in thefe Loiver parts of the 
 world. Unlets we would rather with i^/iifrtf^/w/, Phjfiologize them 
 all Three, and make Minerva to be the Higher Heaven^ Jupiter the 
 Middle Ether, and Juno the Lower Air and Earth, all Animated 5 
 that is. One God, as ading differently in thefe Three Regions of the 
 world. Which yet feems not lb congruous^becaufe it would place Mi- 
 nerva above Jupiter. 
 
 r>Jever-
 
 Chap. IV. Trinity ; or Cabiri. 45 
 
 Neverthclefs it may juftly befufpeaied, as G. I. l^olfiM hath already 
 obferved, that there was yet forae higher and more facred Myftery, 
 in this Capitoline Trinity, aimed at ; namely, z Trinity of Di- 
 vine Hyprjiafcf. For the(e three Roman or Capitoline Godt, were (aid 
 to have been Firft brought into Italy out of fhrygia by the Trojans, 
 but before that into rhr}gia by D/trclwut , oUt of the Samothraciaa 
 Ifland 3 and that within eight hundred years after the Noachian Floods 
 if we may betieve Eufcbius. And as thefe were called by the Latins, 
 Dii Penates^ which Microbius thus interprets, Dii Per qnos Penitus 
 jbiramus, per quos habemits Corpus^ per quoi rationem animi poifidc' 
 i»Hs , that is , 'ihe Gods by whom xve live , and atove , and have 
 our being 5 but Varro in Arnobiitt^ Dii qui funt Intrinfecus, atque 
 in Intimh Penetralibus Cd'U, the Gods, who are in the nioji Inwdrd 
 ReceJJcs of Heaven \ fo were they called by the Samothracians 
 KaGef^i or Cabiri^ that is, as Varro rightly interprets the word , 
 Bioi ^roTo'i, or Divi Potes, The Powerful and Mighty Gods. Which 
 Cabiri being plainly the Hebrew anua, gives jult occafion to fufpedi 
 that this Ancient Tradition of Three Divine Hypofiafes (unqueftion- 
 ably entertained by Orpheus^ Pythagoras and Plato amongft the Greeks, 
 and probably by the Egyptians and Perfians ) (prung originally 
 from the Hebrews. The Firft of thefe Divine Hypofiafes , call- 
 ed Jove^ being the Fountain of the Godhead 5 and the Second of 
 them called by the Latins Minerva, (which, as F^rro interprets it, 
 was that wherein lde<e d^ Exempla rerum, the Ideas and firU Exemplars 
 or Patterns of things were conteined) fitly expreffing the Divine Logos 5 
 and the Third Juno, called Amor ac Delicium Jovis , well enough DeTkeoi.Gen. 
 anfwcring (as Vojfius thinks) to the Divine Spirit;, L.s.c.tz, 
 
 But La&atitius hath yet another objeftion againft the Roman Ju- P. s^. 
 filer's bem^ the Supreme God, £^id ^ quod hujus nominis proprietas, 
 non Divinam vim Jed Humanam exprimit .<? Jovem enim Junonemiy«e 
 ajuvando ejje diet os CiccTO interpretalur. Et Jupiter quajl Juvans 
 Pater dicitur, ^Ijiod nomen in Deum minime convenit, quia Juvare 
 hominis eji.^O'C. Nemo fic Deum precatur, ut fe Adjuvet, jedut Servet, 
 ^c. Ergo non Imperitus modo, fed etiam Impius eji, qui nomine Jovis 
 Virtutem Summ£ Potcfiatis imminuit.What if we add that the propriety of 
 this word Jupiter, does not exprej? a Divine, but only a Humane force ? 
 Cicero deriving both ]ove and ]uno alil{e a Juvando, that is, from 
 Helping i For Juvans Hater or a Helping Father, is not a Good Dejcrip- 
 tion of God '■) forajmuch as it properly belongeth to men to Help. Nei- 
 ther doth any one pray to God, to Help him only^ but to Save him. Nor 
 is a. Father, jdiU to help htf Son, whom he was the' Begetter of, Scc, 
 wherefore he is not only Vnskilfd but Impious alfo, who by the Name of 
 Jove or ]upneT,diminijIjes the porver of the Supreme God. But as this of 
 Laciani/us feems otherwifc weak enough i fo is the Foundation of it 
 abfolutely ruinous, the true Etymon of Jupiter (though Cicero kneVf 
 notfo much) being without peradventure, not Juvans Pater, but 
 Jovis Pater., jove the Father of Gods and Alen:, which Jovis is the 
 very Hebrew Tetr.igrammiton (however thefe Romans came by it) 
 only altered by a Latin Termination. Wherefore as there could be 
 
 Z z nd
 
 AC2 The Capitoline Jupiter BookL 
 
 no impiety at all in calling the Supreme God Jove or Jovis^ it being 
 that very name which God himfelf chofe to be called by : fo neither 
 is their any reafon why the Latins (hould not as well mean the Su- 
 preme God thereby, as the Greeks did unqueftionably by Zeut, 
 which will be proved afterwards from irrefragable Authority. 
 
 Efpecially if we confider.that the Roman VulgarjCommonly beftow- 
 ed thefe Two Epithets upon that Capitoline Jupiter (that is, not the 
 (enflels Statue, but that God who was there worfhipped in a Material 
 Statne)of Optimus and Maximus^ the Befi and theGreatejl, they there- 
 by fignifying him to be a Being /»/?«i//)' Good axd Powerful. Thus 
 Cicero in his De Nat. Deornm^ Jupiter a Poetis dicitur Divum atque 
 Hominnm Pater, a majoribHS autem Kojirif Optimut Maximns. That 
 fame Jupiter who is by the Poetsjiyled, The Father of Gods and Men^ is 
 by our aticejiors called^ The Beji TheGreateJi. And in his Craf.proS.Ra- 
 fcio, Jupiter Optiums Maximus^ cujus nutn d^ arbitrio, Cwlum^ Terra, 
 Mariaque regnntur, Jupiter the Befi the Greateji, by whofe bec^ and 
 command, the Heaven, the Earth and the Seas are governed. As alfo 
 the Junior Pliny , in his Panegyrick Oration , Parens Hominum 
 Deorumque, Optimi prius, deinde Maximi nomine colitur^ The Father 
 of Men and Gods, is worfloipped under the Name, firji of the Beji, and 
 then of the Create fi. Moreover Servius Honoratus informs us, that 
 the Pontifjces in their publick Sacrifices, were wont toaddrefsthem- 
 felves to Jupiter in this Form of words, Omnipotens Jupiter, feu quo 
 alio nomine appeUari volueris. Omnipotent Jupiter, cr by what other 
 ttame foever thou pkafefi to be called. From whence it is plain, that the 
 Romans under the name of Jupiter worfhipped the Omnipotent God. 
 And according to Seneca the ancient Hetrurians, who are by him di- 
 ftingui(hed from Philofophers, as a kind of Illiterate Superllitious per- 
 
 NatQ^L.i. fons (in thefe words, Hac adhuc Etrufcis d^ Philojophts communia. 
 
 f- 41- y«»'s in illo dijftntiunt) had this very fame Notion anfwering to the 
 
 word Jupiter, namely , of the Supreme Monarch of the Univerle. 
 For Firft he fets down their Tradition concerning Thunderbolts in 
 this manner, Fulminadicunt a ]oye mitti, & tres illi manubjas dant. 
 Prima (ut aiunt) menet c^ placata eji, c^ ipjius conftlio Jovis mittitur. 
 Secundum quidem mittit Jupiter, Jed ex Confllii fententia 5 Duodecim 
 enim Deos advocat, d^c. Tertiam idem ^WY^t-^t mittit. fed adhibitis in 
 Conftlium Diis quos Superiores d- Involutes vacant, qu£ vajiat, d^c. The 
 Hetruriansjay, that the Thunder-bolts are fent from Jupiter, and that 
 there are three kjnds of them^ the Firft. Gentle and Monitory and fent 
 by Jupiter alone , the Second fent by Jupiter, but not without the conn- 
 fel and confent of the Twelve Gods, which Thunderbolt doth fame good, 
 but not withotit Harm alfo -^ the Third fent by Jupiter likswife, but not 
 before be hath caSid a Council of all the Superiour Gods : and this utter- 
 ly wajis and de^roys both private and publicly States. And then does 
 he make a Commentary, upon this old Hetrurian Doftrine, that it 
 was not to be taken literally, but only fo as to impreis an awe upon 
 men and to fignifie that Jupiter himfelf intended nothing but Good, 
 heinflifting evil not alone, but in partnerfliip with others, and when 
 the neceflity of the cafe required. Adding in the lafl: place, Ne hoc 
 quidem credidcrunt (Etrufci) Jovem qualem in CapitoUo, d^ in aeterk 
 
 iedibus
 
 Chap. IV. The Supreme God. 45 ^ 
 
 £clih»s colimffi^mittere manti frnt fnlmliia. •ffecl eundem quern nos, Jovecn 
 intclUgunt i, cujioclem recioremque V/tiverJi , Animum ac Spiritum ^ 
 Alimdani hnjifi opcrff Donttnnm (^ ArtificeM^ cut nomen omne conve- 
 fiit. Neither did thefe Helrurians belietje^ ihat fiich a Jupiter as ire 
 npsrjhip in the Capitol a»d in the other Temples^ didjiitrg Thunderbolts 
 with his oxen hands ^ but they undcrsioodthe very fame Jupiter that kc 
 ?jorpdo, the Keeper andGovernoitr of the Vniverfe, the Mind and Spi- 
 rit of the teh^le^ the Lord and Artificer of this Mundane Fabric^^ to 
 whom every name belongeth. And laftly, that the vulgar Romans af- 
 terwards about the beginning of ChrilHanity, had the fame Notion 
 of Jupiter, as the Supreme God j evidently appears from what Ter- 
 tuUian hath recorded in his Book ad Scapulam, that when Mtrcus 
 Aurel/tes in his German Expedition, by the prayers of the Chriftian 
 Soldiers made to God, had obtained refrefhing (howers from Heaven 
 in a great drought, Tunc Populus adclamans JOVI DEO DEOKVM^ 
 g^Vl SOLVS rOTENS EST^ in Jovjs nomine Deo no^ro teilimoni- 
 urn reddidit 5 That then the people with one confent crying out thankj 
 />£/(? J U PI TER. THE GOD OF GODS, IVHO ALONE IS FOIVER- 
 FVlydid thereby in the name p/ Jove or Jupiter give tejiimony to our 
 Cod. Where by the way we fee alfo, that TertuUian was not fo nice 
 as LaSantiui, 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 (peak of 
 God SinguUrly, they fignifying thereby the One Supreme Deity^ fo that 
 the fame was very familiar with the Vulgar Pagans alfo, in their ordi-' 
 nary difcourie and common fpeech, hath been recorded by divers 
 of the Fathers. TertuUian in his Book De Tejiimonio Animdc, and his 
 Apologet. inftanceth in feveral of thefe Forms of Speech then vul- 
 garly ufed by the Pagans, as Dcm videt, Deo com7»endo, Dcus red- 
 detj Dens inter nos jndicabit, ^od Deus vult. Si Deus voluerit^ 
 £^odDeur dederit, Si Deus dedertt, and the like. Thus alfo Minutius 
 Felix, Cum ad Caelum matius tendunt, nihil aliud quam Deum Dicunt. 
 Et Magnus eli, C^ Deus Veiusei?, CJ^c. vulgi ijie Naturalif fcrmo, an 
 Chrijiuni confitentk oratio .<? IVhen theyflretcb cut their hands to Flea' 
 vea, they n/eniion only God'-y and thefe forms of fpeech, He is Great, rf«<r/ 
 God is True. andK God grant (which are the natural language of the 
 vulgar J are they not a plain conftjjion of ChriHianity. And laftly La- 
 llantius^ Cum Jurant, & cumOptant,C^ cum Gratias agunt, non Deos 
 multos, Jed Deum nominant '■> adeo ipfa Veritas, cogente natura, etiam 
 ab invilfs pe&oribus erumpit : When they [weary and when they wifj^ 
 and when they give thanks, they name not Many Gods but God only 5 
 the truth, by a fecrt force of nature, thus breakjng forth from them 
 whether they will or no. And again. Ad Deum conjugiunt, a Deo peti- 
 tur auxiliuui, Deus utfubveniat oratur. Et ji quis ad extremam men- 
 dicandi neccjfitatem redaSus, viUum prccibus expofcit, Deum Solum 
 abtcjiatur, c}' per ejus divinum atque unicum Numen hommum fibi mi-= 
 j'ericordiam qu£rit : They fly to God^ Aid is deftred of God, they pray 
 that God irould help them--, and when any one is reduced to extremefi 
 neccifity, he begs for Gods fake, and by his Divine power alone implores 
 the mercy of men. Which fame thing is fully confirmed alfo, by Fro-- 
 
 TLz 1 clus
 
 454 Kyrie Eleefon ; the Paganr B o o k I. 
 
 clus upon Plato's Tim^us, where he obferves, rbat the O/ie Supreme 
 God, was more Univerfally beJieved throughout the World in all ages, 
 than the Many Infer Jour Gods ^ to'j^ 5 K) '^'^^^^^ e;Trti?, 077 (5~>i «i vf^xo^ 
 
 Kov /UVMji-wv<^3oi. A^Zm "^ //^Mov e? ou;t»? §^' 'C;a^oxfty ^va^oj?, ;t, ^S- 
 mv ouJtc?? vroc/pSvou. Si" G^e'?y<l«v • ^^ ;t, <7*^ rlw ox^v yiyvi-mi rlw yfA^i^ccv 
 TrtMa 7^ Til! <2d' yyi aeySi^uv »x c'^^liTt? , OjW^g ouixtu) o'^au Stx^yS^j jlw a- 
 
 cpcofl. MocMov Sv K.cd Tii o^JLd ^ 4^;^?, Am6Li; r5(_ei ncd ao^(^iav 7^1' Tr^ocrE- 
 
 jioM^o'v • 3s»? ^ &.VOJ. fJJt-f ojyryiv , v.cd Tr^ovoiav avr" ou)-/^'' eV tt^ ^wlvW , » 
 TTOfftti "msdjisai • d*(i/i>y-lgi^v -jjt; ou3to7$ naT«i$tuvtfou ttj tv tS TrAiifls? • And 
 perhaps jiOH maj affirm, that Souls do fooner lofe their kpovelcdgeofthofe 
 things tfhich are Lorver and Nearer to them , but retein 4 Jironger 
 remembrance ofthofe Higher Principles. Becaufe theft do aB more vi- 
 goroufly upon them, by reafm of the Tranfcendency of their Power ^ and 
 by their Energy feem to be prefent with them. And the fame thing hap. 
 pens as to to our bodily Sight j for though there be many things here up' 
 on earth which none of us fee^ yet every one obferves that Highefi Sphere, 
 and takes notice of the Fixed Jlars in it 5 becaufe thefejirongly radiate 
 jvith their light upon our eyes. In like manner d%s the Eye of our Soul, 
 fooner lofe the (ight and remembrance of the Lower than of the Higher 
 and Diviner 'rrinciples-. And thus all Religions and SeSs^ acknowledge 
 that One Highefi Principle of all, and men every where call upon God 
 for their Helper '■, but that there are Gods, after and beljw that Highefi 
 Principle^ and that there is a certain providence defcending down front 
 thefe upon the Vniverfe, all SeQs do not believe , the reafon whereoj is, 
 becaufe The One or Vnity, appears more clearly and plainly to them than 
 The Many or a Multitude. 
 
 Moreover we learn from Arianus his Epi&etus, that that very Form 
 of Prayer which hath been now fo long in ufe in the Chriftian 
 Church, Kyrie Eleefon, Lord have mercy upon us, was anciently part of 
 thePagans Litany to the Supreme God,eitheT amongft the Greeks^or the 
 L.i.c.7. Latins, or Both, ^ Siov'^^axKif/i/joi (faith Epi&etuf ) ^o/m6k cwrK^ 
 Kxj^/A eAtMOTv, invoking God we pray to him after this manner. Lord 
 have mercy upon us. Now this Epi^etus lived in the times of Adrian 
 the Emperour, and that this Paflage of his, is to be underftood of 
 Pagans and not of Chriftians, is undeniably manifeft from the con- 
 text, he there fpeaking of thofe who ufed Auguria or Divination by 
 Birds. Moreover in the writings of the Greekifh Pagans, the Su- 
 preme God is often called Kug^/j©^, or Lord. For, not to urge 
 that paffage of thex^M®^ h6y@^ or Afclepian Dialogue, cited by La- 
 Bantius, where we read of Kij^@- ^, mvT&v TreiH-r;:;, the Lord and 
 Maker of all. Mcnander in JifJL Martyr, ftileth tjie Supreme God, 
 T ovf« Tra'vfoiV Ku^ov -f^iyid'mlov, the moU Z)niverfal Lord of all. And 
 0[irjs la Plutarch is called, aWiT^v Kug^/©^', the Lordofall thirgr. And 
 this is alfodone Abfolutely, and without any AdJe&ion,and that not 
 only by the Seventy, and Chriftians, but alfo by Pagan Writers^ 
 thus in Plutarch's de ifide 6" oferide, we read of tS 7r?&T», si, kypioy, k, 
 
 VOKTV 

 
 Chap. IV. Litany, To the Supreme God. 455 
 
 vohtS y\'a<n<;., The ({Mowkdge of the fir§i Intelligible^ and the Lord, that is, 
 of the Supreme God. And Oromafdef is called o Kije/(^, The Lord, in 
 rlutarch's Life of Alexander j as nS« alfo, Kv;i/.@^, by Arijlotle, that is De^n.Lu 
 the Sttfretne Ruler over all. Thus likewife r/4/<7 in his Sixth Epiftlec 7. 
 adHtrmiam^ &-c. ftyles his Firti Divine H^fojiajis, or the Abjolttte' 
 ly Supreme Deity, rii iiy<c/jji@- ty cuM^ ttots^ Kug^ov, The Father of the 
 Prince and Cauje of the I'f'orld, (that is^ of the Eternal IntdkCl) The 
 LORD. Again J'i/;//'//V/>/// writeth thus of the Supreme God, t/'eiv o'- ^''-^'^fS's; 
 jiLcKoye^cu <as/^i^' tS fcv^lis dyccSiv ^m&v. It it confejjed that every Good 
 thing ought to he asksd of the Lord, that is, /,6e Supreme God, Vihxch 
 words are afterwards repeated in him alfo. p. 1 29. but depraved in 
 the printed Copy thus, </*Sv 3 6/.a>Koy&v <3>£/ tS Kuflis r a}a6ov '^\ 
 Laftly, Clemens Akxandrinui tells us, that the Supreme God was call- 
 ed not by one only name, but by divers diverfly, namely, htdi"£v, mt'^ 
 'Ayx.3iv, vi nSv, v) o/JTO TTi'oi', ii riaTf'^9., ii etov, 'vi An^jj^soor, 'vi Kug^^or, 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 
 Eleefon, or Domine Mijerere, in Arrianus, was a Pdgan Litany or Sup' 
 plication to the Supreme God. Though from Mauritius the Empe- 
 rors 5/r<i/rf_5e»«/i« it appears that in his time a Kyrie Eleefon was R'&ali.ciorf. 
 wont to be fung alfo by the Christian Armies before Battel. 
 
 And that the moft Sottifhiy Superftitious and Idolatrous of all the 
 Pagans, and the Worfhippers of never fo many Gods amongfl; them 5 
 didnotwithftanding generally acknowledge, One Supreme Deity over 
 them all, OneVniverJal Numen, is pofitively affirmed, and fully atte- 
 fted by Aurelius Prudent ius, in his Apotheofis, in thefo words 5 jr-^^r ^',^~. 
 
 Ecquis in idolio recubans inter facra mi lie, 
 Ridiculofque Decs vencrans. fale, cajpite, thure, 
 Non put At ejfe Deum Summnm, (^ fupcr omnia Solum .«* 
 ^luamvis Saturnis, Junonibus, d^ Cytherak^ 
 Porteniijque aliis, Jumantes confecret aras ^ 
 Attamen in Ccclum quoties fufpexit, in Vno 
 Confiituitjus omnc Deo, cuiferviat ingens 
 Virtulum ratio, Varik injiru&a Adinijirh. 
 
 We are not ignorant that Plito in his Cratylus, where he undertakes 
 to give the Etymologies of words, and amonglt the reft of the word 
 •^ra'i, vvriteth in this manner, concerning the Firji and mojl Ancient 
 Inhabitants of Greece 3 That they feemed to him, lil{e as other Barbari- 
 ans at that time, to have acknowledged no other Gods, than fitch as were 
 Vifiblc and Scnfible, as the Sun and the Moon, and the Earth, and the 
 Stars, and the Heaven. IVhich they perceiving to run round perpetually, 
 therefore called them 3exc, from -^'^j that ftgnifies to run. But that 
 when afterward, they took^notice of other Invifible Gods alfo^ they befioWf 
 ed the Jamename of 5foi upon them lil{ewife. Which Pafiage of Plato's 
 Eujebius fomewhere would make ufe of, to prove that the Pagans 
 univerfally acknowledged no other Gods, but Corporeal and Inani- 
 mate '■, plainly contrary to that Philofophers meaning, who as he no 
 whefe affirms, that any Nation ever was fo barbarous, as to worfliip 
 tScnJIefand ItM.nimate Bodies, as fuch, for Gods, but the contrary ; fo 
 
 dotW
 
 45^ The Sun, according to Macrobius^ B o o k I. 
 
 doth he there diftinguift], from thole Firft Inhabitants oi Greece and 
 other Barbarians, the afterward Civilized Greek?, who took notice 
 of Invifible CodsaKo. However, if this of rlato ihouM be true, that 
 fome of the ancient Pagans, worfhipped none but Fif^l/le and Senfible 
 Gods (^they taking no notice of any Incorporeal Beings) yet does it 
 not therefore follow, that thole Pagans had no Notion at all amongfl: 
 them, of One Supreme and Zhtiverfd Numen. The contrary thereua- 
 to being manifelt, that fome of thofe Corporeahjis looked upon the 
 whole Heaven and Ether Animated^ as the Higheji God, according to 
 that c^ Euripides cited by Cicero^ 
 
 De N, D. p. Fides Sublime fufum, immoderatum £thera, 
 
 lij- ^ui tenero terram circumve&u ample&itur, 
 
 Hnnc Summum habeto Divum^ hunc perhibeto Jovevf. 
 
 As alfo that others of them conceived that Subtil Fiery SubHancC:, 
 which permeates and pervades the whole World, (fuppofed to be In- 
 telledtual)to be the Supreme Dei/y which governs all 5 this Opinion 
 having been entertained by Philofophers alfo, as namely the Heracli- 
 tickj and Stoickj. And laftly, fince Macrobim in the Perlbn o^Vet- 
 iim Pratextatuf, refers fo many of the Pagan Gods, to the Sun, this 
 renders it not improbable, but thatlbme of thefe Pagans might adore 
 the Animated Sun, as the Sovereign Numen, and thus perhaps in- 
 voke him in that Form of Prayer there mentioned "hAi£ ttovtok^'tz^^, 
 idQi^x ivM^'iAM^ Omnipotent Sun, the Adind and Spirit of the vphok 
 World, &c. And even Cleanthes himfelf, that Learned Stoick , and 
 Devout Religionift, is fufpefted by fome to have been of this Per- 
 fwaiion. 
 
 Nevetthelefs we think it opportune here to obferve, that it was 
 not Macrobius his Defign in thofe his Saturnalia, to defend this, ei- 
 ther as his own opinion, or as the opinion of the Generality of Pa- 
 gans, That the Animated Sun, was Abfolutely The Highcsl Deity-) (as 
 Ibme have conceived J nor yet to reduce that Multiplicity of Pagan 
 Godsj by this device of his , into a feeming Monarchy and nearer 
 compiiancs with Chriftianity^ he there plainly confining his Dif- 
 courfe, to the Dii duntaxatquifub Celo funt, that is, the Lon>er fort 
 of Mundane Gods,' and undertakingto fhew, not that all of thefe nei- 
 ther, but only that many of them, were reducible to the Sun, as Po- 
 lyonymouf, and called by feveral Names, according to his Several 
 Verities and Ejfe3s, For, ^hat Macrobius his own opinion was, con- 
 cerning the Supreme Deity, appeareth plainly from his other Writings, 
 particularly this Pafiage of his Commentary upon Scipio's Dream, 
 where the Higheji Sphere and Starry Heaven was called Summits Deuf, 
 the Supreme God •■, §uod hunc Extimum Globum, Summum Deum "vo- 
 catiit, non it a accipiendum eU, ut ifie Prima Caufa, & Deus iUe Omni- 
 potentijjimus exHiimetur ; cum Globus ipfe^ quod Ccelum eji, Anim£ Jit 
 Fabric*, Anima ex Mente procejferit. Mens ex Deo, qui vere Snmmus 
 eJi,procreataJit. Sed Summum quidem dixit ad Caterornm Ordinem 
 qui fubje&i funt : Deum vcro quod non mod}) Immortale Animal ac Di- 
 -vimtmfit, plenum inclyt£ ex ilia purijfima Mente rationk, fed quod C^ 
 
 virtHtes 
 
 L. i.e. 17.
 
 Chap. IV. Not the Supreme Deity. 457 
 
 virtHtes omnes^ qu£ tlJamPrJm£ Omni^otentiam Sttmmitatis fequdntur^ 
 ant ipfe faciat^ ant conthieat ^ Tpjtiitt dc»jque Jorem vcteres vocave- 
 rttnt^ & aptid Theologos Jupiter rji mtKcii hnimx : That the Outmoti 
 Sphere is here called 'ihi Supreme Cod^ is not Jo to be underjiood^ as if 
 this were thottght to he The Firjl Caufc, and The Mojt Omnipotent God 
 of all. For this Starry Sphere being but a part of the Heaven, was made 
 or prodttced by Soul. IP'hich Sonlalfo proceeded from a Perfe^ Adind or 
 IntelleU j and again Mind was begotten from that God, who is Truly 
 Supreme. But the Higheji Sphere is here called the Supreme God, only 
 in refped to tbofe Leffer Spheres or Gods, that are conteined under it 5 
 and it is Jiylcd a God, becaufe it is not only an Immortal and Divine A- 
 ttimxl, full of Reafon derived from that Pureji Mind, but alfo becaufe 
 it maksth or couteineth within it felf all thofc Fertues which follow 
 that Omnipotence of the Firji Summily. Lajily, this was called by the 
 Ancients Jupiter, and Jupiter to Theologers is the Soul of the IForld. 
 Wherefore though Macrobiut, as generally the other Pagans, did 
 undoubtedly worlhip the Sun as a Great God, and probably would 
 not ftick to call him Jupiter nor nrnMrav-^TZoq neither ( in a certain 
 fence) Omnipotent or the Governour of all, nor perhaps Deum Summum, 
 as well as the Starry Heaven was fo ftyled in Scipio's Dream, he being 
 the Chief Moderator in this Lower World j yet neverthelefs it is 
 plain that he was far from thinking the Sun to be Primam Caufam, or 
 Omnipotentijfiimtm Deum ^ The Firji Caufe^ or the moji Omnipotent God 
 of all. He acknowledging above the Sun and Heaven, Firji^ an Eter- 
 ttal Pfyche, which was the Maker or Creator of them both 5 and then 
 above this Pfyche, a PerfeS Mind or Intellect, and Laftly above that 
 Mind i God who was Fere Summus, Truly and Properly Supreme, The 
 Firji Canfe, and the moji Omnipotent of all Gods, Wherein MtcrO' 
 bins plainly Plaionized, aflerting a Trinity of hrchical or Di" 
 vine HypoUafes. Which fame Doftrine is elfewhere alfo further de- 
 clared by him after this manner ^ Deus qui Prima Caufa eji e^ vacatur, ^'"""- ^'^'f' 
 Vnns omnium, qu£quefunt qtitcque videntur effc, Principium d^ Origo ' ' ' '^' 
 tii. Hie ftperabundanti Alyijiatis facunditate da fe Mentem creavit. 
 H£c Mtns qii£ Nx^ vacatur, qua Pair cm infpicit, plenam fimilitudinem 
 fervat auCtoris,, Animam ver& de fe creat pojieriora rcfpiciens. Rurfus 
 hnimx partem quam intuctur induitur, ac paulatim regrediente rejpe- 
 fftt in fabricam corporum, in corporca ipfa degencrat .' God who is and 
 is called, the Firji Caufe, is alone the Fountain and Original of all things 
 that are or feem to be j He by his fuperabundant Fecundity, produced 
 from himjelf Mind, which Mind, as it looks upward towards its Fa' 
 ther, hears the perfc3 refemhlance of its Author, but as it looked down- 
 ward^ produced Soul. And this Soul again as to its fuperiour part re' 
 fcmhles that Mind from whence it was begotten •-, hut workjng downwards, 
 produced the Corporeal Fabrick^, and aBeth upon Body. Befides which 
 the fame Macrohim tells us, that Summi C^ Principis omnium Dei, 
 Mul/um Simulachrumfinxit Antiquitas, quia fupra Animam di^ Naturam 
 eji, quo nihil fas eji defahul/t pervenire j de Diis autem ceteris, d^ de 
 ^nima, nonfufirafe ad falmlofa convertnnt : The Pagan Antiquity made 
 no Image at all of the Higheji God, or Prince of all things, becaufe he 
 is above Soul and Nature, where it is not lawful for any Fabulofity to be 
 intromitted. But as to the ether Gods, the Sotilof the IVorld, andthofe 
 
 below
 
 458 The Sun, not the Perfian Jupiter. Bo o k. L 
 
 belovDitf they thought it not inconvenient here^ to mal^e ujc of Imager^ 
 and Fi&ion or FabulofUy. From all which it plainly appears^ that nei- 
 ther Macrobim himfelf, nor the Generality of the ancient Pagans ac- 
 cording to his apprehenfion did look upon thtAmm^ted 6«», as the 
 Abfolutely Supre/ae atid Higheji Being, 
 
 And perhaps it may notbeamifsto fuggeft here, what hath been 
 already oblervedj that the Perfians themfelves alfo, who of all pa- 
 gan Nations, have been moft charged with this, the Worlhippingof 
 the Sun as \.\\t Supreme Deity, under the name of Mthras, did not- 
 withftanding if we may believe Euhulus (who wrote the Hiftory of 
 Mithras at large) acknowledge another Invifible Deity Superiour to it, 
 (and which was the Maker thereof and of the vphole World) as the 
 True and Proper Mithras. Which opinion, is alfo plainly confirm- 
 
 Li'N.ii-i. ed, notonly by Herodotus, diltinguifhing their 7«/'^"/^>' from the Sun, 
 but alio by Xenophonin fundry places, as particularly where he (peaks 
 of C/rBjhisbeing admonifhedin a Dream of his aproaching death, 
 and thereupon addreffing his Devotion by Sacrifices and Prayers 5 
 firft to the z<5l« -rraTg2©-, the Perfian Jupiter, and then to the Sun, and 
 
 eyri 7«/?x.8. the Other Gods. ^E^e aii' -n -Tfw.T^la ;y vihie>) a^ toT? ocMoi? 3eo7? g^ -j^r 
 
 ^X^dh 'i^i'^^ J^g/s^'s^*, &c. He facrificed to their Country (or the Per- 
 fian) Jupiter, and to t he-Sun, and to the other Gods, upon the Tops of 
 the Mountains, as the cuUom of the Perfians is 3 praying after this man- 
 ner j Thou our Country Jupiter ( that, is, thou Mithras or OrovMfdes) 
 and thou Sun^ and all ye other Gods 5 accept, I pray you, thefe my Em- 
 charifiick^ Sacrifices, &c. And we find alfo the like Prayer ufed by 
 DeFort. ^A- Darius in Plutarch Ztu im^^ca nt^crav, Thou our Cou/itry Jupiter, or ^«- 
 tx.L.z preme God of the Perfians. Moreover Herodotus and Curtius record, 
 that in the Perdan Pomp and Proceffion, there was wont to be drawn 
 ' a Chariot facred to Jupiter, diftinft from that of the Sun. ButCj- 
 rus his Proclamation in the Eookof Efdr as, putteth all out of doubt 5 
 fince That Lord God of Heaven, who is there laid, to have given Cy- 
 rus all the Kingdoms of the Earth, and commanded him to build Him a 
 Houft at Jerufalem, cannot be underftood of the Sun. 
 
 The Ethiopians in Strabo's time, may well be look'd upon as Bar- 
 barians, and y^t did they not only acknowledge One Supreme Deity^ 
 but alio fuch as was diftinft from the world, and therefore Iwz;//?^/^, 
 he writing thus concerning them, ©eoy vop.il>in t /^ x^vaJov, sStbv j 
 L.iy.p.Siz. &VCU -T CU770V -T^f" TOVTz^v, T 3 i^vnTov, avdjVUiUov Tivci, Lc, </^' ^^tottoAu Ta5 <^ 
 i^ylTocg ;t, p:«(jiA(n.»? 3£»? vo/j.it,ii(n ' They believe, that there is One Immor- 
 tal Cod, and this the Cdufe of all things j and another Mortal one, a- 
 nor.ymous 5 but for the moU part they account their EenefaSors and 
 Kings , Gods alfo. And though defar affirm of the ancient Ger- 
 mans, Deorum numero eof folos ducunt, quos cernunt, C^ quorum opi' 
 bus aperte juvantur^ ^o/fw, C^Vulcanum, dJ^ Lunam, yet is he con- 
 tradicted by Tacitus, who coming after him had better information 3 
 StsSchd.ie and others have recorded, that they acknowledged One Supreme 
 D,n Germ, ^^^^under the name of Thau firft, and then of Thautes, and Theutates. 
 Laftly, the Generality (>f the Pagans at this very day, as the Indians^ 
 *• Chinefes^
 
 Gh A p. IV.P////W/xAgrementofPagan Religions. 459 
 
 Chinefef, Siameufes and Guineans 5 the Inhabitants of Ferw, Mexico^ 
 Virginia, and New Effgland, (fomeof which are fufficientJy Barbarous) 
 acknowledge Oiic Shprente or Create fi God 5 they having their (eve- 
 ral Proper Names for him, as Parmifcer, Fttijj'o^l'yiracocha^rachacamac^ 
 yHzilipuizti, &c. though worfhipping withalj other Gods and Idols. 
 And we (hall conclude this with the Teftimony of Jofephut y^cojia: Dchoclni. 
 Hoc commune apHclomnes pene Barbaroi eft^ ut Deum qmdem Omnium SaLL^.^^yp. 
 rcrum Suprcmum ^ jumme Bonum, fat cant nr 5 Spirituum vera (juorun- 
 dam perverforum non ohfcurx opinio Jit^ qui a nojiris Barbaris Zupay 
 vocari folent. Igitur & quk illc Summus^ idemque Sempitervus rerum 
 omnium Opifex^ qucm lUi ignor antes colunt, per omnia doceri debent^ 
 mox quantum ab illo illiujque fidelibui Afinijirjs Angelis^abjint gens pel- 
 jima Cacod£monum. This is common almoli to all the Barbarians^ to 
 confeJS'one Supreme God over all^ vpho ffpcrfc&lji Good j as alfo they have 
 a Pcrjwafion amotjgjithcm of certain Evil Spirits^ which are called by 
 our Barbarians Zupay. Wherefore they ought to be Jirji welhn^tru&ed, 
 what that Supreme and Eternal Maker of all things n, whoni they ignc- 
 rantly worjhip 5 and theh how great a difference there is^ betwixt thofi 
 wicked DiCmonsy and his faithful Aiinijiers^ the Angels. 
 
 XXVIII. It hath been already declared, that according to The^ 
 mijiius and Symmachus, two zealous Pagans, One and the fame Sttm 
 prcmeGodjW:is worlhipped in all the feveral Pagan Religions through- 
 out the world, though after different manners. Which Diverfity of 
 Religions, as in their opinion, it was no way inconvenient in it felf, Co 
 neither was it Ungrateful nor Unacceptable to Almighty God, it be- 
 ing more for his Honour, State and Grandeur, to be worfhipped with 
 this Variety, than afcer one only Manner. Now that this was alfo the 
 opinion of other ancienter Pagans before them, may appear from 
 this remarkable Teftimony of P/w/^rfA's in his Book De Ijide, where 
 defending the Egyptian VVorlhip (which was indeed the main defign 
 of that whole Book ■,) but withal declaring, that no Inanimate thing 
 ought to be look'd upon or worlhipped as a God, hewriteth thus; f.^??. 
 i "^ Sfa^E oc\lt,-^v livS^iiTHJi; ^hcc, Tist; j Shi^ispi^is^ vi//iv it, Tre^s'^'^cti; ae'v- 
 
 Khvcuc,, a^ vojdisc, fc, fio^sia? • a.N\x (Le'iSf viAi©^ ii, siklwn k) sg^vo?, k,ou yv[y 
 KdXS^hxtiSK, icoivk -Tmsiv^ ovoixd^iJcu j «M6;? vtt' aMtv, bT?i?'ENo"2 AO'rOY 
 T8 rcujTx }U)S)j£\n<^ v-al mIAS rrPONoiAS ^^Tgo7r<iL»(re?, kou obi'ayot€- 
 
 77^00^1 K-oi TTpjmye^lcu ' kou. (njfj.QoKoig x^Zvixai ^a^ai^cofj^ci , ol jjd^j duv. 
 (P^oTc, oi 3 T^.v&Wj^fr? , fc^ TO 65a vonmv o^JVySiTt? 5m ocKiv^va^ • jy^ Inani- 
 mate thing ought to be cjieemedfor a Godj but they who bejiow thefe things 
 upon MS, and afford us a continual fupply thereof for our ufe, have been 
 therefore accounted by us Gods. IVhich Gods are not different to diffe- 
 rent Nations •-, m if the Barbarians and the Greek/, the Southern andthe 
 Northern Inhabitants of the Globe, had not any the fame, 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 feveral names 
 in feveral Countries, fo ONE REASON ordering thefe things and ONE 
 IROVIDENCE dijpcnjing all, and the Inferiour fubfervient Minifiers 
 thereof, having had feveral Names and Honours beifowcd upon them by 
 
 Aaa tht
 
 460 Livy ; the Same Gods every where. B o o k I. 
 
 the Laivs offeveral Countreysjiavebeen every where tvorj/jipped through- 
 out the whole ivorld. And there have been alfo different Symbols confccra' 
 ted to them, the better to condu^ and lead on mens nnderjiandings to 
 Divine things 5 though this hithnot been without fame hazard or dan- 
 cer of cijiing men upon one or other of thefe Two Inconveniences, either 
 Superjiition or Atheifm. Where rltttarch plainly affirms^that th^Seve- 
 ral Religions of the Pagan Nations, whether Greeks or Barbarians, 
 and among thefe the Egyptians alfo, as well as others, confifted in 
 nothing elfe, but the worfhippingofOne and theSamc Supreme AJ/nd, 
 Reafon and Providence, that orders all things in the world, and of its 
 iiTra^'VOi ^voc(A.&<; ''Qn itdv^m ■n'vxyf^oi^ its Subfervient PotPers or Mini- 
 Jiers, appointed by it over all the feveral parts of the World , though 
 under different Names, Rites and Ceremonies , and with different 
 Symbols. 
 
 Moreover that Titus Livius was of the very fame opinion, that 
 the Pagan Gods of feveral Countreys , though called by feveral 
 Names, and worlhipped with fo great Diverfity of Rites and Cere- 
 monies, yet were not for all that. Different, but the fame common to 
 all, may be concluded from this paffage of his, where he writeth of 
 Z.18.C11. Hannibal: Nefcio an Mirabilior fuerit in adverfis, quam fccundis rebus, 
 ^ippe qui mifios ex colluvione omnium gentium, quibus alius Ritus, a- 
 tta facra, alii P RO P E Dii effent, ita uno vinculo copulaverit , ut 
 nullafeditio extiterif. I l{now not whether Hannibal were more admi' 
 rable in his adverfity or Profperity-) who having a mixt colluvies of all 
 Nations under him, which had different Rites, different Ceremonies, 
 and Almafi different Gods, frotn one another, did notwithjlanding fo 
 unite them all together in one com^/ion bond, that there hapned no fe- 
 dition at all amongfi them. Where Livy plainly intimates , that 
 though there was as great diverfity of Religious Rites and Ceremo- 
 nies among the Pagans, as if they had worfhipped feveral Gods, yet 
 the Gods of them all, were really the fame. Namely, One Supreme 
 God, and his Minifiers under him. And the fame Livy elfewhere de- 
 clares, this to have been the General opinion of the Romans and Ita- 
 lians likewife at that time 5 where he tells us how they quarrefd 
 with ^Fulvius Flaccus, for that when being Cenfor, and building a 
 new Temple m Spain, he uncovered another Temple dedicated to 
 Juno Lacinia amongit the Brutii, and taking off the Marble- Tyles 
 thereof^ fent them into Spain to adorn his new erefted Temple 
 withal; and how they accufed him thereupon publickly in the Se- 
 •D«- r- nate-hou(e in this manner, ^od ruinis Templorum Templa <edificaret^ 
 tanquam non lidem ubique Dtt immortaks ejjent, fed fpoliis aliorum a- 
 lii colendi exornandique '■) That with the ruines ofTamples he built up 
 Temples j as if there were not every where the Same Immortal Gods ::, 
 hut thatfome of them might be worpipped and adorned with thefpoils 
 of others. 
 
 The Egyptians were doubtlefs the mofl: fingular of all the Pagans, 
 and themoftodly difcrcpant from the reft in their manner of wor- 
 (hip, yet neverthelefs, that thele alfo agreed with the reft in thofe 
 Fundamentals, of worfbippingone Supreme and Vnivcrfal Numen, to- 
 gether
 
 Chap. IV. Afclcpiad. Symphony of Theologies. 46: 
 
 gether with his Infcriour ndini^crs^ as Plutarch lets himfelf induftri- 
 oufly to maintain it, in that forementioned Book De Ifule, Co was it 
 further cleared and made out (as Damafcius informs us) by Two Fa- 
 mous Egyptian Philofophers Ajckpiades and Heraijcuf in certain wri- Dxmafc.^e 
 tings of theirs, that have been fincfe loft: Alyj-sifizc, 9 d f^v EifJv^i®-, Priuc.M.s. 
 i^v oiV.^i&l<; i?^§ei* oi 3 AlyJ-^ioi y^6' K/xa.; (piKcavcpot y<<.yo\'cni ^ i^imfiuxv 
 cw-r^f tIw (xAiiflaocv xAK^vixixiilu}, dj^\7ig dv Al-^v^loig, ^V 7751 Kcyoic, Lc, en 
 joxt" cuyvic, V) ^ (A.'ix Ty' oKav oc^yif, <r;tOT5$ oiyvcc^^v. Sec. Igiov 3 ly diceivo 
 ^r^J. 'P^^ Ai-^v-TJfiav ^ 077 Sicu^i^iftol em -mhAocxS , -P/}' y(^ 'ivuQiv iKpigdiziv ' 
 iTrei it) TO von-nv ^yirvixocav dg ttoM^v ^Zv 'iSiott^xc;, &<; t|;tp iMX&siv roii dud- 
 vc^v myf^jjLy.uQiv (IfTvy^triv to?$ jJ>sAo//J^yo;^ • Kiym 9 jyi 'u^'iffHis dvccy^cpyii, 
 li AlyjTrfiis y.(x3iKiS Koyis, ir^^c, -r n^'nAov y^i>^Qi^ -r (piAD'OTcpov, ^9 t^ ag- 
 Idfj^yi yoc/.:picdvci m/xeponoc inrj ' AsvJK'A'mi.<S^-& t-/" Al-^v-Tifiav tt^^; tx^; «M»$ 
 oeoAoys-; • Though Eudemus hath given Uf no certain account of the E- 
 gyptians^ yet the Egyptian Philofophers of latter timet ^ have declared 
 the hidden truth of their Theology , having fctind in feme Egyptian 
 Monuments , that according to them there is one Principle of 
 all things , celebrated under the ttame of the "Vn^noivn Dark^ 
 nef? , dnd thk thrice repeated^ &c. Moreover this is to be obferved 
 concerning thefe Egyptians^ that they are wont to divide and multiply 
 things that are One and the Same. And accordingly have they divided 
 and multiplied the Firji intelligible or the One Supreme Deity, into the 
 Properties of Many Godf^ as any one may find that pleafes to confult 
 their writings !y I mean that of Heraifcus , entitled the TJnivcrfjl Do- 
 drine of the Egyptians, andinfcribed to Proclus //je Philofopher ^ and 
 that Symphony or Harmony of the Egyptians vpith other Theologers, begun. 
 to be rvritten by Afclepiades <i«(^ left imferfeCf. Of which Work of 
 ylfclepiades the Egyptian, Suidas alfo maketh mention, upon the 
 Word Heraijcus 5 d 3 'A(ri<.An'7naJv$ ^^ ttASov a> tCk; Al-^V7ifioig jbi&Kioi^ 
 oiVoHi^^p&g, oiK^i&igi^Q^ MV a./j.cpi ^^oKoyixv rhd Wrg^^ov, a^yai -n ca^Tiig it, 
 fiAatL ^ifftu^ivQ^ ^ iiq t|ffiy e^'vou cra.^)^? a7re •j^Jtl' vimodv , £v ffi;yWr^4)ev 
 &? Ta^ AlyjTrficci 3£a?„ iy a-jro 'V Tr^fijuxfe'ctc,, viv <h^fMi(n yt^cpew ci^j.(xis~ 
 (Rtv 7^'' ^jdAoj/jSv (XTfworiv (n)iJ.cptovixv • But Afclepiades having been more 
 converfant with ancient Egyptian rvritings, was more throughly injlrucf' 
 ed, and exa&ly skjUed in his Country Theology ; he having fearchcd in- 
 to the Principles thereof and all the confequences refulting f-om thcm^ 
 as manifelily appeareth fi-om thoje Hymns rvhich he compofed in praife of 
 the Egyptian Gods, and from that TraCtate begun to be written by him 
 (but left utifiniped) which containeth. The Symphony of all Theologies^ 
 Now we fay that Afclepiades his Symphony of all the Pagan Theologies^ 
 and therefore of the Egyptian with the reft 5 was their agreement in 
 ihofe Two Fundamentals expreflld by Plutarch j namely the worQiip- 
 ping of One Supreme and Vniverfal blumcn, Reajon and Providence, 
 governing all things ^ and then of his Subfervient Minifters (the In- 
 ftruments of Providence) appointed by him, over all the parts of 
 the world: Which being honoured under feveral Names, and with 
 different Rites and Ceremonies, according to the Laws of the re- 
 fpeftive Countreys caufed all that Diverfity of Religions, that was 
 amongft them. Both which Fundamental Points, of the Pagan ih olc 
 gy, were in like manner acknowledged by Symmachh's, The Firfl: of 
 them being thus exprtlled, Mcptum eji quicqnid omncs colunt, Vnum 
 
 A a a 2 putarif
 
 ^62 Pagans held^ The Whole Bo o k I. 
 
 putarj) That all Religions agreed in this, the Worpipping oj One and the 
 fame Supreme Numen j and the Second thus. Varies CnUodes "Drbibta 
 Mens Divina di^rihuit. That the Divine Mind appointed divers Guar- 
 dian and Tutelar Spirits under him, unto Cities and Countries. He 
 there adding alfo, that .S";/*^ cuique Mos ejiy juum cuique Juf, That 
 every Nation hid their peculiar Modes and Manners in morjhipping of 
 thefe : and that thefe external differences in Religion, ought not to 
 be ftood upon, but every one to obferve the Religion of his own 
 Country. Or elfe thefe Tir^? Fundamental Points of the Pagan Theo- 
 logy, may bethusexprefled, Firfl:, that there is One Self-Originated 
 Deitu who was the ^lun^yk or Maker of the whole World. Secondly, 
 That there are befides him, Other Gods alfo, to be Religioufly wor- 
 (hipped (that is, Intelleftual Beings fupcriour to men) which were 
 ^,-ni r notwithftandingallMade or Created by that One^ Stob^m thus de- 
 daring their fence, to vrAne©- -v^' ^iv i^yov 6^ tv dV/xix§y», ocfjia. tzS 
 ylsixui ■j'^jo/jS^'M', That the multitude of Gods, is the work, of the Demi- 
 urgm, made by him together with the world. 
 
 XXIX. And that the Fd'^4« Theologers, did thus generally ac- 
 knowledge, One Supreme and VniverfalNumen, appears plainly from 
 TiutL-i.c.%. hence, becaufe they fuppofed the whole World to be 4« Animal. 
 Stob Eci.Phyf. Thus the Writer de Placitk Philof. and out of him Stob^eus, oifj^^iiK- 
 
 '■^h Kot mvTs? t^uxj/oyiv nr fcoir/nu/V k^ vr^voia koiKi//^ov A<^';i^7r-^r©^ 5;t,AH/uc'- 
 
 -K^moi ii[oiRefo!>a;, (Jjuff^ <^' "n^'' a^o)''i^ ' ^l^ others ajfert the World to be 
 an Animal, and governed by Providence '-y <>«/;' Leucippus, Democritus, 
 and Epicurus , and thofe who make Atoms and Vacuum the Prin- 
 ciples of all things, dijjenting , who neither acknowledge the World 
 to be Animated , nor yet to be governed by Providence 5 but by 
 an Irrational Nature. Where by the way, we may obferve the 
 Fraud and Juggling of Gajfendus , who takes occafion from 
 hence highly to extol aud applaud Epicurus , as one who ap- 
 proached nearer to Chriftianity than all the other Philofophers, in 
 that he denied the IVorld to be an Animal'^ whereas according to 
 the Language and Notions of thofe times, to deny the Worlds Ani- 
 mation, and to be anAtheiJiov to deny a God, was one and the fame 
 thing ; becaufe all the Pagans who then aflerted Providence, held 
 the World alfo to be Animated 3 neither did Epicurus deny the Worlds 
 Animation, upon any other account than this, becaufe he denied 
 Providence. And the Ground upon which this opinion of the Worlds 
 Animation was built, was fuch as might be obvious even to vulgar 
 undererftandings 5 and it is thus expreffed by Plotinus accord- 
 ing to the fence of the Ancients, c-tottov -r z^uv &.^yjv Kiyeiv., vifjMV 
 01 fjjt^c, 5w/xaTo? t^//!vw T^ 7ravic?,\|^X"^ £;:j^i'tsjv -mx; y^ ccvn fjuig^oq ^^(tv, a- 
 4o'x» tS ttovTo? o'vfo^ • It is abfurd to affirm, that the Heaven or World it 
 Inanimate, or devoid of Life and Soul, when we our felves 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 inani- 
 mate ^ Now if the whole world be One Animal, then mufl it needs 
 be Governed by One Soul, and not by Many. VVhich One Soul of the 
 World, and the whole Mundaxe Animal was by fome of the Pagan 
 
 Theolo-
 
 Chap. IV. World^ to be One Animal. 462 
 
 Theologers (as namely the Stoicks) taken to be the Tf^TDg 3£o<j, r/je 
 Firii and Highcjl God of all. 
 
 Neverthelcfs others of the Pagan Theologers, though aflerting the 
 World's Anim^ii ion \\k.QVi\(h^ yet would by no means allow the AInn-' 
 dane Soul to be the Supreme Deity j they conceiving the Firji and 
 Higbeji God to be an Abfi.raCt and Immovable Mind, and not a Soul. 
 Thus the Panegyrift, (cited a Ifo by Gyr^/^^A^,) invokes the Supreme /7^.Dfo,-.;..i4 
 Deity doubtfully and cautioufly, as not knowing well what to call 
 him, v^htthftv Soul ox Mind '-i Te Summe rerum Sator, cujus tot nomi- 
 na Junt, quot gentium linguas ejje voluijii , quern enim te ipfe did velky 
 fcire non pojjunms : five in te qu£djm vis Menfque Di'vina eff, qute toto 
 jnjuja mundif, cmnibus mifceark ekmentis^ (^ (ine uUo extrinfecus ac- 
 cedente vigor k iwpulju, per te ipje movearis ; five aliqua fupra omne 
 Ccelum potelids e/, qH<£ hoc opus totum ex altiore Natur£ arce defpicias .• 
 2e jnquim oramiis^ &c. lh)u Supreme Original of aU things, rvho haft 
 as many Names as thou hiji pleaftd there fjould be languages j whether 
 thou becji a certain Divine Force and Soul, that infufed into the whole 
 world art mingled with all the Elements, and wilhuut any External im- 
 pulje moved jrom thy felf j or whether thou beejl a Power Elevated above 
 the Heavens, which lookeji down upon the whole work^of Nature, as foni 
 a higher Tower J Thee we invoke, &e.c. And as the Supreme Deity was 
 thus confidered only as a Perfeff Mind, Superiour to Soul, fo was the 
 Mundane Soul and whole Animated IVorld, called by thefc Pagans 
 frequently, J^dlj-ripjc, ^jc, The Second God. Thus in the Afclepian 
 Dialogue or Perfed Oration, is the Lord and Maker of all, faid to 
 have made a ^cf<?»(5/ God Vifibleand Senfible, which is the ^r(?r/<^. 
 
 But for the moft part, they who afleited a God, Superiour to the 
 Soul of the IVorld, did maintain a Trinity of Vniverfal Principles, or Di- 
 vine Hypojiafes fubordinate, they conceiving, that as there was above 
 the Mundane Soul a Perfi'& Mind or IntellcH ^ fo that Adind and /«- 
 tellcB as fuchj was not the Firfi Principle neither, becaufe there muft 
 be voMTO in order of nature before v£?, an Intelligible before Intellect, 
 Which f/r// Intelligible, was called by them, tx) ev and T(x>oc5oi', The 
 One, and The Good, oxVnity and GoodnefS'xt. felf Subftantial, the Caule 
 of Mind and All things. Now as the Tagathon or Higheft of thele 
 Three Hypojiafes, was fometimes called by them ovr^^Tt)? 3to$, The Firji 
 Cod, and y^^ or Intelle& c>J'i!>npj.c,But;, The Second God, fo was the 
 Mundane Soul and Animated world, called Tg^-n^^to?, The ThirdGod 
 Thus Numenius in Froclus upon Plato's Tim£us, Nis/An'no? ^j^ ^^r^a^P^^ 
 
 5 -r To'cTW' y^ ydCKUiC, jcar' cu3t QTOj-nc, '^.^ec?, <£$ Kar owt <JV/xc- 
 •a^yq SlTJk^ m TTo^Tc; ^9 S'S^-noc.c, 3?cr, to ^ (JV/xix^^'a^jov Tg/Tt.?* 
 "Namcn'mspraiJingll^reeGods, calls the Father the Firji God, the Ma- 
 kcr the Second, and the IVork^ the Third. For the World according to 
 him, is the ThirdGod'-, as he fuppofes alfo Two Opificers, the Firji and 
 ,the Second God. Plotinus in like manner fpeaks of this alfo, as very Etf.^.L.^.%.6. 
 Familiar/language amongfl: thofe Pagans, k,o KCGf.LoqSilg^iLQ'z^frlimiiiq 
 Kiyav , T^-ag , And the World , as is commonly faid , is the Third 
 Cod. 
 
 But
 
 464 
 
 The World not Cut off, B o o k I. 
 
 But neither they, vvho held the Supreme Deity to be an Immov- 
 able Mind or IntelleB^ fuperiour to the Mundane Soul (as Anjiotle 
 and Xenocrates) did fuppofe that Mundane Soul and the vohole fFcrld^ 
 to have depended upon Many fuch Immovable Intelledts Self-cxift- 
 entj as their F?r/Z Cauje, but only upon 0«e.- nor they, who admit- 
 ting a Trinity of Divine Hypojiafes, made the Supreme Deity proper- 
 ly, to be a Monad above Mind or Intelle&^ did conceive that •/w/eZf'f^ 
 to have depended upon Many (nc\i Monads ^ as Firfi Principles Co- 
 ordinate^ hmu^ox\ One only. From whence it plainly appears, that 
 the Pagan Theologers, did always reduce things xxwdexz. Monarchy^ 
 and acknowledge not Many Independent DeiiiesSjnX. One Vniverfal Nh- 
 /«e» (whether called Soul, or Mind, or Monad) as the Head of all. 
 Though it hath been already declared, that thofe Pagans, who 
 were Trinitarians^ elpecially the Platomjls^ do often take thofe their 
 Three H)''poi?d/ej fubordinate (a Monad, A/ind and Soul) all together, 
 for the TO c&Sov, or One Supreme Numett ; as fuppolingan extraordinary 
 kind of Vnity, in that Trinity of Hypojiafes^ and fo as it were, a cer- 
 tain Latitude and Gradation, in the Deity. 
 
 Whereby the way Two things may be oblerved, concerning the 
 Pagan Theologers j Firftj that according to them generally the 
 whole Corporeal Syftem, was not a Dead Thing, like a Machin or 
 Automaton Artificially made by men, but that Life and Soul was 
 mingled with and diffufed thorough it All: infomuch that Arifiotle 
 himfelf, taxes thofe, who made the World to confift of nothing but 
 Monads 01 Atoms aXto^exhQX Dead and Inanimate, as being therefore 
 a kindof y4//j<?7^j-. Secondly, That how much foever fome of them 
 fuppofed the Supreme Deity and Firft Caufe, to be Elevated above the 
 Heaven and Corporeal World, yet did they not therefore conceive 
 either the World to be quite Cut offfroni that.or that from the World, 
 fb as to have no commerce with it nor influence upon it 5 but as all 
 proceeded from this Firfi Caufe, Co did they fuppofe that to be clofe- 
 ly and intimately united with all thofe Emanations from it felf^ 
 (though without Mixture and Confufion) and all to fubfift in itjand be 
 F. zoo. par. pervaded by it. Tlutarcb in his Platonick Queftions, propounds 
 this amongfl the reft, tI Jv' ttots -t- oi\aTdizo ^eov, twH^ -Troivr^v K) ttoim^ 
 TiiOTT^catmv i ivhy Plato called the Higheli God, the Father and Ma- 
 ker of aU? To which he anfwers in the Firft place thus, -P'^ ju-iv 3e2v 
 
 That perhaps he rvas called the Father ^f 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 Higheft God, might therefore be 
 ftyled the Father of the whole Corporeal World alfo, as well as 
 the Maker, becaufe it is no Dead and Inanimate thing, but endued 
 with Life 5 kiJ.-^y^i 7? ';^{umc h ^'i: oii '^ • k, i^mt^ i>3/j, o7oc oIkoS^hloi; h 
 CcpKvTii?, V) Kv^^q iv/jua^T/fl? ii avo'' g^/avTo?, a■7raA^(XKf(u to 5^c^\/.ov i^yor ocmo ts 
 
 oi-msimQfjjx Kou f-mo^.tov SitovtS ts (."iiTavfo?, 'ettsI ttjI/uv » 7ri7r?ia^M^i'o)? p 
 iice^.oc^ iM evvtfQi.cos-/JiA-oii Troifi/yU^oiv ioikav, ocW iav oLu-ref f.a>7^oc thiMm t,o>6- 
 VXTX? noJ-S^icTh-nc, iiv c Sug iyyMri(yai^iv acp' iv.vn Tjj I'Aji ;t, Ka7^/xif tv, eix^-
 
 Chap- IV. From the Deity 465 
 
 TtiC, xfjux -TTK.'Tx'^TE 7? idtTi^i: ^Cov ^^jVo'to?, kccc immTyii tTTovc/xo-'^iTc/^ • Gene- 
 ration is the makjng or proclnciion of fomething Animate. Andtheworl^ 
 of an Artificer, as an Archite& or Statuary^ as foon as it is produced, de- 
 parteth and is removed from the Aiakcr thereof, as having no Intrinfic^ 
 dependance upon him •-, l^Vhereas from him that begctteth, there is a Prin- 
 ciple and Poiver infujed into that which is begotten^ and mingled there- 
 with, that conteineth the whole nature thereof, as being a kind of Avnlfion 
 fiom the Begetter. IVhereforejince the World is not like to thofe works, 
 that are Artificially made and computed by men, but hath aparticipation 
 of Life and Divinity, which God hath infer ted into it and mingled with it , 
 God is therefore rightly fliled by Plato, not only the Maker, but alfothe 
 Father of the whole World, as being an Animal. To the (arae purpoie 
 a\Co Plotinus^ "f.vofJi^Joi; ^V^ oTov otfccq-ng n,aAo$ Ki'nxjifiiAci;,^ ocTnJu,^,^ TV p - .:. 
 imnMfciToi;^ a</' cw (yy.oivamv cwt • i,y& yjx^ ^^ylw v^^iSfjc^joq a a^^Ttov, ty 
 kyojui^oi; aM" Srtt t;jA'V, kqItoci ^ e^ t?) •^'^x^ '^''^X'^^C? "^•^'^j ^'^ ^ cif.u)i- 
 £^v 'igiv cUJ'TK';, dic, «v aV Uiixin Mv^vov -nfyofj^/^ov ^&^ • The World being made 
 as a large andjiately Edifice, was neither cut ojf and feparated jrom its 
 Maker, nor yet mingled and confounded with him. horafmuch as he 
 jiillremaincth above Prefiding over it : The World being fo animated, as 
 rather to bepofjejfed by Suul^ than to pnfjefiit, it lying in that great Pfy- 
 che whichfujiaineth it, as a net in the waters, all moifinedwith Life. 
 Thus Plotinus fuppoling the whole Corporeal World to be Animated^ 
 affirmeth it neither to be cut off from its Maker (by which Maker he 
 here underftands the /^«»<^d«e<S'^;«/Jnor yet that Mundane Soulit felf, 
 to be I/»/»er/eJ into its Body the World, after the fame manner as 
 our humane Souls are into thefe Bodies , but fo to prtfide over it^ 
 and aft it, as a thing Elevated above it. And though according to 
 him, that Second Divine Hypojiafts of Nous or Intelle£f, be in like 
 manner Elevated above this Mundane Soul j and again that Firji Hypo- 
 Jiafis or Supreme Deity, (called by him Vnity and GoodnefiJ above 
 Intelleif j yet the Corporeal World could not be laid, to be cut off 
 from thefc neither j they being all three (Monad, Mind^ and Soul) 
 clolelyaud ultimately united together. 
 
 XXX. The Hebrews were the only Nation, who before Chriftia- 
 tlity for feveral ages, profefl'edly oppofed the Polytheiffi and Idolatry 
 of the Pagan World. Wherefore it may be probably concluded, 
 that they had the right Notion of this Pagan Polytheifm and under- 
 ftoodwhat it confilted in, vi%. Whether in worlhipping Many "Un- 
 made, Self-originated Deities, as PartialCreators of the World ; or elfe 
 in worfiMpping.belides the Supreme God, other Created Beings Siiperiour 
 to Men i Now P/ji/i; plainly underftood the Pagan Polytheifm after 
 this latter way 5 as may appear from this paflage of his in his Book 
 concerning the Confufion of Languages, where fpeaking of the Su- 
 preme God (the Maker and Lord of the whole World) and of his 
 ^voLi^aq agco'yoi, his Innumerable Alfifient Powers, both vihble and in- ?:i'\s- 
 vifible, he adds, j(.oc[a7rAa^vTfi; z,v nviq -xlw exarf^s T^f \ds\XM^ cpucjv , a 
 
 '^^'■'oiix-v jcafifJsiy moUw? 0m >ui^i ^t.'^^ fiaojAtu r^n^ ^^Zv , tv^^liv 'V vroc/p' 
 i'm)Hxii<; a^ji^iT©^ hx<^o^c, • Wherefore fome men being Jiruck, tvith ad- 
 miration
 
 /^66 The Hebrews Notion, B o o k. I. 
 
 7m- 
 
 miration of both thefe Worlds, the Fijihle and the Invifihk, have not 
 only Deified the vohole of them, hut alfo their feveral Parts, as the Sun, 
 and the Moon, and the whole Heaven, they not fcr»pling to call thefe, 
 Gods. Which Notion and Language of theirs, Mofes refpeCfed in thofe 
 words of his. Thou Lord the King of Gods 5 he thereby declaring the 
 tranfcendency of the Supreme God above all thofe his fubje£ls called 
 Cods. To the fame purpofe Philo writeth alfo in his Commentary 
 upon the Decalogue, -m-^ntv Sv tIw -niaJilw Ts^e^eiav ccmctrdn^oi , t»$ 
 a^Ac|>95 cp<is\ fMTr^oGJWv'dfj^, ei ?t, xa3a?6J7?'^? )l, oc^vot.TZ>-7i^<; isQ'tou; 
 fcAocvov, (x.§iK(p(x. J^' «MmA6:v tdc "^o/j^oi, K.a9' ylyonv, ivrei k, Twni^ cc7n)Cv- 
 rav i inwTw; rr^^ oKav • iy iv^Zrov tSto k, le^^ToIov 's^^^^yfihiMx svAiT(5Uo7y- 
 fj^ e^ cu3toT?, tvct T av6i'TOc7S) vojUi^av vi K) tii^ocv 3tov • Wherefore removing 
 all fuch impoUure, Let us vporfinf no Beings, that are by Nati/re Bro- 
 thers and Germane to us, though endued with far more pure and im- 
 mortal Effences than we are. For all Created things as fuch, have a kjnd 
 ef Germane and Brotherly Equality with one another, the maker of all 
 things being their common Father. But let us deeply infix this 
 firfi and moji holy commandment in our breafis, to acknowledge and wor- 
 fjiip One only Highefi God.^ And again afterwards, ooti ^ mAi's, )y <n- 
 A(Ayn?,;t,TO oTijUTwiTo? «^vS7t ic^ yvosiXiS, {i, ';P/J (if ciVTo7<; oKo^i.^i<;dTZiv fjL^^Zv 
 
 ot(UVuvovft$ • They who worfinp the Sun, and the Moon, and the whole Hea- 
 ven and World, and the Principal farts of them as Gods, err, in that 
 they worfl)ip theSubjeHs of the Prince , whereas the Prince alone ought 
 to be worfhipped. Thus according to Philo, the Pagan Polytheifnt 
 confifted, in giving Religious Worfhip, befides the Supreme God, to 
 other Created underftanding Beings, and Parts of the World, more 
 pure and immortal than men. 
 
 Flaviusjofephus in his Judaick Antiquities, extolling Abraham's 
 WilHom and Piety, writeth thus concerning him, tt^St®- Sv toA/^ 
 3jov ca-mcp^^aiSixi ^luz^yev 't^ oA&v tv«, which fome would underftand 
 in this manner, that Abraham was the firfi who publickjy declared, that 
 there was one God the Demiurgus or maker of the whole world'-, as if all 
 mankind befides at that time, had fuppoted, the world to have been 
 made not by One but by Many Gods. But the true meaning of thofe 
 words is this, That Abraham was the firft, who in that degenerate 
 age, publickly declared that the Maker of the whole world, was 
 the One only God, and alone to be Religioufly Worfhipped : accord- 
 ingly as it follows afterwards in the fame writer, ci> KaA2? i'xa /^'vta 
 tIw Ti(A.lw tied T»v ^ycc^/t^xv avTOvewav, to whom alone men ought to give 
 honour and thanks. And the reafon hereof is there alfo fet down, 
 -?j^ 5 AoitikIv, ei K-oti 77 TT^c? i^cTbci^viav (tovtjAS , )(J} tt^jk^v -niv t»t» 
 Tro/yi'xav tKagiv Koti « k«t' oiKa'otv \<)^\' Becaufe all thofe other beings^ 
 that were then worJJj/pped as Gods , whutfoever any of them con- 
 tributed to the happinej? of mankind, they did it not by their own 
 power, but by his appointment and command , he inftancing 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 contri- 
 bute to our utility. As if he (hould have faid, That no Created Being, 
 ought to be Religioufly worlhipped, but the Creator only. And this 
 
 agreethr
 
 Chap. IV. Of the Pagan Poly theifm. 46^ 
 
 agreeth with what we read in Scripture concetning Abraham^ that 
 he csUcci upon the Nuwe of the Lorcl^ oVy Sn. 'ihe God of the whole dnM.is- 
 World J thatiSj he worQiipped no particular Created Beings, as the 
 other Pagans at that time did, but only that 5'a/'re/;/e V?t7vcrfalNu. 
 men, which made and conteineth the whole World. And thus 
 Adjimonides interprets that place, luy'? iiNT j'NO CDyV yninh h'nnn j;;, ^j^,, ^^ 
 tu'riyn nihs*? £*«4*^N hbrzh^m began to teach, that none ought to be Re- §.7. 
 ligiofijly IVor/h/pped, fave only the God of the whole World. Moreover 
 the iamtjojcphifs afterwards in his Twelfth Book, brings in Arisi£' 
 us (who leems to have been a fecrct Profelyted Greek) pleading v/ith 
 Ttokm£Ui PhtUdelphm, in behalf of the Jews and their Liberty, after 
 this manner^ '^'i ^ocmKdxv Q^ ^imv^Q^ , tS -^//j^vs t»? vouis^ cuiroiq^ 
 T- ^ ocTWi'fa mi^-av^ fA^jOV ,9tov, K, Sttii k, vt^uei? (nQofjui^x^ Zhvoc RaASvle? ooux, 
 irmfjuic oi-m tS Wji^-im Qi\' t/^cpueiv to ^mv, Tmv K^VAnnv ooStS vowjixiTe? • // 
 would well agree with your Goodnef and Magnanir,iity, to free the Jew f 
 from that miferahle Captivity which they are tinder : jince the fame God 
 who govern eth youY Kingdom, gave Laws to them, as I have by dili- 
 gent fearch found out. For both They and we, do alike worf.yp the God 
 who made all things, we calling him Zene, becaufe he gives life to ail. 
 wherefore for the honoitr of that God, whom they worfl?ip after a fingu- 
 Ijr mxaner,ph\tfe you to indulge them the liberty of returning to their 
 native country. Where Ariji<£us alfo according to the fence of Pa- 
 gans thus concludes , Know, O King, that I intercede not for thefe 
 Tews as having any cognation with them, -Tntv-rzov j oivQ^^Tnov «JV/xi<sfp4t- 
 (xa ovTS)V tS 3ii, ly yivcjQvMv caniv liSb'^wJ^ov to?? ^ttoiSotv, g^' T3T(>);t, (n 
 ,B^^\i<x.KZ, but all men being the IfW^manfiip of God, and k^nowing that 
 he is delighted with beneficence, I therefore thus exhort you. 
 
 As for the latter Jewifli Writers and Rabbins, it is certain that the 
 generality of them fuppofed the Pagans to have acknowledged One 
 Supreme and Vnivcrfal Numen, and to have worfhipped all their o- 
 ther Gods, only as his Minijiers , or as Mediators between him 
 and them : Maimonides in Halacoth CDny defcribeth the Rife of 
 the Pagan Polytheifm in the dayes of Enofli , after this manner: 
 ic!fy tci:Ni 'iyri ^rwvi lorn pyy my^P Htu n^ya ry\txn ^h lyo wijn ^na 
 
 I'jfll c3^iDCU!on tD'iDCii) OHi ^\2'^ cnS pHni onoi Djnji zh'^^^p pn V7^^r^'l 
 SnjS bjin •yr\i htxri pxT ^r^x^ in^ on'? pi^n'ri DnNQ^i anacS dhsd^mni 
 ^SD ho nm ^r.n r:a'7 ono^yT niai'i nan "I'ronuj idd 113:11 i^iiw 'o n-iD*?! 
 J« the days of Enofh, the Sons of men grievotifly erred ^ and the wijc 
 men of that age became bruttfl) (even E,no(h himjelf being in the num- 
 her of them) and their errour was this, that fince God had created the 
 Stars and Spheres, to govern the world, and placing them on high, had 
 btjiowed this honour upon them, that they fwuld be his Minivers and 
 fnbfcrvient Injirumcnts j men ought therefore to praife them , ho- 
 nour them , and worfhip them : this being the pleafure of the 
 JBleffed God , that men pould magnifie and honour thofe whom 
 himfelf hath magnified and honoured , tfs a King will have hit Mi- 
 nijiers to be reverenced, this honour redounding to himfelf. Again the 
 fame Maimonides in the beginning of the Second Chapter of that 
 Book writeth thus ; D^Nnnn *^30 in^ inyV «'7to mi mnyn 'nan np^ 
 
 Ebb tM'7
 
 a68 The Pagans Mmy Gods , Book I. 
 
 ■" D^irmi '-J^o inn t<h} nma^n jo mu NiVi niD nVi '7jVj nST^^kVoI^^ 
 
 Sy njn Kna:n naiy Kim n^n^Nn t<in Dion© yiv naiyn© iQ^y tjni po 
 m? nnnj) "my n? nn n'7nn nn ho.^ni ouk niyu? T>i The Foundation of 
 that Commandment againjljirange IVorpip (now commonly called l- 
 dolatry) is this, that no man pould rvorJJjip any of the Creatures what^ 
 foever , neither Angel^ nor Sphere, nor Star, nor any of the four Ele- 
 ments, nor any thing made out of them. For though he that rvorfiips thefe 
 things, kpovps that the Lord is God, and Superiour to them all, and 
 xrorhips thofe Creatures no oiherwije, than Enolh and the rcji of that age 
 did, yet is he neverthelcj? guilty of Strange IVorptp, or Idolatry. And 
 that , after the times of EnofI) alfo , in fucceeding ages , the Poly- 
 thcifm of the Pagan Nations, was no other than this, the vvorfhip- 
 ping (befidcs One Supreme God) of other created Beings, as the 
 Mmijiers of his Providence, and as Middles or Mediators betwixt 
 Him and Men, is declared likewife by Maimonides ( in his MoreNe- 
 vochim) to have been the Univerlal Belief of all the Hebrews or Jews ; 
 
 p, I . c 3 ^. noT u't\ m r^'^^];hi nibx r^i' ^xn iri^y^ n'? m? mny nsiyw ^o b:) I'j ynv hpni 
 
 o:iON SnM v"iN!^' □^DU'n nN-13 iffli* n^n N-nn mmnu; Qijiyni oa^Nn p 
 n'tio noo nn nT7Nn {qi □^''n 'yKO^^ nihuj nnT? jvot tx^rwv nsf ^y mnnyi 
 umin iVyno nn^ n pi'7ni Tiow know that whofoever commit teth idolatry, 
 he doth it not as fuppojing, that there is no other God befides that which 
 he worpippeth, for it never came into the minds of any idolaters, nor 
 never will, that that Statue vehich is made by them of metal, orjione, or 
 Tpood, is that very Cod who created Heaven and Earth ; but they mor- 
 Jljip thofe Statues and Images only as the reprefentation of fomething^ 
 which is a Mediator between God and them. Alofes Albelda the Author 
 of the Book entituled, i^cn n^iy Cnolath Tamid, refolves all the Pa' 
 gan Polytheifm ^nd idolatry, into thefe Two Principles, one of which 
 refpedled God, and the other men themfelves: rn njfo nj'7 ^jyiio Nn 
 
 Foi. 147. )2 -jhon imai ovyscND ^'y T> in pmn^ nni mn: '7yo didj nih ^3 d'ioint 
 T-nn'inD NynnmN D>a?yp^'i ^ysoN ^y ny^tiw 1300 no n^Nw 'riKu;'? o^ynnw 
 mnnn'7 Sn^ 13>m iquu ontin rx^r\ o m\ dost y iso juyns bn : m^ hy ^h'tnh ygmn 
 pnnu) nn loiiy i^nn"? iTny^i im^yi uimo no -im njj o^ioi n't dn losfyo 
 •^mnMnnjUJn O The idolaters firli argued thus, inrefpeCf of Godj that 
 (ince he Wcfs offuch tranfcendent perfection above men, it was not pojjible 
 for men to be united to or have communion with him, otherwife than by 
 means of certain Middle Beings or Mediators 5 as it is the manner of 
 Earthly Kings, to have petitions conveyed to them by the htnds of Media- 
 tors (^ Intcrcejfors. Secondly they thus argued alfo in refpeB of themfelves^ 
 That being corporeal fo that they could not apprehend God Abflra^ly, they 
 muii needs havefomcthing Senjlble,to excite andjiir up their devotion €> 
 fix their Imagination upon.Jufcph Albo in the Book called ikji^arim^con- 
 cludes that Ahab and the other Idolatrous Kings of Ifrael and Judah 
 worftiipped other Gods upon thofe two accounts mentioned by Mai- 
 monides Sc no otherwi(e,naraely that the Supreme God was honoured by 
 worfjipping of his Minijiers, and that there ought to be certain Middles 
 
 P. 3- c- i8- and Adedtators betwixt him and Men, minn '-7N1UJ1 ^n^CD in^lP 3tinN 
 □y mn nyifl noSu; Dii ^jionu; jm^ Two rii^ih'jn ninnn nn^ fiy^ia vn 
 □iDH r-iN ~ni'i cj'nium vnu):j cdn iminKi cr)u;n r^.^N^scn oycNO onvn 
 2n> niDH rni am □"yifCNi "ncno mwy*? rnujin vriwi oni no 
 
 Ahab
 
 Chap. IV. Worfhtfd as Mediators. 469 
 
 hhzh snd other Kings of \{tdic\ and ]\xAa\\^ and even Solomon hi mfelf, 
 erred in ivorJJjipping the Stars upon tbofe tteo accounts already mentioned 
 out of Maimonides, notwitkjianding that they believed the Exijience of 
 God and his Vnity-) they partly conceiving that they Jfjould honour God 
 in rvorfl.'ipping oj his Min/jiers, and partly rvorpipping them as Jlfedia- 
 ters betwixt God and themfelves. And the fame Writer determines 
 the meaning of that Firft Commandment (which is to him the Se- 
 cond) Thou J/jalt have no other Gods before my face, to be this, 
 omnyn ^n^N con7 nwnnuj ik "jjo) ^rn o^^y^cN cdpin onDn"? 
 Thou flialt not fet up other Inferiour Gods as Mediators betwixt me and 
 thy fclf or worfJiip them fo^ as thixkjng to honour me thereby. R.David 
 Kimchi ( upon 2 Kings ly.) writeth thus, concerning that Ifraelitirtl 
 Prieft, who by the King oi /ijfyria's command, was fent to Samariah 
 to teach the new inhabitants thereof to worfhip the God of that 
 Land (of whom it is afterwards faid, that they both feared the Lord 
 and ferved their Idols ; ) m? mny on^V vn^ ^^4V^D onh >-N^ D« 
 103 CJlKN t^i-11 oipo mciNn Vj n ibniu 131 tX(r\\o qo^ono vn vh Hr^ 
 □naiy \^7vo 103 Dn>ni'7N pn canaiy vn^w cnh icm in jtont hzmn 
 
 >jni3n xi\ r^T^ t^^^yxcN CDnvnV oniN onniyto Nhi* 'inh pv^3 on 
 If he fliould have altogether prohibited them their idolatry^ they would 
 not have hearkned to him , that being a thing which all thofe Eajiern 
 people were educated in from their very Infancy^ infomuch that it was a 
 kjnd of Firji Principle to them, l^herefore he permitted them to wor- 
 fliip aU their Jeveral Gods^ as before they had done , only he required 
 them to direH the intention of their minds to the God of Ifrael ( as the 
 Supreme) for thofe Gods could do them neither Good nor Hurt^ other- 
 wife than according to his tVill and pleafure: but they worfjipped them 
 to this purpofe^ that they might be MEDIATORS betwixt them and the 
 Creatour. In the Book. Nitzachon, all the rolytheifm and Idolatry of 
 the Pagans,is reduced to thefeT/irce Heads ; Firrtmi^h ciDmrntoonnp 
 when they worfljipped the AJ/niJiers of God^ as thinkjng to honour him 
 thereby 5 and Secondly, CDnp OiKiho vn>trJ crtN nny tVhen they wor- 
 fiipped them, as Orators and Intecef^ors for them with God j and Laltly 
 Inai^J psil \ty'l nay when they worfjipped Statues of wood and Jione, for 
 A^emorialsof him. And though it be true that ifaak^ Abrabanel (up- 
 on 2 Kings 17.) does enumerate more S^i^cxts oi r agan idolatry., everi 
 to the number of Ten, yet are they all of them but fo many feveral 
 Modes of Creature- worlliip h and there is no fuch thing amongft 
 them to be found, as the vvorQ)tpping of many Unmade Independent 
 Deities, as Partial Creators of the World. 
 
 Moreover thole Rabbintck Writers commonly interpret certaiti 
 places of the Scripture to this (ence , That the Pagan Idolaters, 
 did notwithftanding, acknowledge. One Supreme Deity., as that "jers- 
 tuy 10.7. Who is there that will not far thee.thni King of Nations^ For 
 amongll all their wife men and in all their Kingdoms^ there if none like 
 Unto thee^ though they are become all together brutifl), and their worfhip- 
 ping of jiocl(s is a dn&rine of 7janity • For Maimonides thus gloireth 
 upon thofe Words, cmyto Sin -ydi ^si^n nriNtp D^yiv "-JDn lOiVi 
 Nin-]JiscT Snnn mip ooioto on^b^DDi AsifheJ/jouldfiy, alltheGen^ 
 
 B b b 2 tilei
 
 470 Pagans Kfwwledge of One Supreme B o o k I. 
 
 ales knoro, that thou art the only Supreme God, but their erroin and 
 folly conjifieth in this, that they think this vanity of TPOrpipping Tfjfe. 
 riour Gods, to be a thing aq^reeable to thy will. And thus alfo Kimchi 
 in his Commentaries, orhm-\ Di^^'JNn omiyn DMjn i't^qn ntJT n^ ^o 
 rtio onoiN Dm:i^o Sdh xn^in lo^n Vna □^^'7y 1*70 hpn n -|ii<ni^u7 
 □^un io:3n loSi OJOi -jyaa^ysoN Dnpn'i n'?!* nniJiDn onaiy dj^miiiod 
 CDH© 'JflQ N^N Dn3y> n'i D^DDn n3p> Di<i dV'73 i3'N '70Qn o Dipiv on n 
 D^'PSSN onvn^ i^n"iiBO who roill not fear thee .<? It is fit that even ths 
 Nations themjelves who worfup Idols, pouldfear thee, for thou art their 
 King j and indeed amongji all the wijemen of the Nations and in all their 
 Kingdoms it is generally acknowledged, that there is none like unto thee. 
 Neither do they wor/ljip the Stars olherwife^ than as Mediators betwixt 
 thee and them. Their wife men kitow that an idol is nothing 5 and 
 though they worpip Stars,yet do they worjliip them as thy Minijiers, and 
 that they may be Intercefforsfor them. Another place is that, Malachi 
 I. II. which though we read in the Future Tenfe, as a Prophecy of 
 the Gentiles, yet the Jews underftand it of that prefent time, when 
 thofe words were written. From the rifing of the Sun to the going 
 down thereof my name is great among the Gentiles j and in everyplace 
 incenfe is offered to my name, and a. pure oblation, for my name is great 
 among^ the Gentiles, faith the LordofHoJis. But you prophane it, Bic. 
 Upon which words R. Solomon glofleth thus, «i-tiD yir ty 1*7 ©^iP ^O 
 moiNn ep. ''CKh DU^Jno DipO Sd31 d'JD "t^ Ninu) n"i'7N The Pagan Poly' 
 theijis and Idolaters Know, that there is One God Superiour to all thofe 
 other Gods and Idols worpipped by them j and in every place are there 
 Free-will-offerings, brought to my name, even amongfl the Gentiles. And 
 Kimchi agreeth with him herein, D'^oicn ixyi^ onniy o^untu ^^i hy <)n 
 
 Although the Pagans worjliipped the Hoji of Heaven, yet do they confefme 
 to he the firji Caufe, they worfljipping them only as in their opinion certain 
 Mediators betwixt me and them. Whether either of thefe two places 
 of Scripture, does fufficiently prove, what thefe Jews would have, 
 or no ^ yet however is it evident from their interpretations of them, 
 that themfelves fuppofed, the Pagans to have acknowledged , One 
 Supreme Deity, and that their Other Gods, were all but his Creatures 
 and Minivers. Neverthelels there is another place of Scripture 
 which feems to found more to this purpofe, and accordingly hath 
 been thus interpreted by Rabbi Solomon and others, Pfal. Sfy. 6. 
 where God is called D'pm D^l V"1N ^isp ^13 riono 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 (ee plainly, that the Hebrew Doftors and Rabbins, have 
 been generally of this perfwafion, that the Pagan Nations anciently, 
 at lead the Intelligent amongft them, acknowledged One Supreme 
 God of the Whole World •-, and that all their Other Gods were but 
 Creatures and Inferiour Minijiers 5 which were worlhipped by 
 them vpon thefe Two Accounts, either as thinking , that the Ho- 
 nour done to them redounded to the Supreme^ or elfe that they 
 might be ra^'ho. Dniono, and O^ysoN , their Mediators , and Inter^ 
 ceffors^ Orators^ and Negotiators with him. Which Infeliour Gods 
 
 of
 
 Chap. IV. Goiy afj^rte J by the Hthrcws. 471 
 
 of the Pagans, were fuppofed by theie Hebrews, to be chiefly of 
 
 Two Kinds, Angels, and Stars o^ Spheres. The Latter of which the 
 
 Jews as well as Pagans, concluded to be Animated and Intel!e(f)-ual ; 
 
 For thus Mi/w^«z^(;/ exprelly, nyni ujqj ^^iJ3 (Vo d^^tj^jhi Dnai^n '73 ^^fuJcHam- 
 
 □ON'7on 103 mavV onNQcn j^pncD^n'ruo 'sVi "h^i 7 he stars and spheres 
 are every one of them Animated, and endued with Life, Knowledge and 
 TJnderjianding. And thy acknowledge him, who commanded and ths 
 IForld was made, everyone of them, according to their degree and eX' 
 ceUency praifing and honouring him, as the Angels do. And this they 
 would confirm from that place of Scripture, NeA. 9. 6. Thou, even thou 
 art Lord alone. Thou haji made Heaven, the Heaven of Heavens with 
 all their Hojl, the Earth with all things that are therein, the Seas and all 
 that is therein, and ihou prejerveji them all j and the Hofi of Heaven 
 Worfl)ippeth Thee : The Holt of Heaven being commonly put for the 
 Stars, 
 
 XX XF. But Laftly, this fame thing is plainly confirmed from 
 i\\t Scriptures o( the T<!ew Tejiament alfo j That the Gentiles and Pa- 
 gans, however Poljtheijis and idolaters, were not unacquainted with 
 the knowledge of the 7>«t.> Go^, that is, of the One only Self-ex/Jicnt 
 and Omnipotent Being, which Comprchendeth all things under him: 
 From whence it muft needs follow, that their other Alany Gods, were 
 all of them fuppofed to have been derived from this One, and to be 
 Dependent on him. 
 
 For Firfl:, St. Paul in his Epiftle to the Romans tells us, thatthefe 
 Gentiles or Pagans did "^ echvi^eixv gV oc^kix naTtxe<^ Hold the Truth in 
 'Vnrighteoufnef?, or Vnjujlly Detain and Imprifon the fame. Which is 
 chiefly to be underftood , of the Truth concerning God, as appears 
 from that which follows, and therefore implies the Pagans not to 
 have been unfurnflied of fuch a knowledge of God, as might and ought 
 to have kept them from all kinds of Idolatry 5 however by their 
 Default, it proved inefFedtual to that end, as is afterwards declared ; 
 Jot 'iSfidimurt^ -r etov t'x.eti' a/-'^^'yV(S.cr<j, T:hey liked not to retain God y^^ 
 in the Agnition , or Pra&jcal Knowledge of him. Where there 
 is a diftindtion to be obferved, betwixt y\'ci(nc, and '^^y\'o>Qi<;, 
 the Knowledge and the Agnition of God j the former whereof in this 
 Chapter, is plainly granted to the Pagans, though the Latter be here , 
 denied them j becaufe they lapfed into Polytheifm and Idolatry^ 
 which isthe meaning of thefe words, fA-iTi^NKaLlcLv ttiv aAweaav to 3i£ y,^^. 
 d* TiS ■\^<{'\-, They changed the truth of God into a lye. Again the 
 fame Apoftle there affirmeth, That the Tti yvugiv tS .StS cpavtt^ c'v '(J^ivc^ 
 ocJtoT^, That which May be Known of God, was manifeli within them. 
 Cod himfclf huvingfiewedit unto them.There is fomethingof God Vn- 
 knowable and Incomprehenfihle by all MortaiSjbutth at of God whichk 
 Knowable, his Eternal Tower and Godhead,w'nh the Attributes belong- 
 ing thereunto, is made raanifeft to all mankind/rom his works. The in- 
 visible things ef him ^ from the Creation of the World, being clearly feen 
 and underjiocd by the things that are made.Moxtovtx thisApoftle expreP 
 ly declareth, the Pagans to have known God, in that Cenfure which 
 
 he'
 
 472 Pagans Knorpledge of the True B o o k I. 
 
 y^^ hegivethof them, ^a-n yvox-nq^ Sttlv^ «x ^'5 ®^°^ iS^^aaav, that n>he» 
 
 they Knew God they Glorified him not as God'-, becaule they fell into 
 PolytheJjm and idolatry. Though the Apoftle here inftanceth only 
 in the Latter of thofe Two, their changing the Glory of the Incorrup- 
 tible God, into an Image made like to Corruptible man and to birds and 
 heaftt and creeping things. The rcafon whereof is, becaufe this ido. 
 latry of the Pagans^ properly (b called, that is, their worfliipping 
 oi jiocks and jiones , formed into the likenefs of Man or Beaft , 
 was generally taken amongft the Jews, for the groileft of all their 
 DeDecal.f. Religious Mijcarriageu Thus rhi/o plainly declarethiiomi yji^j mAi» kcU 
 7J3- (TeAwh;, Kcd TV (TiV-iTraiT©^ »^v£ -n Kcd ko^/^x, Koi. 7^^ gV ou3to?<; oKo^z- 
 
 l<)hoc.v.<u Ai6x?, «s-j^(?j-v 7? K,ow.xS'J'"'^ Jt, TO? /jjS^^TrAHffi'a? vXcfjc, fjuD^<pa<!ni!.v\av^ 
 &c. Whofocver worjhip the Sun, and Moon, and the rohole Heaven, and 
 World, and the chief Farts thereof, as Gods, do iinquefiionably Err (they 
 honoHriiig the fubjccts of the Prince) but they are guilty of lefi iniquity 
 andinjuiiice, than thofe who form wood and Jlone, gold and filver, and 
 the like matters, into Statues to worpip them, &c. of which aflertion 
 he afterwards gives this account, -n-y: >caM/scv e^afr/xa '^ -^^qlliKo- 
 •4av,Tviv iZ^l -TV ^2vf@^ aei ^ESTrgotw'M.xcra.i' virnKvi-^v^ becaufe thefe have cut off 
 the mofi excellent Fulcrum of the Soul, the perjwafton of the Everliving 
 God, by means whereof, like nnballajied pips , they are toffed up and 
 down perpetually^ nor can be ever able to reji in any fafe harbour. And 
 from hence it came to pals, that the Pt*/) //)£// /» of the Pagans, theic 
 worfliipping of Inferiour Gods ( as Stars and Demons ) was vulgar- 
 ly called alio by the Jews and Chriltians, Idolatry, it being (c)deno- 
 minated by them afamoftore fpecie. Lartly, the Apoftle plainly de- 
 clares, that the errour of the Pagan Superftitiou univerfally conlift- 
 ed (not in worfliipping Many Independent Gods and Creators, but) in- 
 loyning Creaiure-worfiip, asfuch, fome way or other, with the Wor- 
 
 r '? fhipof the Creator :^ i(nGixo^f:(sa.v km iKixr^^(7u.v tji kTiV<j -z^^a t KTiWvTa, 
 
 which words are either to be thus rendred 5 T/j^' freligioullyl worJJiip- 
 ped the Creature Befides the Creator, that Prepofition being often ufed 
 in this fence, as for example, in this of Arijiotle^ where he affirmeth 
 
 :MetLic.(. concerning Pluto, that he did ttjb' ^9 tjs? af^/i/^ss? <z^^qf. -ra ■K^yf.'xi^cc 
 TnuMOTt/, (not make Numbers to be the Things themfelves, as the Pytha- 
 goreans had done, but) Vnity and Numbers to be Befides the things^ 
 or Tis? ag/SiUa? 'z^'^^ tw (WaSTjToc, Numbers to exili by themfelves, B eftdet 
 the Senftbles. He by Numbers meaning, as AriHoile himfelf there 
 expounds it, Ta &^\ the Ideas conteined in the Firji IntellcB (which 
 was Plato's Second Divine Hypojiafis) asalfo by Ti'b, o-mc, e.^Q-Tm- 
 ^y^ca Ti 77' mv eivoa, that Ipfum Unum, or Vnity which gives being to 
 thofe Ideas^ is underftood rlato's Firji Divine Hypojiafis. Or elfe the 
 Words ought to be tranflated thus ^ And worjhipped the Creature A- 
 hove or More than the Creator, that Prepofition i5>%s', being (bme- 
 times ufed Comparatively.Co as to fignifie Excejs',as for example in Luke 
 12. 2. Think_you that thefe Galileans were a/.ia/pToAoi c;^^ •7nxi'Ta<; Ta-jra- 
 TuAosis^, Sinners beyond a// the Galileans .^ And I'cr. 4. Think yott, t^^^ 
 thofe eighteen upon whom the Tower of Siloam fell, were o:paKiirx.i -za^^ 
 Trdv-mg debters above all the men that dwelt in Jerufalem. According 
 
 to
 
 Chap- IV. God, teftified ///Scripture. 473 
 
 to either of which interpretations, it is fuppofed. that the Pagans 
 did vvorfhip the True God^ the Creator o^ the whole World ^ though 
 they worftiipped the Creature alfo, Befides him, or (perhaps in (bme 
 fence) Al>ove him and More than him alfb. But as ibr that other In- 
 terpretation, of '3)%9'' ^ KTiWvTa, which Be-La chofe rather to follow 
 that //jf/ worfiippedthe Creature, the Creator being voholly PaJJcdby, this 
 is no true Literal Verfion, but only a Glofs or Commentary upon 
 the words, made according to a certain preconceived and txtrava- 
 v.igant opinion, that the Pagans did not at all worQiip the Supreme 
 God or Creator, but univerfally transfer all their worfhip upon the 
 Creature only. But in what fence the Pagans might be faid 'to wor- 
 fhipthe Creatures^ Above or Beyondox More than the Creator (becau(e 
 it is not po(fible that the Creature, as a Creature, (liould be wor- 
 ftiipped with more Internal and Mental Honour, than the Creator^ 
 thereof, look'd upon as fuch) we leave others to enquire. Whether 
 orno, btcaufe when Religious Worfbip, which properly and only 
 belongeth to the Creator , and not at all to the Creature, is tranf- 
 ferred from the Creator upon the Creature, according to a Scripture- 
 Interpretation and Account, fuch may be faid to worlhipthe Creature 
 morethan the Creator ^ Or whether becaufe fome of thefe Pagans 
 might more frequently addrefs their Devotions to their fnfcriour 
 Gods (as Stars, Demons and Hero's) as thinking the Supreme God^ 
 either Above their IVorpip , ot Incomprchenfiblc , or Inaccejjible by 
 them? Or laftly, Whether becaufe t\\Q Image and Statue-ivorfiippers 
 among the Pagans ( whom the Apoftle there principally regards) 
 did diredt all their External Devotion to Sen^ble ObjeSs, and 
 Creaturely Forms .<? However it cannot be thought , that the A- 
 poftle here taxes the Pagans, meerly for worlliipping Creatures A- 
 boveth: Creator, as if they had not at all offended, had they vvor- 
 (hipped them only in an Equality with him 5 but doubtlefs their (in 
 was, that they gave any Religious U'orJJjip at all to the Creature ^ 
 though in way of Aggravation of their crime, it be faid, that they alfo 
 worlhipped i\\Q Creature more than the Creator, Thus we (ee plain- 
 ly, that the Pagan Superjiition and Idolatry (according to the True 
 Scripture notion of it) confifted not in Wordiipping of Many Crea-^ 
 tors, but in WorQiipping the Cre.'i/«re/ together with the Creator. 
 
 Befides this we have in the Afts of the Apoftles an Oration, which 
 St. raul made at Athens in the Areopagitick Court, beginning after 
 this manner; Yemen of Athens, I perceive that ye are every way more 
 ghan ordinarily Religious s for the word (P'imSonf.icvi^^i:.'; feems to be 
 taken there in a good fence, it being not only more likely that St. 
 Paul would in the beginning of his Oration thus captare benevolenti- 
 am, conciliate their benevolence, with fome commendation of them, 
 but alfo very unlikely that he would call their worfhipping of the 
 True God by the name of Superjiition, for fo it followeth , For as I 
 fajj'ed by and beheld your facred things (or monuments) I found an Al- 
 tar with this Infcription , 'hy^c^scp Qioc, TO THE VN KNOWN 
 G D. It is true that both rhiloUratus and Paufanias write, that 
 there were at Athens, 'AyV(Lgav QiZv pZf.ic<, Altars oj VnkjzownGods : 
 but their meaning in this might well be, not that there were Altars 
 
 Dedicated 
 
 L
 
 474 ^^-'^ Athenians Unknown God, B o o k. I. 
 
 Dedicated to Unknown Gods Plurally, but that there were feveral 
 Altars, which had this Singular Infcription , TO THE UN- 
 KNOWN GOD. And that there was at leaft One fuch, befides this 
 Scripture-record, is evident from that Dialogue in LuctAns Works, 
 entituled Philopatrk, where Critias ufeth this form of Oath, nm-t'^a- 
 yvc^^cv d* 'h^lwcuq. No, by the Vnkj70Vpn God at Athens : and Triephon 
 in the clofe of that Dialogue fpeaketh thus , "Hjua? o nr d* 'aQIw(u<; 
 
 y^^isymfj3^, Lc, )ia1a^i6)eti7^$, 8cc. But vee having found out that V»- 
 ({fiovpn God at Athens, and vporjjjipped him, with hands jlretched np 
 to Heaven, will give thankj to him, as having been thought worthy to 
 be madefubjeB to this power. Which paflages, as they do unqueftion- 
 ably refer to that Athenian Infcription either upon One or more Al- 
 tars, fo does the latter of them plainly imply^ that this Vnknown 
 God of the Athenians, was the Supreme Gcvernour of the World. And 
 fo it follows in St. Taul\ Oration , ov §v ayvoSvTt? i^'ff^eST? , tStov t^ 
 MaTafytMo) U(W?v, Whom therefore you ignorantly worpip ( 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 thefe 
 Two Things 5 FirB, that by the Vnkjjown God of the Athenians, was 
 meant the Only True Gody He who made the World and all things in it ; 
 who in all probability was therefore ftyled by them, hy\u.g^c, etc?, the 
 Vnknown God, becaufe he is not only Inviftble but alfo Incomprehen- 
 
 fible by mortals 5 of whom Jofephu^ againft Appion writeth thus. That 
 he is o!;v«/x<j /L/dvov viiliv ■yv^g/jU©^, OTrt?i^ 3 'lT' ^'^^'^ xyvofzc^ kpowabU 
 to ui only by the EffeHs of his Power ^ but as to hit own EJfence^ Vn- 
 knowable or Incomprehenfible. But when in Dion Cajfius the God of 
 the Jews isfaid to be k??"!©" it) aewp?, not only Invijible but al(b In- 
 effable, and when he is called in Lucan Incertus Dcus, an Vncertajn 
 God, the reafon hereof (eems to have been, not only becaufe there 
 was no Image of him, but alfo becaufe he was not vulgarly then 
 known by any Proper Name, the Tetragrammaton being religioufly 
 forborn amongft the Jews in common ufe, that it might not be pro- 
 phaned. And what fome learned men have here mentioned upon 
 this occafion , of the Pagans fometimes facrificing -np^mKoh %i.S)^ 
 to the Proper and Convenient God , without fignifying any name , 
 feemsto be nothing to this purpofe s that proceeding only from a 
 Superftitious Fear of thefe Pagans (fuppofing feveral Godstoprelide 
 over feveral thingsj left they (hould be miftaken, in not applying 
 to the Right and Proper God, in fuch certain cafes, and fo their De- 
 votion prove unfuccefsful and ineffedlual. But that this Vnknovc^ 
 Cod is here faid to h^ ignorantly worjhipped by the Athenians, is to be 
 underftood chiefly in regard of their Polytheifm and idolatry. The Se- 
 cond thing that may be concluded from hence is this, That thefe A- 
 thenian Pagans, did ^(n^ev, Religioufly Worfl)ip the True Godj the Lord 
 of Heaven and Earth j and fo we have a Scripture-confutation alfo, 
 of that opinion. That the Pagans did not at all worfhip the Su- 
 
 , freme God. 
 
 Laftly, St. Paul citing this paflage out of Aratus a Heathen Poet, 
 concerning Zeus or Jupiter, tS
 
 Chap. IV. And Aratus his Zeus, the True God. 475 
 
 For we are ha Of-fprifjg, and interpreting the fame of the Tjv/e God^ 
 invphoni we live and move and have our being'-y we have alfb here a 
 plain Scripture-acknowledgment that by the Zeus of the Greckilh 
 Pagans, was Ibmetimes at leaft meant the True God. And indeed 
 that Aratus his Zeui was neither a man born mCrctc nor in Arcadi<f^ 
 but the At.tker and Supreme Governour of the whole World, is evi- 
 dent both from the antecedent and the fubfequent Verles. For A- 
 ratus his Fhxnomcna begin thus, 
 
 'EK. Aide, CC^^/JtAc&CC 
 
 (which in Tulf/s Verfion is aIj Jove Aiufarum rrimordia) and then 
 follows a Defcription of this Zeus or Jupiter : 
 
 K^'tTCT' CtV</'§£$ IZ/L/^J 
 
 rS "^{^ p^o? i(r/A^' • 
 
 To this fence •■, Him of whom we men are never jilent 5 and of whom all 
 things are full Jje permeating and pervading all andbeing every where-^ and 
 whoje beneficence we all confianty make ufe of and enjoy : For we alfo 
 are his Ojf-Jpring. Where TAe^jw the Scholialt writeth thus, Wvu Trge- 
 
 /xiij^l/^i', Ai'a, df ir^^TtK; Tr^<y(povei • Ai'a 3 vuv -r AwfAiJf^y v (XH5:$te'ov • AratuS be- 
 ing about to declare the Pofiiion of the Stars, doth in the firsi place, 
 very dccoroujfy and becomingly invoke Zeus, the Father and Miker of 
 them. For by Zeus is here to be underjiood the Demiurgus of the Worlds 
 or as he afterwards expreilcth it, tk Wi/Ta <5V/jixa§}¥aa.i; 3ec?, the Go4 
 who-madc all things. Notwithftanding which, we muft confe/s, that 
 this Scholiidl there adds , that fome of thefe Pallages of the 
 Poet, and even that cited by the Apoftle, tS y: yixoc, to-^^], may be 
 underftood alfo in another fence, of the Z(^4 cpuoi^^?, the Phy(ical]n- 
 
 ■ piter, that is, the Air: but without the leafl: Qiadow of Probability, 
 and for no other reafon, as we conceive, but only to (hew his Philo- 
 logical Skill. However this is fet down by him, in the Firft place 
 as the genuine and proper fence of thofe words, tt^c? txi ttotti? uvc/^^Zv 
 
 ■oujtS kv nAHedn/..'.^, c/jjt "Tiwd^ Kj ^-luis^yov'^^y^cpo/Jbi^ior This agreeth 
 fwith that Title of ^up'ncr^ when he is called the Father of Gods and 
 
 ■ men : For if he made Z)s, and all thefe other things for our w/e, we 
 .may well he called His , and alfo fly le him our Father and Maker„ 
 f And that this was the only Notion, which the Poet here had of Zeus 
 -or Jupiter J appears undeniably alfo from the following words, as 
 
 </^' vi-Tnoq oLx^Ojimm 
 
 At|l« (W^ouva- 
 
 C c c Who
 
 476 The Natural and True Theology, Bo o k I, 
 
 com 
 
 L.5-U. th 
 
 who as a l{jficl and benign Father, fietveth luck^y Signs to men 3 which 
 to underftand of the Air were very abfurd. And 
 
 For he alfo h.tthfajinedthe Signs in Heaven, dijlinguijloing Conjlellati- 
 ons^ and having appointed Stars to rife and fet at fever al times of the 
 J ear. 
 
 And from this, 
 
 TO) [M.V del ir^Zrov 11 ilj I's^cfov iXdffK^vfca, 
 
 Therefore is He always Propitiated and Placated both F'irji and La[f. 
 Upon which the Scholiaft thus, i'aw; 3 "-t^ '^' trzrovSiv, tzS tIu) yu^ 
 TT^iiiTlw ffzrovJ^lw iivcu. ^Zv 7^? 'oKv/j.'Tnav, J^A^-ri^v ^ vt?<£(i;v, it^ r^rhu Ai- 
 h awiyi^t; • This perhaps refers to the Libations^ in that the Firfi of 
 them was for the Heavenly Gods, the Second for Heroes, and the Lafi 
 for Jupiter the Saviour. From whence it plainly appears alfo, that 
 the Pagans in their Sacrifices (or Religious Rites) did not forget Ju- 
 piter the Saviour, that is, the Supreme God. 
 
 Xaftly, from his concluding thus 3 
 
 Xou^e Wtc? fjAy)!. Savixa, (jiy aiO^OiTnJKnv oi'C(o(/p* 
 
 Where the Supreme God is faluted , as the Great IVonder of the 
 tVorld, and Inter eli of Mankind. 
 
 Wherefore it is evident from .^r^i/;// his Context, that by his Zeus 
 or "Jupiter was really meant the Supreme God, the Maker of the 
 whole World s which being plainly confirmed alfo by St. Paul and 
 the Scripture, ought to be a matter out of Controverfie amongft us. 
 Neither is it reafonable to think that Aratus was Singular in this, 
 but that he fpake according to the Received Theology of the Greeks, 
 and that not only amongft Philofophers& Learned Men, but even the 
 Vulgar aKb.Nor do we think that that Prayer of the ancient Athenians, 
 omraended by y7/./4«/<?H7/;«f, for itsfimplicity,is to beunderfiood o- 
 herwife, '^^mvvmv 5 cplKi Zfu, >i^} ly.i oi.^>s^q 'P^i^ 'A^hucdav ii) •P'/ inUav^ 
 Rain Rain Good (ox Grticiou^') Jupiter, upon the fields and pajlures 
 of the Athenians : upon which the Emperor thus, mtoi « t/^&f t^y^cdtu, 
 M »t5j; oaiKZ<i iy WS^^^a^, IVe pould either not pray at all (to God_) 
 er elfc thffs plainly and freely. And fince the Latins had the very 
 fame Notion of Jupiter, that the Greeks had of Zeud, it cannot be 
 denied bur that they commonly by their Jupiter alCo., undeftood 
 thoOtie Supreme God., the Lord of Heaven and Earth. We know no- 
 thing that can be objcfted againd this, from the Scripture, unle(s it 
 (liould be that i\aOageof St. Paul, In the JVifdom of God the World by 
 Wifdom k^cw not Cod, But the meaning thereof is no other than 
 
 this
 
 Ch A P. IV. DisitnBfrom the Fabulous^ and Civil. 477 
 
 this, that the Generality of the World before Chriftianity, by their 
 Natural Light, and Contemplation of the works of God, did not 
 attain to fuch a Pra&nal Knowledge of God, as might both free thetn 
 from ideUtry^ and Edcdtually bring them to a Holy Life, 
 
 XXXII. But in order to a fuller explication of this rj_^.j« T/jeo- P- 3M. su- 
 //»^v, and giving yet a more Satisfactory Account concerning it, there 
 are 'Three Heads requifite to be infirted on 3 t'lrft:, That the Intelli- 
 gent Pagans worftiippcd the One .Supreme Cod under Many Several 
 Names •-, Secondly, That befides this One Cod, they worfliipped alfo 
 AfanyCods) that were indeed Inferiour Deities Subordinate to Him, 
 Thirdly, That they worlhipped both the Supreme and Inferiour Gods, 
 in Images, Statues and Symbols, fometimcs Abufively called alfo 
 Gods. We begin with the Firft, That the Supreme God amongji the 
 Pagans^ was Polyonymous, and worpipped under Jezieral Pcrfonal Names^ 
 according to fcvcral Notions and Confiderations of him, from his SevQ' 
 iz\ Attributes and Powers, AJanijeJiations^ andEffe&s inlheWoild. 
 
 It hath been already obferved out of Origen, that not only the T. ii4,iij. 
 Egyptians, but aUo the SyrianSyPerftans, Indians,, and Other Barbari' 
 an Pagans, had belide their Vulgar Theology, another more Arcane 2iV\A 
 fiecondtt one, amongd their Priefts and Learned Men: and that the 
 firaewas true concerning the Greeks and Latins alfo, is unqueftion- 
 ably evident from that account, that hath been given by us of their 
 Philofophick^ Theology. Where hyiheVulgar Theology of the Pagans, 
 we underftand, not on\y tht'w Adyt hie al or Fabulous, but alfo their 
 Political ox Civil Theology, it being truly affirmed by St. Aujiin con- chD.L.4. 
 cerning both thefc, Et Civilised Fabuloja^amba FabulofeJunt,ambaqHe c.%- 
 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 doubtlefs meant, that which they conceived 
 to be thcNatural and True Theology. Which Diftindion of the Natu- 
 ral and True Theology, from the Civil and Political, as it was acknow- 
 ledged by all the Ancient Greek Philofophers, but moft expreily by 
 AntiiJines, Plato, Arijiotle and theStoicks, fo was it owned and much 
 infifted upon, both by 6"r^y^;A/ that famous Roman r<?»///b.Y, and by 
 Farro that moft Learned Antiquary ; they both agreeing, that the 
 Civil Theology then eftabliQied by the Roman Laws, was only the The- 
 ology of the Vulgar, but not the True ; and that there was another 
 Theology befides it, called by them Natural, which was the Theology of 
 Wife men and of Truth : neverthelefs granting a neceflity that in Cities 
 and Commonwealths, befides this Natural and True Theology (which 
 the generality of the Vulgar were uncapahle of) there fhould be 
 aaothcT Civil or Political Theology, accommodate to their apprehcn- 
 fions 3 which Civil Theology differ 'd from the Natural^ only by a 
 certain mixture of Fabu!i>(ity in it, and was therefore look'd upon by 
 them, as a Middle, betwixt the Natural, and the Fabulous or Poeti' 
 cal Theology. 
 
 Wherefjre it was acknowledged, that the Vulgar Theology of the 
 Pagans, that is, not only their Fabulous, but even their Civil alio, 
 
 C c c 2 was
 
 AjS The Pagans Phantaftick ; B o o k I. 
 
 was oftentimes very dilcrepant from the Natural and True Theology ; 
 though the wife men amongft them in all ages, endeavoured as much 
 as they could, to dillemble and difguife this Difference, and by 
 Allegorizing the Poetick Fables of the Gods, to bring that Theology, 
 into fome feeming conformity with the Natural, and Philofophick^^ 
 but what they could not in this way reconcile, was by thcmexcufed 
 upon the neceffity of the Vulgar. 
 
 The Fabulous Theology both of the Greeks and Romans, did not 
 only Generate all the other Gods, but even Jupiter himfelf alfo, 
 their Supreme Nuwen, it affigning 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, yetare they taxed by St. 
 yiujiin for fufFering the Statue of Jupiter's Nurfe to be kept in the 
 Capitol for a Religious Monument.And however this differ'd nothing 
 at all from that Atheijiick^ Do&rine of Evenierm, That all the Gods were 
 really no other than Mortal Men, yet was it tolerated and connived at 
 by the Politicians, in way of neceflary compliance with the Vulgar, 
 it being fo extremely difficult for them to conceive any fuch Living 
 Being or Animal^as was never Made and veithout Beginning. Infbmuch 
 that Callimachtfi , who would by no means admit oi Jupiter's Se- 
 pulchre, e'nhei in Crete or Arcadia ("but look'd upon it as a foul reproach 
 to him^ for this reafon, 
 
 2ii (/^' a Sac've?, \osi ^ oua, 
 
 Becaufe he was Immortal and could never die-^ did notwithftanding 
 himfelf, attribute a Temporary Generation and Nativity to him, as 0- 
 rigen and others obferve. Neverthelefs, the generality of the more 
 Civilized and Intelligent Pagans, and even of the Poets themfelves, 
 did all this while conftantly retain thus much of the Natural and 
 True Theology amongft them. That Jupiter was the Father both of Gods 
 and Men ^ that is, the Maker of the whole World, and confequently 
 \i\xa.{€ii Without Father, Eternal and Unmade, according to that Pe- 
 leadean Oracle before cited out of Paujanias, 
 
 Z<^$ viv, l^c, 'Q;x, T^c, 'iosi-vx.1 • 
 
 Again the Civil Theology of the Pagans as well as the Poetick^, had 
 not only many Phantajiic^ Gods in it, but alfo an appearance of a 
 Plurality of Independent Deities 5 it making Several Supreme in their 
 (everal Territories and Functions j 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 C^r«, 
 Another of Wine-^ One the God of Lcarning,hnoihtx the God of Plea- 
 fure, and Another the God of War •■, and fo for all other things. But 
 the Natural Theology of the Pagans ( fo called ) though it did admit a 
 Plurality of Gods too, in a certain fence, that is, of Inferiour Deities 
 Subordinate to One Supreme, yet did it neither allow of more Inde- 
 pendent Deities than One, nor own any Gods at all but fuch as were 
 Natural^ that is, fuch as had a Real Exijience in Nature and the World 
 
 without,
 
 C H A p. I V. Their Real and Natural Gods. 479 
 
 without^ and not in mers Opinion Only, And thefe Tarr;? concludedj 
 to be no other than Firft, the Soul of the IVorld, and then the Ani' 
 mated Parts thereof Super iour to men j that is, One Supreme Vniverfal 
 Tyumen Vnmade, and other Particular Generated Cods, fuch as Starr^ 
 Demons, and Heroes. Wherefore all the other Gods befides thcfc, 
 are frequently exploded by Pagan Writers (as Cicero and others) un- 
 der the Name of Dii Poetni, that is, not i'hilofophical, but Poetical 
 Cods, and Dii Commentitii and Fi&itii , that is, not "Natural and 
 Real, but Feigned and Fi&itiotis Gods. They in the mean time giving 
 this Account of them, that they were indeed nothing elfe, but lb 
 Many Several Names and Notions of One Supreme N«wc», according to 
 his Several Powers and various Miniftjiations , and Effefts in the 
 World -f it being thought fit by the wifdom of the ancient Pagan 
 Theologers, that all thofe manifold Glories and Perfcdtions of the 
 Deity, fhoulJ not be huddled up, and as it were crouded and 
 crumpled together, in one General Acknowledgment of an Invifible 
 Being the Vlaker of the world , but that they fhould be diftinft- 
 ly and feverally difplayed, and each of them adored fingly and apart 5 
 and this too ( for the greater Pomp and Solemnity) under fo many 
 Perfonal Nantes. Which perhaps the Unskilful and fottidi Vulgar, 
 might fbmetimes miftake, not only for fo many Real and Subsiantial, 
 but alio Independent and SelJ-cxiJient Deities. 
 
 We have before proved that one and the fame Supreme God, in 
 the Egyptian Theology^ had feveral Proper and Perfonal Names given 
 him, according to feveral Notions of him, and his feveral Powers and 
 EffeCfsj Jamblichus himfelf inthat paflage already cited, plainly af- ^''^#4>*i- 
 firming thus much, S^iJx^^ytttci; vS$, &:c. tIjuu ocqiocvvi nr/S fun^^vij^ivoiv Ko- 
 yiov ^voc/xiv ei< <pa.(; a~<it)v, 'A/hav >{^ rhu ■zyl' Alyj-^icdV yKc^a^xv Kiyi^M, mv- 
 
 i<.\mTou, it, oc^hau, Si a.?\Kau, S^ia^ei^ Ti li, G>f ^•yelct;, iTiToVviAau, t'xfi * The DC' 
 miurgical Mind Ofjd Prefident of Truth, as with wifdom it proceedeth to 
 Generation, and bringeth forth the hidden Power of the occult Reafons, 
 contained within it felf, into light, is called in the Egyptian Language 
 Ammon i asit Artijicially effeiis all things with Truth, Phtha 5 as it ff 
 produ&ive of Good things Ofiris ; befides which it hath alfo feveral othiv 
 Names, accordingto its other Pow&rs and Energies : as namely Neith (or 
 according to Proclus his Copy Nui'Bocc, Neithai )the Tutelar God of the 
 City ^j^f, from whence probably the Greek 'a^'mjx was derived, (the 
 Athenians being fiid to have been at firlt, aColony of theie Saites) 
 and this is The Divine IVifdom diffujing it felf thorough all. Solikewife 
 Serapis, which though fome would have to be the Sun, is by others 
 plainly defcribed as an VtiverfalNumen. As Arijiides in his Eighth O- p.^j, 
 ration upon this Cod Strapis i, oi ^t/J^ ^V-T^yu^jocAii^Tr^c? AiyJ-^aTroAta; 
 
 xhhoc. Sik TRJt'vTziiV iiKa, ;^ to ■mi.v -m-nKv\^Uiyji. • -r)} 76 ocMtov 3e£v Sii^ohwvxi ax 
 
 tto'vtov, «^>of? 4> -TrjgaTot I^h • Tkey who inhabit the great City in Egypt, 
 call upon this GodStxz^iXS, as their only Jupiter, he being (uppofed to be 
 no way defe&ive in Power, but to Pervade all things, and to Fill the 
 whole Vniverfe, And whereas the Powers and Honours of the other Gods 
 
 are 
 
 I
 
 480 The Supreme God Polyonymous, B o o k L 
 
 are divided^ and fame of them are invoked for one thing, and 
 fame for another 5 This is lookid upon by them as the Corypbaj- 
 us of all the Gods , rvho contahts the beginning and end of all 
 things, and tvho is able to f«ppl; all wants. Cneph is alfo defcribed 
 by Eufebius as that Divine Intellect , which was the Demiurgus of 
 the world and which giveth life to all things , as he is by P/k- 
 /rfrc/j fai J to be oi'f^\v^(i^ or Vnmade, fothat this was alfo another 
 E^tptian Name of God ^ as likewife was Emeph and Eidon in Jam- 
 blichus 5 though ihefe may be feverally diftinguifhed into a 
 Trinity of Divine Hypoiiafes. Laftly, when Ifis, which was fbme- 
 times called Mitltimammea, and made all over full of Breajls, tofig- 
 r\\^t\\ti Feeding all things, thus defcribes her felf in Apuleius, Sunt' 
 maHnminum, Vritna Ccelitum, Deornm Dearurnqne fades Vniformis ^ 
 cuius numen Vnicum multiformi Jpecie^rifu vario^nomine multijugo tolus 
 veneratHr Orbis 'j as (he plainly makes her felf to be the Supreme Deity, 
 fo doth (he intimate^that all the Gods & Goddeffes were compendioufly 
 conteined in Her Alone, and thatf}e(j.e.x\\G Supreme God'^rvas rvorfhjp- 
 ped under feveral perfonal Names €^ with different rites, over the whole 
 Pagan iVorldMorcover this is particularly noted concerning the Egyp- 
 tians by Damafcius the Philofopher^that, ri vomixv ^ys^vtmm' ec -m^f^Zv diZv 
 ISloTurcti; , They Multiplied the Firji Intelligible (or the Supreme Deity ^ 
 breaking and dividing the fame into the Names and Properties of Many 
 Gods. Now the Egyptian Theology, was in a manner, the Pattern of 
 all the reft,but efpecialJy of thofe European Theologies, of the Greeks 
 and Komans. 
 
 Who likewife , that they often Alade Many Gods of One, is evi- 
 dent from their beftowing (b many Proper and Perfonal Namesj 
 upon each of thofe Inferiour Gods of theirs , The Sun, and The 
 Moon , and The Earth j The Firft whereof, Ulually called Apollo, 
 had therefore this Epithet of Tre\u<iiU|U©- commonly given to him, the 
 God with many N imci . Which many Proper Names of his, Macrobius 
 infifteth upon in his Saturnalia, though probably making more of 
 them than indeed they were. And the Moon was not only fo called, 
 but alfo Diana, and Lucina, and Hecate^znd otherwife, inlbmuch that 
 this Goddeft alfo, hath been ftiled Volyonymom as well as her brother 
 the Sun. And Laftly, the Earth befides thofe Honorary Titles, of 
 Bona Dea, and Alagna Dea, and Mater Deorum, The GoodGoddeJ?,and 
 the Great Goddef, and the Mother of the Gods , was multiplied by 
 them into thofe Many Goddeffes, of Fejia^ and Rhea, and Cyhele, and 
 Ceres, and Proferpina, and Ops, &c. And for this caufe was (he thus 
 defcribed by JEfchylus, 
 
 Ko(i rou« ttoMSv mixA-m^ /i-ccgcpii jWi'a • 
 
 Et Tellus PAultorum Nominum fades Vna. 
 
 Now if thefe Inferiour Gods of the Pagans, had each of them Co ma- 
 ny Perfonal Nimes beftowed upon theTi,much more might the Supreme 
 God be Polyonymous amongft them, and Co indeed he was commonly 
 ftiled, as that learned Grammarian Hefychius intimates, upon that 
 
 word
 
 Chap. IV. A mof/gH the lligans. 481 
 
 word noAufijVU/.iov, riit) ixovclSix. »7zi<$ anocKisv , itj '^^WfltTov 'ATraMcov©^ , /yfiey 
 called the Mon^cl thitf, and it was alfo the Epithet of Apollo 5 where 
 by the Monad according to the Pythagorick Language, is meant the 
 Supreme Deity, which was thus (tiled by the Pagans Tr.AuiLiVittov, the 
 Being that hath many Names. And accordingly Clcanthcs thus be- 
 ginneth that Torecited Hymn of his to him. 
 
 Thou moli Glorious of all the Immortal Gods, who art called by Many 
 Names. And Zeno his Mifter, in Laertius expreOy dcclareth, ©to^ 
 'mhhelq TT^o^yo^iMi; oio/y^'^tTai }{^' tki; S^m/xa^ • God is called by many 
 feveralNamcs^according to his fever at Powers andFcrlitcs^who^cln^izn- 
 ces (ball be afterwards taken notice of Thus alfo the Writer De Mundo, 
 Et? 3 <i)V -mkvcjwij.oc, '6^, yjc3xvoijU!cc,o/j'^jo<; tt)?? Wdeoi -ttkoiv o.^ ouJto? veoxi^a' 
 God though he be but one, is Polyonymous, and varioufly denominated 
 from his fevcral attributes, andthe cffeBs produced by him. ^jt£cnn- 
 que voles (Ja\\.\\ Seneca) illi Propria Nomina apt abis, vim aliqiiam Ef' DiBcn.L.i. 
 feClumq--^ CwLJiium rerttm continentia. Tot Appellationes ejus pojjnnt ejjc 
 qnot Munera : Tou may give God vpbatfoever Proper Names yon pleaje, fo 
 they fignifiejomc force and ejje& of Heavenly things: He m ly have as many 
 Names, as he hath AIanifeJiatioMs,Ojjices and Gifts. Afacrobius alfb^from 
 the Authority oU^irgil, thus determines, ^«/a/ Dei Fffe&ns Varies pro 
 Variis cenfendos ejfe (ox as Vojfitis correfts it, Cenferi) Nnminibus, That 
 the Various EffeUs of One God, were tal^en for Several Gods; that is, 
 Exprefled by Several Perfonal Names '-, as he there affirmeth, the Di- 
 vers Vertues of the Sun, to have given Names to Divers Gods ; bccaufe 
 they gave occafion for the Sun, to be called by Several Proper and 
 Ferjonal Names. We ftiall conclude with that of Adaximns Mi' 
 daurenfis, before cited out of St. Aiijlin , Hujus Virtutcs per Mun- 
 daniim Opus d/ffitfas^ Nos multis vocabulis invocamus, quoniam No- 
 men ejus Propvium ignoramus. Ita fit ut dum ejus quaji qu<edam 
 Membra carptim variis fupplicationibus profequimur, Totum colere pre 
 fe3o vi^camnr. The Vertues of this One Supreme God,diffnfed throughout 
 the whole IVorld, ire (Pagans) invoke under Many Several Names, be- 
 caufc we arc ignorant what his Proper Name is. Wherefore we thus wor- 
 f lipping his Several Divided Members , muli needs be judged to wor- 
 fiip him IVholc, we leaving out nothing of him. With which Latter 
 words feemeth to agree, that of the Poet, wherein Jupiter thus be- 
 fpeaks the other Gods, 
 
 CwlicoU, Mea Membra, Dei j qtios Nojlra Potejias, 
 Officiis divija facit. 
 
 Where it is plainly intimated, that the Many Pagan Gods were but 
 the ScvGX'A Divided Members of the One Supreme Deity, whether, be- 
 caufe according to the Stoical Scnce, the Real and Natural Gods^ were 
 all but Parts of the Munda^te Soul j or elfe becaufe all thofc other 
 rhantaJiicfiGods, were nothlngbnt SevevA] Perfonal Names, given to 
 the Several Powers, Vertues, and offices of the One Supreme. 
 
 Now
 
 482 Several Proper Names of God, B o o k L 
 
 Now the Several Names of God, which the Wrirer De nin*!do\t\. 
 ftanceth in, to prove him Tolyonymom^ ate Fiiftof all fuch as thfefr^ 
 B^cvTou©^ and 'As-^vrou©^ The Thunderer and Lighttier , '^inQ- The 
 Giver of Rain, 'E-Tny.afj'Tn©-' The Bcjio'rocr of Frhrlf, UoKii^^ The Keepe)r 
 of Cities , MeiAix'©^ The Mild and Placable , under which Notion 
 they facrificed no Animals to him, but only the Fruits of the Earth; 
 together with many other fuch Epithets, as ^lA;©-, siviQ-, st^tt©--, 
 T^cTraiSx©-, Koc^ni^cn^, naAou/xvou©-, 8<c. and Laftly he is called 
 '^lii^ and 'EA(<Le£f^/o$, Saviour aiid AJJcrtour. Anfwerably to Which, 
 Jupiter had Many fuch Names given himalfo by the Latins, as rrSfor, 
 iKvi&uf^ Opituluf^ Staior i the True rtieaning of which laft, (accord- 
 ing to Seneca) was not that which the Hiftorians pretend, quod pofi 
 Votum fujceptum^ acies Rot»a»oruf»fitgientiumjietit^ btcaufe oitce ajteY 
 Voivs and Prayers offered to hiM, the Flying Army of the Romans teas 
 made tofiand'-y Scd quod flant beneficio ejus Omnia , but becaufe all 
 things by means of hm Stand Firm and are Ejiabl/fjed. For which 
 fame reafon He was called alfo by them fas St. Aujitn informs us^ 
 Centupeda^ as it vrere, Jianding Firm upon an Hundred Feet^ and Ti- 
 gillus the Beam, Prop^and Supporter of the IForld.He was (tiled alfo by the 
 Latins (amongft other Titles) -^/«»«f and Ruminr^, i. e. He that Nourifj- 
 Ruma Mam- eth all things, as it voire, vpith hk Breafis. Again tha- Writer De Muhdo 
 '""• addeth another fort of Narties, which God was called by; as ' hmi'^cn 
 
 ^caJ^L.j. NeceJJity, becaUfe he is an Immovable Ejj'cnce^ though Cicero gives an- 
 other reafon for that appellation, Interdum DtUf>i Ntcejfitatem appel- 
 lant, ^uia nihil aliter ejje pojfit, at que ab eo confiitntumfit ; they foMC' 
 times call God Necejjiiy, becaufe nothing cUn be otherrvife than as it is by 
 Him appointed. Like wife Ei/x(X/p,w!^'M, becaufe all things are by him Con- 
 neiJed together, and proceed from him unhinderably, nt7r^tD//^M, be- 
 caufe all things in the world are determini'd, and nothing left Infinite 
 ^or "Undetermined) moT^, becaufe, he makes an apt Divijion and Di- 
 Jirihut ion of all things. 'A(P^<;\c<.^ becaufe his Porver is Juch, as that 
 none can pojfibly avoid or cfcape him. Laftly, that Ingenious Fable, 
 (as he calls it) of the Three Fatal SiUers, Clotho, Lachcfis, and Atropos, 
 according to him, meant nothing but God neither, TooiTa 5 mi-Ta '<$?i/ 
 wt 6iN\6 77, irKlw ^£04, VjOl^'z^ fij 'p^xala^ xiKoc-rav cpm. All this is na- 
 ihing elfe but God, as the noble 'and generous Plato alfo intimates, rvhen 
 he affjrmeth, God to contain the Beginning, and Middle, and End oj all 
 things. And both C/Vfr(7 and Seneca tcWns, that amongft: the Latins 
 God was not only called Fatum^ but alfo Natur.i, and Fortuna. ^id 
 aliud eli Naiura (faith Seneca) quam Deus, C^ Divina Ratio , toti 
 Mundo & Partibus ejus inferta ^ What is Nature elfe, hut God and 
 the Divine Reafon, inferted into the IVhole World and all its Several 
 Parts ^ He adding, that God and Nature, were no more Two Different 
 Things, than Annxus andStn^ca. And Nonnunqitam Deum (faith Ci- 
 cero) Fortnnam appellant, quod ejfciat mult a improvifa, & nee opinata 
 nobis, propter obfcur'itatem ignorationemque Caitfarum j They fometimes 
 call God alfo by the name of Fortune, becaufe hefurprizeth us in mtfiy 
 Events.^ and bringetb to paf things vncxpecJed to us, by reafoa of the 
 Oblcurity of Cuujet and our Igirorance. Seneca thus concludes concern- 
 ing thefe , and the like Names of God, Omnia ejufdem Dei Nomina 
 
 junt.
 
 C H A p- 1 V. According to his Univerfal Notion. 483 
 
 funt^ varieut.ntis fuA Poteffate j Theje are all Names of one and the 
 fame Cod, yarioufly Mamfefiittg his Povper. 
 
 But concerning mofloFthefe forementioned Names ofGod,and fuch 
 as are like to them, it was rightly obferved by St. y^«/?/», that they ^•^•^•7f-" 
 had no fuch Appearance or (hew of Many DifiinU Gods 5 H£c omnia 
 cognomina impojuerunt Vni Deo, propter Caujas Poteiiatefque Diverfas, 
 fton tamen propter tot res, etiam tot Deos cum effe coegerunt, ^c. Though 
 the Pagans impofcd all thefe Several Names upon One God, in refpe& of 
 his Several Powers, yet did they not therefore, feem to make fo many 
 Cods of them.: as jj Viftor ivere one God, and lavi(ku$ another God, 
 and Centupeda another God, and T'igillus another, and Ruminus ano- 
 ther, &c. Wherrcfore there are other Names of God ufed amongft 
 the Pagans, which have a greater fhow and appearance of fo many 
 Diftinft Deities, not only becaufe they are Proper Names, but alfo 
 becaufe each of them had their peculiar Temples appropriated to 
 them, and their different Rites of Worfhip. Now thefe are of Two 
 Ibrts^ Firft, fuch asfignifie the Deity according to its Vniverfal, and 
 All-comprehending Nature 5 and Secondly, fuch as denote the fame 
 only according to certain Particular Powers, Manifeifations, and Ef- 
 feds of it in the world. Of the Firfl kind there are not a few. For 
 Firfl of all, P AN, as the the very word plainly implies him to be a 
 Vniverfal Numen, and as he was fuppofed to be the Harmofles of the 
 whole World, or to play upon the World as a Mufical Infirument^ 
 according to that of Orpheus (or Onomacritus) 
 
 'A^(xov[XV »aV|Uoio nqiKuv cpiKonxiyiJ.ovi /uoATrIf, 
 
 So have we before fhowed, that by him the Arcadians and Greeks 
 meant, not the Corporeal IVorld Inanimate, nor yet as endued with a 
 Ser^pfi Nature ouly, but as proceeding from an Intelle&ual Principle 
 or Divine Spirit, which framed it Harmonioufly i and as being ftill 
 kept in tune, aded and governed by the fame. Which therefore is 
 (aid to be xheVniverfal Pa[for and Shepherd of aU Mankjnd, and of 
 the whole world, according to that other Orphick paflage, 
 
 Pafcent Humanum Genus, acjine limite Terr am. 
 
 And this Pan, Socrates xn Plato's Phadrus, plainly invokes as the 5'«- 
 ^e/»e Numen. Pan therefore, is the One only God ( for there cannot 
 poliibly be more than One Tan, more than One Allox Vnivcrfe) who 
 conteined All within himfelf, dtfplayed All from himfelf, framing 
 the World Harmonioufly, and who is in a manner -r^// Things, 
 
 Again JANVS, whom the Romans Firfl invoked in all their Sa- 
 crifices and Prayers, and who was never omitted, whatfbever God 
 they facrificed unto , was unqueftionably many times taken for a 
 Vniverfal Numen, as in this of Martial, 
 
 Nitidique Sator puUherrime mundi. 
 
 D d d And
 
 484 P^n^ Janus, Genius, Saturn , B o o k I. 
 
 Faft.i. And again in this of Ovid. 
 
 £^icqHicl ubique vides, CtBlunt^ Mare^ Nnbila^ Terras, 
 
 Omnia funt nojira claufa patentqne MAtm : 
 Me penes eji Vnum vajii Cnjiodia Mundi, 
 
 From which paflages it alfo appears , that Jat/us was not the 
 meer SenQefs and Inanimate Matter of the World , but a Prin- 
 ciple Prefiding over it. And without doubt all the Beginnings of 
 things, were therefore referred to this Janus, becaufe he was ac- 
 counted the moft Ancient God^and the Beginning of all things. St. Au- 
 y?/« concluding him to be the fame with Jupiter, therefore quarrels 
 with the Pagans (that isj with their Civil Theology ) for thus making 
 
 C.D.L.7.C.10 TvDf) Gods of One. Cum ergo Janus Mundus fit, C^ Jupiter Adundus 
 jit, Vnujquefit Mundus, quare Duo Dii funt Janus C^ Jupiter ? §uare 
 feorfum habent Templa, feorfum Aras, diverja Sacra, dijfimilia. simu>- 
 lachra ^ Si propterea, quia alia vis eji rrintordiorum , alia Caufarum^ 
 ex ilia Jani ex ijla Jovis nomen accepit : nunquid jl nnus homo in di- 
 verfis rebus dujs habeat potejiates, aut duas artes, ( quia fingularnm di- 
 verfa Vis eji) ideo Duo dicuntur Artifices .<? d^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 a>- 
 part^ their Altars apart, dijiin& Sacred things, and Statues of different 
 forms .■? If becaufe the force of Beginnings is One, and the force ofCaufes 
 Another, he is therefore called Janus/rtfa/ t ho former, and ]upitei from 
 the latter , / asl{^ whether or no, if one Man have two Several arts about 
 different things, he therefore be to be called Two Artificers^ Oris there 
 any more reajon, why one and the fame God, having Two Powers, one 
 over the Beginnings of things , and another over the Caufes, fhould 
 therefore be accounted Two Gods ^ Where when Jupiter and Ja- 
 nus are both faid to be the World , this is to be underftood 
 properly not of the Matter but the Soul or Mind of the World, as 
 
 CD.L.4.C.11 Sk. Austin himfelf elfewhere declares, Sit']up\tcr Corporei hujus Mun- 
 di Animus, qui univerfam ijiam Molem, ex quatuor Elementk con-^ 
 jiru&ant atque cotftpa&am, implet d^ movet 5 Let Jupiter be the Mind 
 of this corporeal World, which both fillet h and movet h that whole bull^, 
 compound d and made up of the four Elements. Neverthelefs as the 
 Soul and Body both together are called the Man, fo was the whole 
 Animated World, by the Pagans called G<?^. Now the foremention- 
 ed Argumentation of St. AuUin, though it be good againft the Pa- 
 gans Civil Theology, yet their other Arcane and Natural Theology was 
 unconcerned in ir, that plainly acknowledging all to be but One God^ 
 which for certain Reafons was worlhipped under Several Names, and 
 w'lxh Different Rites. WherefoTcJanus and Jupiter, being really but 
 Different Names for One and the fame Supreme God, that conjefture 
 of Salmafius (eems very probable, that the Romans derived their 
 Janus from z«vc$, the jEtolian Jupiter. 
 
 jCENIVS was alfo another of the Twenty Sele& Roman Gods 8c that 
 this was likewile a Vniverfal Numen, containing the whole Nature of 
 
 things,
 
 Chap. IV. Names of The Supreme Deity, 485 
 
 things, appears from this of Fei?*/, Gcnium appelUbant beitm, qui vim 
 obtineret rerum omnium getrendarum^ They callul that God^ who hath the 
 Povper of begetting or producing all things^ Genius. And St. Aujiitt al(b CDX-7 c.iji 
 , plainly declareth Genius to be the fame with Jupiter^that is, to be but 
 another Name for the 0»e Supreme God. Cum alio loco [^Varro] dicit^ 
 Genium ejfe Vniujcujnfque animum rationalem j talem autem Alundi 
 Animum DeumeJJe^ ad hoc idem utiquercvocat^ ut tanqnam Vniverfu- 
 Ik Geniut, ipfe Alundi Animus ejj'e credatur.Hic eji igitur quern appellant 
 Jovera. And afterwards, Rejlat tit cum Singulariter& Excel/enter di- 
 cant Deum Genium, quern dicunt Alundi Animum , ac per hoc Jovera> 
 if hen Varro elfeirhere cal/eththe Rational Mind of everj one, a Genius, 
 anddfirmeth fuch a A find of the whole IForld, to be God , he plainly 
 impltethy that God is the Z)niverfal Genitis of the world, and that Ge- 
 nius and Jupiter are the fame. And though Genius befomctime ufedfor 
 the Atind of every man ^ yet the God Genius, fpo^en of by way of Ex- 
 cellency, can be no other than the Mind of the whole world, or Jupiter. 
 
 Again that CHR.ONOS orSATUKN was no Particular Dei- 
 ty, but the Vniverjal Numen of the whole World, is plainly affirmed 
 by Dionyjius of Halicarnajfus ; where commending the Fertility of 
 Italy, he writeth thus, »<^v'5v,5ou;/otapvTa?7rKAoua?!t5ixvu7n)\a€Sv TSKf^vjs Rem.i^nt.L. 
 
 StTv^jK, ttAm^CotIu) av6^ajTTOi? • em xgovov owt t/'a x/zAav, <£? "EMttut? a.|iS(ni', 
 anKp^'iov <!)$ 'P(i)|Uoaoi, TPXtrav 9 <it}^>.&K'/:po'm. iluj tS tccs^s cpvm, o-nvn^ov 
 kv 77$ ovoiuAmi ' wherefore it is no wonder , if the Ancients thought 
 thk Country to be f acred to Saturn, they fuppojing this God to be the 
 Giver and Perfe&er of all happinef to men'-^ whether we ought to call 
 him Chronos as the Greel{s will have it, or Cronos as the Romans j he 
 being either way fuch 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 iHOj fignifies Hidden, 
 fo that by Saturn was meant, that Hidden Principle of the Vniverfe 
 which containeth all things, and he was therefore called by the Ro- 
 mans De«/ Latius, The Hidden God :, as the wife of^ Saturn in the 
 Pontifical Books is Lafia Satumi, and the Land it felf (which in the 
 Hetrurian Language was Sdturnia) is in the Roman Latium -, from 
 whence the Inhabitants were called Latins, which is as much as to 
 fay, the Wordiippers of the Hidden God, Moreover that Saturn 
 could not be inferiour to Jupiter, according to the FahuloUs Theology^ 
 is plain from hence, becaufe he is therein faid to have been his Fa- 
 ther. But then the Queftion will be, how Saturn and Jupiter co\x\d. 
 be both of them One and the fame Vniverfal Numen .<? To which 
 there are feveral Anfwers. For firftr/4/0 who propounds this Diffi- 
 culty in his CratyUts, (blves it thus 3 That by Jupiter here is to be 
 underftood the soul of the World, which according to his Theology 
 wasder'ved from a Perfeif and Eternal Mind ot IntelkS (which 
 chronos is interpreted to be) as Chronos alfo depended upon Vranus 
 or Ccelus. the SuprL me Heavenly God , or Firn Original Deity. So 
 that Plato here finds his Trinity of Divine H^po^ajes, Archical and 
 Vniverjal, rxyndiv, nSc, acd -^'u;^, in Vranus^ Chronos, and Zeus 3 or 
 Celus, Saturn and Jupiter. Others conceive, that according fo the 
 
 D d d 2 plainer
 
 486 Caelus, Minerva, Apollo^ &•€. B o o k. I. 
 
 plainer and more fimple fence of Hefiod's Theogonia^ that Jupiter who 
 together with Neptune and Pluto^is faid to have been the Son of Saturn^ 
 was not the Supreme Deity ^ nor the Soul of the World neither, but on- 
 ly the JEther, as Neptune was the Sea and Pluto the Earth. All which 
 are faid to have been begotten by Chronos or Saturn the Son ofVranHs, 
 that is as tnuch as to fay, by the Hidden Vertue of the Supreme Heaven- 
 ly God. But the Writer De Mundo, though making Jupiter to be 
 the Firftand Supreme God, yet (taking Chronos to (ignifie Immenftty 
 of Duration or Eternity) will h^ive Jupiter to be the Son o^ Chronos 
 in this fence, becaufe he doth ^m&v if cuSvo? oiTi^i^ovog e? i-n^v cdZvxy 
 continue from one Eternity to another-, fb that Chronos and Zeus are to him 
 in a manner one and the fame thing.But we are apt to think that no In- 
 genuous and learned PagaUjWho well underftood the Natural Theology, 
 would denyjbut that the beft Anfwer of all to this difficulty is this,That 
 there is no Coherent Sence, to be made, of all things, in the Fabulous 
 Theologj.St.Aufiin from. Varro^gwei us this account of ^4/«r»,that it is he 
 who producethfrom himfelf continually the Hidden Seeds and Forms 
 of things, and reduceth or receiveth them again into himfelf, which 
 fbme think to have been the true meaning of that Fable concerning 
 Saturn his devouring his Male-children ; becaufe the Forms of 
 thefe Corporeal things , are perpetually deftroyed , whilft the 
 Material Parts (fignified by the Femals) ftill remain. However it is 
 plain, that this was but another Pagan Adumbration of the Deity, that 
 C D. L. 4. being alfo fometiraes thus defined by them, as St. Aujiin likewife en- 
 ^■'"" forms us, Sinus quidam Natur£ in feipfo continens omnia, A certain Bo- 
 
 fom, or Deep Hollow, and Inward Recefs of Nature, which conteineth 
 within itfelf all things. And St. Aujiin himfelf concludes, that ac- 
 cording to this Varronian Notion oi Saturn likewife, the Pagans Ju- 
 piter and Saturn, were really but one and the fame Numea, De Civ. 
 D. L. 7. c. 13. Wherefore we may with good reafon affirm, that Sa- 
 turn was another Name for the Supreme God amongft the Pagans, it 
 fignlfying that Secret and Hidden Power, which comprehends, per- 
 vades and fupports the wholeWorld^ and which produces the .S'cffl'x 
 or Seminal Principles and Forms of all things from it felf. As alfo 
 Thus in that Vranus or Ccelus, was plainly yet another Name for the fame Supreme 
 old infcripti- j^^jfji 5 ( or the Firft Divine Hypoiiafis) comprehending the whole, 
 
 MVSMAXI- 
 
 Mvsc^.- In the next place, though it be true that Minerva be fometimes 
 LVS a^ff- taken for a Particular God, or for God according to a Particular Ma- 
 "^mtEti ti i feji at i on o^b'im in the ^ther (asfhall be fhewcd afterwards) yet 
 was it often taken alio, for the Supreme gW according to his moft 
 General Notion^ ox as zVniverfal Numen diffujing himfelf through all 
 things. Thus hath it been already proved, that Neith or Neithas, was 
 the fame amongft the Egyptians, that Athena amongft the Greeks, 
 and Minerva amongft the Latins; which that it was a Vniverfal Nw 
 men, appears from that Egyptian Infcription in the Temple of this 
 God, I am all that IVas, Is, and shall be. And accordingly Athena- 
 goras tells us, that Athena oi the Greeks was, m (p^o'vutn? hk mcvTz^v Si- 
 misQcc^ Wifdom pajfing and diffuflng it felf thorough all things : as in 
 the Book of Wifdom it is called, m -Tnx'i-TOVTJx^DiTic, the Artifex of all 
 things, and is faid SiMKeiv iij^^&s 5iot twvtov, to pafand move through aU 
 
 things^
 
 
 
 Chap. IV. Other Names of God. 487 
 
 /A;»^/.Wherefore this Athena or Mimrva ofthe Pagans was either the 
 Firft Supreme Deity a Perfe(ft and Infinite Mind the Original of all 
 things^ or elfe a Second Dwine Hjfojiafif, the immediate Off-fpringand 
 Firft-begotten of that Firft Original Deity. Thus Anjiides in his Orati- 
 on upon Minerva^ -Tmvm. /j^ §v iD^jtotMisa ^^i^ 'A^Luxv ti ;t, t| 'Aetuia?" 
 
 » ^ &Xiv e| oT» o',ctbti/U» 7rt;iiiJ^i£V axnluj' ixhK a.vx^^v\<rag ooutd^ a? ocuTUf 
 cam? fc| cwTV -^vx -n itod TinTe tUu 3tov • d;?t tp ^uo'vn jie|?)ou6'$ ■yvHm'ix tS 
 Tn^^^i-, H '<'■« *^*^ oV^/jAoySi-T®- iotuT^tf tS ^i^jj? ;)!^0yMii'n, &;c. tVherefore 
 all the tftoU excellent things are in Minerva, and font her : but tofpea^ 
 briefly of her ^ this if the only immediate offjpring ofthe only Maker and 
 King of all things ^ For he had none of equal honour with himfelf, upon 
 whom he fwuld beget her, and therefore retiring into himfelf he begot 
 her and brought her forth from himfelf : So that this is the only Genuine 
 Offfpringofthe Firji Father of a//. And again, ulvSix^Q- </^" aZ (pvm, ^^ikv 
 K^ X^t9- '^ Tra^eo? cwtIw y.x3t?o/tjL4vluj , toc? gVToAoc? ro7g 3eoi? aTre^'xt- 
 c9ix.i • afyihs f/Av yi(> '<^ /A.et^c^v it <5^, T^f dfyihav ocAAoig a'Ma 'b^'ui'Tjei vrf^Tn 
 ts^qi tS 7txt^^$ 'z^^Kxfj.&xvzazt ocvt t|ii-/Ji7S Tivo? zaa. -mq 3eo??, Kcd 
 &aayM>ylu<; oTxv Kcd Taxa <^'h • Pindar alfo offirfjteth concerningM'tnetva 
 that fitting at the Right hand of her Father^ Jhe there receiveth com- 
 mands from htm to be delivered to the Gods. For flie is greater than 
 the Angels, andcommandeththemfome one thing and fotae another ac^ 
 cordingly as fie had firji received of her Father : jjje performing the 
 office of an Interpreter and Introducer to the Gods when it is need' 
 ful. Where we may obferve by the way, that this word Angel, came 
 to be in u(e amongft the Pagms from Jews and Chriftians, about this 
 very age that Arijiides lived injafter which we meet with it frequent- 
 ly in the writings of their Philofphers. Laftly Ari/iides thus con- 
 cludeth his Oration upon ^//'werx'^, -^iS^v ^e S^vx/Mvii Atoi &vcu Kiyti^ 
 ■nc, cujtIw dx riiZiV, ih h a/za-^iDcvoi • (Lgi 77 J^i'i lua^Koyiic&xi to? gV fjii^\ 
 TT^Ia? ouiTT)^ Bt;fyiiut^ov, ottot' t^igi to. tS aio? 'i^yoc tconx tS A/o?, iivcu cpMoai 
 K) 'V 'a^vxc- He that from what we have fdid will determine, that 
 Minerva is as it were the Power and Vertue of ]\ipiter himfelf wil/ not 
 err. IVherefore (not to enumerate all tfjc minute things belonging to 
 Minerva} we conclude thus concerning her, that all the worlds <?/ Jupiter, 
 are common with Jupiter and Minerva. Wherefore that conceit 
 which the Learned and Induftrious Vojfius, fomewhere feems to fa- 
 vour 5 that the Pagans Vniverfal Numen was no other than a SenfieS 
 Nature, or Spermatid^ Reafon of the whole World, undirefted by a- 
 ny Higher Intelle&ual Principle, (which is indeed no better than 
 downright Atheifm) is plainly confuted from hence, they making 
 IVijdom and Vndcrjianding, under thefe Names of Neith , Athena, 
 and Minerva, to be either, the Abfolutely Supreme Deity, or theFirJi- 
 begotten Off-jpring of it. 
 
 To Minerva may be added Apollo, who though often taken for 
 the Senjible Sun Animated, and fo an Inferiour Deity, yet was not 
 always underftood in thisfence,nor indeed then when he was reckon- 
 ed amongft the Twelve Confentci^ becaufe the Sun was afterwards 
 added to them , in the number ol the Eight SeleB Gods. And 
 that he was fometimes taken tor the Supreme Vniverfal Numen, the 
 
 Maker
 
 488 
 
 God called Urania, B o o K I. 
 
 Maker of the Sun and of the whole World, is plainly teftified by 
 Plutarch ( who is a competent Witnefs in this Cafe, he being a 
 Prieft of this ApoUo) writing thus concerning him in his Defeft of 
 ^•41.*- Oracles, a"?^ viKioc, '^v&n 3uj^@^ mAi'», k^ Trscni^ , K, kyiiaeixa. tS o'^tS 
 
 TTOvTo?, iht ettM a-7rK|i5v cpam^ t»? vuv avS^iiTrss?, oT? outio? '6^ ^S^ttreco? ;^ 
 T(9ccj)'ii;, ;t, TO ^vca ;t, 4)?ov6iv • Whether Apollo be the Sun, or whether he 
 he the Lord and Father of the Sua , placed far above all fenfible 
 and Corporeal "Nature^ it is not Hkelj/, that he JI)ould now deny hk Ora- 
 cles to them to vphom himfelf is the caufe of Generation and Nonripmetit, 
 of Life and under[ianding. 
 
 Morever Vrania /Aphrodite, the Heavenly Venus or Love, was a 
 Vniverfal Numen ^\Co, or another name of God, according to his 
 more General Notion, as Compr-hcnding the rrhole World^ it being the 
 fame with th at "^c^^^ or Love ^ which Orpheus , and others in A- 
 rijiotle , made to be the Ftrji Original of all things. For it is cer- 
 tain that the Ancients diftinguifhcd concerning a double re««j and 
 ■^•lo^- Love. Thus raufanias in Plato's Sjmpafium, vi yt/^' y^ ^» vrgtc-euT^yt 
 
 K) xfjiM-nc^ Ou^AiS SvycL-rn^ , viv J^ it, i^viocv iinvoiJxil^OfjS/j ' « 3 vic^ri^ , 
 Aio? 3^ Ai^m?, iiv J Tnlv^/Lccv xaK^f/^ ' ocVKyKcuov JV ly EfOJfot, t fj^ iii^x 
 ffov£gT(ei', Wvjv^ttov o?-?&J? )ta\a.\9ai, t 3, is^mv • There are Two Venules 
 and therefore two Loves, one the Older and without a Mother, the 
 Daughter of Uranus or Heaven, which we call the Heavenly Venus 5 
 another younger, begotten from Jupiter and Dione, which we call the 
 Vulgar Venus 5 and accordingly arc there of necejjity two Loves, an- 
 fwering to thefe two Venufes, the one Vulgar, and the other Heavenly. 
 The Elder of thefe two Venufes, is in Plato faid to be Seniour to Japhet 
 and Saturn, and by Orpheus the Oldeji of all things, and tt^^t©- ^eiS)^, 
 The Firji Begetter of all. Upon which account perhaps, it was called 
 by the Oriental Nations, Mylitta or Genitrix, as being the Fruitful 
 Mother of aU.Th'is was alfo the fame with Plato's 'n7t^Z'nv)uxKov,The FirJi 
 Fair '•, the Caufe of all Pulchritude, Order and Harmony in the World. 
 And Paufaniasthe IVriter tells us, that there were Temples feverally 
 erefted to each of thefe Venujfes or Loves, the Heavenly and the Vul- 
 gary and that Vrania or the Heavenly Venus wasfo called, i^^' U(^i k«- 
 Szi^ct) K, 0(.vyiKxfA,i\ct) in^-is cuijAjzov, becaufe the Love belonging to it, was pure 
 ^nd free from all corporeal affeSion-jwhichsisit is in men,is but a parti- 
 cipation of that FirJi Vrania, or Heavenly Venus and Love, God him- 
 felf And thus is Venus defciibed by Euripides in Stvb£us, as the Su- 
 preme Numen. 
 
 Thus i\Co by ~£- 
 
 p*vo5,&c. _ '^^' ^^' ^j, g(Tn)(^ ac5^ LLiTPmictC, SiV, 
 
 xs'/zCirH, &c. "o(jw rii^puKi }y icp' omv aiip\{!cu ' 
 
 wttpoiTT^-, AiTh T^icpa en na/xt it, Troiiot^ p^T^<;^ &c. 
 
 To this fence, Do you not fee how great a God thk Venus jf/ hut you 
 are never able to declare her Greatnef, nor to meafure the Vaji extent 
 thereof. For thff if/lie which nourifieth both Thee and Me and all Mortals, 
 and which makes Heaven and Earth friendly to conipire together, &c. 
 But by Owc^ this is more fully exprelied, \x\\i\sFaflorHm, 
 
 Ilia 
 
 1
 
 C H A p. I V. The Heavenly Venus, or Love. 489 
 
 lUa quidem Totum digmjfima tetftperat Orbenty i^b. 4. 
 
 lUd tenet NhHo regna minora Deo : 
 "juraque dat Ccelo^ Terr<e, Natalibut Vndis 5 
 
 Ferquefuos initus continet omne genus. 
 lUa. Dcos emnes (longunt enumerare) creavit 5 
 
 Ilia Satis Caufas Arboribufque dedit. 
 
 Where all the Gods are faid to have been Created or Made by Venus , 
 that is, by the One Supreme Deity. But laftly this is befl: of all per- 
 formed by Severinus Boetius, a Chriftian Philofopher and Poet, in ^^ confL i' 
 this manner 3 Met.%. 
 
 ^od Mundus Stabili fide 
 Concordes variat vices^ 
 ^Hod Pugnantia Semina 
 fcedus perpetuum tenent 5 
 ^od Phoebus rofeum diem 
 Curru provehit atireo , 8cc. 
 tianc rerumfcriem ligat^ 
 Terras ac pelagus regeus^ 
 Et Cwlo imperitans, AMOR. &c. 
 Hie fifrwna remiferit, 
 ^icquid nunc amat invicem^ 
 BelJum continuo gerct. 
 mcfan&o populos quoque 
 Juntos fwdere continet 5 
 Hie C^ Conjugii Sacrum 
 Cajiis ne&it Amoribus^ &c. 
 O felix hominum gcnus^ 
 Si vejiros animos AMOR^ 
 §>H0 Cmlum regitur^ regat. 
 
 And to this Vrania or Heavenly Venus was near of kin alfo, that 
 Third Venus in Paufanias called ATrw^^ycpia, and by the Latins Venus 
 Verticordia, pure andchajle Love^ expulfive of all unclean Lulls, to 
 which the Romans confccrated a Statue, as Valerius M. tells us (L. 8. 
 c. 1 5. J quofacilius Virginum, Mulierumque mentes a libidine ad pudici- 
 tiam converterentur. To this end^ that the minds of the Female Sex 
 might then the better be converted from Luji and tVavtonneJ? to Chajiity, 
 We conclude therefore that 'L'r^zw/^ or the Heavenly Venus, wa5 forae- 
 times amongft the Pagans a Name for the Supreme Deity , as that 
 which is the mofi: Amiable Being, and Firjl Pulchritude, the moji Be- 
 nign and Fecund Begetter of all things, and the coniiant Harmonizer 
 fff the whole World. 
 
 Again though Vulcan, according to the mofl: common and 
 Vulgar Notion of him, be to be reckoned amongft the Particular 
 Gods, yet had he alio another more Vniverfal Confideration. For 
 Zeno in Laertitts tells us, that the Supreme Cod was called "hcJxm?®^ or 
 Vulcan^ K^ rlxv ei? to nyyiKOV -rog ^ocncoiv tS m^^^cvikS ccO-tv, as his He- 
 
 gemonick^
 
 49^ Jupiter, Neptune, and Pluto, Book I. 
 
 gefftottick <t^ed in the Artificial Fire. Now Vlutarch and Stobteus tefti- 
 fie that the Stoicks did not only call Nature, but alfo the Supreme 
 Deity it felf, (the Architect of the whole wnrlf^) -^x^itiiv -Trli^, An Ar- 
 tificial Fire, they conceiving him to be Corpor^ai. And 'Jam'Aiehtfs 
 making Vhtha to be the fame Supreme God amongft: the Egyptians, 
 with ofirft, and Mammon 5 or rather more properly, all of them alike 
 the Soul of the World, tells us that Heph^Jius in the GreekiQi Theo- 
 logy, was the fame with this Egyptian rA//ji» ^ "nMiu^e? ei? "H<j»«x5rv /a<- 
 'mKoc/j.^x.visai -r *6ix, toT ■nyyiv.op /n^vov Tr^oo-jiaMori £$, Amottji the Greel{s 
 Hephxftus (or Vulcan) anfrvers to the Egyptian Phtha. Wherefore as 
 the Egyptians by Phtl.a, (b the Greeks by Hephaliu^, fometimes un- 
 derftood no other than the Supreme God or at leaft the ^^»/ of the 
 World, as Artificially framing all things. 
 
 Dt Ben La- Furthermore Seneca gives us yet other Names of the Supreme Dei- 
 <•.«. ty, according to the Sence of the Stoicks, Hunc c^ Liberum Fatrem, & 
 
 Herculem, ac Mercurium noliri putant^ Lib«rum Patrem, ^«/4 Omni- 
 um Parens, &c. Herculem, quod vis ejus invi&a fit ; Mercurium, quia 
 Ratio penes il/um efi, Numerufque, <> Ord&, C^ Scientia: Furthermore 
 our rhilofophers ta^e thff AuSor of all things,to be Liber Pater, Hercules, 
 and Mercury, The Firfi becaufe he is the Parent of all things^SiC. the 
 Second , becaufe his Force and Power is unconquerable , &C. And 
 the Third , becaufe there it in and from him Rcafon^ Number, Order 
 and Knowledge. And now we (ee already, that the Supreme God, 
 was fufficiently Polyonymous amongft the Pagans^ and that all ihefe,^«- 
 fiter. Pan, Janus, Gentui, Saturn, Celuf, Minerva, ApoUoy Aphrodite 
 Z)rania, Hephajius, Liber Pater, Hercules and Mercury, were not fo 
 many Really Diftinft and Subftantial Gods, much lc(s Selfexijieat 
 and Independent Ones^ but only feveral Names, of that One Supreme 
 "Vniverfal and All-comprehending Numen, according to feveral Noti- 
 ons and Coufiderations of him. 
 
 But befides thefe, there were many other Pagan Gods called by 
 ServiuS) Dii Speciales, Special or Particular Gods, which cannot be 
 thought neither, to have been fo many Really DiHinCf and Subjian- 
 tial Beings (that is Natural Gods) much left Self-exijient and Indepen- 
 dent, but only fo many feveral Names or Notions of One and the fame 
 Supreme Deity, according to certain Particular Powers and ManifeSia- 
 tions of it. It is true, that fome late Chriftian Writers againft the 
 Polytheifm and Idolatry of the Pagans, have charged them with at 
 leaft a Trinity of Independent Gods, viz.. Jupiter, Neptune and Pluto, ZS 
 (haring the Government of the whole world amongft thefe Three, 
 and confequently acknowledging no One Vniverfal Numen. Not- 
 withftanding which it is certain, that according to the n\ore Arcane 
 Dodrine and Cabala of the Pagans, concerning the Natural True The- 
 ology, thefe Three confidered as Diftinft and Independent Gods, 
 were accounted but Dii Poetici d^ Commentitii, Poetical and Fi&iti- 
 cusGods, and they were really efteemed no other, than fo many 
 Several Ntmes and Nations of One and the fame Supreme Numen, as 
 afting varioufly in thofe feveral parts of the v/orld, the Heaven^ 
 the Sea^ the Earth and Hell. For Firft as to Pluto and Hades, called 
 
 alfo
 
 Chap. IV. One and the fame Natural God. 491 
 
 alfb by the Latins Orcus^ and D//, (which latter word leems to have 
 been a contraftion of Dives to aniwer the Greek Pluto) as BuWus in 
 Ci«r<7 attributes to him, Omnem Vim tcrrenam^ all Terrene Potver^ (b 
 others commonly affign him the Regimen of Separate Souls after Death, 
 Now it is certain,that according to this latter Notion, u was by Plato 
 underftood nootherwife than as a Name for that Part of the Divine 
 Providence "which exercifes it felf upon the Souls of men after Death. 
 This Ficinus obferved upon Plato's Cralj/lus, Animadverte pr^ cateris^ 
 Plutooera hie (ignificare pr£cipHe^ Pr evident iam Divinam ad Scparatas 
 Animas pertinentem : Tou are to take notice^ that by "PJuto is here 
 meant, that part of Divine Providence, vcbich bclongeth to Separate 
 Souls. For this is that which according to Plato, binds and detains 
 pure Souls, in that feparate jiate , with the bcji Vinculum of all, 
 vphich is not Neccjfity, but Love and Dejire, they being ravifl.^ed and 
 charmed as it were with thoje pure delights which they there enjoy. 
 And thus is he alfo to be underftood, in his Book of Laws, writing Lib.z. 
 in this manner concerning Pluto , kou » ^^i^x-ziov ■mKiiuKo7<; av- 
 ^^iiTTOi^ "T 'ni^'nv iStoi', aMoc tt^uhWov, a,? ovTa aei tsJ" 9^ av6gdJ7rc)V "f^^ ci- 
 ^/SBV • KOiv(>iVix ^ 4*^X?' '^ <Jw'?xaT/, SlxKdcTiQt; iht Vpv ^ K^Hifov, &<; ty«)<pai- 
 lu) SiV ffzsSj^yi Kiyov ' Neither ought Military men to be troubled or of' 
 fended at this God Pluto, but highly to honour him, as who always is the 
 mofi beneficent to mankind. For I affirm with the grcatejiferioufncf, that 
 the Vnion of the Soul with this Terrejirial body, is never better than' 
 the Diffolution or Separation of them. Pluto therefore according to 
 TUto, is nothing elfe but a Name for that Part of the Divine Provi- 
 dence, that is exercifed upon the Souls of men, in their Separation 
 from the(e Earthly Bodies. And upon this account was Pluto ftiled 
 by Virgil, The Stygian Jupiter. But by others Pluto together with 
 Ceres, is taken in a larger fence, for the Manifeftation of the Deity 
 in this whole Terreftrial Globe, and thus is the Writer De Mundo 
 to be underftood, when he tells us, that God or Jupiter is a^vic? -n 
 ii) y(ioviQ^ , TraOTii; t7rc!ii/^®- &v (pdfficct; n ;^ Tf'jv*?, «-7i -ttoIvtz^v axnii; outt- 
 (^ oiv ' both Celejiial and TerreBrial^ he being denominated from every 
 nature, forafmuch us he is the caufe of all things. Pluto therefore is 
 T.Sjq x^oviQ- or y.a'xx&ovm. The Terrejirial ( alfo, as well as the Stygian 
 and Subterranean) Jupiter ; and that other Jupiter which is diftin- 
 guifhed bo th from Pluto and Neptune, is properly r^<; i^vio^^ The 
 Heavenly Jupiter , God as manifefting hitnfelf in //je He^tyew/. Hence 
 is it that Zeus and Hades, Jupiter and Pluto, are made to be one and 
 the fame thing, in that Paflage which Julian cites as an Oracle of A- 
 polio, but others impute to Orpheus, 
 
 Jupiter and Piuto are one dnd the fame Cod. As alfo that Euripides 
 in a place before produced, is (b doubtful whether he ftioud call the 
 Supreme God (t -TjavTi^ov fji/i^o^.oi, that takes care of all things here below) 
 Zeus or Hades, 
 
 E e e ', z^«
 
 ^Q2 More Popular a?id Poetick Gods^ Bo o k I, 
 
 -Zi^?, eiT 'Af'fJV? 
 
 whether thou haclji rather^ be called Jupiter <?r Pluto. 
 
 Laftly HermejiaNax the Colophonian Poet, in thofe Verfcs of his 
 (afterward to be fet down) makes ^luto in the firft place, ( with 
 many other Pagan Gods ) to be really one and the fame with 
 Jupiter. 
 
 That Neptune was alfo another Name of the Supreme God, from 
 another Particular Confideration of him, namely as afting in the 
 Seas •-, (at leaft according to the Arcane and Natural Theology of the 
 Pagans) is plainly declared by divers of the Ancients. Xenocrates 
 in Stob<eus, and Zeno in Laertius, affirm , that Gvd as a&ing in the 
 toater is called Pofidone or Neptune. To the fame purpofe Ealhus in 
 
 DeN.DL.i. Cicero. Sed tamen his Fabulis fpretis ac repudiatis^ Deus Pertinent 
 per Naturam cujufque rei, per Terras Ceres, per Maria Neptunus, alii 
 per dlia, poterunt intelligi, qui qualefcjue jint, d^c. Bift theje Poetici^ 
 Fable/ concerning the Gods, being defpifed and reje&ed 3 it is e a fie for us 
 to underhand, how God pajjing through the Nature of every thing 5 may 
 Be called by feveral Names^ as through the Earth Ceres ( and Pluto) 
 through the Seas Neptune 5 and through other parts of t he world by O' 
 ther Names : fo that all thefe Titular Gods were but fo many feveral 
 
 DeN-D-Li- Denominations of one Supreme Deity. And Cotta afterward thus re- 
 prefents the fence of this Theology, Neptunum ejj'e dicis Animum 
 cum Intelligentia per marepergentent, idem de Cerere.- Tour meaning is, 
 Neptune// a Mind which with underjlanding pajjes through the Sea, and 
 the like of Ceres through the Earth. Laftly, to name no more, Maxi- 
 
 Dtffert.^o. fffffj lyrjus agreeth alfo herewith, JcaAei x //\t) Ai'a vSv 7r§tffeiiTOTov,&c. 
 
 tUv ae,fAoviav • Tou are to call Jupiter that Princely Mind, which alt 
 things follow and obey, &C. and Neptune that Sphit, which pajfing 
 through the Earth and Sea, caufes their State and Harmony. 
 
 L^aiy, that theCeThree Jupiter, Neptune znd Pluto, were not Three 
 really Diftinft Subftantial Beings, but only fo many Several Names 
 for One Supreme God (according to the True and N^itural Theology of the 
 Pagans) is thus plainly declared by Paufanias in his Corinthiacks j he 
 there expounding the meaning of a certain Statue of Jupiter, with 
 T/6ree Eye/ (called the Country-^K/^/fer of the Trojans) in this manner* 
 
 fJ;(X(n\(^av, Sit? //,\t) Xoyo^ icomc, 'ird\i\Qv '^v av6§d)7r5;V. "ov 3 o^^y^v cpwaj? inro 
 
 ocp&xKfA.o'i'; ofi; ^^' iv o-mmimc, a.-n dv "vxlc, i^m iwi? Kiyif^d^Mi Aii|e(nv aj- 
 yw\oi T OUT TV-n-v ^Eci' • Now that this Statue of Jupiter nas made to 
 
 have
 
 Chap. IV. The fame Natural God. 495 
 
 have Three Eyes^ one may gtief this to have been the reafon : Becaufejirfi 
 the common jjieech of all men makes Jupiter to reign in the Heaven. A- 
 gain he that is faid to rule under the Earthy is in a certain Vcrje of Ho- 
 mer callcdXtus or Jupiter too^ namely the Infernal or Subterraneout 
 Jupiter together with Proferpina. And laifly JPSchylus the fan of^w 
 phorion, calls that God rvho is the King of the %ea. alfo Jupiter. Where- 
 fore this Statuary made Jupiter with Three Eyes^ to jignific^ that it is 
 One and the fame Cod, which rukth in thofe Three fcvcral Tarts of ike 
 World , the Heaven , thi Sea , and the Earthy Whether Paufanias 
 were in the right or no, as to his Conjefture concerning this Thrce- 
 ey'd Statue oi' Jupiter, it is evident that himfeJf and other ancient 
 Pagans acknowledged Ji/p/ter, Neptiine and Pluto, to be but Three fe- 
 veral Names and Parti il Conftderations of one and the fame God, who 
 ruleth over the Whole World. And fince both Proferpina and Ceres 
 were really the fame with Pinto, and Salacia with Neptune : we may- 
 well conclude, that all thefe, Jupiter^ Neptune, Salacia, Pluto, Proferpina 
 and Ceres, though feveral Poetical and Political Gods, yet were really 
 taken but foi One and the fame Natural and Philofophical God. 
 
 Moreover as Neptune was a Name for God, as manifefting himfelf 
 in the Sea and ruling over it,(b was Juno another Name of God as aft- 
 ingin the Air. This is exprefly affirmed both by Xcnocrates in Stob^m, 
 and Zeno \nLaertius. And St. Aujlin propounding this ^£re, why 
 Juno was joyned to Jupiter as his wife and Sifter, makes the Pagans 
 anfwcr thus to \x,§Hia Jovem (inquiunt) in Aithere accipimus,in Aere 
 Junonem : bccaufewe callGod in the ^jher Jupiter, in the Air Juno. 
 But the reafon why J»»o was Feminine and a Goddefs, is thus given by 
 Cicero, Effaminarunt autem eum, ]unon\que tribuerunt, quod nihil eft 
 aere wolltus, thry effeminated the Air and attributed it to Juno a God- 
 def^, bccaufe nothing kfofter than it. Minerva was alfo fometimes ta- 
 ken for a Special or Particular God, and then was it nothing elfe (as 
 Zeno informs us) but a Name for the Supreme God as Pajfzng through 
 the (Higher) JEther : Which gave occafion to St. AuJiin thus to ob- C.D.Li^cio, 
 )eft againft the Pagan Theology, Si <£theris partem Superioretn Miner- 
 va /fwcrt dicilur^ C^ hac oc c af lone finger e Poetas, quodde Jovis Capita 
 vatafit, cur non ergo ipfa potius Deorum Regina deputatur, quod ft Jo- 
 ve Superior .<? // Minerva be faid , to pofief the Higheji part of 
 the ^ther , and the Poets therefore to have feigned her to hive 
 been begotten fom Jupiter'/ head, why is not fl)e rather called the 
 ^cen of the Gods, f nee fie is fuperiour to Jupiter ? Furthermore as 
 the Supreme God was called Neptune in the Sea, and Juno in the Air, 
 fo by the fame reafon may we conclude, that he was called J'ulcan in 
 the Eire. Laftly, as the Sun and Moon, were themfelves fometimes 
 worfhipped by the Pagans for Inferiour Deities, they being (lippofed 
 to be Animated with Particular Souls of their own 5 fo was the Su~ 
 premeGod alfo, worfhipped in them both (as well as in the other 
 Parts of the world) and that under thofe names of ApoUo, and Dian.i. 
 Thus the Pagans appointing a God to prefide over every Part of the 
 world, did thereby but make the Supreme God Polyonymous, all thofe 
 Gods of theirs, being indeed nothxn^hxxt Several Names of him. 
 Which Theology of the Ancient Pagans, Maximus Tyrius, treating 
 
 E e e 2 concern- 
 
 \
 
 494 Many other Pagan Gods^ in St. Auflin j B o o k I. 
 
 p. 1 63 
 
 concerning Homer's Philofophy (after he had mentioned his Tripartite 
 Empire of the world, (bared between Jupiter, Neptu»e, and Pluto) 
 ^■rr . thusdeclareth, <^>cK </^' «v k^ oCSh.ax, 7r«/p' 'o/An'^fi) a?j^$ }i} f^is\c,'nvJAQ- 
 ^ttcjV oio/x^^^TZDV cov |U\o avoiilo? d)^ jw>o;?5.'V «n.»e, o j <piAo(7Vcpo(; Cj^ir^y. 
 IJuiiZiV ifiv cw-jtS }l) age-ro; a^xw, aA\' 'A6kyoc Atytfcu, &;c. Ton may find 
 alfo in Homer,o//jer Frincipks^and the Originals of Several names ; tphich 
 the ignorant hear as Fables., but a Vhilofopher will ttnderjiand as Things 
 and Realities. For he ajjigns a Frinripk of Virtue and Wifdom^ which 
 he calls Minerva, 5 another of Love and Defire, which he calls Venus, 
 another of Artificialncfs and that is Wu\c2in^ who rides over the Fire. 
 And Apollo alfo with him prefides over Dancings , the Mufes over 
 Songs, Mars over PVar, iEolus over IVinds, and Ceres over Fruits. And 
 then does he conclude thus, ti, a^v fxi^c 'oyj^cti a^fov, »<5^ ^vdvs oc- 
 'm^ov^ i^ ix-^y'^ tgn^tiov, ocMoc Tra'vTa /LW^SdcdV oi'0|x<x't?i-v, £, ^dav hoyccv, ;^ Seicu; 
 •rfX^M?- .S"^ that no part neither of Nature, nor of the World, is to Homer 
 GodleJ?{oT void of a God) none defiitute of a Ruler, or without a Su- 
 feriour Government j but all things full of Divine Names^ and of Di- 
 vine Reafon , and of Divine Art. Where his 3ea ovo'^Ta, his Divine 
 names, are nothing but Several Names of God, as manifelting himfelf 
 varioufly in the feveral Things of Nature, and the Tarts of the world, 
 and as prefiding over them. 
 
 Wherefore befides tfeofe Special Gods of the Pagans, already men- 
 tioned, that were appointed to prefide over feveral Parts of the 
 world, there are Others, which ate hm feveral Names of the Supreme 
 God neither, as exercifing feveral Offices and FunSions in the world, 
 and bellowing feveral Gifts upon mankind : as when in giving Corn 
 and Fruits he is called Ceres, in bellowing i^Fine Bacchus, in mens 
 recovery of their He<i///j, ^fculapius, in prefiding over Traffic/^ and 
 Merchandizing, Mercury, in governing Military Affairs, Mars, in or- 
 dering the Winds jEolus, and the like. 
 
 That the more Philofophick 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 fame Supreme Natural 
 God, is evident irom the teftimonies of Antiflhencs, Plato, Xenocrates, 
 Zeno^ Cleanthes, and Chryfippus (who allegorized all the Fables of the 
 Gods accordingly ) and oi Sc<£vola the Roman Pontifex, of Cicero, 
 Varro, Seneca, and many others. But that even their Poets alfo, 
 did fometimes venture to broach this Arcane Theology , is manifeft 
 from thofe Fragments preferved, of Hermefianax the Colophonian a- 
 mongfl: the Greeks, and of Valerius Soranus amongft the Latins 3 the 
 former thus enumerating the chief Pagan Gods, and declaring them 
 to be all but one and the fame IV«/»t» 5 
 
 Pluto, Perfephone, Ceres, & Venus alma (S^ Amores., 
 
 Trit' '
 
 Chap. IV. All Ont and the Same Jupiter. 49 < 
 
 Tritoftejj Nereus^ Tethys, Neptumts C^ ipfe, 
 McrcuriitSy Jiifia, Vulcanus^ Jupiter^ ^ Pan, 
 Diana, C^ Pfjabux Jaculutor, Jnat Deus Unus. 
 
 The Latter pronouncing Univerfally, that Jupiter OmnipoteKs^ is 
 
 .' ■ -Deus Vntis d^Omnei, 
 
 One God, and All Gods, Whether by his Jupiter he here meant the 
 SohI of the fVorldon]y, as Varro would interpret him agreeably tohis 
 own Hypothefis, or whether an AbjlraS Mmd fuperiour to it 5 but 
 probably he made this Jupiter to be All Gods, upon thefe two Ac- 
 counts 5 Firftas he was the Begetter and Creator of all the other Natu- 
 ral Gods, which were the Pagans Inferiour Deities (asiheStars and 
 Demons) Secondly, as that all the other Poetical and Political Gods^ 
 were Nothing elfe but Several Names and Notions of him. 
 
 We (hall add in the laft place, that St. Aujiin making a more Full 
 and Particular Enumeration of the Pagan Gods, and mentioning a- 
 raongtt them many others befides xheSeleU Roman Gods 5 (which are 
 not now commonly taken notice of) does pronounce Univerfally of 
 them all, according to the fence of the more Intelligent Pagans 3 
 That they were but One and the fame Jupiter ^ Ipfe in ^ there jit Ju- De Civ. bi 
 piter, Ipfe in Aere Juno, Ipfe in Mart Neptunus, in Inferioribus ctiarn -^^^ 4-<^. n. 
 Maris Ipfe Sahda, inTerra Pluto, in Terra Inferiore Proferpina, /« 
 Focif DoMijiicis Vefta, in Fabrornm forntce Vulcanus, in Divinanti- 
 bus Apollo, in Mcrce Mercurius, in Jano Initiator, in Termino Ter- 
 minator, Saturnus in Tempore., Mars e^ Bellona in BelJk, Liber iit 
 Vineis, Ceres in Frumentis, Diana in Sylvk, Minerva in Ingenik, 
 Ipfe {it poUrcm^Q etiam iUa Turba quaji Plebeiorum Deontm, Ipfe profit 
 nomine Liberi Virorum Seminibiti , d^ nomine Liberie F<eminarum. 
 Ipfe fit Diefpiter , qui Partum pcrducat ad Diem : Ipfe fit Dea 
 Mena , quam pr^fecerunt Menfiruis Fteminarum, Ipfe Lucina , qus 
 a Parturientibus invocatur , Ipfe Opem ferat nafcentibus , excipiens 
 eosfinu Terr£, & vocetur Opis. Ipje in Vagitu os aperiat, d>- vocetur, 
 Diui Vagitanus. Ipfe Itvet de Terra, C^ vocetur Dea Levana. Ipfe Cu- 
 nas tuealur & vocetur Dea Cunina. Sit Ipfe in Deabus illis qu^fata nu" 
 fcentibus canunt, C^ vocantur Carmentes. Pr<efit Fortuity, voceturque 
 Fortuna. In Diva Rumina mammam parvulis immulgeat. In Diva Po- 
 tina Potionem imm/Jceat. In Diva Educa Ejcam pr<ebeat. De Pavore 
 infintium Paventia nuncupctur, Defpe qu£ venit Venilia j de Folupta- 
 fe Volupia. De /4t?« Agenoria. De Jiimulis quibus ad nimium a&um 
 homo impellitur Dea Stimula nominetur. StrenuaDeaJit,Jirenuumfa- 
 ciendo. Numeria qute numerare doceat , Camsna qu£ canere. Ipfe 
 fit d> Deus Confus prtcbendo Confilia j C^ Dea Sentid fententias infpi-^ 
 rando. Ipfe Dea Juventas, qu£ poji pr£textam excipiat Juvenilis £ta' 
 tis Exordia. Ipfe fit Fortuna Bar bat a qu£ adult os barba induit quos bo' 
 norare voluerit. Ipfe in Jugatino Deo Conjugesjungat 5 d^ cum Virgini 
 uxori zonafolvitur Ipfe invocetur d^ Dea Firginenfis invocetur. Ipfe fit 
 Mutinus, qui eji apud Gr£cos Priapus, ft non pudct. H£c omnia qus 
 dixi, e^ qu£cunqHe non dixi, hi omnes Dii De£que fit Unus Jupiter 5 
 
 flVQ
 
 49^ T^e Philofophick Theology, B o o k. I. 
 
 fiveftfit nt quidamvoluKt omnia ijia Partes ejus, ficut eis vicktur qui- 
 bus cum placet ejje Mundi Animum , ^ivc I'irtutes ejus, qua fententia ve- 
 lut magnorum multorumque DoBorum eji. Let us grant according to 
 the Tagans, that the Supreme God is in the y^ther Jupiter; in the Air 
 Juno, in the 6e<i Neptune , in the lower farts of the Sea Salacia? in 
 the Earth Pluto i in the inferiour parts thereof ProCerpina j in the DO' 
 meHick^hirths Vefta; in the Smiths Forges Vulcan ; in Divination A- 
 pollo j in TraJJic/i and Afcrchandize Mercury ; in the Beginnings of 
 things Janus , in the Ends of them Terminus 5 in Time Saturn 5 in Wars 
 Mars and Bellona -, in the Vineyards Liber ; in the Corn-fields Ceres 5 
 in the Woods Diana, and in Wits Minerva. Let him be alfo that troop 
 of Plebeian Gods •, let him prcfide over the feeds of men under the Name 
 of Liber, and of women under the name of Libera 5 let him be Diefpii- 
 ter that brings jorth the birth to ligbt ^ let him be the Goddefi Mcna, 
 whom they havefct over tcomens monthly courfes i let him be Lucina, in- 
 voked by JVC men in child-bearing ^ let him be Oph who aids the ncn> 
 born Infants j let him be Deus Vagitanus that opens their mouths to 
 cry-j let him be the Coddef Ltxzm^which isfaid to lift them up from the 
 Earth ; and the Goddcf Cunina that defends their Cradles j let him be 
 the Carmentes alfo who foretel the Fates of Infants 5 let him be For- 
 tune as prefiding over Fortuitous events 5 let him be Diva Rumina 
 which fuckjcs the Infant with the Breajis -^ Diva Potina which gives it 
 drink j and Diva Educa which affords it meat ; let him be called the 
 Coddef^ Pavenlh, from the Fear of Infants j the GoddeJfVcmWa from 
 Hope ':) the Godd(j?Vo\\ip\sk from Pleajure j the Goddef Agenonafiom 
 ABing ; the Goddef Sumu]2Lfom Provokjng'j theCoddefStvenuz from 
 making Strong and Vigorous , the Goddef Numex'ia which teacheth to 
 Number j the GoddeJ^Camxna which teaches to Sing '■> let him be Deu9 
 Confus, as giving Counfelj and Dea Sentia as infpiring men with Senfe 5 
 let him be the CoddcjS' Juventas which h^fs the GuardianJJjip of young 
 men J and Fortuna Barbara which upon jome more than others liberally 
 bejioweth beards --i let him be Deus Jugatinus which joyns man and wife 
 together 5 and Dea Virginenfis, which is then invoked when the Girdle 
 of the Bride is loofed ; Lazily let him be Mutinus alfo (which is the fame 
 tvith Priapus amoncji the Gneksy/you will not be afiamed tofay it.Let all 
 thefe Gods and Goddeffes^ and many more (which I have not mentioned) 
 be One and the fame Jupiter, whether as Parts of him, which is agreeable 
 to their opinion who hold him to be the Soul of the world j or elfe as his 
 Vertues only^ which is the fence of many and great Pagan DoB or s. 
 
 But that the Authority and Reputation of a late Learned and In- 
 duftrious Writer, G. I. Vojftus may not here ftand in our way or be a 
 Prejudice to us, we think it neceflary to take notice of one paflige 
 of his, in his Book De Theologia Gentili^ and freely to cenfurethe 
 the fame 5 where treating concerning that Pagan Goddeft Venus, he 
 writeth thus ; Ex Phihfophica. de Diis DoBrina, Venus eji vel Luna. 
 (ut vidimus) vel Lucijer, five Hefperns. Sedex Poctica ac Civili^/upra 
 has ccglosjiatuuntur Mentes qudcdam a. Syderibus diverJ£ ; quomodo Jo- 
 vem, Apollinem, Junonem. Venerem, c£terofquc Deos Confentes, con- 
 (iderarejubet Apuleius. Quippeeos, (inqnit) Natura Vidbus noftris 
 denegavit : necnon tarnen Intelleftu eos mirabundi contemplamur, 
 
 acie
 
 C H A p. I V. Not the fame with the PhyfioJogicaJ. 497 
 
 aciemeatis acrius contemplantes. ^j^id apertius hie quam ab copper 
 Deos ConfcHtes intelligi^ non Corpora Ccelejlia vel SHbcceleJlia^ fed jub- 
 limiorem qHunddm Naturaf», nee tjtfi animis eonfpicuam .<? Aecording 
 to the Fhibjophick^ Doiirine concermng the Gods, Venus is either the 
 Afoo», orLiic'iier, ^^rHefperus, but aceording to the Poetic^ and Civil 
 Thcobgj of the Pagans, there were certain Eternal Minds , placed a- 
 bove the Heavens, dtiiin^ from the Stars : accordingly as Apuleius 
 requires us to confdcr Jupiter and ApoKo, Juno and Venus, and all 
 tbofe other Gods called Confentes ; he ajfirming of them, that though 
 Nature had denied them to ourjight, yet notvpithjianding by the diligent 
 contemplation of our A/inds me apprehend and admire them. IVhere 
 nothing can be more plain (fziihVojfiits) than that the Dii confentes, 
 were underjlood by Apuleius neither to be Celejlial nor Subcelefiial Bo- 
 dies, but a certain higher Nature perceptible only to our Minds. Upon 
 which words of his, we (hall make thefe following Remarks ; Firrtj 
 that this Learned Writer feems here, as alfo throughout that whole 
 Book of his, to miftake the Philofophick. Theology, of Sctevola and 
 V*rro, and others, for that which was Phyfiological only ; (which 
 Phy(iologtcal Theology of the Pagans, will be afterwards declared by 
 us.} For the Philof/phicli Theology of the Pagans did not Deifie Na- 
 tural zad Senjible Bodies only, but the Principal part thereof was the 
 Aflertiog of One Supreme and Vniverfal Numen , from whence all 
 their other Gods were derived. Neither was Fenns according to this 
 Vhtlofophick^ and Arcane Theology, taken only for the Moon, or for 
 Lucifer or Hefperus, as this Learned Writer conceives, but as we have 
 already proved for the Supreme Deity alfo, either according to itsU- 
 niverfal Notion, or fomc Particular Confideration thereof. Where- 
 fore the Phitofophick^ Theology both of Sc£vola and Varro and others, 
 was called Natural ^ not as Phyfiological only, but (in another 
 fence) as Real and True ^ it being the Theology neither of Cities, nor 
 of stages or Theaters, but of the World, and of the IVife men in it 5 
 Philofophy being that properly which cOnliders the Abfolute Truth 
 and Nature of things. Which Philofophrc^ Theology therefore was 
 oppoled, both to the Civil and Poetical, asconfifting in Opinion and 
 Phancy only. Our Second Remark is, That Vojfius does here alfo 
 fcera incoBgruoully, to make both the Civil and Poetical Theology as 
 fuch, to Philofaphize 5 whereas the Firji of thefe was properly no- 
 thing but the Ljtp of Cities and Commonwealths, together with P'ulgar 
 Opinion and Errour j and the Second nothing but Phancy, FiCfion and 
 Fahulofity. Poctarum iiia funt, faith Cotta in Cicero '-,nos autem Philo' 
 fiphi ejje volumus, Rerum authores, non Fabularum. Thofe things belong 
 to Poets, but we would be Philofophcrs^ authors of Things (or Realities) 
 and not of Fables. But the main thing which we take notice of in 
 thefe words of Fajjiui is this,thatthey feem toimply,the Confentes,sind 
 Seled, and other C/z;// and Poetical Gods of the Pagans, to have been 
 generally accounted, fomzny Subilantial and Eternal Minds, or Vn- 
 derjlanding Beings Supercele^ial, and Independent ^ their "Jupiter be-, 
 ing put only in an equality, with Apollo, juno, Venus, and the reft.' 
 For which fince Fojjius pretends no other manner of Proof, than only 
 from Apuleius his De Deo Socratis, who was a Platonick Philofopher ; 
 we (hall here make it evident, that he w^snot rightly underltood by 
 
 Vcj^ius
 
 498 Apuleius his B^eda^ionofthe Boo k L 
 
 i^olfius neither '-, which yet ought not to be thought any Derogation 
 from this Eminent Philologer ( whofe Polymathy and Multifarious 
 Learning, is readily acknowledged by us) that he was not fo well 
 verfed in all the Niceties and Punftilio's of the Platonick School. 
 For though Apuleius do in that Book, befides thofe Vjfible Godt^ the 
 Stars j take notice of another kind oi Invifibk ones ; fuch as the 
 Twelve Confentes, and others, which (he faith) we may animis con- 
 je£fare^ per vnrias Vtilitates in vita agenda^ anitfiadverfai in iis re^ 
 lt»Sj qmbus eorum ^nguli curant, make a conje£l«re of by our minds^ 
 from the various Vtilities in humane life, perceived from thofe things 
 rvhich each of thefe take care of •-, yet that he was no S/^<?# in this C/z/// 
 Theology ^\% manifeft from hence, becaufe in that very place, he declares 
 as well againft Superftition, as Irreligious Prophanenels. And his 
 defign there was plainly no other, than to reduce the Ciwl and Poe- 
 tical Theologies of the Pagans into fome handfome conformity and a- 
 greeraent with that Philofophical, Natural, and Real Theology of theirs, 
 which derived all the Gods from One Supreme and VniverfalNMacn : 
 but this he endeavours to do, in the Platonick way, himfelf being 
 much addifted to that Philofophy. Hos Deos infublimi £therif ver- 
 tice locatos, Plato exiHimat veros, incerporales, animates, fine ullo »c- 
 que fine neque exordio, fed prorfus ac retro aviternosy corporis contagio' 
 fiefua quidem natura remotos, ingenio ad fummam beatitudinem porre- 
 Ho, d^c. ^oruitt Parent em, qui omnium rerum Dominator at que AuSor 
 eji, folum ab omnibus nexibus patiendi aliquid gerendive, nulla vice 
 ad alicHJus rei mutua obJiri£fum^cur ego nunc dicere exordiaricum Plato 
 ccslefii facundiapr£ditus,frequentijfime pra:dicet, hunc folum majejiatit 
 incredibili quadam nimietate d^ inejjabili, non poffe peruria fermonis hu- 
 mani, quavis or at i one vet modice comprehendi. All thefe Gods placed in 
 the highefi jEther, Plato think/ to be true, inl*orporeal. Animal, tpithout 
 beginning or end, Eternal, happy in themjehes veithont any externalgood. 
 The Parent of which Geds, who is the Lord and Author of aU things, and 
 who is alone free from all bands of doing andfuffcring, whj/JJjould I go a- 
 bout in words to defcribe him.^ fince Plato who was endued with mo/i Hea- 
 venly eloquence, equal to the Immortal Gods, does often declare, that this 
 Higheji God by reafon of his excejs of Majejiy^is both ineffable and Jncom- 
 prehenjible. From which words oi Apuleitu it is plain, that according 
 to him, the TweWe Confentes, and all the other Invifible Gods were 
 derived from One Original Deity, as their Parent and Author. But 
 then if you demand, what Gods of Plato thefe (bould be, to which 
 Apuleius would here accommodate the Civil and Poetick Cods, con- 
 tained in thole Two Verfes of Ennius, 
 
 Juno, Fejla, Minerva, Ceres, Diana, Venus, Mars. 
 Afercurius, Jovi', Neptunus, Vulcanns, Apollo. 
 
 and the reft of this kind, that is, all their other Gods (properly Co 
 called) Invtftble .<? We reply, that thefe are no other than Plato's Ideas, 
 or Firji Paradigms and Patterns of things, in the Archetypal JVorld, 
 which is the Divine IntellcB (and his Second Hypojiafis) derived from 
 his firft Original Deity, andmoft Simple Monad. For as Plato writ- 
 eth in his Timeus, cakym -rbih t ulsfxav, eiKova rwlc, 5vca, this Senfibk 
 
 World
 
 Chap- IV. Pagan Gods, to PlatoV IdeaS. 490 
 
 IVorld, mujifneis be the Im.tge oj another IntcUigibk one. And again 
 afterwards, tt'.i t^i' lLa^\ oxir e<? o><^/o7dto o |uw^$ lun'sio^ i -^/WSvp/^w ,v, j-i^^. 
 gV fx/l§x? t!c/*<l TTicfiLfMTZ^v /x>i(^vi xaTa|ii;(jw;>t5^v aTiAei ^t: to/«i; »(^v t^t' av/"- l°- 
 
 toTov ouJTiif eivw n^Zfj^. Toe y- cJV vohtx ^d-'oc Trdiloidx-iivo i^^ ioLvrziJ' '20^- 
 
 ^F/j<«? Animal avas the Patterrr^ according to vehofe liJ{enef he that made 
 this great Animal of the World, framed it ^ certainly we mHji not think. 
 it to he any V articular Animal, fince nothing can be perfeCl tohich «• 
 made according to an imperfect copy. Let hi therefore conclude it^ to be 
 that Animal^which containeth all other animals in it^as its Parts. For that 
 Intelligible World containcth all Intelligible Animals in it^ in the fame 
 manner as this Sen(ible lVorld.doth us and other fenfible animals. Where- 
 fore vUto himfelf here and elfewhere fpeaking obfcurely of this J«- 
 telligible World, and the Ideas of it^ no wonder if many of his Pagan 
 followers, have abfurdly made To many DiflinCi Animals and Gods 
 of them. Amongft whom Apulcius accordingly would refer all the 
 Civil and Poetick.Gods^ of the Pagans (I mean their Gods, properly 
 fo called, Invifible) to this Intcl/^gible world of Plato's, and thofe fe- 
 veral ideas of it. Neither was Apuleius fingular in this, but others !«?!'!'?? 
 of the Pagan Theologers did the like, as for example jf«//\z« in his Book "" ^' 
 
 againft the Chriftiansi^ota? miiAla uKoc-mv t»$ eiucpavil'?, v\Kio\; £, cnU- 
 vLw, «s-?ix Jt, xeS'-^^^ '^'^' S"^' ''^'' acpocViSv eioiv eijMvt?- o (paxvofj^Q- td?^ o'. 
 cp6aA/Uo?<; viAi©-, TO i'ohto it, /ji^'/i cpoavo/^'s • K^-inlKiv, \\ cpouvo^^'n -mqocp^xK- 
 1X01% HOA'V aiKlwv\ , ;9 7^'' oL^av t'msisi', ^\tdnq eioi r^^^ voHv^^ cwddis? §1/ t»c 
 
 7r?ctA6ovTW?, n\a7S)V oi'J^v &«^'to5 zv c^mv ^ijxzi^yic, 6 -Tia/p' (W-nS^ ^o\^ "^Pj^ 
 
 ■yo? Sto? '^.', T^xvii'^V-^i'^SH a^vov ^9 yiiS, ;t, 3^cAa(xy«v, )c, oi^x -f^vtiTa.!;, 
 Toi. rk-mv i-Qyi-ruim - Phto indeed fpeal{eth of certain VifibleGods the- 
 Sun, and the Moon^ and the Stars, and the Heaven 5 but thefe are all 
 but Images of other Invi\lble Gods , that Visible Sun which we fee with 
 our eyes, is but an Image of another Intelligible and Invifible One : fa 
 Ukewife the I'ifible Al)on, aud every one of the Stars , are but the 
 Images and Refemblanccs of another Moon, and of other Stars Intelligible, 
 wherefore Plato acknowledged alfo thefe other Invifible Gods, irtcxiflina 
 and co-exifling with the Demiurgus, from whom they were generated 
 and produced. That Demiurgus in him, thus befpeal{ing thefe Invifible 
 and Intelligible Gods ^ Te Godi of Cods, that is, Te Invifible Gods, who 
 are the Gods and Caufes of the rijible Gods. 'I hire is one common maker 
 therefore of both thefe kinds of Gods ; whofirjl of all made a Heaven 
 Earth,Sea,df' Stars, in the Intelligible World,as thcArchetypcs ^Paradigms 
 cftheje in the Senfible Where S. Cyril in his Confutation writeth thus, 
 'ioiKi 3 SJ(X TaTS.-v "flvvcuQ^ v,ij1v 'isA/avoi;, -m^ l^ctc, ^iKicdrx.i )caf<xJVi\ai', xg 
 Troll iwS/j isQioA, iij ucpesTJcvcu jtaO' iouj'm<; Bti^v^^i^cu nAaTz^v, ttoII 3 >& caV- 
 
 ■ voiac, eivcu 3f5 Siof^i^tToic • ttAhv oto-i; -s^ Scv t^i ;^to7? cu'jt^ /-t<x6n'ra7^ o-ttk- 
 ^{JViiTov itvcu cpxai -r fc^ TSif <5^ Koyov 01 tcwtdc -ny^viidci • tdI ^ e^ yaiPiizo, 
 (pt^Qh 6 ' A^icziiKvic , -n^iiisixccTtx. ycl^ '^, k, ei 'igiv, i^v vr^? tov Koyov 
 This our excellent Julian, by his Intelligible and Invifible Gods, feems 
 here to mean, thofe Ideas, which Plato fometimes contends tobeSub- 
 
 Jiances.^ and tofubfiji alone by themfelves, andfometimes again deter mi' 
 
 F f f neth
 
 500 The Intelligible Gods^ of Julian Book!. 
 
 neth to be nothing but Notions or Conceptions in the mind of God. 
 But however the matter be^ the skilful in this kind of learning af- 
 firm , that thefe Ideas have been rejc&ed by Plato'/ ovph D/jciples^ 
 Ariftotle difcarding them as Figments , or at leaii , fuch as being 
 Tjteer notions^ could have no real caafality and influence upon things. 
 But the meaning of this Pagan Theology, may be more fully un- 
 dcrftood from what the (ame St. Cyril thus further objefteth againftit, 
 
 yluJ it) »55tv6v TJx.vMffW-MV©^' ''■^ Toivi/v xxzSzi K^ aviic Si&^wAo^r&^v G^«/p- 
 
 <pM(riv ou)t»?, fsm\}-nv.%y^\ "n Kj evuTra^X'l'' ocwTZtT j Trni;, ei'Tri/A.oi, W ajA.vi'iiTfit) .3fid 
 awvTm^^ei li ^vvhtJi' i G^uW^^e! 3 J^^ Tn:?ov t^ttov •, vi/xS? ^i/^ ^ a^S^iif ov o'yra 
 
 fd^cwiZf^^ TT^oeMSi/ (^ -ytvviiTS? If OjutS • 6 ^ y<. ^ nXcL-navi^ Aj^iciiirdau, mv- 
 nyi^i; aKg^/gt)?, (x^vmTov yw^ evca cfi'iri t avcoic^TZ^ 5tov a^uTjagx.fi" D >t, i^ 
 
 cov The (ence whereof feems to be this 5 Julian addeth, that the God 
 of the TJniverJe who made Heaven and Earthy is alike the Demiurgus 
 both of thefe Senfble and of the other Intelligible things. If therejbre 
 the Ingenit God, be alike the Creator of both, how can he ajfirm thofe 
 things that are Created by him, to co-exiji jvith^ and inexTJi inhim ^ 
 Hovp can that which is created, co.exiji with the Ingenit God .<? but much 
 lef can it inexiji in him. For we Chrifiians indeed affirm, that the 
 Unmade ivord of God, doth of necejfity co-exiJi with^ and inexifi 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, ajfrmeth notwit/jjiinding thofe things which were Made 
 and Created by him, to inexifi in him , thus mingling and confounding 
 all things.* Where notwithftanding, Julian, and the Platonick Pa- 
 gans would in all probability reply , that thofe ideas of the Intelligible 
 and Archetypal IVorld (which is the Firfl: vS$ or IntelJeSl) proceeding 
 from the Highe^ Hypojiajls, and Original Deity ^ by way of Neceffary 
 and Eternal Emanation, are no more to be accounted Creatures, than 
 the Chriftian Aoy©-i and therefore might, with as little abfurdityjbe 
 faid to exift, (Vith and In, that Firji Original Deity. But befides, the 
 fame Julian elfewhere in that Book of his , accommodates this Pla- 
 tonick Notion alfb, to the Pagan Gods in Particular, in like manner 
 as Apuleius had done before, he writing o^ Jtfculapius, after this cant- 
 ing way, 6Y' Zi^?, g^ ij^j td7? von-m?? t| Ioo^tS -r 'As-RAnTnov i'fbuwaw.&i 
 
 Cw. C.-tUl. >. , 1 - r^ \ (| . , / I o '- > c' '^ ^ Vn I - . c ' ' / 
 
 L (: P 100 ^ y^^ ^ I^H/XX ^COlK tJtCpHVtV • XT©^ b'TTl yri fc| a^V» TTDOIOTC. 
 
 &c. Jupiter, amongfi the Intelligible things, generated out of hi mfe If 
 jEfculapiuSj and by the Generative Life of the Sun manifejied him 
 here upon Earth, he coming down from Heaven and appearing in a Hu- 
 mane Form, firll about EpidauruSj and from thence extending his falu- 
 tary power or vertue, over the whole Earth. Where yF.fculapius is Firft 
 of all, the Eternal idea of the Medicinal Art or skill, generated by 
 the Supreme God, in the Intelligible world 5 which afterward by the 
 Vivifick Influence of the Sun, was Incarnated , and appeared in a. 
 humane form at Epidaurus. This is the Doftrine of that Julian, who 
 was fo great anOppofer of the lacarnation of the Eternal Logos, in 
 
 oui*
 
 C H A p" I V. and Others, The Divine Ideis. '^oi 
 
 our Saviour Jefus Chrift. Neither was this Doftrine, oi Aluny Intel- 
 ligible Gods^ and rowers EterKaL (of which the ArchetypallVorld con- 
 fi(Verh) firft invented, by Platonick ragans, after the times of Chri- 
 ftianity, as fome might fufpeft 5 but that there was fuch a thing ex- 
 tant before amongrt them alfo, may be concluded from this pallage 
 of P kilo's. &A CjV 6 ^tli oc/JM^Tisg .-^t^i cuJr i\& S^v<ZjUe($ a^a^ya^ ^, ozy-rK- ^iConfnf.t. 
 g^s^rS ytvofjiS>^is Wotx?* iSi' aZ riizdv t^^ ^vx/jiAav, aozJ/Wo$ v.cd voniig 5 ■* J ••''•"■■ 
 
 ibs-'^ St©^ auixamv c'^To?? • >caTa7rAay--'iT£; 5v Tivl? tIo) tjwcTi^s -2^1' hJktiia^iV 
 (pdaiVy « jiwvov oAs? i^i^i'iccattv , aMo. noa to x^AAisk 7^'' aV ounX'?? />l«^2v ,' 
 
 Though God be hut one^ yet htth he about himfelf Innitmeruble Aiixiliato- 
 ry Powers^ all ol them falutiferous and procuring the good of that rthich 
 is made, &c. Moreover by thejc Powers and out of them^ is the Incor- 
 poreal avd Intelligible World compj&ed^ which is the Archetype of this 
 viflble World, that confljiing of Inviflble iddts, as this doth of vifibh 
 Bodies. Wherefore jomc admiring, with a kjndof aJioni/Jjment, the Nature 
 of both theferrorldt, have not only Deified the whole of 1 hem, but alfo the 
 mo[i excellent parts in them, at the Sun and the Aloon and the whole 
 Heaven, which they fcruplc not at all to call Gods. Where Philo (hems 
 to fpeak of a double Sun, Moon, and Heaven as Julian did, the one 
 Senfibl'', the other Intelligible. Moreover Plotinus himfelf fomet'raes 
 complies with this Notion,he calling the Ideas of the Divine iKtelleS^ 
 voHTa; 3t»?, Intelligible Gods -i, as in that place before cited, where hei 
 exhorteth men afcending upward above the Soul of the World, 
 ^Es^UjUvav voHTa?, To praife the Intelligible Cods, that is, the Divine In- 
 telletl-,which as he elfe where writeth is both, l(?;t, tidMoi One and Manji 
 
 We have now given a full account of Apuleins his fence in that 
 Book De Deo Socratis, concerning the Civil and Poetical Pagan Gods 5 
 which was not to aflert a Multitude of Subjiantial and Eternal Dei- 
 ties or Minds Independent in them ^ but only to reduce the Vulgar 
 Theology oC the Pagans, both their Civil and Poetical, into forae 
 conformity with the Natural, Real, and Philo fophick^ Theology ^ and 
 this according \o Platonick^ Principles. Wherein many other of the 
 Pagan Platonijis , both before and after Chriftianity concurred 
 with him; they making the Many Pagan Inviftble Gods, to be really 
 nothing but the Eternal ideas of the Divine Intel/e&, (called by them 
 the Parts of the Intelligible and Archetypal World) which they fup- 
 pofed to have been the Paradigms and l-*attcrns according to which 
 this Senftble 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 Monftrous Ex- 
 travagancy, in thefe Platonick^ Philofophers, thus to talk of the Divine 
 Ideas, or the Intelligible and Archetypal Paradigms of things, not only 
 as Substantial, but alfo as fo many feveral Animals, Perjons, and Cods^ 
 it being their humour thus upon all (light occafions to multiply Gods j 
 yet neverthelefs murtit be acknowledged, that they did at the very 
 fame time declare, all thefe to have been derived from One Supreme 
 Deity, and not only fo, but ahb to exift in it ; as they did likewife 
 at other times, when unconcerned in this bufinefs of their Pagan P<7-^ 
 
 Fff 2 lytheifm.
 
 502 The Pagany Invifible Gods^ the Book I. 
 
 lytheifm^ freely acknowledge all thefe intelligible ideas, to be Really 
 nothing elfe, but voiifvuxia. Conceptions in the Mind ofGod^ or the Firji 
 lKtelle& (though not fuch Slight Accidental and Evanid ones, as thofe 
 Conceptions and Modifications of our humane Souls are) and confe- 
 quently not to be fo many Diftinft Subjiances, Perfons, and Gods, 
 f much lefs Independent Ones') but only fo many Partial Conjiderations 
 of the Deity. 
 
 What a Rabble of Invifible Gods and Goddejjcs, the Pagans had, be- 
 fides thofe their Dii Nobiles, and D/i Jllajorum Gentium, their Noble 
 and Greater Gods (which were the Confeutes and SelcSli) hath been 
 already (howed out of St. Aujiin, from f^arro and others , as namely, 
 Dea Metta, Deus Vagitanus, Dca Levana, Di-a Cur.ina, Diva Rumina^ 
 Diva Potina, Diva Edttca, Diva Puventina, Dea Venilia, Dea Agenoria, 
 Dea Stimula, Dea Strenua, Dea Numeria, Dens Confus, Dea Sentia^ 
 Deus Jugatinus, Dea Virginenfis, Deus Mutinus. To which might be 
 added more out of other places of the fame St. Auflin, as Dea De- 
 verra^ Deus Domiducus, Deus Domitius^ Dea Manturna, Deus Pater 
 Subigus, Dca Mater Gretna, Yiea Pertunda, Dea Rufina, Dea Collatina, 
 Dea Vallonia, Dca Seia, Dea Segetia, Dea Tutilina, Deus Nodotus, Dea 
 Volutinay Dea Patelena, Dea Hojiilina, Dea Flora, Dea LaQurtia, Dea 
 Matura, Dea Runcina. Befides which there are yet fo many more of 
 the(e Pagan Gods and Goddefles extant in other Writers, as that 
 they cannot be all mentioned or enumerated by us^divers whereof have 
 Very Small,Mean,and Contemptible Offices affigned to them, as their 
 names for the moft part do imply 5 fome of which are fuch, as that 
 they were not fit to be here interpreted. From whence it plainly ap- 
 pears, that there was fXtrMv a^tov, nothing at all without a God to thefe 
 Pagans, they having foftrong a Perfwafion, that Divine Providence 
 extended it felf to all things, and exprefling it after this manner, by 
 alligning to Every thing in Nature, and Every part of the World, and 
 Vi'hatfbever was done by men, fome particular God or Goddefby name,tQ 
 prefide over it. Now that the Intelligent Pagans, fhould believe in 
 good earneft, that all thefe Invijible Gods and Goddeffes of theirs, were 
 fb many Several Subfiantial Minds, or Vnderjianding Beings Eternal 
 AndVnmade, really exifting in the World, is a thing in it felf ^z- 
 terly Incredible. For how could any poffibly perfwade therafelves, 
 that there was One Eternal Unmade Mind or Spirit, which for ex- 
 ample, EfTentially prefided over The Rockings of Infants Cradles, 
 and nothing clfe? another over the Sweeping of Houfes ? another 
 over Ears of Corn ? anotherover the Husks of Grain ? and another 
 over the Knots of Straw and Grafs, and the like? And the Cafe is the 
 very fame, for thofe other Noble Gods of theirs (as they call them) the 
 Confentes, and Sele&i 5 fince there can be noreafbn given, why thofe 
 fhould all of them, be fo many Subfiantial and Eternal Spir;is Self- 
 exigent ox Vnmade, if none of the other were fuch. Wherefore if 
 thefe be not all, fb many Several Subfiantial and Eternal Minds, Co 
 many Selfexijiing and Independent Deities, then muft they of neceiii- 
 ty, be either Several Partial Confiderations of the Deity, viz. the Se- 
 veral Manifefiations of the Divine Power and Providence Perfonated 5 
 or dCe Inferiour Alinificrs of the fame. And thus have we already 
 
 (hewed
 
 C H A p. I V. Divine Vertues and Powers Deified^ 509 
 
 (hewed, that the more High-flown and Platonick Pagans, (asJuliaM^ 
 yipuleius ind others') underltood thefe Confentci and Seleft Gods, and 
 all the other Invifiible ones, to be really nothing elfe, but the Ideat 
 of the Intclli([il>le and Archetypal IVorlcl^ (which is the Divine Intellcli) 
 that is indeed, but Partial ConficJerations of the Deitj^ as Vertually 
 and ExempUrily conteining all things : whilft others of them, going 
 in a more plain and eade way, concluded thefc Gods of theirs, to be 
 all of them, but (evera! Names and Notions of the One Supreme Dcz- 
 /v, according to the Varioui Manifejlations of its Power in the world 5 
 as Seneca exprefly affirmeth, not only concerning Fate, Nature and 
 Fortune, C^c. but alfb Liber Pater^ Hercules, and Alcrcurj, (before 
 mentioned by him) that they were Omnia ejufcJem Dei Nomina, varie 
 utentk Ju'apotejiate, all Names ffOve and the fame God, as diverflyujing 
 his power -^ and asZeno in Laertius concludes of all the reft : or elfe, 
 Cwhich amounts to the fame thing)that they were the Several Vorrers 
 and I'ertues of One God FiUitiouJIy Pcrfonated and Deijied^ as the Pa- 
 gans in Eufchius apologize for themfelves, that they did ^omm' to^ Pr^v.L.;c, 
 ao^T»? SvvociA.e<; cujto tv '(f)ri TrnQiv, Deifie nothing but the Invifihle '?•/'• ■^'' 
 Powers of th It God which is overall. Nevcrthelefs becaule thofe Se- 
 veral Powers of the Supreme God were not fuppofed to be all execu- 
 ted immediately by himfelf, but by certain other uTrs^yil Sl/va^ia?, 
 Subfervient Miniflcrs under him, appointed to prefide over theSeve* 
 ral Things of Nature, Parts of the World, and Affairs of Mankind 
 (commonly called Demons ij therefore were thofc Gods fometimes 
 taken alfo for fuch Subfervient Spirits, or Demons coUeftively ^ as 
 perhaps in this of Epicfetus, idn 6 ^icpv^Q^ vrv^LV^ i o'nx.v ow-nj' 5^f>?, S 
 p.iKTtgt, » Tzf aUKm' ai "^ iht tTroiWv 3eo? la/xiocv 7y'' anfjUiV, aMot "t l.i c.r.f.Sf. 
 A'ioKov- IVhenwill Zephyrus or the IVefi-wind blow ^ When it feemeth 
 good to himfelf or to iEolus 5 for God hath not made thee Steward of the 
 )vindf, but JEolus. 
 
 But for the fuller clearing of the whole Pagan Theology, and efpeci- 
 ally this one Point thereof, that their noAu6£i'a, was in great part no- 
 thing elfe but UoKvMVfxiocythcir Poljitheifm or Multiplicity of Gods ^nothing 
 but the Pulyonymy of One God, or his being called by Many Perjonal 
 Proper Names, Two Things are here requilite to be further taken no- 
 tice of j Firft, that according to the Pagan Theology , Cod was con- 
 ceived to be Diffufcd throughout the whole IVorld, to Permeate and Per- 
 vade all things, to Exiji in all things, and Intimately to All all things. 
 Thus we obferved beibre out of Horui Apollo, that the Egyptian The- 
 ologers conceived of God, as tS -ttovTo.; idisixts ttj Sin^ov -AViZyux., a Spi- 
 rit pervading the whole IVorld, aslikewife they concluded, ^y^ 3£» 
 y-vM^ aKac, (w.'i^vcu, that Nothing at all Confified without God. Which 
 fame Theology was Univerfally entertained alio amongft the Greeks. 
 For Thus Diogenes the Cynick in Laertim^'oyr^ 7Tv.i\«. TiKvtev^ All things are 
 full of him. And Arijiotle or the Writer De Pljntis,mz\<ies God not only Lih. i. cap. i 
 to comprehend the whole world, but alio to be an Inward Principle 
 of Life in Animals i^ -Ac, 5v '(^v ii i.p-^', 11 c-^ ivi -^vyv] tS ^^»i li khho, ei 
 fM TO Suyinc, Zcqov, t i^xov <z^j.oJ^^\^ nr liAioV, zd ocs^ci., noti. ts? vrAavHTas * 
 what is the Principle in the Life or Soul of Animals .<? certainly no a- 
 ther than that NjbU Anim.il (or Living Being) that encompajfet 
 
 and
 
 504 That God, accord'mcr to the Pagan Boo k I. 
 
 t> 
 
 andfurrounds the vphole Heaven^ the Su», the Stan, and the Planets. 
 lAdv. Ma- Sextus EKipirkns thus reprefents the fence of Pj/thagoras, Empedocles^ 
 tkcm.f.iix. and all the Italick Philofophers^ juii/^ovov ^xbi -n^k <xMm\js? nai tt^c? t»5 
 
 7rv£u/X(x T) 5ia vrKvTc? ids yea Si^i^av, ■\\v^,<;7pjTnv, lined tvav M/xai;7r5c?o;tSva« 
 r/td^ ire ««e« /j^z^e »<?/ ^Ja/y <« conjttncijon amongjl our felves rvitb one an- 
 other, but aljo with the Godt above its, and vpjth Brute Animals below 
 us : becaufe there is One Spirit ivhich like a Soul, pervides the whole 
 
 Frotrept.p.i^. World, and unites all the parts thereof together. Clemens Alexandri- 
 nus writeth thus of the Stoicks, ^k -jmay.'; uAn?, Kc/i Siot ^ d-niuuc'vJ'Tnq 7* 
 3eov S^wfiv Kiysai, They djjirmthat Cod doth Pervade all the Matter of 
 the Vniverfe, and even the n/oji vile parts thereof, which that Father 
 feems to diflike. 5 as alfo did Tertullian, when he reprefented their 
 Dodtrine thus 5 Stoicivolunt Deum (ic per Aluteriam decucurriffe, quo- 
 Modo Mel per Favos, the Stoickj will have God^ fo to run through the 
 
 Lib i^.P.T^c. Matter, as the Homy doth the Combs. Straho teftifies of the ancient 
 Indian Brachraans, '-3?^ TreMiSv 7DK"EMn(ni; 6f.Ax^l&v, 077 y^yivn-dt; 6v.6» 
 o-/x@- x.ai cp^OL/pTii Kiy\v k«;<,6iv»?, te ^oixmv ccjt v.ou TniZv 5to$, Si' oKa 
 Six-TrKpo'iTHKiv oc/JtS • 'ihit in many things they Pbilofophized after the 
 Greekip 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 alfo fully agreed with 
 the Greeks in this : For though Seneca fomewhere propounds this 
 Queftion, Vtrum Extrinfecus operi fuo Circumfujusjit Deus, an toti in- 
 ditus ? whether God be only extrinfically circumfufed, about his wor^ 
 the World, or inwardly infimtating do Pervade it all ^ yet himfelf 
 elfe where anfwers it, when he calls God, Divinum Spiritum per 
 omnia, maxima , ac minima , <equali intentione diffufum , A Divine 
 Spirit, Diffufed through all things, whether Smallefl or Greateji, with e- 
 qualintentton. God in ^Inintilians Theology, is Spiritus omnibus 
 partibus Immifius'-) ^nd Illdjujus, per omnes rerum Natur£ partes Spi- 
 ritus, a Spirit which injinuates it jelf into, and is Mingled with all the 
 parts of the wor Id^ A.r\d that Spint which is diffufed through all the parts of 
 Nature. Apuleius like wife affirmeth Deum omnia permeare, That God doth 
 permeate all things, and that Nulla res eji tampr£jiaf7iibus viribut, qu<e 
 viduata Dei auxilio, fui natura content a fit. There is nothi;ig fo excel' 
 lent or powerful, as that it could be content with its own Nature ^fjne, 
 void of the Divine Aid or Influence : and again, Dei Prxf^ntiam, non 
 jam cogitatio fola,fedOculi, & aures, d^ fenfibilis Subfiantia compre- 
 hendit. That God is not onlyprefent to our Cogitation, but alio to our ve- 
 ry eyes andears,in allthefc fcnfible things. Servius agreeably with this 
 doftrineofthe Ancient Pagans, determineth, that Nulla Pars Elemen- 
 ti fine Deo cfi. That there is no part of the Elements devoid of God. And 
 that the Poets fully clofed with the fame Theology, is evident from 
 tho(e known palFages of theirs, 'jovis omnia plena, and //-«sa( 3 ^'o^ 
 imatti /x\o dyi\al^ &c. i, e. All the things of Nature, and Parts of the 
 world, are full of God-, as alfo from this o^ Virgil, 
 
 Vivg. Gewg. 
 Z..4. 
 
 ■ Deum nawque ire per omnes 
 
 Terrafque, Tra&ujque Maris, Cwlumque profundum. 
 
 Laftly
 
 Chap. IV. Theology, Pervadetli All Things. 505 
 
 Laftly we (hall obferve that both Plato and Anaxagoiras^ who nei- 
 ther of them Confounded God with the World, bvit kept them both 
 diftinft and affirmed God to be x^^vi iMpxjfj&^ov , 'Vnmingled with a- Catyl.p.^it. 
 vj thirg^ neverthelefs concluded, cu)t imJ.^cl koo-^u'iV to -n^'.yi^oc Six 
 ■Tniilav iivfa, that he did order and govern all things palfing through and 
 pervtding all things , which is the very fame with that Doftrine of 
 Chriftian Theologers , t fStov hk ttovTcov dtMyoc, hm\v. That Cod per- 
 meatcs and pijjes through all things, Vnmixedly. Which rlato ajfo 
 therein his Cratylns^ plainly making ^Ik-cuov to be a Name/<?r God^ 
 etymologize. th it, from S^ol iov, i.e. pajfing thorough all things, and 
 thereupon gives us the beft account of Hcraclitns his Theofophy, that 
 is any where extant (if not rather a Fr.igmcnt oi HcrachtHs his 
 own) in thefewordsj c(n)i 7^ JiysiToa to ttv.'v tV.cu dv Tvc^cia , ttj |M.?v tto- 
 }x aX''K vmKxiA^oivisai TOiiiiv m ^ivcu, oloviiJ^v aMo 11 ^p^'^eiv Si«. ^rins ttv-v- 
 TOt; Svca ^ilioVy Si' 5 ttt/.vtx to yiyvofj^-joc ylyvudvii ' v.vcu 3 'Tzi')^gDV tSto kcu- 
 ?\i'^ 6-m'TX)-: , » ^o «v S't'raaS' kMcj? S^x t* ovto? k'vou ttovtc? , ei /^if 
 
 Wi; «Mo($, iTreJ 3 Sv ^^t^ott^'^ to «Ma Tni^vTa Siaiov, tStts tc ovo/ua c^AmBu 
 cf^? 5/kouov, (^L-'ftjUi'ac tvejca, tIw) tS !I ^Vix/-<iv vrgoo-AaC^i' • 7Aey w/k? affirm 
 the Z);:iverfc to he in conjiant motion, juppofe a great part thereof, to do 
 nothing elfe but move and change 5 but that there is fomething tvhich 
 FajJ'es through and Pervades this tvhole Vniverfe, by which all thofe things 
 that are made, are Made : and that this is both the MoU Sivift, and 
 Mofl Subtil thing j for it could not otherwife pafs through all things^ 
 were it not Jo Subtil, that nothing could ksep it out or hinder it , and if 
 muji be mojifwift^ that it may ufe all things, as if they Jiood Ji ill, that 
 Jo nothing might Jcape it. Since th'^refore this doth pre fide over, and Or- 
 der all things, Permeiting and PaJ/ing through them 5 it is called S'lucuov 
 quad Slxtov; the Letter Capp^i, being only taken in for the more handjoni 
 pronunciation. Here we have therefore Henzc//'//// his Delcription of 
 God, namely this, T^AeT^oTOTov KcfJ, -ri toj^^?ti', Jix ttdcvTc? S^e^iov, Si Smv- 
 TTX TO yiy^D/j^/jcc y[y)i^.(U, That Alojt Subtil and Mnji Swift Subjiance, 
 which permeates and pajj'es through the whole Vniverje, by which all 
 things that are made, are made. Now faith ?lato, (bme of thefe Hera- 
 cliticks, lay that this is F/;t, others that it is Heat 5 but he deriding 
 both thefe Conceits ^ concludes with Anaxagoras, that it is a Pt r/t'<5f 
 Mind , unmixed with any thing ; which yet Permeating and P^jjlng 
 through all things, frames, orders, and difpofes all. 
 
 Wherefore this being the Univerfally received Doftrine of the 
 Pagans, that God was a Spirit or Subjiance D/ffitfed through the whole 
 World, which Permeating andlnwirdly A&ing all things, didOr derail^ 
 no wonder, if they called him, in Several Parts of the World and 
 Things of Nature, by feveral Names 5 or to ufe Cicero's Language, no 
 wonder if Dcus Pertinens per Naturam cttjufque rei, per Terras Ceres, per 
 Miria Neptunus, ^c. if Cod 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 Orofius (in his Hirtorick work a- 
 gainft the Pagans, Dedicated to St. ^ijiin) give of the original of the 
 Vagan Polytheijm, ^idam dum la Multis Deum credunt, Alultos Dcos, lcc.u 
 indijcreto Timore^ Jinxcrunt, That Some whilji they believe Cod to be 
 
 In
 
 506 A Higher Strain of the Pagan B o o k I. 
 
 In Many things^ have therefore^ out of an indifcreet fear^ feigned Many 
 Gods ^ in which words he intimates, that the Pagans Many Gods^were 
 really but Several Names of One God, as exijitng in Many things^ or 
 in the Several Parts oi iht world , as the fame Ocean is called by fe- 
 veral names, as beating upon feveral Shores. 
 
 Secondly the PaganTheology went fometimes yet'a ftrain higher^they 
 not only thus fuppofing, God to Pervade the vphole IVorld^ and to be 
 Diffus'd throughAlJThyngsQwKxch as yet keeps upfome Difference and 
 Diftinftion betwixt God and the l'Vorld)h\xi alio Himfelf to be in a man- 
 fjer All Things. That the ancient Egyptian Theology, from whence the 
 Theologies of other Nations were derived, ran fo high as this, is evi- 
 dent from that excellent Monument of Egyptian Antiquity.; he^<a;/7V)^ 
 Infcription often mentioned, I am all that IVas^Is, and Shall be. And 
 the Trifmegiftick Books infifting (b much every where upon this Noti- 
 on^That God if All Things--) (as hath beenobfervcd^rendersit the more 
 probable, that they were not all Counterfeit and Suppofititious ; but 
 that according to the teftimony of Jamblichm^ they did at leaftcon- 
 tein iS^fo? 'mxalvMi;^ fome of theOld Theutical or HermaicalPhilofophyj 
 in them. And from Egypt in all probability,was this Doftrine by 6r- 
 pheuf derived into Greece , the Orphick Verfes themfelves running 
 much upon this ftrain, and the Orphicl^Theology being thus Epitomi- 
 zed by Timotheus the Chronographer , That all things were made by 
 God, and That Himfelf k All Things, To this purpofe is that of 
 ^.fchyluSf 
 
 Grot. £xc. zdiq '^v otirSii?, z<^; ^ ^J*, zdjg J^' i^vct; • 
 
 Et Terra, & jEther, & Poli Arx ei? Jupiter, 
 Et CnnQa Solus, d^ aliquid SHblimus. 
 
 And again, 
 
 lb. p.j^. UoTi fj^ &,<; m^ cpotiveTou. 
 
 Kou ^^mv ou3-ri$ ^vtTcM. Tro^e/ucpt^li?, 
 
 Nunc ut implacabilis 
 
 Apparet Ignis .• nunc Tenebris, -nunc Aqtta 
 Par ille cerni : Simulat inter dum Teram, 
 Toaitrua, Ventos, Fulntina, d^ Nubila. 
 
 As alfbthis of Lucan amongft the Latins, 
 
 Lib. 9. v^^o. ■ Super OS quid qu^ritfiut- ultra ? 
 
 Jupiter eji quodcnnque Fides, quocunque moverif, 
 
 Whereunto agree alfo, thefe paflages of Seneca the Philofopfaer, ^id 
 eSi Deus / ^od vides Totnnt^ d^ quod non vides, Totum. And Sic 
 
 Solus
 
 Chap. IV. Theology /r/>^r God is All Things. 507 
 
 Solui cU Omnia 3 o^ui fitum & Extr'k & Intra tenet : What h God? he is 
 all that you fec^and all that yon do not fee. And he alone is AllThingi, he 
 containing his own work^not only veithoitt but alfo within. Neither was 
 this the Doftrine only of thofe Pagans who held God to be the 
 Soul of the Worlds and conlequently the whole Animated World to 
 be the Supreme Deity, but of thofe others alfo, who conceived of 
 God as an AbfiraU Mtnd Superiour to the Mundane Soul^ or rather 
 as a Simple Monad Superiour to Mind alfo ; as thole Philolbphers, 
 Xenopbancf^ Parwenides, and Melif/uf, who delcribed God to be One 
 and All Things, they fuppofing that becaufe all things were From 
 him, they muft needs have been firft in a manner In him and Himfelf 
 All Things. With which agreetb the Author of the Afclepian Dialogue^ 
 when he maketh, Vnm Omnia, and Creator Omnium 3 One AllThingt, 
 and the Creator of All Things, to be but equivalent Expreflions ; and 
 when heaffiimeth, that before things were made, In eo jam tunc e- 
 ranty unde Nafci habuerunt 5 Thc)i then Exijiedin him, from whom af- 
 terwards they proceeded. So likewife the other Trifmcgijiick^ Bookj;, 
 when they give this account of Gods being both All things that Are, 
 and All things that Are Not, Toi fj^ ^ oiTot i.(pxvi^(x(n, to fj /xii ovfa lyet 
 Of icuj-rsify becaufe thofe things that Are, he hath manifcfled from him- 
 Jelf and thofe things that Are not, hejiill containethwithin himfelf j or 
 as it it is elfewhere exprefled, he doth v-^vyifm. Hide them and Con- 
 ceal them in himfelf. And the Orphick verfes gave this fame Account 
 Jl' ^ ^fGods being All Things, n«vT« la 3vt?u4^?, &c. becaufe he 
 fii , ../4ceaVd and Hid them all within himfelf, before they were made 
 and i hence afterward from himfelf difplayed them, and brought the/fz 
 forth into Light : Or becaufe 
 
 before they r^cre produc'd^they were all cent ein'd together in theWomb ofGodo 
 
 Now this was not only a further Ground , of that feeming 
 Tolytheifm amongft the Pagans, which was really nothing but the Po- 
 lyonymy of One God, and their Perfonating his Several Powers j but alfb 
 of another more (trahge and puzzling Phenomenon in their Theolo' 
 gy, namely, their Perfonating alfo, the Parts of the World Inanimate, 
 and Things of Nature, and beltowing the Names of Gods and Goddeffes 
 upon them. It was before obferved out of Mofchopulus , that the "^ ^^?- 
 Pagans did ti'» ow/xaTi 7^7? rUu ^voc/Aiv t^v, ^^t 'ifh^T^v^cc r^TMSiov ovo- 
 f^S^'i', Call the things in Nature, and the Gods which prejldcd over them, 
 by one and the fame Name. As for Example, they did not only call^ 
 the God which preffdcth over thofe arts that operate by Fire, Hephejius or 
 Vulcan-^ but alfb F;>eit(elf. And Demeter or Ceres, was not only ta- 
 ken by them for that God, who was fuppofed to Give Corn and Fruits, 
 but alfo for Corn it f If So Dionyfus or Bacchus did not only fignifie, 
 the God that.G/z;f//j ivine, but alfo Wine it felf. And he inftancing 
 further, in P'enus, and Minerva, and the Mufes, concludes the fame 
 Univerfally of all therefl. Thus Arnobius in his Bookagainft the 2:.;. 
 Pagans, In ufufermonis vefiri, Martcm pro Pugna appellatis, pro Aqua 
 Neptunum, LiberumPatrem/)ro ri^^tf, Cererem pro Pane, Minervattl 
 pro Stamine, pro Obfcd'nis libidinfs Venerem. Now we will not deny, 
 
 Ggg b^Xt
 
 5o8 The Parts of the World, and Things B o o k I. 
 
 but that this was fometitTies done Mctonymically^ the Efficient Cayfe, 
 and the Ruling or Governing rrinciple^ being put for the Eff'e&,or that 
 which was Ruled and Governed by it. And thus was IFar fre» 
 quently ftyled Mars^ and that of Terence may be taken alfo in this 
 Delf. 'd Of. Sence, Sine Cerere & Libera friget Venus. And Tlutarch (who declares 
 ^^'^^ his great diflike of this kind of Language) conceives that there was no 
 
 ihore at firft in itthanthus, (Ls'v^ viimc; t c^vkfj^ov ^iQhix nA^TOv©^, &,- 
 
 MjOoTa xaAifi' fht tcpei^vTo, Ti(t>t/i;vTE; imti x^a'a^ Jt, (TE/UvuvovTe? • y^/ roe^when one 1 
 
 buyesihe Bookj of Plato, commonly fay that he buyes Plato 5 ^w^/ »>/je« f>»e 
 
 aCis the r lays of Memnder^t hilt he a£fs Menanderjfo did the ancients not 
 
 /pare to call the Gifts and EffeCfs of the Gods, by the names ofthofe Gods 
 
 fpcElivtly^ thereby honouring them alfo for their Vtility.^m he grants that 
 
 afterward this Language was by ignorant Perfons abufed and carried 
 
 ml on further,and that not without great Impiety ; oi 9 t'peoi avrcuc/^i^'-ra? ^• 
 
 yi/u^-ioi iljCcuoc^Zc, avajge'^JOvTe?, '^ ts? 3t»? id-^.^ t^^ xa§7rtoV £,to; ttk^s- 
 
 vov aAAoc. kou vo/Ai^ovTti;, aTiiTrzi'V nca /s^^vofjuov M-ou Tnag^clyw^vcov 5bf2votUT»^ 
 (i*iivMavi\i ' Their followers miiiakifig thent, and thereupon ignorantly at' 
 tributing the Pajfions of Fruits, (their /Appearances and Occultations) to 
 the Gods themfelves, that prejide over them j and Jo not only calling thevt^ 
 but alfo thinking them to be, the Generations and Corruptions of the Gods, 
 have by this means filled themfelves vpith abfurd and wicked Opinions. 
 Where Plutarch well condemns the Vulgar both araongft the Egypti- 
 ans and Greeks, for that in their mournful Solemnities, they fbttilhly 
 attributed to the Gods, the Paffions belonging to the fruits of the 
 earth, thereby indeed making them to be Gods. Neveirthelefs the 
 Inanimate Parts of the World and Things of Nature, were frequently 
 Deifiedhy the Pagans, not only thus Metonymically, but alfo in a fur- 
 DeN.D.L.z. therSence, as Cicero plainly declares ; Turn iUnd quod erat a Deo na- 
 ^■^*^" turn. Nomine ipftm Dei nuncupabant ^ ut cum Fruges Cererem appeHa- 
 
 muf, Vinttm autem Liberum 5 Turn atitem Res ipfa in qua Vfs ineji Ma' 
 jor, flc appeUatur ut ea ipfa Res nominetur Deui. Both that which pro- 
 ceeds from God, is called by the name of a God, as Corn is fometimes 
 thus called Ceres, andlVine Liber : and alfo whatfoevcr hath any grea- 
 De Dccal. ter Force in it, That thing itfelf is often called a Gad too. Philo alfo thus 
 p-7V^7i-- represents the Religion of the Pagans, as firft Deifying Corporeal In- 
 animate Things, and then bellowing thofe Proper Perfonal Names upoa 
 them : dx-TiBetaixscai 7c oi f/^ TK? ■ziaja.^(; a^yaq , yhJj, Ky vS^^f v^ «s't9'» 
 i^ nsv^' 01 <F iiXiov m-ou (rihhjj\jj} Rou. t»? aMx? TrAavviiw?, row avrAava? o-gi- 
 ^(, ' 01 3 injivov nr «^vov, oi 3 cro'/^TravTiX kcs'/lijD'j ' t <A' ava-viTZ] kcu tt^ktQv- 
 
 vu/ux? TTgofl-^MC^? cMca'voii; '^7V74)n/iicretvTti:, tTf^gt.? 'inpoi • nxK^oi ^ tIu) ylw Ko- 
 qlu.\ Am^T^, nAxTTDVix ' rlw 3 ^Kxasxv UoalSHvx, Sbci/nxvctc, aV(x\i'j5? uttk^- 
 yj!S<; GJJ-TxS TT^cravaTrAaT/oiTe?, &c, "h^v 5 t a£(5^, «.ou to 'tl''5"h<$ou?ov, K(U 
 v)\(ov 'ATroAA&iva, Rod (TtMuJlto "a^t^^v, ^c. Some have Deified the Four Ele- 
 ments, the Earthy 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 HigheB and moji Ancient Beings the Parent 
 
 of
 
 Chap. IV. OfNcLture, Perfonated W Deified. 509 
 
 of aU things, the Chief Prince of this great City, and the Emperoar of 
 this invincible Army, who governeth all- things falutiferoiifly. Him have 
 they covered, concealed and objciired , by bcfioxving Counterfeit Per- 
 fonal Njmes of Gods upon each ofthefe thingr. for the Earth they call- 
 ecV Prolerpina, Pluto ^w^ Ceres , the Sea Neptune, under whom thy 
 pi ice maty Demons and Njmphs alfo as his Inferiour Mini Tiers 5 the Air 
 Juno s iDeFire Vulcan , the Sun Apollo 5 the Moon Diana, O'c. and 
 ciijj'fiing the Heaven into Two Hemispheres, one above the Earth the 0- 
 ther u»der it , they call thefe the D\oCcur\, feigning them to live alternate' 
 ly one one day, and the other another. We deny not here but that the 
 Four Elements, as well as the Sun, Moon, and Stars, werefuppofed 
 bv (omeot the Pagans, to be Ww/w^/fi^ with Particular Souls of their 
 own, (which Ammianui Marcellinus feeras principally to call Spirit/^ 
 Ehmintorum^ the Spirits of the Elements^ worQiipped by Julian J and 
 uponihat account to be fb many Inferiour Gods themlclves. Not- 
 wirhft.viKliiig which, that the Inanitnate Parts ofthefe, were alfo Dei' 
 yTv/byihe Pagans, jniy be concluded from hence; becaufe Plato, 
 who in hts Cratylus erymologizeth Dionyius from Giving of tVine, and 
 ellewhcrc calls the fruits of theearth to AMya»iT^@- ^^^ The Gifts of DgLeg.p.-jHi 
 Ctrts, doth himll-lf neverthelefs in compliance with this Vulgar 
 Speech, call IVine and IVater as mingled together in a Glafs (or Cup) 
 tobe drunk, Gods; where he affirmcth that a City ought to be , £>(;i,eg.i, (^^ 
 
 fxAr^iov aL-Ta^ydli^cu. • Jo temper'd, as in a Cupj where the furious Wine 
 p'U'-ed out bubbles andjparkjes, but being Corre&edby another Sober God 
 (that is, by Wattr^both together maJ{e a good and moderate Potion. Cice- 
 rtf alfo tells bSjthat before the Roman Admirals went to Sea, they were 
 wont to offer up a Sacrifice to the iVaves. But of this more afterward. 
 However it is certain, that meer Accidents, and AfFcdtions of Things 
 in Nature, were by thefe Pagans commonly Perfonated and Deified, as 
 Time in Sophocles his EleClra is a God,"X(5 6W? ^ d^lJ.oi^^<; etc?, For' 
 Time is an eafie Cod ; and Love in Plato's Sympofium^ where it is won- 
 dred at, that no Poet had ever made a Hymn -raf ^Ego^i •7»\iK,sTSt) ovTi Kooi 
 Tc<r»7i3u -Sf&J, To Love being fuch and fo great a God. Though the fjme 
 Plato in his Philebus, when Protarcl.us had called Pleafure a Goddefs ?• 12- 
 too, was not willingto comply fo far there with Vulgar Speech; 
 70 </*' iywiv <5V@-, Oi n^^ia^X^, a.& ir^cg to 7^ ^fZv oi'oftaTa iht tfi jtar'av- 
 eg(i)Trov, aMa -tH^ tS fjnyhis qjoSa • Kf vZv tIuj /j^o 'AcpocMTlw, cthj <lit^\}j 
 (p'lKov, TUjjilw TT^otsrtyo^i^ci, rlw 3 yi^'-lw oufbc <£■? tV* TniKihov • My fear , O 
 Protarchus, concernivg the Names of the Gods, js extraordinary great. 
 Wherefore as to Venns, I am willingto call her, what ft) e plea fes to be 
 called i but Pleafure I {{now is a Various and Adultifornt thing. 
 Wherefore it cannot be denied but that the Pagans did in fome 
 (ence or other Deifie or Theologize all the Parts of the World and Things 
 of Nature. Which we conceive to have been done at firft upon no 
 other Ground than this, becaufe God was fuppoled by them not 
 only to Permtatc And Pervade all things, to be DifTiifed thorough All^ 
 and to Ad^ in and upon All ; but alflj to be Himfcif in a manner All 
 things '-i which they exprcfled after this way; by Perfonating the 
 Things of Nature Severally, and beftowing the Names of G^j^/j nnd 
 
 G g g 2 Goddeffes
 
 ^ lo The Pagans B o o k. I. 
 
 Goddeffes upon them. Only we (hall here obferve, that this was done 
 erpecially (befides the Greateu Parts of the World) to Two Sorts of 
 things, Firlt, fuch in which Himane Vttlity was raoft concerned : 
 N.D.L.z. Thus Cicero J Adult £ al>a NatHr£ Deorum ex Magnis Bemficiis eorum, 
 ^"'• Konfwc cauja & a Gx£c\x Sapentjhus& a Majoribus myitis, cvfffii- 
 
 tHt£nommat£qHejunt: Many other Natures of Gods have been co^Jft- 
 tutedand nomiKated.both by themfe men of Greece.and by our Anajiors, 
 meerlyfor the great Benefits received from them. The Realon whereof 
 is thus given by hitn, i^uia qmcqutd magnam Vnlitatem generi affer- 
 ret humano, id n on fine Dtvina Eonitate crga homines fieri arbitraban- 
 tur 5 Becaufethey thought, that vphutfoever brought any great Vtility to 
 mankind, this jvjs not without the Divine Goodnef Secondly, fuch as 
 were moh wonderful and Extraordinary, or Surprizing j to which 
 £^4I. thditoi Seneca feems pertinent, Mugnorum Flummum Capita Venera- 
 
 mur. Subita & ex abdtto v^Jii amms erupiio Aras habet. Coluntur 
 jiquarumCalentium Pontes-^ & Stagna qu£dam vel Opacitss vel Jm- 
 menfa Altitudojacravtt. We adore the rifing Heads and Springs of great 
 Rivers. Every fudden and plentijul Eruption of Waters out of the hid- 
 den Caverns of the Earth, hath its Altars erdled to it 5 and Jome Pools 
 have been made Sacred for their immenfe Profundity and Opacity. 
 
 Now this is that which is properly called, the Phyfiological Theology 
 of the Pagans, their Perfonatwg and Deifying (in a certain fence) the 
 Things of Nature, whether Inanimate Subfiances, or the AfieBions of 
 Subfiances. A great part of which Phyfiohgical Theology^ was Allcgori- 
 f^/yi conteined in the Poetick tables of the Gods. Eujebius indeed 
 was of opinion, that thofe Foeiici Fables were at firft only HiUorical, 
 and Herological, but that afterwards fome went about to AlJigonz^e 
 them into Phyfiolof>,ical Sences, thereby to make them feem the lels im- 
 P.-.£^.X.3. pious and ridiculous: •Kioyj-n, Sv Toi o^ thxAcuS? ^fcXoyio^, iiv^ /x..Ta€a- 
 f-6- Kdxni viot TJ.U, x6t« v.x\ irQ^hv '^:pvlm^, Koyttuinpjv -n <piKomcpHV cim)QS\" 
 
 dzq fjjiiiav.A.ocarx.^o • Such teas the ancient Theology of the Pagans (name- 
 ly, HifioricaK of men deceafed, that were worfhipped for GodsJ 
 which feme late Vpjiarts have altered, deviftng other Philofophical and 
 Thy floke,ical fences of thofe Wpries of their Gods, that they might there- 
 by render them the morefpecious, and hide the Impiety of them. For 
 they being neither xoilling to abandon thofe Fopperies of their forefathers, 
 nor yet themfelves able to bear the Impiety of thcfe Fables (concerning 
 the Gods) according to the Literal Sence of them, have gone about to 
 cure them thus by Phyfiological Interpretations. Neither can it be doubt- 
 ed, but that there was forae Mixture of Herology and Hiliory, in the 
 Toetick^ Mythology 5 Nor denied, that the Pagans of latter times, fuch 
 as Porphyrins and others, did excogitate anddevife certain new Alle" 
 Lr,.c.Cdfp. goricaljences of their own, fuch as never were intended. Origen before 
 113- both him and Porphyry, noting this of the Pagans, that when the ab- 
 
 furdity of their Fables concerning the Gods was objefted and urged 
 againft them, fome of them did, •^er^i tstov ocireAoy VVoi W umy^iax, 
 v.K.-mcpdjye.v, apologizing for theje things, betake themfelves to Allegories, 
 
 But
 
 C H A p. I V. Phyfiological Theology. c 1 1 
 
 But long before the times of Chriftianity, thoCc FhdStoicks Zeno^ 
 C leant he f, and Chryfippus, werefamous for the great pains which they 
 took in AllegorfZjing thefe Poetick^Fables of the Gods. Of which Cot- 
 ia in Cicero thus,A/agKa»t molc[liam fufcepit (^ mimme neccjjuriam^pri. 
 mus Zeno, foli CltaiitheSjt^c/We Chrj fippus, CommetrtitJartim Fabula- 
 laruft reddcre rationcm, C^ vocabulofHm cur tjHidqiie ha appcUatiim fit^ 
 cdHlas cxpl/care. ^odcitff/facitfs, rlliid proJc6lo coffftem/ni, lotige alt- 
 ter rem \e habere atque homintim opinio fit ^ eos qui Dii appcllantitr^ 
 Rtrum 'Nituroi ejje^ non Viguras Deorum : Zenoji'rji and after him Cle- 
 anthesdw^ Chx)'C\ppi\^tool^a great deal more pains thin wis needful^ to 
 give a reajon of all thofe ComntentitioHs FabLs of the Gods, and of the 
 names that every thing was called by. By doing which they confeffed that 
 the matter wasfar othcrwije, than according to mens opinion^ in as 
 much as they who are called Gods in them, were nothing but the Natures 
 of thjKgs. From whence it is plain, that in the Poetick Theology, 
 the Stoicks took it for granted, that the Natures of Things were 
 Perlonated and Defied, and that thofe Gods were not Animal, nor in- 
 deed I'hilofophical, but FiBitious, and nothing but the Things of Na- 
 ture Allegorized. Origen alfo gives US a Tarte of ChrySpptis his thus Al- l ^.p.i^e. 
 legorizing, in his interpreting an obfcerre Pifture or Table of Jupiter 
 and jHno,\nSamos '•> Kiyet y~ o^ tc?? icwiv otfv^afxf/affiv o (nfxvo^ ^iKoaV' 
 (pQ^, 071 T»5 (r-Tit^iUAT/K.a? ^o■y»^ TV 3iS m uAh i^^^S^^kju^h, '(-^et <it/ too;* 
 
 '2j 3to<; 6 T.&JC, ' This Grave Vhilofopher in his writings faith 5 that 
 Matter having received the Spermatic^ Reajons of God , conteineth 
 them wtthtn it felf, for the adorning of the whole World j and that Juno 
 in this Picture in Samos, fignfies Mttter, and Jupiter God. Upon 
 which occalion that pious Father adds, it, §lt3c tocuto (Jv h^S?, fc, kx Ta$ 
 Toi»T»? uju^ise; it, aMx? (jxi^iz';, x<5^ /^'X?' ovouaT©-- ^KofA^ Ai'<x tjOiXw t 
 
 Xf^i ovoiMx^o^ X^''^°f^^ '^ ^^'^' For the fal^e of which, and innumerable 
 other fuch like Fables, we will never endure to call the God over all, by 
 the name o/ Jupiter, but excrciflng pure Piety towards the Makjir of the 
 World, will tak^. care not to defile Divine things with impure Names. And 
 here we fee again, according to Chryfippiis his Interpretation, that 
 Hera or Juno, was no Animal nor Real God, but only the Nature of 
 Matter Per j'on ate d and Deified'-, that is, ameer Fi&itious and Poetic^ 
 God. And we think it is unqufrftionabiy evident, from Hedod's Theo- 
 gonia, that many of thefe Poetick Fables,according to their Firft In- 
 tention, were really nothing elfe but Phyfiology Allegorized^ and conle- 
 qutntly thofe Gods, nothnig but the Natures of things Perfonated and 
 Deified, f/u/tf himfelf, though no friend to thefe Foetick Fables, p. 373. 
 plainly intimates as much, in his Second Dc fle/). ly ^oiiaylax,, ocntg 
 "Oyw-H^o^ -Tn-m'myjcv, » -jsSf^a^/i^tcv &<; thv idKiv, »t' e*- •uttdvoi'ou? immvijb^cU, 
 »t" oivAj vinvoiZv • 6 "^ I'co; , sot o76<; -n n^veiv 0, n n uttovoioc kx] ^h ' 
 The Fightings of the Gfds, and fuch other things, as HotncT hathfeign- 
 j ed concerning them, ought not to be admitted into our Commonwealth, 
 whether they be delivered in way of Allegory, or without Allegories • 
 Becaufe Toung men are not able to judge, when it is an Allegory, and 
 whin not. And it appears irom Dionysus Hil/cjrnafi] that th\s was 
 the General opinion concerning the Greekilh Fables, that fomc of 
 
 them 
 
 I
 
 512 7^/?/V Phyfiological Theology, BookL 
 
 L.z.f.6i- them were Ph^fically, and Come Trapological/ji Al/egorical: fmcTe^ vim- 
 
 Xx^oi fjui a'yvoeiv' or; -t^/' 'bAMwijcuv fJ^'d&v, e'.ai ttie? ocxd^Cu-jnig \^miJ.oi, oi ju^ 
 
 v.^ IJL\'jQi 'P/! a'S^CuTra'^v (r,'/a>-|jo^2v, &c. Let no man thmk^me to he ignorant 
 thatjume oj the GreckjJI} Fables are profitable to men, partly as declaring 
 the IVorks of Nature by Allegories, partly as being helpful for humane l/Je, 
 N.D.L.i. SiC. Thusalfo Cicero, Alia quocjue exratione^ (^ qiiidem Phyfica^ magna 
 f-2.z3. tiuxit Mnlnttido Deorum qui induti fpecie humana^Fabulas Poetisjuppedi' _^^ 
 
 taverunt^ iominum autcm vitam Superjiitione omni refercerunt. iflj 
 
 Eufbi us indeed, feems fometimes to caft it as an Frnputation upon " 
 the whole Pagari Theology, that it did rSeta^av tmv c!i^\t■)^JvisQm', Dcifie 
 the Inanimate Nature -^ but this is properly to be underftood of this 
 Part oftheir Theology only, which was P by ^ /> logic a 1, 3 nd ot^thtir Mytho- 
 logy or Poetick Fables oh\\eGod)i Allegorized : it being otherwife both 
 apparently falle, and all one as to make them downright Atheifts. 
 For he that acknowledges no Animant God, as hath been declared, 
 acknowledges no God at all, according to the True Notion of him 5 
 whether he derive all things from a Fortuitous Motiot of Matter, as 
 Epicurus and Democritus did., or from a PUiin\ and Orderly buc 
 Senllefs Nature, as^jme Degenerate Stoicks , and Strato the Peri- 
 patetick ■ whofe Atheifm fetras to be thus delcribed by Manilius^ 
 
 Aut neque Terra Patrem nnvit, nee Flamma, ttec Aer^ 
 Ant Humor, fuiuntque Deum per qujtuor artus, 
 Et Mundijiruxere Globttm^ prohibentque requiri 
 "Ultra fe quidquam. 
 
 Neither ought this Phyflological Theology of the Pagans, which con- 
 fined only in Perfunaling and X^eifying Inanimate Subjiances, and the 
 Natures of Things to be confounded (as it hath been by fome late 
 Writer!)) with that Philojophical Theology of Scavola, Varro and o- 
 thers, (which was called Natural alfo, but in another fence, as True 
 3ind Real) it being indeed but a Part of the Poetical ^x{i, and after- 
 ward of the Political Theology, and owing its Original much to the 
 Phancies of Poets, whofe Humour it was perpetually to Pcrfonate 
 Things and Natures. But the Philofophicl^ Theology properly fo called, 
 which according to F4rr<? was that^ de qua multos hbros Philofophi reli- 
 queruntjas it admitted none but Anit>talGods,znd fuch as really exifted 
 in Nature, (which therefore were called Natural) namely one Su- 
 preme Univerfal Nuraen, a Perfeft Soul or Mind comprehending all, 
 and his mis^y&i §^i«iU6,^, other Inferiour Underfbnding Beings hts 
 Minifters Created by him,(uch as Stars aud Demons, lo were all thole 
 VerfonatedGods,ox Natures of Things Deifiedfm the Arcane Theology, 
 interpreted agreeably thereunto. 
 
 St. Au^in often takes notice of the Pagans thus Mingling an4 as it 
 were Incorporating Phyfiology with their Theology, he jiiftly condem- 
 ning the fame. As in his 49. Epirtle ^ Neque jllinc excufant impii^ 
 Jua Sacrilega Sacra d^ Simulachra, qitod elcganter intcrpretantur quid 
 qudique jlgnificent : Omnk quippe ilia Intcrpretatio ad Great ur am rejer- 
 tury non ad Creatorem, cut uni debetur Servttus Reltgionis, ilia qua »- 
 
 no
 
 C H A p. I V. Not VarroV Natural. 5 1 3 
 
 vo nomine Latria Gr£ce appelUtur. Neither do the Pagans frjjjciently 
 excufe their SacrilegioHs Rites and Images^ from hence , becaufe they 
 elegantly (and ingenioujly) interpret, what each ofthofe things (ignifieth. 
 For this Interpretation is referred to the Creature, and not to the Crea^ 
 tor, to whom alone belongeth Religious IVorJliip^ that which by the Greeks 
 is called Latria. And again in his Book De Civ. D. L. 6. c. 8. Atenim 
 habent ijia rhyfiologicas quafdam (ficut aiunt) id eji, Naturalium Rati' 
 onum Interpret at iones. ^aji vera nos in h-ic Dijptttatione Phyjiologiam 
 qu£ramus^ & nan Theologtam , id eji, Rationem Natura, d^ non Dei. 
 ^jtamvis enim qui verus Deus ei?, non Opinione fed Naturajit Deus 5 
 non tamen omnis Natura Deus eji. But the Pagans pretend, that theje 
 things have certain Phyfiological Interpretations, or according to Natural 
 Reafons , as if tn this Dijputation, we fought for Phyfiologyy and not Thec^ 
 logy,or the Reafon 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 Firft and Chief Ground of this Praftice of theirs^ 
 thus to Theologize Phyfiology and Deifie (in one fence or other) all the 
 Things of Nature, \f as no other than what has been already intimated, 
 their fuppofing God to be, not only Diffufed thorough the whoJe 
 World, and In all things , but alfo in a manner All things 5 and 
 that therefore he ought lobe worftiipped in All the Things of Nature^ 
 and Parts of the World. 
 
 Wherefore thefe perfonated Gods of the Pagans, or thofe Things 
 of Nature Deified by them, and called Gods and Goddeffes, were for all . ;. 
 
 that, by no means accounted by the Intelligent amongfl them, 7r«e ^^^^•^•2* 
 and Proper Gods, Thus Cotta in Cicero ; Cum Fruges Cererem, Vinum ^' '*' ' 
 Liberum dicimus, generc nos quidem fermonk utimur ujitato : fed ec- 
 quern tam amentem effeputas, qui illud, quo vefcatur, Deum ejje credat .<? 
 Though it be very common andfamiliar language amongji us, to call Corn 
 Ceres,and IVine Bacchus,^f< who can think^any one to befo mad,asto ta^e 
 that to be really a God,which he feeds upon.^The Pagans really accounted 
 that only for a God, by the worQiipping and invoking whereof, they 
 might rcafbnably expeft benefit to themfelves, and therefore nothing 
 WisTruely and Properly a God to them, but what was both Subjiantial, 
 and alio Animant and IntelleSual. For Plato writes thatthe Atheijiick^L.ioJeLeg. 
 Wits of his time, therefore concluded the Sun, and Moon, and Stars, 
 not to be Gtf^/, becaufe they were nothing but E^r/A and Stones (pt 
 a certain Fiery Alitter) devoid of all UnderftandingandSen(e, and 
 for this caufe, i^v 7^' aiQ^&Trd&v TT^yfjAiav (p^ovfi'^av '^vocfj^ot., unable to 
 taks notice of any Humane Affairs- And Arijiotle affirmeth concern- 
 ing the Gods in general, ^liv 77 thjcvt?; uTraAiicpaoiv ocuts?, ^, a^e^ySvi «^, 
 6cc. That all men conceived them to Live, and confequently to A&,fince 
 they cannot be fuppofed to Jleep perpetually as Endymion did. ThePagans, 
 Univcr(ally conceived the Gods to be Happy Animals ; and Arijiotle 
 there concludes, the happineft of them all to confift in Contempla- 
 tion. Lucretius himfelf would not debar men of that Language(then 
 vulgarly received amongft the PagansJ 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 thefe for all that, to be 
 Truly and Really Gods, 
 
 Hie
 
 514 Nothing Inanimate , Really B o o k I . 
 
 ¥ 
 
 L.t.f.i6^. Hk fiijuk A/^reNeptunum, Cererem^we vocare 
 
 Lamb. Conjiituit fruges^ df' Bacchi nomine abuti 
 
 Mavolt, qiiqm Laticis profrJnm profcrre vocatften : 
 Coticedatfiui ut hic^ Terr arum di&itet Orbem 
 Efc Denf» Matrem^ dfim nonfit re tamen apfe. 
 
 And the reafon why the Earth was not really a Goddej?^ is thus given 
 by him. 
 
 Terra, quidem vcro caret omni tempore SenfK. 
 
 N.D.L.ip. Becaufe it is cottjiantly devoid of all manner offenfe.ThusBalhut in Cicero 
 -^° tells us, that the firft thing included in the nodon or idea of a God, is 
 
 thh^V t fit Animans, That it be knimanV-,ox endued with Lz/cj^e^/ejand 
 Vndnfianding. And he conceiving the Stars to be undoubtedly fuch, 
 therefore concludes them to be Gods. Huoniam tenuijjimns ei? ^tber, 
 C^ femper agitatur d>" viget, necejfe eSi^ quod Animal in eo gignatur, i- 
 dem quoque Senfii acerrimo ejfe. ^are cnni in jSthere Asira gignan' 
 tur, conjentanettm eji in iis Senf»m inejje & Intelligentiam. Ex qtto 
 efficitur in Deorum numero Ajira e£e ducenda. Becaufe the ^Sther // 
 fftojl fubtil, and in continual agitation^ that Animal which is begotten 
 inity muli needs be endued with the quickejl and fiarpejifenfe. Where- 
 fore fince the Stars are begotten in the ^ther, it is reafonable to thinly 
 them to have Senfe and Vnderlianding j from whence it follows, that 
 they ought to be reckoned in the number of Gods. And Cotta in the 
 D.N.D/;.;4i Third Book, affirms that all men were fotar from thinking the Stars 
 to be Gods, that Multi ne Animantes quidem cjje concedant, many 
 would not fo much as admit them to be Animals: plainly intimating, 
 that unlefs they were Animated^ they could not poffibly be Gods. 
 DeJf.^of. Laftly p/«/4/-c/j for this very reafon abfolutely condemns, that whole 
 ^^'''^ practice of giving the names of Gods and Goddeffes, to Inanimate 
 
 things, as Abfurd, Impious, and Atheiftical, (f^^voic }y d.Biis<; ifx-mixQi 
 
 fjAvccv it) %^oy[JiA\'Uv cp(}(r^(n z, ir^yiJiMciiv ovo'/xaT« ^Zv jb^cpi^^v\i(; ■ tcwto. 
 fjLiv yC: CWTU vovitTOi 3ta? wt t'^v • a ^ 5v xi^ «\|^/^v ai/0f<ijTTOi? Biot; • 
 They who give the names of Gods to SenJIeJ^ and Inanimate Natures and 
 Things J and fuch as are defrayed by men in the ufe of them, beget moji 
 wicked and Atherjiical opinions in the minds of men : (ince it cannot be 
 conceived how thefe things pould be Gods ^for nothingthat is Inanimate, 
 is a God. And now we have very good reafon to conclude, that the 
 Diftinftion or Divifion of Pagan Gods (ufed by fome) into Animal 
 and Natural ( by Natural being meant Inanimate J is utterly to 
 be rejefted, if we fpeak of their True and Proper Gods; fince no- 
 thing was fuch to the fagans but what had Life, Senfe, and Under- 
 ftanding. Wherefore thofe Ferfonated Gods, that were rrothing 
 but the Natures of Things Deified, as fuch, were but Dii Commentitii 
 C^ Fi&itiif Counterfeit and Fi&itious Gods : or as Origen calls them 
 ixi that place before cited, tk 'EMlw'fav oaen.'nKoi.syuoiia., au)iJt.d^ix.-m>m5vci Sb- 
 kSpTc: (XTTO '■?/ Tr^yriArrcv. Figments of the Greekj fand other Pagans__) 
 that were but Things turned into Perfons and Deified. Neither
 
 Chap. IV. A God to the Paganr, 5 1 5 
 
 can there be any other fence made, of the(e Perfonated and Deified 
 Things of NatMre, than this, that they were all of them really fo ma- 
 ny Several Names of 0»e Supreme Cod^ or Partial Confiderations of 
 him^ according to the Several Alanifejiations oi' h'lmCdfin his Works. 
 Thus according to the old EgypttJM lieohgy before declared, God is 
 faid to have both, Ko Name, and Every Name j or as it is exprefled 
 in the Afclepian Dialogue , Cum non pojjit Vno quamvis e Multk 
 compofto Noffiine nuncufari, potins Omni Nomine vocandus eji, fiqitide/tt 
 fit Vnns & Omnia \ ut necefie fit, ant Omnia Ipfius Nomine, aut Ipfum 
 Omnium Nomine nuncupari : Since he cannot be fully declared by any 
 one Name, though compounded of never fo many, therefore is he rather 
 to be called by Every Name, he being both One and All Things : fo that 
 either Every Thing muU be called by His Name, or He by the Name of 
 Every thing. With which Egyptian Do&rine, Seneca feeraeth alfo ful- 
 ly to agree, when he gives this Delcription of God, Cut Nomen Omne 
 convenit. He to rvhom every Name belongcth j and when he further de- •■''•. 
 
 clares thus concerning him, ^£cunqHe voles Hit Nomina aptabis j 
 and. Tot Appellationes ejus po£unt efie^ qttot Aluncra, Tou may give him 
 vphatfoever Names you pleafe, &c. and. There maybe as many Names of 
 him, as there are Gifts and Effe£isof his : and laftly, when he makes 
 Cod and Nature, to be really One and the fame Things and, Every 
 thing we fee, to be God. And the Writer De Mundo, is likewile con- 
 fonant hereunto, when heafErmeth that God is, Ww? Itrovu/x©^ cpuff?- 
 (o; ciTi TnlvTZbv cwiiq cutt©^ <iv, or, »/Jj/ be denominated fom Every Nature^ 
 becaufe he is the Caufe of all things. We fay therefore, that the Pa- 
 gans in this their Theologizing of Phyjiology , and Deifying the Things 
 of Nature, and Parts of the IVorld, did accordingly Call Every Thing 
 by the Name God , or Cod by the Name of Every Thing. 
 
 Whereforie thefe Perfonated and Deified Things of Nature were not 
 themfelves Properly and Diredly worfliipped by the Intelligent Pa- 
 gans, (who acknowledgedj|o Inaniniate thing for a God) lb as to ter^ 
 minate their wor(hip ultiniately in them , but either Relatively only 
 to the Supreme God, or elfe at molt in way of Complication with 
 him, whofe Effeds and Images they are, fo that they were not fo 
 much themfelves worniipped,asGod was worfliipped in them. For thefe ^;«r.o«/,-i: 
 Pagans profcffed, that they did, -r i^m p.li Trci/pi^ytii^ jxyM cc^^ to 
 ^osHA^yxSa. ^Gii^iw, lool{_upon the Heaven (and IVorld) not fiightly and 
 fuperficially , nor as meer Bruit Animals, who take notice of nothing, but 
 thofe fenfble rhantafms, which from the objc&s obtrude themfelves upon 
 themj or elfe as the fame Julian, in that Oration, again more fully 
 exprelleth it, -r i^vov «x isic-a^ ittztx^ ii, jhocu, o^», 'm'tt •jy'" ocKcyiov ;^ ^-^Sif. = 
 o-iJiM^v ^(X)6)V* aMoc t| cWT^ TO cpavn^s jhv a^jocvM TnKvn^yiLcov&v cpiaiv , 
 Not view and contemplate the Heaven and PVorld , with the fame 
 eyes, that Oxen and Horfes do, but fo as from that which is Vifible 
 to their oulwurdfenfes, to difcern and difcovtr another Invifible Nature 
 finder it. That is, they profefled to behold all things with Religious 
 Eyes, and to fee Cod in Every Thing, not only as Pervading all things^ 
 and Difiufed thorough all things, but alfo as Being in a manner All things 
 Wherefore they looked upon the whole World as a S acred Thing,2nd 
 as having a kind oi Divinity in it •-, it beingjaccordingto their Theolo- 
 
 tl h h ^/p 
 
 I
 
 <i6 The Pagan Theologers af proving. Boo k I. 
 
 gy, nothing but God himfelf Fifibly Difplayed. And thus was God 
 worfbipped by the Pagans, in the whole Corporeal World taken all at 
 once together, or in the UniverfCj under the Hame of Pan. As they 
 al(b commonly conceived of Zew* and Jupiter^ after the fame manner, 
 that is, not Abjira&ly only (as we now ufe to conceive of Gad) but 
 Concretely^ together with all that which Proceedeth and Emineth 
 from him, that is, the Whole World. And as God was thus defcri- 
 bed in that old Egyptian Monument , to be All that Was ^ Is, and Shall 
 be 5 fo was it before oblcrved out of Plutarch^ that the Egyptians 
 took the Firii God, and ih^Vniverfe, for One and the fame Thing 5 
 not only becaufe they fuppo(ed the Supreme God^ Vertually to con- 
 tain all things within himfelf, but alfo becaufe they were wont to con- 
 ceive of him, together with his Outflowing, and all the extent of 
 Fecundity,the whole World difplayed from hira,all at once,as one en- 
 Be Leg.i-;. tire thing.Thus likewife,do the Pagans in Plato confound -r fJtAy^v 6eov, 
 ^•^"' and oAov T HJiQf.u)V^ The Greateji God, and The Whole World together, 
 
 as being but one and the fame thing. And this Notion was fo Farai- 
 L.\6.f.T6i. liar with thefe Pagans, that Strabo himfelf, writing of iT/(?/e/, could 
 not conceive of his God, and of the God of the Jews, any other- 
 wife than thus, -n ^is^ij^^v h/^? a-Twi^o^, ti, yluJ, ly BxXKiJxv, m.KZy3^ 
 a^vov iij fco<y/A.Qv^ K, tUo r^jj^ oAfov cpumv, namely^ That vehich containeth us 
 all^ and the Earthy and the Sea, vehich vpe call the Heaven and World, 
 and the Nature of the Whole. By which notwithftanding, Strabo did 
 not mean, the Heaven or World Inanimate^ and a SenJlejS Nature, but 
 an Underftanding Being, framing the whole World and containing 
 the fame, which was conceived together with it : of which there- 
 fore he tells us, that according to Mofes, no wife man would go a- 
 bout, to make any Image or Figure ^ refembling any thing here a- 
 mongfl: us. From whence we conclude, that when the fame Strabo 
 writing of the Perfians, affirmeth of them, that they did, -r x^vov 
 viyiio^i Ai'a, tal^e the Heaven for Jupiter, and alfo Herodotus before 
 him, that they did, kCkXov 'ttv.^cx. tS aqjjS aix mK&v, Call the Whole 
 Circle of the Heaven, Jupiter ; that is, the Supreme God '-, the meaning 
 of neither of them was, that the Body oj the Heaven Inanimate, was to 
 them the Higheji God, but that though he were an Underftanding 
 Nature, yet framing the whole Heaven or World and containing the 
 lame, he was at once conceived together with it. Moreover, God 
 was worfhipped aJfo by the Pagans, in the Several Parts of the wrorld, 
 under Several Names , as for example in the Higher and Lower ^ther, 
 under thofe Names of Minerva and Jupiter j in the ^/>, under the 
 name of Juno 5 in the Fire, under the name of Vulcan 5 in the Sea, 
 under the name of Neptune, d^c. Neither can it be reafonably doubt- 
 ed, but that when the Roman Sea-Captains, Sacrificed to the Wavet^ 
 they intended therein to worfhip that God,who afteth in the Waves, 
 and whofe Wonders are in the Deep. 
 
 But befides this, the Pagans fcemed to apprehend a kind of necet 
 fity, of worftiipping God thus, in his works, and in the Vifible things 
 of this World, becaufe the generality of the Vulgar were then unable 
 to frame any notion or conception at all of an Invifible Deity, and 
 therefore unlefs they were detained in a way of Religion, by (uch a 
 
 worQiipi
 
 Chap. IV. OfWorjlnfftng God in his Works. 517 
 
 worrtiip of God as was accommodate and fuitable to the Ibvvnefs 
 of their apprehenfions , would unavoidably run into Atheifm. 
 Nay the molt rhilofophical IVits amongft them, confcfling God to be 
 Incomprehcnflblc to them, therefore Teemed themfelves alio, to Ibnd 
 mnced oi' (omc Senjible Props, to lean upon. This very account is 
 given by the Pagan j, of their practice, in Ettfcbijfs, datojxciTzx; fy^^^oc- y-^-^L-i. 
 v£? gV TTWoiv oiToc 0eoi', Ky Stx TTKiTZii' Slir^ATtx, ly rSTOv QKCTZoq ^x -rji S\- ' ^' 
 <5VA6)m5U'6)V <T?£fiv cpam, 'ihat God beirrglncorporeall^ and Inviflbly prcfent 
 in all things, and Pervading or Pdjjing through .iU things, it was rea- 
 lonable, that menfiould vporjhip h>m, by and through thofe things that 
 
 omv §vou, that as for the Greatest God, and the Whole World, menjbould 
 not ba(i!y d^ curioufl^ fearch after the l^norvledge thereof, nor pragmatically 
 enquire into the caufes ofthingr, it being not pioui for them fo to do. The 
 meaning whereof feems to be no other than this,that men ought to con- 
 tent ihemfelvesto worfliipGod in hisVVorks,and in this Vifible World, 
 and not trouble themfelves with any further curious Speculations con- 
 cerning the Nature of that, which is Inconiprehenfible to them. Which 
 though r/i?/<? profellethhis diflikeof, yet does that Philofopher him- 
 {elf elfewhere, plainly allow of worlbipping the Firji Invifible God, 
 in thofe Fifible Images which he hath made of hirafclf, the Sun and 
 Moon and Stars. Maximus Tyrius doth indeed exhort men toafcend Dif^irti] 
 up, in the Contemplation of God , above all Corporeal Things^ 
 lihQ^ ^ 0(/^S »x d »^vo$, isM TDc d^ itS i^vo) (7u[j/>(Jcc ()uxKcc fjd^ y~ toJj- 
 Ttx. )ij ^szsiQix, oi-n dx.eivs 'ifyevx olk^i^T] k^ ■yvMoia, ]C) tt^c^ to jwcMi^t'V vi^- 
 
 a?u)6ii TiJTTOv, Sec. The End of your Journey, (faith he) is not the Heaven, 
 
 nor thoje pining Bodies in the Heaven 'j for though thofe be beautiful and 
 
 Divine, and the Genuine Ojf-fpring of that Supreme Deity, fumed after 
 
 the beji manner, yet ought theje all to be tranfcended by you, and your 
 
 head lifted up far above the Starry Heavens, &i.c. Neverthelefs heclofeS 
 
 his difcourfe thus ^ a 5 i|«o9tvS$ TrpJ^ tIw 'k ttxt^c? Kj tJv/xia^yS ^xv , 
 
 aPK.e ^01 ^ 4^)oi gV •zziT ircc/pofii o^ccv, ;t, ■n^,(T)wmv nx tT-voia, ttoAAo: itj ttkvTo- 
 
 I itxiry. ov\x, »x '>'<^^ ° BoiojtT'^ TroiHTTi; hiya ' » ^ -x^lsujj^cii /.-wi'ov 3eoi -3e» 
 
 \ -MilhiC, iij cp'iKoi , a.M" oiKviiifoi (x^^ixcid' "vkn fj^ yuxT is^m cd(xgi^av0v(y^Cf 
 
 1 &c. But if you be too rveak^ and Unable to contemplate th it Father and 
 
 \ Maker of all things i it will be /undent for you for the prefent to behold 
 
 h'sWorky-. and to H^'orfj/p his Progeny or Off-fpring, which k various 
 
 \ and manifold. For there are not only according to the Bxotian Poet, Tkir- 
 
 \ tyThoufand Gods all the Sons and Friends of the Supreme God 5 but 
 
 . innumerable. And fuch in the Heaven are the Stars, in the Mther De- 
 
 Mons, Sec. LA{\\y Socrates himfelf alfo, did not only allow of this ^].^"''_^^" ^*" 
 way of wotfhipping God, (becaufe himfelf is Invifible) in his works 
 that are Vifible, but alfo commend the fame to Euthydemut , oTicJV^^e 
 oKwdvi Ki'jH), fc, <n) yxOiQn ocv ^-^i d-Xf^^ya 'ica; xv to? ^-w^cpiX? Ty' .Ssoiv ('/>;?, 
 oM' i|oc/p«.Ji Qoi rx ig>« ciiUT)L^ o'^SvTi ai^ic^oci it, tj/xocv t»$ 3£»? • That I 
 fpeak^ the truth, your felf full know, if you will not Jiay expeHing, till 
 youjee the Forms of the Gods themfelves, but count it fujficient for you 
 h( holding their works to worflnp and adore them. Which he afterward 
 
 H h h 2 particularly
 
 518 Accidents W AfFedions Perfbnatcd, Book I. 
 
 particularly applies to the Supreme God, who made and containeth 
 the whole World, that being Invilible, he hath made himfelf 
 Vifible in his Works , and confequently was to be worfhipped and 
 adred in them. Whether Socrates and rlato^ and their genuine Fol- 
 lowers, would extend this any further than to the Animated Parts of 
 the World, fuchas the Sun, Moon, and Stars were to them, we can- 
 not certainly determine. But we think it very probable, that many 
 of thofe Pagans who are charged with worfhipping Inanimate Things^ 
 . and particularly the Elements, did notwithftandingdircft their Wor- 
 fbip, to the spirits of thofe Elements^ as Ammianus Marcellinut tells 
 us ^«//<j» did, that is, Chiefly the ^-^jm// <?///)<■»/, all the Elements be- 
 ing fuppofed by many of thefe Pagans tobe Animated^ (as was before 
 P.23tf,ij7. obferved concerning Proclus) and Partly alfo, thofe Demons which 
 they conceived to inhabit in them and to prefidc over the parts of 
 them 3 upon which account it was faid by Plato and others of the An- 
 cients , that mvTa 3££v TrAwfH, All things are full of Gods , and 
 Demons, 
 
 XXXIII, But that thefe Phyfiological Gods, that is, the Things of 
 nature Perfonatcd and Deified were rot acconnied by the Pagans True 
 and Proper Gods, much lefs Independent Mid Self exijient ones, may 
 further appear from hence, becaufe they did not only thus Perfonate 
 and Deifie Things Subfiantial and Inanimate Bodies, but alfo meer Ac- 
 cidents, and AjfeBions of Subfiances. As for example Firft, the Pafji- 
 ons of the Mind 3 '^ id^ 3fb? <li/i[jx(Ttt.v, ii ^ta? {-n/xvcsztv, faith S. Greg. 
 Nazianz^en^Thc/ accounted the Pajjions of the Mind to be Gods^ or at leaft 
 vporjloippcd them as Gods ^ that is, built Temples or Altars to their 
 Names. Thus was Hope, not only a GoddefS to the Poet Thcognit, 
 
 iX-rrK; i* M^L-v^m jjuow ^uc, \(sh'Kv\ m^iv, 
 AMoi ^' isKvi^invJ^' cMtTT^AiTrevTi? t^xv. 
 
 (Where he Fancifully makes her, to be the only Nttmenthat was left to 
 men in Heaven, as if the other Gods had all forfaken thofe Manfions 
 and the World) but alfo had Real Temples Dedicated to her at Rome, 
 as that confecrated by Attilliut in the Forum Olitorium , and others 
 elfewhere, wherein (he was commonly piftured or feigned, as a IVo' 
 man, covered over with a green Pall, and holding a Cup in her hand. 
 Thus alio Love and Defire were Gods or Goddejfes too, aslikewjfe were 
 Care, Memory, Opinion, Truth, Vertue, Piety, Faith, Juliice, Clemency^ 
 Concord, ViUory, &c. Which Vi&ory was together with Vertue reckon- 
 ed upamongft the Gods by Plautus in the Prologue of his Amphytrio j 
 and not only fo, but there was an Altar erefted to her alfo, near the 
 entrance of the Senate-houfe at Rome, v/hich having been once demo- 
 lifhed, Symmachm earneftly endeavoured the reflauration thereof, 
 in the Reign of Theodoifm : he amongft other things writing thus con- 
 cerning it, nemo Colendam neget, quam prefitetur Optandam, Let no 
 man deny that of right to be worpipped, which he acknotvlcdgeth to be 
 wiJJjedfor, and to be dejfrable. Bcfides all which, Eccho was a Goddefi 
 to thefe Pagans too, and fo was Night (to whom they facrificed a Cocl{_) 
 and Sleep and Death it ftlf, and very many more fuch Affedions of 
 
 things
 
 Chap. IV. And Deified, by the Pagan f, 5 19 
 
 things, of which Fojfiuf has collefted the largeft Catalogue, in 
 his eighth Book De Theologia Gentili. And this Perfonating and Dei- 
 y^i»^ of /^ff/Wc»M/T^/«^/, was fo familiar with thefe Pagans, that as 
 St. Cbryfojiome hath obferved, St. Paul was therefore faid by fome of 
 the Vulgar Athenians, to have been a Setter forth of ftrange Gods, 
 when he preached to them Jefm and the RefurreUion, becaufe they fup- 
 pofed him not only to have m^dejefui a God but alfo Anajiafis or Re- 
 furredion^ a Goddefs too. Nay this Humour o^Theologizing the Thingt 
 <?/lV^/«retranfporred thefe Pagans (b far, as to Dcifie Evil things alfo, 
 that IS, things both Noxiout and licioMs. Of the former Tliny thus, ^AT.L.i.f.?. 
 Inferi tjuoque in genera dejcribuntur^ Jllorbique^ & ntultd'. ctiam Pejies^ 
 dum ejfe placatas trcpido ntctu cnpimut. ideoqtie ctiam publico Fsbri Fa^ 
 num in Palatio dcdicatum eji^ Orbons ad ^dem Larimn Ara^ (j^ Mal£ 
 Fortuna: Exquiliit : So great is the number of thefe Gods, that even Hell 
 or tbejiate of death it fclf Difcafes and Alany Plagues are numbred a' 
 mongfi them, vphiiji with a trembling fear ive defire to have thefe pacified. 
 And therefore was there a Temple publickjy Dedicated in the Palace to 
 the Fever, aslikewife Altars elfewhere erc&ed to Orbona, and to Evil 
 Fortune. Of the latter Balbus in Cicero, ^o ex genere Cupidink C^ N.D.L.i. 
 I'ohiptatis, e^ Lnbentins Veneris, Vocabula Confecratafunt, Fitiofarum 
 rerum df non Naturalium : Of which kind alfo, are thofe Names of LuSi, 
 and Pleafure, and IVanton Venery, things Vicious and not natural:, Con- 
 fecrated and Deified. Cicero in his Book of Laws informs us, that at 
 Athens there were Temples Dedicated alfo to Contumely and Impu- 
 dence, but withal giving us this cenfure of fuch praftices, ^£ omnia 
 ejufmodi detejia»dad> repudiandafunt, AU which }{ind of things are to^'^'^'y ^\ 
 be detejied and rejected, and nothing to he Deified but what is Vertuous cherwife 
 or Good. Notwithftanding which, it is certain, that fuch Evil Things 
 as the(e, were Consecrated to no other end, than that they might be 
 Deprecated.MoxeoVGi ^i iheCeThings ofNatures,or Nature of ThzKgs,weTe 
 fometimes Deified by the Pagans plainly and nakedly in rhtir own 
 Appellative Names fo was tliis again fometimes done difguifedly, under 
 other Counterfeit Proper Names : as Pleafure was Deified, under the 
 Names of Volupia, and of Lubentina Venus , Time, (according to 
 the Opinion of fome) under the Name of Cronos or Saturn, which 
 as it Produceth all things, fo devours all things into it (elf again 5 
 Prudence or IVifdom likewife, under the Names of Athena or Minerva, 
 For it is plain that Origen underftood it thus, when Cf^«/ not only (^ ci^/r ^,.8 
 approved of Worlhipping God Almighty, in the Sun and in Minerva, ^'.^n. 
 as that which was Lawful, but alfo commended it as a thing Highly 
 Pious ^ he making this Reply j dj^pMix^m^ v\Kiov dii^^jceKhSi^SivpxiQVjMx^ 
 
 WTTOVolox?, etTi ;^&i£i? \jtiq\'oiZ\\ cpcWK^vft? ex. 'T ri A/o$ yiyiv^c&vci x^cpaAw^, 
 yt.<x%mXiQfxi\'Uvy &c. IVe fpeak. well of the Sun, as a good work^of God's^ 
 &c. but as for that Athena or Minerva, which Celfus here joyneih with 
 the Sun, this is a thing Fabuloufiy devifed by the Greekj (whether accord-' 
 ing to fome AlyUical, Arcane and Al!ego*-ical Sence, orxvJthoutit) when 
 they fay thatfi)e was begotten out (>/" Jupiter'/ Brain aU Armed. And 
 again afterwards, 'iV« 'Z, -roQ-mKoyvi'mi il, Kiyi[cu cp^Jvuaic, avcu » 'a&Iwx, 
 if it be granted that by Athena or Minerva, beTropologically meant PrU' 
 dence, &c. Wherefore not only according to the Poetical, but alfo 
 
 to
 
 5 2o Thofe Natures of Things Deified^ B o o k I. 
 
 to the Political and Civil Theology of the Pagans, thefe Accidental 
 Things ofN attire^ znA AjfeCiions oi Subjiances^ Perfonated, were made 
 fomany G^^xand CoddeJJes^ Cicero himfelf in his Book of Laws ap- 
 ^- ^- proving of fuch Political Gods as thefe j Bene vera quod Metis, Pietas^ 
 
 yirtus^ Fides, conjecratur niami: quarum omuiuni^omx dedicatapub' 
 lice Tcmplajitnt, ut ilia qui habeatit (habetit autemomnes boni) Deos i- 
 pfos in anintis juis coUocatos patent : It is well, that Mind, Piety, Vir- 
 tue and Faiths are conjecrated, (all rchich have their Temples publickjy 
 dedicated at Rome) thatfo they who pojjeji thefe things (as all Good men 
 do) may think^that they have the Gods themselves placed in their minds. 
 And himfelf makes a Law for them, in his own Common-wealth, but 
 with a Cautionary Provifion, that no Evil and Vicious Things be Con- 
 lecrated amongft them j Ali oUa. propter qu£ datur komini adfcenfus 
 in Cwlum, Mentem, Virtutem, Pietatem, Fidem, earumque laudum de- 
 litbra Junto. NecuUa vitiorum Solemnia obeunto: Let them aljo wor- 
 pip thofe things by means whereof, men ajcend up to Heaven, and let 
 there be shrines or Temples Dedicated to them. But let no Religious 
 Ceremonies be performed to Vicious things. 
 
 Notwithftanding all which according to that Theology of the 
 Pagans which was called by Varro Natural, ( whereby is meant not 
 that which was rhyjiological only, but that which is True and Real) 
 and by Sc£vola Phtlofophicalj and which is by both opposed, not only 
 to the Poetical and Fabulous, but alfo to the Political and Civil ; I fay, 
 according to this Theology of theirs, thefe Accidental Things of Na. 
 ture Deified, could by no means be acknowledged for True and Proper 
 Gods 'j becaufe they were fo far from having any Life and Senfe in 
 them, that they had not fo much as uttoskoiv k, i(^(av, any Real Subft' 
 fience or Subjiantial Ejfence of their own. And thus does Origen difpute 
 againft /l//«erz;4/ God(hip, as Tropologically interpreted, to Prudence, 
 
 ?. 411. Via 3 ^) t^ottdA.o^'hxi it, Kiyiilca (f'^ci'usi? ai'cu. h 'aOIwix, /zsiS^stjow-'tz^ 77$ 
 
 av-ryit; lUv iJTiisv.QiV iij tlw a<riocv', O)? ucptp^Ri^'a? .x^T* T^u r^omKoyloiV rcuhUv 
 /f Athena or Minerva be Tropologized into Prudence, then let the Pagans 
 JIjow what Subjiantial Effence it hath, or that it Really Subfi/is according 
 to this Tropology. Which is all one as if he (hould have laid, Let the 
 Pagans thenlbew how this can be a God or Goddeji, which hath not 
 io much as any Subjiantial Ejfence, nor Subfifis by it (k\£, but is a meet 
 Accidental AffeClion of Subltances only. And the fame thing is like- 
 wife urged by Origen, concerning other fuch kind of Gods of theirs, 
 as Memory the Mother of the Mufes, and the Graces all naked, in his 
 Firft Book •-, where Celjus contended for a multiplicity of Gods a- 
 gainft the Jews 5 that thefe things having not uTr'saoiv i^ ^Q'iolv, any 
 Subjiantial Ejfence or Subfifience, could not poffibly be accounted 
 Gods, and therefore were nothing elfe , but 'EMm&v avavrAofffx^xTa 
 ozy/^u^TOTTOiH^jiTK oiTih '^^^ 7:^xyiJ^TZ>v^ mcer FigMcnt s of the Greekj ^Things 
 made to have Humane Bodies, andfo Ferfonated and Deified. And 
 we think there cannot be a truer Commentary upon this PafTage of 
 Origen s , than thefe following verfes of Prudcntius, in his Second 
 
 P jg^ Book againft ij>/«wrff/^»irj 
 
 Define^
 
 Chap* IV. Bm Several Names of God. 521 
 
 Define, Jipudor eji^ Ge»tilfs tneptia, tandem 
 Res Incorporcas, SimuUtis Fingere memhris. 
 
 Let the Gentiles be at lafi ajljamed, if they have any pame in them of 
 this their folly, in defer ibing and fet ting forth Incorporeal things with 
 Counterfeit Humane A^embers. Where Accidents and Affe&ions of 
 Things, fuch as r;fi?(jr/ was, (whofe Altar Symmachus thtte contend- 
 ed for the Reftauration of) are by Prudentiui called Kes Incorporea, 
 Incorporeal Things, accordingly as the Creek Philofophers concluded' 
 . that TToioTTiTj? were aozy'//<3?o(, gUialitics Incorporeal. Neither is it pot 
 fible, that the Pagans themfelves fhould be infenfible hereof 5 and 
 accordingly we find, that Cotta'm Cicero doth for this reafon utterly k;dlz 
 baniih and explode thefe Gods out of the 9hilofophick_ and True Theo^ 
 logy, Num cenfcs igitur fiibtiliore ratione opus efjc ad h£c refellenda <? 
 Ham Mcntent , Fidem , Spem, Firtutem, Honorem , ViUoriam, Salu' 
 tern, Concordiam, c£teraque ejufmodi, Rerum Vim habere videmus, non 
 Deoriint. Aut enim in nobifmet infunt ipfis, ut Mens, ut Spes, nt Fides 
 ut Virtus, ut Concordia ^ aut optand£ nobis funt, ut Honos, ut Salus ut 
 VtHoria. Huare autcm in his Vis Deorum fit, turn intelligam cum cog- 
 novero. Is there any need, think_you, of any great Subtilty to confute 
 thefe things .<? For Mind, Faith, Hope, Virtue, Honour, Victory, Health, 
 Concord, and the likS:, tvefee then* to have the Force of Things, but not 
 of Gods. Becaufe they either exiji in us, as Mind, Hope, Virtue^ Concord ; 
 or elfe they are de fired to happen to us, as Honour, Health, Vihory (that 
 is, they are nothing but meer Accidents or AffeUions of Things) and 
 therefore hove they can have the Force of Gods in them cannot pojfibly be 
 underiiood. And again afterwards he affirmeth, E<?j-^«z D/i 4/?/»e//(»«- 
 tur, Rerum Nuturas ejfe, non Figuras Deorum, That thofe 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 fince the Pagans themfelves acknowledged, that thofe ^ 
 
 Perfonated 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 fo many Several Names, and Partial Confiderations 
 o^ One Supreme God, as manifefting himfelf in all the Things of Na- 
 ture. For that Vis or Force, which Cicero tells us, was that in all 
 thefe things, which was called God or Deified, is really no other, than 
 Something of God in Every Thing,that is Good. Neither do we other- 
 wife underftand,thofe following words of £4//>/// in Cicero,^arum Re- jwd.l^^ 
 rum, quia Vis erat tanta, ut fine Deo regi non poffet, ipfa Res Deorum 
 Nomen obtinuit'j Of which things becaufe the Force isfuch, as that it 
 could not be Governed without God, therefore have the Things themfelves 
 obteined the Names of Gods, that is, God was acknowledged and 
 worfliipped in them all, which was Paganically thus fignified , by 
 Calling of them Gods. And Pliny, though no very Divine Perfon, Nat.HL.zt 
 yet being ingenious, ealily underftood this to be the meaning oP''" 
 it 5 Fragilis d> laboriofa Mortalitai, in Partes ijla digejjzt, Infirmitatis 
 fu£ memor, ut Portionibus quifque coleret, quo maxime indigeret , Frail 
 And toilfom. Mortality, has thus broken and crumbled the Deity into 
 
 Parts 
 
 L 
 
 I
 
 522 The Pagans Breaking W Crumbling, B o o k. I. 
 
 Parts^ Mindful of its own Infirmity j that Jo every one by Parcels and 
 Pieces^ might rvorfhip that in God, vohich himfelf t»oJi Jiandt in 
 need of. Which Religion of the Pagans, thus worlhipping God, not 
 entirely all together at once , as he is One moft Simple Being, Un- 
 mixed with any thing, but as it were brokenly, and by piece- meals, 
 as he is feverally Manifefted, in all xheThings of Nature, and the Parts 
 of the Worlds Trudentius thus perftringeth in his Second Book againft 
 SymmAchui 5 
 
 j\/;j,ij^ 2«5 me pr^eterito, meditark NuminamiUe, 
 
 ^ajimules parere meis Virtutibus, nt me 
 Per varias partes minuas, cui nulla recidi 
 Pars aut FormapotcB, quiafum Suhjiantia Simplex, 
 Nee Pars effe queo. 
 
 From which words of his we may alfo conclude, that Symmachus the 
 Pagan, who determined. That it was Owe Thing that all veorflnpped^zvA 
 yet would have ViUory, and fuch like other things, worfhipped as 
 Gods and Goddeffes, did by thefe and all thofe other Pagan Gods 
 before mentioned, underftand nothing but fo many Several Natnes^ 
 and Partial Confiderations of One Supreme Deity, according to its 
 feveral rer/«e/ or FiPirerj •• fo that when he facrificed to ViUory^ he 
 facrificed to God Almighty, under that Partial Notion, as the Giver of 
 rz^tfrj» to Kingdoms and Commonwealths. It was before obftrved 
 That oyirir was out ot Plutarch, that the Egyptian Fable of O^ris, he'mg mangled and 
 ^t^,trth^E^t- cut in pieces by Typhon, did Allegorically figmHe the fame thing, viz. 
 iaThefs'mrl°"' ^^^ ^"- Simple Dcity's, being as it were divided (in the Fabulous and 
 MiUi.m. c. +7" Civil Theologies of the Pagans)into many Partial Confiderations of him, 
 TO^^ao^iOf ™'- as fo many Nominal and Titular Gods ■> which l{(s notwithftanding.that 
 Zft^^aJl'tK^ng is T'rue Knowledge and mfdom, according to the Natural or Phibfophic^ 
 of all thing,. Theology, unites all together into One. And that not only fuch Gods as 
 thefe, Vi&ory, Vertue and the like, but alfo thofe other Gods, Neptune, 
 Mars,BeUona,e^c. were all really, but one and the fame Jupiter, aft- 
 ing feverally in the world, Plautus himfelf (eems fufficiently to in- 
 timate, in the Prologue of his Amphitryo in thefe words, 
 
 Nam quid ego memorem, nt alios in Trag£diff 
 Fidi, Neptunum, Virtutem, ViSoriam, 
 Martem, Bellonam, commemorare qu<ebona 
 Vobisfecijfent .«* Slueis BenefaUis meus Pater, 
 Deum Regnator, Archite&us omnibus. 
 
 Whereas there was before cited a PafTage out of G. I. Voffius his 
 Book, De Theolog. Gent, which we could not underftand otherwise 
 than thus, that the generality of the Pagans by their Political (or Cz- 
 »//_)Gtf<5//,meantfo many Eternal Minds Independent and Self-Exijienti 
 we now think our felves concerned, to do Vojfius fo much right, as 
 to acknowledge, that we have fince met with another place of his 
 in that fame Book, wherein he either correfts the former Opinion, 
 or ehe declares himfelf better concerning it, after this manner 5 that 
 the Pagans generally conceived, their Political Cods, to be fo many 
 
 Subfiantial
 
 C H A p. I V. Of the Simple Deity into Parts. 523 
 
 Subftantial Minds (or Spiriti) not Itidependent and Self-exigent, not 
 indeed Eternal neither '^ but Created by One Supreme Mind or God 
 and appointed by him to prefide over the Several Parts of the IVvrld 
 and ihings of Nature . as his Minijiers. Which fame thing he affirmeth 
 alio, of thofe Deified Accidents and Ajfe^ions, that by them were to 
 be underftood, fo many Stibjlantial Minds or Spirits Created^ pre(i- 
 din^ over thofe feveral Things, or difpenfing of them. His words 
 in the beginning of his Eighth Book (where he fpeaks concerning 
 thefe Ajjeilions and Accidents Deified by the Pagans) are as follow- 
 eth. Hujufmodi Deorum prope immenfa eji copia. Ac in Civili qui- 
 der» Theologia, confiderari folent^ tanqHam Mentes qitisdam^ hoc hono- 
 rk a Summo Deo fort it£ , ut Affc&ionibus ijiis pr<eeffent. Nempe crc- 
 diderunt De»fff, qnem Optimum Max .vocabant^ non per fe omnia cu- 
 rare, quo pa&o , ut dtcebant , plurimum bealitudini ejus decedcret^ 
 fed, injiar Regis, plurimos habere Minifiros d^ Minijiras, quorum fm- 
 gulos huic illive cune prefecifjct. Sic Jufiitia, qua: d^ Atttxa ac The- 
 mis, pr£fe&a erat a^ibus cun&is^ in qitibus Jujiitia attenderelur : Co- 
 mus curare creditus ei? Comeffationes. Et fie in ceteris id genus Diff, 
 nomcn ab ea AjfeSlione fortitis, cujus cura cuique commiffa crederetur. 
 0^0 paCfo (iconfiderentur, non aliter diff^erent a Spiritibus five Angclit 
 bonis mulifque, quam quod hi rcvera a Deo conditi fint : ilia; vers Men- 
 ies, de quibus nunc loquimur, fint Figmentum Mentis kumaniC, pro nu' 
 mero Ajfel^ionum, in quibus ris efie major videretur, comminifcentis 
 Mentes Affe&ionibus Singulis pr<efe&as. Facile autem Saccrdotes fua. 
 Commenta perfuadere fimplicioribus potuerunt, quiafitis videretur vcri- 
 fimile,fumm£ illi Menti, Deorum omnium Regi, innumeras fervire men- 
 tes, ut eo perfe&ior fit Summi Dei beatitudo, minujque curis implicetur : 
 ittque tot Famulantium numcro, Summi Huminis Majefias magis elttce- 
 at. Ac talis quidem Opinio erat Theologi<e Civilis. Of fuch Gods as 
 thefe, there was an innumerable company amongU the Pagans. And in 
 their Civil Theology they were vpent to he confidered, as certain Minds 
 (or Spirits) appointed by the Supreme God, to prefide over the Afila'ions 
 fo Things. They Juppofing, that God, whom they called the Bcfi and the 
 Greatefi, did not immediately himfelf take care of every thing, (iace that 
 mufi needs be a difira&ion to him, and a hinder ancc of his happinefi : 
 hut that he had as a King, many He and She-Minifiers under him ^ 
 which had their feveral ofiices ajjignedto them. Thusjufiice which was 
 called alfo Aftrea and Themis, was by them ihiught to prefide over all 
 thofe adions, in which Juifice was concerned. And Comus over all Re- 
 vellings, and the lil{e. Which Gods , if confidered after this manner ^ 
 will no othcrwife differ from Angels good and bad, than only in this, that 
 theje Latter are Beings really created by God j but the former the Fig' 
 ments of men only j they, according to the number of Affe&ions , thai 
 have any greater force in them, devizing and imagining certain Minds 
 to prefide over each of tketft. And the vulgar might therefore be the 
 \ more eafily led into this perfwafion by their Priefis, becaufe it fecmed 
 reafonable to them, that that Supreme Mind, who is the King of all the 
 Gods, Jbould have many other Minds as his Subfervient Ministers under 
 him, both to free him from Solicitous Care, and alfo to add to his Gran- 
 deur and Majefiy. And fitch was the Docfrine of the Civil Theology, 
 Where though Vojfms fpeak Particularly, of that kind of Paa^anGods^ 
 which were nothing but AjfeCtions and Accidents Deified, (which no 
 
 I i i man
 
 524 ^^^ Pagans Volit.Gods, fometimes B o o k I. 
 
 man in his wits could poflibly fuppofe to be themfelves True and Pro- 
 fcr Gods, they having no Subfifience of their own) That thefe by the 
 generality of the Vulgar Pagans, were conceived to be fo many Crea- 
 ied Minds or Spirits, appointed by the Supreme God, to prcfide as 
 his Minifters over thofe feveral Aff^e&ions of Suhjiances--, yet does he 
 plainly imply the (ame, of all thofe other Political Gods of thefe Pa« 
 gans likewife, that they were not look'd upon by them, as fo many 
 1)»made, Sel/'CxiJient, and Independent BeingSj but only as Inferionr 
 Minds or Spirits, created by the Supreme God, and by him appoint- 
 ed to prefide over the Several Parts of the IVorld, and Things of Na- 
 ture, and having their Several Offices afligned to them. Wherefore 
 as to the main. We and Vojfws are now well agreed, viz. That the 
 ancient Pagans allerted no luch thing as a Multitude of Independent 
 Deities 5 fo that there only remain, fome Particular Differences of 
 fmaller moment, betwixt us. 
 
 Our felves have before obferved, that j^olns was probably taken 
 by Epi&etus in Arrianus, (not indeed for One, but) for Many Created 
 Miniifers o{ the Supreme God, or Demons CoUeOively^ appointed 
 by him to prefide over the IVinds^xn all the feveral Parts of theWorld. 
 And the Pagans in St. Aujiin, feem to interpret tho(e Deified Accidents 
 and Things of Nature after the fame manner, as the Names of certaia 
 UnknowaGods or Demons (^one or more) that were appointed to pre- 
 civ.D. 1,4 fide over them refpeftively, or to difpenfe the fame, ^oniam fcie- 
 ' ^4 bint Majores noUri nemini talia, nifl aliquoDeo largiente concedi, quo- 
 
 rum Deorum nomina non inveniebant, earum rtrum nominihns appella- 
 hant Deos, quas ab iis fentiebant dari 5 aliqua vocabula inde fle^entes : 
 Jicut ^ Bella Bellonam nuncupaverunt non Bellum 5 ficut a cunis Cuni- 
 nam non Cunam , ficut afegetibus Segetiam non Segetem , ficut a Po- 
 mis Pomonam non Pomum , ficut a bobus Bobonam non Bovem. Aut 
 certe nullavocabuli declinatione ficut res ipf£ nominantur : ut Pecunia 
 diffa eB Dea qu£ dat pecuniam, non omnino pecunia Dea ipfa putata: 
 Ita Virtus qutC dat virtutem. Honor qui honorem.^ Concordia qu£ con- 
 cordiam, Victoria qu<c vi&oriam dat. Ita, inquiunt, cum Felicitas Dea 
 dicitur, non ipfa qu£ datur fed, Numen illud attenditur, a quo Felicitas 
 datur. Bccaufe our Forefathers kitevp toellthat thefe things, do not hap- 
 pen to any, without the fpecial Gift and Favour of fome God j therefore 
 were thofe Gods, vehofe names they l^nevo not, called from the names of 
 thoje very things themfelves, which they perceived to be bejiowed by them^ 
 there being only a little Alteration made in them, as when the God that 
 caufeth War, was called not Bellum but Bellona ; the God which prefideth 
 over Infants Cradles not Cuna but Cunina; that which giveth Corn Sege- 
 tia ; and that which affordeth apples Pomona, &c. But at other times, 
 this was done without any Declenfion of the tVord at all, they calling 
 both the Thing and the God, which is the Beiiower of it, by one and the 
 felf fame name. As Pecunia doth not only fignifie Money, but alfo the 
 Goddefi which giveth Money 5 Virtus the Goddifi which giveth Virtue s 
 Honor the God that befiowcth honour j Concordia the Goddefi that cauf- 
 eth Concord j Vi&ury the Goddcfi which affordetk ViBory. So alfo when 
 Felicity is called a Goddefi, by it is not meant, that thing which isgiven^ 
 hut that Divine Power, from whence it is given. Here, I fay, the Pd- 
 
 gan$
 
 
 Chap. IV. The Minijiers of One Supreme. 525 
 
 gans may feem to have underftood, by thofe Deified Things of Nature 
 certain Inferiour Gods or Demons (One or More) the Minifters of the 
 Supreme God, appointed by him to prefide over thofe feveral Things 
 refpedtively, or to difpenfe the fame. Neither can we deny, but that 
 in fo much ignorance and diverfity of Opinions as there was amongft 
 the l\igans, fome might poffibly underftand, thofe Political Gods 
 and Deified Things alfo, after the way of F<?//jr«/, for (o many Single 
 Minds or Spirits, appointed to pYelide over thofe Several Things re- 
 fpecftivcly, throughout the whole World, and nothing elfc. Never- 
 thelcfs it leemeth not at all probable, that this fhould be the Gene- 
 ral Opinion amongft the Civilized Pagans, that all thofe Gods of 
 theirs, were fomany Single Created Minds or Spirits,each of them ap- 
 pointed to prefide over fome One certain thing every where through- 
 out the Whole World.and nothing eKe.As for Example,that the God- 
 defs Viftory, was One Single Created she-Spirit, appointed to beftovv 
 Viftory, to whofoever at any time enjoyed it, in all parts of the 
 World: and fo, that the Goddels Juftice fhould be fuch another 
 Single Mind or Spirit, created to difpence Juftice every where and 
 meddle with nothihg elfe. And the like oi all thofe other Acciden- 
 tal Things 5 or Jj^eclions Deified , as Firtue, Honour , Concord, Fe- 
 licity^ 8cc. 
 
 And La£iantitts Fir mi amis, taking notice of that Profefiion of the Pa- De F^i.Kel. 
 gans, to worfhip nothing but One Supreme God and his Sttbjervient '■ ^• 
 Miaijiers Generated or created by him, (according to that of Seneca. 
 in his Exhortations, Genuifie Kegnifui MiniHros Detim ; that the Sn- 
 f rente God hadgenerated other Inferiour Minijlers of his Kingdom un- 
 der him, which were called by them alfb Gods) plainly denies 
 all the Pagan Gods fave One, to be the Created Mimjiers of that One 
 Supreme, he making this Reply 5 Vcrum hi neque Dii funt, neque Deos 
 fe vocari, ant coli volitnt, C^c. Nee tamen illi funt qui vulgo coluntur, 
 quorum d^ exiguus d^ cert us efl mtmerus : But thefe A^inijiers of the 
 Divine Kingdom, or Subfcrvient Created Spirits, are neither Gods, nor 
 would they be called Gods, or honoured asjuch, &c. Nor indeed are they 
 thofe Gods, that are now vulgarly rvorfiipped by the Pagans, of which there 
 if but a Smdland Certain number. That is, the Pagan Gods, are re- 
 duced into certain Ranks, and the Number of them is determined by 
 the Utilities of Humane Life 5 of which, their Noble and SeleS Gods, 
 are but a few. Whereas, faith he, the Minijiers of the Supreme Gody 
 are according to their own Opinion, not Twelve nor Twenty, nor Three 
 Hundred and Sixty, but Innumerable , Stars, and Demons. 
 
 Moreover Ariltotlc in his Book againft Ze/zt? (fuppofing the T- ^,i/ii„Xefi; 
 dea of God, to be thiF,the Mujl Powerful if all things,ot the Aloji Perfe[i Zen. Gor. f. 
 Being) objefteth thus, that according to the Laws of Cities and Coun- ^^■*^- 
 tries (thzt'vi, the Civil Theology) there feems to be no Oneabfolutely 
 Powerful Being, hxxtOne God is fupoofed to be moft Powerful as to 
 one thing, and another as to another : hiti^ a-Trovfa '^^a^xn^v -r Geov 
 
 Kx TTDMa Kce'iTJ^i; Svou aMiiAfov 01 S^ol ' x:<.»v die TO S):;iQvf@^ eKiicpt t(/J- 
 tIw )(^^ TV 3eS tIw o>oAoyi«tv Whereas Zeno takes it for granted, that 
 
 I i i 2 men 
 
 I
 
 526 The Pagans Polit. Gods^ Generally, B o o k I. 
 
 L.^.c.i. 
 
 men have an idea in their tnindt of God, as One the t»oJi Excellent and 
 Mofl Powerful Being of aU 3 this doth not feem to be according to Law^ 
 (that iSjthe Civil Theologji) for there the Gods are mutually Better one than 
 another ^refpe&ively as to fever al things y and therefore Xeno took^notthis 
 Confent of mankind concerning God, from that which vulgarly feemeth. 
 From which paflage of /4r7/?^^/e'/ we may well conclude, that the 
 Many Political Gods of the Pagans, were not all of them vulgarly 
 look'dupon, as the Subfervient Minijlerso^ One Supreme God, and 
 yet they generally acknowledging, (as Arijiotle himfclf confefleth) 
 a Monarchy5and confequently not many Independent Deities^ it muu: 
 needs follow, asZeno doubtlefs would reply, that thele their Political 
 Gods jWCre but One and the fameSupreme Natural God^as it were Parcelled 
 outj and Alultipliedjthat is^receiving Several Denominations,accord\n^ 
 to Several Notions of him 5 and as heexercifeth Different Powers^ and 
 produceth Various EffeSs. And this we have fufficiently prov'd al- 
 ready to have been the general fence of the Chief Pagan Doftors 5 
 thatthefe Many Political and Popular Gods, were but the Polyony- 
 my of One Natural God, that is, either Partial Conftderations of him, 
 or his Various Powers and Vertues, EffeSs and Manifeliations in the 
 Worldjleverally Perfonated and Deified. 
 
 And thus does Vojfius hirafelf afterwards confefs alfo 5 That ac- 
 cording to the Natural Theology, the Many Pagan Gods, were but 
 fo many Several Denominations of One God 5 though this Learned 
 Philologer doth plainly ftraitenand confine the Notion of thisNaturai 
 Theology too much , and improperly call the God thereof, the Na* 
 ture of Things •■, however acknowledging it fuch a Nature, as was en- 
 dued with Senfe and Vuderjianding. His Words are thefe, Difpar 
 verofententia Theologorum Naturalium, qui non aliud Numen agnojce- 
 bant qtiam Naturam Rerum, eoque omnia Gentium Numina referebant, 
 ^c. Nempe mens eorum fuit , ficut Natura effet occupata, circa banc 
 •vel illam AffeSionem, it a Numina Nominaque Deorum variare. Cum 
 igitur ubicunque l^im aliquant majorem viderent, ita Divinum aliquid 
 crederent : eb etiam devenere, ut immanem Deorum Dearumque finge- 
 rent Catervam. Sagaciores interim haccun&u, 1)nnm effe Numen aie- 
 bant : puta Rerum Na4uram, qu£ licet una foret, pro variis tamen Ef- 
 feBis varia fortiretur nomina, vario etiam ajjiceretur cultu. But the 
 Cafe is very different as to the Natural Theologers, who acknowledged n» 
 other God but the Nature of Things, and referred all the Pagan Gods to 
 that. For they conceived that as Nature was occupied about feveral 
 things, fo were the Divine Powers and the Names of Gods, multiplied 
 and diversified. And where-ever iheyfaw any Greater Force, there did 
 theyprefently conceit Jomething Divine, and by that means came they at 
 length to feign an innumerable company of Gods andGoddeffes. But the 
 more fagaciouf in the mean time affirmed, all thefe to be but One and 
 the fame God'-) to wit the Nature of Things, which though Really butOne^ 
 yet according to its various Effe&s both received divers Names, and was 
 tVorfnpped after dfferent manners. Where Vojfius calls the Supreme 
 God of thefe Natural Theologers, the Nature of Things '-y as if the 
 Natural Theology had been denominated from Phyfickj, ox Natural Phi- 
 lofophy only, whereas we have already (hewed, that the Natural Theo-
 
 Chap. IV. The Polyonymy of One God. 527 
 
 logy of Varro and Saevola, was of equal extent with the ?hiloJoph7cl{^ 
 whofe only Nuvien, that it was not a Blind and Unintelligible Na- 
 ture of 1 kings ^ doth fufficiently appear, from that Hiftory thereof 
 before given by us: as ahb that it was called Natural in another fence, 
 as Real ^ and as oppofite to Opinion, rhmcy and Fabulojity^ or what 
 hath no Reality of Existence any where in the World. Thus does St. 
 Attjiin diltinguidl betwixt Nutura Deorum, the True Nature of the Godr^ C.D.L.g.c.j. 
 and Homtnum Injiiiuta, the Infiitutes of Men concerning them. As 
 alfo he lets down the Difference, betwixt the C;z///and NatnralTkeo- 
 hgy, according to the Mind of Farro in this manner. Fieri poteji ut i^'<i' 
 in TJrhe, jecundiim Falfas opiniones ea colantur C^ credantur^ quorum 
 in Mundo vcl extra Mundum Nat ur a fit nufquam : It may cotfte to paS^ 
 that thofe Things may he worftnpped and believed in Cities^ according to 
 Falfe opinions j which have no Nature or Real Exijience any where, ei- 
 ther in the World or without it. Wherefore if inftead of this Nature 
 of Things, which was properly the God of none but only of fuch Athei~ 
 jiick^ rhilojophers as Epicurus and Strato , we fubftitute that Great 
 Mind or Soul of the whole IVorldy which Pervadeth All Things, and is 
 Diffus'd thorough All 5 (^which was the True God of the Pagan Thc- 
 ifts) this of Vnjfiusw'xW beunqueftionablytrue, concerning their Na- 
 tural Theologers, that according to them, thofe Many Poetical and 
 FoliticalGods before mentioned, were but One and the fame Natural 
 or Real God 5 who in refpeft of his Different Vertues, Towers, and £/v 
 fe&s. Was called by feveral Names, and worfhipped after different 
 manners. Yet neverthelefs fo, as that according to thofe Theolo- 
 gers, there were Really alfo Many other Inferiour MiniUers of this 
 One Supreme God, (whether called Minds or Demons) that were fup- 
 pofed to be the Subfervient Executioners of all thofe feveral Powers 
 of bis. And accordingly we had beforCjthis full and true account of 
 the Pagans Natural Theology fet down out of Prudent ius. 
 
 In Vno 
 
 Conjlituit jus omne Deo, cut ferviat ingens 
 Virtutum ratio, Varik infiruUa Minijiris. 
 
 Viz. That it acknowledged One Supreme Omnipotent God, ruling over all^ 
 who difplayeth and exercifeth hdf Manifold Vertues and Powers in the 
 world, (all feverally Perfonated and Deified in the Poetick^and Civil 
 Theologies) together with the Jubjervient Mini^ry of other Inferiour Cre- 
 ated Minds, Vnderfianding Betngs-^or Demons, called alfo by them Gods, 
 
 It is very true, as we have already declared, that the more High- 
 flown Platonic^ Pagans, did reduce thofe Many Poetical and Politi' 
 cal Cods, and therefore doubtlefs all the Perfonated and DeifiedThings 
 of Nature too, to the Platonic k^ Ideas, or Firft Paradigms and Pat- 
 terns of Things in the Archetypal IVorld, which they affirmed to have 
 been begotten from the Supreme Dtity, that is, fro-m the Firfi Hy- 
 pojlafis of the Pljtonick_lriniiy ^ and vvhicb were commonly called by 
 ihem voMTT)! ^eoi, Intelligible Gods, as if they had been indeed, fo ma- 
 ny Diftinlf Substances and Perfnns. And as we have alfo proved 
 out of Philo, that this High-flown Faganick^Theology^ was ancienter 
 
 than
 
 528 The Egyptians alfo reduced^ B o o k I . 
 
 than either 'Julian or Apuleius 5 fo do we think it not unworthy our 
 Obfervation here, that the very (ame Dodrine, is by Celfus imputed 
 alfo to the Egyptian Theologcrs^ as pretending to worlhip Brute Ani- 
 
 Ovig. C. Cilf. mals no otherwife^than as Symboli of thole Eternal Ideas , li, cpm yi ^xci.<; 
 
 L. 3. p. 120.^1'' ^^ A'i-^v-?jiav ytuf'XyzKS.v-, Kol -nt ttoMo. tl^i^pcwKcc 7r«/pt>'vT(i:v MviyfAx- 
 TTX. tWv \^Zv (kicilav, ly i\(i^ SbicSai 01 ttciMoi) ^^(iv i(pii/M(^iav T7/xa^ eivax. 
 ^ -mc/MTO. Bii^ffyMinv • Celjus ^Kozddtth, That we Chrijiians deride the 
 Egyptians^ without caujc^ they hdving many Myjieries in their Religion^ 
 for Its much as they profej^, that perrJJjing Brule Animals are not xvor- 
 Jliippedby thcm^ but the Eternal ideas. According to which of Ce/- 
 y»/it(houId feem, that this Doftrine of Eternal Ideas^ as the Para- 
 digms and Patterns of all things hete below in this Seufible World, 
 was not proper to Plato nor the Greeks; but common wifh them to 
 the Egyptians alfo. Which Etfrnul Ideas^ however fuppofed to have 
 been Generated from, that Firft Divine Hypojiafis of the Platonic^ 
 and Egyptian Trimly ^ and called Intelligible Gods j were nevettheleft 
 acknowledged by them, all to exift in One Divine Intelledt, accord- 
 ing to that of Plotinus, vtt 'iyQ tS vS tx lovifoc, that the Intelligibles exi/i 
 nowhere of themfelves , without Mrnd or IntelleB •-, which /ll;»d or 
 Intelle£i^ being the Second Divine Hypojiafis , thefe Intelligible and 
 Invifible Godsj ( however Generated from God) yet are therefore 
 faid by Julian in his Book againflc the Chriftians, both to Coexijl with 
 Godj and to Inexilf in him. To which purpofe alfo, is this other 
 
 P- 347- Paffage of Julians in his Sixth Oration-.-Trec'^a ^ canii; '<J^v, &'zS- £, gV e. 
 cwnJ' K(u vrcc^)' iixvizJ' t'^i 'P/J omiiQ-dv ovrav rx<; amax, • em aSa- 
 vocrav d^\'ccri<<; ' e-n 1^^hM(io>v » 6'.'i?fa? »<^ ^"hfd^is^ , aiidisc, 9 kou fjiji~ 
 vacTttc oca, ou m.cu txttji? (mv aJmiu 'V def^^iQlou, ' For God is All things^ foT' 
 afmuch as he contcineth within himjelf, the Caufes of all things, that any 
 way arej whether of Immortal things Immortal j or of Corruptible and 
 Tenping things^ not Corruptible but Eternal alfo^ and always remain- 
 ing'-, which therefore are the Caufes of their perpetual Generation, and 
 New produ&ion. Now thefe Caufes of All things conteined in God, 
 are no other than The Divine ideas.W herefoie from hence it plainly ap- 
 pearSjthat thefe Platonick^and Egyptian PaganSjWho thus reduced their 
 Multiplicity of Gods to the Divine ideas, did not therefore make 
 them to be fo many Minds or Spirits, really diftinft from the Supreme 
 God^ (though dependent on him tooj but indeed only (b m^ny Par- 
 tial Confiderations of One God, as being All things^ that is, conteia- 
 ing within himfelfthe Caufes of all things. And accordingly we 
 find in Origen, that as the Egyptian Theologers called their Religi- 
 ous Animals, Symbols of the Eternal ideas ^ fo did they alfo call thera, 
 
 Ov. C. Celf. ^ypf^ols of God. Toe T^l" Aiy^Tificcv ffi/A.voXoy6v\ccv v.cd to. :7%,t r/J' dXoyov 
 Zfic^v, Kcu (poiaioowiiv &vcil "ni'a avrec rooc 3££ aiiAQoKa, ' Cclfus applauds the 
 Egyptian Theologers talking fo magnificently and mylierioufly of thoft 
 Brute Animals worfliipped by them^ and affirming them to be , certain 
 Symbols of God. 
 
 And now we have given fbme account of the Polyonymy of the One 
 Supreme God, in the Theologies of the l^agans : or of his being call- 
 ed by Many Proper Perfonal Names, carrying with thera an Appearance 
 of So many Several Gods. Firft, that God had many feveral Names 
 
 beftowed
 
 Chap. IV. Their Gods to the Divine Ideas. <2Q 
 
 beftowed upon him, from many Different Notions and Partial Confi- 
 deraiion$oi\i\xs\^ according to his Vniverfal and AU-comprehending 
 Nature. Janus, as the Beginning of the World, and All things, and 
 the Firft Original of the Gods. Whom therefore that ancient Ly- 
 rick Poet, Septimius A^her^ accordingly thus invoked 5 
 
 O cate rerum Sat or ! O TRINCIPIVM DEORVM!. 
 Stridula cut Limina^ cut Cardinei TumHltus, 
 Chi referata mugiunt aurea ClauSira Adundi. 
 
 Geni»f, as the Great Mindzad Soul of the whole World. Saturn, as 
 that Hidden Source and Principle, from which all Forms and Lives 
 ifliie forth, and into which they again retire i being there laid up 
 as in their Secret Storehoufe : Or elfe as one of the Egyptian or Her- 
 maick Writers exprefleth it, that which doth, ttoIv^x irjeiv ic, e<; icwtiv 
 ocTTOTniSi, mul^e all things out of itfelf, and unmake them into itfelf 4- 
 gUin. This Hetrurian Saturn, anfwering to the Egyptian Hammon, that 
 Jikewife fignified Hidden, and is accordingly thus interpreted by lam- 
 bltchusj i\w a(pav'S •P'/ yjcv-^vfj^ivav K6y>'i ^vxiuv &; cpZq oiyav, he that 
 bringeth forth thefecret Power of the Hidden Reafons of things (contein- 
 ed within himfelf )i«f(? Light. God was al(bcalled/4//je«4 or Minerva,as 
 Wifdom diffufing itfelf through all things : and Aphrodite Vrania, the 
 Heavenly Venus or Love. Thus Phanes, Orpheus his Supreme God, (fo 
 called aceordmg to La&antius, ^ia cum adhuc nihil effet. Primus ex 
 Ittfiaito apparuerit, becaufe when there was yet nothing, he Firji appear- 
 ed out of that Infinite AbyjT, but according to Proclus, becaufe he did 
 6y.;pcdmv tdcc, iohIoc^ tva(rbc%-, difcover and make manifejl the Intelligible V^ 
 nities (pv Ideas) from himfelf--^ though we think the Conjedture of 
 Athanafius Kircherus to be more probable than either of thefe, that 
 Phanes was an Egyptian Namej )this Phanes,l (ay,W2S in the Orphic^ and 
 Egyptian Theology, as Proclus upon Plato's Ti/n£us informs us, ftyled 
 «ie^$$ 'i^ccc. Tender and Soft Love. And Phertcydes Syrus \'\k.evi'\^e Si^xm* 
 ed, si? i^c^ot. yMifa€£6\Mu5ai t Ai« fxAAKovlx S^iu^^yeiv,That Jupiter was turn' 
 ed all int« Love,when he went about to make the world. Beiides which, 
 there were other fuch Names of the Supreme God and more than have 
 been mentioned by us j as for example, Summanus aciongft the 
 ancient Romans, that afterward grew obfolete, ; of which St. Aufiin c.D.l.^ i 2V 
 ihusj Romaniveteres nefcio quem Snmmanum, cut No&urna Fulmina 
 tribucbant, coluerunt magis quam Jovem, ad quern Dinrna Fulmina 
 pertinebant. Sed pojiquam Jovi Templum infigne acfublime coaflru&um 
 eff, propter £dff dignitatem, fic ad eum multitudo confuxit, ut vix in- 
 veniatur qui Summani nomen, quod audiri Jam non poieB,fefaltem le- 
 gijfe meminerit : The ancient Romans, rvorff.iipped I know not what God 
 called Sumjnanus, more than ihey did Jupiter. But after that ajiate- 
 ly and magnificent Tetnple was ere&ed to Jupiter, they all betook them- 
 felves thither , info much that the Name of Summanus now not at aU 
 heard, is fcarcely to be found in any ancient writings. 
 
 Again as the Pagans had certain other Gods, which they called 
 Special ii fo were thefe but Several Names of that Supreme God alio, 
 according to Particular Confiderations of him , either as Prefi- 
 
 ding^ 
 
 I
 
 530 ^11 thefe Pagan Gods, Bo o k I. 
 
 ding ovtv ccxta\x\ Parts of the World, and Afting in them j or as Ex- 
 erciiing certain Special Fovpcrs and Vertues in the World 5 which Se- 
 veral Vertues and Powers of One God, Perfonated and Deified by the 
 Pagans, though they had an appearance alfo of Mutiy Dijii»& Cods^ 
 yet were they really nothing but Several Detjominations o/One 
 Supreme God : who as yet is confidered as a Thing diftinft from 
 the World and Nature. 
 
 But Laftly, as God v;as fuppofed by thefe Pagans, not only to Pfr- 
 vade All things, and To Fill All things, but alfo, he being the Caufe of 
 All things, to be Himfelf in a manner All things j fo was he called alfo 
 bj the Name of Every thing^or Every thing called by His "Name : that is, 
 the feveral Things of Nature and Parts of the World were themfelves Ver- 
 bally Deified by thefe Pagan9,and called Gods and Goddejfes. Not that 
 they really accounted them fuch in therafelves, 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. Aufiin, Vfque adeotte, inquiunt, 
 Majores nofiros infipientes fnijje credendum efi, ut h£C nefcircnt Munera 
 Divina ejje , nan Dcos .<? Can yoH thinks that onr Pagan Ancejlors 
 tperefofottiJJ}, as not to know, that thefe Things are but Divine Gifts, 
 and not Gods themfelves ^ And Cicero alfo tells us, that the meaning 
 of their thus Deifying thefe Things of Nature^ was only to fignifie, that 
 they acknowledged The Force of all things to be Divine, and to be Go- 
 verned by God'-^zwd that whatfoever brought any great Utility toMankind, 
 mas not fuch Without the Divine Goodncf. They conceiving alfo, that 
 the Invilible and Incomprehenfible Deity, which was the Cdw/eo/^^Z? 
 things, ought to be worQiipped in All its Works and Eftedts, in which 
 it had made it ^tXiVifible, accordingly as they declare in that place 
 tr.Evan.L'^. ^f ^ttfebius before cited in part, mm 'hx c^df/^oc cmtxce^oi hXi'js kou o^AkJn; 
 
 TSTtii? ao^TDu? ^I'ociUa?, cuJtS (JVi tS ^^ ttooiv tva ^ cvia 3eov,7rDtv7oi'ou$ 
 ^vocfjum Tx TTW^iTflc ttAm^Sv , M.OU Sloe Traii-rav hmw, km td?? -ttooiv '^^gur&v • 
 (ktm^TZoq^-^ M.OU acpoci'S? (Ip -Tniaiv ovTa, Kcd §^3c yn^VTZov S^MK^vla, kcu tSttjv a- 
 fcoTZot; Six T^f <^<5VA6)yw$^'6)V OTsSeiv • That they did not Deifie thofe Vifible 
 Bodies of the Sun, and Moon and Stars, nor the other Senfible Parts 
 of the World themfelves,but thofe Invifible Powers of the God over all, that 
 were difplayed in them For they a^rm, that that God who is hut One, but 
 yet Filleth all things with his various Powers, and paffes through all 
 things, forafmuch as he is Inviflhly and Incorporeally prefent in all, if 
 reajonably to be worfijipped in and by thofe Vifible Things. 
 
 Athanafius Bp- of Alexandria.in his Book againft the Greeks, reduces 
 all the Falfe Gods of the Pagans, under Two general Heads ; the 
 Firft, Poetical, FiBitious ox PhantaliicalGods -^ the Second, Creatures 
 or Real Things of Nature Deified by them. His words are thefe ; 
 
 H.OU ri? tIw Kfioiv ^fOTroiSv'ra? vtKiy^i ■!vKx\;oifAAviS(;, Sec. Since this Reafon 
 or Difcourfe of ours, hath fufiiciently convinced, both the Poetical Gods 
 of the Pagans to be no Gods at all 5 and alfo that they who Deifie the 
 Creatures, are in a great Err our 5 andfo hath confuted the whole Pagan 
 Idolatry, proving it to be tneerVngodlinefi and Impiety, there is nothing 
 
 now 
 
 e.ii
 
 Chap. IV. Poetical and Phantaftical. 5 5 
 
 ttow but the True riety left 5 he vpho is tvor/hipped by m Chriftiam^ being 
 the only True God^ the Lord of Nature, and the Maker of all Subjiaaceu 
 From whence we may obferve, that according to Athanafiui, the Pa- 
 gan roet7ck,Gods,weve no llealThings in Nature, and therefore they 
 could be no other, than the Several Notions and Powers of the One 
 Supreme God Deified^ or fever al Nanies of him. So that Athanafiut his. 
 Poetic^. Gods, Of 01 <t^^^ ttoih'to?? iMJ&dj6/ut^jot$m,Godt fjbulou/ly de- 
 vijcdbythe roets^v/QxechSe^yxho^t Two Kinds of Pagan Gods, firll 
 niemioned by us i that is, the rarious Conftderationt of the One Sn^ 
 preme Numen, acccording to its general No<ion,cxpreiTcd by (b many 
 Proper Names \ and Secondly his Particular Powers diffused thorough 
 the World, feverally Perjonated and Deified. Which confidered, 
 as fo many diftinft Deities, are nothing but meere FiQion and Phan- 
 cy^ without any Reality. And this do the Pagans themfelves in A- 
 ihtnaftui , acknowledge , !'(««$ >?> ^^ ou^toi <$aaj, ^ ^ ov6^x -jriivKoi^i^ P. t^. 
 •Z, WLtgi ijS>/j oA-O)? Z(^^, X(5^ K^_^v@^ , a^ "h^, iSi "A^ng' ttKcctJovtoc fj 
 -rirrjr?,^^ ovTO? oi m/HTai tt^c? aWrftu 9^'' olh^ovtzov , They fay, that the 
 names ofthofe Gods are meerly Fi&itious, and that there does no where 
 Really ExiU anyfuch Jupiter.c)rSaturn,or Juno,or Marsj^w/ that the Poets 
 have feigned them to be fo many pcrfoni ExiHing, to the deception of 
 their Auditors. Notwithftanding whichjthat Third Sort of Pagan Gods 
 alfo mentioned by us, which were Inanimate Suhjiances and the Na- 
 tures of Things Deified, may well be accounted Poetical Gods like- 
 wife 5 becaufe though thofe things themfelves be Real and not 
 Feigned, yet is their Pcrfonation and Deification meet Fi&iou 
 and Phancy ; and however the firfl: occafion thereof fprung, from this 
 Theological Opinion or Perfwafion, That God who is In All Things, 
 and is the Caufe of All Things, ought to be worfjipped In All Things, 
 cfpecially he being him(l'lf/«z/77//'/e 5 yet the making ofthofe things 
 themfelves therefore to be fo many Perfons and Godt, was nothing 
 but Poeiick^FiBion and P^4«Mf/r>'5accordingIy as their old Mythology 
 and Allegorical Fables of the Gods, run much upon thisftrain. 
 ! • 
 
 XXXIV. Hitherto have we declared the Sence of the Pagans id 
 General, tho(e alfo being included, who fuppofed God to be a Being 
 Elevated above the World, That they agreed in thefe Two Things. Firji 
 the Breaking and Crumbling as it were, of the Simple Deity, and Par- 
 celling out of the fame into Many Particular Notions and Partial 
 Confiderations, according to the Various Manifeftations, of its Power 
 and Providence in the world ; by the Perfonating and Deifying of 
 which Severally, they made as it were, fo Many Gods oi One. The 
 chief Ground whereof was this, becaufe they confidered not the 
 Deity according to its Simple Nature, and Ahjira&ly only , but Con- 
 cretely alfo with the World, as he Difplayeth himfelf therein, Perva- 
 dethaW, zad Difi^ufethhh Venues thorough all. For as the Sun re- 
 fleded by Grofler Vapours, is fometimes Multiplied, and the fame 
 Objeft beheld through a PoIyedrousGlafi, by reafon of thofe many- 
 Superficies, being reprefented in feveral places at once, is thereby 
 rendred Manifold to the Spcdator j So One and the fame Supreme 
 God, confidered Concretely with the World as Manifefting his Pezzer 4/ 
 Powers and Vertues in it, was multiplied into Several Names, not with- 
 in kk one
 
 532 Of thofe Pagan Theologers, who Book! 
 
 out the Appearance of fo Many Several Gods. Whereas inkvcbwinjov 
 \»ith thofe ancient Pagans, was the fame thing with tt.Au^W/^ov, 
 That which hath Many Names, all one with that which hath Many 
 rowers : According to this of Callimachtts concerning Diana^ 
 
 And this of Virgil concerning Ak3o, 
 
 Tibi Nomina Mi lie ^ 
 
 Milk nocendi Artes. 
 
 And accordingly the Many Pagan Gods are in Plato's Cratylus, inter» 
 , preted as the Many Poxvers of One God Diffnfed through the World. 
 And the Pagan Theologers feemed to conceive, this to be more fu- 
 table to the Pomp, State and Grandeur, of the Supreme God.for hira 
 to be confidered Difttfively, and called by Many Names, fignifying his 
 Many Several Vertues and Ptfiper/(Polyonymy being by them account- 
 ed an Honour) rather than to be contrafted and (hrunk all up, into 
 One General Notion^ofa Perfe& Mind^the Maimer or Creator of the whole 
 IVorld.The SecondThing in which the Pagans agreed is,their Perfonating 
 and Deifying alfo theParts of the IVorld^and Things of Nature themfelves, 
 and fo making them fo many Gods and Go^dtlles too Their meaning 
 therein being declared to be really no other than this 5 That 
 God who doth not only Pervade all things , but ;i!fo was the 
 Caufe of aU things, and therefore himfelfis in a manner All thrngsy 
 ought to be rporfjipped in all the Things of Nature and Parts of the 
 World: as alfo that the Force of every thing was Divine, and that in 
 all things that were Beneficial to mankind. The Divine Goodne^ought 
 to be acknowledged. 
 
 We (hall now obferve how both thofe forementioned Principles, of 
 Gods Pervading all things, and his Being aU things, which were the 
 Chief Grounds of the Seeming Polytheifm of the Pagans, were im- 
 proved and carried on further, by thofe amongfl: them, who had no 
 Higher Notion of the Supreme Deity, than as the Soul of the IVorld, 
 WhichOpinionthatit found entertainment amongftfo many of them, 
 probably might be from hence, becaufe it was fo obvious for thofe 
 of them that were Religious to conceive, that as themfelvcs 
 confided of Bc><r// and 5'tfK/, fo the £<?<5/y of the Whole World, was not 
 without its SoHlntxthtr : and that their Humane Souls were as well 
 derived from the Life and Soul <f 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 obferved, fuppofed 
 God to Pervade and Paji thorough All things o^v.-yaq Vnmixedly 3 thefe 
 concluded God to be, (according to that Definition of him in ^in- 
 tilian, taken in a rigid fence) Spiritum omnibus Partibus Immijium, a 
 Spirit Immingled with all the Parts of the World: or elfe in MuniliHS 
 his Language, 
 
 Infufumque Denm Cslo, Terrifque Fretoqney 
 
 Infufedl
 
 C H A p. I V. Made God, The Soul of the World. 5 3 3 
 
 Infufecl into the Heaven, Earth, and Seat : Sacroque meatu Conjpirarc 
 Dcum, and intimately to iconfpire with hff own ikFor^ the World, 
 as being almoft one with it. Upon which account he was com- 
 monly called Nature alCo, that being thus defined byfomeof theSto- 
 icks, Deiu Iltiinclo permijitis. Cod Mingled throughout xvith the IVorld^ 
 and Divin.1 Ratio toti Alundo injita, The Divine Reafon inferted into 
 the whole iVorld. Which Nature notwithftanding, in way of diftinfti- 
 on from the Particular Natures of things , was called tcoiu) cf uoj?, and 
 Communis Natura, the Common Nature. And it was plainly declared 
 by them,not to be a i'e»//t'/?Nj/-«re ^ according to thtit of Balhus in 
 Cicefo, Natura efi qu<e contmet Alundum omnem, eumque tuetur 5 atque 
 eaqnide»i non fine Senju, atque Ritione : It is Nature by which the whole 
 World is conteined and upheld, but this fuch a Nature as is not without 
 Senfeand Reafon. As it is elfewhere laid to be, PerfeU and Eternal 
 Reafon, the Divine Al/nd and IVifdom conteining al(b under it, all the 
 Koyi c-m^iaaTiitoi , the Spermatick,, Principles by which the things of 
 Nature (commonly fo called) are efFe(!ted. Wherefore we (ee 
 that fuch Naturalijii as there,ni3y well be allowed to be Theiffs--) (Mo- 
 fes himfelf in^'/r^^^ being accounted one of them) whereas thofe that 
 acknowledge no Higher Principle of the World, than a Senjlef Na- 
 ture ••, (whether Fortuitous, or Orderly aad Methodical) cannot be ac- 
 counted any other than Abfolute Atheifts. Moreover this Soul of 
 the IVorld, was by fuch of thefc Pagans as admitted no Incorporeal 
 Subfiancey it felf concluded to be a Body loo, but Ki-^6-Tai.ra\i it, rd^^v, 
 a Moji Subtil and Mojl Swift Body, as was before obferved out of Plato 
 (though endued with Perfeft Mind and Vaderjlanding, as well as 
 Vi'iih Sperm itick^ Reafons) which infinuating it felf into all other Bo- 
 dies, did Permeate and Pervade the whole Univerfe, and frame all 
 things, inwardly Mingling it felf with all. Heraclitus and Hippafus 
 thinking this to be Fire, and Diogenes Apolloniates Air 5 whom Sim- 
 flicius, vvho had read fome of his then extant Works, vindicates from 
 that Imputation of Atheifm , which Hippo and Anaximander lye 
 under. 
 
 Again, whereas the more Sublimated Pagans affirmed the i'/zprc^/e 
 God to be Al/, fo as that he was neverthelefs fomething Above All too. As 5i/M/./j<:,w 
 he being ^bove the Soul of the IVorld , (and probably ^f^^/«x in that God'robe 
 fbrecited palfage of his, is to be underftood after this manner , TOV7a;rfoOT(y' 
 z^U? Toi Tx -ndv-m. v.%i -n v^'V^' v-rdsTipov ^ Jupiter k the Ether, Jupiter TafiOmni* 
 is the ^arth, Jupiter k the Heaven -j Jupiter // All things, and yet fome- ^"'^,7 p't '" 
 thing Higher than all j or Above all :) thofe Pagans vvho acknowledged 
 no Higher Numen, than the Soul of the IVorld 3 made God to be aU 
 Things in a grolfer fence, they fuppofing the whole Corporeal fVorld 
 Animated tohealfo the Supreme Deity. For though God to them, 
 were Principally and Originally, that Eternal Vnmade Soul and Mind, 
 which diffufeth it felf thorough all things.yet did they conceivCjthat 
 as the Humane Soul and Body, both together, make up one whole 
 Rational Animal, or Man , fo this Mundane Soul^ and its Body the 
 World, did in Ike manner both together, make up One Entire Di- 
 vine Animaljox God. 
 
 Kkk 2 It
 
 < J4 ^^ ^^^fiy ^^^ ^'^^^ ^ ^^ ^^^ World, B o o K I. 
 
 It is true indeed, that as the Humane Soul doth rritjcipally aft in 
 fome one Part of the Body, which therefore hath been called the 
 HeeemoKJcon and rn»cipale^ fome taking this to be the Brain, others 
 xht Hearty but i'/r^^f? in Te>7«///rf« ridiculoufly, x\\Q Place betwixt the 
 Eye-brovpes 5 fo the Stoicks did fuppofe the Great Soul or Alind of the 
 World, to aft Principally in fome one Part thereof, f which what it 
 was notwithftanding they did not all agree upon) as the Hegemonicon 
 OT Principale ^ and this was fomctiraes called by them, Emphatically^ 
 God. But neverthelefs they all acknowledged this Mundane Soul, as 
 the Souls of other Animals, to Pervade, Animate^ or Enliven and A' 
 Huate, more or lefs its whole Body^ The World, This is plainly decla- 
 red by Lacrtius in the Life of Zeno. J^^J^ }u:(Tf.uiv SioiKeiu^ai ti^ vSv 
 li TT^evoiav, ei; oc-Trnv owtS /;w'?©-' SiMfwiT©^ tS v£, mc^i:^ i(p mccv 4 4^;j^'^ • 
 
 of^i ;t; 7^'' V(^'§cov • §i' Sv •) oi? vS?,<i$ Sloe iS h^^uovirS • aTa (5^' ;t, -r c Aov tcoc-f^ov {Zov 
 
 ovToc fc, £/u4^;]^«v Jt, KoyAh, ty^v viy^/^oviKov f/Av t (U5t^, S t »£5(.vov, ii nr yKmu 
 
 ;t, TTg^TOV 3eov Kiysaiv cuo3Ji^iXi:<; (Lcnn^ yji^^ixAvru, ^loc r^^ d* ii^i, nou Sioc 
 
 -j^^l" ^^(i)v dcTrociT&v kou (^v^/, 5ia 9 n^ 7?$ ca-ro? xa6" tliv ' The Stoickj affirm^ 
 
 that the IVorld it governed by Mind and Providence, this Mindpajjing 
 
 through all the Parts of it, as the Soul doth in us : Which yet doth not 
 
 aci in all parts alike, but in fome more, in fome lej? : it pajjing through 
 
 fome parts only as a Habit, (as through the bones and Nerves) but through 
 
 others as Mind or Vnderjianding, (as through that which is called the 
 
 Hegemonicon or Principale.) So the xphole World being a Living and 
 
 Rational Animal, hath its Hegemonicon or Principal Part too, vphich 
 
 according to Antipater // the jEther, to Poffidonius the Air, to Cle- 
 
 anthes^^e Sun, &c. And they fay alfo, that this Fir[{ God is, as it were, 
 
 fenflbly Diffufed through all Animals and Plants, but through the Earth i^ 
 
 felf, only as a Habit. Wherefore the whole World, being thus Acfed and 
 
 Animated by one Divine Soul, is it felf according tothefe Stoicks alia 
 
 PEvL.-i?: The Supreme God. Thus Didymus'm Eufebius, oAov 0^ KcV/^ov ■n^au.yo- 
 
 CIS- q^nai hiov. The Stoickj call the whole World Godj and Or igen againd 
 
 L.kP.i-i^- Cellifs ' crH.4)£? (5V ■r o\ov Kc^fiov Kiy^sm'i wax eeov, 'ZiZdHtoi fxkv -r tt^Ztov ' 
 
 The Greek' univerfally affirm the World to be a God, but the Stoicks^ the 
 
 Eirsi and chief God' And accordingly Manilius, 
 
 §lua pateat Alundum Divino Numine verti 
 At que Ipfum effe Deum : 
 
 whereby it may appear the World to be Governed by a Divine Mind, and 
 alfo itjelj to be God. As likewife Seneca the Philofophcr^Tuj/w/a hoc quo 
 continemur, d^^ Vnum eji, C^ Deus eii 5 This whole World, within which 
 we are contained, is both One thing, and God. Which is not to be 
 underftood, of the Meer Matter of the World, as it is nothing but 
 a Heap of Atoms , or as endued with a PlaBick^ and ScnflefS Nature 
 only 5 but ofit as Animated by fuch a Soul, as befides Senfe was o- 
 riginally endued with perfeft Underftanding ; and as deriving 
 ^jjjr, ^^^ all its Go/^vp from thence. For xhus Varro in St. Aufiin declares, 
 both his own, and the Stoical Sence concerning this Point, Dicit t- 
 dcm VarrOj adhuc dc NaturaUTheologia pneloquens, Deum fe arbitrari 
 
 efff
 
 Chap- IV. The Partsand Members of God. 535 
 
 ejffe Animam Mundi (rjitem Gr£ci vacant mQij-ov^ (j^ bunc ipfuKj Mun- 
 lium cjje Deum. Sccl ft cut Homiuem S anient e»t , cum fit ex Corpore 
 d^ Animo , tatftcn Mb Animo d/fi Sapientem '■, ita Alundum Dcum 
 did a'o Animo^ cum fit ex Animo (j^ Corpore : The fame Varro difcourf- 
 ing concerning Natural Theology , declareth that according to hh own 
 fence God is the Soul of the florid, (which the Greel^s call Cofmos) and 
 that this IVorld it f elf is alfo God. But that thit is fo to be undorjiood, 
 that as A IF/fc man, though confifiing of Soul and Body, jet is denomi- 
 nated IVifc only from his Mind or Soul j fo the IVorld is denominated 
 God, from its Al/nd or Soul only, it conffiing both of Mind and Body. 
 
 Now if the Whole Animated IVorld be the Supreme God, it plain- 
 ly follows from thence, that the Several Parts and Members there- 
 of, muft be the Parts and Members of God 5 and this was readily- 
 acknowledged by Stncca, Membra fumus Corporis t*iagni ; We are all 
 Mtmbirs oj- One great Body: and Tot urn hoc Deus cji, Socii ejus C^ 
 AfembraJumHs j This whole IVorld is Gody and we are not only his Mem- 
 bers, but aljo his Fellows or Companions 5 as if our Humane Souls, had 
 a certain kind of FcllowJI>ip alfo, with that Great Soul of the Vni- 
 verfe. And accordingly, the Soul of the IVorld^ and the whole Mun- 
 dane Animal, was frequently worOiippcd by the Pagans, in thefe its 
 feveral Members j the c\i\d Tarts of the IVorld, and the moft impor- 
 tant Things of Nature-^ as it were by Piece-meal. Neverthelefsit doth 
 not at all follow from thence,that thefe were therefore to them Really 
 fo many Several Gods 5 for then not only every Man, and every Con- 
 temptible Animal,every Plant and Herb and Pile ofGrafs,every River 
 and Hill, and all things elfe whatfbever , muft be fo many feveral 
 Gods. And that the Pagans themfelves did not take them for fuch, 
 Origen obferves againft that Aflertion of Celfus 5 That if the IVhols 
 were God, then the Several Parts thereof muji needs be Gods, or Di- 
 vine too: ^$ ei'ou B&oi a yticiw a.v9^a;7rKC, aMoc Ktu tto'vToc itii ciKoyoc ^(Ji«, L.yf.ix^, 
 f/A^n ov^cc TO y-oQ/xiS, ■s'^c; 3 t^to/? km to cfjuToc • G! 3 /"--'?" "^ *^<^'Cm» ««•* 0/ 
 Tref«/.ioi, ;y tx o^m, k.cu ou ^d.Kxos(U ' ocq tvrci oA ©^ o vJQix@^ eto? '^v, y,^}: kou ol 
 -TTDTajUoi Kou ou 5d.Ka(S5(U •Sroi aoiv • aM." isM TOTO cpmisaiv "fiMkoe-; • t3? cA' 
 ^^S^ctSvik? (et K^cf. Stx-iiAovctC, ii ^exr, d^ dyMvoi ovoijullaai) imv/Ao'ii; koI 3t<- 
 Aaojotxc, riTz<; ocv Kiyonv Siig. Kou tc Kad^Kiv^ov KtAffa j/li'tfou xai jtafi' "e,\- 
 KIwojc, \^ZSi^, oTi tavTi oAov yj &ioi, WvT&? i^ /Ot^^n t»t» '<J^ ^iix • Jf^' tv- 
 70 ^c ^eia i^i ^2«, Kou Mudu, Kool crmcpic, lioci (DuiKiiyjic, kou ttk-V li r^f o- 
 (piOiV S^?, aA\« K«] TO 7^" c^vt'oiV, xtxi T^-^i ]y&vuv • '(k-mo ia^' ol Aeyovft? Qeov 
 evouT Koff/uov, (pwzmv From hence it would follow, that not only Men 
 mufi be Divine and Gods, but alfo all Brute Animals too (they being Parts 
 of the lVerld)and Plants to boot. Nay Rivers, and Alountains^and Seas ^be- 
 ing Parts of the IVorld likewifc^if the Whole World be God) mufi accord- 
 ing to Celfus needs be Gods alfo. Whereas the Greeks themfelves will not 
 affirm this 5 but they would only call thofe Spirits or Demons, which 
 prefide over thefe Rivers and Seas^ Gods. Wherefore this Vniverfal Af 
 fcrtion of Celfus, js falfe even according to the Greekj themfelves ^ That 
 , if the whole be God j then all the Parts thereof muji needs be Divine or 
 Gods. It following from thence that Fljes, and Gnats, and Worms, and 
 all l{jnd of Serpents, and Birds, and Fijlies, are all Divine Animals or 
 Gods: which they themjelves, who affert the Wfirld to be God., will not 
 affirm. Wherefore 
 
 I 
 
 \
 
 55^ This Mundane Animal worjlnpfd^ B o o k I. 
 
 Wherefore though it be true, that the Pagans did many times 
 Terfofiate and Deiji'e^the Chief Parts of the IVorlcJ^and Things of Nature^ 
 as well as they did the Several Poxvers and Vertttes of the Mun- 
 dane Soul, diffufed through the whole World, yet did not the intel- 
 ligent amongft them, therefore look upon thefe, as(b many True and 
 Proper Cods, but only worfllipthem as Parts and Members o(Oae Great 
 Mundane Animal j or rather, Worfhip the Soul of the whole florid, 
 their Supreme Deity ^m them alljas its various Manifefiations. This St. 
 Aujiin intimateSjWhen writing againft FanHuj the Manichean, he pre- 
 fers even the Pagan Gods before the Manichean 5 'jam vero Caelum, cff 
 Terra,<& Mare, C^ Air, df" Sol, d^ Luna, & c£terafydera omnia, h<ec ma- 
 nifejia oculif apparent,atqHs ipftsfenfibus pr<cfiojunt.^<e cum Paganitan- 
 quam Deos colunt, veltanquam PARTES VNIVS MAGNI DEI (nam 
 ttniverhtm Mundum quidam corum putant MAXIMVM DEVM) ea co- 
 lunt qu(£ funt. Vos autem cum ea colatis, qute omnino non fnnt, fropiw 
 quiores ejfetis Vers Pietati, ft faltem Pagani ejfetis, qui Corpora colunt^ 
 etfi non colenda, tamen vera. Now the Heaven, Earth, Sea,and Air, Sun^ 
 Rloon, and Stars, are Things all manifefi and really prefent to our fenfesy 
 which rchen the Pagans IVorfiip as Gods, or as PARTS OF ONE GREAT 
 COD, (for fome of them think, the t^hole World to be the GREATEST 
 god) they Worfnp things that are --y fo that you VPorJJjipping things that 
 are not, would be nearer to true Piety than you are, were you Pagans 
 and worpippcd Bodies too , which though they ought not to be 
 worJJ)ipped,yet are they True and Real Things. But this is further in- 
 L. 4.M1. lifted upon by the fame St. Aujiin in his Book De C. D. where after 
 that large Enumeration of the Pagan Gods before fetdown^ he thus 
 convinces their Folly in worftiippmg the Several Divided Members^ 
 Tarts and Ptfirer/ jof the One Great Gt/^,after that manner PerfonatedjHac 
 omnia qiitC d7xi.X^ qu£cunq'-, non dixi (non enim omnia dicenda arbitra- 
 tusfum)Hi omnes Dii De£quefit Vnus Jupiter j^vejint ut quidam volunt 
 omnia ifia Partes ejus, five Virtutes ejus,ficut eis videtur qutbus eum placet 
 ejfe Mundi Animum'-^qUie fententia velut magnorum,multorumq--, DoS^orun* 
 eJi.H£c, inqnam, ft ita ftnt.quod quale fit, nondum interim qi/<ero, ^id 
 perderent, Ji Vnum Deum colerent prudentiori Compendio .<? ^id enim 
 ejus contemneretur, cumipfe coleretur .<? Si autem metuendum jit ne Pr£- 
 termifj£ five Negle&£ Partes ejus irafcerentur : non ergo ut volunt velut 
 Vnius Animantis h£C tota vita efi, qu£ Omnes fimul continet Deos^ 
 quaji Suas VIRTVTES, vel MEMBRA, vel PARTES : fedfuam qu£que 
 Pars habetvitam ac£teris feparatam, ft pr£ter alteram irajci altera po- 
 teU, & alia placari alia concitari. Si autem dicitur Omnia fimul, id 
 eji , Totum ipfum Jovem potnijfe offendi, ft PARTES ejus non etiam 
 fingillatim, minutatimque colerentur,jlHlte dicitur. Nulla quippe earuat 
 pr£termitteretur, cumipfe Vnus qui habcrct Omnia, coleretur. All thefe 
 things, which we have now jaid, and many more which we have not 
 faid (for we did not thinl^fit to mention all) All theje Gods and Cod- 
 deffes^lct them be One and the fame Jupiter .• whether they will have 
 them to be his PARTS, or his POWERS and VERTVES, according to 
 the fence of thofe who thinks God to be the Soul or Mind of the Whole 
 World '1 which is the opinion of many and great DoEtors. This I 
 fay, if it befo, which what it is^ we will not now examine-, What would 
 
 thefe
 
 C H A p. I V. In itf Several Parts and Members. 537 
 
 thefe ragattt lofe^ if in a more prudent compendium^ they Jhould n>or- 
 Jl}ip One only God .<? For what of him could be defpifed, when his n>hole 
 jelfwas TPorJI.'Jpped^ But if they fear, leji his PARTS pretermitted, or 
 negleUed, fiiould be angry or take offence 5 then it it not as they pretend, 
 the Life of One Great Animal, which at once conteins all the Gods, as 
 hit VERTVES or MEMBERS or PARTS, but every Part hath its own 
 Life byit Jelf feparate from the reji, fince One of them may be angry 
 when another is pleafcd , and the contrary. But if it fliould be faid 
 that all together , that is , the whole Jupiter might be offended ^ 
 if his Parts were not worJ]?ipped all of them Severally and Singly^ 
 this would be fooliJl)ly faid, becanfe none of the Parts can be pretermitted^ 
 when He, that hath All, is IForpipped. 
 
 Thus do the Pagans in Athanafius alio decl are , that they did 
 not worfhip the feveral Varts of the IVorld, as Really lb many True 
 and Proper Gods, but only as the Parts or Members , of their 
 One Supreme God, that Great Mundane Animal (ot Whole Anima- 
 ted World) taken all together as one thing j aM' itra? kcu^-kfj^jct. fjJtv, 
 }y )ca6' toWTO AajuEavo^t/j^a, '^^<j^M aOroc it) «iJToi mvo/uuiKoySaw, o'^S (5^ vrav- 
 la (TVVx-7^ov\i<;, it, Le, tv amv^^SiTt? jxiyx. mdyjx, to oAov Gtov Svou cpwffJsQ ' 
 But the Pagans themfelves will acknowledge, that the Divided Parts of 
 the IVorld, taken fever ally, are but indigent and imperfeCf things -, never* 
 thelej^ do they contend, that as they are by them joyned all together, into 
 One Great Body (enlivened by one Soul) fo is thi whole of the/ft truly 
 andproperly God. And now we think, it is fufficiently evident, that 
 though thefe Pagans Verbally Perfonated and Deified, not only the (e- 
 veral Powers and Vertues, of the One Supreme God or Mundane 
 Soul, difFufed thoroughout the whole World, but alfo the feveral 
 Parts of the World it felf, and thelSSatures of Things, yet their mean- 
 ing herein wasnoi,to make thefe in themfelves really, fo many feveral 
 True and Proper Gods,(mvich. left Independent Ones)but to wor(hip One 
 Supreme God (which to them was the whole Animated ivorld') in thofe 
 his feveral Parts and Members 5 as it were by Piccc-mcal, or under fo 
 many Inadequate Conceptions^ 
 
 The Pagans therefore were plainly Divided in their Natural 
 Theology, as to their opinions concerning the Supreme God 5 fome 
 of them conceiving him to be nothing Higher , than a Mun^ 
 dane Soul: Whereas others of them, toufe Origens Language, did Cmt dij". 
 
 oci'to 3 v.a.\ xi-ni^ rcc auijuocm. Zvrrm aur, Tranfcend all tkefenjible Nature, 
 and thinking God not at all to be feated there., look' d for him, above all 
 Corporeal things. Now the Former of thefe Pagans, worQiipped the 
 whole Corporeal World, as the Body of God j but the Latter of them, 
 though they had Higher thoughts of God,than as a Mundane Soui-yyct 
 (uppofing Him to have been the Caule of all things, and ^o at firfl: to 
 have Conteined all things within himfelf j as likewife that the World 
 after it was made, was not Cut off from him, nor fubfifted alone by 
 it felf,as a Dead Thing,but was Clofely united to him, and Livingly 
 dependent on him :; thefe, I fay, though they did not take the World 
 to be God, or the Body of God, yet did they alfo look upon it 
 
 as
 
 538 The World to feme The Body : B o o k L 
 
 as 3e(ov , as that which was Divine and Sacred 5 and fuppofed that 
 God was to be worfliipped in All^ or that the whole World was to 
 be worfhipped, as his Iwage oxTemple. Thus Plutarch, though much 
 d\{]\k\n^thQ Deifying of InanitJjate Things, doth himfejf neverthcltft 
 approve , of worfhippingGodin the whole Corporeal World he af- 
 firming it to bei^^cv a'y/ojTaTov ii^ -SroTr^tT^saTov, a moji Holy, and mojl. 
 Cod-becoming Temple. And the ancient Perfians or Magi, who by 00 
 means would allow of worfhipping God in any Artificial lemplcs made 
 with mens hands, did notwithftanding thus worfhip God, Sttl? Dio^ 
 and upon the Tops of Mountains, in the whole Corporeal World, zsKxs 
 DeLeg.Lz. Natural Temple, as Cicero tefiifieth , "Nee fequor Aiaga TerfaruMy qui- 
 / 33T' but au^oribus Xerxes inflammajfe Templa Grxc\x dicitur, quodParieti' 
 
 bus includerent Deos qiiibus omnia deberent effe patentia ac libera^ quo- 
 rumq'') hic Mundus Omnis Tcmplum efftt & Domicilium : Neither do I ad- 
 here to the Perfian Magi, by whofe Juggejiion and perjwafion, Xerxes is 
 faid to hctve burnt all the Temples of the Greeks, becaufe they enclofed 
 andfJnit up their Gods within walls, to whom all things ought to be open 
 and free, and whofe Temple and Habitation this whole World is. And 
 therefore when Diogenes Laertius v/nx.ct\\ thusof thefe Magi, that 
 they did, <9t3? aTro^Joui'taSaf nnj^ ly ylwv Kj v^'^, "^/j ^oocvc^v xaTay/vtijff-Kai', 
 Mal{e 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 v/or(hipped God in no Temple, fave only that of the 
 whole World, fo neither did they allow any other Statues or Images 
 of him, than the Things of Nature, and Parts of the World j fuch as 
 Fire, and Earth, and Water, called therefore by them, in this fence 
 and no other, Gods. For thus are they clearly reprefented by C/e- 
 Tmnft.p.11,1. f^cfti ■^^<:xandrintis, and that according to the exprefs Teftimony of" 
 Dino -I od&v eV uttkiO^iM tjs? May 2? d Aiv&v Kiyei, BiZv ocydKiMx^x /uuovx li 
 TrJq Kou U<5b'5 vo/^i^ovTac. oOk. (k'Taa^u-y^c'i^lw i^ f^ T-inziV xyyotoiv. Ei "^t lyrx. 
 /u^A(5K oc'in)^:pdjy&v oi'ovTou. 'r ttAocvm?, kA\" en; tTi^v yuxTXtKicSvcivismv kiniTlw. 
 
 "iSiitti; Roct 'l)(_v4L'^iovc«, RaSavn? Aty^Tifioi ' ccMa "ttv^ -n kcu v^oh^ ai? cpiKim^oi • 
 Dinon affirmeth, that the Perfian Ma^'lfacrificed under the open Hea- 
 vens, 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 j whilefl they allow 
 not Wood and Stones to be the Images of the Gods, as the Greeks do, 
 tior Ichneumones andXbxA^s, as the Egyptians, but only Fire and Water, 
 as Philofophers. Which difference betwixt the Pagan Theologers, 
 that fome of them look'd upon the whole World asGod, or as the Bo- 
 dy of God, others only as the Image, or the Temple of God ^ is thus ta- 
 ken notice of by AUcrobius upon Scipio's Dream, where the World 
 was called a Temple. Bene autem Vniverfus Mtindus Dei Templum vaca- 
 tur, propter jllos qui neJJimant, nihil efje aliud Deum, nifi Cwlumipfum 
 0' Ctelijiia ijia qux ccrnimus. ideo ut Summi Omnipotentiam Dei, 0- 
 Jienderct pojf'e vix intelligi^nunquam pojje videri, quicquid humano fub- 
 jicitur afpe&ui Templum ejus vocavit j ut qui h£c veneratur ut Templa, 
 cultum tamen maximum debeat Conditori ^ fciatquc quifquis in ufum 
 Templi hujus inducitnr, ritu fibi vivendum Sacerdotis : The whole World 
 is well calledhere the Temple of God, in way of oppofition to thofe, who 
 
 thinks 
 
 L.t.c 14.
 
 Ch A p. IV. To others J The Temple of God. 539 
 
 thinks God to be nothing etfe, but the Heaven rtftlf, and thofe Heaven- 
 iy things which we fee ^ (or the whole Senfible World Animated;) 
 Wherefore Cicero, that he might perv the Omnipotence of the Fir ^ and 
 Supreme Cod, to be fuch at could fcarcely be underjiood, but not at all 
 perceived by Senfe, he calleth vphatfoever falleth under humane fight. 
 His Temple 5 that fo he that tvorpippeth thefe things at the Temple of 
 God, might in the mean time remember, that the chief IForJIiip is due to 
 the Maker and Creator of them 3 as alfothat himf elf ought to live in the 
 World like a Prieji or Myfta, holily and religioujly. And thus we fee 
 that the Pagans wereuniverfally Cofmolatrte, or IForld-ivorfiippers, in 
 one fence or other : not that they worshipped the World as a Dead 
 and Inanimate thing, but either as the Body of God, or at had as the 
 Temple or Image of him. Neither of which terminated their worfhip, 
 in that which was Senfible and ViQble only, but in that great A<find 
 otSout, which Framed and Governeth the whole World Underftand- 
 ingly : though this was called alfo by them (not the Nature of Things^ 
 but) cpuoi; jMivM, The Common Nature, and cpum^ to ■nw.vr.q or 'p/j oA&v, the 
 Nature of the Vniverfe, becaufe it contained under it, the Spermatid^ 
 Reafonsj or PlaJiick^Principles o£the whole World, 
 
 Furthermore thefe Pagan Theifts Untverfally acknowledging the 
 whole World to be an Animal, and that Mundane Animal alfo to be 
 a Codj thofe of thera who fuppofed it not to be the Firji and Highejl 
 Cod, did confequently all conceive it, as hath been already oblerved, 
 to be either a second or at lead a Third God. And thus Origen , 
 0Tt(j)2? c5^ ^ oAov tcScfxav Atyamv ^vcu ©tov , Xt&ikoi ju^j t rr^^TOV, oi ^ ccm 
 nhocTZivQ^ ^ A^n^cv, 77vU b cfJJ'^^ "T Tg^'TDv * The Greek/ do plainly af- 
 firm the whole World to be a God 5 fome of them, as the Stoickj, the 
 Firfi Godi others, as the Tlatonifis, (to whom may be added the E- 
 gyptians alfo) the Second God : though fome of thefe Tlatonifis call it 
 the Third God. Thofe of the Platonifts who called the Mundane A- 
 ttimal, or Animated World, the Second God, look'd upon that whole 
 Tlatonick. Trinity of Divine Hypofiafes (Ta)«eov, nS? and <[fv^. ) all but: 
 ViSOneFirliGod :hm thofe others of them who called it a T/j/r^G^^, 
 fuppofed a greater diftinftion betwixt thofeThree/jry/)(?i?dyf/5and made 
 fo many (everal Gods of them;the Firftja Monad or Simple Goodne^ -^^the 
 Second, Mind ot Intel/eii j the Third, Pfyche or the Univerfal Soul, 
 which alfo without any more ado they concluded to be the Immedi- 
 ate Soul of this Corporeal World, Exifting likewife from Eternity with 
 it. Now this Second God, which was the whole Animated World as 
 well to the Egyptians as the Platonifts, was by them both faid to be, 
 not only the Temple and Image, but alfo the Son of the FirH God. That 
 the Egyptians called the Animated World, the Son of God, hath been p , 
 already proved^and that the other Pagans did the like alfo, is evident 331. 
 from this of Ce^,where he pretends, that the Chriftians called their 
 Jefus, the Son of God , in imitation of thofe Ancient Pagans, who 
 had ftyled the World (6 5 'oid^iv 3 Kj cu)t6 tSto tTTHA^iv ojrnk, ©tS uh Origc.dJf. 
 
 vmA^Ti OLVTV £) iiV6eov TT^ffSirev. nd.w'jB o^uoi©-' Sto"? t? Kane(v(5^ ttou? otS • 
 Whence thefe Chriliians came to call their Jefus, the Son of God, I fiiall 
 now declare. Namely becaufe our Anceliors had called, the World at 
 
 L 1 1 madt 
 
 •J*5»33P#
 
 <Ao Pagati Docirine ; The Vulgar B o o k L 
 
 made by God^ the Son of God, and God. Now is there not a goodly fi-^ 
 
 militude (think you) bettvixt theje two Sans of God, tfieirs and ours .<? 
 
 Ong.c.CeJj. Upon which words of his. Or/^e» writeth thus, ctM^) b vov etS m/x«$ 
 
 ocutS ;9 3tS , Cclihs fHppofed, ns CkriBians to have borrowed, this Ap' 
 tellation of the Son of God, from the Pagans, they calling the Worlds 
 as made by God, the Son of God, and God. Wherefore thefe Pagans, 
 who look'd upon the whole Animated World only as the Second 
 Cod, and Son of God, did unqueftionably alfo worfhip the Firji God, 
 in the World, and that probably by Terfonating and Deifying his 
 feveral Varts and Members too. Thus do we underftand, what 
 that was which gave occafion to this miftakeof late Writers, that the 
 Pagans worfhipped the Inanimate Tarts of the World, as fiicb, for 
 True and Proper Gods 3 viz. their not perceiving, that they wor- 
 (hipped thefe only, as the Parts or Living Members of One Great Mun* 
 dane Animal, which was to thera, if not the Firfi Cod, yet at leaft 
 th^ Second God -t the Temple, Image^ a,nd Son^ oftffeFirHGod. 
 
 And now have we ( as we conceive ) given a full account of the 
 Seeming Polytheifm of the Pagans, not only in their Poetical and Fa' 
 IhIous, hut zKo theiT Political ot Civil Theology i) the Former of which 
 was nothing but Phancy and FiHion, and the Conforming of Divine, 
 to Humane Things v the Latter nothing but Vulgar Opinion and Errour^ 
 together with the Laws and Inffitutes of Statef-men and Politicians, 
 defigned Principally to amuze the Vulgar, and keep thenx the bettes 
 in obedience and fubjeftion to Civil Laws. Befides which the In- 
 telligent Pagans, generally acknowledged another Theology, which 
 was neither Fi&ion, nor meer Opinion and Law, but Nature and Phi-- 
 lofophy, or Abfolute Truth and Reality : according to which Natural 
 and Philofophicl{_ Theology of theirs, there was only One Vnmade Self' 
 originated Deity, and many other Created Gods, as his Inferiour Mi-' 
 rijiers. So that thofe miny Poetical and Political Gods, could not 
 pollibly be look'd upon otherwife, than either as the Created A^ni- 
 Jiers of One Supreme God, whether taken Singly or Colleftively 5 
 or elfe as the Polyonymy and Various Denomination of himjaccord Jng to 
 ieveral Notioqs and Partial Conceptions of himjand his (everal Powers 
 and A/<w;;/ei?4/;t?»j in the World, PerfonatedandDeified.'W)n\c\\ latter 
 we have already proved to have been the mofl: generally received 
 Opinion of the Pagan Theologers; according to that of E«f /?V/ej the 
 Philofopher, tv ra-yiSiv mNKoic, mSfj^ai K«Aa//5^ov, There is One Supreme 
 Cood(ox Higheft Deity) called by Many Names : and according to thaa 
 of Antijihenes before cited, That the Many Popular Gods, were but 
 Li.c.f, One and the fame Natural God, viz,, as La£fantius adds, SHmm£ totiut 
 Artifex, The Maker of the whole World, 
 
 We Ihall conclude with repeatragwhat hath been already fuggeft- 
 ed , that though the Intelligent Pagans , did Generally difclaifu 
 their Fabulous Theology 3 St. Aujlin telling us, that when the 
 abfurdities thereof were urged againft them , they would com- 
 ^i 5^ ,j_f,n,monly make fuch replies as thefe, Abfit, in^uiunt, Fabularum eft ifta. 
 Carrnlitas 5 and again, Rnrfus, inquiunti ad Fabulas r^dis- 3 Far be it 
 
 fron»
 
 Chap. IV. To he Deceived in their Religion. 541 
 
 from us (fdy they) to thiu^fo orfo, this is nothing but the garrulity of 
 idle Fables^ and, Tou would bring us again to Fables j and though 
 they owned another Theology beiides their C/z///al(b, which was the 
 Natural and Philojophical, as the only 7>«e, yet did they notwith- 
 ftanding acknowledge a kind of necclfity, that in thofe times at leaft, 
 there fhould be belides the Natural and Philofophical Theology, which 
 the Vulgar were not Co capable of, another Theology framed and 
 held forth, that might be more accommodate to their apprehenGons. 
 Thus that Roman Pontifex Sc£vola in St. Aujlin declareth, Expedire 
 exijiimat fal/i in Religione Civitates , That it was expedient (as he 
 thought) that Cities and CoMmonvpealths, pould be deceived in their 
 Religion, or have fomethiag Falfe or Fabulous intermingled with it. He 
 giving this reafon for the fame, Becaufe the Natural and Philofophic^^ 
 Theology, contained many things in it, which though True, yet would 
 be hurtful for the Vulgar to know, as for example, ^od l^erus De- 
 m nee Sexum habeat, ncc ALtatem, nee definita Corporis Membra, That 
 the True God hath neither Sex, nor Age^ nor bodily Members 5 and that 
 Hercules and iEfculapius, Sec. vpere not Gods but Men, obnoxious to 
 thefame infirmities with others, and the like. And the Learned Var- 
 ro, in his Book of Religions , publickly maintained the fame Do-" 
 ftrine , Varro de Religionibus loqucns, evidenter dieit, Multa ejfc Ve- 
 ra qu£ vulgo Jcire non {it "Utile , Multaque qu£ tametfi Falfajint, aliier 
 exi^tmare Populum expediat : C^ ideo Cr<ecos Teletas & Myjieria tO" 
 citurnitate parietibufque claufijje, C^c, That there were many things True 
 in Religion, which it was not convenient for the Vulgar to know j as like- 
 wife many things Falfe ^ ofrrhich it was expedient they Jljoidd thinly o- 
 therwife : and that for this caufe, the Greeks enelofed their Telet^e or 
 Myfteries within walls, and kfpt them under a Seal of Secrecy, Upon 
 which of Varro St. Aufiin thus noteth, Hie eerie totum Conjilium pro- 
 didit Sapientium, per quos Civitates C^ Populi regerentur , Varro here 
 plainly difcovers and betrays the whole counjel and fecrecy of States-men 
 and Politicians, by whom Cities and Nations were governed, and theit* 
 very Arcstnum of Government, namely this. That People were to be de- 
 i ceived in their Religion, for their own good and the good of their Gover- 
 hours. The (ame Father there adding, That Evil Demons were much 
 gratified with this De&rine , and liked this Fraud and Impojiure very 
 tpelly which gave them an advantage to Rule and Tyrannize, as well over 
 the Deceivers as the Deceived. Laftly Strabo alfb, though otherwife 
 a grave and fober Writer, fpeaks freely and broadly to the fame pur- 
 pofe, » "^ oyKov n yjvcujcuv il, ttovT©^ ■yjSoc'iis ttAmBs? fc7TO>of')'Gi' K6y(i) ^^- 
 vxtiv cpiKooDipCf), iij TT^ocr'^ocKiaztidrx.i 7r^$? dJcrtCeocv ly omiiilx it) Tri'pv aMoc 
 c/*e( y^ S^x J^\m^iiLU)\nax,, tSto 3 ^ '^''^ yjuSt-mi'iax, v.al n^Tdax,' 
 It isnotpojjible^ that women and others of the Vulgar fort, Jhould he eon- 
 duQecl and carried on towards Piety^Holinefi and Faith,meerlyby Phtlofo- 
 fhick, Reafon and Truth--,but this muji be clone by Superfiition^and that not 
 fpithout the help of Fables and Prodigious orlVonderjul Narrations JPvom 
 whence it is plain, that Strabo did not only allow a neccffity ofa Civil 
 Theology befides the Natural and PhiloJophical,hut alfo ofa Fabulous and 
 Poetical one too. And this is a thing the lefs to be wondred at in 
 thefe Pagans, becaufe fome Chriftians alfb feem to acknowledge a 
 K:ind of truth herein 3 Synefius himfelf writing after this man' 
 
 L 1 1 2 ner 5'
 
 542 The Pagans Real Polytheifm , B o o k I. 
 
 ner; t^D ^^S^" M^otyiKciai^cu 6 S^{^@-' J^ii-nci -^^ •n^retau,' That rehich 
 if eafie and ordinary will he contemned by the Vulgar^ or Common People 5 
 and therefore there is need of fo me thing Strange and Prodigious in Re- 
 
 C.KJif.L.1. ligion for them. Flaviusjofephus, making this Free Acknowledgment, 
 concerning the Wife men among the Greeks, Tooi-ra <2s^i ^tS cp^mv 
 oj ffo^&iaTM i5bn.5(n <z!N^" roig^'Ef^Moi^ That they held the fame things con- 
 cerning God which the Jews did, adds notwithftanding afterwards, 
 ei? ttXhO©-' 5^|ou5 TT^xofeiAMf^xevov , tIuj otXiiOeiocv TO ^yixal(^ t^inikeiv tht 
 iiiK/Martv, That they were afraid to declare the Truth of this their Do- 
 Urine to the Vnlgar, prepojfejfed with other Opinions. And indeed they 
 did not think it fafe to declare the Natural and True Theology^ pro- 
 milcuoufly to all , Plato himfelf intimating as much in thefe Words, 
 T TTOiMTiiu j^ "TwcTi^ TO^ qK TTKvTo?, &<; iid^ox, a^voJov Kiym • That as it 
 tposhard, to find out the Maker of thif Vniverfe, fo neither, heing found 
 out, could he be declared to the vulgar. Wherefore fince God was (b 
 
 • hard to be underftood, they conceived it necefTary, that the Vul- 
 
 gar (hould be permitted, to Worlhip him in his IVorkj, by Parts and 
 Piecemeal, according to the various Manifeftations of himfelf 5 that 
 is, (hould have a Civil Theology at leaft, diftinft from the Natural and 
 PA?7^/>A/f 4/5 if not another F^^«/i)«/ one too. 
 
 XXXV. We have now difpatched the Firft of thofe Three 
 Heads propolcd to be infifted on, viz. That the Pagans worftiipped 
 One and the fame Supreme God, under Many Perfonal Names , fo 
 that much of their Polytheifm, was but Seeming and Phantaftical, and 
 indeed nothing but the Polyonymy of One Supreme God, they making 
 Many Poetical and Political Gods of that One Natural God : and thus 
 worlhipping God by Parts and Piece-meal , according to that clear 
 acknowledgement of Maximus Madaurenfts before cited 3 Vnius 
 Summi Dei Virtutes, per Mundanum Opus Dijfufas, nos mtdtk Vocabu- 
 hs invocamus ; <j^ dum Ejus quaft quadam Membra carptim variis Sup- 
 plicationibus profequimur, Totum colere videmurj The vertues of the 
 One Supreme God diffufed throughout the whole World, we (Pagans) ?«- 
 voke under manyfeveral Names, andfo profecuting with ourfupplications, 
 his as it were Divided Members, muji needs he thought to worf}ip him 
 Tphole, we leaving out nothing of him. We (hall proceed to the Se- 
 cond Head propofed. That befides this Polyonymy of One Supreme God, 
 in the Poetical and Civil Theology of the Pagans, which was their 
 Seeming and Phantafiicli Polytheifm, they had another Real Polytheifm 
 alfb, they acknowledging in their Natural and Philofophicl^ Theology 
 likewife, a Multiplicity of Gods, that is, of Subjiantial VnderUand- 
 ing Beings, Superiour to men, really Exiftingin the world. Which 
 ifcough they were called by them Gods, yet were they not therefore 
 fuppofcdto be a^SJyVM-nii and ou)Tc-;J^eic, "Unmade and Selfexilient, or 
 Independent Beings, but all of them (One only excepted) ;^nToi etoi, 
 fag.i^i,iW Generated Gods, according to the larger Notion of that word before 
 declared, that is, though not k^ Xfii'ov, yet at leaft, avr" cdiictc, ■ytvuToj, 
 though not as Made in time, yet as Produced from a Superiour Caufc. 
 Plutarch propounding this for one amongft his Platonic/^ ^efiions. 
 Why avcoTOTO ©eo?, the Higheji or Supreme God, was called by Plato^ 
 both The Father and Maker of all things, gives this Reply to it in the 
 
 Words
 
 Chap. IV. and Many Subftantial Powers. 545 
 
 Words before cited j h T^i" /w^ ■^'Sv -j^f yviwtr^^ ii, -^^ «v9ea,7nov -tw- 
 Th^ 'Q^iv ( ^5 "ofMi2&^ i-mvofjuila ) -mwrtiq j T^f xKoyuv it, ol-^^v^ That 
 perhaps he tpos faid to be the Father of all the Generated Godt^ aMd.of 
 Men^ (as he is alfo jiilcd in Homer ) but the Maker of all other Ir- 
 rational and InaniiHate Beings. From which Paflage of Plutarch's it 
 plainly appears , that the o avcoioc-ra eto?, The One Higheji God^ 
 being every way ajS^'nT©^ , Vnmade and unproduced , was 
 thought to be the Maker or Father of all the other Gods, 
 therefore called yivn-m. Which is further plainly declared elfewhere 
 by the fame P/«f4rcA in thefe words 5 uKocnovi^ -n-x-no^ k, tuihtIu) rnri Symf»f.L.tj 
 jc6(Tjj.is Koi ■vy'' ixMcov ■yevi'MT^' , t 'Ayivwiiv K) 'Ai'Siov etov tinvoiJui^ovT©^ • ^' '• 
 Plato calleth the OneVnmade and Eternal God^the Father and Maimer of 
 the World^and of all other things Generated. And though fome of thofc 
 Many Gods of Plato's were by him alio called 'Ai'5loi or Eternally tt were 
 they likewjfe, viwm toOjin another fcncCjthat is Produced and Derived 
 by way of Emanation/rom that OnejWho is every way 'A.-^vyi\@-^Vn' 
 derived and Independent upon any other Caufe. And thus Proclus U- T^wi.P.L.j,' 
 niverfally pronounces 5 To ^voaotoi, Wvn^oi ©eoi, 5liT -k^cj-kv 'iy^m. (nor ^- 7° 
 All the Gods owe, their Being Gods, to the Firji God. He adding, that 
 he is therefore called ■ot)'m -t^ 3fo'thT(^, The Fountain of the Godhead. 
 
 Wherefore the Many Gods of the Intelligent Pagans, were derived 
 from One God, and but uTra^yii ^:/i.x^<J?, ^as Plutarch fomewhere calls 
 them) The Subfervient Powers^ or MiniBers of the One Supreme Vn- 
 made Deity. Which (as hath been before oblerved) was frequently- 
 called by thele Pagans etoc, God, kkt' tfoxW, or in way of Emi- 
 nency ; as likewife were thofe other Inferiour or Generated Gods, in 
 way of diftinftionfrom him called Qtoi The Gods. And accordingly 
 the fence of Celfus is thus reprefented in Origen, 0t»? JV/xix^-ya? ^voa £, ,j *.jo,t 
 -Tnivnbv aufjArav^ /xow; y\v^,i 'i^yov So;? ©tS* That the Gods were the 
 Makers of the Bodies of all Animals , the Souls of them only, being the 
 lVork.of God. Moreover thefe Inferiour Gods, are ftyled by Ammia- 
 nus MarcelIinus,Subfiantiales Potejlates, Suhjiantial Powers, probably L. 21* j 
 in way of diftinftion from thofe other Pagan Gods, that were not 
 Subjlantial, but only fo many Names and Notions of the One Supreme 
 Cod, or his Powers Severally rer/tf»4/e^ and Deified, Which Subjian- 
 tial Powers of Am. Marcellinm, (as Divination and Prophecy was by 
 their means imparted to men) were all faid to be fubjeft to that One 
 Sovereign Deity called Themis: whom (faith he) the ancient Theo- 
 logersfeated In Cubili d^ Soko ]ov\s, in the Bed-chamber and Throne 
 of Jupiter 5 as indeed fome of the Poets have made her to be the 
 wife of Jupiter, and others his Sifter. And Anaxarchus in Plutarch 
 ftylesher 7ra?e(/*^5v to Aik, 'Jupiter's Affeffor, though that Phiiofopher j^, ^^^^ja 
 abu(cdtheFrf/>/e, and grofly depraved the meaning of it, asjf it fig- 
 nified mV Tt ir^y^h inn rH k^^itSvI©^ ,5e'/ju1ov max x^ SIkomv^ That what- 
 foever is done by the Sovereign Power, is therefore jf«i? and Right : 
 whereas the True Moral thereof was this, That Jujiice or Righteouf- 
 ttef Cits'in Counfel with God, and in his Mind and Will, prefcribes 
 Laws to Nature and the whole World. Themis therefore was ano- 
 ther Name of God, amongft the Pagans,according to his Univerlal Con- 
 fideratioHj befides thofe before mentioned : and when Plato in his 
 
 Book
 
 ^ ■ « ■ n T — ■ ' ■ ■■ — ^ ■ ■! ■II 1^ I II I ■ I I— ^i^i^iii ,. „- 
 
 544 Themis ; The Eternal Law, or God. B o o k 1 
 
 ■^. 1 1. Book of LawSjWould have men to fwear by the Names of thofe Three 
 
 Gods, Jupiter^, /}pollo, and Themis •-, thefe were but fo many feveral 
 Pfrtial Notions of the One Supreme Deity 5 the meaning thereof be- 
 iagno other than this, as Tighius obferveth, Timore Divino^ Veritau 
 
 DeDearhe- jpj'^^ ^c ^qujtate faacirt deherejuramenta. In ]ove enim SutamiNu- 
 mink Potejiatent, Faljl ac Verjurii Fincliccm ^ in ApolJine Veritatw 
 "Lumen --, in Themide, jf*if, fas atquc Licitum effe intelligitur. Eji e- 
 nim Themis, 7/>/4 Lex <eternaatq'^ Vniverjalfs^ Adttndo ac Nature prafcri- 
 pta 5 or according to Cicero, Ratio re&a Summi Jovis. And Ficinusia 
 his Commentary as to the main agreeth herewith. So that, when the 
 Pagan Theologers affirmed, the Numen of Themis to prefide over the 
 Spirits of the Elements, and all thofe othet Sttbjiantial Powers, from 
 whom Divination was participated to men -, their meaning therein 
 was clearly no other than this ; That there was One Supreme Deity 
 ruling over all the other Gods, and that the Divine Mind, which 
 prelcribeth Laws to Nature and the whole World, and conteins all 
 the FatalDecrees in it, according to the Evolution of which, things 
 come to pais in the WorldjWas the Fountain from whence all Diviaati- 
 on proceeded 5 as thele Secrets were more or lefs imparted from thence 
 to thofe Inferiour Created Spirits. The Philofophy of the Pagan 
 Theology amongftthe Greeks was plainly no other than this 5 That 
 there is 0«e Vnmade Self-exilient Dez/;' the Original of all, and that 
 there are many other Subjiantial Porvprs or Spirits, created by it, as 
 the MinHiers of its Providence in the World : but there was much of 
 Poetry or Poetick^ Phancy, intermingled with this Philofophy, as the 
 Flourifti 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 fences : One Vnmade Self-exiBent Deity, 
 and Many Generated or Created Gods. Onatus the Pythagorean de- 
 claring that they who aflertcd one only God and not Many, Vnder- 
 Jiood not Tohat the Dignity and Majejiy of the Divine Tranfcendency con- 
 fijied in, namely in ruling over Gods : and Plotinus conceiving that 
 the Supreme God was moft of all Glorified, not by being C^ontra&ed 
 into One, but by having Multitudes of Gods, Derived from him, and De- 
 pendent on him , and that the Honour done to them, redounded 
 unto hira.Where there are Two Things to be diftinguiOied 5 Firft,that 
 according to the Pagan Theifts, God was no Solitary Being 5 but that 
 there were Multitudes ofGods,oxSuhJiantial PoTvers^and Living Under- 
 ftanding Natures, Superiour to men, which were neither Self-exijieut, 
 nor yet Generated out of Matter, but all Generated or Created from 
 One Supreme. Secondly, that forafmuch as thefe were all fuppofed 
 to have fome Influence more or lefs, upon the Government of the 
 World, and the Affairs of Mankind, they were therefore all of them 
 conceived to be the due Objefts of mens Religious WorQiip, Adorati- 
 on and Invocation 5 and accordingly was the Pagan Devotion fcat- 
 tered araongfl them al!. Nor were the Godsof the Oriental Pagans 
 neither, meet Dead statues and Images, as fome would conclude from 
 the Scripture, but Living Vnderjianding Beings, Superiour to men , 
 (though worfhipped in Images) according to that Reply of the Chal- 
 deans in Daniel to Nebuchadnezzar ^when he required them to tell his 
 
 Dream,
 
 Chap* IV. Hon> God, 7io Solitary Being. 54^ 
 
 10; 
 
 .121 
 
 Dream , There it none other that can fierv this thing before the 
 King , Except Thofe Godt vehofe Dwelling is not with ¥k§} 5 that 
 is, The Immortal Gods, or who are exalted above the Condition of 
 Humane Frailty. Though fome conceive, that thefe words are to be 
 underftood of a Peculiar fort of Gods 5 namely, that this was fuch a 
 thing, as could not be done by thofe Demons and Lower Aerial Gods^ 
 which frequently converle with men, but was referved to a Higher 
 Ran^of Godsy who are above humane converfe. Now as to the 
 Former of thefe Two Things, that God is no Solitary Being, but that 
 there arc Multitudes of Underftanding Beings Superiour to Men, the 
 Creatures and Minijiers of One Supreme God ; the Scriptures both of 
 the Old and New Teftament fully agree with the Pagans herein. 
 Thoufand Thonfands miniUred unto him, and ten thonfand times ten Danki 7 
 thoMjahdjiood before him, and Te are come to an innumerable Corny any ofueh. u 
 Angels. But the Latter of them, That ifeligious Worfhip and Invo- 
 cation doth of right belong to thele Created Spirits, is conftantly 
 denied and condemned in thefe Writings, that Being a thing pecu- 
 liarly referved, to that one God, who was the Creator of Heaven 
 and Earth. And thus is that Prophecy o^ Jeremy to be underftood, ex- 
 preffed in the Chalday Tongue, that fo the Jews might have it in rea- 
 diness for thofe Chaldean Idolaters,when they came into Babylon, Thus J'temy to.u 
 Jfjall ye fay unto them, the Gods that have not made the Heavens and the 
 Earth,//}aU periJJ} from the Earth, and from under thefe Heavens. That 
 is, there (hall come a time, when none (hall be Religioufly IVorlJjipped 
 any where upon the face of the whole Earth, (ave only that God who 
 made the Heavens and the Earth, and he without Images too. Which 
 Prophecy, but in part yet fulfilled, (hall then have its complete ac- 
 coraplilhment, when the Kingdoms of this world, (hall become the ijf;,,„ j.. 
 Kingdoms of our Lord and of his Chrift. And thus is the Contro- 
 verfie rightly ftated betwixt the Pagans and the Chriftians by LaUan- i-i.- 
 tifn. Sedfortaffe qu£rat aliqiiis a nobis^ quod apud Ciceronem qn£rit 
 Hortenfius , .S"; Deus Vnus efi, qu£ effe beat a Solitudo queat .<? Tanquam 
 not qui unum effe dicimus, Defertum ac Solitarium effe dicamus. Habet 
 €nim Miniiiros, quos vocamin Huntios, Et efi ifiud verum quod dixijfe 
 Seneamfupra retuli : Genuiffe Regni fui Mihifiros Deum. Veriim hi 
 neque Diifunt, neque Deos fevocari aut colt volunt : quippe, qui nihil 
 prater Ju^um ac Voluntatem Deifaciant. As if we who fay, there is buf 
 one God, therefore made a Solitary and Deferted Deity. Whereas we 
 acknowledge that Cod hath his MiniHers, whom we call Angels .• And 
 vpe grant that to be true, which was before cited out of Seneca, That 
 Cod hath Generated or Created Minifiers of his Kingdom. But thefe 
 are neither Gods, nor would they be called Gods, nor worpipped ; for- 
 afmuch as they only Execute the will and command of God. And again 
 afterwards to the fame purpoSe, Si eot multitudo delect at, non Duode- 
 .cim dicimut, nee Trecentot fexaginta quinque (ut OrphGUs) fed innume-i 
 rabilctf & arguimus eorum err ores in diverfum^ qui tarn paucos put ant, 
 Scianttamen quo nomine appellari debeant^ ne Deum Verum violent, CU' 
 jus Nomen exponunt, dum Pluribus tribuunt, &c. If Multitude delight 
 them, we fay not, that there are Twelve, nor yet three hundred flxty five^ 
 as Orpheus, but innumerable. And we tax their errour on the contrary 
 mho thinl^them to befof^m Neverthelef kt them k*ioWf by what name 
 
 thej
 
 54^ T^^ Platonifts Saper-Mundane, B o o k L 
 
 they ought to be calledy Lejl they violate the true Cod, wbofe Name is 
 profaned, when it is given to many. From which paffages of Laffan- 
 tiuf it plainly appeareth, that the main Controverfie between the 
 Chriftians and the Pagans, was then only this, Whether or no, the Cre- 
 dted Aliniffert of the Supreme God, might he called Gods, and Religiovjiy 
 Worfljipped. But this Pagan Objeftion againft the Solitary Deity of 
 theChriftianSj is by fome ancient Chriftian Writers alfo otherwife 
 anlwered ^ namely from thofe Three Hypojiafes or Perfoni of the Tri- 
 ttity ; they affirming upon that account, that though Chriftians did 
 not acknowledge fuch a Multitude of Gods, as the Pagans, yet did 
 they not therefore make God a Solitary and Steril Beings before the 
 Creation neither, as the Jews did 5 but went in a middle way betwixt 
 Jews and Pagans : they interpreting alfo Mofes his Faciamut Hominem^ 
 to this fence. 
 
 XXXVI. We (hall now fliew Particularly what thefe Many Go da 
 of the Pagans were. It hath been often obferved , That the Pa- 
 gans were divided in their PhiloJophick_ or Natural Theology, as to th^r 
 Opinions concerning the Supreme God: fome of them thinking, 
 
 7i eaov t|>??M^^'ov avoa 1^ o\m? c^uiTEa?, That the Supreme Deity was an 
 AhfiraB Being, Elevated above Nature and the Whole World : but o» 
 thers that he was nothing higher, than an Anima Mundi, or Soul of 
 the World. Now the former of thefe Two were chiefly amongft the 
 Greeks, i\\e Pythagoreans and the Platonijis , who had accordingly 
 feveral Diftinftions amongft them concerning their Gods, as between 
 the 'cs^;«^(r/jKoi 5eol and the ^^^Qijxoi, The Supermundane and the Mun* 
 done Gods j The ^°i a-'l^oi and the ^evviifoi, the Eternal and the Gene- 
 rated Godsy that Latter word being now taken in a narrower and more 
 confined (ence, for fuch as were made in Time, or had a Beginning 
 of their Exiftence ; and Laftly, the vomtoi Sioi and the cdod^oi, the 
 Intelligible and the Senfible Gods. And the Ki^ffpfdspxoi, df^oi and 
 voHToi 3toi, Supermundane, Eternal, and InteUigible Gods, of thefe Py 
 thagoreans and Platonijis , were firft of all and Principally, thofe 
 Tfe^ a^^-icx; \)m<;tis-\c, ^as Ptotinus calls them} thofe Three Divine Hypo- 
 jiafes, that have the Nature of Principles in the Univerfe, viz. Taga^ 
 thon or Hen, Novf and Pfyche 5 or Monad, Mind, and Soul,. That this 
 Trinity was not firft of ail a meer Invention of Plato''s, but much aa- 
 cienter than him , is plainly affirmed by Plotinus in thefe words, 
 Zrt.y L.T. Kod Svca TS? Koysi; Tse^ |Uvi jcaivac, (av, ^ vuv, oiMoc inlKcfj. fj^j ei^vioSai /uii ctvot- 
 7n7^ayi/t5^'&c, t»? 3 vuv Koy^^ z^^yvmg iMdvav ykyovivcu ' jUoc/p'rt/gioi? •nss'frat- 
 /t/j^'oi? TO? S^^au, TCUJTctc, TTocAoua? eii'ca, T015 cwm tS nXotTz^v©^ y^di^aav • 
 ji'T^eTo jtj^ §v K.alrioc/p/x'^iiJv? -Trpln^cv ^ rotcujTui; (5b|M5* That thefe Do* 
 Urines are not new, nor of yejierday 5 hut have been very anciently de- 
 livered^ though obfcurely ( the difcourfes now extant, being hut Expli- 
 cations of them") appears from Plato's own writings , Parmenides before 
 him having injijied on them. 
 
 Now it is well known, that Parmenides was addifted to the Pytha- 
 goric^ SeH, and therefore probable, that this Doftrine of a Divine 
 Triad was one of the Arcanums of that School alfo. Which is further 
 confirmed from hence, becaufe Numenius a famous Pythagoreao 
 
 entertained
 
 Chap. IV. .. ^/2^ Eternal Gods. 547^ 
 
 entertained it, as fuch. And Moderatus (jisSimpiichki informeth ^".<-/^rPt;f 
 us) plainly affirmeth, this Triffit)/ of Prificiplcs, to have been a rpha- 1'>^-'>°' 
 CoridiCabha/a j St©-' -jS y^' 7^5 nuS^^/Ogei's? to fjj^j n^Zix,v iv v-rn^ -d ov 
 Z) Tmazx-v isQiccv ocmcpaJ-vi^cu ' to j A^'tj^v ti', o'-tte? '^ to oVT^;? oV fc, vout, 
 TO eJ>i cpwaiv eivfu * tt> 3 Tg/Tov oW? '<^ vf/^^^ti.', fA/t-dxav to ei'o??i,T^''ei(5^iv • 
 TVj/j (Modcratus) declareth, that according to the Tythagoreans^ the 
 Fir[i One or Vnityj is above all Ejjence j th.it the Second One^ xchich 
 is that vphich truly is, and Intelligible, according to them, is the Ideas 5 
 and that the Thirdj which is rjjchical or Soul, partal^eth both of the 
 Fri^Vnity, and of the Ideas. Laftly we have Jamblichus his Teftimo- 
 ny alfo in rroclm to the fame purpofe ; Tga$ aiou ^on; riSTis<; ly o^^^ 
 To7$ 'TTvS^yo^doK; u^uvxyt/J^'va?, That there were Three Gods alfo praifed by 
 the Pythagoreans. Now we have before (hewed, that Pythagoras his 
 Vhilofophy, was derived from the Orphick Cabala, which Proclus in ano- 
 ther place thus fully teftitieth, «.7rK(ra- ^ \\ TTcop' "EMiroi OioKoyloi ^ 'o^-l'heiil'Plat',, 
 (pimi '^ /juj^yocylctc, i.a.yo\'@^ ' Tr^Zra fxAv Uxj^yo^^s <j8^^ 'AyAwocpii/as •^' 
 
 TO /3)S^ 3f2v o^yicc aiSixy^h'\Q^ • Ad>ri^is 3 l^KoijavQ^ ij7n)^|(XjUivj5 rlw vrai'- 
 7i\vi -SE^; TSTav '^msyfjilw , "tV 7? -j^'" 'X[;3z>i:'yo5aa>v ;t, 'o^cpiyJuv y^i.iuocrav • 
 aU the Theology of the Greeks, veas derived from the Orphick^ Myrtago- 
 giaj Py thagor AS being Jjrji infiruCtcd by Aghophemus in the Orphic^^ 
 Orgia, or AJyjicries concerning the Gods '-, and PJato being the next who 
 received a perfcU knowledge of all thcfe Divine things, both out of the 
 Pythagoric^ and the Orphick^ writings. And that a Trinity was part of 
 ih^tOrphick^ Cabala, we have already proved, out of y^melius, he af- - 
 firming (in Proclus) that Plato's Three Kings were the fame with Or- 
 pheus his Trinity, of Phanes, Vratius, and Cronus. Moreover, fince all 
 thefe Three, Orpheus, Pythagoras, and Plato, travelling into Egypt, 
 were there initiated in that Arcane Theology of the Egyptians (called 
 Hermaical) itfeemeth probable ("as was before obferved) that this 
 Doftrine ofa Divine Triad,vj:ns al(b part of the Arcane Theology of the 
 Egygptians. It hath been alio noted, that there were fome footfteps 
 of ftich a Trinity in the Alithraicli Myjleries amongft the PerGans, 
 derived from Zoroafier 5 as. like wife that it was exprefly conteined in 
 the Magick^ov Chalday Oracles, of whatfoever authority they may be. 
 Moreover it hath been fignihed, that the Samothracians had very an- 
 ciently a certain Trinity of Gods, that were the Higheft of all their 
 Gods, and that called by an Hebrew name too, Cabbirim, or the Migh- 
 ty Gods : and that from thence the Roman Capitoline Trinity of Gods, 
 was derived. The fecond whereof was Minerva, which amongft 
 the LatinSj as Athena amongft the Greeks, vvas underftood to figniiie 
 the Divine IVifdom. Laftly, the Ternary or Triad, was not only ac- 
 counted z Sacred Number amongft the Pythagoreans, but alfoascon- 
 teining forae Myliery in Nature, was therefore made ufe of by other 
 Greeks and Pagans, in their Religious Rites 5 as Arijiotle informeth DeC^hL.-!. 
 USi S^J tsO^ 'V (pvenc^i e(\ncpo7?$ (Lct's^ vo'/xa? ciidvn?, ly 7r(5$$ TZ):$ a.yi^ext;'^^' 
 1^'' 3£<2v x?^//-s9«- "raf af/8,U(>) Tarao • l-Vherefore from Nature, and as it 
 were obferving her Laws, hive we taken this Number of Three, making 
 ufe of the fame in the Sacrifices of the Gods, and olhtr Purifications. 
 
 Now fincc it cannot vvell be conceived, how fuch zTrinity of Divine 
 BypoIiaf':s,\hQ\x\d. be iirft difcovered meeily by humane Wit and flea- 
 
 M m m fon
 
 548 T^^^ Pagans Trinity; Derived B o o k I. 
 
 fon, though there be nothing in it fif rightly undeiftoodj that is re- 
 pugnant to Reafon: and fince there are in the ancient Writings of 
 the Old Teftament, certain fignifications of a Plurality in the Deity, 
 or of more than one Hjpojiap, we may reafonably conclude, that 
 which rroclus afferteth of this Tr?/;//)', as it was conteined in the Chal- 
 daick Oracles, to be true, that it was at firft 3to-!jiS|^<^"f@- ^oAoyi'a, a 
 Theolo^v of Divifie Tradition or Revelation^ or a Divine Cabala, viz. a- 
 mongft the Hebrews firft, and from them afterwards communicated to 
 the Egyptians and other Nations. Neither ought it to be thought any 
 confiderable Objeftion to the contrary, becaufe the Platonifts, Pytha- 
 goreans^and other Pagan Theologers, did not exprefs this their Trinity^ 
 in the very words of the Athanafian Creed^nox according to the Form of 
 the Nicene Council, Forafmuch as this Mjjiery was gradually imparted 
 to the World, and that firft but fparingly to the Hebrews themfelves, 
 either in their Written or Oral Cabala ; but afterwards more fully un- 
 der Chriftianity , the whole Frame whereof was built thereupon. 
 Neverthelefs was it not fo diftinftly and precifely determined , nor fo 
 punftually and fcrupuloufly ftated amongft the Chriftians neither, till 
 after the rifing up of Herefies concerning it. Nor when all was done, 
 did the Orthodox themfelves at firft Univerfally agree, in the fig- 
 nification of the word 'o/xoauj©^ Co-ejfential or Conjubjiantial. Nor 
 laftly is it a thing at all to be wondred at, that in fuch a D7£^cult and 
 Mjjierious P^/«^, as this, there (hould be feme diverfity of apprehen- 
 fions amongft the reputed Orthodox Chriftians themfelves 5 and much 
 lefs therefore amongft Pagans and Philolbphers. However we freely 
 acknowledge, that as this Divine Cabala, was but little underftood 
 by Many of thofe who entertained it among the Pagans , fo was 
 it by divers of them, much Depraved and Adulterated alfo. 
 
 For firft, the Pagans univerfally called, this their Trinity, a Trinity 
 of Gods. -T Ti^Zrov, nr A^j-npjv, and -r Tg^irov Stov, the Ftrfi, the Se- 
 cond, and the Third God j as the more Philofophical amongft them, 
 called it alfo a Trinity of Caufes, and a Trinity of Principles^ and fome- 
 times a Trinity of Opificers ^ thus is this Cabala of the Trinity fty- 
 in rimx.Tlat. igj jq Produs, M 7^'" Tf /£v BiZv -jaS^'^m?, the Tradition of the Three 
 ^;?J" Gods. And accordingly is it (aid of Nuntenius by him, that Tgei? avu- 
 
 /u-VMow? Bizt;, he did T^yao^v xmK&v , Wttts-ov, e'yfovoi', didyovov, having 
 praifed the Three Gods , Tragically or Ajfe&edly called them , the 
 Grandfather, the Son, and the Nephew. Nf/menius thereby intima- 
 ting, that as the Second of thefe Gods, was the Off-fpring of the 
 Firji God,Co the Third called the Nephew of the Fir{i,was derived both 
 from him and from the Second, from the Firfi as the Grandfather, and 
 from the second, as the Father of him. Hurpocration \\k.cw\^c,Atticus^ 
 and Amelius, are faid by Prochts, to have entertained this fame Caba- 
 la or Tradition of the Three Gods, the Latter of thefe ftyling them, 
 p^uaiXictc, T^a?, and t^i-tJov <5V/jaa?yov, Three Kings, and Three Opificers or 
 iI/4/<^er/ of the whole world. In like manner Plotinus fpeaking of 
 Enn^.L.;. the Second of \\\tkThree Hjpojiafes, (thatis, v?$ the FirJi Mind ox In- 
 c-i- telleU) calls him J^dj-n^cv ©eov the Second Cod, Kow Gto"; olu'tti m (pvoKi, ii^ 
 
 Giiq Ai^'v?^©^, iTPj,cpal\'Ccv Icwir, TT^lv o'^v dx.eivcv • 6 3 'O^x.aSnTou ;^ -O^^i- 
 
 pouvovfoe
 
 C H A p. I V. From a Divine Cabbala. 549 
 
 p30UV0VTa fxi) W a-4^\» Tivo?, juii J^' (x5 "ifhh 4^^^ dj&lx; pjienJcivou, aM" itvcu 
 oJyrzS tJxt<KQf ajUMj^iov vr^o coiTV vr^o/ov y4»(^ //;// Nature is God, I fay a 
 Second Cod^ offering himfelfto view, before t hat fither God can be feen^ 
 tpho is Seated above^this being as it were the Glorious Throne ofhim.For 
 it is not fit, that hepould be immediately Seated in any thing that is In- 
 animate --y norinmeer Soul neither, but that there Jhould be fuch an im~ 
 menfe Pulchritude and Splendour Jliining before him 5 lil{e the romp and 
 rrocejjion before the Great King. He al(b elfevvhere mentions all thefe 
 Three Gods together, making this World to be an Image of them all. 
 
 cviA.QiQ»KO^ Kivis/^ivis ' Wherefore this World may well be called an Image^ 
 it depending upon that above, as an Image in a Glafi, which is Threefold, 
 whereof the Firji and Second God always fland Immovably^the Third like- 
 wife is in itfelf Stable too,but accidentally moved,by reafon of the Mobility 
 of matter, and things below z/.And that we may here give a Tafte of the 
 JUyUical Theology and Enthujtafm of thefe PlatoniRs too j lorphyrius 
 in the Life of Vlotinus affirmeth, that both Plotinus and HimfeJf,had 
 fometimes experience of a kind of Ecflatick, Vnion vi'nh the Firft of 
 thefe Three Gods , that which is above Mind and Vnderjianding 5 
 
 c^eit'o? d yw-iiTs jitc^cplu), lUvi tj 77v« (<J^'av 'i^v, v'tti^ 3 1'^v (tou mv Ti VOIIT (c/*§U- 
 yO/^vo? • S) ^ >icu t^iW no^.-pug/oi; «,7r«| A^'^^i) vrAHtnacrn.! kow iva^vcu ' PIoti<- 
 nus often endeavouring to raife up his mind to the FirJi and HigheSt 
 Cod 5 That God fometimes appeared to him, who hath neither Form nor 
 Idea, but is placed above Intelle&, and all that is Intelligible : to whom 
 I Porphyrins affirm my felf to have been once united in the Sixty eighth 
 year of my age. And again afterwards, t^Ao^ou^ttsT v-cd fftcoint; hv, t^ ev<i)r 
 ^\!cu Koi 'TtiKocavLi toT '4m mm^tai, tTvx^t 3 "tu^ki^; tts oVt avmf^lw umtcS 
 nsKOTt^ TaT», Plotinus his chief aim and fcope was, to be united to, and 
 conjoyned with the Supreme God, who is above all, which fcope he attain- 
 ed unto, Four fever al times, whilfi my felf was with him, by a certain 
 ineffable Energie. That is^ Vlotinus aimed at fuch a kind of Raptu- 
 rous and Ecjidtick. Vnion with the To ev, and T'a>aeoi', the Firfi of the 
 Three Higheji Godsy (called The One andx/je Good) as by himfelf is de- 
 ^ribed towards the latter end of his Laft Book. Where he calls it 
 \-na.<p\w, and vroc/pstCTixv '^^s^'fM^c, Kqd-jjovx , and Ti iocuT^'' xAv^^ov,-jzf oTov-rntlv- 
 jav hAvt^m CTtH(X5^«v, a kind of Ta&ual Union , and a certain Frefencs 
 better than Knowledge, and the joyning of our own Centre, as it were^ 
 mlhthe Centre of the Vniverfe. Thus we fee that the Platonick, Tri- 
 tiity, is iTrinity of Gods, of which Three Oods therefore, the Second 
 and the Third muft of neceffity be Inferiour Gods, becaule otherwife, 
 they would be Three Independent Gods, whereas the Pagan Theology 
 Exprefly difclaims a Plurulity , of Independent and Self originated 
 Deities, 
 
 But fince according to the Principles of Chriftianity, which was 
 partly defigned to oppofe and bear down the Pagan Polytheifra, 
 there is OneonljGod to be acknowledged ; the meaningwhereof not- 
 ivithftanding feems to be chiefly direded,againft the Deifying of Crea- 
 ted Beings, or giving Religious WorQiiptoany, befides the Uncrea; 
 
 M m m 2 tt'
 
 5 5o The Pagans T. a Trinity of Gods. Bo o k I, 
 
 ted, and the Creatour of all : moreover, fince in the Scripture which 
 is the only true Rule and Meafure of this Divine Cahala of the TriKi- 
 //, though the Aoyo? or IVord be faid to have been, IFith God (that is, 
 Godthe Father) and alio itfelf to Be God (th:it\s, not a Creature) yet 
 is it no where called A» Other, or Second God. Therefore cannot 
 we Chriftians entertain this Pagan Language of a Trinity of Cods, but 
 muft call it either a Trinity oi Divine HjfrjiaJes,or Subfijiences^ox Per- 
 ytf«/j or the like. Nevertheiefs it is obrervable, that Philo, though 
 according to his Jewilh Principles, he was a zealous Oppofer of the 
 Pagan Polpheifm and idolatry, yet did he not for all that, fcruple 
 to call the eaov A^yov the Divine Word , after the Platonick way , 
 A<$L'75^v etov a SecondGod 3 as not fufpedling this to clalh with the 
 Principles of his Religion, or that Second Commandment of the 
 Decalogue, Thou JJoalt have no other Gods before my Face ; poffibly 
 becaufe he conceived, that this was to be underftood of Creature- 
 Gods only 5 whereas his Second God, the Divine K6yc<; or tVord, is 
 declared by him to be al^oq^ Eternal, and therefore according to the 
 Jewilli Theology Vncreated. However this Language of a Second 
 and Third God, is not fo excufable in a Jew, as it might be in a Pa- 
 gan, becaufe the Pagans according to the Principles of their Religi- 
 on, were fo far from having any Scrupulofity, againft a Plurality of 
 Gods, (fo long as there was only One Fountain of the Godhead ac- 
 knowledged) that they rather accounted it an honour to the Supreme 
 God, as hath been already (hewed, that he ftiould have Many other, 
 not only Titular Gods under him, but alfo fuch as were Religioufy 
 Worfjipped : Wherefore befides this Second and Third God, they alio 
 did luxuriate in their other Many Creature-gods. And indeed St. 
 y?;//?/« doth upon this accompt, feem fomewhattoexcufe the Pagans 
 e. D L, 10. for this their Trinity of Gods, and Principles, in thefe words, Liberif 
 f-ij. enim verbis loquuntur Philofophi^ nee in rebus ad intelligendum difficilli- 
 
 mis, offenftonem religiofarunt aurium pertimefcunt. Nobis autent ad cer^ 
 tarn Regulam loqui fas eji, ne Verborum licentia, ctiatn in rebus, qu£ in 
 his jignificantur, impiam gignat cpinionem. Nos autem non dicimut 
 Duo vel Tria Principia, cum de Deo loquimur : Jicut nee Duct Deos vel 
 Tres, nobis licitum ei? dicere, quamvis de Vnoquoque loquentes, vel de 
 Filio, vel de Spiritu SanUo, etiam fwgulum quemque Deum ejfe fateamur. 
 The Philofophers ufe Free Language, nor in thefe things vohich are extreme- 
 ly difficult to be underjiood, did they at all fear the offending of any Re» 
 ligious and Scrupulous ears. But the Cafe is otherwife with us Chriflianr^ 
 for we are tied up to Phrafes, and ought to fpeak^ according to a certain 
 Rule, left the licentious ufe of words, fiould beget a wielded Opinion in 
 any concerning thofc things that are flgnifi'ed by them. That is, though 
 this might be in a manner excufable in the Pagans, becaufe each of 
 i\\o(QThreeHypofiafes\iGo6, therefore to call them feverally C^^/, 
 and all of them a Trinity of Gods, and Principles 5 they having no 
 fuch Rule then given them to govern their Language by as this. That 
 though the Father be God,the Son God, and theHoly Ghofi God, yet are 
 they not Three Gods, hut One God : yet is not this allowable for us 
 Chriftians, to fpeak of a Second or Third God or Principle, or to call 
 the Holy Irinity a Trinity of Gods, notwithfhanding that when we 
 fpeak of the Father or of the Son, or of the Holy Ghoft feverally, we 
 confefs eachof them tobe God. And
 
 Chap. IV. The WorJd^ tofome The Third God. 551 
 
 And indeed when the Pagans thus fpake of a Firjl, Second and 
 Third God, and no more, though having Innumerable other Gods be- 
 fides, they did by this Language plainly imply, that thefe IhreeGodf 
 of theirs, were of a very different kind, from all the reft of their 
 Gods j that is, not 3{oi ■yewtiToi but a/5)o;, not Created^ but Eternal and 
 Vftcreated Ones. And that many of them did really take this Whole 
 Trinity of Gods, for the To oSov in general, the Divine Nxn/en^ and 
 fometimes call it the F/r/? God too, in way ofdiftinftion from their 
 Generated Gods j will be (bowed afterward. So that the n^^r©^ oto^ 
 the FirjiGod, was u(ed indifferent fences by thefe Pagans, (bmetimes 
 in a larger fence, and in way of oppofition to all the ytwHToi eto] the 
 Generated or Created Gods, or the Gods that were made in Time to- 
 gether with the World 5 and fbmetime again, more Particularly, in 
 way of diftinftion from thofe Ttpo other Divine Hypo^afes Eternal, 
 called by them the Second and Third God. Which Firft of the Three 
 Godt, isalfo frequently by them called oto?, God, Emphatically and by- 
 way of Excellency, they fuppofing a Gradual Subordination in thefe 
 Principles. 
 
 Neither was this Trinity of Divine Subfijlences only thus ill-lan- 
 guag'd by the Pagans generally,when they called it a Trinity of Gods 5 
 but alio the Cabala thereof, wasotherwife much Depraved and Adul- 
 terated, by feveral of the Platonifts and Pythagoreans. For firft, the 
 Third of thefe Three Hypojiafes commonly called Pjyche, is by fome 
 of them made to be -^^ iyMc-tJxoq the Immediate Soul of the Corporeal 
 World, informing, afting, and enlivening it, after the fame manner 
 as the Souls of other Animals do their refpeftive Bodies j infbmuch 
 that this Corporeal World it (elf, as together with its Soul it makes 
 up one Complete Animal , was frequently called the Third God, 
 ThisPr^f/w/affirmethof IV«/we«/«r the Pythagorean, y^ kco-jUo? jcar' 
 ctw-T Tg/7D^ '^ oeo?, That the If 'or Id according to him, n>as the Third 
 Cod. And rlotinns, being a great Reader of th\sNMmeniuj, feems to 
 have been fomewhat infefted by him with this conceit alfo, though 
 contrafy to his own Principles ; from thofe words befored cited out 
 of him, Koff/uoi; 0£o?, ii<r<3]^ (Twn9e? ^t'yeiv, t^/to?, the World^ as is com- 
 monly faid, is the Third God. 
 
 Nowif_the World be noi a Creature, then is there no Created Be- 
 ing at all, but all is God. But not only Tim^us Locrus, but alfo Plata 
 himfelf, calls it, r&Sov ymvnw,^ that is, a Created God, the word ■ytvi'MW 
 being here put for that, which after it once was not, is brought into 
 Being i which is the proper Notion oi z Creature. So that the Anima- 
 ted lVorld,\s by Plato made to be only the chief of all the ■ytvvnToi 3iai, 
 that is, the Creature-Gods. Wherefore it is plain that in this Tri- 
 nity of fome Platonifts and Pythagoreans, wherein the World is 
 made to be the Th/rd God, there is a confufed Jumble pf Crea- 
 ted, and Vncreated Beings together. For the Fir(t of thole Gods is 
 the Father and Fountain of all, or the Original of the Godhead, 
 And the Second, forafmuch as he is called by them, both Trom'TT)? and 
 S^{u>s^yk, the Maimer, and the Opificer of the tohole iVorld, he there- 
 fore
 
 552 The Cabbala of the Trini ty^, Book L 
 
 fore can be no Creature neither ; whereas the Third^ which is faid 
 to be the World , was by Numenius himfelf alfo exprefly called , 
 both TreiM/^ca and t^ (JV/wx^'ya^tV^ tf'^ IVor^ or Thing Made, that is^ 
 plainly, the Creature of both the Former. Prtff/«/ thus fully repre- 
 fents his fence, nxTig^. fj^ xaAS t ngSrov, TroiMTfu) fj t Ai^'ts^ov, xio'm^oc 
 3 -r Tg/Tov • (hgt d xar' ou)t AM/xi»?'yo? Ac^o? , o, t? ngiSro? k^ o a<^'te^o$ 
 O£o5, TO S\:[jx^yiij!^ov T^To? • Nuraenius called the Firji of the Three 
 Cods the Father j the Second of them the Maker , and the Third the 
 the Work^or Thing Made'-, fo that according to Nuraenius there were 
 two Opifcers or Creators of the Worlds the FirJi and the Second God j 
 and the World it felf (that /j, the Thing Made and Created by them 
 both) is /aid to be the Third Cod. 
 
 And that this Notion of the Trinity, is an Adulterated One, may 
 beallbfurther concluded from hence, becaufe according to this /J)'- 
 pothejtj, they might have faid that there were Three Hundred and 
 more Gods, as well, as that there are Three : fince all the other 
 yiwH^oi 3eol, Generated Cods, might have come into the Nunabcr too, 
 as well as the World, they being Parts thereof, and Gods that differ 
 not in kind from it but only in degree. Wherefore thefe Philofo- 
 phers ought not to have made a Trinity of Gods, diftinguifhed from 
 all the reft, but rather Firft to have diftributed their Gods into 3eoj 
 ai%i and ^WMToi, that is Eternal or Vncreated, and Created Gods, and 
 then to have fubdivided thofe Created Cods, into the Whole World^ 
 and the Tarts thereof Jnintated. 
 
 But becaufe it may be here alledged in favour of this Spurious Hjp- 
 fothefis of the Trinity, That the World was accounted the Third God, 
 only by Accident, in refped of its Soul, which is properly that Third 
 God i though Uumenius with others plainly affirm the World it felf, 
 as TTDiM^a and ^.[u^^yifj^ov, as the Worl(_ and Thing Made, to be the 
 Third 5 we (hall therefore reply to this, that even the Soul of the 
 Mundane Animal it felf, according to Tim£Ui, and Plato, and others, 
 is affirmed to be "yevvHTi? Siio(;, a Generated God, that is, fuch as was 
 produced from Non-exiftence into Being, and therefore truly and 
 properly a Creature. Which Arijiotle obferving, therefore took oc- 
 cafion to taxe Plato as contradifting himfelf,in making the Soul of the 
 Wotld i Principle, that is, theThird God, and yet fuppofing it to be 
 I'p^v jy ocfyta Tzjf i^va, not Eternal but Made or Created together with 
 the Heaven, of which fomething before. Wherefore we conclude, 
 that this ancient Cabala of the Trinity, was Depraved and Adulterated^ 
 by thofe Platoniftsand Pythagoreans, who made either the World it 
 (elf, or elfe 4^X^ iyK6(Tiuov, an Informing Soul of the Worlds to be 
 the Third Hypojiafis thereof, they Mingling Created and Vncreated 
 Beings together, in that which therafelves notwithftanding call air/' 
 xity oiCaufes and of Principles. 
 
 And we think it highly probable that this was the true Rcafon, 
 why Philo, though he admitted the Second Hypojiafts of the Platonic^, 
 and Pythagoric^C}^ not Egyptian) Trinity^ called byhim 3&fo« Ao-yo.?, 
 the Divine Word^ anl ftyled d^&j-nojc, 3ic?, the SecondCod, and as £«-
 
 Chap. IV. Adulterated ^/t);//^ PJatonifts. 555 
 
 febius adds, /(^L're^cv cutiov The Second Caufe^ yet he would not Plato- 
 m%e or Vythagori^e any further, fo as to take in that Third God or 
 Cauje^ fuppofed by fo many of them to be the Soul of the whole IVorldy 
 as an Animal ; becauft he muft then have oft'er'd violence to the Prin- 
 ciples ot his own Religion, in making the whole Created Pyorld a. 
 God : which Practice is by him condemned in the Pagans. It is true, 
 that he fomewhere (ticks not to call God alio, the Soul of the IVorld^ 
 as well as the Mind thereof whether he meant thereby -r -n^ to Aoy» 
 3tci', That God who is before the Word, or elfe rather the Word it felf, 
 the Second God, (according to him the Immediate Creator and Go- 
 vernour of the fame ) neverthelefs he does not feemto underftand 
 thereby, fuch a deeply Immerfed Soul, as would make the World aa 
 ^nimal,ind a Godj but a more Elevated One, that is, ■^\lu) 'Ga^ncV/xiov, 
 a Supermundane Soul. 
 
 To this Firft Depravation of that Bwim^St^oc, ^toAoyfa, that Iheo- 
 logy of Divine Tradition,and ancient Cabbala of the Trinity ^hy many of 
 thePlatonifts and Pythagoreans.may be added another.That fomeof 
 them declaring the Second Hypoliafii of their Trinity to be the Arche^ 
 typal World, or -r ex. T^f" I'hZv -nocylvix koV(Uov, as Philo calls it, the World 
 that is compounded and made up of ideas, and conteineth in it all thofe 
 kinds of things Intelligibly that are in this Lower World Scnjibly 5 
 and further concluding, that all thefe fcveral Ideas of this Archetypal 
 and Intelligible World, are really (b many diftindt Suhjlances, Animals^ 
 and G(7^/;have thereby made that Second HypnjiafiSynot to be OneGod, 
 hut a Congeries and Heap of Gods. Thefe are thofe Gods commonly 
 called by them, vomtoi 3ioi Intelligible Gods, not as before in way of 
 diftinftion from the oc<<a3;;Toi the Scnjible Gods (which is a more gene- 
 ral notion of the word) but from from thofe other Gods of theirs (af- /".^ ;-; 
 terwards to be infifted on al(b) called lot^i 3io] inteUc&ual Gods.Pro- 
 clus upon Plato's Politia concludes, that there is no Idea of Evil, 
 for this reafbn, becaufe if there were, ^^m t^'' maoiv ISicc 3e6? t'sai, t- 
 Tra'-sj^ -TTOuw, iiJVoc 3ed? <i; niX/p//j^i<5V; e(§n>t4v • that very idea, of Evil alfo 
 vpouldit fclj be a God, becaufe Every idea isaGod, as Parmenides hath 
 affirmed. Neither was Plotimts himfelf, though otherwife more fo- 
 ber, altogether uninfected with this Phantaftick Conceit, of the Ide- 
 as being all of them Gods, he writing thus concerning the Second 
 Cod, The Firfi Mind or Intellect ; ■vtwoVW 3 v,^ id ovto aiv cw-nf p„ ,r ..J' 
 yivvwdo-i^ -Tmv fjcyj to t^' idiiov xukAAo?, Trnv^aq o 3t<s? voMTa?, That he bang 
 begotten by the Firji God, (that is, by way of Emanation, and from 
 Eternity) ^e//f?-ufe^ all Entities together teith himjelf the Pulchritude of 
 the Ideas, which are all Intelligible Gods. Apuleius alfo (as hath been 
 already noted) grofly and fulfomely imputes the fame to Plato, in 
 thofe words, ^uos Deos Plato exijlimat, Veros, Incorporalcs, Animales^ 
 fine ullo neque fne neque cxordio, fed prorjus ac retro £viternos, ingC' 
 nio adfummam beatitudinem porreQo, C^c. And he with Julian and 
 others, reduce the Greater part of the Pagan Gods, to thefe Ideas of 
 the Intelligible OT Archetypal World, as making Apollo for Example, to 
 be the intelligible Sun, the Idea of the Senfible j and Diana, the Intelli- 
 gible Moon, and the like for the refi:. Laftly, it hath been obferved 
 alfo that the Egyptian Theologers, pretended in like manner, to 
 
 worlhip
 
 554 Ideas^ made Animals and Gods. Book ^. 
 
 Worlhip thefe ////e/y/^ii/e Gods, ox Eternal ideas, in their Religious 
 Animals, as SyKibols of them. 
 
 Vhilo indeed Platonized fo far^ as to fuppofe God to have made 
 an Archetypal and Intelligible World, before he made this Corporeal 
 
 DeMun.opif. and Senjible : B»An6ei; (d,Seoe)T o^tov rarovi }c6(y/A.ov. ^ius^yi'(mi, ir^oz^t. 
 
 {>. 6. Tjins -r vonT, 'ivtx. XC^A'-^'^®" aow/vUxVa ilj Sioe^^TM "rm^J^eiyiJ-ccfi, iw 
 
 ow/xafiK.oi' (X7n5>oJOT?fou, irQicQvri^^ vicj-n^v <x.iTe.Kovis-ij.a, roQaJjTO. '5^g^£|o^Ta 
 0Uo377TdJ ^'"^j offa<sS' G> d;ia'i'i5t) voh'TOc • -r ^ c;c -t^C iJ^Sv (n;v£?aTK KoV^tov g* 
 T^TTfM 77W inrovoav aS^'iocIov ' G^<3^ intending to make a Vijible World, firjl 
 formed an httelligible One 5 that fo having an Incorporeal, and moji 
 God-like Pattern before himj:e might make the Corporeal World agreeably 
 to thefame^ this Toiwger an Image of that Older, that fljould coniein 
 as many Senfible kj»ds in it, as the other did Intelligible. But it is not 
 pofjible (faith he) to conceive this World of Ideas to exili in any place. 
 Nay according to him, Mofes himfelf philolbphized alfo after 
 the fame manner, in his Cofmopaia, defcribing in the Firft Five Ver- 
 fes of Genets, the making of an Intelligible Heaven and Earth, fae- 
 
 y ^, fore the Senfible j vt^Sttjv Sv ttk^ tS ioktS KcVjUa inia^v k-mia i^vov a.- 
 
 cwfiaTov ft, y\w oiD^ov^ }t) ocipc^ \Sixv K) >t4vS, 6(6' ilM©^ Kstoi^Tis -kcixv ;y 
 7rvdj(jui!@-'., iy""^^ Tmnv t€^'/^» cp&Tt?, Tra'X/v uczi[M(!ov m it, vomv mA('» im^- 
 tT^y^jux, Sec. The Creator firji of all made, an Incorporeal Heaven and 
 - an Inviftble Earth 5 the Ideas of Air and Vacuum , Incorporeal Water 
 and Air 5 and laji of all Light, which was alfo the Incorporeal and In' 
 telligible Paradigm of the Sun and Stars, and that front vehence their 
 Senfible Light is derived.?t\xtPhilo does not plainly makethefe /t/c'^of 
 the Intelligible and Archetypal World, to be fo many diftindt Sub§iances, 
 and Animals 5 much lefs Gods : though he fomewhere takes notice of 
 thole, who admiring the Pulchritude of both thefe Worlds, did not 
 only Deific the whole of them, butalfo their (everal Parts; that is, 
 the Several ideas of the Intelligible World alfo, as well as the Grea- 
 ter P<«r// of the .S'f»/;Z'/e ; an Intelligible Heaven and Earth, Sun and, 
 Moon 5 they pretending to wordiip tho(e Divine Ideas, in all thefe 
 Senfible things. Which high-flown Platonick. Notion, as it gave San- 
 ftuary and Proteftion, to the grofleft and fouleft of all the Pagan 
 Superfiitions and Idolatries, when the Egyptians would worlhip 
 Brute Animals, and other Pagans, all the Things of Nature, C/»4»/- 
 mate Subjiances, and meer Accidents') under a pretence of worfhipping 
 the Divine ideas in them j fo did it directly tend to abfblute Impiety, 
 Irreligion, and Athei(m; there being few that could entertain any 
 thoughts at all of thofe Eternal Ideas, and fcarcely any who could 
 thoroughly perfwade themfelves, that thefe had fo much Reality ia 
 them, as the Senfible things of Nature j as the Idea of a Houfe, in the 
 mind of an Architect, hath notfb much Reality in it, as z Material 
 Houfe, made up of Stones, Mortar and Timber ; fo that their Devo- 
 tion rauft needs fink down wholly into thofe Senfible Things, and 
 themfelves naturally at length fail, into this Atheiftick Perfwafiooj 
 That the Good Things of Nature, are the only Deities. 
 
 Here therefore have v/e a Multitude of Pagan Gods Supermundane 
 and Eternal, (though all depending upon One Supreme) the Gods by 
 
 then*
 
 Chap. \Y,The Henades, and Nocs^of feme Platoniflf, 555 
 
 them properly called, m-m Intelligibh^ or the Divine Ideas. And 
 we cannot but account this for another Depravation of the ancient 
 Mofaick.CabbaUof the Trinity^ that the Second Hypojiafis thereof, is 
 made to be ihe Archetypal World, and all the Divine Ideas^ as fo ma- 
 ny diftinft Subjlances, Animals^ and Gods'-^ that is, not One God, but 
 a whole IVorld of Cods. 
 
 But over and befides all this, foiiie of thefe Platonifts and Pytha- 
 goreans , did further Deprave and Adulterate , the ancient He- 
 brew or Mofaick^ Cabbala of the "Trinity , ( the certain Rule 
 whereof is now only the Scriptures of the New Teftament) when 
 they concluded, that as from the Third Hypofiafls of their Trinity, 
 called M TTfiijTM •v^x"» The Firji Soul, there were Innumerable other 
 Particular Souls derived, namely the Souls of all Inferiour Animals, 
 that are Parts of the World 5 fo in like manner, that from their Second 
 Hypojiajif, called o tt^St®^ vS<;, The Firji Mind or Intelle&y there were 
 innumerable other Mi,^Ko] Not? Particular Minds or Intel/e&t Sub- 
 Jiantial Derived, Superiour to the Firft Soul 5 and not only fo, but 
 alfo. That from that Firft and Higheft /iy/><?i?<«/J"/ of all, called To "ev, 
 and tx}adiv,_The6ne, ind The Good, there wetedetivcd likewife ma- 
 ny Particular 'tva;^?, and * A>«6c77m?, Vnities and Goodnejfes Subjian- 
 tid, Superiour to the Pirii IntelleS. Thus Proclus in his Thcologick jv u. 
 InftitUtions, MtToJ 3 "^ '^i' «•?« f^ tt^^toi', h6.Si(; • i^ fjnid vSi/ -r tt^Stcv, von • 
 1^ fjLiTdrlw -vl^x^ t(u) TT^iiTku, -i|o)«i • It, fjumit tIw oKUv <p(iQiv, (pvQet^- 
 After the Firji One^ (and from it) there are marty Particular Henades 
 or Vnities j after the Firji Jntelle^ dnd from it , nituy Particular 
 Noes, Minds or IntelleQs ; after the Firji Soul, many Particular 
 and Derivative Souls 3 and lajtly, after the Vniverfal Nature , many 
 Particular Natures, and Spermatic^ Reafons. Where it may be obiter 
 obferved, that thefe Platonics fuppofed, below theVniverfal Pjyche^ 
 or Mundane Soul, zVniverjal <pu<n?, or Subjiantial Nature alfo, but 
 fo as that befides it, there were other Particular ^oyot ffTrjf/uofiHci, ss' 
 minal Reajons, or Plajiic^ Principles alfo. 
 
 As for thefe Noes, and that befides the {"irft t^w/t/er/i/ Mind or In- 
 telleB , there are other Particular Minds or Intelle&s Subjiantial^ a 
 Rank of Beings not only immutably Good and Wife, but alfo every 
 Vizy Immovable, and therefore above the Rank of all Souls, that are 
 Self-moveable Beings 5 Proclus was not fingular in this, but had the 
 concurrence of many other Platonifts with him 5 amongft whom Plo- 
 tinus may feem to be one, from this PafTage of his befides others , 
 077 (x^BcvaToi 3 <u •v{^x^> ^ ''^? '^'^ > ^ ocMo/? Sloe iiXaovCiV trgMTKi • That 
 Souls are Immortal, and every Mind or IntelleCf, vee have elsewhere ^^' 
 largely proved. Upon which words Ficinus thus. Hie, <^fupra ^ in- 
 frafepe, per verba Plotini notabis, Plures effe Meutium Animarumqus 
 Subjiantias inter je dijiinlfas, quatmvis inter eat Vnio jit Mirabilis : 
 Here and from many other places, before and after, yon may obferve, 
 that according to Plotinus there are many SubHantial Minds, dijiinif 
 from Souls, though there be a rvonderful Vnion betveixt them. More- 
 over, that there was alfo above thefe N^e/ or Immovable but Multi- 
 form Minds, not only one PerfeU Monad, and Firji Good, but alfo a 
 Rank of Many Particular Henades or Monades^ and Agathotetes ^ was, 
 
 N n n befide*
 
 5^6 The Spurious Platonick Trinity : B o o k I, 
 
 lnE^.B£nch. befides frifc/wj and others, aflferted by Sim^Ucim alfo ; a$' Io/jtS t(5 
 V- ?. a^6ov "TTOc'vTK 7ra/pa.y^, Td-n TT^Z'nc, Rod 'roc f/^imt.^ kou to tj^aToc* aMo. 'roc/zJ^ 
 
 tt^Ztx iicd kojJTz^ •K^o<ny^\^ o'/^o(« tocwTsf vrcopaya, /xta c/.yi.Sl'mc, ttoMk^ «>«- 
 ^cTfjTcic, Kcu /^i« £va? 11 U-THg 'Trv.tjy.c^ TroMa? ivai/^o^ • T'/fie Higheji Good(f'x\x.h. 
 he) frodiiceth all things from himjelf^ in feveral RaKk^s aad Degrees 5 
 ■The Firjl^ the Middle^ and the Lafi or Loweji of aU. But the FirH 
 and the next to hiwfelf, doth he produce like himfelf^ One Goodnef^ Ma- 
 ny Goodnejfes, and one Vnity or Henade, jMuny Henades. And that by 
 thek Hen ades and ^utoagathotetesy he means Sukjlantial Beings, that 
 are Confcious of rherafelves, appears alfo from thefe following words, 
 
 ciuu:pvic, jht t|e'sD tS avca dyx^, «K,i'vMfa Mx v.yJ. d/jLi\ix.QMndc , Kid gV rlj 
 cwrii ds't |otay^g/oTK77 lo^gf/z^va, iin (li>^iv\ tS a><x6S, otz ouiTta^-a^'-TTiT?; eioi • 
 T^o/e Beings which are firji produced from the Firji Good, by reafon of 
 their Samene^ of Nature with him, are immovably and unchangeably 
 Good^ always fixed in the fame HappineJ?, and never indigent of Good 
 or falling from it^ becaufe they are all EJfentially Goodneffes. Where 
 afterward he adds foraething concerning the vo'e^ alfo, that though 
 thefe were a Rank of Lower Beings^ and not auToa>ocea, not Effcntially 
 CoodneffeSfbut only by Participation'^yet being by their own Nature al- 
 fo Immovable^they can never degenerate, nor fall from that Particig^i- 
 on ofGood.Notwithftandingwhich,wemuftconfe(sthatfome of thefe 
 Platonifts, feem to take the word Henades foraetimes in another fence, 
 and to underftand nothing elfe thereby, but the Intelligible ideas be- 
 fore mentioned ; though the ancient Platonifts and Pythagoreans 
 were not wont to call thefe Vnities^ but Numbers. 
 
 And now have we difcovered, more of the Pagans Inferiour Gods^ 
 
 Supermundane awd. Eternal^ z;/z,. befides thole vomtoi ,5eoi, thofe Intel- 
 ligible Gods 5 Troops of Henades and Autoagathotetes , "Unities and 
 Goodneffesj and alfo of Noe/, Immovable Minds ox Intellects j or as 
 they frequently call them, ^to'i tiituoi, and Sf-oi voe^i, Henadical (or 
 Monadical^ Gods^ and IntelleCfual Gods. 
 
 But fince thefe Noes^ or voj^cl ^£oi, are faid to be all of them in 
 their own nature a Rank of Beings above Souls^ and therefore Supe- 
 riour to that Firji Soul, which is the Third Hypojiajls of this Trinity ; 
 as all thofe Henades or evicwoi 3£oT, thofe Simple Monadical Gods, are 
 Jikewife yet a higher Rank of Beings above the Noes, and therefore 
 Superiour to the Second Hypojlafis alfo, the Fir(l Mind ^ and yet all 
 thefe Henades and Noes, however fuppofed by thefe Philofophcrs to 
 be E^crwd/, forafmuch as they are r<2r/7V«/<ir Beings only, and notZ^- 
 Tiiverfal, cannot be placed higher than in the Rank oi Creatures 5 it 
 follows from hence unavoidably, that both the Second and Third Hy" 
 poftajis of this Trinity, as well the Firji Mind as the Firji Soul, muft 
 be accounted Creatures alfo j becaufe no Created Being, can be Superi- 
 our to any thing Vncreatcd, Wherefore Proclus and fome others of 
 thofe Platonifts, plainly underftcod this Trinity no otherwife, 
 than as a certain Scale or Ladder of Beings in the Univerfe ; or a 
 Gradnal DeJ'cent of things from the Firji or Higheji, by fleps down- 
 Ward, lower and lower, fo far as to the Souls of all Animals. For 
 
 which"'
 
 Chap. IV. But a Scale or Ladder of Nature. 5^-7 
 
 ^iiS>, 
 
 which caufe, Froclus to make up this Scale complete, adds to thefb 
 three Ranks and Degrees , below that Third of Son/s^ a Fourth of 
 Natures aKo'j under which there lies nothing but the Pallive Part of 
 the Univcrfe, Body and Matter. So that, their Whole Scale, of all 
 that is above Body, was indeed not a 'Trinity^ but a ^taternity^ or 
 Four iiaw^^ and Degrees of Beings, one below another j the Firlt of 
 Henades or Vntties^ the Second of Noes , Minds or IntelkiJs^ the 
 Third oi Souls ^ and the Lafl: of Natures : thefe being as it were (^6 
 many Orbs and Spheres, one within and below another. In all whicH 
 (everal Ranks of Being, they fuppofed One Firji Vniverfal, and Vn- 
 participutcd^ as the Head of each refpeftive Rank, and Many Parti- 
 cal sr, or Participared Ones : as One Firit Vniverfal Henade^ and Ma- 
 ny Secondary Varticular Henades j One Firft Universal Nous, Mind ot 
 Intel led, and Many Secondary and Particular Noes ox Minds 't One 
 Firft Vniverjal Soul, and Many Particular Souls 5 and Laftly One V- 
 niverjal Nature, and Many Particular Natures. In which Scale of Be- 
 ings, they Deiried, befidesthe Firft to tv and Ta>«5vi', Owe, and G(?<?^, 
 not only the FirJi Mind, and the Firji Soul, butalfo thofe other Par- 
 ticular Henades, and Noes univerfally j and all Particular Souls above 
 Humane : leaving out befides them and Infcriour Souls, that Fourth 
 Rank of Natures, becaule they conceived, that nothing was to be 
 accounted a God, but what was InicllcCfual and Superiour to Men. 
 Wherein though they made Several Degrees of Gods, one below 
 another, and called fome ai^/»? and fome ••)/JfVnT»?, Come Eternal, and 
 (bme Generated, or AJadc in time j yet did they no where clearly 
 diftinguilb, betwixt the Deity properly fo called, and the Creature^ 
 not (hew 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 lowerand lower, they made the Junfture and 
 CommiHure betwixt God and the Creature, fo fmooth and clofe, that 
 where they indeed parted, was altogether undifcernible. They ra- 
 ther implying them, to differ only in Degrees, or that they were not 
 Abfolute but Comparative Terms, and confifted but in Alore and 
 Le/. All which was doubtlefs a grofs Miftake of the ancient Cahbala 
 of the Trinity. 
 
 This is therefore that Platonic^Tvinity, which weoppofe to the Chri- 
 Ifian, not as if Plato's own Trinity in the very EfTential Conftitutiont 
 thereof, were quite a Different Thing from the Chrijiian j it (elfin alf 
 probability having been at firffc derived from a Divine or Mofaick^Cab- 
 bala-^hnt becaule chisCd/'^4/^,(as might well come to pafsin a thing fb 
 Myfterious^ and Difficult to be conceived) hath been by divers of 
 theft- Platonifts and Pythagoreans, AHfunderJiood, Depraved and A- 
 dullerated, into fuch a Trinity, as Confounds the Differences hetweeri 
 God andtheCrc<i/«rc,and removes all the Bounds and Land-marks be* 
 twixt them ; finks the Deity lower and lower by Degrees 5 
 Cftill multipryingof it, as it goes ) till it have at length brought it 
 down to the ^yh"le Corporeal H^orld, and whea it hath done this, is not 
 able to flop there neither, but extends it further ftill, to the /inim-ttcd 
 P^rj/ thereof Stars and Demons. The Defign or Dircd: Tendency' 
 thereof^ being nothing elfc but to lay a Foundation;, for Infinite Poly- 
 
 N n n 3 iheifffi
 
 <<zS 'i bo Chriftian Trinity, as oppofed^ B o o k I. 
 
 iheijnt^Cofmolairy (ot World- idolatry ) md Creaturc-lVorJIjip. Where 
 it is by the way obfervable, that thefe Vlaiotiick^ Tagans, were the 
 only Publick and Profcired Champions againft Chriliianity ; for 
 though Cc//«f were fufpefted by Origtn to have been indeed an Epi- 
 curean, yet did he at leaft Perfonate a Platonift too. The reafon 
 whereof might be ; not only becaufe the Flatonkk^ and ryihagoricj^ 
 SeB, was the Divineft of all the Pagans, and that which approach- 
 ed neareft to Chriftianity and the Truth, (however it might by acci- 
 dent therefore prove the worft, ZiS xh^CorrnptJon of the Besi t/jiag,) 
 and by that means could with greateft/ronfidence, hold up the Buck- 
 lers againft Chriftianity and encounter it ; but alfo becaufe the Pla- 
 tonick^ Principles, as they might be underftood, would of all other, 
 ferve moftplaufibly to defend the Pagan Polytheifm and Idolatry. 
 
 Concerning the Chriftian Trinity, we fhall here obferve only Three 
 Things 5 Firft, that it is not a Trinity of meer Nar^ts or Words, nor a 
 Trinity of Partial Notions and Inadequate Conceptions, of One and the 
 Same Thing. For fuch a kind of Trinity as this^raight be conceived, ia 
 that Firft Platonick^ HypoHafis it felf, called to tv and Ta>«.5iv The One 
 undlhe Good, and perhaps alfo in that Firji Perfon of the Chrijiiatt 
 Trinity j namely of Goodneji, and Vnder Handing or Wifdom, and 
 Will ox AS ive Power, Three Inadequate Conceptions thereof 'Tis 
 true, that Plotinus was fo high flown, as to maintain, that the Firft 
 and Higheft Principle of all, by reafon of its Perfeft Vnity and Sim- 
 plicity, is above the Multiplicity of Knowledge and Underftanding, 
 and therefore does not fo much as vo£iv towTT), in a proper fence, Vn- 
 derjland it felf : Notwithftanding which, this Philofopher himfelf 
 adds that it cannot therefore be faid tobe Ignorant nor Vnvpife nei- 
 ther 5 thefe ExprelTions belonging only to fuch a Being, as was by Na- 
 in. 6. L. 7 ture Intelleftual, vS$ fMv '^ /^vt vo£v, avoMT©-, InteUe&ui nift intelligat, 
 ^^' demens merit)} judicatur. And he feems to grant, that it hath a cer- 
 
 tain Simple Clarity and BrightnefS'in it,Superiour to that ofKnowledge: 
 As the Body of the Sun has a certain Brightnef Superiour to that Se- 
 condary Light which ftreameth from it 5 and that it may be faid, to 
 be vofoi; auTT! Knowledge it felf, that does not Vnderjland, as Motion it 
 felf does not Move. But this can hardly be conceived by ordinary 
 Mortals, that the Higheft and moft Perfeft of all Beings, fhould not 
 fully comprehend it felf, the Extent of its own Fecundity and Power, 
 and be confcious of all that proceedeth from it, though after the mofl: 
 Simple manner. And therefore this high-flown conceit oi Plotinus 
 (and perhaps of Plato himfelf too) has been rejefted by latter Plato- 
 nifts, as rA47;fi?/?;f<?/, and Unfafe ; for thus Simplicius, ccMot }y yvZaiv 
 In EpiB. p. lye.v oi\xy;c*i tIw d^oTdcThv, i '^ civ n Ty." utt' cutS /sff^g^yi/uUvav ffyvomliv^^ 
 ^^^° But it mufi needs have alfo the moft perfcB Knowledge, Jtnce it cannot 
 
 be ignorant of an) thing, that is produced from it felf. And St. Aujlin 
 in like manner, confutes that Affertion offorae Chriftians, that the 
 Aoy©-, or Eternal Word, was that very Wifdom and Vaderfianding by 
 which the Father himfelf was wife 5 as making it nothing, but an Inad- 
 equate Conception of God. But this opinion, that the Chritiian Trinity 
 is but a Trinity of Words , or nicer Logical Notions, and Inadequate 
 Conceptions of God^ hath been plainly condemned by the Chriftian 
 
 Church-
 
 Chap. IV. To the Pfeuclo-Pktonick. 55^ 
 
 e a 
 
 Church in Sabellins and others. Wherefore we con-cliide it to b 
 Trinity of f/yp^f/^/e/j or Subfiftences, or Ferfons, 
 
 The Second Thing that we obferve concerning the Chriftian Trini- 
 ty is this, that though the Second HypoUafis or I'erfon thereof, were 
 begotten from the Firft, and the Third Proceedeth both from the 
 Firji and Second '■, yet are neither this Second nor Third^ Creatures 5 
 and that for thefe following Reafons. Firft, becaufe they werenot 
 made t| miovt&v, as Arius maintained, that is, from an Antecedent 
 Non-exiftence brought forth into being, nor can it be faid of cither 
 of them, Erat ^ando Non erant^ that once they were not, but their 
 Going forth Was jrom Eternity, and they were both Coeveand Coe- 
 ternal with the Father. Secondly, becaufe they were not only Eter^ 
 val Emanations (\i we may fo call them) but alfo Necefjary^ and there- 
 fore are they both alfo, Abfolntely Vndejiroyable and Vnannihilable, 
 Now according to true Philofophy and Theology, no Creature could 
 haveexilk-d from Eternity, nor be Abfolntely Vndciiroyable^znd there- 
 fore that which is both £/cr«(j/, and Vndejiroyable, \%ipfo fa&oVn- 
 created. Neverthelefs , becaufe fome Philofophers have allcrted 
 (though erroneoufly) both the whole World's Eternity, and its being 
 a Neceffary Emanation alfo from the Deity, and confequently, that it 
 is Vfjdcfiroyible ^ we fhall therefore further add, that thefe Second 
 and Third Hjpofiafes or Ferfons of the Holy Trinity, are not only there- 
 fore Vncreated, becaufe they were both Eternal, and Neceffary Ema-- 
 nations, and likewife are Vnannihilablej but alfo becaufe they are 
 Vniverjal, each of them comprehending the Whole World, and all 
 created things under it ; which Vnivcrfality of theirs, is the fame 
 thing with Infinity : Whereas all other Beings bcfides this Holy Tri- 
 nity, are Particular and Finite. Now we fay, that no IntelleBual Be- 
 ing, which is not only Eternal 5 andNeceJfarily Exijieht, otVndeJiroy' 
 ablci, hut nKoVniverfal or Infinite, can be a Creature. 
 
 Again in the Lafi: place we add, that thefe Three Hypoffafes or Fer- 
 fons, arc truly and really One God. Not only becaufe they have all 
 Eflfentially One and the fame Will, according to that of Origen ^C.Ceifb.^zs, 
 ^qyiS\^.^ofj^j Sv TO'/ im-ii^ 'V ocM^dou., ti, liv wv tIuj (khMexv , ovToc SVo 
 T>i uTrosc«r4 Tt^y^KXTK , 'iv j ryi o/Lcomcc k^ rij m{A.cpcc\'ioc it, rij touutottjtz <^ 
 |b»\ii(j^&)?. We worfnp, the Father of Truth, and the Son the Truth it 
 jfelf being Two Things as to Hypoftafis 5 but one in Agreement, Confetti, 
 and Samenej? of Will: but altb becaufe they are FhfficaUy (if We may 
 fo ipeak)0«e alfo, and have a Mutual wi^i^^^ot^, and fivuTrK?!;?, ■?«- 
 exijicnce , znd Permeation of one another j according to that of our 
 Saviour Chrift, / am In the Father, and the Father In A/c. And the 
 Father that Dwelkth In RU , be doth the Worlds. We grant indeed, 
 that there can be no Inftance of the like Unity or Onenefs found in 
 any Created Beings •■, nevertheleft we certainly know from our very 
 (elves, that it is not impoffible, for two diftinft Subftances, that are 
 of a very different Kind from one another, the One Incorporeal, 
 the other Corporeal, to be fo clofely united together, as to become 
 One /inimal znd Ferfonj much lefs therefore fliould it bethought im- 
 AoiSble, for thefe Three Divine Hypojhjcs^to be One God. 
 
 We
 
 560 This Platonlck Trinity, not B o o k J. 
 
 We (hall conclude here with Cntidence, that the Chrijlian Trinity^ 
 though there be very much oi'Mjftery in it, yet is there nothing at ail 
 of flain Contradiction to the Undoubted Principles of Humane Rea- 
 fon, that is, oUmpojfibility to be found therein, as the Atheifts would 
 pretend, who cry down all for Non-fence and Abfolute Inip"jfihility^ 
 which their Dull Stupidity cannot reach to, or their Infatuated Minds 
 eafily coraprehend,and therefore even the Deity it felf. And it were to 
 be wifhed, that fome ReligioniUs and Trinitarians did not here fymbo- 
 lize too much with them,in affedting to reprefent x.\iGM)jiery of theC/jri- 
 Jiian Trinity^ as a thing direftly coniradiftious to all Humane Reafon 
 and Underftanding jandthat perhaps out of defign to make men fur- 
 render up themfelves and Confciences, in a Blind and Implicit Faith, 
 wholly to their Guidance: as alfo to debauch their Underftandings 
 by this means, to the fwallowing down of other Opinions of theirs, 
 plainly repugnant to Humane Faculties. As who (liould fay, he that 
 believes the Trinity^ (as we all muft do,if we will be Chriftians) (hould 
 boggle at nothing in Religion never after, nor fcrupuloufly chew or 
 examine any thing : as if there could be nothing more Contradicti- 
 ous or Impoffible to Humane Underftanding propounded, than this 
 Article of the Chriffian Faith. 
 
 But for the prefent we fliall endeavour only to (hew^that the Chrijii- 
 an Trinity (though a My ftery, yet) is much more agreeable to Reafon, 
 than x.\mrlatoni elisor Pfcudo-Tlatonick^ Trinity before defcribed ; and 
 that in thofe Three Particulars then mentioned. For Firft^when thofe 
 rlatonijii and r^thagoreansyXnterprct their Third God.^or Laft Hypojiajts 
 of their Trinity to be either the Worlds or elfe a -^^j^i^*/ tfaoV'©-) fuch 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 HypoUafis^ fp do they Debafe the Deity therein 
 too muchjConfound God and the Creature together,laying a Founda- 
 tion not on\y fox CofmoLatry or World-ldoUtry'm general, butahbfor 
 the grofleft aad moft fottifh of all Idolatries, the worQiipping of the 
 Inanimate Tarts of the World themfelves, in pretence as Parts and 
 Members of this great Mundane Animal^ and Sensible God. 
 
 It is true indeed that Origen and (bme others of the ancient Chri- 
 ftian Writers , have (uppofcd, that God may be faid in fome lence 
 Z.j.f.i. to be the 6* (?«/<?/ the World. Thus in that Book Teri Archc^n^ Sicut 
 Corpus nojirum nn»m ex multis Membris aptatum ejiy & ab una Anima 
 continetur^ it a iSf" Vniverfuta Aiiindum^ velttt Animal quoddam Im- 
 tnane opinandiim puto j quod quaft ab una Anima.Virtute Dei ac Ratione 
 tcneatur. ^od etiam a San&'a Scriptura indicari arbitrary per illud 
 quod di&um ejl per rrophetam •■, Nonne Cwlum & Terr am ego repleo, 
 dicit Dominus .<? &• Ccelum mihi Sedes, Terra antem Scabellum pedum 
 meorum '^ Et quod Salvator cum ait, non cjfe jurandum neque per Cw 
 lum^ quia Sedes Dei eji, ncque per Terram quia Scabellum pedum ejus. 
 Sed & illud quod ait Paulus, ^oniam in ipjo Vivimus (2> Alnvemur df* 
 Sumus, ^omodo enim in Deo Vtvimus^ & Movemur^ & Sumus , 
 »;'/? quod in Virtute fuu TJniverfum conjiringit (^ continet Mun- 
 dum^ As our oixn Body is made up of many Mcmbcrsy and confeined by 
 
 Ont
 
 Chap. IV. R eafbnable j as the Chriftian. 561 
 
 as 
 
 OneSoul^fodoIcoKceive that the whole tVorlcl is to he looked upon^ 
 One huge great Animal^ rchich is corAeined as it mere by One Son!^ tks 
 Fertile and Reafon of God. And fo much fcems to be intimated by the 
 Scripture inftmdry places 5 as in that of the Prophet^Do not IjiU Heaven 
 and Earth ? And again. Heaven is my Throne and the Earth my Foot- 
 Jiool. And in that of our Saviour, Swear not at all, neither by Hea- 
 ven, becaufe it is the Throne of God, nor by the Earth becaufe it is his Foot- 
 Jiool. And lazily in that of Paul to the Athenians, For in him rve Live 
 and Move, and have our Being, For hovp can we be faid to Live and 
 Move, and have our Being in God, unleft becaufe he by hit Verlue and 
 Tower, does Conjiringe and Contein the whole IVorld / And how can 
 Heaven be the Throne of God, and the Earth his FootTiool, unlef? his 
 Vertue and Power fill all things both in Heaven and Earth $ Neverthe- 
 lels, God is here faid by Origen, to be but ^aji-Anima, As it were 
 The Soul of the IVorld: As if he (hould have laid. That all the Per- 
 fedion of TiSoul, is to be attributed to God, in refpedl of the IVorld^ 
 he ^ic^ening 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, accord- 
 ing to Arijiotle's Notion thereof, meerly as a«iviiT(^ ^C'«> ''w Immo- 
 vable Ejfence, for then it is not conceivable, how it could either kdt 
 upon the World, or be Senfiblc of any thing therein: or to what 
 purpole any Devotional AddreflTes fhould be made by us to fuch an 
 Z)uaffe&ible,Inflexible,Rockie and Adamantine i5e/»g. Wherefore all the 
 Perfedtion of a Mundane Soul, miy perhaps be attributed to God in 
 (bme lence, and he called, ^ifi Anima Aiundi, As it were the Soul 
 thereof: Though St. Cyprian would hive this, properly to belong 
 to the Third Hjpojiafs or Perfon of the Christian Trinity, viz. The 
 Holy Ghoji. But there is fomething of Imperfeftion alfo , plainly 
 cleaving and adhering to this Notion ofa Mundane Soul, befides fome- 
 thing of Paganity likewife neceffirily conlequent thereupon, which 
 Cinnot be admitted by us.Wherefore God,or the Third Divine Hypofla^ 
 fisy cannot be called the Soul of the IVofld in this fence, as if it were fo 
 Imm^rfed thereinto, and fj Padive from it, as our Soul islmraerfed 
 inco, and Paffive from its Body. Nor as if the World and this Soul 
 together, made up one Entire Animal, each Part whereof, were in- 
 complete alone by it felf. And that God or the Third Hypofiafis of 
 thtChrijtianTrinity, is not to be accounted in this Sence properly, 
 the Soul of the World, according to Origen himfelf, we may learn Tai^rch. 
 from thefe words of his i Soli as Dei, id eft, Patris, c^ FJlii^ (^ spi- ^■'''■^- ' 
 rituf SanSi, Nature, id propriam efi 5 ut fine Materiali Snbfiantia, ^ 
 abfque uUa Corpore£ adjelJionis focietate intelligatur fubflfiere : It is pro- 
 per to the Nature of God alone, that is, of the Father, and of the Son, 
 and of the Holy Ghofi, tofubfijl without any Material Sitbjlance, or Body 
 Vitally Vnited to it. Where Origen affirming, that all Created Souls 
 and Spirits whatfoever, have always fome Body or other Vitally Vnited 
 to them, and that it is the Property only of the Three Perfons of the 
 Holy Trinity, not to heVitally Vnitcdto any Body, as the Soul there- 
 of; whether this AlTertion of his be true or no (which is a thing not 
 here to be difcuffed) he does plainly hereby declare, that God or 
 the Third H pfiafs of the Trinity, is not to be accounted in a true 
 and proper fcuce, the Soul of the IVorld. And
 
 562 Godj Jiot a Mundane Soul. B o o k L 
 
 And it is certain that the more Refined rktoni^s^ were themfelves 
 alfo, of this Perfwafion ; and that their Third God, or Divine Hj/pojia- 
 fis, was neither the Whole World (as fuppofed to be Animated) nor 
 yet '^')(*' iy>cS<7[jjLQ^, the Immediate Soul of this Mundane Animal, but 
 only 4^^ \iz^)c6aiAtQ^, a Supermundane Soulj that is, fuch a thing as 
 though it Prefide over the Whole World, and take Cognizance of 
 all things in it, yet is not properly an EJfential Part of that Mundane 
 InTime.p.^^, Animal, but a Being Elevated above the fame. For thus Procluf 
 94. plainly affirmcth, not only of Ameliua but alfo o^Forphyrius himfelf, 
 
 who likewife pretended to follow Vloiinm therein j fj^oi 5 -S- 'AfjuiKi- 
 
 KO(Tiuov oc-miuxKei ^/ix»^ov, t vSv corrvK;, vr^^? ov a.'Tris^^cu, to ouhn^S- 
 ov, ^? §vca -ni roh^Myt^ '^ ^v.^u-a^yi juxToc tSttjv • After Amelius, Por- 
 phyrins thinking to agree tpith Plotinus, calls the Supermundane Soul^ 
 the Immediate Opificer or Maker of the IVorld, and that Mind or Intel- 
 leS, to vphich it is converted, not the Opificer himfelf, hut the Paradigm 
 thereof. And though Proclus there make a queftion whether or no, 
 this was Plotinus Iiis true meaning, yet Porphyrjus is moft to be cre- 
 dited herein, he having had fuch an intimate acquaintance with him. 
 Wherefore according to thefe Three Platonifts, Plotinus, Amelius, 
 and Porphyrius, the Third Hypofiafis of the PlatonickjTrinity, is neither 
 the IVorld, nor the Immediate Soul of the Mundane Animal ; but a 
 certain Supermundane Soul, which alfo was ^yius^ylt; the Opificer and 
 Creator of the If or Id , and therefore no Cre^/wre. Now the Cofpo- 
 real Worldjbeing fuppofed by thefe Platonifts alfo, to be an Animal, 
 they rauft therefore needs acknowledge a Double Soul, one ■^'}<}\v iy- 
 jtiC^^ov, the Immediate Soul of this Mundane Animal, and another 
 '^y}iv u-TngRo'Qjxov, 4 Supermundane Soul, which was the Third in their 
 Trinity of Gods, or Divine Hypojiafes, the Proper and Immediate Opt- 
 ficer of the World. And the fame io all probability, was Plato's opini- 
 on alfojand therefore that Soul, which is the only Deity, that in his 
 Book of Laws he undertakes to prove, was 4<^;^ uTne^oQju©- a Su- 
 permundane Soul, and not the fame with that -^yyi kyv-aQmot; that 
 Mundane Soul, whofe Genefis or Generation is defcribed in his Tim£- 
 «/5 the Former of them being a Principle and Eternal^ the Latter 
 made in Time, together with the World; though faid to be Older 
 shan itjbecaufe in order of Nature before it. And thus we fee plain- 
 ly, that though fome of thefe Platonifts and Pythagoreans, either 
 Mifunderftood or Depraved, the Cabbala of the Trinity, Co as to make 
 the Third Hypojiafis thereof, to be the Animated World^ which them- 
 felves acknowledged to be, -m'wyxx. and ^[u-is^yi/ui^ov^ a Creature and 
 Thing made ; yet others of the more Refined of them, fuppo(ed this 
 Third Hypofiafis of their Trinity, to be, not a Mundane but a Super- 
 mundane Soul, and <5V/j^»?^v, not a Creature, but the Creator or Opificer 
 of the IVhole IVorld. 
 
 And as for the Second Particular propofed j it was a grofs Abfurdity 
 in thofe Platonifts al(b, to make the Second, in their Trinity of Gods, 
 and Hypojiafes, not to be one God or Hypofiafis, but a Multitude of 
 G^<^x and Hypfifiafes: as alfo was that a Monftrous Extravagancy of 
 theirs, to fuppofe the ideas, all of them, to be fo many diftinfl: Sub- 
 
 Jiancet
 
 C H A p. 1 V. Ideas, no Ani inals, nor Gods. 56^ 
 
 Jiances and Animals. Which befides others TcrtuUian in his Book DeP.s^o %• 
 ^/7/;//j thus imputes to P/^/t; 5 /'«// Plato ejje quafdaht Subjiantias In- 
 vifibilcs^ iKCorporeah'fj Super ///Hncludes, Divinas^ & Mtcrnas^ quai ap- 
 pellat Icleat, id eji, Formas & Exempla, & Cavjas Naturalium ijlorttnt 
 manifcUorum^ & fubjacentium Corpvrdltbns : C^ illas qtiidem ejj'e Ve~ 
 ritales, h£c autem Imagines earnm : Plato conceiveth, that there are 
 certain Subjlanccs, Invisible, Incorporeal^ SupermUndial^ Divine and 
 Eternal--, rvhich he calls Ideas, that is^ Forms^ Exemplars and Cattfes of 
 a/J thefe Natnral and Senfible Things^ thej being the Truths, but the other 
 the Images. Neither can it be denied, but that there are fome odd 
 Expreflionsin rlato, founding that way, who therefore may not be 
 juftified in this , nor I think in fome other Conceits of his,- 
 concerning thefe ideas ^ as when he contends that they are not only 
 the Objc&s of Science, but alfo the Proper and Phyfical Caufes of all 
 things here below 5 as for example, that the Ideas of similitude and 
 DJjJimilitudc, are the Caufes of the Likenefs and Unlikeneft of all 
 things to one another by their Participation of them. Nevertheleft 
 it cannot be at all doubted, but that Plito himfelf and raoft of hss 
 Followers very well underftood, that thefe Ideas, were all of them, 
 really nothing elfe but the Noemata or Conceptions, of that one Per- 
 fe& Intelleff, which was their Second Hjipofiajis ^ and therefore they 
 could not look upon them in good carnelt, as fo many DiHin^ Sub- 
 jiances Exifting feverally and apart by themfelves out of any Mind 5 
 however they were guilty of fome Extravagant Expreffions concern- 
 ning them. Wherefore when they called ihem,i'> Qlctx,, Ejfencesor Sub' 
 jiances (as they are called in rhilo avayxaioTO-rai isncu the ninji neceffary 
 Effenccs) their true meaning herein was only this, to fignifie that 
 they were not fuch Accidental and Evanid things, as our Concepti- 
 ons are, they being the standing Obje&s o£ all Science, at leaft, if not 
 the Caufes alfo of Exirtent Things. Again when they were by them 
 fometimes called Animals al(b, they intended only to fignifie thereby 
 that they were not meer Dead Forms, like Pi&urcs drawn npon Paper, 
 or Carved Images and Statues. And thus Amelius the Philofbpher, 
 plainly underftood that PalTage of St. John the Evangelift.concerning 
 the Eternal Kiy^, he pointing the Words othcrwife than our Copies ^*^ '^''"." ^^■ 
 now do, ■ye'yovtv dp autzS ^&i) hv, That rvhich was made, in him was ,_^u^"andc- 
 tife : this Philofbpher gloffing after this manner upon it, df So-d'yi- ther Latins. 
 vdf^ivov 2,Zv, Kf {ah', K, ov -TTEcpvyM'ca, In rvhom whatfoever wds made, rvat 
 Living^and Life, and True Being. Laftly no wonder if from Animals 
 tht(e Ideas forthwith became Gods too, to fuih men, as took all oc- 
 cafions poflible to'multiply Gods 3 in which there was alfo fomething 
 of thatScholaftick Notion, ^icquid cfi in Deo, e[t Deus, Whatfoe- 
 ver is in God is God. But the main thing therein, was a piece of Pa- 
 ganick^ Poetry^ thefe Pagan Theologers being Generally pofTeffed 
 with that Poetick^ humour of Perfonating Things and Dcijying them. 
 Wherefore though the ideas were fo many Titular Cods to many of the 
 Platonick Pagans, yet did ^«/i4» himfelf (for Example) who made 
 the moft of them, fuppofe them all o-uvu-Tra'^xf'iv k, e^uW^x^fv, toCocxili 
 • with Cod and Inexiji in him, that is, in the Firji Mind, or Second Hy- 
 pojljfis of their Triaity. 
 
 O o o Lafl]y 
 
 I
 
 564 
 
 No Created Henades. B o o k I. 
 
 Laftly whereas Vroclus and others of the Platonifts intermingle 
 Many T articular Gods withtho(eThree Vnivcrfal Principles or Hjpofta' 
 fes, of their Trinity, as Noes, Minds, or I/itellecfs Superiour to the Firli 
 Sold 3 and Henades and Agathotetes^Vnities and GoodncJJesS\i^exiQ\xt 
 to the Fir^ IntcUeCi too j thereby making thofe Particular Beings, 
 which muft needs be CreatureSjSuperiour to thofe Hypojiafes that are 
 Vniverfal and Infinite, and by confequence Creaturizing of thera 5 
 this H)pothefis of theirs (I fay) is ahogether Abfurd and Irrational al- 
 (6: there being no Created Beings Elfentially Good and Wife, but all 
 by Participation, nor any Immovable Natures amongft them whofe 
 ^sQia is their dtv^y^M, their E/Jence tht'ir Operation ; but all Muta- 
 hk and changeable, and probably, as Origen and others of the Fathers 
 Ten J^rchaii add, Lapfable and Peccable. Ntilla Naturaeji, qudcnon rccipiat Bonum 
 i. i.c.S. (5^ Malum, Excepta Dei Natura, qu£ Bonorum omninm Fonseji^ d^ 
 f-^sj' Chrijli Sapientia, Sapienti£ enim Eons ejl, <d> Sapientia utique Stul- 
 
 titiam recipere noMpotcJi j C^ JuHitia cB, qu£ ntinquam profeQo In- 
 jujiitiam capiet , C^ Vcrbum ejt vel Ratio, qu£ utique Irrationalis (ffici 
 non poicji , Sed & tux cji, C^ Lucem certum eji quod Tenebra non com- 
 prehcndent. Similiter & Natura Sp/ritus San&i, quafancla eJi, non 
 recipit Tollutionem , Natnraliter enim vel Subjiantialiter San&a eJi, 
 Siqiia autemalia Nttura San&a eU, ex Ajjumptione hoc vellnfpiratioae 
 Spirifuj fifj&i habet, ut faK&iJi'cciHr, non ex fua Natur'a hoc pojfidens, 
 Jed ut Accidens i) propter quod d^ dccidcre potejl, quod accidit^ There 
 is no Nature, which is not capable both of Good and Evil, excepting on- 
 ly the Nature of God, rvho is the Fountain of all Good 5 and the IVifdom 
 cf ChriB , For he is the Fountain of IVifdom, and IVifdom it felf never 
 can receive EcUy '•, he is alfo Jijiice tt jelf which can never admit of In- 
 jujiice and the Reafon and tVorditfelf, which can never become Irra- 
 tionaly-y he is alfo the Light it felf, and it is certain that DarknefS cannot 
 comprehend this Light, nor infmuate it felf with it. In like manner 
 the Nature of the Holy Ghoji, is juch as can never receive Pollution, it 
 being SubfiantiaUy and EJfcntially Holy. But whatfoever other Nature 
 is Holy, it is only fuch in way of Participation and by the Infpiration of 
 this Holy Spirit i, fo that Holinej?is not its very Nature and Ejfence, hut 
 only an Accident to it, and whatfoever is but Accidental may fail. All 
 Created Beings therefore having but Accidental Goodnef and IVifdom^may 
 Degenerate and fall into Evil and Folly. Which of Origen SK all one 
 as if he fliould have faid, there is no fuch Rank^ of Beings as Au- 
 togaathotetes , Ejfeniial Goodncjfes , there being only one Being 
 Efientialiy Good, or Goodnels it felf. Nor no fuch Particular 
 Created Beings exifting in Nature , as the Platonifls call Noes 
 neither, that is, Adinds or Intellects Immovable, Perfe&ly and Ef- 
 fentially IVife, or Wifdomi it felf , whofe ^C'a is their di'i^y^cL, whofe 
 Effence is their Operation, and who confeqaently have no Flux at 
 all in them, nor SucceJJive A&ion 5 (only the Eternal IVord and fVif- 
 dom of God being fuch ) who alfo are abfolutely Ununitable to 
 any Bodies. It is true that Origen did fometimes make mention of nc£5. 
 Minds or Intelh&s, but it was in another fence, he calling all Souh^ ' 
 as firft Created by God, and before their Lapie,by that name ; which' 
 
 war
 
 C H A p. I V. Nor Immutable Noes. 565 
 
 was as much as if he (hould have faid, though fome of the Platonifts 
 talk much of their Noes^ yet is there nothing anfwerable to that 
 name, according to their Notion of them, but the only Noc/ really 
 exifting in Nature, are, Vnf alien but Peccable Souls -jhe often conclu- 
 ding, that the Highelt Rank of Created Beings, are indeed no better 
 than thofe which the Platoniflts commonly call ^|^>«l, or Souls. By 
 which Souls he underllood firfl: of all, Beings in their own nature 
 Selfmoveahlc, and -Al^ive 5 whereas the Noes of the Platonifts are al- 
 together Immoveable and above A&ion. And then again, fuch Beings 
 or Spirits Incorporeal^ asexift not Abftradily and Separately from all 
 Matter, as the Noes of the Platonifts were fuppofed to do, but are 
 Vitally Vnitabk to Bodies^ fo as together with thofe Bodies, to com- 
 pound and make up One Animal. Thus, I (ay, Origen conceived even 
 of the Higheii Angelical^ and Arch-Attgclical Orders^thzt they wer call 
 of them ■^y$fi,Souls United to Bodies,but fuch as were PurCjSubtil and 
 Ethereal:however he fuppofed it not Impoffible for them to fink down 
 into Bodies, more Grolsand Feculent. And it is certain that many 
 of the Ancient Chriftian Writers concurred with Origen herein, that 
 the Higheji Created Spirits were no Nailed and Al>Jlra& Minds, but 
 Souls cloathed with fome Corporeal Indument. Laftly, Origen's Soula 
 were alfo fuppofed to be all of them, endowed with Liberum Arhitri- 
 vm or Frec-lVilJ^ and confequently to be Self-improvable and Self- 
 impairable 5 and no Particular Created Spirits to be abfolutely in 
 their own Nature Impeccable, but Lapftble into Vitious Habits : Where- 
 as the F/4/(7»;c^ iV<?e/, are fuppofed to be fuch Beings, as could never 
 Fall not Degenerate. And the Generality of the Chriftian Writers 
 feem'd to have confented or confpir'd with Origen in this alfo, they 
 fuppofing him who is now the Prince of Devils, to have been once 
 an Angel oi^ the Higheji Order. Thus docs St. Jerome determine 5 So- 
 lus Deui eji, in quern Peccatum non cadit ^ c£tera ciimfint Libert Arbi- 
 trji, poffunt inutramque partem fuamjie&ere voluntatem : God is the 
 only Being, that is abfolutely uncapable of (in, but all other Beings, ha- 
 ving Free iVill in them, may pojfibly turn their IVill to either veay, that 
 is, to Evil as well as to Good. It is certain, that God in a fence of 
 Perfeftion, is the moft Free Agent of all, neither is Contingent Liberty 
 Univerfally denied to him ; but here it is made the only Privilege 
 of God, that is , of the Holy Trinity, to be devoid of Liberum Ar- 
 bitrium, namely as it implieth Imperfcftion, that is, Peccability and 
 L/ipfibrlity, in it. 
 
 It is true that fome of the Platonick Philofopntrs, fuppofe that e- 
 ven in that Rank of Beings called by them Soulr, though they be 
 not EjfentiaUy Immutable but all Self moveable, and Aftive, yet there 
 areibmeof them of fo high a Pitch and Elevation, as that they can 
 never Degenerate, nor fink down into Vitious Habits. Thus Simpli- 
 Clus for one ^ aMa od fj^j ■jt^Ztoci vy'' -^l^^v, octs TTSiOtnyict; vin ffjj-nixyx. .-^ , 
 Saiv "Tm^x^iiaui, v.xv t-^ov 77 tt^? cryt&vx xjcp&fj^ov , Six ti (a.» etvou xyaM' p ,j jj° 
 •nmc, aMa D^iy<t,c9rx.t tS dyccbS, vrAiiv <ii? svvy<<.v&<; vp^^ cujto , (TV/j.(pvZi; "n 
 
 iXJfin , Xi^'ttdts dmKKiViS(Ta.i irp^c; to x&^cv " y^ eim^ vi Tr^oou'^tor; dvr' ocM^s 
 Tjvc'i; 'S^v ou^eoj?, 'v^^oc ^^t Slv m Trgoccf^eo:^ c/^woic;& fjuf.-u^ avrlid 7r^:)uge(»v 
 
 O O 2 <£f 
 
 I
 
 566 Different Degrees o/Souls. B o o k I. 
 
 ^5 -TO ix^Z-nx. «}<xB3c cu'.pispi^lw yjxXcn' But the Fir^r and Hig/jeji^ of Sonh 
 rohich were Immediately produced from what are Effentially Good^ al- 
 though they hitvefome abat-ement in them^ they being not Goodneffes Ejfen- 
 tially, but defiroHs of Good j neverthelef are they fo near a kjn to tha^ 
 Highejl Good of all, as that they do Naturally and Indivulfively cleave 
 to thefame^ and have their Volitions always uniformly diretied towards 
 ity they never declining to the worfer. Infomuch that if Pro^reiiSj be 
 taken for the C hoofing of one thing before another^ perhaps there jr nofuch 
 thing as Proxrefis to be imputed to them, nnlef onefljould call the c hoof- 
 ing of the Firji Goods, Proxrefis. By thefe higher Souls, SimplicJKs 
 muft needs underflraud, either the Souls of the Sun, Moon andstars^ 
 or elfe thofe of the Superiour Orders of Demoniack^ or Angelick Be- 
 ings. Where though he make a Queftion, Whether Pro^refis or De- 
 liberation belong to them^ yet does he plainly imply that they have 
 none at all of that I«ir;Vtf«/ Liberum Arbitrium 01 Free-will belong- 
 ing to them, which would make them capable of Vice and Immorali" 
 ty as well as Vertue. 
 
 But whatever is to be faid of this, there feems to be no neceffity 
 at all, for admitting that Aflertion of Origen's, that all Rational Souls 
 whatfoever,even thofe of Men and thofe of the higheft Angelical Or- 
 ders are liniverfally of one and the fame Nature, and have no Fun- 
 damental ov EJffential Difirence in their Conftitution , and confe- 
 quently that all the difference that is now betwixt them, did arife- 
 only from the Difference of their Demeanour, or UCe of that Power 
 and Liberty, which they all alike once had. So that Thrones, and 
 Dominions^ and Principalities, and Tovners. were all made fuch by 
 \ht\t Merits '■) and Humane Souls though now funk fo low, yet are 
 not abfolutely Uncapable of Commencing Angels , or alcending to 
 thofe higheft Altitudes .• as it is not impoffible, according to him nei- 
 ther, but that the Higheft Angels alfo, the. Seraphim and Cherubim, 
 might in length of time, not only Degenerate irito Devils, but al- 
 fo fink down into Humane Bodies, His reafon for which Monftrous 
 Paradox is only this, that the Divine Juftice cannot otherwife well 
 be falved",b't God muft needs be a vrgoOTTroAM'^Mi;, an Acepter ofPerfons^ 
 fhould he have Arbitrarily made fuch vaft Differences amongftlntel- 
 leftual Beings. Which Ground he al(b extendeth fo far, as to tho 
 Humane S^ul of onr Saviour Chrift himfelf, as being not Partially ap- 
 pointed to that tranfccndent Dignity, ofmFJypoJiatick.Vnion, but by 
 reafon of itsmoft faithful adherence to the Divine Word and Wifdom^ 
 in a Tre-exijient state, beyond all others Souls, which he endeavours 
 ■TTisi <^fX°^f> thus to prove from the Scripture, ^W dik&ionis Perfe&io, df' affe- 
 "'''^' ° Bus ftnceritas, ei infeparabilem cum Deo fecerit Vnitatem, itaut non. 
 fortuitafmrit, aut cum Perfon£ acceplione, Anima ejus ajjumptio, fed 
 Virtutum fuarum fibi merito delata 5 audi ad turn Prophetam dicentem^ 
 . Dilexifii Jujiitiam ^ odijii iniquitatem^ propter ea unxit te Deut, De- 
 U9 tuus,oleo l£titi£pr£ participibus tuis : Dile&ionis ergo merito ungi- 
 tur Oleo l£titi£ Anima Chrijli,id efi,cum Verbo Dei Vnum eficitur.Vngi 
 ttamque oleo l£titi<e, non aliud intelligitur quam Spiritu San£fo repleri. 
 Pne Participibus autem dixit ; quia non Gratia Spritus ficut Propheiff_ 
 ei data eji,fed ipfim Verbi Dei in ea. Subjiantialis inerat Plenitudo, That 
 
 the
 
 Chap. IV. Agaiiisi OrigenV Endlefs Circuits. 567 
 
 the P erf em on of Love and Sincerity of Divine Jffe&jon, procured to 
 this Soul its InfeparuLle Vnio n with the Godhead^ fo that the Ajjumpli^ 
 .on of it vpos neither Fortuitous nor Partial^ or with Profopolepjie (the 
 Acccption of Perfons) but bcjiowcd upon it jujily for the Merit of its 
 Vertues ; hear ( faith he) the Prophet thus declaring to him 5 Thou haji 
 loved RighteoujnejS and hated Iniquity , therefore hith God ,^ even 
 thy God 3 anointed thee with the oil of GladnejS above tky Fellows, 
 7he Soul of Chriji therefore was anointed with the oil of GladncjS or 
 wade one with thePf^ordof God , for the Merits of Love and faithful 
 adherence to God 5 and no otherwife. For to be anointed with the oil 
 ofGladnef^ here properly fignifes nothing elfe, but to be replenifj'd with 
 the Holy Ghofi. But when it is faid, that he was thus anointeU above 
 his Fellows, this i/itimateth^ that he had not the Holy Ghofi be^owed up- 
 on him, only as the Prophets and other Holy men had, but that the Sub- 
 jiantial Fulnef of the IFord of God dwelt in him. But this Rea(bn of 
 ' Origen's feems to be very weak, becaufe if there be a Rank of Souls 
 below Humane, fpecifically differing from the fame, as Origen him- 
 felf muft needs confeG (he not allowing the Souls of Brutes to have 
 been Humane Souls Lapfed, as fbme Pythagoreans and Platonifts con- 
 ceited, but renouncing and difclaiming that Opinion as n^ltroufl)'- 
 Abfurd and Irrational)there can be no reafon given, why tTO'e might 
 not be as well other Ranks and Orders of Souls Superiour to thofe of 
 Men, without the Injujiice of Profopolepfie, as ht^desSimplicius^ PL" 
 tinus and the Generality of other Platonifts conceived. 
 
 But leaft of all can we aflent to Ortgen^\\tx\ from this Principle, that 
 Souls as fuch, are EfTentially endowed with Liberttm Arbitrium or 
 Free WiU and therefore never in their own Nature Impeccable, he in- 
 fers thofe Endleji Circuits of Souls Vpwards and Downwards, and fo 
 makes them to be never at reft, denying them any Fixed State of 
 Holinefs and Happinefs by Divine Grace , fuch as wttrein they mij{ht: 
 be free frora the Fear and Danger of ever lofing the fame. O^ vvhooi 
 St. yf«i7/« therefore thus.^ Il/um & propter alia nonnHlla,<& maxime pre 
 pter alter nantes fine ceffatione beatitudincs d^ mifertas, (^ Jtatuih Jecu- 
 lorumintervallis ab ijiis ad illas, at que ab iUis adijias Itus ac Keditus 
 Jttterminabiles j non immeriio reprobavit Ecclefia : quia d^ hvc quod 
 Mifericors vide bat tir, amifit, faciendo fan&is Veras Mijerias^ quibuspos' 
 nas luerent, d^ Falfas Beatitudines, in quibus verum ac fecurum, hoc 
 ejl, fine Tin/ore cerium, fempiterni boni gaudium, non haberent. The 
 church hath defervedly rfe&edOtxgtn, both for certain other opinions 
 of his, and efpecially for thofe his Alternate Beatitudes and Miferies 
 ipitkoKt end, and fur his infinite Circuits, Afcents and Defcents of Souls 
 from one to the other, in reftlefs Ficijfitudes and after Periods of Time. For^ 
 afmuch as hereby he hath quite loji, that very Title of Pitiful or Merciful^ 
 Tphich otherwije he feemcd to have deferved, by making fo many True 
 Af/Jcries for the befl of Saints, in which they fldould juecejfively undergo 
 tunifiment and Smart j and none but Falfe Happineffes for them, fuch 
 as wherein they could never have any True or Secure joy, free from the 
 tear of lofing that Good which they pnjfejL For this Origenical Hyf'^'"'(isy 
 ieems dire<5Hy contrary to the whole Tenourofthe Gofpel, promifing 
 Mternal and Ever laliing Life, to thole, who believe in Chnii., and 
 
 Per-
 
 568 The Henades and Noes, B o o k ^• 
 
 Perfevefingly obey him 5 i Job. 2. This is the Prgmfe that he hath 
 Trom'tfedus^ even Eternal Life : and Titns 1.2, In hope of Eternal 
 Life, which Cod that cannot Lye hath promifcd. And, Cod fo loved 
 the IVorld^ that he gave his only Begotten Son, that wh.-foever helieveth 
 in him fiould not perip, hut have Everlasting Life: and left all this 
 ftlould be taken for a Periodical Eternity only, John 5, 26. He that 
 helieveth in me fid all never die. And poffibly this might be the Mean- 
 ing of St. Fatil, 2 Tim. 1. 10. when he affirmeth ofour Saviour Chrift^ 
 That he hath abdifl^ed Death, and brought Life and Immortality to Light 
 ihoroughthc Cofpel-j not becaufe he was theFirft who had difcovercd . 
 and publifhed to the World , the Souls Immortality , which was 
 believed before, not only by allthe P/j^r/pzV^.Jfn'-'', butalfbbythe 
 Generality of Pagans too j but becaufe thefe for the moft part held 
 their Endlefs Circuits and Tranfmigrathns of Souls j therefore was he 
 the Firft who brought EverlafiingLifeto Light, and gave the World" 
 affurance, in the Faith of the Gofpel, of a F;xc^and Permanent state 
 ofHappinefs, and a never fading Crown of Glory to be obteined. 
 Him that overcometh j mill make a Pillar in the Temple of my Cod,and 
 he pall go no more out^ Apoc. 3. 12. 
 
 Now tiie Reafon why we mention'd Origen here, was becaufe he was 
 aPerfon, not only thoroughly skilled in all the Platonick Learnings 
 but alfo one who was fufficicntly addided to thole Dogmata, he be- 
 ing commonly conceived to have had too great a kindncis for them 5 
 and therefore had there been any Solidity of Realbn , for either 
 thofe Particular Henades, or Noes of theirs. Created Beings abore 
 the Rank^ of Souls, and confequently according to the Platonick^Hy' 
 pothefis, Superiour to the Vniverfal Pjjehe alfo, (which was the Third 
 Hypojiafis in their Trinity, and feems to anfwer to the Holy Chojl in the 
 Chrijiian .•) Origen was as likely to have been favourable thcrcunto,as 
 any other. But it is indeed manifeftly repugnant to Reafon, that 
 there ftiould be any fuch Particular, that is, Created Henades, and 
 cai'n)a>«^'niT?? Effential Goodneffes, Superibur to the Platonick Firjl 
 Mind-^or any fuch Noes, and cw-nm^picu, Effential Wifdoms, Superiour to 
 their Vnivcrfal Pfyche, it being all one, as if in the Chrijiian Trinity 5 
 befidesthe Firft Perfon or the Father, one. ftiould fuppofc a Multitude 
 oi Particular Paternities Superiour to the Second, and alfb befides 
 that Second Perfon, the Son or PFord, a Multitude of Particular Sons 
 or Words, all Superiour to the Third Perfon the Holy Ghoft. For this 
 is plainly to make a Breach upon the Deity 5 to confound the Cre-« 
 atorand Creature together, and tofuppofe a company of fuch Crea* 
 turely-Cods, is imply a manifcft contradiftion in the very Notion 
 of them. 
 
 Wherefore we (ball here obferve, that this was oot the CA" 
 tholick_Do&rine o{ the Platonick School, that there were fuch He- 
 ttadts and Noej, but only a private Opinion oi fome Doftorsamongft 
 them, and that of the latter fort too. For Firft, as for thofe Hena- 
 des, as there are not the leaft Footfteps of them to be found any 
 where in P/.i/tf's Writings, (b may it be plainly gather'd from them, 
 that he (uppofed no fuch thing. Forafmuch as in his Second Epijile^ 
 
 where-
 
 HAP. IV. Figments of Latter Platonifts. 569 
 
 where he defcribes his Trinity^ he doth not fay of thcFirft, -^ixo 
 -n^Z-w 'Tu. -n^Z^m about the Firii are the Firji, as he doth of the Se- 
 cond o^^T^^ov ccSy) TO (/^d!-n^^ and of the Third Ti^tov -js^/ la Tg/r«, 
 about the Second are the Second, and about the Third the Third j but 
 of the Firft heftith , <^. t -twWov /laoiAt'a toit ?5i, ?t, c^csfra 'ivaux 
 Tnlii\«^ it) c^Si'o (WTiov <x7nx'iT(i;v -t^'" xaA2v, About the King of allthitjgs, are 
 all thing! , and for his fake are all Things 5 and he is the caufe of 
 all Things that are good: Wherefore here are no Particular Hcw^^ex 
 and AHtoagathotetcs^ Vnities and Goodnefjes^ about the Firfl: To "ev 
 and T«)«^v, One and Good 5 but all Good things are about him he 
 being both tiie F^icient and Final Caufe of all. Moreover Plotinus 
 throughout all his Works difcovers not the Leafl: fufpicion neither 
 of thefe Hcnadcs and Agathotetes, this Language being fcarccly to be 
 found any where in the Writings of any Platonifts, Seniour to Pro- 
 cJus : whoalfoas if he were confcioirs that this affnmentum to the 
 Tlttonick Theology, were not fodefenfible a thing, doth hirafelf fome- 
 time as it were tergiverfate and decline it by equivocating in the 
 Word Henades, taking them for the Tdeas, or the Intelligible Gods 
 before mentioned. As perhaps Sjnefius alfo ufcs the Word, in his 
 Firfl: Hymn, when God is called by him 
 
 Movdc^fcV f.u>va.g 75 TrgiiiTD. 
 
 The Firfl Henad of Henades 5 and the Firji Monad of Monades : That 
 
 is. The Firfi Idea of Good.^ and Caufe of all the Ideas. And as for the 
 
 Particular Noes, Minds or IntcUeffs, thefe indeed feem to have crept 
 
 upfomewhat before Plotinus his time, he befides the PaiTage before 
 
 cited, ellewhere giving fome Intimations of them, as Enn. 6. Luyc^.'-p^ g ,. 8 g 
 
 aMo. -nZg -^xcd TroMai ;t, vo'i ttoMoi j But how can there be many Souls 
 
 and many Alinds, andnot only one, but many Entia .<? From which and 
 
 other places of his, F/Viw;// concluded Plotinus himfelf really to have 
 
 afferted, above the Runk^ of Souls, a Multitude of other Subjiantial 
 
 Beings, called vot? or vo?, Minds or IntelleBs. Neverthclefi Plotinus 
 
 (peaking of them fo uncertainly, and making fuch an Union betwixt 
 
 all thefe N0C/3 and their Particular Rcfpe Hive .Ttfw/x i it may well be 
 
 queftion'd, whether he really took them, for any thing el/e, but the 
 
 Heads and Summitics of thofe Souls 5 he fuppofing that all Souls, have 
 
 a Mind in them, the Participation oi^ the FirJi Mind ^ as alfo a Vnity 
 
 too, the Participation of the FirJi Vnity 5 whereby they are capable 
 
 of being conjoyn'd with both : J^^ fSve^ ii/xn-afox, fi vSaPviu), li (diixv ^ ^ - 
 
 ToiiSTSf) T^'' a* M;w'iv M^S? \.(poi-nf 6 ixi^x ^ it, mte/u^, li, avu^TrJ^Sa, d*iJ^q\)fA,i. 
 Side ^, oT XV mvv^a^fjiS/j dzii • There muji needs be Mind in ui, as alfo 
 the Principle and Caufe of Mind, God. Not as if he tvere dizuded. 
 tut becaufe though remaining in himfclf yet he is alfo confidercd in 
 Miny, as capable to receive him. As the Centre, though it remain in it 
 felf yet is it alfo in every Line, drawn from the Circumference, each of 
 ihem, by a certain Point of its own, touching it. And by fome fuch Thing 
 in us, is ity that we are capable of touching God, and of being Vnited 
 
 tc 
 
 no..
 
 570 ^^^ Genuine Cabah of the Trinity, Bo o k I, 
 
 tohtm^ Tpphenrve direB our Inteniion towards him. And in the next 
 Chapter he adds, ty^^iq tk TojaSia W4 ai'TiAa/^eavo/x^Sr/, aM' u.e^yS/j^j 
 Toug roia&mi^ m^y&a.ig to. ttoMo. • oi </^' »</^' oA&? ive^ySoiv • ooiSva ^,*>^ '(S^iv 
 Ivra?? toa;7^''ive5}'a'ou$ cuel, v5g^^ k^t^ -n^ v2 tv icuj-rd, ^c. That though 
 rve have theje thjtjgi^ iutis, yet do we not perceive them^ being jor the 
 ptpjipart idle and ajleep as to thefe higher Energies 5 as fame never at all 
 Cxercije them. Horvever thofe do always aU , Afind, and that which if 
 before Mind ^ Vnity ^ hut every thing which is in our Souls.^ is not per- 
 ccivedhyus unle^cometo the Whole^when we difpofe our felves towards it^ 
 d^c. Where Vlotinus feems to make, the Noes or Minds^to be nothing 
 elfe, but fomething in Souls ^ whereby they partake of the Fnji 
 Mind. And it is faid of Porphyrins^ who was well acquainted with 
 Tlotinus his Philofophy that he quite difcarded and rejefted thefe 
 Hoes or IntelleBs^ as Subftances really diftinft from the ¥irfi Mind^ 
 and feparate from Souls. And it is certain that fuch Minds as 
 thefe, are no where plainly mentioned by Tlato^ he fpeaking only 
 of Minds in Souls^ but not of any Abftraft and Separate Minds fave 
 only one. And though fbme mi<' ht think him to have given an Inti- 
 mation of them in his (f^-nojv t:^j ra /'5L'te^, (before mentioned) 
 his Second about the Second Things.ov Second Things about the Second 5 
 yet by thefe may very well be underftood, the Ideas 5 as by the 
 Third Things about the Third, all Created Beings. Wherefore we may 
 conclude, that this Vlatonick, or rather Vfeudo-Tlatonick^ Trinity ^ 
 which confounds the Differences h^x.'wi-xx.GodzndxW^ Creature, and 
 that probably in favour of the Tagan Polytheifm and Idolatry t^ is no* 
 thing fo agreable to Reafbn it felf, as that Chrijiian Trinity before de- 
 icribed, which diftindtly declares how far the Deity goes, and where 
 the Creature begins ; namely, that the Deity extends (b far as to this 
 whole Trinity of Hypojiafes 5 and that all other things whatfbever, 
 this Trinity of Perfons only excepted, are truly and properly their 
 Creatures, produced by the joynt concurrence and Influence of them 
 all, they being really but OneGod^ 
 
 But it is already manifeft, that all the forementioned Depravationt 
 and Adulterations of that Divine Cabbala, of the Trinity, and that Spu- 
 rious Trinity d^fcxihtd, (which becalife afferted by fome Platonifts, 
 was called Platonicalyin way ofdiftinftionfrom the Chrijiian_) cannot 
 be juftly charged neither upon Plato himfelf, nor yet upon all his Fol- 
 lowers Univerfally. But on the contrary we fliall now make it appear, 
 that Plato and fome of the Platonifts, reteined much of the Ancient 
 Genuine Cabbala, and made a very near approach to the True Chrijiian 
 Trinity j forafmuch as their Three Hypojiafes, diftinguifb'd from all 
 their other C?(3<^/, fee m to have been none of them accounted Crfi*- 
 tures, but all other things whatfbever the Creatures of them. 
 
 Firft therefore we affirm, that Plato himfelf, does in the beginning 
 of his Tim£us,v€ry carefully diftinguifh betwixt God and the Creature, 
 he determining the Bounds between them , after this manner: 
 
 "^£57^ Sv 3 5WT"' i,uiiv ^b'lav tt^Ztov Stiv.^niov tzx^ • 77 to oV fjS/j aei, f^iaiv 9 
 fht exov ' ^9 Ti TO yyvo/u^^jov ^t^, oV 3 i^ivoTi • to ju^ 3 ^''^^'^^ f^-'^ ^oy^ ' 
 (ZD^/Amt^oi', ael >{^' tcwttx. dv 'ji (/^[uZ Si^J^/JUiT' (dadfKTiuc, ocKoyis, St^^ocdv, yi"- 
 
 yvof.i^jov
 
 Chap. IV. In Fan retein'd by PJato, Sec. ^71 
 
 ■ytyvof^v Kj iTTOMu^j^ov , Mat; 5 i^'-yrtJe oV • -rr^v 3 ocS tc yyf6ij^jov ' 
 im' 0U77J T7vi? t| av«y«^5 >iVvec>5ai • ^^g /jeJng here to treat con- 
 cerKi»g the Vniverfe ^ judge it neccjjary to begin veith a Dijii^hion 
 betwixt tb.it vphich alvpays Is , and hath noOnns or Generation- and 
 that which if Made, but never h-ulji It. The Former oftvhich^bein^ 
 always like it Jelf and the fame, is comprehenfible by IntelU£fion with 
 Reafon, or is the Obje^ of Knowledge j the latter of them, that which 
 is Made and Perifieth, but never truly Is , is ffot properly Knowahle 
 but Opiaable only , or the Object of Opinion together with Irrational 
 Setife.Now every thing that is utade tnujl of necejftty be made by fome Caufe 
 The reafon why Plato bt\r\g to treat oftheUniverfe, begins here with 
 thisDiftinaion, was, asrr<7<:/«f well obferves, becaufe, a^ ^"ic u^ivcTic 
 mim ^voicu^ aTHi^aTca, Ttavca n ccet ov It is either one of our Common 
 potions, or a. thing Mathematically Demonjirable.that there mtifl be fome- 
 thing Eternal , or which was never Made , kit alwayes was, and had no 
 Beginning. And it is evident by Senfe and experience that all rhings 
 arenotfuch, but that fome things are Made and Perilh again or Gene- 
 rated and Corrupted. Now the Latter PJatonifts, being ftrongly pof 
 feffed with a Prejudice, of the Worlds Eternity , or that it had »^ 
 Beginning, have offered ftrange violence to PUto\ Text rn this place 
 and wrefted his words to quite a different fence from what he in' 
 tended ; as if by his '.3 ^^yvoAtVv rhat which is Made , he did not 
 at all mean, That which' had a Beginning, but only, that whofe Du- 
 ration is, Flowing and Succcfwe or Temporary, which might no't- 
 withftandingbe without Beginning; and as if he fuppofed the whole 
 Corporeal World to be (uch , which though it hath a SuccelTive and 
 temporary Duration , yet was without any Beginning. And the Cur- 
 rent ran fo ftrong this way, that even Boetius, that Learned Chriftian 
 PhUofopher, was himfelf alfo carried away with the force thereof he 
 taking it for granted likewife , that Plato held the Eternity of 'the 
 World in this fence, that is, its Being without Beginning, Non reCfe qni- '^""f"'- Pi>''^- 
 Jsm,([Mh he) qtd cum atidiunt vifum Phlon\,MnndHm)junc nee habuiffe ^- ^' '^"- ^' 
 Initium Temporis , aec habiturnm ejfe DefeQum j hoc modo Conditori 
 Conditum Mundum fieri Co£ternum putant. Aliud cji enim, per In- 
 terminabilem duci vitam, quod Mundo Phto tribuit 5 aliud Intermina. 
 bilis rit£ totam pariter complexum _e[fe pr^fentiam -., q„od Divine Men- 
 ih- proprium eJfe mantfefiitm eH. Neque Dem, Conditis rebus Antiquior 
 vtderi debet, Temporis ^antitate, fed Simplicis potius proprietate Natu- 
 r£. Some when they hear, Plato to have held , that the IForld had no 
 beginning, nor pall never have an end, do not rightly from thence in- 
 fer. That Plato therefore made the World Co-Eternal with God, becaufe 
 it is One Thing always to Be , and another thing , to poffefs an EndlelS' 
 Life all at once j which is proper to the Divine Mind. Neither oudt 
 God to be thought Older than the World , in refpeB of Time bnt only 
 in^ Refpe3of the Simplicity of his Nature. To which purpofe he adds 
 afterwards, Itaquefi dignarebvs Nomina velimus imponere, Platonem 
 fequentes, Dciim qnidem Sternum, Mundum verl dicemus effe Perpetuum • 
 Therefore , if we would give proper Names to things agreeable to thei'r 
 Natures, following Plato, we fijouldfay. That God was Eternal^ but the 
 tVorld only Perpetual. But as this Doftrine of the latter PJatonifts ' 
 ijuite frnftrates Plato's Dcfign in this place , which was to prove or 
 ^ PPP . afferf
 
 <i2 PlatoV Plurality in the Deity. Boo k I. 
 
 affert a God^ becaufe if the World had no beginning, though its Dura- 
 tion be never Co much Succeflive , yet would it not follow from 
 thence, that therefore it muft needs have been made b)- feme other 
 Caufe; fo is it direftly contrary to that Philofopher's own Words, 
 himfelf there declaring , that by his to yiyvofAAm , Ottuta , or That 
 which k Made he did not underftand only , That whofe Duration is 
 SHCceJJive, but alfo to yivi(n<c^ d^)(ho iyov. That which had a beginning 
 of its Generation , and "^ ^'^ «e;^« "">'©" i.'il&f^W!^ That rohich begun 
 from a certain Epocha of Time , or.that which Once was not, and there- 
 fore mult needs be brought into being by fome other Cat/fe. So that 
 Plato there plainly fuppofcd, all Temporary Beings , once to have had 
 a Beginning of their Duration, as he declareth in that very Tim£us 
 of his , that Time it f elf was not Eternal , or without Beginning , but 
 Made together with the Heaven or World '^ and from thence does he 
 infer, that there muft of neceffity be, another Eternal being, viz. fuch 
 as hath both a Permanent Duration , and was without Beginning , and 
 was the Caufe both of Time and the tVorld : for as much as nothing 
 can poflibly be made without a Caufe; that is, nothing which once 
 was not, could of it felf come into Being , but muft be produced by 
 fome other thing 5 and (b at laft we muft needs come, to (bmething 
 which had no Beginning. Wherefore Plato, thns taking it for grant- 
 ed , that whatfoever hath a Temporary and Flowing Duration, was not 
 without Beginning 5 as alfo that whatfoever was without Beginnings 
 hath a Permanent Duration or Standing Eternity ; does thus ftate the 
 Difference betwixt Vncreated andCreated Beings, or betwixt God and 
 Creature .• namely, that Creature is That whofe. Duration being Tem- 
 porary or Succejfive, once had a Beginning ; and this is his, -n ytfvofuvov 
 fWi , oV i^Tn-n , That which is Made , but never truly Is , and that 
 which utt' ouTi» 771'©^ 'ii oim^mc, yi^n'mi ^ Muji of necejjity be Produced 
 by fome Caufe --^ but that whatfoever h without Beginning, and hath a 
 Permanent Duration,^ is Vncreated or Divine 5 which is his to ov jj^j 
 M , ^env J tflfc 'iyw , That which always Is , and hath no Generation^ 
 nor was ever Made. Accordingly as God is ftyled in the Septuagiat 
 Tranflation, of the Mofaick Writings, 6 '^av , He that Truly is. 
 
 Now as for this oc/5t(^ aofot or ($ii(n?, this Eternal Nature , which al- 
 Wayes 7^, and was never Made, Plato fpeaks of it, not Singularly only, 
 as we ChriftianSDOw do , but often in the Paganick way Plurally al- 
 fo 5 as when in this very Tim£us, he calls the World , -t^ aiSiciv ^tSv 
 ytyovoq xyuKiMx. , a Made or Created Image , of the Eternal Gods. By 
 which Eternal Gods he there meant doubtlefs that to tt^^tdv , and 
 TO J^SuTi^v, and to Tg/'rov, that Firji, and Second, and Third j which 
 in his Second Epiftle to Dionyfttn, he makes to be the Principles of All 
 things 5 that is, his Trinity of Divine Hypojiafes , by whole Concurrent 
 Efficiency , and according to whole Image and Likene(s , th? whole 
 World was made , as Plotinus alfo plainly declareth in thele words 
 of his before cited , St@^ yuwv 0' Koa-^©-- ei»»v aa eiKovt^oju^©^, isnKoviif 
 flAvTVTT^ciiTis i, TO c/'fi/Ti^js, ^ TO TgJTa * This World is an Image always 
 Iconized , or perpetually Renewed (as the Image in a Glafi is) of that 
 Firji, Second, and Third Principle, which are always Standings that is, 
 fixed in Eternity, and were never Made. For thus Eufebius records, 
 
 tl»t
 
 C H A P. IV. ■■ The Platonick Nous Eternal. 573 
 
 that the Ancient Interpreters of Fhto expounded this JFirft: , Second 
 
 and Third of his in the foremenrioned Epifiile , of a Trhtity of Cods ; 
 
 TocZi'TO Of -r nAotTSjva Siaoacpei'v 7r<J§&/>t«vo( , '^^ Tov ng&T^v ^h ai'oc'yaw , Pr. i'r.XJii. 
 
 g^'T5 To Af^'-n^fV ouTZOV, Jt, Tg/TDV tW tS yjo^ipi •^u;^;v, oeov Tg^tTOV ;i^ '^- -°- 
 
 auTlu) cg^/^c'^wvoi §vcu. T/ie/c things do the Interpreters of Plato refer ^ to 
 
 the Fhji God j and to the Second Caufc 5 a}td to the 'J bird the Soul of 
 
 the World , they calling this alfo the Third God. Wherefore we think 
 
 there is good reafon to conclude, that thofe Eternal or VncrealedGods 
 
 of rUto in his 'Tim£m , whofe Image or Statue this whole Generated 
 
 or Created World is faid by him to be, were no other than his Trinity 
 
 of Divine Hypofiafes , the Makers or Creators thereof. And it was 
 
 before (as we conceive) rightly guefled,that Cicero alfo was to beun- 
 
 derftood of the fame Eternal Cods^ as Platonizing, when he affirmed 5, 
 
 A Dris omnia a Principio fa&a , That all things were at jirji made by the 
 
 Cods J and a Providentia Deoriim^ MHndum (&• omnes Mundi partes con- 
 
 Slitutas ejfe^ That the IVorld and all its Parts tvcre conjiituled hy the 
 
 Providence of the Gods. 
 
 But that the Second HypoJJafis in Plato's Trinity^viz. Mind or I/iteUe&, 
 though (aid to have been Generated,or to have Proceeded by way of 
 Emanation from the Firfl: called Tagathon , The Good 3 was notwith- 
 fiandiug unquelVionably acknowledged, to have been Etemalox with- 
 out Beginnings might be proved by many expreis TeRimoniesof the 
 moft Genuine Platonifts j but we (hall here content our felvcs only 
 with Two, one of r/tf/7««f writing thus concerning it, Enn. 5.L. i.e. 
 
 zjuAvotg ^ C^c. Let all Temporal Generation here , he quite hanrfied from 
 'cur thoughts^ vehilfl we treat of things Eternal, or fuch as alwayes are, 
 TPe attributing Generation to them only inrefpeH of Canfality and Order ^ 
 but not of Time. And though Plotinus there fpeak particularly of 
 the Second Hjpo^afis or Nous, yet does he afterwards extend the fame 
 alfo to the Thud Hyp ojiajis of that Trinity, called Pfyche , or the 
 Mundane Soul 5 which is there faid by him likewife to be the iFord 
 of the Second, as that Second\wa% the Word of the Fir If , i<-cd li yvi\L. 
 fjucwv aTTO k^&'tToi'©-' nS , nSv &\'(u, , Kj Kgeiftcov ocTRtivrzuv nS^ , otI 
 r'aMoc yot^l' cUJiiv , oiov itj 11 ■^^^ Ao'y@-' vS , }y ivi^y^oc nc, , {LtyTti^ 
 cuhii; dicdva. That which is Generated from what is better than Mind, 
 can he no other than Mind, becauje Aiind is the BeU of all things, 
 and every thing elfe is after it , and Junior to it , ds Pfyche or 
 Soul , which is in likj: manner the Word of Mind , and a certain Energy 
 thereof as Mind is the Word and Energy of the Firji Good. The other 
 Teftimony is of Porphyrius^citcd by S. Cyril out of the Fourth Book of 
 his Philofophick^ Hijiory , where he fets down theDoftrine of Plato af- 
 ter this manner , dTr^T©^ u\cc-miy@^ 'Sy^i tS 'a>«6S stc-?- (k-m 3 TXTa s.Q-il.C. 
 f^J-mv nvx oc-i^Oiimi; eiViinvm'nv vSv ycviScLi 75 oKov Z) aa.^' iOUJiiv \)(pi^-3^'<l- L.i.p. 
 TO , aV 4) 3 '^ ov\cc<; ovfa , K) » rmim. ialcc -j^'' Mav '2/ Tt^&izii; >uxAov^'' 
 iij auTOX^Aov, tw?- tocJfS -v %aK\o\n<,q 'iycv "n &J^@^ • ■z^v.K^ 9 "i^^tuco^iQ^ 
 <x7r' aiTi'3 tS 3ss <i?/xn/Aii'@^ , otOTfjAivnT©^ <£V ly cuJTZim.TZc^ ' » yx^ c;iei'i5? 
 Tuvisf^his TT^i ylviaiv^rhu rir^s i\ Tt^O(/^Q^ yiynv , a.hKk Tsris -Trz^^iMcv- 
 
 7^ XC/''©^ "'" ^^^^ '^^ XPpvts yo\'o/jjivis tt^J; cwriv -^ n 6 Xf/-'©^ 5 ^'. 
 
 Ppp 2 X.£,<:10^
 
 574 Nous or Logos called Autopator. B o o k I. 
 
 yj^i^ y^ det iif /licvo^ ou^vio? o vS? • Plato thut declareth cevccrning 
 the Firji Good^ That from it tvai Generated a certain Mind Incomprehen~ 
 fible to Mortals j in which jubjijiing by it felf, are contained the thingr 
 that truly arc^ and the Ejfences of all Beings. This is the FirJi Fair , and 
 TnlchritHde it felf rvhich proceeded or Jprung ont of God from all Eter^ 
 nity as its Caiife , but notvpithjianding ajter a peculiar manner^ as Self- 
 begotten^ and as its Own-Parent : For it was not begotten from that as any 
 Tpay moved towards rts Generation 5 but it proceededfrom God as it were 
 Selfbegottenly. And that not from any Temporal beginnings there being 
 as yet no fuch thing as Time. Nor when Time was afterwards made, did 
 it any way iffc^ ^^'"^ '■> for Mind is alwayes Timelef, and alone Eternal. 
 Here befides the Eternity of Mind or Intelleft, the Second Divine Hy- 
 fofiafis in the Platonick Trinity , there are other fl range and unufual 
 expreffions concerning it 5 for though it be acknowledged to have 
 been Generated from the Firft Original Deity, yet is it called cwTOTmizoq 
 and oo^toj^vmTo? , Its Own-Parent, and its Own-Ofspringy and faid to have 
 fprungout, <kvroyova<; Selfbegottenly^ 
 
 Now becaufe this is fo great a Riddle or Myftcry , it is worth the 
 while to confider its true meaning and the ground thereof, which is 
 thus declared by Porphyrins. Mind though it fprung from the Firii 
 Good or Supreme Deity from Eternity, yet is it faid to be Self Begotten^ 
 becaufe it did not fpring from that , as any wayes moved towards its 
 Generation , but as alwayes ftanding ftill or quiefcent. Which Do- 
 En. y. L. i. ftrine was before delivered by Plotinus after this manner, » tuv^^iv^o^ 
 <■• ^- cpx-riov -^iyvic&sci, ei '^ fuvv\3iV^og cWTi ti ylyvcl^o^ Tg/'rov octt' o^dfs "ri yiy. 
 
 v6fJL/c\'ov fjui'm tIvj Tiimaiv a,v j^yvolfo, icj 3 J^Ajti^v J^ii xv kk^viits oVTo?, &Tt 
 
 i-mp^voj. ounr). That vphich was immediately generated from the FirJi , did 
 not proceed from it as any wayes moved towards its Generation , becaufe 
 then it would not have been the Second, but the Third after that Motions 
 wherefore if there be any Second after that Firji Good, it mufi needs pro- 
 ceed from that FirJ},as remaining Immoveable,and notfo much as actively 
 confenting thereto,nor wiUing,it which would be Motion. Now this in For" 
 phyrius his Language, is paraphrafed to be, a Being produced from the 
 Firft Good or Original Deity, cwToyivo:>c, Self Begottenly, , or in a way 
 of Self Generation. But the plain meaning thereof, feems to be no 
 other than this, that though this Second Divine Hypojiajis, did indeed 
 proceed from the Firft God , yet was it not produced thence after a 
 Crearurely, or in a Creating Wayjby the arbitrary will and Command 
 thereof, or by a particular Fiat of that Supreme Deity , but by way 
 of Natural and Neceffary Emanation. Neither was Porphyrius lingular 
 in this Language, we finding the very fame expreffion , of Mo-nd-rzn^ 
 and «uT<y)vo5 Self Parent and Self Begotten,\a lamblichus his Myfteries, 
 where it is likewife by him applied not to the FirJi Principle of all, 
 but to a Second Divine Hypo^afis, «Tro 5 tS bit; t»tx, au-rofga^; 3eo? iujj- 
 t4v '^£'A«jU.-4^, Slo ;t; auToTTOcTO? ;9avTo^voc. From thii One^the S elf-Sufficient 
 God,made himfelf to fljine forth into light •-, and therefore is he called Sui- 
 Pater,<»«i5i Seipfo-Genitus, his own Father, and Self begotten. But of 
 this God or Divine H)!pofiaJis in lamblichus more afterward. We cannot 
 Juftifie fuch kind of Language as this in the Chriftian Trinity, becaufe 
 
 we
 
 HAP. IV. Arius no Pktonifl:. ^7^ 
 
 we have no warrant for it from the Scripture^though we are not igno- 
 rant that fome late Divines have ventured to call the Christian Logos^ 
 after the fame manner dv-ri^ov^ zndex Jeipfo Denm^God from kimjelf- 
 
 Diotjyfius retavius having rightly declared the Doftrine of Arius 
 after this manner. That the Father was the only Eternal God, and 
 that the Son or Word, was a Creature made by him in Time, and out 
 of nothing, that is, after he had not been , produced into Being } 
 fubjovns thefe Words, In ea vero profejfijne, quod fupra mtmoravi^ pU- ^^ jy,>i l 
 ttjjjiftc covjlat 3 Gcrmanum Platonicum Ariumextitijj'e, From the pro- i.e. 8. §. i. 
 ftjjt.m of this Do&rine , it is moji nndcniably manifeji (rohat was before 
 ajjirftted) that Arius was a German or Genuine Difciple of Plato'/. But 
 from what we have now cited out of ?lato himlelf , and others of 
 his moft Genuine Followers, it is certain, that r(74z;;«/ Cthough 
 otherwife Learned and Induftrious ) was herein grolly miftaken, 
 and that Arim was no Platonift at all. And indeed for either 
 VUto or Tlotinus , to have denied the Eternity of that Second 
 Hjipojiafts of his, called Nous or Logos, and the Son of the Firji j 
 would have been all one as if they fhould have denied the Eternity 
 of IViJdom and Vnder standing it kM^--^ becaufe according to them, this 
 Second Hypoji^fts is Efientially nothing but ocuToOTcpioc, Original Wifdom 
 it felf and confeqnently that very Wifdom^ by which God himfelf is 
 wife. Which how far , or in what fence it is true, we do not here dif- 
 pute. Neverthelefs Athanafius feems to have been fully of the fame De'Sm. Di- 
 Opinion, with them herein, from this pafiTage of his, Koci mcpiK ii, oc- onyf. Tom. i. 
 
 Si ^ ■rd WvTO Tn-miiHOcv 6 imTyi^ , 8cc. Our Lord if both Wifdom and 
 Truth , Neither is he Second from any other Wifdom 5 but it is he alone, 
 by whom the Father made all things. And again , »7^ ^ Aoy©^ '^v 
 tS Aoys TrKTT?^. For the Father of the Word , is not properly himfelf the 
 Word. And Mt til Ao)/©^ T Aoy»v Tr^ijuavQ-' , mv ^ d Koy©-' tt^? t 
 3eoi'. 'Zo(picc ^yxi'vvnTou Ku^o? • wt mv 5v avcpix 6 tIw av<pi(X.v ava'$ • iyd 
 ^ vifA-nv , cpiimv , yi 7r^d:(T?xou?ti'. That was not Word which produced the 
 Word, for the Word was with God. The Lord is Wifdom , therefore that 
 was not Wifdom, which produced Wifdom, that fpeaks thus of her felf. 
 His delight was with me. But thofe latter Words, he citeth with ap- 
 probation out of Dionyjius Bilhop of Alexandria. And the fame A- 
 thanafius affirmeth, Arius on the contrary, to have maintained. That 
 there was another Word and Wifdom , Senior to that Word and Wifdon» 
 in our Saviour Chrift. To conclude, no Platonift in the World, ever 
 denied the Eternity of that Nous or Univerfal Mind, which is the Se- 
 cond f/y/>tfi74/7/ of their Trinity 5 but on the contrary , as hath been • 
 already obferved, fbme of them fecmed rather to attribute too much 
 to it , in calling it o^ttitoto^ and cwjiyovoc, ^ its Own-Parent and its 
 Oivn-Offfpring, as that which was Self Begotten, though this but in a 
 certain Myftical fence, they otherwife not denying it to have pro- 
 ceeded alfo , from the Firji Good^ and to be the OfFfpring thereof. 
 Wherefore Plato, who fuppofed the World not to have been Eternal, 
 aflertingrhe Eternity of that Second Hyprjiafs of his Trinity, thereby 
 plainly made it to be no Creature^ accord'wgto Athanajius his own 
 Doftrine , g dfSi^^ 'iS^v 6 tjo?, fhtliv ktIQx*, ei 3 vMQiJ.oe. Tz.rT^i'<j, stk. \w '^^ "^•
 
 576 None of Vhto's. Book. 
 
 ai'Sio?. If the Son l?e Eternal 3 he irat mo Creature j and on the contrary 
 ^f he he a Creature^ he was not Eternal. 
 
 Neither is there any force at all in that Teftimony of Macrobius^ 
 which retavitis urgeth to the Contrary 3 wherein the Firft Caufe is 
 faid, De fe Mentem CreaJJ'e^to have Created Mind from it jelf-^ and agaia 
 this M'ind^ Animam de Je Creajfe, to have Created from it felfSottlj be- 
 cau(e it is certain, that thefe Ancient Pagans, did not then fo ftriftly 
 confine that Word Creare^ (as we Chriftians now do) to that narrow 
 Sence and Notion, of the Produ&ion of Things in Time ; but ufed it 
 generally , for all manner of FroduBion or Efficiency. But the chief 
 Ground o£Petaviuf his miftake herein , befides his Prejudice againtt 
 Platonifm in general, was his not diftinguithing betwixt that 5'/)«rztf«f 
 Trinity of forae Platonifts, wherein the Third Hypojiajis , was the 
 IVhole Animated Worlds (which gave him occafion to write thus, Terti- 
 us vero Deus manifejie Creattis ab iifdem Platonick putattir , quern €^ 
 nnwiJM nominanf-i J and that other Doftrine of thole, who made it 
 not to be the World it felf, that is a Creaturejbut the Opifcer or Cre- 
 ator thereof. 
 
 But we grant, that there mny be fome more realbn to make a Qiie- 
 ftion , whether Tlato himfelf held the Eternity of the Mundane Soul 
 (commonly faid to be the Third Hypojlafs of his Trinity) or no 5 be- 
 caufe in his Timaus , though he acknowledged it to ht Senior to the 
 World 5 yet does he feem to attribute a Temporary Generation or Na- 
 tivity to it. Neverthelefs ii is no way probable , that Plato's Third 
 Principle of all things, in his Epiftle to Dionyfius , and that Pfycheot 
 Soul of his , v.'hich is the only God , that in his Tenth De Legibut he 
 goes about to prove againft the Atheifts j (hould ever not have been : 
 and therefore it is moft reafonable to compound this bufinefi , thus, 
 by fuppofing with rlotinus and others, that Plato held a Double Pfyche 
 or Soul, one lyKcQixxov or Mundane^ which is as it were the Concrete 
 Form of this corporeal World 5 whereby this World is properly made 
 an Animaljand aSecond ot CreatedCodj Another vvn^-^Qiuov^ Supra- 
 tftundane , or Separate '-^ and which is not fo much the Form ^ as the 
 Artificer of the IVorld. The Firft of which Two, rlotinus calling it the 
 En.i-L.^. Heavenly ^e«///, thus defcribeth^ rlw 3 a^vi'av Kiyo/Loivlw, dec k^'cs 
 <^- -■ vS oV-me o;c£<'i'», oxoSkm -^j^,-/ 5^otdctLu a vox, \\j3v(; '<^ auTO a«^^,Tov ochm- 
 
 ^T» , /ued'affK-v hia <£? //.« 3 f'? "^ Ty,^ Wii&v , /aj^ts trSs AticraoTtv , //.^te 
 ^\'X[xi\i\v)^ cTi Iw <p\i(ncc<; fx.ri :(^^ id wltto <|)iI<Tav jJ>«ii'^v. xcog^^s^v S<7av ti- 
 va uTTcsaoiv, iif a^Tt^v uMi? io/<xv * o35V auTiu) T»Tia hh't/oi'td, tzS o-fx^ro^ 
 
 i(p' kojj'zyiq , &c. o'^sv a</^ a.v dKytiati , vS 'Ji^yi^TUfxAvii nnKv ix2cf<Kov , m mA;o$ 
 «.v e^i '&, (vuTO , cffDV auTCv -JE^/Aa/xTr^ $ ^1; , a$ auixiv CR;v>i§T»//iiiov * i4)£7n;- 
 
 K'jTci' ?t, fltK-eb^Jf, ^ t^cdtTcra. t'^coTK tyt'i'viicTE. tZi»" Heavenly Venus, which 
 they affirm to have been begotten from Satuvn^t hat is from a Perfeil Mind 
 or InteUeB , mufi needs be that moll Divine Soul fthe Third Archical 
 UypoSiafis) which being imtncdiatly begotten , pure from that which is 
 pure, alwayes remains above, fo that it neither can nor will ever defcend 
 down to thefe lower things y fo as to be immerfedin them : it being of 
 
 fuc^
 
 •^ — — ■ . — , , — — _^^_-, ^ 
 
 Chap. IV. Trinity , Creatures. 577 
 
 fuch a nsture^ as is not inclinable tojink^ or lapfe clowKVPard. A certain 
 Separate ftthjiance^ which cloth not at alJ parta\e of Matter^ as the fable 
 intimated , -when it called it Motherlef--^ and therefore may it well be 
 Jiiled by hs, not a Demon but a God. Whence it comes to paji\ that this, 
 SohI can mver fall^ it being much more clofely united and conne&cd with 
 that Immoveable Mind or IntelleU^ than that Light which i s circumfufed 
 about the Sun^ if conne&ed with the Sun. This Venus therefore follow- 
 ing Chronus, or rather the Father of Chronus Uranus , a&ing towards 
 it^ and being enamoured with it, begat Love. 'S-d^is^'v 5 &x.€ivlw tIlu ■•^yluj 
 "Kiyovrv; , tIu) ■k^cjtz^'; eMajUTrsoav -zaf is^vSi , ^^i^\i iij -r V^ojtidc tvtov ^~ 
 ffo/jui^- Moreover as we call this Soul it fe If Separate , fo is this Love of 
 it^ or begotten by it^ afeparate Love. After which he fpeaks of another 
 Soul of the World, which is not fep^rate from it, but clofely conjoyned 
 therewith, he calling it, a Lower Venus And Love 5 namely, that other 
 Venus which in the Fable, is faid to have been begotten from "Jupiter 
 himfelf Cthe ^wper/owr 6'o«/ of the World Jand Dione^ a Watery Nymph. 
 We conclude therefore, that though this Lower Mundane Soul, might 
 according to Plato , have a Temporary produftion together with the 
 World , or before it 5 yet that other Superiour and moft Divine Soul, 
 which Plotinus calls the Heavenly Venus and Love, the Son of Chronus 
 without a Mother , and which was truly the Third Hypojiafis of Plato's 
 Trinity, was Eternal , and without Beginning. And thus according to 
 the forementioned Principle oi Athanafius , none of thefe Three Hypo- 
 Jiafes of Plato's Trinity , were Creatures , but all of them Divine and 
 Vncreated„ 
 
 Which to malie yet more evident , we (hall further obferve , Firft 
 that Plato himfelf in that Second Epijile of his to Dionyfius , after he 
 had mentioned his F/r/?,<S'ectf»^, undThird; that is, h'lsTrinity of Di- 
 vine Hypojiafes, immediately Subjoyns thefe Words, h 5v avS^coTn'vH ■>|o- 
 
 ^vvi , Zv i^v ixav2? t'x-J * tS j ftxaiKiag -Tiig/ , ty £v Hmv , is^v toiSto, 
 The Mind of man.fas Parturient,)/;^/ alwayes a great dejire to know what 
 ihefe things are , and to that end does it look. »pon things cognate ta it^ 
 which are all Infujficient, Jmperfe^ and Heterogeneous. But in that King 
 iof all things, and in the other , Second, and Third , which I fpake of, 
 ihere is nothing of this kjnd-, that is, nothing like to thefe Created 
 Things, 
 
 Secondly the Three Hypoflafes of Plato s Trinity , are not only all E- 
 ternal, but alfo Necejfarily Exijient and Abfolutely Undeftroyable. For 
 the Firft of them, can no more Exift without the Second^nox the Eirji, 
 and Second, without the Third, than Original Light can Exift without 
 its Splendor, Corufcation, or EfFulgency. And Plotinus writing againft 
 fbme Gnofticks in his time, who would make more oi thtCc Divine 
 Hypoflafes or Principles, than Three 5 concludes that there can be nei- 
 ther more of them, nor fewerjin this manner, » tdi'vuv J^&. i^j' vri^ac, k^- " * ^ ?' 
 j^a? ie'vou , aMiX tSto ■K^'T}](KtfxAviic, , eia \'>sv fjucT oLvri K, voSv .vrg^Tag , a- " ' 
 IK -yyuylw iJJi'vi vSv • aJhvi ^ '^ii<i k!) '^^'^■'^ 3 Z**"'"^ -nKda liD^j^i d* toT 
 tdHTCf , fju^,n' iKdciJa ' em ^ i,K(x.i{a , vi •v!^;:^^ ;t, v5v tauTB cp»s-is<nv , 11 vSv 
 
 L««
 
 57S PJatoV Trinity Homooufian. B o o k I; 
 
 •4ao?ai <if TzS "m^vn, a irKda riizov, 8cc. Wherefore we ought not to 
 entertain any other Principki^ but having f laced Firji^ the Simple Good 5 
 to fet Mind or the Supreme IntelleB next ajter it^ and then the Vniver- 
 fal Soul in the third place. For this is the right order according So Na. 
 ture , neither to make More InteUigibles ( or Uoiverfal Principles) nor 
 jet Fewer than thefe three. For he that will contra^ the nitmber , and 
 make fewer of them, mufi ofneceffity either fuppofc Soul and Mind to be 
 the fame , or elfe Mind and the Firji Good. But that all thefe three are 
 divers from one another , hath been often demonflrated by us. It re- 
 mains now to conftder , that if there be more than thefe three Frinciples^ 
 what Natures they Jhould be^ &CC. 
 
 Thirdly, as all thefe three Platonick HypoUafes are Eternal and Ne- 
 cejfarily Exijient, fo are they plainly fuppofcd by them , not to be 
 Particular , but Vniverfal Beings ; that is , iiich as do is^^xi^ 
 Tt) o\ov contain and comprehend the whole World under them , and pre- 
 fide over all things , which is all one as to fay , that they are each of 
 them Infinite and Omnipotent. For which reafon are they al(b called 
 by Platonick Writers, agxc" and cutjcc, and <JV/jxafy)i , Principles and 
 Caufes , and Opificers of the whole World. Fir ft , as for Na? Mind or 
 Vnderjianding : Whereas the Old Philofophers before Plato , as Anor- 
 xagoras, Archelaui,&c. and ^r7/?(?//e after him , (uppoCcd Mind and 
 Vnderjianding, to be the very FirJi and Higheft Principle of all r 
 whichalfo theM^^/V/^or Galdee Oracles take notice of as the moft 
 Common opinion of mankind, 
 
 That, Mind is generally by all men looked upon , as the Firfl and Higheji 
 
 God j Tlato confidering, that Vnity was in order of Nature before 
 
 "Number and Multiplicity ^ and that there muft be voirriv before vS?, an 
 
 Intelligible btfote IntelleS -J fo that Knowledge could not be theFsrftj 
 
 and Laftly, that there is a Good tranfcending that of Knowledge 5 
 
 made One moft Simple Good , the Fountain and Original of all 
 
 things , and the Firjl Divine HypoJiaCis ; and Mind or IntcUeCf only 
 
 the Second next to it, but Infeparable from it, and moft nearly Cognate 
 
 with it. For which caufe in his Philebus , though he agree thus far 
 
 with thofe other Ancient Philofophers, is>; aei tS ttxvt^? va? «^4 that 
 
 Mind alwayes rules over the whole Vniverfe , fet does he add d^- 
 
 'Pign°' terwards , o'tt nS? '<$^ ycvist^i; to -mlvTZdv ai7T» , that Mind is (not ah' 
 
 folutely the Firli Principle , but J Cognate with the Caufe of aB 
 
 things ; and that therefore it rules over all things , with , and in 
 
 a kind of fubordination to that Firft Principle, which is Tagatbonot 
 
 the Higheji Good , Where when Plato affirms that Mind or his Second 
 
 Divine HypoHaffs is >tvx5»)? with the FirJi , it is all one as if he (hould 
 
 have faid, that it is otI^a^vm? , and o^t^A^i; , and oV*^;^vm? , with it 5 all 
 
 which words are u(ed by AthanaJius , as Synonymous , with ojuuxauq 
 
 Co-Ejfential or Con-Subjiantial. So that Plato here plainly and ex- 
 
 prefly agrees or Symbolizes , not with the Doftrine of Arius ; bat 
 
 with that of the Nicene Council and Athanajius 3 that the Second Hy- 
 
 fofiafis of the Trinity, whether called Mind^ ox Word, or Son., is not
 
 C H A P. IV. Plato'/ i hird no Creature. 579 
 
 iT^fdoic^j but 7^ii<?»'? or of^uismc, Co-Efjential or CoK'SuhJiundal With 
 the Pirjl j and therefore not a CreatHrc. 
 
 And then,as for the Third Hjprjiafis^ called rf)chc or the Supcriou? 
 AiundancSoul^Pluto in his Cratylus, beftovving the name oiZeits^ that is. 
 ofthe Supreme God uponit,and etymologizing the fame from C?'.,add^ 
 thefe words concerning it, » ^ '(^tv m^u'iv £, to'/? ocMo;? ttooii', c'?i? '<^v 0^773^ 
 yMf^ov tS ^)5^ M «?_;^v v? x.ai ^xaiK/^t; t-^"" 7tov7Z)V • Ti^gf e // fiothirjg which is 
 more the Caufe of Lije toui and all other Animals^ than this Prince and 
 King of all things '-y And that therefore God was called by the Greeks 
 Zeus; becaufe it is by him that all Animals live. And yet that all 
 this was properly meant by him, of the Third Hypojlafis of his Tri- 
 nity, called f/yc/je, is manifeftfrom thofe words of his'that followj 
 where he expounds the Poetick Mythology before mentioned, ma- 
 king Zeus to be the Son of Chronos j i^Koyov Si^ [AAyi.K\]c, -hvo? ^camctf, 
 inyji'ov SvctcT Ai'a, It is agreeable to reafon, that Zeus fijould be the Pro- 
 geny or off- If ring of a certain great Mind. Now 'iv.yxcc, arid j^iajjic, ar6 
 equivalent Terms alio; and therefore PUtn here makes the 7/j/><^ 
 Hjpojiafts of his Trinity likewife to be oV<^a(no?, Co-EJ/entialw'ith the 
 Second j as he elfewhere made the Second, Co-Efjentidl with the 
 Fnji, 
 
 It is true that by the <5V(Ui»^yo?, or Opificer in Tlato, is commonlf 
 meant N(?»y or Intellect ^ his Second Hjipoflafis :, (Plotinuj affirming,, 
 as much, (JV/^i^eyo; Kg nAaTOK, TZ-e Demiurgus /<? Plato // /w/t-i^t^ J f,"/,',^,'^;,^^ 
 Neverthelels, hoxh Amelius and r/i;/7«w^, and other Platonifts, call- 
 ed this7'^7>^^ HyfoUafis alio ^/^I'sfyov, the Artificer or Opificer of the 
 whole World: Some of them making hira to be the Second from 
 lilind or IntelJe£i ; others the 7hirdirom the F/>/7 Good the Supreme 
 Caufe of all things; who was by Atticus iud Amelius ftyled Demi- 
 wr^of alfo. Wherefore as was before fuggefted, according to the 
 Genuine and moft ancient Platonick Bodlrine, all thefe Three Hfpo- 
 Jiafesy were the Jojnt-Creators of the whole World, and of all things 
 befidcs themfelves; as Ficinus more than once declares the Tenour 
 thereof. Hi Tres two quodam confenfti omnia producunt, Thefe Three ^^"'' ""'* 
 with one common confent produce all things ; and before him Procluf, 
 -Tncv^oi ocwfTjilcu tS tvo? hoc vS /lS/j it, \lf_;^?, All things depend ttpon the 
 FirfiOne, by Mind and Soul •, and accordingly we (hall conclude in 
 the words of Porphyriits^ That the True and Real Deity according 
 to Plato, extends to Three Divine Hypojiajes^ thelaft whereof is Pfj'che 
 or Soul. 
 
 From all which it appears, that Arius did not fo much Platonize, as 
 the W/Vtv/f Fathers and Aihtnafiifsj who notwithftanding made not 
 rlato^ but the Scripture, together with Reafon deducing natural 
 Confequenccs therefrom, their Foundation. And that the Platonic^ 
 Trinity, Was a certain Middle thing alfo, betwixt the Doftrine of .y^i- 
 he/liuf and that of ^;-/'a'j ; it being neither z Trinity of tFords only, 
 OT Logical Notions, or mter Mtdes •-, but a Trinity o^ Hypofiafes •■, nor 
 yet a Jumbled Confufion ofC?<7^and Creature (^Things Heterouftousy 
 together : nc'nhet the- Secdf:d nor Third of them being Creatures,
 
 580 The Dependence and Subordination , B o o k I. 
 
 or Made in Tmc ^ but all Eternal, Infinite , and Creators. 
 
 But that it may yet more fully appear , how far the mod Rc' 
 fined Platonicliand Parntenidian or P)thagor7ck^ Trinity, doth either 
 jigree, or Difagree with the Scripture Doftrine, and that of the Chri- 
 ftian Church in feveral Ages 5 we (hall here further obfcrve Tiro 
 Things concerning it. The Firft whereof is this. That though the 
 Genuine Plalonijls and Pythagoreans^ fuppofed none of their TAree Ar- 
 chical Hypojiajes to be indeed Creatures^hut all of them Eternal^NcccJfa- 
 rily Exijient, and Vniverfal or Infinite, and confequently Creators of 
 the whole World 3 yet did they neverthelefs, affert zn Efi^cntial De' 
 pendence of^ the Second Hyp()fiafis upon the Firfi, as a\Co of the Third 
 both upontheF/r/2 and Second j together with a Gradual Subordina- 
 tion \n them. Thus riot in Uf, wnt'wg of the Generation of the Eter. 
 nallntelle&, which is the Second in the Platonick^ Trinity^ and an- 
 
 j; J fwers to the Son or Word in the Chrijiian : To 3 «ei -dK&ov^ aei it, a/Sloi. 
 
 f."".' ^' " ^ y^vva, it, EAATTON 3 toaiTS jS^va. Tl Sf x?^ '®^ ''^^ '"M<^™Ta hi- 
 y&\ i /AfitJ^i' aTr" cx'tS ^J^Jc^vav , ii to ixiyi'^ f/Jtr' avjiv • myi^v 3 fjnr ajj- 
 Ttv nS? k, c^SL-npcv. Ko(i ;^ 0'^ d N»$ cxeivov , ;t, c/^ftizxi ouJtS (Uov»* c^fS- 
 v©^ ^'Taxx »^i'. Kow -ri 'p^\Li3^o'i avrii Kgei'^ov©- v», vSv ^vca • Kou K§d':9'i>v 
 aWvTTiV nS?, cti t'ocMoc /i>l4t' owt. 0?ov 19 »i -vl^x.^^ ^oy©^ vS ;^ H dfi^yXa. ng. 
 That which is always perfeU , Generates what is Eternal, and thjt 
 which it Generates, is always Lefithan it felf. IVhat JJjall we therefore 
 fay of the MoH Ahfolutely Perfect Being of all .^ Does that produce no- 
 thing from it felf .^ or rather does it not produce the Greatefi of all 
 things after it .<? Now the Greatefi of all things after the moSi Abfolute- 
 ly Perfeb Being, is Mind or IntellcB , and this is Second to it. For 
 Mind beholdeth this as its Father, andfiandeth in need of nothing clfe 
 bcfldcs it : whereas that Firfi Principle fiandeth in need of no Altnd or 
 Intellect. IVhat is Generated from that which is Better than Mind^ 
 muU needs be Mind or IntellcU^y becaufe Mind is better than allother 
 things, they being all in order of Nature /ffter it and Juniour to it j as 
 Pf}'che itjelj or the Firfi Soul 5 for this is alfo the IVord or Energy of 
 Mind, as that is the IVord and Energy of the Firfi Good. Again the 
 fame is more particularly declared by him, concerning that Third 
 Hypofiafis called Pfyche, that as it Efientially Dependeth upon the Se- 
 cond, fo is it Gradually Subordinate or (brae way Inferiour to if. 
 
 p. 48^. -^yhx) "^ "i^v^oi nS?, vS? <iv te'Ar©^. Kcu ^ liK&ov ovTa, ^vav 'ij^\, tijfx^ 
 
 ^vxiixv zazLv nQcoirlw oiyovov etvcu • K^lijov 9 »x o^i'i'^i hv Svou, a</^' q^oum 
 3zt TO ^^jivl'^j^ov, aM' EAATTON 01', e^uKov eiiw ou3t8 • PerfeB Intel- 
 leit Generates Soul i and it Being Perje&, mufi needs Generate, for 
 fo great a Power could not remain Steril. But that which is here Begotten 
 alfo, cdnnot be greater than its Begetter '-y but mufi needs he Inferiour to 
 it, as being the Image thereof. EKewhere the fame Philo(bpher3 call- 
 
 P. rn- ingthcF/>/Z Hypofiafis of this Trinity, Vranm, the Second, Chronos, 
 
 and the Third,Zeus, (as Plato had done before) and handfbmly Alle- 
 gorizing that Fable, concludes in this manner concerning Chronos or 
 the Second of the(e , /u^to^u Lv ir^^U -n a.p.ei:mQ^ ^ iy m'-^ov©- ijl©-. 
 That he is in a Middlefiate or degree, betwixt his Father, who is Great- 
 er, and his Son, who is Lefi and Inferiour. Again, the fame thing 
 
 Py>s- is by that Philofopher thus aflerted in general, g> to7? -J^vufj^doi^ ^ 
 
 tot'
 
 C H A p. I V. In the Platonlck Triniry. 581 
 
 t-rt tfi TTgo? t; 0CV6), aM« vr^o? to JtaTZS _;^'?£iv • J« //jg things Genera fed 
 ^rom Eternity^ or rrocliiced by way of natural EnunatJon, thcreis no 
 Prflgrc^ ttpwardr , but all Downwards ^ and jiiU a Gradual Defcent 
 into Greater Afiitt/phcily. We fliall cite but only one pad'jge more 
 cut of this Philofopherj which containcth fomething of Argumenta- 
 tion in it alfoi « rcujT to '<^ cwda'ia cijidva, ei Sv /uh tocut, isS^y^ jbiknov • 
 That which is Generated cr Emancth^ rmtnediatly frcm the Firjl and "'^ '^''^ 
 hligbefl Beingjs not the very fame thing with it^as ij it were nothing but 
 that Repeated again and Ingeminated j and as it is not the fame, Jo nei- 
 ther can it be better than It. From whence it follows, that it muft 
 needs be Gradually Subordinate and Injericnr to it. 
 
 Which Gradual Subordination and Ejfential Dependence, of the SC" 
 cond and fhird EJjprJjjJes upon the Firji^ is by thefe Platonicks illu- 
 (trated feveral ways, f /c/w^'^f refembles it to the Circulations of IVa' 
 ter, when fome Heavy Body falling into it, its Superficies is depreff- 
 ed, and from thence every way Circularly IFrinkJed. Alius (faith he) 
 (ic fermc prvjluit ex alio, (icut in aqua Circuluf dependet a Circulo , One 
 of theje Divme Hypoltalcs, doth in a manner fo depend upon another^ 
 at one Circulation of water depends upon another. Where it is obferv- 
 a bl e al fo, that the Wider the Circulating Wave grows, ftill hath it 
 the more Subftdcnce and Detumifcence^ together with an Abatement 
 of Celerity •■, till at lalt all becomes plain and fmooth again. But by 
 the Pagan Platonilts themfelves, each Following Hypojtafis^ is many 
 times (aid to be, I'x''©^'^ tJvt©-, a Print, fiamp or Imprefjion, made 
 by the Former x, like the Signature of a Seal upon Wax.hg'si\x\ it is often 
 called by them, eKu\\ and'^o^Aoi', and /^.i/z-f/xar, :i« Zw^^e^and Keprefen- 
 taiion, and Imitation ^ which if confidered in Audibles, then will the 
 Second Hyp^'HaCis belook'd upon.as the Ecc^;? ofan Original Voice j and 
 theT/j/r<r/as the Repeated Eccho,or Eecho o(^th:\t Eccho'-^asifhoth the ^e- 
 cond iiud'lhird Hyprflafes were but certain Replications of the Firji 0- 
 riginal Deity with Abatement j which though not Accidental or Eva- 
 nid ones, hut Substantial , yet have a like Dcpew^ewce one upon art- 
 other, and a Gradual Subordination. Or if it be confidered in nfi- 
 bles, then will the Second Hypojiafis, be relembled to the Image of a 
 Face in a Glals, and the Third to the Image of that Image Reflefted 
 in another Glafs, which depend upon the Original Face, and have 
 a Gradual Abatement of the vigour thereof Or elfe the Second and 
 Third, may be conceived as Two Tarelii, eras a Second and Third 
 Sun. For thus does Plotinus call the Vniverfal Tfyche or Third Hy- 
 frjiajts, e!?w'.« vS oty^^an-'v n cpS.<; o^ieivx. The Image of Mind (which is 
 the Second) retaining much of the Splendour thereof. Which Simili- 
 tudes of theirs notwithlianding, they would not have to be Squeez- 
 ed or Preffed hard j becaufe they acknowledge that there is fome- 
 thing of Diffimilitude in them alfo- which then would be forced out 
 of them. Their meanmg amounts to no more than this, that as an 
 Image in a GliJ^, is faid t-r^ea uvea, Effentially to belong to fomething 
 elfe, and to depend upon it ^ fo each following Hvpoftafts, doth £/^ 
 fential/)! Depend upon ths Former or Firft,' and hath d Subordination 
 to it. But we meet with no expreffion in any of thefe Pagan i-'la- 
 Jonifty, fo Unhandfom and Offenfive, as that of rhtlo's , in his 
 
 Q_q q 2 Second
 
 P.487. 
 
 c82 The Diftiodive Charaders^ B o o k L 
 
 ""gg^Qjjd Book of Allegories, ffRi'a o 3eS o Aoyo^ ooJtS '6^v , <S )ta3^.'^ 
 cQ,y&.\oc ir^^x^'iKJviijyS/jei dx.o(j /iAxnnkh The World is ihe Shadow of God, 
 which he made ufe of as an Injirument^ in the making of the World. 
 Notwithftanding which, the fame Writer doth call him elfewhere, 
 more honourably, a Second God and 'ihe Son of the Ftr[f God. As 
 in the fame place he doth alfo declare, that this shadow and T/ftage 
 of God, is it felf the Archetype of other things, cwtti 3 vi o"ki«, ii, ^ra- 
 
 fiv ffKiav vuvi K.tK.\H)ca, aTO? m moj\ ci.N\o ■yivtfca 'Z8J^9i'/<j}';/<x • T/'z/ Shadow 
 and as it n>erc Image (of the Firji God) kit ft If the Anhetyfe and 
 pattern oj other things below it. As God is the Pattern of this Image 
 (which we call his Shadow •-, ) So is this Image it jelf another Pattern 
 or Paradigm alfo. But this Dependence and Subordination of the Di- 
 vine Hypojiafes^ is moft frequently illuftrated in Platonick Writings, 
 by the tM.A«;u4t; or oL-Kf/jjyx-QyM, the Effulgency or Out-ftiining of 
 Light and Splendour from the Sun, and other Luminous Bodies 5 the 
 tiom or Second Hjpojiafis, being refembltd to that Radiom Effulgency^ 
 which immediately encompaffing them, is beheld together with them, 
 and as the Aftronomers tell us, augments their apparent Diameter, 
 and makes it bigger than the True, when they are beheld through 
 Telefcopes, cutting off thofe luxuriant and Circumambient Rayes. 
 And the Third Hjpojiafis is referabled to the Remoter and more Di» 
 ftant Splendour, which circling ^(till Gradually decreafeth. Thus 
 PlotinJH^ 7r2? h k, ti </'« vovitKti 'Z^l cr/Jivo f/^^ov , ci^jKafx-^v £| caTX 
 fj^^ fc| ooutS 3 /utvovf 0$ , oTov hAi's to -t^J. ocvro Kcx./j.tt^ov , (Ld'z^ 'TD^Biov , 
 i^ a.xj'TH asi yviviifj^ov juJ^'vofc?- Howjljonld we confider this Second Hj' 
 poftafis otherwife than as the Circnmjujed Splendour , which eneompaff- 
 eth the Body of the Sun ; and from that alwap remaining^ is perpetually 
 Generated a new. 
 
 But this EffetJtial Dependence^ and Gradual Subordination of Hy' 
 pojiafes, in the Platonick Trinity, will yet more fully appear, from 
 thole Particular Diftinftive Charafters, which are given to each of 
 them. For the Firft of thefe, is often (aid to be "ev -^ej vraiTcov, One 
 before all things ,3 SimpleVnity, which Fcrtually containeth all things. 
 ■p. J 15. And as Plotinm writes, ^t^c; Sx^ WiTa coc, pM §i(x;t«M.5i^'«, to 3 c:^ J^Sj- 
 
 ri^M S^entn^o -nf Koyo) ' This jo containeth all things, as not being yet 
 fecrete and diJiinSl ; whereas in the Second they are difcerned and dijiin- 
 gwjfjed by Re af on'-, that is, they are A&ually dijiingui^jed in their I- 
 deasj whereas the Firji is the Simple and Fecund Power of all things. 
 Wherefore the Second was called by Parmenides^ "ev Tro'vTa, One aBu- 
 ally all things j that is, in their DiJiinSi Ideas. And the Third ac- 
 cording to the fame Philofopher, as Plotinus tells us, was "ev }y -TrUv^cCf 
 One and all things 5 as having ftill more Multiplicity and Alterity in it. 
 One EffeSively all things. That which doth AHively Difplay, and 
 Produce into Being, what was Vertually or Potentially contained in 
 the Firji 5 znd ideally or ExempLvHy in the Second. Accordingly,' 
 the Firft of thefe is fometimes faid to be naiTa evixAJ?, All things Vni- 
 lively. The Second navfa V0£g<i5, Allthings Intelk&ually.and the Third 
 naiT« ■y^t'j^i-Mic, All things Animally -, that is, Sclf-movably^ A&ively and 
 Frodu&ively. Again the Firji of thcfe is commonly ftyled T'a>oc6cf, 
 
 The
 
 Chap. IV. Of PhroV Three Hy poflafes. 583 
 
 fhe Good^ or C/ochiJ? it fi'lf, zhove Mind and Vndirjlanding^ znd 
 alio 'v^^<"0''> above Effencc^ Ineffable and Iiicomprehenfible. And 
 fometi'Ties alfo cpac, c(.-KXi\\ a Simple Light -^ The Second, NS^^Aoyo^, 
 so^i'jc, Vfjity atid Goodrnf on\y by Participation, or ' hyocdzoi^iq^ Bovi- 
 form, but Eflentially and Formally , Mind ov Vnderjianding^ Rvafow 
 and IViJ-lofJi, Al/-Compre/jCKd/f7gov Infinite Knowledge. The Third, 
 tJ^-uX"' Self-movable Soul:, Goodnefs and Wifdom by Participation 
 but Eflentially and Formally, Infinite Sclf-A&ivity^ or Efi'e&ivcnefii, 
 Infinite, ASive, Ptrceptive and Animadverfive Power. Sometimes it 
 is ftylcd alfo 'Acp^o^l-ni and^'e^o?, rcw*^ and Love 5 but differently 
 from ihat of the Ftrsf Good^ which is Love too 5 but zLove of Re- 
 dundancy, or Overjlming Fulnifi and Fecundity^ oV ^1 TfA<Joi', tzS /J^- fi^f 
 <J^V ^htSv, fi» ^ t'xai', /^M <^ o^SoScci, oTov ^^t^'^UK, ;t, 7^ 'Oja^TrAwet? ouJtS 
 7mn)i>'t« TTK' "jc, 3/.'rf/ which being Abjohttcly Terfc&^ and feckjng or 
 wanting nothing '•) oi it were Overflowed j and by its ExiibcranURedun- 
 dancy^ Vrodnced Alltkings. Whereas this Latter is a Love of Infinite 
 A^iviiy. Of the Firft^ it is faid by rlotuiut^ that it is avive^j^To.?, 4, 
 bove all nt.inn.r of All/on^ for which Caufe the Making of the World, 
 is not properly afcribed to him , though he be the Original 
 Fountain ot all; According to that of Numenir^, Koa 7^ ars ^ViJx- Fuf.Vy^EvJ 
 iSQ-yev '6^ xi^ifyv -r irqa.TX.v, jyiv t5V/jua5)/SvTo? 3fcS (TV '"riS ; x^^ ^I'oWj lyvo- ^u-f-iS- 
 ^iitcdvii TTV-ri^Tr TT^inv 3sov l^either is it fit to attribute^ the Archi- 
 UciMre of the IVurld to the Firfi God, but rather to account him the 
 Father of that God, who is the Artificer. Who again fpeaks further to 
 the fame purpofl- thus 5 Tor fj\lj ngroTxv etov a^^vlivcu tf^^jv |u/^7raiT&v ;t, b«- 
 oiAta • // // to br ackf/owledged, that the Fnff God is void of all man- 
 ner of work, "'' ^^ion , he being the King of all things. Of the Se- 
 cond, to whom i\\e Energy o( intelleSion is attributed, it is faid not- 
 withltanding,that his i^Q'i^ is his (ifi^y\x, his Ejfence his Operation 5 and 
 that he is ocnv^oc, iQlce., though a Alultiform^jct an Immovable Nature. 
 He therefore is properly called the Demiurgus, as the Contriving Ar^ 
 chjted or Artificer, in whom the Archetypal World is conteined 5 
 and the Firft Paradigm or Ps^ternof the whole Univerfe. But the 
 Third is a kind of Movable Deity., to cs^i vSv vM-kud^m (^as Plvtinus 
 fpeaksj it, v£ cpc^';-, it, i'x.^'c? t^Jj^-ro^J^ov o^tava • T/j^/ jp/j/c/) moveth about 
 Mind or IntelleU, the Light or Effulgency thereof, and its Print or Sig- 
 vature, which ahvays dcpcndeth upon it, and a&eth according to it. 
 This is that which reduces both the Fecundity of the Firji simple 
 Good, and alffj the Immovable IViJdom and ArchiteBonick,Contrivance 
 of the Second into Aft and Energy. This is the Immediate, and as 
 it were Manuary Opificer of the whole World, and to ''Ay^f.wii^ iS ttovTo?, 
 ihat which aBually Governs , Rules and Prefideih over aU. Amelius 
 in that Paflage of his before cited out ofProclus, calling thefe Three 
 Divine H^pojiafes Three Aiinds, and Three Kings j ftyles the Firji of 
 them, Tov '0^01., Him ihat is: The Second Tov''£^\loc, Him that Hath !^ 
 and the Third tov o^^vTa, Him that Beholds. \n which ExprefDons, 
 though Peculiar to himlelf, he denotes an Ffiential Dependence, and 
 Gradual Subordination, in them. 
 
 Now that which is mod liable to exception, in this Platonic^ Scale 
 tn Gradation of xhe Deity, (eems to be the Difference betwixt the
 
 5 84 Flatonifts mal^ Mind and Wifclom, B o o k I. 
 
 F/>/?and the Second. For whereas the Efj'enUAl ChiraUer of the Se- 
 cond^ is made to be, 1)ndcr Handings Reajon and Wifdomj it feetns to 
 follow from hence, that either the Firji and the Second^ are really 
 nothing elfe but two different Names or Inadequate Conceptions of 
 One and the fame thing, or elfe if they be diftinft Hyposiafes or Per- 
 fons^ that the FJrU of them, muft needs be aijj? and <k.Xoyoc, devoid 
 of MiKd^ Reafon znd IViJdom 5 which would be very abfurd. To 
 which all the reply we can make is as follows. Firft, that this is in- 
 deed, one Peculiar Arcanum of the Platonicl^ and Pythagorick^ Theo- 
 logy (which yetfeemsto have been firft derived from Orpheuf and the 
 Egyptians, or rather from the Hebrews themfelves) that whereas the 
 Pagan Theologers generally concluded, vSv ttovIcov Tvpcyivisx^ov^ That 
 Mind and Vnderjianding properly fo called, was the OldeB of all things^ 
 the Higheft Principle and Firft Original of the World j thofe others 
 placed' (bmething above it, and confequently made it to be not 
 the Fz>/2 but the Second. Which they did chiefly upon thefe T/jree 
 following Grounds. firJi, Becaufe Vnderjianding^ Reafon, Knowledg 
 and IVifdom, cannot be conceived by us mortals otherwife, than foas 
 to contain fomething of Multiplicity in them^ whereas it feemsmoft 
 reafonableto make the Firji Principle of all, not to be Number ot Mal- 
 !'• 518. tilude, hut a perkd: A/on ad or Vnity. Thus Plot inus^ ic^^v pSi^vo- 
 
 (x5b4 K) tS tvo? Td e.Sv. ic, oi «g/6/-ioi • tSto ^ d vS^' Sio x^ ^ttAS?, aMo. 
 •TrtMa, Sec. Intellc&ion as rvell as Fifion, is in its oven nature an Inde- 
 finite things and it determined by the Intelligible : therefore it isfaid, 
 that Ideas as Numbers, are begotten from Infinite Duality.^ atfd Vnity ^ 
 ^nd fuch is Intellect •-, which confequently is not Simple, but Many, it 
 contemplating Many Ideas , and being compounded of Two, That which 
 is IJndtrltood, and that which Vnderlfands. And again elfwhere , 
 ii 7r^ TO Ro(^iW.» vonTO, isn vS? »7i K.d([^iUO$ vomt^?, ccirKigi^v §i' is "^ dx. 
 ttoMQ ttoAu, aM«. TO inKv TS-n t| » ttoMj?, &:c. The Principle of every 
 thing, is more Simple than the thing itfelf. Wherefore the Senfible 
 World was made from Intellect or the Intelligible ^ and before this, muji 
 there needs be fomething more Simple jiill. For Many did not pro- 
 ceed from Many, but this Multiform thing IntelleQ, proceeded from that 
 which is not Multiform, but Simple ^ as Number from 'Unity. To this 
 
 P ,,- purpofe does he argue alfo in thefe words, ei tovoSvti 7rAii6o5, (/'eiai* to'' 
 
 /^v) 7rAii9e< TO VO&.V fA.1) iivcu ' m 3 toto -li tt^iStov df roig xigk^iq x^ oxjtS "to 
 voSv, }l, vS$ tgsi.1' If that xvhich understands be Many, or contein Multi- 
 tude in it, then that which contein s no Multitude, does not properly un- 
 detjiand 5 and this is the Fir Si thing •■, but Intelledlion and Knowledge 
 properly fo called are to be placed among things which follow after it and 
 are Second. And he often concludes, &t' ryi J^/^-zi^cc cpml hax -ji }<v^o-r<jv 
 That Knowledge ( properly fo called by reafon of its Multiplicity^ be' 
 longs to the Second Rank^ofBeif}g,and not the Firji. Another Ground 
 or Reafon is, Becaufe in order of Nature, there muft be NoHTtf before 
 nS?, fomething Intelligible, before Intellect ; and from hence does Plq- 
 
 p (J tintfi conclude, to loeii' a tt^Stov , 37^ ttJ" iivcu, aT5 Tif tt'/j^ov itvcu ' aMiX 
 
 (f^dj-n^v, K, yviOfjS^ov, \.-n\^> vidgviTo ayx^h • Kjyivo/j^uQVaxmfn vr^^^ ou)to, 
 &c. That to Vnderfiand is not the Firji j neither in Fffence nor in Dig- 
 nity '.^ but the Second '-i a thing in order of N.itnre, after the Firji Good, 
 
 and 
 
 5J4
 
 C H A p. I V. Not the Firft, bnt Second. eg ^ 
 
 and [fringing up from thence, as that which is moved with defire to- 
 wards it. Their Third and laft Ground or Rcafon is 5 Becaufe In- 
 teIIe3/o>t and Knowledge, are not the Highrji Good ; that therefore 
 there is fome Siibftaiitial thing in order of Nature Supenom- to T>?tel- 
 le&. Which Confideratton Pluto much infiUeth upon, in his lixth 
 Book De R publica. Now upon thefe feveral Accounts do the PJa- 
 tonifts confidently conclude, c'tj Sioq v^a-^av Koyn i^ vS ^, cu.a3f?(ncii;^^''"'- Pr--. 
 -oS^^iv Tcunoc wt cw-nc, L\< tcwtcc- That the Supreme Deity is more Ex- 
 cellent and Better than the KoyQ- ( Reafoa or the IVord ) Intelle& and 
 Senfe, he affording^ thefe things ; but not being thefe himfelf. And 
 TO ^0(tt^ov i| OJJTM KiyOr" ttoAu? «t, im.i • to 3 W ^Aoictt i Kay<Q-- • to^ T. 514. 
 Sv i| Mt Koyis K6y(^ ' it, Tiaq 7x» ocyocSiet^; fc| a><x6S • That tvhjcb was Ge- 
 nerated from the Firji Principle, was Logos (Word or Reafon') AUni- 
 fold i BHt the Firfi Principle itfelf was not iVord : If you demand there- 
 fore^How Word or Reafon, fl}ould proceed from that which is not Word or 
 Reafon .<? we anfwer. as that which is Boniforot, from Goodnefs it [elf. 
 With which Platonick & Pythagorick Doftrine cxadiy agreeth Philo 
 the Jew alio, vrgo to ^e» Xoyo^, v.^das(L,v '<$^v ii ttkoh. KoyiA\'f cpuoic, tzS 3 
 
 VTji? -271'' TTKl'-raV 04' T?) |i£A77iJ1 K-OU 77VI fe|oUPiTfil) xaBl^^Tl ISix^ ii^V ^tfU^ 
 
 MvytvuTDV ifof.u}ia^vou- That God which is before the Word or Reafon ^ 
 is better and more excellent than all the Rational Nature ; neither if 
 it fit that any thing which is Generated fjjould be perfe&ly lil^e^ to that 
 which is Originally jrom it felf and above all. And indeed, welhould 
 not have fo much inlilkd upon this, had it not been by reafon of a 
 Devout Veneration that w£ have for all the Scripture- my fteries j 
 which Scripture feems to give no fmall Countenance to this Ooftrine, 
 when it makei^ in like manner, an Eternal Word and Wifdom, to be 
 the Second Hypoflafis of the Divine Triad ; and the Firfi begot ten Son 
 or Off-fpring oj God the Father. And Athanafiifs, as was before ob- 
 (erved, very much complieth here alfo with the PXatonick^ Notion 5 
 when he denies that there was any Koycc, or (TD4;ia, any Reafon or Wif- 
 dom^ before that Word And Son of God, which is the Second Hypo-, 
 Jiafts oi the Holy Trinity. What then? Shall we (ay that the Firfi 
 H)ppfia(is or Perjon, in the Platonic^ Trinity^ (if not the Chrifiian a\- 
 fo) IS oi\<^<; and ocKoyoc, Sen fiefs and Irrational, and altogether devoid 
 of Mind and Vnderllanding <? Or would not this be to introduce a 
 certain kind of A/ifierious Atheifmj and under pretence of Magnifying 
 and Advancing the Supreme Deity, Monftroufly to Degrade the 
 fame } For why might not Senflefs Matter, as well be fuppofed, to 
 be the Firfi Original of all things, as a Senflefs Incorporeal Being ? plo' 
 iinus therefore, who rigidly and fuperftittoully adheres to Plato's 
 Text here, which makes the Firfi and Wghefi Principle of all, to be 
 fuch a Being asby reafon of its Abfolute and Tranfcendent Pcrfe&ion, 
 is not only above Vnderfianding, Knowledge, and Reafon, but alfb 
 above £//e«<r<; it fcif, (which therefore he can find no other names 
 for, but only Vmty and Goodnefs Subfiantial) and confequently, 
 Knowlediie and Wijdom, to be but a Second or Poft Nate Thing, 
 though Eternal j but notwithft^nding does feem to labour under 
 tK\s Metaphyseal Profundity -^ he fbmetimes endeavours, to folvethe 
 difficulty thereof after this manner , by diffinguilhing of a Double 
 Light i the One Simple 2nd Uniform , the other MHldJlrm 01 Mani- 
 fold y
 
 586 The Ground of this Platonick B o o k I. 
 
 fold--, and attributing the Former of thefe, to the Supreme Deity on- 
 ly, (whofe Simple Original Light he refembles to the Luminous Body 
 of the^-ww it felf j) The latter of them to the Second HypolLifts, as 
 beine the tl^■^a/>-^^? or 'ivnxu><xQyuy, the Circitmambient Fulgor^or Out- 
 fhining Splendour of that Sun. Thus Enn. 5. L. 6. c. 4. -ri ■ncf/^i^i-K- 
 TO 7t5 4)2^, (p£? '(^v «.7r\Sv, That from vohich this Multiform Light of^Z^ 
 or Intell(£f (the Second Hypofiafls) is derived^ is cp£$ ctirKiv, Another 
 mofi Simple Light. As he elfewhere accordingly writeth of the Firji 
 Principle, ot Supreme Deity ^ that it is, g> \'ow\ k-H^iccc, l) i{^' ilu) vS vov.mv, 
 in Knowledge or Vnderjianding., but of different /^indfrom that TJnder- 
 Jianding of the Second Hypoftafis, f^/Ze^ IntelleQ. Sometimes again^this 
 Phiiofopher fubtilly diftinguifheth, betwixt vohsi; cuJttj, Intelligence 
 itfelf and to voSv or to i^v rlw vo'umv. That vohich doth Vnderjiand, or 
 iphich hath Intelligence in it j making the Firjl Principle to be the 
 Former of thefe Two, and the Second Hypojiafei of their Trinity to 
 be the Latter : i«A' m vo'hoi? voS, aMo. to "i^v tIu) vo'^siv oVo £v WAiv ojy, 
 '*■ ^^^* G^ "raT voSv't: •yivn'Totx* tSto <J^ ^Skijm hjo ' Intelligence itfelf doth tiotun- 
 derUand, hut that which hath Intelligence. For in that which doth 
 underhand, there is a kjnd of Duplicity. But the Firjl Principle of all ^ 
 hath no Duplicity in it. Now that Duplicity, which he phancies to 
 be, in that which Hath Intelligence, is either the D»p//V//^ of Him 
 that hath this Intelligence and of the Intelligence'it felf, as being not 
 the fame i orelfeof Him and theTovour, the Intelligible, or objtii 
 of hfs Intellc&ion : Intelledt fuppcfing an Intelligible in order of na- 
 ture before it. And from this Subtilty would he infer, that there is 
 a certain kind of Imperfe&ion and Indigence, in that which Doth Vn- 
 derjiand, or Hath Intelligence, i\'^i<; -n voSr, cLirc^ li c^Zv, That which 
 Vnderjiandelh is Indigent as that which Seeth. But perhaps this Dif- 
 ficulty might be more eafily folved, and that according to the Te- 
 nourof x.\\Q Platonick, Hypothefis too 5 by fuppofingthe Abatement of 
 their Second Hypojiafis, to confift only in this, that it is not Effenti- 
 ally rocyadiv Goodnefs it felf, but only a>«5oei<5V$, Boniform, or Good by 
 *rarticipation-, it being Effentially no higher, than nS?, Aoyoc, and sci^i'a. 
 Mind, Reafon, and Wijdom ; for which caufe it is called by ihofe 
 Names, as the proper Charafteriftick thereof Not as if the Firjl 
 were devoid of IVifdom, under Pretence of being Above it 5 but be- 
 caufe this .Sec<j»<5/ is not Edentially any Thing Higher. As in like 
 manner, the Third Hjpojiafs/is notEffemiaWy IVifdom it felf^ (land- 
 ing or quiefcent, and without Motion or A(^ion 5 but Wifdom as in 
 Motion, or Wifdom Moving and Acting. 
 
 The Chief Ground of this Platonick Do(3:rine, of an Ejfcntial 
 Dependence, and therefore Gradual Subordination, in their Trinity of 
 Divine Hypojlafes^ is from that Fundamental Principle of thcirT^eo- 
 /^jg^ i That there is but One Original of a\\ things,and fiix -mi-)^ ^ (!icTh\c^^ 
 only One Fountain of the Godhead 5 from whence all other things 
 whatfoever, whether Temporal or Eternal, Created or Vncreated^ were 
 altogether derived. And therefore this Second Hyposiafis of their 
 Trinity^ fince it muft accordingly Derive its whole Being from the 
 Ftrjl^ as xht i.'jm.vyaQfioi from the <$<i?, ihe Splendour from the Origi- 
 nal light ^ muft of neceffiiy have alfo an Ejfential Dependence^ 
 
 tto^a
 
 C H A p. I V. Gradation in the Deity. 587 
 
 upon ~ the fame 5 and confequently , a Gradual Snborclwalion 
 to it. 
 
 For though they commonly affirm their Second H)punafis^ to havq 
 been Begotten from their Fjrji, and their Third from their Second 5 
 yet do they by no means undcrftand thereby, any fuch GeneratioK^ 
 as that of men 5 where the Father, Son and Nephew, when Adttl- 
 ti at leaft, have no Ejfential Dependence one upon another, nor Gra- 
 dual Subordination in their Nature, but are all perfedly Co- equals 
 and alike Abfolute. Becaufe this is but an Iwperje[} Generation^ where 
 that which is Begotten^ doth not receive its whole Being Originally 
 from that which did Beget ^ but from God and Niture j the Begetter 
 being but either a Channel or an Inltrument, and having been him- 
 ftlf before Begotten or Produced by fome other. Whereas the Firji 
 Divine Hjpojiajis is altogether Vnbegotten from any other, he being 
 the Sole Principle and Original of all things, and therefore muft the 
 Second needs derive its whole Ellence from him, and be Generated 
 after another manner, namely in a way of Natural Emination^ as 
 Light is from the Sun 5 and confequently though Coeternal, have 
 an Ejjential Dependence on him, and Gradnal Subordination to him. 
 
 i 
 
 Moreover, the Platonifts would recommend this their Gradation 
 in the Deity, or Trinity of Hjpojiafes Subordinate, from hence ; be- 
 caufe by this means, there will not be fo vaft a Chafm and Hiatus^ 
 betwixt God and the Higheft Creatures ; or fo Great a Leap and 
 "jump in the Creation, asotF\erwife there muft needs be. Nor will 
 the whole Deity be skrewed up to fuch a Difproportionate Heigth 
 and Elevation f as would render it altogether Uncapable, of having 
 any EKti.rcourl'e or Commerce with the lower world j it being accord- 
 ing to this Hypothefis of theirs, brought down by certain Steps and 
 Degrees, nearer and nearer to us. For \i i\iQ IVholc Deity, wttQ 
 nothing hnt One Simple Monad, devoid of all manner of Multiplici- 
 ty 5 as God is frequently reprefented to be, then could it not well be 
 conceived by us Mortals, how it (hould contain the DiJiinU Ideas of 
 all things within it (elf, and that Multiform Platform and Paradigm of 
 the Created Univerfc, commonly called the Archetypal World. A- 
 gain, were the Deity only an Immovable Mind j as AriUotle's God, is 
 anivnTo^ »(^ia, an Abfohitcly Immovable Subjiance, whole Ejfence _and 
 Operation ate one and the Idmcj and as other Theologers affirm, that 
 tFhatfoever is inGod,irGodj it would be likevvife utterly uncon- 
 ceivable, not only. How there fhould be any Liberty of Will at all 
 in God (whereas the fame Theologers, contradicting themfelves, zea- 
 loully contend not withftanding, that all the Aftions of the Deity 
 are not Nccejfary, and but few of them fuch) but alfo, How the Dei- 
 ty (l)ould have any Cvmnterce or Entercourfe with the Lower worldj 
 How it (hould Quicken and Aftuate the whole, be fenfible of all the 
 Morions in it, and ad pro re natu accordingly '-, all which the InJiinSs 
 and Common Notions of Mankind urge upon them. Neither can they be 
 denied, without rafing the very Foundations of all Religion^fincc it 
 would be to no more purpofe, for men to make their Devotional Acl- 
 dreJfesAofxxch aq Immovable^If'ficxible,zndVnajfe&ible De/Z/jthanto a' 
 
 R. r r Senfefs
 
 588 PlatoV Three Hypoftafes, B o o k I. 
 
 Serjjkjs Adamantine Rocl^. But thefe Difficulties (as thePlatonilts pre- 
 tend) are all remoyed by that Third Hjipoiiajts in their TV/»7/^j which 
 is a kind of Movable Deity. And thus are all the Th£nome?ta of the 
 Deity:, or the different Common Notions, in the Minds of men con- 
 cerning itj though feemingly repugnant and clafhing with one an- 
 other, yet (in their opinion) fairly Reconciled and Salved, by this 
 trinity of Divine Hypojiafes Subordinate. > 
 
 Laftly, they pretend alfo , that according to this Hypothefis of 
 theirs, there may be fome Reafonable Satisfaftion given to the Mind 
 of Man, both why there are fo many Divine Hypoftafes, and why 
 there could be no more : whereas according to other ways, it would 
 feem to have been a meer Arbitrary Bufinefs 5 and that there might 
 have been cither but One Solitary Divine Hypojijfis 5 or but a Duality 
 of them i or elfe they might have been beyond a Trinity^ Number lefs. 
 
 The Second Thing vi^hich we (hall obferve concerning the moft 
 Genuine Platonical and farmenidian Trinity, is this 5 That though 
 thefe Philofophers fometimes called their Three Divine Hypojlafes^ 
 not only t§S$ (pw{<;. Three Natures, and Three Principles, and Three 
 Caufesl and Three Opificers , but alfo Three Gods 5 and a Firft, and Se- 
 cond, and Third God j yet did rhev often for all that, fuppofe all 
 thefe Three^ to be Really One eeiov, One Divinity, or Numen. It hath 
 been already proved from Origen and others , that the PJatonifta 
 moft commonly called the Animated World, the Second God, though 
 fomeofthera, as for example Numeniifi, ftyled it the Third God, 
 Nowthofe of them, who called the World the Second God, attri' 
 buted indeed (not more, but) lefs Divinity to it, than thole who 
 would have it to be the Third God. Becaufe thefe Latter fuppoled, 
 that Soulof the World to be, the Third Hypojiajis of their Trinity ^ 
 but the other taking all thefe Three Divine Hypojiafes together, for 
 One Supreme and Firfi God, called the World the Second God , they 
 fuppofing the Soul thereof, to be another Soul Inferiour to that 
 Firji Pjychc, which was properly their Third Hypojiafis. Wherefore 
 this was really all one, as if they Ihould have called the Animated 
 World the Fourth God: only by that other way of reckoning, when 
 they cMedh a Second Cod, they intimated, that though thole T/j>'e(? 
 Divine Hypojiafes, were frequently called Three Gods, yet were they 
 notwithftanding Really, all but One 3Sov, Divinity or Numen -, or as 
 rlotinuj (peaks , t€ g^ izf TrxiTi Beiov, the Divinity which is in the 
 tvhole World. Thus when God is lb often fpoken of in Plato Singu- 
 larly, the word is not always to be underftood of the Firji Hypojiafis 
 only, or the Tagathon, but many times plainly of the vt^Sttiv, and 
 ^^Ti^v, and t^Ltov, the Firji ^ snxd Second and Third all together; 
 or that whole Divinity which confifteth or is made up, ofthele 
 Three HypoBafes. And this will further appear from hence, becaufe 
 when the whole World is faid in Plato to be the Image of the Eter~ 
 nal Gods, as alfo by Plotinus, of the Firji, Second and Third, by whom 
 it is always produced anew, as the Im.ige in a Glafs is :, this is not to 
 be underftood as if the World being Tripartite, each Third part 
 thereof, was feverally produced or Created by one of thofe Three; 
 
 nor
 
 Chap. IV. Really One Divinity. ^gd 
 
 nor yet can it be conceived, how there could be Three Really diftintS 
 Creation! of^ One and the fame thing. Wherefore the VVorld having 
 but one Creatian, and being Created by thofe T/jree Divine Hypojiufes 5 
 it follows, that they are all Three Really but One Creator and One 
 Gad. Thus when both in Plato and" rloiinu-f, the Lives and Souls 
 of all Animils, (as Stars, Demons and Men) are attributed to the 
 Third H)poJia(ij, the Firft and great rjjche, as their Fountain and 
 Caufe after a Special Manner 5 accordingly as in our Crfc c/, the Ho- 
 ly Ghoft is Ityled, the Lord and Giver of Life , this is notfo to be 
 underftood, as if therefore the Uirji and Second Hjp.ijiafcs were to 
 be excluded from having any Caufality therein. For the Firft is fty- 
 ledby rUto alfo, atriov k-mLviTov 7^/ y-<x^^h The Catife of a// Good thinj^s^ 
 and therefore doubtlefs chiefly oi Souls 3 and the Second is called by 
 him and others too, cutjov and c^X'-usj^yic, The Caufe and Artificer of the 
 xchole World. We conclude therefore, that Souls being Created by 
 xhtfoynt Concitrrence and Influence of thcfe Three H)p'>Ji4jes Subordi- 
 ttate^ they are all Really but One and the fame God. And thusitis 
 exprefly affirmed by Forphyrius in St. Cp-jL ^-X€J- t^lZv vm^nav -rlui 
 ^6(» 7r^(;e\6av »oi<xv • &V(U fj nr p^ av6)TO7Zb 3^ov li a.y<x3iv, fjnr olot 3 !U 
 
 t!u) -3EJTi;Ta TTPj-iMeiv ' That the Ejfence of the Divinity proceeds or pro- 
 pagates itfelf(bywayof defcent domnivards) unto Three Hypoftafcs cr 
 Suijijicnces. The Higheji God, is the Tagathon or Supreme Good-t '^'e 
 Second next after him is the Demlurgus/i? called^ the Archite&: or Arti-^ 
 ficcr of the World'-, and the Soul of the World that is the Third : for the 
 Divinity extendethfo far as to this Soul. Here we plainly fee, tha!: 
 though Porphyriuf calls the Three Divine Hypofiafes^ Three Gods 3 yet 
 does heat the very fame time declare, that m ^cU i0x and -^Stuc^ 
 the Ejfence of the Godhead and the Divinity^ extends it felf to all ihefe 
 Three Hypojiafes, including the Third and laftalfo, (which they call 
 the Mundane Soul) within the compafs of it. And therefore that 
 even according to the Porphyrian Theology it felf, (which could not: 
 be fufpedted to aftcd any compliance with Chriftianity ) the Three 
 Hypo ff afesin tht Plutonic^ Trinity, are o/ncimoi, Co-EJJentiah both as 
 being each of them C?(?i^, and as being all 0;?e God. St Cyril himfelf 
 alfo acknowledging as much 3 where he writeth thus of the Platonifts, 
 
 ^aixv tS ©£» irpjmMv t^v^(^fA)l/j6i • That juppofing Three Hypoftafes 
 Tphich have the Nature of Principles (in the Vniverfe) they extend thf 
 Ejfence of God^ to all thefe //jrce Hypoftafes. 
 
 Indeed many conceive,- that the Platonifts making ihe Three HypO' 
 fiafes of Their Trinity to be thus Gradual/y Subordinate one to another, 
 could not for that very Reafon, acknowledge them to be One Divi- 
 nity : but the Phtonifts themfelvcs do upon this very account and 
 no other, declare, all thefe Three to be One Divinity, becaufe they 
 have an Effential Dependence ^^nd. Gradual Subordination in them} 
 the Second being but the Imigeof the Firji, and the Third the Image 
 both of the Fnji and Secand. Whereas were thefe Three fuppofed to 
 be Perfcftly Co-Equal^ and to have no Effential Dcpenden<:e one up- 
 on another, they could not by the(e Platonifts be concluded to be 
 
 R r r 2 any"
 
 5 90 Hon> PlatoV Trinity, B o o k t 
 
 any other thanXAree Co ordinate Cods, having only a Generical or 
 Specified identity 'j and fo no more Owe, than Three men are Ot/e mun : a 
 thing which the Platonick Theology is utterly abhorrent from. as that 
 which is inconfiftent with the Perfect Monarchy of the Univerfe, and 
 highly Derogatory from the honour of the Sttfreme God^Si. Firji Caufe. 
 Forexaraplejlhould Three »9ka7/ appear in the Heaven all atoBce5with 
 Co-equal Splendorjand not only ro,but alfo be concluded^that though 
 at Firft derived (or Lighted and Kindled} from one, yet they were 
 now all alike Abfolute and Independent, thtfe Three could not fb 
 well be thought to be one Sun , as Three that fhould appear Gradual' 
 ly differing in their Splendour, Two of them being but the Parbelii 
 of the other, and Eflentially dependent on it : forafmuch as the Se- 
 cond would be but the Reflected [mage of the Firtl, and the Third 
 but the Second Refrafted. Atleaft thofe Three Coequal Suns,couid 
 tiotfo well be thought, to be One Thing j as the Sun, and its Firft 
 and Secondary Splendour (which can neither be beheld without the 
 Sun, nor the Sua without them) might be accounted One and the 
 Same Thing. 
 
 The Platonifts therefore, Firft of all fuppofe fuch a clofe and near 
 Conjunftion betwixt the Three H^pnUafes of their Trinity, as is no 
 J^fiK.L.\.c.6. where elfe to be found in the whole World. To this purpofe Plotintfs^ 
 D^. 3 coir, » ;j5!)£,<a9vi?, a^' oTi /W-^t" aur K) fJHT^^u 3«5^v iLc ^^ -^j^^t; 
 Kj vS • Treflit "^^ "^ ■yevviioav ;^ tSto ocyaTm, tij ixdKtsoc otav Zm julvoi, txi 
 ■yevvvitTav ly li yiyzvwi/ji^ov ' otolv 5 jt^ to i^^v h to ■yevvMortv , l| ci'.ayKtf^ 
 avvigiv 0L\nt^^ Occ, t>j 'vn^Tv^i yt*ii'ov yjf^^^tOrxi ' Intel/eii isjaid to behold 
 the Firft Good 5 not as ij it were Separated from it, but only becauje it 
 is After it, bntfoai that there is nothing between them : as neither is 
 there betwixt IntelleS and Soul. Every thing which is Begotten, De- 
 fires and Loves that which Begat it , efpccially when thefe Two (^that 
 vphich Begat and that which is Begotten) are alone, and nothing befides 
 ihevi. Moreover when that which Begat, is abfohttely the Beji tbitjg, 
 that which is Immediately Begotten from it.muji needs Cohere intimately 
 with Jty andfoas to be jeparatedfrom it only by Alterilj. Which is all 
 one as if he fhould havefaid, that thefe Three Divine ITjpoJiafes, are 
 fo Intimately conjoyned together, and united with one another, as 
 that they are Tant It m non. Only Not, the Very felffame. Again the 
 Platonifts further declare that thefe Three Hjpojiafes of their Trinity, 
 are a§i«i?eTo/, Abfolutcly Indivifible and Infeparable, as the oiimiiyxQiJux. 
 is a5iou?tToi' from the <?2c, jhc Splendour Inditiftbly conjoyned wih the 
 Light ox Sun. Which Similitude alio Athanafius often makes ufe of 
 to the fame purpofe. Thirdly, thefe Platonifts feem lik; wife to attri- 
 bute to their Three Divine Hypoiiafes, juft fuch an '^ixrc^jLyd^mc,., Cif 
 cutninfejjion, or Mutual In- Being, as Chriftians do. For as their 
 Second and Third Hypojiafcs , muft needs be in the Fi^Ji , they 
 beingthereinvertually contained ^ fo muft the Firji likewife, be in 
 the-yefo»^and Third •■, theybeiDg as it were but T»<7 other Editions 
 thereof 5 or it felf Gradually Difplayed and Expanded. But to 
 fpeak Particularly, the f/r/? muft needs be in the Second, theTjg^- 
 thon in the NoKf-t and fo both of the^n Really One and the fame Cod^ 
 becaufe the common Notions of all Mankind attribute Underftand- 
 
 ing
 
 Chap. IV. One Entire Divinity. 591 
 
 ingand Wifdom to the Deity 5 but according to the Principles of 
 rlato,rloth}Uf ,3nd othen.thc Dtky decs not propcrlytinderftandany 
 where but in the Second Hypojhfis^ which is the R4:f7cl and IViJdom of 
 it. And the Ef»perichorc(is of the Second or Third Hjf njiafej, W3S thus ■ 
 intimated by r/j/<7 alio', iLo:pM [/.m y^ kZ^ (k\Aj -^^s^c, ^ xv iu.-rc yy.. ^1=^^^^^^ 
 voia3??v. ouaSi- <£f |uS^ tvi tS Aio-; t^si? <puff<l, ^ccsiKi^dw //J^J -^yl^-, iixaiKi- 
 kcv vZv iiyiyvicdnci. Where having fpoken of that Divine Wifdom and 
 Mind which orders all things in the World, he adds 5 But IFiJdom 
 atfd Mifid can never be without Soul, (that is, cannot aft 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 H)pojlafes of his Trinity ^ 'Nous and Pjjche , and con- 
 lequertly thofe Two, to be but One God. Which Noi^ is alfo faid to 
 be 'ytvisr?, i. e. of the fame kind, and Co-Ejential with the Firft Cau(e 
 of all things. To conclude, asthatFirlt rlatonick_HypoJiafis, which 
 is it felf faid to be abave A<fi:u!av\d IVifdom, is properly i^Fife and Vn- 
 derjiandingm the Second --i fo do both the Firti and the Second^ 
 Move and Ati in the Third. Laltly, all thefe Three Hypo/iafes, Taga- 
 thon. Nous and rfyche, are faid by the Platonijis, to be One eSov or 
 Divinity j Juft in the fame manner, as the Co^tre^ Immovable Di- 
 (iance, and Alnvible Circumference, of a Sphere or Globe j are all 
 Ellentially one Sphere. Thus Plotinut exprelly, writing of the Third 
 Hypojiafis or Fjyche cnuvov yd^ "" ^^ vi 4^X^ " TDiouiTD, oTov kokK©-' irgoisztq- ^' 405. 
 fxl-Tiav KtiT^&i, <^',-3l'i; fjui'vk kA^^v aj)lvfi&c, SHasvfta aSlasofov »7Z^ ^ 'iy^ 
 ix&5K, « T'a->o(^'. Ti$ Kj TO yJv\^v W|e(e , -r vSv jjj"' yjixKov aRi'viifor, -i^^ilu) 
 3 ;[3^;a>VAov k^vs^V^ov av to'|<1£" For this P(}che er rt/V^ Hypoftafis,// 
 d Venerable and Adorable thing alfo 5 z/ being the Circle fitted to the 
 Centre, an Indicant DiUance. (forafmuch as it is no Corporeal thing.) 
 For thefe Things are juji fo as if one fjould make the Tagathon or 
 Firji Good, to be the Centre of the Vniverfe j in the next place Mind or 
 JnttUeEi to be the Immovable Circle or Dijiance ^ and Lajlly Soul to be 
 that which turns rounds or the whole Movable Circumference j A3edby 
 Love or Defire. Thcfc Three Platonick, Hypojiafes thereforejfeem to be 
 Really nothing elfe,but /w^«//e Goodnef,I/.'Jinite IV/fdom, znd Infinite 
 Adive Love and Power, not as meer ^alities or Accident s^hnt as Sub' 
 Jiantrdl things j that have fome kind of Subordination one to ano- 
 ther^ all concurring together to make up One oaoi', or Divi»ity,)nik 
 as the Centre^ Immovdblc DiUance, and Movable Circumference, con- 
 currently make up One Sphere. 
 
 We have now given a full account of the True and Genuine VU- 
 fonick, and Pamienidian or Pythagorick^ Trinity 5 from which it may 
 clearly appear , how far it either Agreeth or Difagreeth with the 
 Chrijiian. Firft therefore, though (bme of the Latter Plafoniftshave 
 partly Mifunderftood, and partly Adulterated that ancient CabaU 
 of the Trinity, as was before declared, confounding therein the 
 Differences between God and the Creature, and thereby laying a 
 foundation for Irji^ite Polythcijm ^ yet did Plato himfelf and fome of 
 his Genuine followers (though living before Chriftianity) approach 
 Ip near to the Doftrine thereof as in fome manner to correfpond 
 ■therewith, in thofe Three Fundamentals before mentioned ; Firft,, 
 
 j:n'
 
 592 The Agreement and Difagreement^ BookL 
 
 in not making a meer Trinity of Hama &ndlVordi^ or of Logical 
 Notions and Inadequate Conceptions, of One and the Same thing 5 
 but Zi Trinity of Hypoftafes or Subfijiettces^ or Perfom. Secondly, in 
 making none of their Three HjpoiJafes^ to be Creatures, but all Eter- 
 nal, Necejfarilj Exijient, and Vnivcrjal 5 Infinite , Omnipotent j and 
 Creators of the whole World ^ which is all one in the fence of 
 the ancients, as if they (hould have affirmed them to he Hontooufian, 
 Laftly, in fuppofing thefe Three Divine Hypojiafes, however fome- 
 times Paganically called Three Gods, to be Efleniially, One Divinity. 
 From whence it may be concluded, that as Arianijm is commonly 
 fuppofed to approach nearer to the Truth of Chriftianity than rho- 
 tinianifm^ lb is Tlatonifm undoubtedly more agreeable thereunto 
 than Arianifm 5 rt being a certain Middle thing betwixt That and 
 SabeUianifm^ which in general was that Mark that the Nicene Coun- 
 cil alfo aimed at. 
 
 Notwithftanding which, there is a manifeft Difagreement alfo, be- 
 twixt the Platonick Trinity as declared, and the Now-received Do- 
 ftrine in the Chriftian Church ; confiding in a different Explication 
 of the Two latter Points mentioned. Firft, becaufe the Platonifts 
 dream'd of no fuch thing at all, as One and the Same Numerical Ef- 
 fence orSubftance, of the Three Divine Hjpojiajei. And Second- 
 ly, becaufe though they acknowledged none of thole Hypojiafes to 
 be Creatures, but all God; yet did they aflcrt zn Ejfential Depcw 
 dettce of the Second and Third upon the Firji^ together with a cer- 
 tain Gradual Subordination j and therefore no Abjolnte Co-equality. 
 And this is the true reafon, why fo many late Writers, have affirm- 
 ed Tlatonifm to Symbolize with Arianifm, and the Latter to have been 
 indeed nothing elfe but the Spawn of the Former ; meerly becaufe 
 the Platonifts did not acknowledge One and the Same Numerical Ef- 
 fence or Subriance of all their Three Hypofiafes j and aflerteda Gra- 
 dual Subordination of them 5 but chiefly for this Latter Ground. 
 Upon which account fome of the ancients alfo, have done the like, 
 as Particularly S Cyril (Contra Jul. Lib. i.) he writing thus concern- 
 34. ning Fltto, Tl^i<L^\1yJi fj^ Sv XX ^y^^'i eicraWv, «M« tt)?$ tcc 'Agds in.- 
 
 0"^$ mcpi^ei • Plato did not thoroughly perceive the whole Truth of the 
 Trinity, but in like manner with thofe who follow Arius, divided the 
 Deity, or made a Gradation in it, and Introduced Subordinate Hypo- 
 fiafes. Aselfewherethe fame Pious Father, alfo taxes the Platonifts, 
 for not declaring the T/jree Hypofiafes of their Trinity ^ to be, in his 
 fence, Homo-oufiau ; that is, Abfolutely Co-equal. But though we have 
 already proved, that Platonifm can by no means be confounded 
 with Arianifm 5 becaufe it diredly confronted the fame in its main 
 EfTentials, which were Erat quando non Erat, or the Second Hypcfia- 
 J;/ being made t| wt ovTzoi', together with its being Mutable and Lapf- 
 ible 5 fince according to Platonifm , the Nou6 is Eirentially both 
 Eternal znd Immutable: yet that the moft Refined Platonifm, differ- 
 ed from the Now- received Dodirine of the Chriftian Church; in 
 leCpe^ ornsGradual Subordination, is a thing fo Unqueftionably E- 
 vidcnt, as that it can by no means be DifTembled, Palliated, or Ex- 
 cufed. Ovet
 
 Chap. IV. Of Vbxo' sand the Chrift. Trinity.' 593 
 
 Over and befides Ifhich, it cannot be denied but the beft of Plato's 
 Followers, were fometimes alfo further extravagant in their Dodrine 
 of the Trinity, and fpake at random concerning it, and Incon- 
 fiftently with their own Principles ; efpecially where they make fuch 
 a J^aii and Difproportionate Distance betwixt the Second and 
 Third Hjpajiafes thereof 5 they not Oefcending GraditaUy and Order- 
 ly^ but as it were Tumbling down, from the Former of them to the 
 Latter. Thus r/t'/iway himfelf, when having fpoken magnificently ^r^^^ , 
 of xhzt Soul of the IForldy which is his Third f/yp<?ii?^j, he fubjoynsc.z.' 
 immediately, of.co\^<; 9 it) vi/MTi^,}l) o'lav ocvdj VJt'' TrpoirtA^'vT&v o-«o7r^s, 
 A«€<i.v XAxa&oi/pfj^lw, d^^m\(; tc cuj-n -riiuov viv -^x^i • That this Soul of 
 curs, is alfo Vniform Qor of the fame Species) with that Mundane Soul 5 
 For if any one (faith he) will confider it as in itfelf Pure and Nailed, or 
 Priptfrom all things adventitious to it^ hepallfind it to be in like man- 
 ner venerable. Agreeably whereunto doth this fame Philofophet elfe- 
 where call that Mundane Soul^ ir^iffQvTi^v k, oc^K:plw, that is, but the 
 Elder Siffcr of our Humane Souls. Which as it rankly favours of Phi- 
 lofophick Pride and Arrogancy, thus to think fo magnificently of 
 theralelves, and to equalize in a manner their own Souls^ with that 
 Mundane Soul --i fb was it a Monjirous Degradation, of that Third Hy- 
 pojiaflf of their Trinity^ and little other thanan /4^yi)/«/e Creaturi-r 
 %tng of the fame. For if our Humane Soul be o^watJV;?, of the fame 
 Kind or Speciesy with the Third Uypojiafis of the Trinity, then.isit 
 not only c/.icrjfA.Q^, of li/{e Honour and Dignity, but alfo in the Laa- 
 guage of the Chriftian Church, c^ui(yi(^, Co-Ejfential with our Hu- 
 mane Souls, Casour Saviour Chrift accord inaito the Ariaris in Athana- ^ 
 Jius, IS laid to be, o,<.ccaai3- viuuv -f/J avd^^uTi^v, CoEfjential wito us ^ " 
 
 men.) From whence it will follow. That either, That muft be a Crea^ 
 ture^ or el(e our Humane Souls Divine. Wherefore unlefs thefe Pla- 
 tonifts would confine the Dei/j' wholly to their Eirji Hypojiafisj which 
 would be monftroully abfurd for them, to fuppoie that Firji Eternal 
 Mind znd IVifdqm, by which the World was Made, to be a Creature 5 
 they muft of neceffity make a Vaft Leap or 'jump, betwixt the Second 
 and Third of their Hypojiafes j the Former of them, being that Per' 
 feS IVifdum which was the Architeft or Demiurgus of the World, 
 whileft the Latter is only, the Elder Sifier of all Human* Souls. More- 
 over thefe Platonifts by their thus bringing down theThird Hypfifia- 
 Jis of the'irTrinity iolow, and Immerfingit fo deeply into the Cor- 
 poreal World, as if it were the Informing Soul thereof, and making 
 it to be but the Elder Sijier of our Created Sokls, did doubtlefi there- 
 in defignedly lay a foundation for their Polyiheifm and CrealurC' 
 PForJ/jip (now Vulgarly called Idolatry) that is, for their Cofmo-Lairy, 
 Ajiro-L airy, and Dcmono-Latry. For thus much is plainly intimated 
 in this following Paflage of f'/o/iw///, ^oc tojjtIw 6 HJie;u@^ 0^ ^so'^* tsip_^g.; 
 3 )tyi]KiQ- 3ec? C77 i'/-i4ox0")^ ToiaMo. «?§«, This whole Corporeal ^Forld 
 is made a God by the Soul thereof. And the Sun is alfo a God, becaufe 
 Animated , as likeivife are all the Stars therefore Gods. Where he af- 
 terwards adds, Tiio :> rSjoT? aXriocM tS Biolq aiou, avay^tw vr^tcr&jTs^av 3iov 
 axir^/! iivcu' That which is to thefe Gods or Goddejfes. the Cauje of their 
 ieing Gods, muji needs it jclf be the Elder God or Goddvj?. So that, 
 
 this
 
 594 ^^^ Platonick Ba^^oi Cenfufd, B o o k I. 
 
 this Third H^pftap of the Platomc\ Trinity, called the Mundane Soul, 
 is but a kind of Sijier-O^oddej?, with the SohIs ^khc Sun^ Moon and 
 Stars^ though elder indeed than they j they be^ all made Godde£es 
 by her. Where there is a confufed Jumble of things Contradidious 
 together 5 That SoqI of the World being at once fuppofed to be a 
 Sijicr to other Sculs^ and yet notwithftanding to Deifie ihcm-^ where- 
 as this Sijierly Relation and Confanghinity betwixt them, would of the 
 Two, rather Degrade and Creaturize that Aditndane Soul, which is 
 their Third God or Divine HypoUafis^ than Advance and Deifie thofe 
 Particular Created Sonlf. Here therefore we fee the Inconvenience of 
 thele Platonick i^ja^iuoi, Stories^ Stairs, and Gradations in the Dtity^ 
 that it is a thing liable to be much abufed to Creature-worpip and 
 Idolatry^ when the Dijiances are made fo Wide, snd the Lowest of the 
 D(?/7^ is fuppofed to differ but Gradually only, from the Wgheji of CrC" 
 Ated Beings, And becaufe P^rp^/r//;^ trode in Flotinud hisFootfteps 
 here as elfevvhere, this was in all probability the true reafon why 
 theArians (as Socrates recordeth) were by Co nji ant in e called Por- 
 fhjrianijis, not becaufe their Trinities were exadly the fame, but 
 becaufe Arius and Porphyrius did both of them alike (though upon 
 different Grounds) make their Trinity a Foundation for Creature- 
 Worfjip and Idolatty. But nevertheleft, all This ( as many other 
 things) was but heedlefly and inadvertently written by Plotintts-^ he 
 as it were droufily nodding all the while, as it was alfo but fupinely 
 taken up by Porphyrias after him ; it being Plainly Inconiiftent 
 with the Genuine Tenourof both their Hjpothefes, thus to Level the 
 Third HypoBafis of the Trinity, with Particular Created Souls, and 
 thereby to make fo Diff$oportionate a Dijiance, and fo Fafi a Chafm 
 betwixt /^ and the 6"ectf»^. For Plotinvs himfelf, when in a more 
 Ibber mood , declares , that Third Hypnjiafis , not to be the Im- 
 tnediate Informing Sonl of the Corporeal World , but a Higher Separate 
 Soul, or Superiour Venus, which alfo was the Detniurgm^ the Maker 
 both of other Souls and of the whole World. h% Plato hzd before 
 exprefly affirmed him to be the Infpirer of all Life, and Creator of Stmts, 
 or the Lord and Giver of Lije. And likewife declared, that amoDgft 
 all thofe things, which are ^^(^Ttmc, 4^;;^? m\'yi\'i\. Congenerous and 
 Cognate toith onr Humane Souls j there is a<^v Tois-m, nothing any vehere 
 to be found at all like unto it. So that P/df^, though he were alfo a 
 Starvporpipper and ldolater,u]pon other groundsjyet in all probability 
 would he not at all have approved of^ fiotinus his cyutoe:<Jv$ 3 ^ "Ati[£(;a, 
 our Souls being of the fame Species with that Third Hypoftafiso/zAe 
 Divine Triad 5 but rather have faid , in the Language of the 
 PfalmifJ, It is he that hath viade us^ and not tve our jelves, tve are bis 
 People and the sheep of his Pajiure. 
 
 Notwithftanding all which, a Chrijiian Platonisi or Platonick^Chri- 
 Jiian, would in all probability, Apologizefor r/j^<> himfelf^ and the 
 ancient and moft Genuine Platonifts and Pythagoreans after this 
 manner. Pirft, That fince they had no Scriptures, Councils, nor 
 Creeds, to direft their fteps in the DarkncjS of this Myjiery, and to 
 confine their Language to a Regular Uniformity 5 but Theologized 
 all Freely and Boldly, and without any Scrupulofity, every one ac- 
 cording
 
 Chap. IV. The PJatohick ChriftianV Apology. 59=5 
 
 cording to his own private apprehenfions, it is no wonder at alJ if 
 they did not only fpeak many times unadvifedly, and ioconfiftently 
 with their own Principles, but alfo plainly wander out of the Right 
 Path. And that it ought much rather to be wondred at, that livings 
 fo long before Chriftianity, as fome of them did, they fhould in fo 
 Abjlnije a Point, and Dark^a Myfiery^ make fb near an approach to the 
 christian Truth afterwards revealed, than that they (hould any where 
 fumble or fall (hort of the Accuracy thereof. They not only ex- 
 tending the True and Real Deity to Three Hypoliafes^ but alfo call- 
 ing the Second of them, Aoyov, Reafon or IVord too, (as well as vSv, 
 Mtnd cr IntellcB) and likewife the Son of the Firii Hjipojiafts, the 
 Father^ and affirming him to be the ^iuisqyog aad currov^ the Artificer 
 and Caufe of the whole iVorld^ and Laftly defcribing him as the Scrip- 
 ture doth, to be the Iff/age, the Figure or Chara^ier^ and the Splendour 
 or Brightnef of the Firfi. This, I fay, our Chrijiian Platoniji, fup- 
 pofes to be much more wonderful, that this fo Great and Abjirufe 
 a Mjijicry, of Three Eternal Hypo fiafes in the Deity, (hould thus by 
 Pagan Fhilofophers, fo long before Chriftianity, have been aflerted, 
 as the Principle and Original of the whole World j it being more 
 indeed than was acknowledged by the Nicene Fathers themfelves 5 
 they then not fo much as determining, that the Holy GhoB was avuHy 
 pojiafsj much lefs that he was Cod. 
 
 But Particularly as to their Gradual Subordiojation of the Second 
 Hypojiafis to the Firji^and of the Third to the Firji and SecondjoutPla- 
 tonick^ chrijiian, doubtlefs would therefore plead them the more cx- 
 cufable,becaufe the Generality o£ Chrijiian DoSors,foi the Firft Three 
 Hundred years after the Apoftles times, plainly aflerted the fame 5 as 
 Jujiin Martjr,Athenagoras^TatianUif,Iren£us,the Author of the Recogni- 
 tions, Tertuiliau, Clemens AlexandrinuffirigenyGregoriui Thautftaturgus, 
 Dionyfiui of Alexandria, La&antius, and many others. All whofe Te- 
 ftiraonies, becaufe it would be too tedious to (et down here, we ftiall 
 content our fclves only with one of the laft mentioned ; Et Pater e^ fufiit.L.44 
 FiliUf Dem ci? : Sed lUe quaji exuberans Fons, Hie tanquam dejluens '-^s- 
 ex eo Rwui : lUe tanquam Sol^ Hie tanquam Radius a Sole porre&us : 
 Both the Father and the Son is God : But he as it tpere an Exuberant 
 Fountain, thk at a Stream derived from him : He like to the Sun^ This 
 like to a Raj extended from the Sun. And though it be true, that 
 Athanafius Writing againft the Arians, does appeal to the Tradition 
 of the Ancient Church, and amongft others cites Origew's Teftimony 
 too j yer was this only for the Eternity and Divinity of the Son of 
 God, but not at all for fuch an Abfolute Co-equality of him with the 
 fi///ier,as would ex:lude all Dependence,Subordination and Inferiority^ 
 thofe Ancients fo Unanimoufly agreeing therein, that they are by Peta- 
 vius therefore taxed for rlatoaifm,and having by that means corruptee^ 
 the Purity of the Chriftian Faith, in this Article of the Trinity. 
 Which how it can be reconciled with thofe other Opinions, ofEc- 
 clefiaftick Tradition being a Rule of Faith, and the Impoffibility of 
 the Vifible Churches Erring in any Fundamental Point, cannot eafily 
 be underftood. However this General Tradition or Confent of the 
 Chriftian Church, for Three Hundred years together after theApo- „ 
 
 Sff ftlef
 
 596 In ti?hat Sence^ PlatoV Trinity. B o o k I. 
 
 (ties Times, though it cannot Juftifie the Platonifts, in any thing dif- 
 crcpant from the Scripture, yet may it in feme meafure doubtiefs 
 plead their excufe, who had no Scripture Revelation at all, to guide 
 them herein 5 and fo at leaft make their Error more Tolerable or Par- 
 donable. 
 
 Moreover the rlatonick^ Chrijlian would further Apologize for 
 thefe Pagan Platonifts after this manner. That their Intention ia 
 ihxxs Subordinating the Hypojiafei of their Trinity, was plainly no o- 
 ther,than to exclude thereby a Plnrality of Co-ordinate and Independent 
 Gods^ which theyfuppofed an abfolutc Co-equality of them would 
 infer. And that they made only fo much Snlordination of them, as 
 was both neceffary to this purpofe, and unavoidable ; the Jun&ure 
 of them being in their Opinion fo clofe, that there was, yw^tJW /xsTalu, 
 nothing Intermedious, or that could pofTitly be Thmji in between them. 
 But now again on the otherhand,whereas the only ground of the Co- 
 Equality of the Perfons in the Holy Trinity,is becaufe it cannot well be 
 conceived, how they (hould otherwife all be God , fince the Ejfence of 
 the Godhead, being Abfblute Perledion, can admit of no degrees; 
 thefe Platonifts do on the contrary contend, that notwithftanding 
 tharDependence and Subbrdination which they commonly fuppofe 
 in thefe Hypojiafes, there is none of them for all that, to be accounted 
 Creatures,but that the General Ejfence of the Godhead^ or the Uncreated 
 Nature, truly and properly belongcth to them all : according to that 
 of Porphyria before cited, ^XS,^ t^Zv v-m'^cndiv tIw 3a'a TrgotAQav isaiccv^ 
 The Ejfence of the Godhead, proeeedeth to Three Hypoftales. Now 
 thefe Platonifts conceive, that the Ejjence of the Godhead, as common 
 to all the Three Hypojiafes of the\x Trinity, confifteth (befldes Perfeif 
 JnteUeSuality) in thefe Following things. Firft, In Being Eternal^ 
 which as we have already fhowed, was Plato's DiJiinSive CharaUer, 
 betwixt God and the Creature. That whatfoever was Eternal^ is 
 therefore "Uncreated ••, and ^vhatfoever was not Eternal, is a Creature. 
 He by Eternity meaning, the having not only no Beginning, but alfb 
 a Permanent Duration. Again, In having not a Contingent but Wcef. 
 fary Exigence, and therefore being Abfolutely Vndefiroyable , which 
 perhaps is included alfo in the Former. Laftly,In being not Particular 
 but Vniverfal, tv it, -ttUv^x, One and all things, or that which Compre- 
 hends the whole i) which is all one as to fay, in being J»/f»i/e and Om- 
 nipotent, and the Creator of the whole World. Now fay thefe Plato- 
 nifts,ifany thing more were to be added to the General EfTenceofthe 
 Godhead befides this,then muft it be SelfexiJience,ox to be Vnderived 
 from any other,and the Firji Original^ Principle, and Caufe of all 5 but 
 if this be made fb EfTential to the Godhead, orVncreated Nature, as 
 that whatfoever is not thus Originally of it Self, is therefore ipfofa- 
 5o to be detruded and thruft down into the rank of Creatures :i then 
 muft both the Second and Third Hypojiafes, as well in the Chriftian as 
 the Platonick Trinity, upon this Suppofition, needs be Creatures 
 and notGod-f theSecond deriving its whole Being and Godjl?ip{tova 
 the Firfl, and the Third, both from the Firii and Second, and fo nei- 
 ther Firft nor Second being the Caufe of all things. But it is unque- 
 ftionable to thefe Platonifts, that whatfoever is Eternal iNeceJ/'arily 
 
 Exijlcnt^^
 
 C k A p. IV. Homooufian^ and Coequal. 507 
 
 Exijicnt 3 Irifinite^ and Omnipotent^ and the Creator of All things-^, ought 
 therefore to be Religioufly Wordiipped and Adored as God^ by all 
 Created Beings. Wherefore this Ejjence of the CodLead, that belong- 
 tth alike to all the T;6ree Hj/x^-i/t'/; being, as all other Eflences, Ptr- 
 feQlj Indivifihle, it might v/ell be affirmed, according to Platonic^ 
 Groutids, that all the Three Divine Hypofiafes (chough having fome 
 Subordjnation'xa them) yet in this fence are Co-Equal^ they being all 
 truly and alike God or Vncreated. And the Platonifts thus dif. 
 tinguirtiing, betwixt »0a and iJ7re>3c^i$, the Ejfcnce of the Godhead, 
 aadthe D /ft i net Hjpojiafes or Perfonalities thereof, and making the 
 F/r/i ofthem \ohe^ Common, General and Vniverfi!^ are not vvithouE 
 the confent and approbation of the Orthodox Fathers here- 
 in 5 they determining likevvife, that in the Deity, Ej/ence or Suljiancs 
 differs from Hypofiafis, as to ^^r.ov from to xa9" hjxgzv^ that which is 
 Common and GeneraL^differs from that which is Singidar and Individual. 
 Thus, befides many others, St. Cjril^ w fc'x« 5ia$o^v to ^^^'Q-, i) S*/*©^, 
 v-nio -ri xTXifjuo'i^ rcuSrlw h iaix vr^c? tIlo UTresamv e'xe< ' The Ejfence or Snb- 
 jiance of theDeity^ differs from the Hypoftafis, after thejame mannet 
 as a Genus or Species diners from an Individuum. So that as well ac- 
 cording to thele Fathers as the Platonifts, that Effence or Subjiance of 
 the Godhead, which all the Three Perfons agree in, is not singular, 
 but Generical or Vniverfal ; they both fiippoling, each of the Per- 
 fons alfo, to have their own N««»er7Vj/ £//ewfe. Wherefore accord- 
 ing to this Diltiudion, betwixt the Effence or SubBance of the God- 
 heady and the Particular Hypofiafes , ( approved by the Orthodojd 
 Fathers) neither Plato, nor any Intelligent Platoniji, would Icruple to 
 fubfcribe, that Form of the Nicene Council, that the Son or Word, is 
 6/uuDiiQi@^, Co- EJfential or Con-Subjiantial, and Co-Equal with the Fd~ 
 ther. And we think it will be proved afterwards, that this was the 
 very Meaning of the Niceue Council \t felf, that the Son was therefore 
 Co-Ejfential or Con-Suhfiantial with the Father 3 meerly because he 
 was God and not a Creature. 
 
 Befides which the Genuine Platonifts would doubtlels acknow- 
 ledge alfb, all the Three Hypofiafes of their Trinity to be Homooufian, 
 , CO'Ejfential or Con-Subjiantial yet in a further (ence than this, namely 
 as being all of them One oSov or Divinity. For thus , befides that 
 paffage of Porphyrius before cited, may thcle words al(b of St. Cyrit 
 be underftood concerning them, /^£Xg/ t^^^v \)in<;d(na\i tIw aoiav tS 
 .3eS -n^m'v.e.v iji^ug^t^oiTca • That according to them the Ejfence of God) 
 extendeth to Three Hypofiafes, or comprehendeth Three HypoSafes in it 5 
 thatis, notonly lb asthat eachot thefe Three is God •■, but alio that 
 they are notXo many Separate and Divided Gods, but all of thero toge- 
 ther One God or Divinity. ^ot though the Platonifts as Pagans,being not 
 fo Scrupulous in their Language as we Chriftians are ; do often call 
 them Three Gods.znd a FirJi.Second, and Third Godj yet notwithftand- 
 ing as PhilofopherSjdid they declare them to be,0«e ee.ov or Divinity, 
 and that as it feems upon thefe feveral accounts following. Firft, Be- 
 caufe they are Indiviftbly conjoyned together, as the Splendour is Indi- 
 vifible from the Sun. And then, Becaufe they ate Mutually Inexiji'-ni 
 rh each other, the Firfi being in the Second, and both Firji and Second 
 
 Sff 2 m
 
 5^8 fVhat Inequality, Boo 
 
 K 
 
 intheT/j/W. And Laftly, Becaufethe Entirene(s of the whole d/- 
 zz/ff/rfjismadeup of all thefe Three togetherjWhich have all /mxv <^i^y^a.j 
 One and the fame Energy or A&ioti ad extra. And therefore as the 
 Centre, Radious Diftance, and Movable Circumference, may be all 
 idixditabc Co- EfentJalioz Sphere ; and the Root^ Stocl^, and Boivt 
 or Branches, Co-Efenttal to an entire Tree 5 fo, but in much a more 
 perfed fence, are the Platonick Tagathon, Nous and Pfychc, Co-Effen- 
 tial to that, oi- tuS tu\\\ 5Sov, that Divinity in the whole Vniverfe. Nei- 
 ther was Athanafius a ftranger to this Notion of the word oV>u;xaj@- al- 
 De Sent. Dm- fo^ he affirming TiJ^ KAw^xofa ontoicnix iy K^cd^i^x &vca o^ 6ciA.7tiKzs, That the 
 ftjif, p. j^6. j^ranches are Co-Ejfential with, and Indtvifiilefrom the Vine 5 and II- 
 luflrating thtTrinity by that Similitude. Neither muft it be thought, 
 that the Whole Trinity h One, after the very fame manner, that each 
 Single Per/on thereof is in it felf 0ȣ , for then (hould there be a Tri- 
 nity alfo in each Terfon. Nor that it is fo called Vndivided, as i[Thrce 
 v/ere not Three in it 5 (which were to make the Myjiery Contemptible^ 
 but becaufe all the Three Hypojiafes ot Peifons, are Indivifibly and 
 Infeparably united to each other, as the Sun and the Splendour '■> and 
 really but One G(7i;/.Wherefore though there be forae Subordination of 
 Hypojiafes or Perfons in Plato's Trinity, (as it is commonly reprefentcd) 
 yet is this only </6/ iw/r^!, within the Deity h felf^ in their Rtlai:oi> to 
 one another, and as compared amongfl: themfelves i but aa' extra^ 
 Ontipardly^ and to t^/, are they all One and the fame God, concurring 
 in all the fame Anions ^ind in that refpeft without any Inequality, be- 
 caufe in Identity there can be no Inequality. 
 
 Furthermore the P/<4/^»?V4 Chrijiian, would in favour of thcfe Pla- 
 tonifts, urge alfo, that according to the Principles of Chrijiianity it 
 fell-, there muft of neceffity, be fome Dependence and Subordinati- 
 on of the Ptr/fjwj (?/ ;f/j(,'7>/«?/v, in their Relation to one another 5 a 
 Priority and Pojieriority, not only to|£63?, but alfo a|(^/a«T©-, of Dig- 
 nity as well as Order amongft them. Firft, becaufe that which is O- 
 riginally of it felf, and Underived from any other, muft needs have 
 fome Superiority and Prehemincnce, over that which derives its whole 
 Being and Godfiip from it 5 as the Second doth from the Firji alone, 
 and the Thirdfiom the Firji with the Second. Again though all thofe 
 Three Hypojiafes or Perfonshe alike Omnipotent ad Extra, or Outwards, 
 yet ad Intra, Inwards, or within the Deity it felf, are they not fo : the 
 Son being not able to beget the Father, nor the Holy Ghoji to Produce 
 either Father or Son, and therefore neither of thefe two latter, is 
 ablblutely the Caufe of all things, but only the FirsL And upon this 
 account was that Fir^ of thefe Three Hypojiafes (who is the Original 
 Fountain of all) by Macrobius ftyled, Omnipotentifjimus Deuf, Tha 
 Moji Omnipotent God .' he therein implying the .S-ec^jw,^ and Thrrd Hy- 
 pojiafes, Notts and Pfyche, to be Omnipotent too, but not in a perfeft 
 Equality with him, as within the Deity they are compared toge- 
 ther, however ad Extra, or Outwardly, and tolls, they being all One, 
 are Equally Omnipotent. And Plotinus writeth alfo to the fame purpofe, 
 el TjAeto'v '(^ to tt^^tcv, iy S'dva/jag vt tt^^i'™, </*« Tnivrr^v '■J^/J ov\av ^vxiziTX- 
 Tov QiVM, Si.c. If the FirJi be abfolutely Perfe^, and the Firfi Power, then 
 mun it needs be the Mofi Powerful of all Beings 3 other Powers 
 
 only 
 
 T, yi7.
 
 C H P. IV, In the Chriftian Trinity. 599 
 
 only 7fft7tatif!g atrd partaking thereof. And accordingly hereunto would 
 thePlatonick Chriftian further pretend, that there are fundry places 
 in the Scripture which do not a little favour, fome Subordination 
 and Priority both of Order and Dignity^ in the Perfons of the Holj 
 Trinity j of which none is more obvious, tb^'.n that of our Saviour 
 Chrift, My Father is greater than I : Vv'hich to underftand of his Hu- 
 minity only, feemeth tojpe left reafonablc ; becaule this was no news 
 at all, that the Eternal God^ the Creator of the whole World, (hould 
 be Greater than a Mortal Man, born of a woman. And thus do di- 
 vers of the Orthodox Fathers j as Athanafiits himfeJf, St. Bafil^ St. Ore- 
 goryNa^ianz.en and St. Chryfoiiome, with feveral others of the Latins, 
 inrerpret the fame to have been fpoken, not of the Humanity, but the; 
 Divinity of our Saviour Chrift. Infomuchthat Petavias himfelf^ ex- D.-Tiin.p.^ot 
 pounding the Athanafian Creed, writeth in this manner, Pater Major 
 Filio, rite d^ catholice pronuntiatfis eji a plcrifqite Veterttm'j C^ Or/gine 
 Prior fine rcprehenjlone did folet , The Father is in a right Catholicl^ 
 manner, ajfirmed hymoji of ihs ancients, to he Greater than the Son: 
 and he is c oh^i manly f aid aljo, without reprehenjion, to be Before him in 
 relpeCt of Original. Whereupon he concluderh the true meaning of 
 that Crtcd to be this, that no Perfon of the Trinity , is Greater or 
 Lty/ than other in refpeft of the Ejjence of the Godhead common to 
 them all, ^ttta Vera Deitas in nnUo ejjc aiit Minor ant Major potesf, be- 
 caiife the true Godhead can be no vnhere Greater or LeJ?j but that not' 
 withftanding, there may be Come Inequality in them, as they are Hie 
 Dcut, and H£c Perfona, Thff God and That Perfon. It is true indeed 
 that many of thofe ancient Fathers do reftrain and limit this Inequa- 
 lity, only to the Relation of the Perfons one to another, as the Father s 
 EegettingjZnd the Sons being Begotten by the Father, and the Holy Ghcfi 
 ProceedingHtomhoth--, they feeming to affirm, that there is otherwile 
 a perfedt Equality amongft tHem. Nevertheleft fcveral of them do ex- 
 tend this Difference further alfo, as for example, St. Hilary a. zealous 
 Oppofer of the Arians j he in his Book of Synods writing thus 5 si- 
 quis "Dnum dicens Deunt, Chriflum autem Deum, ante fecula Filium Dei^ 
 ObfecHPum Patri in Creatione omnium^ nan confitetur. Anathema fit. 
 And again, Non ex^quamus vel conformamus Filium Patri, fed Subjc- 
 Sum intelligimui. And Athanafluf himfelf , who is commonly ac- 
 counted the very Rule of Orthodoxality in this Point, when he 
 doth fo often refemble the Father to the ^t^(©^ , or to the <pZq, the 
 Sun , or the Original Light 5 and the Son to the oi-KOjjyxQiw;, the 
 Splendour or BrightneJ^ of it j (as likewife dofh the Nicene Council 
 and the Scripture it (elf) hefeems hereby to imply fome Dependence 
 of the Second upon the Fiyji, and Subordination to it. Efpecially 
 when he declareth, that the Three Perfons o( the Trinity, are not to 
 be look'd upon as Three Principles, nor to be refembled to Three Sunsj 
 but to the Sun, and its Splendour, and its Derivative Light, iSi'^r^ei^ 
 a§5<a? &<j7iiyo/j^j, iirei /M/iSi rgiZv viKiav vyrzcd^ fM^x tIu) gxJvcc, aMo. vKiov K) ^""^'^"•^^^ 
 
 o]SiifA\o • For it appears from the (imilitude ufed by us^ that we do not in- 
 troduce Three Principles (as the Murcioni^s and Manicheans did) wc 
 not comparing the Trinity to Three Suns, but only to the Sun and its 
 S^kndiur ; So that we dcknov£>lcdge only one Prineiple. As alio where 
 
 hs 

 
 6oo PlatoV Trinity^ Ke&ified^ Book I, 
 
 he approves, of this of Dtony(iHs of Alexandria^ 6 (5V y<. eeo? oouivim' 
 
 7^ oiTicijiyaQ^, ocva^Pj^v >^ aeij^vt? ir^cpravD/j^jov ou)t2 • Gi?<5/ z/ an Eternal 
 Light y which never began ^ .and f J all never ceafe to be ; wherefore there 
 is an Eternal Splendour alfo coexijicnt tvith him, which had no begin- 
 ning neither, but was Alvoayes Generated by him^Pmiing out before hiet. 
 For if the Son of God, be as the Splendour of the Sun aei^vK?, Alrtays 
 Generated, then muft he needs have an Ejjcntial Dependence upon ths 
 Father and Subordination to him. And this fame thing further ap- 
 pears from thofe other refemblances^which the fame Dionyfius maketh, 
 of the Father and the Son , approved in like manner alfo by Atha- 
 t/afiHs 3 viz>. to the Fountain and the River 5 to the Root and the Branch i, 
 to the IVater and the Vapour 5 for fo it ought to be read uvTixT©-, and 
 ■P- iTS- not TTi'^UjOwcfoc, as appeareth from his Book of the Nicene Synod, wherq 
 he affirmeth the Son to have been begotten of the EfTence or Sub- 
 ftance of the Father, ^i rs cpciiig axavyaQi.icc^ Lc, l'(5Wce aTjUK, as the 
 Splendour of the Light, and as the Vapour of the IVater 5 adding , 
 ijTs 7? TO a.-nciu!>y)(.QiJM^ «'t5 h aX/u.]?, ou3to -ri vSuq '<$^v , m ocutc? 6 viXic? • 
 4ST5 ot.hA6TPjiov, ocMa aTT^g^'oiot 'T tS TTwTgc^ 2!^'^' Por neither the Splen- 
 dour nor the Vapour, is the very Sun, and the very Water 5 nor yet ii it A- 
 lienefrom it, or ajiranger td its nature--) but they are both Effluxes front the 
 Fjfence or Subjiance of them , as the Son is an Efflux from the Suljiance 
 of the Father, yet fo as that he is no way diminijljed or leffened thereby. 
 Now all thefe fimilitudes of the Fountain and the River, the Root and 
 the Branch, the IVater and the Vapour, (as well as that of the Sun and 
 the Splendour) feem plainly to imply fome Dependence and Subordi- 
 nation. And Dionyfius doubtlefs intended them to that purpofe, he 
 afl'erting as Photius informeth us, an Inferiority of rower and Glory in 
 the Second, as likewile did Origen before him : both whofe Teftimo- 
 nies notwithftanding,"/^/^<«»</y?«/ maketh ufe of, without any cenfureor 
 reprehenfion of them. Wherefore when Athanafius and the other 
 Orthodox Fathers, writing againft /^riw/, do fo frequently affert the 
 Equality of all the Three Perfons, this is to be underftood in way of 
 oppofition to Arius only, who made the Son to be Unequal to the 
 Father as im^oiaiov ^ of a different Effcncc from him. One being God and 
 the other a Creature 3 they affirming on the contrary, that he was £- 
 (]ual to the Father, as oV^»inoc, of -the fame Effence with him^ that is, as 
 God and not a Creature. Notwithftanding which Equality, there 
 might be fome Subordination in them, as Hie Deus and H£c Terjonn 
 (to ufe Petavius his Language) Thk God and that Perfon. 
 
 And thus does there feem not to be fo great a Difference, betwixt 
 the more Genuine Platonijis, and the ancient Orthodox Fathers, \a 
 their Dodrine concerning the Trinity, as is by many conceived. How- 
 ever our Platonick^ Chriliian would further add 5 that there is none- 
 ceflity at all from the Principles of Platonifm it felf^why thePlatonifts 
 (hould make any other or more Subordination m their Trinity, thaa 
 themoft feverely Orthodox Fathers themfelves. For according to the 
 Common Hypothefis of the Platonifts, when the CharaQer of the Firji 
 Hypojiafis is fuppofed by them, to he Infinite Goodnefii of the Second, 
 Infinite IVifdom 3 and of the Third, Infinite A&ive Love and Povfer- 
 
 ("thefe
 
 C H A p. I V. Into an Agreement mth the Chriftian. 60.1 
 
 (thefe not as Accidents and ^/al/ties, but as all StiLJiantial) it is 
 more eafie to conceive, that all thefe are really but One and the 
 fame God, than how there fliould be any confiderable Inferiority \n 
 them. But befides this, there is another Platonick Hypothefu (which 
 St. Aujlin hinteth from Porphyrifff, though he profefleth he did not ^ <^'^- -O- ■^- 
 well underftand it) wherein the Third HypoHaJis is made to be, a cer- j'^'"' '■^■^'"" ' 
 tain Middle betwixt the Firjl and Second. And this does Proclus aifo ^"n fofipZl'. 
 Ibmetimes follow, calling the^T/j/r^ in like manner, f^islw o-Jm[uv,feJ imcrp.mt' 
 a Middle roxcer, and %t<nv a^^poTv, the Relation of both the Firji and 
 Second to one another. Which agreethexaftly with that apprehenfi- 
 on of fome Chrifiians, that the Third HjpoHafij is as it were the 
 Nexuf betwixt the FirJi and the Second^ and that Love whereby the 
 Father and <Son Love each other. Now according to this Latter Pla- 
 tonick^H)pothefis^ there would feemto benot fomucha Gradation or 
 Defcent, as a kind of Circulation in the Trinity. Upon all w;hich 
 Confiderations, the 7'/d/<??/;V4 C'/ir//2/'j« will conclude, That though 
 fome Junior Platonifts have adulterated the Notion of the Trinity, 
 yet either th'ere is no fuch great difference betwixt the Genuine Pla- 
 tonick^ Trinity, righty underftood, and the C/()r7/?/4«5 or elfe that as 
 the fame might be modell'd and rectified, there need not to be. 
 
 But though the Genuine Platonijis, do thus fuppofe the Three Hypo- 
 Jiafes of their Trinity, to be all of them, not only God, but alio One 
 Cod, or |Uia 3eott7c, One Entire Divinity ■> upon which Latter accompt 
 the Whole may be faid alfo by them, to have One Singular or Nu- 
 merical E/fence; yet notwithftandingmuft it be acknowledged, that 
 they no where fuppofe, each of thefe Three Hypojlafes, to be Nume- 
 ricaily the very fame, or to have no Dijiin& Singular Ejfences of their 
 own : this being in their apprehenfions, direftly contradictious to 
 their very Hypothefis it felf, and all one as if they (hould affirm thera, 
 indeed not to be Three Hypojiafes, but only One. Neverthelels, the 
 Chrijiian Platoniji would here alfo apologize for them after this man- 
 ner ; That the ancient Orthodox Fathers of the Chriftian Church,were 
 Generally of no other perfwafion than this, that that EJJenceov Sub- 
 fiance of the Godhead, which all the Three Perfons or Hjpojiafes agree 
 in, as each of them is God, was not One Singular and Individual, 
 but only One Common and Vniverfal Ejjence or Subjlance : that word 
 ^tf/i/^^wrcjbcing ufed by them as Synonymous with £^fffc,and applied 
 toUniverfals likewife, as it is by the Peripateticks, when they call 
 A Man, or Animal in General, Subjiantiam Secundam, A Second Sub- 
 fiance. Now this is Evident from hence, becaule thefe Orthodox Fa- 
 thers, did commonly diftinguifli in this Controverfie of the Trinity, 
 betwixt ouoi'a, and 'xiii'^ac^ the Fjfence or Suhfiance of the Godhead, 
 znd the Hypofiafes or Perfons themjelves, after this manner, namely, 
 that the Hypojlafis or Perfon was Singular and Individual ; but the Ef- 
 fence or Subjiance Common and Vniverfal. Thus does Theodoret pro- 
 nounce of thele Fathers in general, jcaiz'ye rlw -^ -Tmri^av SiS^crxxxKi- Dial. i. aJv. 
 
 «CV, iiv t'x« StX(pO^V TO KOIVOV U7rt§ TO i'SiOV, if TO 5^'@^ U-TTE^ TO aj^Q- M T^ ' 
 
 «To,uov,Tou5Ttio Xxa 'h o'y s i'a tt^c? th'n 'y n o'2 t a s i n • According 
 to the DoQrine of the Fathers ^ as that which is Common differs from 
 that which is Proper, and the Gcxwisfrom the Species or Inviduum, fo 
 
 doth
 
 6o2 The Effence of the Godhead^ B o o k L 
 
 doth Ejjetice or Suhjiance^ differ from Hypoftafes, that is to fay, that 
 Effence or Suhjlance of the Godhead^ which is Common to all the 
 iRree Hypojiajes^ or whereby each of them is God^ was concluded by 
 the FatherSjnot to be One Singular or Individual^ but One General or 
 Vniverfal Effence and Subjiance. TAeoi^ore/ notwithftanding there ac- 
 knowledging, that no fuch Diftinftion was obferved by other Greek . 
 Writers, betwixt thofe two words aoia and v-d'^nc^ Effence or Subjiance 
 and Hypojiafisj as that the Former of them (hould be reftrained to 
 Vniverfals only , Generical or specifical Ejfences or Subjiances , but 
 that this was peculiar to the Christian Fathers^ in their dodhine con- 
 cerning the Trinity. They in the mean time not denying, but that 
 each Hj/pojlajls, Trofopan^ or Per/on, in the Trinity, might be (aid in 
 another fence, and in way of Oppofition to Sabel/iuf, to have its own 
 Singular, Individual or Exijient Effence alfo , and that there are thus, 
 • i^.ffen Tga? jsmcu^ Three Singular Exijient Effences in the Deity, as well as 
 ^Jv.Eunom. Tgef? iJTrosB^ff^?, Three Hypojiafes ; an Hypojiafis being nothing elle to 
 L.ii. them, but an £x7i?e«* Effence: however for diftinftions. fake, they 
 
 here thought fit thus to limit and appropriate the fignificationof thefe 
 Two words 5 thAt a Singular and Exijient Effence, (liould not be call- 
 ed Effence, but Hypojiafis 5 and by aC'"' Effence or Subjiance, fhould 
 be meant, that General or Vniverjal Nature of the Godhead only, 
 which is Common to all thofe Three Singular Hypojiafes or Perfons, or 
 in which they all agree. We might here heap up many more Tefti- 
 ^P- S^?- monies for a further Confirmation of this 5 as that of St_. Bafil ^ 
 ov 'i\ei Adyov to koivov tt^c? li iSiov , tStov %)(& vi iQix tt^o; tIw vidgicaiv 
 what Common is to Proper, the fame is Effence or Subilance ( in the 
 Trinity) to the Hypoiiafes. But we (hall content our felves only, 
 "" "^'with this full acknowledgment of D. Petavius, In hoc Vno Gr£corum 
 pr^fertim omnium judicia concordant, »(^i«v, id eU, Effentiam fiveSub' 
 Jiantiam, aut Naturam (qullm cpu^iv vacant) Generate effe aliquid ^ 
 Commune, ac minime dejimtum, ind'^civ vero Proprium, Singulare, C^ 
 Circumfcriptum, quod ex iUo Communi, & Peculiaribus quibufdam NO' 
 tit ac Proprietatibus veluti componitur. In this One Thing, do the Judg- 
 ments and Opinions of all the Greekj efpecial/y agree, that Ufia Effence 
 or Subjiance, and Nature, which they call Phyfis (in the Trinity) it 
 fomething General , Common and "Undetermined 5 but Hypoftafis tr 
 that vphich is Proper,Singular and Circumfcribed 5 and which is at it 
 tvere compounded and made up of that Common Effence or Subjiance , and 
 certain Peculiar Notes and Properties , or Individuating Circnm- 
 Jiances, . 
 
 But befides this, it is further certain, that not a few of thofe An- 
 cient Fathers, who were therefore reputed Orthodox, becaufe they 
 zealoufly oppoled Arianifm, did entertain this opinion alfo. That 
 the Three Hypo0afes or Perfons of theTr/w;7/, had not only one Gene- 
 ral and Vniverfal Effence of theCodhead, belonging to them all. they 
 being all God ; but were alfo Three Individuals, under One andthe 
 fame ultimate Species, or Specifick^ Effence and Subjiance of the God- 
 head 5 Juft as Three Individual men, (Thomas, Peter and John) un- 
 der that VUimate Species of Man ^ or that Specifick Effence if Uuma- 
 vit^, which have only a Numerical Difference from one another. 
 
 Where-
 
 Chap. IV. To thff^ Fathers, Univerfal. 60^ 
 
 Wherefore an H;'/'^i3/?/ or Fer/o« (in the Trinity) was accordingly 
 thus defined, by forneof thefe Fathers, (^viz,. Anafla[u/s and Cyril) 
 to be, Ejjentia cunt fuis qnibufdam Troprictatibtfs^ ab iis qu£ funt ejuf- 
 dem Specie?, Nuwcro drfferens ^ an Ejjcrce or Sidjiance, rvith its Certain 
 Properties (or Individuating Circiimjiances) differing only Kumerically 
 fromthofeof the fame Species with it. This Doftriue was plainly al- 
 ferted and Indultrioufly purfued (befides feveral others both of thd 
 Greeks and Latins) cfpecially by Gregory Nyjfen'^ Cyril o^ Alexandria^ 
 Maximtis the Martyr, and Damafcen 5 whole words becaufe Fctaviifi- 
 hath fct them down at large, we (hall not here infert. Now thefe 
 were they who principally inliifted , upon the Abfolute Co-Equality 
 and Independent Co-Ordination^ of the Three Hypojiafes or Perlbnsiil 
 the Trinity, as compared with one another. Becaufe, as Three Men, 
 though one of them were a Father, Another a Son, and the Third si 
 Nephew 5 yet have no Ejfential Dependence one upon another, but 
 are Naturally Co-Equal and Vnfubordinate, there being only a Nume' 
 rical Difference betwixt them : fo did they in like manner conclude, 
 that the Three Hypojiafes or Ferfonsof the Deity (the Father, Son and 
 Holy Ghoft) being likewife but Three Individuals, Under the fame 
 Z)lti/»ate Species or spcciffcl{_ Effencc of the Godhead, and differing 
 only Numerically from one another, were Abfoltitely Co-Equal, Vnfub^ 
 ordinate and Independent 5 and this was that which was Common- 
 ly called by them, their of.coism'm;^ their Co-Effentiality or Con-Sub- 
 ftantiality. Wherefore it is obfervable, that St. Cyril one of thefs 
 fheologers, finds no other fault at all with the VUtonick^Trinity, but 
 only this, that fuchan Homooujiotes, fuch a Co-Effentiality or Confub. 
 Jiantialiiy as this, was not acknowledged therein, iAiKoU^ </^'«v -jvpjt; q„, ^„/^ £,^: 
 
 ta?? Tg/oiv , Vv'pc Kj [MOi voorro 't -^fo'ttiT©^ (^ilfn?, t^ xg^'j^^? s^c 'iy>smL. 77505 
 tTf^tjTKTa <$i;5"in,!u), itf ti yc ^ J^&v aAAMA&v gV fJLiionv o^Snci v-nf^dQe^' 
 There would have been nothing at all wanting to the PldtonicJ^ Trinity, 
 for an Abfolute agreement of it with the Chrijiian, had they but accom- 
 modated the right Notion of Co-Effentiality or Con-Stibjiantiality to 
 their Three Hypoftafes ^ fo that their might have been but one Spe- 
 cifick^ Nature or Effence of the Godhead, not further dijlinguiffable by d- 
 ry Natural Diverfity, but Numerically only, and fo no one Hypoftafis 
 any way Inferiour or Subordinate to another. That is, had thefe Plato- 
 nifts complied with that Hypothejis of St. Cyril and others, that the 
 Three Perfons of the Trinity, were but Three Independent and Co- 
 ordinate Individuals, under the fame Ultimate Species or Specifick 
 EflTence of the Godhead, as Peter, Paul and John, under that Species 
 or Common Nature of Hut^^nity, and fo taken in this Co-Effentiali- 
 ty or Con-Subjiantidity of theirs, then had they been completely 
 Orthodox. Though we have already fhewed, that this Platonick 
 Trinity, was in another fence Homooujian, and perhaps it will appear 
 afterwards, that it was fo alfo in the very fence of the Nicene Fa- 
 thers and of Athanafius. Again thefe Theologers luppolcd , the 
 Three Perfons of their Trinity, to have really no other than a Spe- 
 eifick^Vnity or Identity-, and becaufe it feems plainly to follow from 
 hence, that therefore they muft needs be as mnchThreeGods as Three 
 Men are Three Men j ihefc learned Fathers endeavoured with their 
 
 T 1 1 Logick
 
 6o4 . ^ Tritheiftick Tr jnity., Book! 
 
 Logickto prove, That Three Men^ arc but Abufiively and Improperly 
 fo called T/^r<?e;they being really & truly but One, becaufe there is but 
 One & the fame Specifick^ EJJctjcc or Snbliance of Humane Nature in them 
 all j and feriouOy perfvvaded men to lay afide that kind of Language. 
 By which fame Logick of theirs, they might as well prove alfo^that all 
 the men in the world are but One Man^ and that all Epicurus his Gods 
 were but one God neither.Butnot to urge here,that according to this 
 Hypothefis, there cannot poffibly be any reafon given , v/hy there 
 ftiould be (b many as Three fuch Individuals in the Species of God, 
 which differ only Numerically from one another, they being but the 
 very fame thing thrice repeated 5 and yet that there (hould be no 
 more than Three fuch neither, and not Three Hundred, or Three 
 Thouland, or as many as there are individuals in the Species of Man 5 
 we fay, not to urge this, it feems plain that this Trinity^ is no other 
 than a kind of Tritheifm , and that of Gods Independent and CO" 
 Ordinate too. And therefore fome would think , that the 
 Ancient and Genuine rlatonick^ Trinity, taken with all its faults, is to 
 be preferred before this Trinity of St. Cyril and St. Gregory Nyffen^ and 
 feveral other reputed Orthodox Fathers ; and more agreeable to the 
 Principles both of Chriiiianity and of Reafon. However it is evident 
 from hence, that thefe Reputed Orthodox Fathers, who were not a 
 few, were far from thinking the Three HypoHafes of the Tri- 
 fiity, to have the fame Singular Exijicnt Effence j they fuppofing them 
 to have no otherwife, one and the fame EJfence of the Godhead in 
 them, nor to be One God, than Three Individual Men, have one 
 Common Specifical Effence of Manhood mthem, and are al! One Man. 
 But as this Trinity came afterwards to be decried, for Tritheijfic^^ lb 
 in the room thereof, ftarted there up, that other Trinity of Perfons 
 Numerically the Same, or having all One and the fame Singular Exi- 
 ftentEfience; a Doftrine which feemeth not to have been owned 
 by any publick Authority in the Chriftian Church, fave that of the 
 Lateran Council only. 
 
 And that no fuch thing was ever entertained by the Nicene Fa- 
 thers and thofeFirfl: oppofers of Arianifm, might be rendered pro- 
 bable in the Firft place from the free Cohfeffion and Acknowledg- 
 ment of D. Petavius, (a Pcrfon, well acquainted with Ecclefiaftick 
 Antiquity,) and for this reafon efpecially, becaufe many are much 
 De Trin.L-n. ledjby fuch new Names and Authoritiesj In eopr<ecipua»t -oim coUocaffe 
 '•^3- Tatres^ ut yS quale m Patri Natura, Excel/entiaque F ilium effe dcfende- 
 
 rent^ citra cxpreffam S INGVL ARITATIS mentionem^ licet ex eo 
 conjicere. Etenim Nicteni ijii Prtefules^ quibus nemo melius Arians Se- 
 ii£ arcana cognovit^ nemo qua re opprimenda maxime foret, acriut di- 
 judicare potuit, nihil in Profcjfionis fus formula, fpe&arunt aliud, ni[t 
 ut MqnaUtatem iUam Effenti£, Dignitatis^ Mternitatii ajiruerenf. Te- 
 Jiatur hoc o/xo»(J^i» vox ipfa^ q>i<e arx quadam fuit Catholici Dogmatis. 
 H£c enim jEqualitatem potins EffetJtia , quam SINGVLARITaTEM 
 fignificat, ut Capite ^into docui. Deinde c£tera ejufdem modifttnt in 
 illo DecretOy ut^ <j^c. The chief force which the Ancient Fathers oppofed 
 againji the Arian Heretickft voas in afferting only the Equality of the 
 Sou with the Father as to Nature or EJfence^mthoitt any expref^ mention
 
 Chap. IV. Homooufians^ Anti-Sabellianifts 605 
 
 of the S INGVLARITT of the fame. For thofe Nicene Bifiops tbem- 
 felves^who didunderjiand befi of any^the fecrets of theArian Fa&jon^and 
 which Tcay it fiould ejpecially be oppugned, aimed at nothing elfe in their 
 Conftjfion of Faith, but only to eUablip that Equality of EjJ'ence, Dig- 
 nity and Eternity bettvecn them. This does the vpord Homooufios itfelf 
 declare . it flg»ifyi»g rather Equality , than S INGV L A RITY of 
 Effence, as n>e have before flwrved. And the like do thofe other Fajfages 
 in the fame Decree j as. That there was no time vohen the Son Was not^ 
 and That he was not made of nothing. Nor of a different Hypoftafis or 
 'Ejfence. Thus does Petavius clearly confeft, that this Same Singula^ 
 rity of Numerical Offence was not afferted by the Nicene Council nor 
 the moft Ancient Fathers, but only an Equality or Samenefs of Gene- 
 ricalEffence j or elfe that the Father and Son, agreed only in One Com" 
 men Ejfence or SubSiance of the Godhead., that is, the Eternal and Vn- 
 created Nature. ^ 
 
 But the truth ofthis5will more fully appear, fromthele following 
 Particulars. Firft becaufe tht{bOrthodox]Anti-Arian Fathers,did all of 
 zealouily condemn Sabellianifm j the Doftrine whereof is no other 
 than this, that there was but one Hypojlafis ot Singular Individual Ef- 
 fence, ot the Father, Son, and Holy Ghoft; and confequently thac 
 they were indeed but Three feveral Names, or Notions, or Modes, of 
 ene and the felffame thing. From whence fuch Abfurdities as thefe 
 would follow j That the Father's Begetting the Son, was nothing 
 but one Name^ Notion, or Mode of the Deities Begetting another, or 
 el(e the fame Deity under «?»cN(?/7(?», Begetting it felf under another 
 Notion. And when again the Son or Word, and not the Father, is 
 faid to have been Incarnated, and to have fuffered death for us up- 
 on the Crofs ; that it was nothing but a meer Logical Notion or Mode 
 of the Deity, that was Incarnate and Suffered, or elfe the whole 
 Deity under one particular Notion or Mode only. But-ftiould it be a» 
 verred notwithanding, that this Trinity which we now (peak of^ was 
 not a Trinity oi mecr Names znd Notions,zs that of the SabellianSjbutof 
 diftind Hypofiafes or Terfons 5 then muft it needs follow (fince eVery 
 Singular Ejfence is an Hypo^afis, according to the fence of the Ancir 
 ent Fathers) that there was not a Trinity only, but a paternity of 
 Hypofiafes, in the Deity. Which is a thing that none of thofe fa- 
 thers ever dream'd of. 
 
 Again the word Homooufios, as was before intimated by Tetavim^ 
 was never ufed by Greek writers otherwife, than to fignifie the A- 
 greement of things. Numerically differing from one another, in fome 
 Common Nature, oxVnivrfal Ejfence j or their having a Generical 
 Vnity or identity, of which fundry Inftances might be given. Nor 
 indeed is it likely, that the Greek Tongue (h'luld have any name 
 for that, which neither is a thing in Nature, nor falls under Humane 
 Conception , viz,. Several Things hsving one and the fame 
 Singular Effence. And accordingly St. Bafil interprets the force of 
 this word thus, aiougei ^\w 'mv-ummc -t^ VTm^(TtC^r, i ^ cwtzJ' -n '^v i-tnEp^* 
 vjjTz! o/ioaoiov, «M' m^v trs^^a • That it plainly takes away the Samenefi 
 ef Hypoftads, that is, of Singular Numerical Ejfence (this being that 
 
 T 1 1 3 z!>hich
 
 6o6 The True Notion, of the B o o k ^• 
 
 yohich the ancient Fathers meant by the word Hypoftafis : ) For the 
 
 ^ fame thing, i/ «(9* Homooufios, Co-Ejfential or Con-Subjiantial with it 
 
 felf^ but always One thing with Another. Wherefore as li c/xoimv and 
 
 Mn.^-.L.7- mvyimx, are ufed by rlotinus as Synonymous, in thefe words con- 
 
 ''^°' cerning the Soul, 3e('&v fXAs^i hk mfyimot-v ty li of^oimov. That it is full 
 
 of Divine things^by reafon of its being Cognate or Congenerous, and Ho- 
 
 mooufiouiwith them.-fo doth Athanafita in like manner ufe theftij when 
 
 EfiHJeSent. ^c affirmeth , Td h.\m^T« ^vcu OfjMnmcc ti^ rofJAcVM ^ dix-jriKis, That the 
 
 Dion.f.^^6. Branches are Homoonfiotd [Co-elTential or Con-fubftantial] 4kc/C(J«- 
 
 generom with the Vine , or with the Root thereof. Befides which, 
 
 the fame Father ufes, o/xo^vJi? and o'^uoadV?, and OJWoc|)u^^?, indifferently 
 
 for o'/xoaffi©^, in fundry places. None of which words can be 
 
 thought to fignifie an Identity of Singnlar Ejfence, but only of Gene' 
 
 rical or Specifical. And thus was the word Homooujios, plainly ufed 
 
 by the Council of Chalcedon, they affirming that our Saviour Chrift 
 
 was, o^oiaioi; toT -TTOTg/ t^^' rlw^^TH-m, iij o/xoa(n@^ h/x,Tv ^jJ"* tIuj' av6§(i;Tr£Tj?rcc, 
 
 Co-Effential or Con-SubJlantial with the Father, as to his Divinity-, 
 
 but Co- Effential or Con-Subliaktial with w Men, as to his Humanity. 
 
 Where it cannot reafbnably be fufpefted, that one and the fame 
 
 word fhould be taken in two different fences in the fame Sentence^ 
 
 (b as in the firfl place to fignifie a Numerical Identity , but in the 
 
 fecond, a Generical or Specifical only. But Laflly, which is yet raore, 
 
 Athanafius himfelf fpeaketh in like manner of our Saviour Chrifl's 
 
 7hiH.j.p.s^6. being Homooufious with us men ^ ei (^ Sv c/ucioio? 'ij^iv vi/u7v vfyq^ ;t, tIu>' 
 
 am\u) ii/U,?v t'xei ^S^'toiv , toa Ji^ tSto d ({^c, aMorg/®^ x^t' ii(5{(n.v vS ttw.- 
 
 T^?, CiG'Z^ it) M ot-ixiTiKoq TO Y<.0)(^y^' If the Son be Coeffential or 
 
 Confublia-ntial (or of the fame Effence er Subflance) with us Men^ he 
 
 having the very fame Nature with us, then let him he in this rejpe3 
 
 afiranger to the Ejfence or Suhfiance of the Father, even as the Vine 
 
 is to the Effence of the Husbandman. And again a little after, in the 
 
 lame Epiftle, m Ai>*v (jm aicu t Kiyo^i \^ov , -r to iw^fcq idaj; , {(p^m 
 
 TOTOv oV-toaoiov Mjt/t&iv tivcu T^/!^ avB^^TiToV • Or did Dionyfius , thinly you^ 
 
 1%\^xoSt}^l ^^^" ^'^ affirmed the IVord not to be Proper to the Effence of the Father, 
 
 "^po"-," v"'' '-fuppofe him therefore to be Coeffential or Confubfiantial with us Men ^ 
 
 To™7« S;tfv7"i- From all which it is unqueftionably evident, that Athanafius did 
 
 'il^l'^d^'mfn not by the word Homooujios underftand. That which hath the Same 
 
 'hivm^'!h%Zt Singular and Numerical Ejfence ivith another, but the fame Common 
 
 neji of Nature, ^re Gcnerical ot Specifical only ; and confequently, that he conceived 
 
 Con-bubftaitial ,„ t /r ■ t ^ i n .-iir->i r i 
 
 nithom another, the Sou to be Coeljential or Coniubtantial with the rather after that 
 
 And^P.170. ttV- -^ -^ 
 
 n^ ^1/ /wcuvoa-vy mauner. 
 
 wav ofjuoimttv li 
 
 "'"fe'^i" Furthermore the true meaning of the Nicene Fathers, may more 
 ■,nys,i-m!^n.^ fully and thoroughly be perceived, by confidering what that Do- 
 OTir^r?! ?<'»"- ftnne of ^r/«f was, which they Oppofed and Condemned. Now 
 /««V/ov Tf)n i. yirjfff maintained, the Son or Word, to be kTiAv^ a Creature. Made in 
 xctri madnef! to Time, and Mutable or Deferable, and for that reafon as Athanafius 
 
 fay, that a Houfi ,, "' , , j > ,1 ' /- i ■ rr . ^a- „ I n 
 
 is Ccefeniiai cr tcJIs US, tT^Pcisdiov aud aMoTg/iJffJov, oj a djffcrcnt EJJencc or Subjtance 
 i^tiflhfBui'ider, from the Father (That which is Created, being fuppofed to differ 
 'the" shipLright; Effentially or Subfiantially, from that which is Vncreated.) Where- 
 i«(ii «prop,riJ fore the Nicene Fathers, in way of Oppofition to this Doftrineof 
 
 fayAhatevery Son ., -iii i « <_.'/^ 
 
 i, coejfmtiai or .(^r/fltf determmcdj that the .y<7« or Word, was not thus fTtg-U'O';, 
 
 Confubjiantml ^ 
 
 sitb bit Father. "^^
 
 C H A p. I V. Word Homooufios. 60 f 
 
 nor aMoT2,/»(no^, but ofioio^o^ toT TroTgi, Coeffentiul or Confubilantial 
 with the Father '^ that is, not a Creature, but God -^ ox agreeing with 
 the Father in that Covtmon Nature or EJJence of the Godhead. So 
 that this is that »C''^> Ejjcfice or Suhjiance of the ancient Fathers, 
 which is faid to be the Same in all tlie Three Hypojlajcs of the Tri- 
 nity as they are called God j not a Singular Exijient EJfence^ but the 
 Common, General, or Vniverjal Ejfence of the Godhead, or of the 
 ZJncreatid Nature, called by S. Hilary, Natura Vna, non Vnitate Per- DiSjugdh, 
 fon<e, fed Generis j One Nature, not by Vnity of Perfon, hut of Kind. 
 Which Vnit} of the Common or General Ejfence of the Godhead, is 
 the fjmc thing alfo with that Equality, which fome of the Ancient 
 Fathers fo much itifift upon againft Ariws, namely An Equality of Na^ 
 Jure, as the Son and Father are both of them alike God, that Ej- 
 fence of the Godhead (which is Common to all the Three Perfons) being 
 as all other Ejfettces^ fuppofed to be Indivifible. From which Er 
 quality it felf alfo docs it appear , that they acknowledged no 
 Identity of Singular Ejfence, it being abfurd to (ay, that One and the 
 felf fame thing, h Equal to it felf. And with this Equality of Effence^ 
 did fome of thefe Orthodox Fathers themfelves imply, that a certaia 
 Inequality of the Hjpoflafes or PerfonsaKo, in their mutual Relation to 
 oneanotherj might be confiftenr. As for example, St. Aufiin wilting cm.Scrnri 
 thus againft the Arians,, Patris, ergo c> Filii, <df Spiritus San&i, etiamji <^rian.c.ii. 
 difpareat cogitant Potc§fatcm, Naturam faltcm conjiteantur JSqualem j 
 Though they conceive the Power of the Father, Son, and Holy Ghoji, to 
 he Vnequal, yet let them foV all that, confcj? their Nature at Uaji to be 
 Equal. And St. Eafil \\k.QW\(Q, Though the Son be in Order Second ta (;^„tiunomi 
 the Father, becaufe produced by him, and in Dignity aljo, ( forafmuch 
 as the Father is the Caufe and Principle of his being) yet is he not for 
 all that. Second in Nature, becaufe there is One Divinity in them both. 
 Arid that this was indeed the meaning, both of the Nicene Pathert^ 
 and of Athanaftus, jn their Homooufiotes^ their Coejfential/ty or Con-- 
 fubjiantiality, and Coequality of the Son rvith the Father 5 namely, 
 their having both the lame Common Effence of the Godhead j or thac 
 the Son was No Creature, as Arius contended, but truly God or Vn- 
 created likewife, will appear undeniably, from many paffiges in A- 
 ihanafius, of which we fhall here mention only fome kw. In hisp.jyi; 
 Epiftie concerning the Nicene Council, he tells us, how the Eulebi- 
 an Fadtion fubfcribed the Form of that Council, though afterward 
 they recanted it, ■jm.vrzi^'n u7n)/^ix-4c-''.T6)v v-rny^^v iy oi f^^J, elkj^Siov TaToi? 
 To?$ ^iJ/xa-ffiv oi<; outiSiTou vuv Stoi * Kiyt> 5 tt^ ox. ^ i(ncu,^?i) -nS 0(Uo»(n<a, iij ott 
 ixvm nTi(^/otafi Troi'n/x<ar, fjjl\-n. 'r]^ •f^w'?^ 'Qiii d tS GfeS qc$* aMoc. "f^nyuoc j^ 
 -r tS irv^^c, imcu; 6 Kiyot;' All the reii Jubfcribing,the Eufebianijis them- 
 felves fiibjcribcd aljo to thefe very words, which they novp find fault with 5 
 I meatt Of the Ejfence or Subf lance, and Coejfential or Confubfiantial, 
 and that the Son is no Creature or FaSure or any of the Things Madc^ 
 but the Genuine Off-fpring of the Effence or Subjlance of the Father. Af- 
 terwards hedeclareth, how the Nicene Council at firft, intended to 
 have made ufe only of Scripture Words and Phrafes,againft the Arians, 
 -r ffi)','oV'» fbisKo/jS^iijq Td^ fj^ •jSji.f 'a^&xvZv ^ anQdctc, Ki^ii avtXeJv ■ to^ 3 p , ■ 
 •3^'' y^cpZv 6/A.oKoyisij^tiuc, ^M'x^ ■y^'^ai, on -n ijo'^ '^v snt V^ wt ovT&y, 
 
 QTt
 
 6o8 The Nicene Fathers, B o o k I. 
 
 c//, TS -mT^Di; ^'vM/xa • ^s that Chriii was the Son of God, and not from 
 nothings but from God. the Word and IVjfdom of God^ andconfequently 
 no Creature or thing Made. But when they perceived that the Eufebian 
 Fa&ion would evade allthofe Exprefflons by Equivocation^ wvocyx^aSj/tJuv- 
 AoiTTov K^jum.ejv eiTreiv li doc ts eeS • ti^ y^^i c/x. ^ ismctc, tS ©eS hcu. 
 
 7hey conceived themfelves neceljitated, more plainly to declare what they 
 meant by being From Cod, or Out of him 5 and therefore added, that the 
 Son was Out of the Suhjiance of God, thereby to dijiinguij]) him from 
 all Created Beingj. Again a little after in the fame Epiftle he adds, 
 
 M OTVoSi:? tSto voSffa, }caA2? oixoimv 'iy^-^v, 'ivoc Tlwn -jSJ^r cu^inKciv xa- 
 j£0ii6e(«v «v«$-g£-4(»)(n * K) t/^ei'l&Ov ^AAov avco, ■:r'ji! -^vi-^f -r Koyov • k^ '^iv- 
 
 Kim 'ERH.Xmn« • Ti^e 5;/»o<^ perceiving thk, rightly declared, that the Son 
 Tvas HomooufoHS with the Father 5 loth to cut off the Subterfuges of 
 Heretiekj, and to Jloow him to be different from the Creatures. For af- 
 ter they had decreed this^ they added immediately^ They who fay that the 
 Son of Cod, was from things that are not, or Made, or Mutable, or a 
 Creature, or of another Suhjiance or Effence 5 allfuch does the Holy and 
 Catholick. church Anathematize, IVhereby they made it Evident, tbat 
 thefe WordsyOf the Father, and Coeffential or Confubjiantial with the 
 Father, wereoppefed to the Impiety of thofe exprcjflons of the Arians^ 
 that the Son was a Creature, or thing Made, and Mutable, and that he 
 tpas not before he was Made,which he that affirmeth contradi&eth the Sy- 
 nod, but whofoever diffcntsfrom Arius, muji needs confent to thefe Forms 
 of the Sjnod. In this fame EpiftIe,to cite but one paflage more out of it, 
 P 172 5^A)to?} fi'^ScOv ^x?V(Tnc, &c, aAA.' m^ocpuii iy tTj^xQa ocMiiA&v ei f3^ Sv il, 
 
 yo? iSTO? ^^ '^5w v^lQyioc diff-s^ ii, M,ua?, it, /^m o>o»{^io5, ei 5 q'o? '6^ Act/o?, 
 ODCpia , eiM,fi;V iS TTDcT^e, a7rou5>aQxa, &idni>^ d^oa{^(o5 coi &vf Braj^ and 
 Cold, Silver and Tin are alike in their ^lining and colour, neverthele^ 
 in their Eff^ence and Nature, are thej/ very different from one another. If 
 therefore the Son be fuch, then let him be a Creature as we are, and not 
 Coeffential (^or Confubjiantial) but if he be a Son, the Word, Wifdom, I- 
 mage of the Father, and his Splendour, then of right fJjould he be account' 
 ed Coeffential and Confubjiantial. Thus in his Epiftle concerning Dio- 
 nyftus, we have tvo. '^^ y<.wP/! avou t i<ov^ and m o/j-oiQiov t&T Tmrg/, 
 The Son's being ene of the Creatures, and his not being Coeffential or 
 Confubjiantial with the Father put for Synonymous exprefiions, which 
 Cgnifieone and the famething. 
 
 Wherefore it feemeth to beunqueftionably evidentjthat when the 
 Ancient Orthodox Fathers of the Chriftian Church, maintained a- 
 gainft Arius, the Son to be Homooufion, Coeffential or Confubsiantial 
 with the Father, though that word be thus interpreted, Of the fame 
 Effence or Suhjiance, yet they Univerfally underftood thereby, not a 
 Samenef of Singular and Numerical, but of Common or Vniverfal 
 Effence only s that isj the Cenerical or Specifical Efence of the God- 
 head-) that the Son was no Creature, but truly and properly God. But 
 if k were needful J there might be yet more Teftimonies cited out of 
 
 Atha- 
 
 p. y^J.
 
 Chap. IV. Sence ofHomoouGos. 609 
 
 Athanafihs to this purpofe. As from his Epiftle De Synodk Arimini &'^-9'~i. 
 sdeuciiC, where he writeth thus, concerning the Difference betwixt 
 thofe Two words 'Oiwoiaoiov, of Like Subjiancc , and 'o/xosoiov, of the 
 Same Suljlaftce. o'i^t ^ ^ u^e;? otj li o^oiov s^, g^ T^^lf issiZv- aA\' 
 fc^ <^n[jux:Tav }t, -mioT^rav Kiy^oj, o'uoiov • '^^ ^ it^^i' »<niJv kx 'o^ioiottji;, iMo. 
 Toc/JTCT«;av Aex9£<'ii ' KvS^iijTr®^ y«v KM^^Oiitcc o [xoi'Q^ KiyHcu ^ i(^ t\xu isaixv — 
 x^ ^ »C''?^ 'OZ-^O'J'"^? ^^ ' '^ 'TnlKiv av3g6J7r©^ x^ivi wt 'Avo/cioio? \eyeToic ocM' 'et^- 
 ^(puii;- ounSv To 'o^tocpuk;t,'o<.coacioi',To 3 'ETe^o^Jue? ;t| engaarov • F<7r evcnyonr 
 felvcs k»orf> that Similitude is not Fredicated of ^[fences or SubJiaKcefy 
 but of Figures and ^alities only. But ofEjfences or StthSanccs, Iden- 
 tity or Samencj! is ajfirmcd and not Similitude. For a man is notfaid 
 to be Like to a man^ inrcJpeS of tke'EjJ'ence or SubBanccof Humanity^ 
 but only as to Figure or Form : they being faid as to their Effence to be 
 Congenerous, of the fame Nature or Kind with one another. Nor is a 
 man properly faid, to be Vnlike to a Dog, but of a Different Nature or 
 Kind from him. IVhereforc ihdt which if Congenerous, of the fame Na- 
 ture, Kind, or Species, is alfo Homooufion, Coeffential or ConfubHantial 
 (of the fame Effence or SubJ}ance)and that rvhich is of a different Nature, 
 Kind, or Species, is Hetcroufion, (of a different Effence or Subjiance.) 
 Again Athanaftus in that Fragment of lys Againfl: the Hypocrifie of 
 Alclctiut, &c. concerning ConfubHantiality writeth in this manner ; 
 "O Tti'vuv a.V(Wg2v TO ai'oLi t ijov o/^oaojov -rd TTOTg/ , Kiyiov 3 o'^o/ov , avowgiii 
 7^ Sfca ©tov • ciQcuijtoi; o iy o e|n'y»^©' To 'o/^oaoiov , &<; o/xotov tvi ^mcc 
 t7?^v i\w aoi'av Kiy&^ Geai j cixoiajji^olw ' s toivuv kJ^ to ex. ^ ismou; iivcu, 
 TrgeTroiTii? Kiy^i ^um cp^ovZv o'/xoaoiov, dg ccvd^ccTrog dx. 'V avfigiiTrs ialctc, ' ei 3 MH 
 &? ocvQgcoTr©^ e| av9gaj7!-» >^ iQ'iav, ax. ©eS o' tio?, «M' Oi^ di/ 6(A.ot&{jL<x!i xa. 
 Szic-a^ oLvJ^^ioc; oivegcLvra • h 0.5 «v6§(i)7ro5 ©£<S, <5?Ac5 '6^v 6 toiStoi; o'^osoioi; 
 fj^o Kiyif>\; oiJLoimov j x (p^vZv 60 7b J(3^ rhu avvviBaxv ^isKiJcu To 'o^woaoiou 
 a«.»ec5a(, C'sf' '<S^v, /s^^ /xia? k, 'V caJTrji; iaictc, • ocAAcc. r^j^ rlw cwvi^exv^ 
 iy 'iVoc SlocSaAAf? touJtIu), 'eAAIohrJu) ^moiv «gnx^vou To o'/xoxoiov §ii/X(a: tS gV "fA- 
 Aiiffiv tSa? tvr' i^ii iii^iii Ka'/zj^^ov ii ^^ tjii; ou3Tiu) cpu(^/v •'zs^^sw^^ca, 8cc, 
 He that denies the Son to be Homooufion, Confubjiantial with the Fa- 
 iher, affirming him only to be like to him, denies him to be God. In 
 like manner, he who reteining the word Homoufion or Confubjiantial^ 
 interprets it noiwithjiandingonly of Similitude or Likenefs in Subjiance^ 
 affirmeth the Son to be of Another Different Subjiance from the Father, 
 and therefore not God 5 but like to God only. Neither doth fuch a one 
 rightly underjiand thofe words. Of the Subftance of the Father, he 
 KOt thinking the Son to be fo Confubiiantial, or of the Effence and Sub-' 
 fiance of the Father, as one man is ConfubUantial, or Of the Effence or 
 Subjiance of another who begat him. For he who affirmeth that the Son 
 is not fo Of God, as a man is Of a man, according to Effence or Sub- 
 fiance 5 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 manifeji that fuch a one, though he ufs 
 the word Homooufios,, yet he doth not really mean it. For he will not 
 under sfand it according to the cujiomary fgnification thereof for that 
 which hjth One and the Same Effence or Sub^ance 5 th>f word 
 being tifed by Greek/ 'tnd Pagans in no other fence, than to ftgnifie that 
 which ha'h the Same Nature 5 as we ought to believe concerning the 
 Father Son and Holy Ghnff. Where We fee plainly, that though the 
 word Homooufios; be interpreted. That which hath One and the Same 
 
 Eff'encs
 
 6io The Homooufian Trinity. B o o k u 
 
 Effence er SubBance, yet is. this underftood of the Same Commoa 
 Nature, and as one man is of the fame EUence or SubOtance with 
 another. We might here alfo add to this, the concurrent tefljmo- 
 nies of the other Orthodox Fathers, but to avoid tedioufnefs vjc 
 fhall omit them, and only infert fome paffages out of St* Aiijiin to 
 the fame purpofe. For he in his Firft Book Contra Maxim. Chap, 
 the 15. writeth thus. Duo veri Hominej, etfi tjuUus eornm Filius Gt 
 Alteriui^ Unius tamen 8c Ejufdem (lint Subftaqtis. Homo autem al~ 
 ierius tiotninis Verus filius nuUo fttodo p&teji Kjfi Ejufdem cum Fgtre 
 tjje Subftantix, etiatafi nonjit per omnia Similis Patri^ ^ocirca Ve- 
 rus Dei Filius^ d^ Unius cum Patre Subftaniix f/?, quia Fertts Filius 
 eft 5 d^ per omnia eft Patri fimilk, quia eji Dei Filius. Tn>o True vsen, 
 though neither of them be Son to the other^ yet are they loth of One and 
 the Same Suhftance. But a man who is the true Son of another man 
 can by no Means be of a Different Subilance from his Father^ although 
 he be not in all refpeUs like unto him. Wherefore the true Son of Cod^ 
 is both of one Subjiance with the Father^ becaufe he is a true Son^ and 
 he is alfo in all refpc&s like to him^ becaufe he is the Son of God. Where 
 Chrift or the Son of God, is faid to be no otherwife, of One Subjiance 
 with God the Father, than here amongft men, the Son is of the 
 Jo°rehth^t^inhis lamc Subftancc with his Father, or any one man with another. A- 
 second Book ch. gg^j jjjg (^jj^g g. Auftin in his Rcfponf, ad Sermonem Arianorum., ex- 
 dem subji'it'" prelieth himlelt thus ; Anam nos vocjtant Homooujianos^ quia contra 
 & Homo Miter \ iomm CTrorem^ Cr/eco vocabulo of.uii!iov dcfcndimus^ Patrem^ Fdiuiff^ 
 }Tsuh^"fia"ft ^ Spiritum San&ttm 5 id eJi, Unius Ejufdemquc Subftantiae , vel tit 
 ^"" ^■"'■ui-fi- ^^pf^IP"^ dicamus ElTentix C^;/<e »(^i« Gr<ece apptUatur) quod plaaiiit 
 tut mntji diver. dicitur\\.m\XS^]n{AQVac^G Nature. Et tamen fiquis ijlorum qui tios 
 HcmfManr^i!- Homooufianos vocant, Filium fuum non cujus ipfe effet^ fed Dimrfd di^ 
 Kcmo tiiiui. ^^ygf ^Jg Natur<ey Exh<eredari ab ipfo mallet FiliUs^ quam hoc putari. 
 Quanta igitur impietate ijii c<ecantur^ qui cum confiteaniur "Vnicunt 
 Dei Filium^ nolunt Ejufdem Nature cujus Pater esi confiteri 5 fed di~ 
 verf<e atque imparis , €^ multis modis rebufque diffimilis^ tanqttam non 
 de Deo Uatus^ fed ah illo de Hihilo fit Creatns , Gratia Filius, tion. 
 Natura. . The Arians call us Homoouftans, becaufe in oppofition to their 
 Errour tee defend the Father, Son and Holy Ghcfi, to be in the Language 
 of the Creek/ Homooufious, that is of One and the Same Subjiance 5 or 
 to fpeak. more clearly Effence, this being in Greek, called Udahy tvhfch is- 
 yet wore plainly thus expreffed, of One and the Same Nature. And yet 
 there is none of their own Sons, who thus call us Homooufians , -who 
 would not as willingly be difinherited, 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 
 Codj yet will not confep him, to be of the fame 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, himfelf being a Cres' 
 ture 5 andfo 0, Son, not by Nature but Grace only. Laftly (to name no 
 more places) in his Firft Book De Trinitate, he hath thefe words. 
 Si Filius Creatura non eji, ejufdem cum Patre Siihfiantix eft. Omnif e- 
 tiim Subftantia qu£ Deus non eli Creatura eft : d>^ qu<e Creatura non eji, 
 Deus eji. Etfi non eji Filius ejufdem Subftantia cujus eji Pater, erga 
 Fada Subjiantia eft. Jf the Son be nst a Creature, then is ht cfthe 
 
 fame
 
 Chap. IV. Not Monobufiari. 6 1 i 
 
 fame Subfiance with the Father ; for whatever Subiiatjcc is r.ot God^ 
 is Creature^ and whatever is not Creature is God. And therefore if 
 the Son be not of the Same Sub^ance with the Father^ he muff needs be 
 a Made and Created Siibjiance^ and not truly God. 
 
 Laftly, that the ancient Orthodox Fathers, Who ufed the word 
 HomooMfios againft Arius, intended not therein to aflert the Son to 
 have One and the fame Singular or Individual EJfence with the Fa- 
 ther, appearcth plainly from their difclaiming and difowning thofe 
 two words T'jjjTihGm and ^wozQlov• Concerning the Former of which, 
 Epiphanins thus ; Koi » Kiycy^j TcuJfoscs-fov, Vv« ^ii m Atfi^ 'ZbS^' -nsi Ki-Ha1-.76.N7, 
 Yfj^f^, SaStMi'fit) ii.-KHfJx.shyi • TcWTiv 3 Kiyo/j^ iiji ^sa-nifi, iy T>j x^i'a, ;t, 
 T>) ovw.iJ.\ • IVc affirm not the Son to be Tautooufion (One and the fame 
 Subfiance with the Father) left thitfionld be tal{en in way of compliancs 
 with Sabellius •, nevcrthelcji do we afjert him to he , the Same, in God- 
 head, andin Ffencc, and in rower. Where it is plain, that when 
 £f7pA(i»7«/ affirmed the Son to be the fame with the Father in Cod- 
 head and Ejjence, heunderftood this only, of a Generical ox Specifi- 
 cal, and not of a Singidar or Individual Samenef'-y namely, that the , 
 Son is no Creature , but God alfo as the Father is 5 and this he inti- 
 mates to be the true and genuine fence of the word Homoonfios ; he 
 therefore reje(3:ing that other word Tantooufos, becauie it would be 
 liable to mifinterpretation, and to be taken in the Sabellian fence, 
 for that which hath One and the Same Singular and Individual Ef- 
 fence, which the word Homooufios could not be obnoxious to. And 
 as concerning that other word Jllonooujios, Aihanajius himCelf^ in his p, 141; 
 Expofition of Faith, thus exprefly condemns it, ^"^ ^ t^oTnjtTi^ cp^a- 
 vS/i)^, Col 01 x«€£AA(ci MovcOTiov k, i\ 'o/xootiov, IVc do not thin^ the Son 
 to be really One and the Same with the Father, as the Sabelfians do, and 
 to be Monooufios and not Homooufios 5 they thereby dejiroying the ve- 
 ry being of the Son. Where Vfia^ Fffence or Subfiance, in that Fz^;- 
 tious word Monooujios, is taken for Singuhr or Exifient Ejfence, the 
 whole Deity being thus faid by Sabellius, to have only One Singidar 
 Effence or Hyposiafis in it : whereas in the word Homooufios, is under- 
 Itood a Common or Vniverfal, Generical or Specifical Effence 5 the Son 
 being thus faid to agree with the Father, in the Common Effence of 
 the Godhead, as not being a Creature. Wherefore Athanafius here 
 difclaimeth a Monoouftan Trinity, as Epiphtnius did before, a TuutO' 
 ■cudan'-, both of them a Trinity of meer 'Names, zndNotions, orlnade- 
 <juate Conceptions of One and the Same Singular Eflence or HypO' 
 Jiafis -f they alike diftinguilhing them, (torn the Homooujian Trinity, 
 as a Trinity of Real Hypoftafes or Perfons, that have feyerally their 
 Own Singular Ejfencc, but agree in one Common and Vniverfal Ef- 
 fence rf the Godhead, they being none of them Creatures but all Ua- 
 create 1 or Creators. From whence it is plain, that the ancient Or- 
 thodox Fathers, afTerted no fuch thing, as One and the Same Singu- 
 lar ox ihtmericat EJJ'ence, of the (everal Ferjons of the Trinity j this 
 according to them, being not a Real Trinity, but a Trinity of meer 
 Names, Notions, and Inadequate Conceptions only 5 which is thus 
 dilclaimed and declared againfl: by Athanafius, r^ikg Si 'Q;V) »x %'J 
 tfi'o/x<3if©^ /tcvs , iij <j3«ffa(n'« Jvefea?, aMot, aA;;eei« Jt, M-m-^W Tg^a^, The 
 
 U U U TriniH'
 
 59^ Whether Co-Effentiality done^ Book! 
 
 Trinity^ if not a Trinity of meer Names and Words only, hut of Hypo- 
 ftafes, truely and real/y Exiting. But the Homooufian Trinity, of the 
 Orthodox, went exaftly in the Middle, betwixt that Monooujian Tri- 
 tjity ofSabel/ijis,\vhich was a Trinity o[ different Notions or Conceptions 
 only of One and the Self-Same Thing^and that other Heteroouftan Tri- 
 nity oi Arius, which was a Trinity of Separate and Heterogeneous 
 Subjianccs (one of which only was God, and the other Creatures) 
 this being a Trinity, of Hypojiafes or Perfons, Numerically differing 
 from one another, but all of them agreeing, in one Common or Ge- 
 neral Ejfence of the Godhead or the Uncreated Nature, which is £/er- 
 nail, and Infinite. Which was alfo thus particularly declared by A' 
 ^JScfap thanaftns, ars iKccilov n cp^ovc-i m KocStXim 'EKH-Aiunx, jva /uvj e'tq tx^ vuvxa- 
 
 G5 thx) 'EM.lujmhjJ inXv^to-ni^x %a^a>wKiefyi • The Catholick Church doth nei- 
 ther believe lefithan this Homooufian Trinity^ leji it ft) ould comply, with 
 Judaiffft, or fink, into Sabellianifmj nor yet more than this, lefi on the 
 other hand, it fiould tumble down into Arianifm, -which is the fame with 
 Vagan Tolytheijm and Idolatry ; it introducing in like manner, the wor- 
 fhipping of Creatures, together with the Creator, 
 
 And now upon all thefe Conliderations, our Platonick Chriftian 
 would conclude, that the Orthodox Trinity of the ancient Chriftian 
 Church, did herein agree with the Ge»«iKe/y VUtonick^Trinity, that 
 it was not Monooufian j One Sole Singular Eflcnce, under Three No- 
 tions, Conceptions, or Modes only ; but Three Hypojiafes or Perjons, 
 As likewife the right Platonick Trinity, does agree with the Trini- 
 ty of the ancient Orthodox Chriftians in this, that it is not Heteroow 
 fian but Homooufian, Coeffential or Confubjiantialj none of their Three 
 IfyporiaJcshc'mgCreatures or Particular Beings, made in Time 5 but all 
 of them Vncrcatedf Eternal, and Infinite. 
 
 Notwithftanding all which, it rauft be granted, that though this 
 Homooufiotes, or Coeffentiality of the Three Pcrfons in the Trinity, 
 does imply them to be all God , yet does it not follow from 
 thence of neceffity, that they are therefore One God. What then? 
 fiiall we conclude that Athanafius himfelf alfo entertained that opi- 
 nion before mentioned and exploded ; Of the Three Pcrfons in the 
 Trinity, being but Three Individuals under the fame Species, (as Pe- 
 ter, Paul and Timothy^") and having no other Natural V nity or Identity ^ 
 than Specifical only ? Indeed fome have confidently faftned this upon 
 Athanaflus,hecaufe\n thofe Dialogues Of the 7r/"»/7/5publiftied amongft 
 his works, and there entitled to him, the fame is grofly owne'd, and 
 in defence thereof, this Abfurd Paradox maintained 5 that Peter 
 Paul and Timothy , though they be Three Hypojiafes , yet are not 
 to be accounted Three men , but only then , when they dit' 
 fent from one another, or difagree in Will or Opinion. But it is cer- 
 tain, from feveral PaiTages in thofe Dialogues themfelves, that they I 
 could not be written by Athanafius j and there hath been alfo ano- 
 ther Father found for them, to wit, Maximus the Martyr. Notwith- 
 ftanding which, thus much muft not be denied by us, that Athn- 
 nafius iti thoCe others his reputedly Genuine Writings, does fbme.j 
 
 time Hi
 
 Chap. IV. Mal^ The Trinity, One God. ^ i j 
 
 lime approach fonear hereunto, rhat he laysrio fmall ftrefs upoH ih'ih 
 llomoouriotes^ this Corfeniialitji^and Common h:utitre of the Godheacl,t6 
 all the Three Perfons, in order to their being Owe Gi*^/. For thus, iii 
 that Book entitled. Concerning the Common EJfcrc''ofthe Three Per- 
 fons, and the Chapter infcribed, "o-n jt^ em tcS? 3soi, That there are 
 not Three Cods j doth Athanafitis lay his Foundation here. When to 
 that queftion propoled. How it can he /aid, thu the Father is Cod, thb. 
 Son God, and the Holy Choji Cod, dndyet that there are not Three Gods 5 
 the Firft Reply which he makes is this, ottjj y^na. to ^ (jjuoii^, «^ivou 
 iL ovoiMx ^ oificju,' oTov ^tlt; to ei? ttAmSh Siji^haz-V'^ ^"^ 1^°^'^ (pvcna^^ iv^ 
 
 Stx?^<x.(Xsi^cu ' where there is a Communion of Nature, there is aJfo one 
 CoMmon Name of Dignity bejlowed. And thus doth Cod hif^felf, call 
 things divided into Multitudes from one Common Katnre, by One Sin-* " 
 gnlar Name. For both vphen he is angry tvith men, doth he call aS 
 thofe voho are the objc&s of his ahgef-, by the name of One Mun : and 
 when he is reconciled to the world, is he reconciled thereto as to One 
 Alan. The firft Inftances which he gives hereof, are in Ccn. the 6. 
 the 5. and 7. Verles j My Spirit pall not always Jirivc with A/an, and 
 t will defiroy Man whom I have Created ^ Upon which Athanajtui 
 makes this Reflexion 5 Jcociroi snt w e?, aAAo. f^x)oj_oiS\c, a,7r<j(5^i • <iM^.. 
 TziT ovo'f^i 'V (pdciag, 4- TrUv^X ocvfl^coTrov tva dicxKioiv oi\'&^aimv Six li KOivo^ 
 'V iaiaJ^, Though there was not then only one man, hut Infinite Alyriad's 
 of men, nevcrthelefs by the name of One Nature, doth the Scripture 
 call all thofe men. One Man^ by reafon df their Community of Ejfence or 
 Subjiance. Again he commenteth Jn like manner upon that other p.ij,ii43 
 Scripture- pafTage, Exodus the 15. i. The Horfe and his Rider hath he 
 thrown into the Sea^ "Oti 1^7^X3^ ^agotoi }(^ tUv ^Kxc5xv , -Trlyrfav fjunxl 
 fjuuffjav a^yidmov df lyi ^Kcccsti^ iij mow-v ttdMo) avfigcoTrcf ol jSuAoSi'vrt; yotif* 
 tiiceiVK, ^ VTT-iroi ttoMoi • 3 M&tn;'; ei^'^^, ctt ttovItt^v v^ j3U^o^'i'f6)V ^I'a 'Q^v 
 VI <t)Uffi? , iij '^J. -r^ 'i-K-lrav iy' .jp^t t^^ dviP-^Zv Kiyet , TvnrtV Koti dcvxSdiTluj 
 i^^i-^v &<; Scx'AiXiwav • to ttAhGh v^f xvcf^^Zv (IscxKmv tvoc civ6^a-mv , jc, "^ 
 tAmSh t'/.^ {TTTniiV c/x.(x.Ki<nv jTnrov tva , Six tIw ftoivavixv n^ cpixnag ' When 
 Pharaoh we?it out to the Red Sea, and fell with Irfinite Chariots in 
 . the fame 5 and there were many men that were drowned together with 
 him, and many Horfes j yet Mofes knowing that there was but one Com' 
 man Nature of all thofe that were drowned^ fpeal^eth thus both of ths 
 Men and Horfes j The Lord hath thrown both the Horfe and the Rider 
 into the Sea , he calling fuch a Multitude of Men , but One Singular 
 Man, and fuch a Multitude of Horfes but One Horfe. Whereupon A- 
 thanafius thus concludeth, ei 5v g> roii xv^^^Tnn; , oVjs avffd-^cu iti 4^ •^ *''*■' 
 <j)Liff?(i)? • 07r« Slx;t}0^ TO 'T iiix/^cpiiq it^ Slf.'difjL/cCc^ }tj ji»AM$ ' a yd^ '(i^v avi' 
 yvcbfM^ I'ffK, isn /Lu:^:p\i, Uti I^^^u?* k, SiJccpo^ct yXZ-Tjox , Slo iy «v8g&)7TO/ /iaA- 
 i^ia<; Kiy6\\(u • dV^x Six li koivcv -t^ cpva^oig irxarL w ol/.>s/j^n eg a.v6§a)7r®^ 
 cachvi^ ■ 07r» 3 xfjui^93i; vt a|i«, /u.ix (bxaiX^x, (xlx oij'xiug, ly /baAw, ii,<i*i^- 
 yBX, iSii^soa T^y r^xSx siiri t^ vM<n'yc, "E: « hiyo eto'v • if therejore d- 
 mongjl men, where the things of Nilure are confounded, and wheri 
 there are differences of Form, Power and W/ll (all men not having the 
 fame di pofinon of Mind, nor Form, nor Strength) as dlfo different 
 Languages, (from whence men are caVod !y the Poets Meropes ) never'' 
 thelefs by reafon of the Community of Natu>c, the whole world rs called 
 
 U u u 2 Oni
 
 6 14 Co-^&nti3i\ity Necejjary, Book I. 
 
 '0»c Man j might not that Trinity of Perfons, ivhere there is an Vndivt- 
 ded Dignity^One Kingdomfinc Tower ^ One Will^ and One Energy be much 
 rather called One God^ But though it be true, that Athanajius in this 
 place (if at leaft this were a Genuine Fmtus of Athanajim') may Jull- 
 ly be thought to attribute too much to this yuomv ^ (piaio:^ ^ idac;. 
 This Common Nature, EjJ'ence, or Snbjiance, of all the Three Perfons, 
 as to the making of them to be truly and properly One God^ and 
 that thofe Scripture-paffages are but weakly urged to this purpofc., 
 yet is it plain, that he did not acquiefce in this only, but addeth o- 
 ' ther things toitalfo, as their having not only One Will, but alfo 
 One Energy or Aftion, of which more afterwards. Moreover Atha- 
 najitff, elfewhere plainly implieth, that this Common EJfence or Na- 
 ture of the Godhead, is not fufficient alone, to make all the Three Hy- 
 P,4(J7. fofiafes. One God. As ia his Fourth Oration againft the Arians, where 
 . he tells us, that hisTrinity of Divine Hypojiafes cannot therefore be 
 accounted Three Godf nor Three Principles, bccaule they are not re- 
 lembled by him, to Three Original Suns, but only to the Sun, and 
 its Splendour, and the Light from both. Now Three Suns, accord- 
 ing to the Language of Athanajius , have ttoivh ^ cpvaiaq k, imac,, a 
 Common Nature, EJfence, and Suhjiance, and therefore are Coejfential 
 or Confubjiantial 5 and fince they cannot be accounted one Sun, it 
 is manifeft, that according to Athanaftus , this Specifick Identity 
 or Unity, is not fufficient to make the Three Divine Hypijiajes One 
 God. Again the lame Athanajius, in his Expofition of Faith, wri- 
 teth thus, ^TE T^ii? UTresKO"'!?. iMfM^a- f^ax, vjx.^" Icwmc, , cLa'z^ oTii/xofo- 
 ($u2? tvr" av8g^7r&v '^ XoyiavLcOnn, iV« /uJi TroAueaai' co<; to tOvH cp^vvjow^^^. 
 Neither do we acknowledge Three Hypoftafes, Divided or Separate by 
 themfelves (as is to be fcen corporeally in men) that we may not comply 
 vpifh the Pagan Polytheifm. From whence it is Evidenr,that neither 
 Three Separate Men, though Coeflential to Athanajius, were account- 
 ed by him to be One Man, nor yet the Community of the specifick^ 
 Nature and EJfence of the Godhead, can alone by it felf^ exclude Po- 
 lytheifm from the Trinity. Wherefore the true reafbn, why Athana- 
 jius laid fo great a ftrels upon this Homoouftotes, or Coeffentiality of 
 theTrinity, in order to the Vnity of the Godhead in them, was not 
 becaufe this alone was fufficient to make them One God, but becaufe, 
 they could not be fo without it. This Athanajius often urges againft 
 the Arians, as in his Fourth Oration, where he tells them, ttoM^? kv 
 iis^yoiiv [55»?3 Six tA tTt^&^t; ou)-?^''. That they muji needs introduce 
 a Plurality of Gods , becaufe of the Heterogeneity of their Trinity, 
 And again afterwards determining, that there is tv «</'©^ 't^ '3fot»T©-, 
 one Species of the Godhead , in Father, Son and Spirit , he adds ; 
 «7zi ;t) eva Sloe 'T Tg/ac/*©^ ojn/iKoy^f^ hcu ^ ^^h ' tyirnXv /x^ov dJcn^i- 
 g^^v \iyof^ ^ TroAuac/'S; -r^^ od?t77xSv .3roT75f@-', 073 tIw /ui'av gV t^oc^ 
 ^TroTh^K. (p^vSfji^ • ei '^ /UH xTSj; tx«, a^A' '<^ iht ovTiiiv ttoih/x^ ty liTiV/Lta 
 
 '(J^v d Koyoq oLVayHAi hiy&v owxa? odo ^is?, eva /j^j kTisjJv, t p in- 
 
 ^v rTi?b'v • And thus do we acknowledge one only God in the Trinity 5 and 
 maintain it more Religioufly than thofe Hcreticks do,''n>ho introduce a 
 Multiform Deity, confining of divers Species ; we fuppofing only One 
 Vniverjal Godhead in the whole. For if it be not thus, but the Son be a 
 Creature, made out of nothing, however called God by thefe Arians, 
 
 - thtk
 
 C H p. IV. To the Unity of the Godhead. 6 1 5 
 
 then miji He and bk Father^ of necejjity bs tvpo Gods 5 cm of them a 
 Creator^ the other a Creature. In like manner in his Book, Ofthe'^-i?;. 
 Nicene Council, he affirmeth, concerning the Arians, Tgii? ^'hq rpj^. 
 
 Sl-a^Svtte rhjj ocyixv /nxvaSiCf That thej mjl{e in a manner Three Cods, di- 
 vrdttig the Holy Monad into Three Heterogeneous Subfiajices^ Separate 
 Jrom one another. Whereas the right Onhjdox Trinity, on the con- ,^3.^.,.:. 
 t;rarv, is elfevvhere thus defcribed by him, T^oc^Tniwvocylxij'nK&x <^i',^/'*^\_ ""''' 
 
 '^^luyvvfjt^jov 'i-^cstt , »^ die (5V^»?)/S ly ^kTO mvi<^(j^ii , aM' oAo 7? 
 Kfi^eiv £, ^■[uis^y^v zoo. • 77jc //<?/>' and ferfeB Trinity Theologized, in 
 the Father, Son, and Spirit, hath nothing Aliene, Foreign or Extra- 
 fteous intermingled with it j nor is it compounded oj Heterogeneous 
 things, the Creator and Creature joyned together. And whereas the 
 Arians interpreted that of our Saviour Chrift, I and my Father are 
 One, only in refpeft of Confent or Agreement of Will, Athanafiits 
 (hewing the infufficiency hereof, concludeth thus, ocioLyxM Kondv iQ} 
 tUv iscixv voSv itj tIk) uS 79 TreT^cs feVoTTiTa, iVherefore bejides this Con- 
 fent of Will, there mujl of ncccjfity be another "Unity of EJfence or Sub- 
 fiance alfo, acknowledged in the Father and the Son, Where by ^«/-> 
 ty of Effencc or Suhfiance, x.\\\iX. Athanafius did not mean, a "t?z?//^ of 
 Singular and Individual, but of General or Vniverfal Ejfence Only, 
 appears plainly ftom thefe following words, ^a ^ '^ yc^wrd vMi^f.t-eSya^- 
 
 tfjfl-'ffl^ (xii (^vKoclax, CMt]I)t€AnT3ci -sy'' »^v£v , 3 Mo? <^ 1^ ■kaiOj; a,v •^- ^ 
 w^, imcc Kf iv '6^v ajJii^ ty ^^v^oa; -tttxtu'^ • For thofe things which 
 are Made or Created, though they may have an Agreement of IVill with 
 their Creator, yet have they this by Farticipation only, and in away of 
 Alotiott j as he who retaining not the fame, was caft out of Heaven. But 
 the Son being begotten from the Effence or Sub^ance of the Father, is 
 Ejjentially or SuhliantiaUy One with him. So that the Oppofition 
 here, is betwixt Vnity of Confent with God in Created Beings, 
 which are Mutable 5 and Vnity of Effencc in that which is Vncreated^ 
 and Immutably of the fame Will with the Father. There are alfo 
 many other places in Athanafius, which though fome may underftand 
 o£ the Vnity of Singular Ejjence, yet were they not fo by him intend- 
 ed, but either of Generic^ or Specif cl{_ Effence only, or elfe in fuch 
 other fence as (hall be afterwards declared. As for Example, in his 
 Fourth Oration, tIu) /xi'av aV T^tc(.^ ^o-tH^x <p^v£/xV, We acknowledge p. ^a- 
 only One Godhead in the Trinity 5 where the following Words plainly 
 imply this to be underftood in part at leafl:, of One Common or Ge- 
 neral Ejfence of the Godhead, e< "p /^.« »7Zi5 fc'xQ, «Ai\' tf j^t ovTcov W'AyiOi 
 K) '.^'iQiioc '<J2,v d K6y@^, &:c. Becaufe if it be not fo, 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 mufi they be two Gods, one a Creator, the 
 at her a Creature. Again when in the fame Book it is faid, ev etoiv 6 tjo? ^' "^^ ^' 
 
 That the Son and the Father arc One thing in the Propriety of Nature^ 
 and in the Samenefs of one Godhead i, it iS evident from the Context, 
 that this is not to be underftood of a Samenefs of Singular Effence, 
 out partly of a Co/nmon and Generical One, and partly of fuch ano- 
 ther'
 
 6i6 Hon^ the Homooufian Trinity, B o o k I, 
 
 ther Samenefs or Unity, as will be hereafter exprefled. Laftly, when 
 the Three Hypojlafes^ are fomevvhere faid by him, to be m'O' »C'«, 
 One Ejfence or Subffance, this is not to be underftood neither in that 
 place, as if they had aS Three the iame Singular Ejfcnce, biit in feme 
 of thofe other Sences before mentioned. 
 
 But though Aihatiafius no where declare, the three Hypojiafes of 
 the Trinity, to have only One and the fame Singular Ejjence^bnt on the 
 contrary, denies them to be Monooufian \ and though he lay a great 
 ftrefs upon their ei^-c*^ Ivotw?, their Specific^ or Generic^ Vnity^and Co^ 
 ejjentiality^ in order to their being One Ged ; for as much as without 
 this, they could not beGo^s/at all 3 yet doth he not rely wholly up- 
 on this, as alone fufficient to that purpofe, but addeth certain other 
 confiderations thereunto, to make it out ••, in manner as followetb. 
 Firft, 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, 
 fxix oc^y}-, }y ^"p '?Sto ei^ ^og. There is but One Principle, and according- 
 ly but One Cod. Again in his Book againft the Sabellianifts, »k eai 
 
 oVffiQioc ' There are not Two Gods, both bccaufe there are not Two Fa- 
 thers, and becaufe that which is Begotten is not of a different Ejfence 
 from that which Begat. For he that introdttceth Two Principles, Preach- 
 eth Two Gods ; which was the Impiety of Marcion. Accordingly the 
 . fame Athanafius declareth, tIjj ^j^'av tS ttxT^c'? oi^^,\' y^ ^i^av it, -jmyiv 
 f/scf.M^°- ^'^'^ '^ '^^' ^^•'•^^ *^^ Ejfeiiee or Suhfiance of the Father, js the Prir,ciplc 
 and Root and Fountain of the Son. And in like manner doth heap- 
 prove of this Doftrine of Dionyfius, 077 Tmyi^ -P/: ajocSwi/ kird^av '<$^v 
 ^U., ■ni-m/j.Q- p uvr' cujts -n pcy^o pS^iQr' A^'i' That God (the Father) 
 is the Fir a Fountain of all Good things, but the Son a River poured 
 out from him. To the lame purpofe is it alfo, v/hen he compareth 
 the Father and the Son, to the Water and the Vapour arifiog from it 5 
 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; 
 
 TX^ Ki-yt), 6vfKi:pxKaxSc5rxi it, (njvccyio5tx.i ttkotz. ocvay^tfi • The Divine Tri- 
 nity ffsuji needs be colleHed and gathered up together, under that omni- 
 potent God of the whole World, as under One Head. But the chief force 
 of this Conlideration, is only to exclude the DoBrine of the Marci- 
 onifls, who made More Independent and Self exigent Principles and 
 Gods. Notwithftanding which, it might (till be objedled, that the 
 Chri^ian Trinity, is a Trinity of Diftinft Subordinate Gods, in oppofi- 
 lion whereunto, this argument feems only to prepare the way to what 
 follows 5 namely of the clofe Conjunftion of thele Three Hypojtafes 
 into One God •-, forafrauch, as were they Three Independent Princi- 
 ples, there could not be any Coalefcence of them into 0»e. 
 
 In the next place therefore, Athana^ius further addeth, that thefe 
 Three Divine Hyposiafes, are not f^if^iej'^/A'!>cfJ- and yj---)^»^ji^ i^iix. 
 Separate and Disjoyned Beings . but aJiowgilTDi, Indiviflbly Vnited to 
 
 one 
 
 ■T5-
 
 H A p. ly. To Athanafius^ One God. 60 1 
 
 one another. Thus in his Fifth Oration 5 nm.'d^ y^ tjov 'h ovTo^ tj?' B%q 
 
 TO inf.T^U ' The Father and the Son are both one thing in the Godhead 
 and in that the IVord^ being begotten from Him, is Indivifibly and In' 
 feparabJy conjo^'nsd with him. Where when he affirmeth^the Father and 
 the Son, tohe One in the Godhead, it is plain that he doth not meani 
 them to have One and the fiinie Singular Ejjence, but only Gcnerical 
 and Vniverfal j becaufe in the following words, he fiippofesthem 
 to be Two, but Indiviftbly and Infepjrably United together. Again in 
 his Book De Sent. Dionyf. tgw cchal^i-vtq tS twt^^; c qo?, a^c, "ig. to avrooJ- 
 yccQiMTT^i; TO <?£?, The Son is Indivifible from the Father., as the 
 Splendour is from the Light. And afterwards in the (aoie Book he 
 infifteth further upon this Point, according to the fence of Di(?»>/?«f, 
 after this manner, 3 'i^ov y^ a.^cd^{fov t^ tS -Tmr^cK; iaictc, nrvjov Hvcu Bi- 
 ^ix(7V.&y &!<; t?iv K6y@^ TTgoe t vSv jt, TroTO^g*- 7r^_^$ tIu) -ttoj^v • ei /j^, 5v 
 Sisxgav Jiou aTTofevsv -r Koyov kou -r vSv 775 ^'loTou, m t im-m.f.u.v v.ai tmw 
 'Tmybv fjLi^azti Kcdr^Xioztg SitASr, D to a7rca5>oc(7/x<a: ctvwic SieASv avrd 7S($&Ti!?, 
 &c. Dionyfiusfe^c/jeZ/j, that the Son is Cognate with the Father, and 
 Indivifible ^rom him, as Re af on is from the Mind,and the River from the 
 Fountain. IVho ts there therefore, that would go about to alienate Reafon 
 from the Mind^ and tofeparate the River from the Fount ain.makjng up a 
 wall between them ^ or to cut off the Splendour from the Light .<? Thus 
 alio in his Epijtle to Serapion, that the Holy Ghofi is not a Creature^-p r,^^:, 
 H SliKiizocztv tt^Stov avToi to a7rccu><^Q/^T@^ to 4)2$, vi tmv mcpixv TO trocpS, 
 H (A.yi eiTD^TSxrav, 71&? "^ tcwvx- Let thefemenfirji divide the Splendour 
 from the Ltght, or Wifdom from hinf that is Wife, or dfe let them 
 wonder no more how ihefe things can be. EKewhere Athanafitu calls 
 the whole Trinity, T<^^aJbc aJiou'gtTov rou m'<i)//^<;'ky tt^^^ eooy-rrii'^ a Tri- 
 nity Undivided andTJnited to itfelf. Which Athanaftan Indivifibility 
 of the Trinity, is not fo to be underfrood as if Three were not Three 
 in it, but firftof all that neither of thefe could be without the. o- 
 ther, as the Original Light or Sun could not be without the Splen- 
 dour, Qor the Splendour without the Original Light, and neither 
 one nor t'other of them without a Diffiifed Derivative Light. Where* 
 fore God the Father being an Eternal Sun, muft needs have alfo an 
 Eternal Splendour, and an Eternal Light, And Secondly, that rhefc 
 are fo Nearly and Intimately Conjoyned together, that there is a 
 kind of awixefx Continuity betwixt them 3 which yet is not to beun- 
 derftood in the way of Corporeal Things, but lb as is agreeable to the 
 Nature of things Incorporeal. 
 
 Thirdly, Athanafius 'afcendeth yet higher, affirming the Hypofia- 
 fes of the Trinity, not only to be Indiviftbly Conjoyned with one 
 another, but alfb to have a Mutual Inexijience in each other, which 
 Latter Greek Fathers have called fc,u;iS^;>a'^n(nv, their Circumin- 
 fejjion. To this purpofe does he cite the Words of Dionyfius^ d-m^^oicc P- (G-;. 
 yoc^ v9 A.cy©-, r.xc otTni yjxQh'ac. Six ?dix^(^ t|oxtT<^'tT(W, 'in^((^ '^o/u^^kiQ^ 
 TO (^ K«/}>5i'a Aoya' kou bT&$ '^-i kxdn^@^ eV kyM-zi^Cf, e'-r^^©^ h Sa7?'g», 
 jy 'iv eaiv c^ig Si/'o* xto iy wnx'TMi; Koi XoyQ^ 'iv, Kcd df x^A^Ko^g fcA£x6n- 
 aa.v evca * For Reafon is the Efflux of the Mind, which in men is de- 
 rived from the Heart into the Tongue j where it is become another Rea- 
 fon
 
 6 1 8 Tl^e Perichbrefis in the Trinity. Book! 
 
 
 fan or Word^ dijjering from that in the Heart ; and yet do thefe both, 
 MntuaUy Extfi in each other, th?y belonging to one another 5 and fo 
 though being Tvpo^ are One Thing. Thus are the Father and the Son, 
 One thing, ihcy being [did to Exisi in each other. And Athanafius fur- 
 ther illultrates this al(b by certain Similitudes •-, as that again of the 
 Original Light and the Splendonr, he affirming <p^<; eii'ca dp ir^ kixajj- 
 yi.Q[jA\^ v.aXk-nOjjyot.Qim. <lv vzif viAi'st), That the Original Light is in the 
 Splendor, and again the Splendor in the Svn 5 and alfo that of the Vro- 
 totype and the Image, or the King and his Picture , which he thus in- 
 
 dMf.4-f.4j7. fjQ.gj.}^ upon, G^ T>5 eiMivirs fbKmKiu^ to I(oA@- kcu m /u/i^cpn'^, Kcdcii'TrS 
 fiiCcaiKei -n &i> ryi ettccn §(§^$ '<^v • In the ViBtire is contained the Form 
 and Figure of the King, and in the King the Form and Figure of the 
 TiBure. And therefore if any one, when he hadfeen the PiSure, fionld 
 afterward defire to fee the King^ the Ti&ure would by a Profopopoeia 
 
 Hid, befpeak^ him after this manner '^ i'/*> hcu ^a.m'h^c, 'h \(Sfj^, ly^ ^ g> 
 
 c^taVo) 6(/Ai, v.oimvQ^ <li> ijtm' km 0^$ df i/Luii, tStd g^ Qotmas jiA^Tra?, 
 Kou lii^xa? a* c/^.dva) , "tSt^ p^Kiir^g df fe/.toi' • '}t> -n-^oaiwvZv rifV &Kcva., 
 df ajhvi -n^ositrjm t ^aijiKicx., I and the King am One, for I am in him 
 and he is in me 5 and what you take notice of in me, the fame may you 
 obferve inhim alfof and what you fee in him, you may fee likewife in 
 me -3 he therefore that vporpippeth the Image, therein worfiippeth the 
 King, the Image being nothing but the Form of the King. EKevvhere 
 in the Fourth Oration he thus infifteth upon this Particular , 
 
 <p tfl ^ UIO? df TTif TTKTg/ , <L(Syi. Voiiv 'i^i^V, t7rei<5~>! (TVfA.7mV 7t> itvcu tS wS, 
 
 tStd ^ ttoT^oi; imca; 'iSlov '^v, <£? cjd $6)1x5 a7rou5>« Q^wr, «^ ewe -Tm-^t; -7^- 
 TixfA.Q^, (Lgi T o'giSiToc -T ii(ov o'l^v 7X) TH '7m\^ci I'S^ov. 'Efi lyo im-ryi^ dc tzS 
 iiiii), t7re(^ TO oz. ?«■ vraT^? i'Sliov, tSto U105 TT/yj^va liv, <£$ dv izJ' olitcw- 
 y<xQ(Mx\i 6 iiAi©-', 39 (^ vaf Aoya d vS?, )i, df tzJ' Tnmx/U&j m -raj^ • j/jg ^-^^ 
 is in the Father, as may be conceived from hence j becauje the whole 
 Being of the Son is proper to the 'Fjfence of the Father , he being 
 derived from it as the Splendour from the Light, and the River from 
 the Fountain : fo that he who fees the Son, fees that which is the Fa- 
 thers civn and proper. Again the Father is in the Sun, becaufe that 
 which is the Fathers own and proper^ that is the Son : accordingly as ihs 
 Sttn is alfo in the Splendour, the Mind in Reafon and the Fountain in 
 the Paver. What Cavils the Arrians had againft: this Doftrine, Atha- 
 Oral ^. «/«/{«^ alfo enformsus5 HgfavTo hxm)^\v to inro tS Kug/'a Ae^^otV-oi', -'^y^ 
 h TzS iocT^l }y 6 TraTM? dp Ijt-wi* Tityovlec, Tiil'g ol/vocToa St@^ iv G^ei'va, 
 ncimvQ-' iv T-krac yx^liv ; vi vrS? oAco? S^Jvo^ciJ. noLTyi^ /xef^&v ^v, tv 73ir \)\m 
 iKxijovi 0V77 ^^^iiv ■■, RcuTOi 71 ^cWf^ungiiv H 6 Oio? iv TTiT vrarg/ , oinsyi IC) 
 <z^j. vtfJUiV yiy^'Tifa.i.^ "ev cwtzl^ yi t^v\'-> K) ^vi//.i^z>i }y \.(Sfj^j' Here 
 the Arians begin to quarrel with that of our Lord, I an in the Father, 
 and the Father in me ^ obje&ing. How is it pojfible, that both the For- 
 mer fiould be in the Latter and the Latter in the Forffier .<? Or how can 
 the Father being Greater, be received in the Son, who is Leffer ? Andyet 
 •what wonder is it^ if the Sonfiould be in the Father j jince it is written 
 of us men alfo. That in him we Live and Move and have our Being In 
 way of reply whereunto, Athanafius firit obferves, that the Ground 
 of this Arian Cavillation, was, the Groflnefs of their ApprehenfionSj 
 and that they did Toi aaw'/xofoc cwixc^iyM^ c^Aa/xeavav, Conceive of In- 
 corporeal things after a Corporeal manner. And then does he add.
 
 C H A p. I V. Another Notion <?f Homooufios. 619 
 
 ^vo7? If (xMmAcov 7rAH5X/>t5^'oK , lifs T fjd^i mv 7rAneSv td «^7Aoi' tS TraT^cV, 
 T 3 TTOi-zi^ 7rAngSv TD ;i/37Aov 7« OiS, ;t; ey^Ti^v ou3'j^'' /^>j Svou ttAii^m ;9Tr'A<lov • 
 F(;r /Ae Father and Son are not, as they f»ppofe, Tranfvajatcd and 
 Toured out, one into another^ as into an Empty Vejjcl : as if the Sen 
 filed up the Concavity of the Father, and again the Father that of the 
 Son 5 and neither of them were full or pcrfeU in themfelvcs. For all 
 this is proper to Bodies , wherefore though tha Father be in fof»e fence. 
 Greater than the Son, yet notrvithfiandtng may he be in him after an In- 
 corporeal manner. And he replieth to their Laft Cavil thus. That the 
 Si n is not fo in the Father, as we ourfelves are faid to Live and Move 
 and Be in God 5 outt? ^^ &? o;t -Tm-^q tS ttocT^'; 'S^ f 6)m, tv a to Wvroi 
 ^(VoytVEfTOi iij mxisyrjcv^is ^t) m ^«h tv ^ccy ^m, &C. For he himfelf from the 
 Fountain if the Father, is that Life in whom all things are quickned and 
 conftfi : neither does he who is the Life live in another Life, which were 
 tofuppofe him not to be the Life it fclf. Nor (faith he) mui} it be con- 
 ceived, that the Father is no otherwife in the Son, than he is in holy men 
 Corroborating of them j for the Son himftlf if the Tower andlVifdom of 
 God^ and all Created Beings are fan& /fed by a Farticipation of him in 
 the Spirit. Wherefore this Terichorefts or AfutuaJ In- bei ng o£ the Fa- 
 ther and the Son, is to be underftood afrer a Peculiar manner, fo as 
 that they are Really thereby One ; and what the Son and Holy 
 Ghoft doth, the Father doth in them, accordig to that oi Athanaftus^ 
 
 ») tS tjS ^Oiyiq TO TlCi^^q 3SJTX? '6^ • fc, 275)? tV Tsf VlS) jlu) T^^'' Wl'TZiV 
 
 iT^imav TTOi^Ta/, The Godhead of the Son is the Godhead of the Father^ 
 andfo the Father exercifes a Trovidence over all things in the Son. 
 
 Laftly, the fame Athanafius \n fundry places ftill further (uppofes 
 thofe Three Divine Hypojiafcs, to make up one Entire Divinity after 
 the fame manner, as the Fountain and the S/rea«? make up one Entire 
 River 5 or the Root and the Stocky and the Branches, one Entire Tree. 
 And in this fence alfo, is the whole Trinity faid by him, to be jWiof 
 SioTnc, and /^i<x- ^dmc, and m'* »C'«5 and ^^ '^^^^5 One Divinity, and 
 One Nature, and One Ejfence , and One God. And accordingly the 
 word Homouftos feems here to be taken by Ath-inaftus, in a further 
 fence, befides that before mentioned 5 not only for things Agreeing' 
 in one Common and General Eifence, as Three Individual men are 
 CoeJJential with one another ; but alfo for fuch as concurrently to- 
 gether, make up One Entire Thing 5 and are therefore Joyntly Eflen- 
 tial thereunto. For when he affirmeth, Tt> cpv-m Hvm ^'i'^m^ o'^wcpu^^s 
 and IK K.Aii|L<vtTa c/nxiciix. 'V o./A.'TriKis, That the Tree is Congenerous or Ho- 
 mogevial with the Root, and the Branches Coejfential with the Vine 5 his 
 meaning is, \\\ztihQ Root, Stocky, and Branches, are not only of 0«e 
 Kind, but alfo all together make up, the Entire Ejfence. of One Plant or 
 Tree. In like manner, thole Three //^-pf^/?^/, the Father, Son and 
 1 Holy Gholl:, are not only Congenerous and Coejfential, as having all 
 the Ejfence. of the Godhead alike in them, but alfo as Concurrently 
 Mdl{inq^ up one Entire Divinity. Accordingly whereunto, Athanafius 
 further concludes, thit thefe Three Divine Hypojiafes have not a Con- 
 fentof Hill only, butEffentially oneand theScZ/S^wefT///, and that 
 they do alfo joyntly produce ad extra, i^im m^y&oiv. One and the 
 
 X X X Self-
 
 6qo The Keafons, forjhis Platonick Boo k L 
 
 tf.ail Scrap. Self-fame Efterg)/, Operation or AQion ; nothing being Peculiar to the 
 f ^°^- Son as fuch, but only the Oeconomy of the Incarnation: 'of.wis.k- 
 
 riaTwg Slice tS Aoy», fev 'm!' tlvd!iMoe!i W ayiec Td Wi/Ta thuS • kou israg » 4- 
 voTM? '^a.yla.c, T^id.J^Qr' GU'tJ^cfX' Roci ^t7:cZ&<; etc? tv T>j '£KRAn(yiV ;tJfgU'^iT(U 
 ^^" TTOiTiiiv, Rca Six m'v7z;}V, Red Iv immv • '^^ vre^iTtov //j^ &? TTDcrri^, (i? 
 a^X^^i '^ou rroj^ • Six Wvl&v '^ ^x TV Koyis * tv tto'si M , ti- toT 7rV(5L'/;>c«T( tzJ* 
 a)/((M' Ti&e Trinity is like itfelf and by Nature Indivifihle, and there is 
 One Energy or A&ion ofitjfor the Father By the IVordjn the Holy Ghofi^ 
 doth all things. And thus is the Unity of the Holy Trinity conferved^ 
 and One God preached in the Church : Namely^ fuch as is Above all^ and 
 By or Through alJ^ and In all. Above all^ as the Father^ the Principle^ 
 and Fountain 5 Through all, by the Word 5 and in all, by the Holy Spirit. 
 And elfewhere he writeth often to the fame purpofe. Thus have 
 we given a true and full account j how according to Athanafius^ the 
 Three Divine Hypojiafes,thoug(\ not Monooufous but Homoouftom only, 
 are Really but One God or Divinity. In all which dodtrine of 
 his, there is nothing but what a True and Genuine Platonift 
 would readily fu-(cribe to. From whence it may be concluded, 
 that the right Platonick^ Trinity, differs not fo much from the Do- 
 ftrine of the Ancient Chnrch, as feme late Writers have fuppofcd. 
 
 Hitherto hath the PlatonickChriftian endeavoured partly to Evefti- 
 fie and tleform the True and Genuine Platonicli Trinity ^ and partly to 
 Reconcile itjWith the Doftrine of the Ancient Church. Nevertheleft, 
 to prevent all miftakes, we fhall here declare, that wherefoevcr this 
 moft Genuine Platonic^ Trinity, may be found to differ, not only 
 from the Scripture it felf (which yet notwithftanding is the (ble Kule 
 of Faith) but alfo from the Form of the Nicene and Conftantinopo- 
 litane Councils , and further from the Dodrinc of Athanafius too, 
 in his Genuine writings, (whether it be in their Inequality/, or in any- 
 thing elfe) is there utterly difclaimed and rejeftcd by us. For as for 
 that Creed commonly called Athanafian, which was written a long 
 time after, by forae other hand -•, finceatfirft it derived all its autho- 
 rity, either from the Name of /f/A4»a/i«jto whomit was Entituled, 
 or elfe becaufe it was fuppofed to be an Epitome and Abridgement 
 of his Doftrine 5 this (as we conceive) is therefore to be interpreted 
 according to the Tenour of that Doftrine, contained in the Genu- 
 ine Writings of Athanafius. Of whom we can think no otherwile, 
 than as a perfon highly Inftrumental and Serviceable to Divine Pro- 
 vidence for the prefervingof the Chriftian Church, from lapfing by 
 Arianifm.. into a kind of raganicl{_diX\d idolatrous Chrijiianity ^ in Re* 
 ligioujly Worfhipping of thofe, which themfelves concluded to be 
 Creatures s and by means of whom efpecially, the Doftrine of the 
 Trinity, (which before fluftuated in fbme loofe Uncertainty) came 
 to be more punftually Stated and Settled. 
 
 Now the Reafon why we introduced the Platonic!^ Chriflian here 
 thus Apologizing, was Firfti becaufe we conceived it not to be the 
 Intereft of Chriftianity, that the ancient Platonick^ Trinity.^ (hould be 
 made more difcrepant from the Chrifiian, than indeed it is. And 
 
 Secondly^
 
 Chap. IV. Chriftian's^ Apology. 621 
 
 Secondly, becaufe, as we have already proved, the Ancient and Ge- 
 nuine Platonick Trinity, was doubtlefs Anti-Arian^ or elfe thfe Ari- 
 an Trinity Anli-rhtonic^ j the Second and Third Hjpojiafes in the 
 Platonick^Trinitjy be'wghoth liternal. Infinite and Immutable. And 
 as for thofe Tlatonick^ B(x3/.t£i, otGracluttons^^omnch fpoken ofjthefe 
 (by St. Cyril's leave) were of a different Kind from the Arian, there 
 being not the Inequality of Creatures in them to i\\Q Creator. Where- 
 fore Socrates the Ecclefiaftick Hiltorian, not without Caufe wonderSj 
 how'thofe Two Prefby ters Ceorgitis and Timotheits^ fhould adhere to ^ ,^ ^^ 
 the Arian Faction, (ince they were accounted fuch great Readers of 
 Tlato and Origen , Sr^v/xdarti Sv f.ioi 'i-n^ui, irZq Stxi oi HvJ^^ic^ T>j 'h^\cx.vZv 
 3gH<5-K.e(a ■Kayfi(^\voiv Zn 6 /ji^j tiKoctzovx aei f/^k x^^^^-? ^X^h d 3 t ci^yi- 
 ilw avtTrveev • i^ ^c nKxTav tj Ai^'ts^v kol* t^ Tg^iTDV cuttoi', oj? courts ovo- 
 ^^eiv a(i56£v, a^x^ LiW?|t&?, eiAHCptvcu. cpiioi' kou 'fi«^p^';)? ffDia/'5iov Travfct- 
 xSojUoAoyei T viov Tzif vroc^g^i- It feems to me vponderful , how thofe Two 
 Terfons pould perjiji in the Arian Ferfwafion 5 one of them having al- 
 ways Plato in ha hands \ and the other continUaUy breathing Origen. 
 Since^\2XO no where afjirmeth his Firji and Second Caufe (as he was 
 tpont to call them J to hive had any beginning of their Exijience 5 
 <i»^Origen every where canfeffcth^the Son to be Coeternalwith the Father. 
 
 Befides which. Another Reafon for this Apology of the Chrifti- 
 dn Platonift was, becaufe as the Platonick^ Pagans after Chriftiani- 
 ty, did approve of the Chriflian Do&rine concerning the Logos, as 
 that which was exadtly agreeable with their owns fo did the Generality 
 of the chriflian Fathers, before and after the Nicene Council, reprefcnt 
 i\\Q Genuine, Platonick^ Trinity^ as rezWy the fame thing with thaChri- 
 fi/4«,oras approaching fo near to it,that they differed chiefly in Cir- 
 cumftances, or the manner of Expreffion. The Former of thefe is 
 
 •Seshjmiw, tt^?'^ "^ Q^^" ^^'<^t K) ®^^^ ^''<^ * ^ S Wi6' octtA^? yc.ys.v'ii- 
 flSai • tv ai TO "flvo/n^jov t,Zv tied c,ci»v rou oV -Trs^ux^'i'ou • y.cd e.<; tcc 
 cuyui^ot. TriTrTeiv Kj ToLqwc dfolxszil fj^ov , cpxvTd^iodvci mQ^ut^v , fjnid iy 
 TO Tyiviii-Oui'Ty. J^^)i\vev 'V (pvmai; li [MyotXi'm oc/xAhei • kc/J, ai'ocAufltvTa ttvIKiv 
 aTn)3i5<??!Xi, iicd etov iivcu, o7o<; Iw tt^ tS a<; to owijUx, Hcd t M'&^amv xaTK- 
 XStivou • And this was the Logos or Word, by whom Exifiing from Eter- 
 nity according to Heraclitus, all things were made : and whom that 
 Barbarian aljo placet h in therank^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 whatfoever was made, was Life and Being in him. 
 As alfothat he defcended into a Body, and being cloathed in Fief), ap- 
 peared as a Man, though not without demonf ration of the Divinity of 
 bk Nature. But that afterwards being Loofed or Separated from ths 
 fame, he was Deified, and became God 'tgaiti, fuch as he was before he 
 came down into a Mortal Body. In which Words Amelia fpeaks favour- 
 ably alfo of the Incarnation of that Eternal Logos. And the fame is fur- 
 ther manifert from what St.Auiiin writeth concerning a Platonift in his ^,,7 
 tiiiie, Initium San&i Evangelii , cut nomen efi fccundum Johannerri, i].' ' 
 
 Xxx 2 quidans^
 
 622 The Fathers Seme ^ of the BookL 
 
 quidam Platonicus, ficut afanSo Sent Simpliciano, qui pojiea MedioU- 
 »enfi Eccleji£ pnefedit Epifcopusjolebamusaudire, aureis Uteris confcri- 
 bendum^ & per emms Ecclejias in locis emincntijfintis proponeMdnm ejje 
 dicebat : We have often heard, from that hoi) man Simplicianus, after- 
 tpard BiJ/jop of Millaini that a certain Tlatonijl affirmed^ the beginning 
 of St. John'/ Gofpel^ deferved to be vprit in Letters of Gold, and to be 
 fet up in all the moU Eminent places throughout the Chrijlian Churches, 
 And the latter will fufficiently appear from thefe following Teftimo- 
 f.^y nies 5 'jujiin Martyr in his Apology affirmeth of Plat 9^ <^A.Ti(^v^^v 
 
 -TzS <5)%» 0£9 Kayac Sr^n ' tIu) 5 T^iUv tzS Aexfi^vTi i.'Tl(pi^^c^rxl tsT 
 I'Mi 7rv<^'/xaf;, &c. That he gave the Second place to the Word of God^ 
 and the Third to that Spirit, which is f aid to have moved upon the wa- 
 ters. Clemens Alexandrinus fpeaking of that Paflage in Plato's Se- 
 cond Epiftle to Dionyfius, concerning the Firft, Second and Third, 
 Writeth thus ; wt ocMco? 'iyti)y^ i|(XRa&, m tIu) a-yiav i^a.^ //^vuec&ai, Tgi- 
 
 ^^ ' tT' fi^^Moiv tS 7raT^$'; • I underjland this no othermfe , r/>4» /AdX /Ae 
 
 Hfj/j/ Trinity isfignified thereby, the Third being the Holy Choji, and the 
 Second the Son by whom all things were made, according to the Will of 
 the Father. Origen alfo afSrmeth the Son of God to have been plain- 
 
 L.6.c.ci!f. ly fpoken of by Plato in his Epiftle to Hermias and Corifcus, 6 -nv.vf 
 k-my'iihhofjS^©^ ei^vcu KeAm? , Jt, thiMoc t^/! hAixtov©- 'z^gf.Ti^^ jm^Q^ , 
 'muv, oT[Mi, mL-nv. -r GJ%i tjS 3eS Aoyov, -r -sj^ nAa-ravi Kiyi/j^ov sV v^' 
 7r£^? 'EgjUeJav ;t, Kog/'(3-;«!v '^^^AS? • Celfus w/jf? pretendeth to know all 
 things, and who citcthfo many other pajfages out of Plato, doth pur- 
 pofely (as I fuppofe) dijfemble and conceal, that which he wrote con- 
 cerning the Son of God, in his Epifile /o Hermias <i»^ Corifcus ; where 
 he calls him, the God of the whole Vniverfe, and the Prince of all things 
 both prefent and future j afterwards fpeaking of the Father of this Prince 
 and Caufe. And again elfewhere in that Book, he writeth to the 
 
 earn cdC.L 6 ^^^^ purpofe, aAA' iJ^' t€»AM6n -ji <js^^ nhxTTun gV tk?? S^jcAcu? AeAt- 
 
 coc, ovT©^ tiS^sS, <!:^^^cdtci • 'I'va ^vi lij ocuTt? Otto tS nAaTOv@^, ov ttoA^oc- 
 
 11(05 '<J5i tS 3eS , 3 TrgS-ro; h^ '^"h ttooi 5£o$ TraTTi? 'b^v cwn ' Neither 
 womW Celfus ( here fpeaking of Chiftians making Chrift the Son of 
 God) tdk_e any notice of that paffage in Plato'/ EpiUle before mention- 
 ed, concerning the Framer and Governour of the whole world, as being 
 the Son of God if leji he fl)ould be compelled by the Jttthority of Phw, 
 vphom hefo often magnifieth, to agree with this Do&rine of ours, that 
 the Demiurgus of the whole World is the Son of God 5 but the Firii 
 and Supreme Deity, his Father. Moreover St. Cyprian,oi who ever were 
 the Author of the Book infcribed D? .ypirz/w .S"<?«^?(7, affirmeth, the 
 Platonifts Firji and Vniverfal Pfyche, to be the fame with the Holy 
 Gholiin the Chriftian Theology 5 in thefe words, Hujus Sempiterna. 
 Virtus C^ Divinitas, cum in propria natura, ab Inqnifitoribus Mundi 
 antiquis Philofophis proprie invefiigari non pofjef-, Subtilijfimis tamen 
 intuiti conje&uris Compofitionem Mundi, & dijiin&is Elementorum af- 
 feSibus, pr^fentem omnibus Animam adfuiffe dixerunt 5 quibus,fecun- 
 dum genus d^ ordinem ftngulorum, vitam pr^beret C^ motum, d^ in- 
 tranjgrejfibiles f'geret Met as, (^ Stabilitatem ajjignarct 5 C^ Vniver-^ 
 
 faffs
 
 Chap. IV. Genuine PJatonick Trinity. 623 
 
 Cam hanc Vitam, hitnc motum, hanc rerum EjJ'entiam^ Animam Mundi . 
 vocaverunt. la the next place Eufebiui C^farienfis gives a full andfr.Et,.L.i!. 
 clear Teftimony, of the Concordance and Agreement of the Plato-c- io. 
 nick, at leaft as tothemain, with the ChriRian Trinity, which he 
 will have to have been the Cabala of the ancjent Hebrews, thus 5 
 <j3^f TTO/p' '£€00(0;? Koy'iav fJii^d T- «??&/ TToT^c? K) 'T(S Ao'yoy, tv T£/tj; lala 
 TO "A^'fov mivixcc xaT«Aey3i'Ta;v • ;9 Tiw yi kyixv fc, yMv.a^la.'j Tg^acTa tStdv 
 
 '^ktUv cpuffiv Sffav TT^OoTwj /jS^ 7^'' iSioc tS '"iffs fftJSKtmv vo£g(£va(n£v,Tg/Tfitf 
 3 aTTO t5 ir^Cj-Tis AiTi's • ■Siot 07ni)$ H.OU nA.«7z^v nxicWToi TW'x iivi|ocTo Sioc 1^ 
 •jr^5 Aiovuoiov l^fr\vi^, &c. T,(>e Oracles of the Hebrews^ placing the Ho- 
 ly Choif, after the Father and the Son, in the Third Ranl^j andaC' 
 {notpledging a Holy and Bleffcd Trinity after thk manner j fo as that 
 thk Third Poveer does alfo tranfcend all Created Nature j and is the 
 Firji of thofe InteUe&ual Snbjianccs, vehich proceed from the Son, and 
 the Third from the FirB Cauje j fee how Plato Enigmatically declareth 
 the fame things in his Epijile to Dionyfius, in thefe words, &c. Thefe 
 things the Interpreters of Plato refer to a FirJi Cod, and to a Second 
 Caufe, and to a Third the Soul of the World, which they cdU alfo The 
 Third God. And the Divine Scriptures in li^e manner ran^ the Holy 
 Trinity of Father, Son, and Holy Ghojt j in the place or degree of a Prin- 
 ciple. But it is moft obfervable what Athanafttfi himfelf affirmeth of 
 the Platoniltsj that though they derived t\\Q Second Hypojiajis of 
 their Trinity from the FirJi, and the Third from the Second, yet they 
 fuppofed both their Second and Third Hypojiafes, to be "Uncreated y 
 and therefore does he fend the Arians to School thither, who be- 
 caufe there is but one 'A;)S^'vm"^@-, One Self-Originated Being, would 
 unskilfully conclude, that the IVord or Son of God, muft therefore 
 needs be a Creature. Thus in his Book concerning the Decrees of the P. 278, 
 Nicene Council i \%^wcm.\i\o -no/^ 'E^AUvav Km-nw tIu) Ki^iv tS "a^vmts- 
 Yvoc it^<poLis\ ii) T»TS TV cvdp^fT©^, di/ To?5 "f^vt-mq irdKiv iy -nic, i!^'is^xocm atv- 
 a^ififjLan "T tS 3eS Aoyov ' Si" S cwtcI rd "f^vvnu. yiyawi • ti fjd^ Sv a'yvoSi/Tt^ 
 TO ovo^a STiSj? avou,5(^uvf»inv , fc'</*4 /^aOSv coh-Js? 't^'^ t^/ cw-m^ ^kutcorzoV 
 c«ht), 071 K) ov Kiysmv c;t TO 'AjocOS nSv, ;^ t oz to nS \^yUi}' kou'to/ yi- 
 VfijffJtoiTe? TO t| wv &<nv, sot fccpo6M,9»(Tttv ofjui!<; ' v-<u camx &7v&v 'a^S^'hto. • ei^n^ 
 cTi fou tSto Ktyov^ig \ht kKoi-TjSai to tt^Stov t^ S y.cd tcujtk 7ri:pvyji ' kou v» 
 Kod cu>r»? aTZi.> Kiy&v, v\ ya>:5^A(i.? Kiy&v ts^J. Sv sot 'iartmv • The Arians bor- 
 rowing the word Agennetos/rom the Pagans (who acknowledge only One 
 fuchymake that a pretence to rankjhe IVord or Son of God, who is the 
 Creator of aU, amongji Creatures or things Made. IVhereas they ought 
 to have learn d the right fignification of that word Agenaetos,frof» thofe 
 very rlatonijis who gave it them. Who, though acknowledging their Se-, 
 cond Hypojiafs of Nous or Intelleii, to be derived from thefir^ called 
 Tagathon, and their Third Hypcjiafis or PCychc from the Second, »e» 
 ztert he leji doubt not to affirm them both to be Ageneta or Vncreated, 
 knowing well, that hereby they detraU nothing from the Majejiy of the 
 Firji,Jromwhomthefe Two are derived. Wherefore the Arians either 
 ought fo tofpeak^as the PlatonHis do, or elfe to fay nothing at alJ concern- 
 ingthefe things which they are ignorant of. In which words of ^//&4-, 
 »<i/?«/,there is a plain diltinftion made, betwixt a;>^vvnT@- and o<.-f{6v^oq^ 
 that is, Vttbegotten and Vncreated-, and the Second Perfon of the Tri" 
 
 nity^
 
 624 The Cabala ofthff Tr^ B o o k I. 
 
 «7Jt/, the Son or Word of God, though acknowledged by him, not 
 to be 'ApS^'TOT®-- Z;«/>e^o//e« (he being Begotten of the Father, who is 
 the only Agetinetes) yet is he here faid to be 'ajP/hT®- Vncreatcd 5 he 
 declaring the Platonifts, thus to have affirmed the Second and Third 
 Hjpojiafes of their Trinity, not to be Creatures ^hntVncreated. Which 
 Signal Tejlimony oi Athanafius^ concerning the Tlatonick^ Trinity \s a 
 DeC.D. great Vindication of the fame. We might here further add^St W«/?/»'s 
 Confeffion alfo, that God the Father, and God the Son, were by the 
 Platonifts acknowledged in like mannerj as by the Chriftians 5 though 
 concerning the Hol;GhoJi,he obferves fome difference, betwixt Ploti' 
 yjHs znd Porphyrins^ in that the Former did Pojiponere Anim£ Natnram 
 Taterno JntelIeiiMi^X.)\tLznQvJnterponerei)V\oiinu% didPojipone /i^Pfyche 
 or Soul after the Paternal JnteUeU, but Porphyrins Inter poned it, betwixt 
 the Father and the Son, as a Middle between both. It was before ob- 
 ferved, that St. C^ri/ of ^/ex4«i/r/4, affirmeth nothing to be wanting 
 to the Platonick Trinity,but only that Homooufiotes of his and fome o- 
 ther Fathers in that Age,that they fhould not only all be God or Vncre- 
 ated,huta.\Co7hree Coequal Individuals,ur\der thetkaiQllltimnttSpecies, 
 SlS Three Individual Men 'j he conceiving that Gradual Subordination 
 that is in the Platonick Trinity, to be a certain tang of Arianifm. 
 Weverthelefshethusconcludetb, TrKbi ih viyvSmtiv dAor^^Tni? to a^H6t?, 
 That Plato notrvithjianding xvoi net altogether ignorant of the Truth, but 
 that he had the knowledge of the Only begotten Son of God, as like' 
 zt>ife of the Holy Ghoji, caUed by him Pfyche 5 and that he would have 
 everyway expreffcdhitafelf rightly, had he nst been afraid of Anitus 
 and Melitus, and that Poyfon which Socrates drunk. Now whether 
 this were a Fault or no, in the Platonifts, that they did not fup- 
 pofe their Hypojiafes to be Three Individuals under the fame 
 Ultimate Species, we leave toothers to judge. We might here add 
 the Teftimony of Chalcidius , becaufe he is unqueftionably con- 
 cluded to have been a Cbriftian •-, though his Language indeed be 
 too much Paganical, when he calls the Three Divine Hypojiafes, a 
 ^- *77- chief, z Second, and a Third God 5 Ijiius rei difpojitio talkmente concipi- 
 
 enda efi j Originem qtiidem reruta ejfe Summum e^ Ineffabilem Deum , 
 vofi Providentiam ejus Secundum Deum, Latorem Legis utritifque Vit£ 
 tarn Mtern£ quam Tentporaris j Tertium eJfe porro Sttbflantiam que Se- 
 cunda Mens, Intelle&ufque dicitur, quad qn£dam Cujios Legis Mtern£. 
 His Suh'jeUas eJfe Rationabiles Animas, Legi Obfequentes, Minijiras ve- 
 r'b PoteJiates,&'C. Ergo Summus Deus jubct, Secundus ordinat, Tertins 
 intimat. Anim£ vero Legem agnnt. This thing is to be conceived af- 
 ter this manner j That the Firji Original of Things is the Supreme and 
 Ineffable God , after his Providence a Second God, the Ejiabhper of the 
 Law of Life both Eternal and Temporary ; And the Third (which is alfo 
 a Suhjiance, and called a Second Mind or InteIIe£i)is a certain Keeper df 
 this Eternal Law. Vnder thefe Three, are Rational Souls, SttbjeH ta 
 that Law, together with the MiniHerial Powers, d^c. So that the Sove- 
 reign or Supreme God Commands, the Second Orders, and the Third exe- 
 cutes.But Souls are Subje& to theLaw.Whcre Chalcidius though feerriing 
 indeed rather more a PlatoniU, than a Chrijlian ^ yet acknowlcdgeth 
 no fuch Beings as Henades and Noes j but only Three Divine Hypojia- 
 fes, and under them Rational Souls, But we fliall conclude with the 
 
 Teftimony
 
 Chap. IV. Altered by Junior Platonifts. 625 
 
 Teftiraony oiTheodoret in his Book De Pnncipio, rlw nA«TOi'@- M-^ 
 
 Xgov«.;t,ai^«, T"a}-«^i', Jt, v5v, ;9 7« ttovTo^ tW \|<;xW* oV/^J m/x&,; nofd_ 
 
 3 TTC Treti/Tcc 4-uX^o^^ ;i, 2;&07n;<S(ra.v ^V«/j^v, ojruxl"' xaAavTa, mv xinZim ccyio^ 
 01 3So( TT^ooa-yogi^'xin Aoy»i • ;9 Tooi-ra 3, c^/C ^ 'nSgou^JV cpiAoorcpio*; j^, ^ec 
 Aoyi'ct; ff?ff75AfcToa • Plotinus and Numenius expldiniKg PlatoV Sence^ de- 
 dare him to have ajferted^ Three Siiper-Tef»porab or Eternals, Good, 
 Mind or IntellcU, and the Sold of the Vniverfe j he calling that Ta- 
 gathon Tpiichto us is Father^ that Mind or IntcUeCl^ which to us if 
 Son cr Word, and that Pfyche or a Power Animating and Enlivening 
 all thih^s, which our Scriptures calf the Holy Ghoji. And thefe things 
 (faith he} mere by Plato purloined, from the Philofophy and Theology of 
 the Hebrews. 
 
 Wherefore we cannot but take notice here of a Wonderful Provi- 
 dence of Almighty God, that this Doftrine of a Trinity of Divine 
 Hypfijrjfes. fnould Hndfuch Admittance and Entertainment in the Pa- 
 gan World , and be received by the w^ifeft of all their Philo- 
 fophersj before the times of Chriftianity , thereby to prepare at 
 more eafie way for the Reception of Chriftianity amongft the Learn- 
 ed Pagans. Which that it proved fiiccefsful accordingly, is unde- 
 niably evident from the Monuments of Antiquity. And the Juniour 
 Platonifts, who were moft oppofite and adverfe to Chriftianity, be- 
 came at length foienfible hereof, that befides their other Adultera- 
 tions of the Trinity before mentioned, for the countenancing of 
 their Polytheifm and Idolatry, they did in all probability for this very 
 reafon, quite innovate, change and pervert the whole Cabala, and 
 no longer acknowledge a Trinity, but either a paternity or a ^d- 
 nary, or more of Divine Hypofiafes. They firft of all contending, 
 that before the Trinity, there was another Supreme and Higheli Hypo- 
 fiafis, not to be reckoned with the others, but ftanding alone by him- 
 feif. And we conceive, the firft Innovator in this kind, to have 
 been Jantblichvs, who in his Egyptian Myfteries, where he (eetns to 
 make the Egyptian Theology to agree with his own Hypothefes, wri- 
 teth in this manner, tt^ t^'" oiToj? Mav ^ iij T^f oAcov a5;}A!v , '^ Bil^ 
 a? Ti-gSTO?, si, Ttf 7rg(S)T» 3sjj ^ jJaoiAtCi? • a«ivnTo? dp pjovoTyin ^ toc/jTO t- 
 vo-nTc? f^'jav »ts y^ voiit cwt^ '^^irKiy^oj., ^ri ochKo tt i!^^.j^\yijux. 3 
 i'(/'gijf (U TO ocuTXTTOTO^? cuj-njovis Kj ^-covoWto^c? ^^ TO ovTt? xyx.^^ • /J.&~ 
 ^oy yi^ Ti it, tt^iStov k, -ymyi^ 'r^^ inlvnciV, ly 'ttvSixIw -ry! VQ^Sfjd/iav tt^^tz^v l- 
 ^Zv ovf(i)V • aTTO 3 "^ £10? T»Tj;, oWTOg/YD? 5?o?, 'icw-T tfiAajWys , §io Kcd 
 cuiTomTS^ Kou K.UTOg%*;5 • a^x.""^ ^ 2to? Kca 5£C5 SiZv ' juu>\'cc<; 6x. TO tvc?, 
 TT^^sio? Kou a§xii '^ iaictq- Before thofe things which truly are, and the 
 Principles of all, there is One GodSuperiour to the Firji God, and King, 
 Immovable , and always remaining in the Solitude of his Own "Unity : 
 there being nothing Intelligible nor any thing elfe mingled with him 5 but 
 he being the Paradigm of that God truly Good, which if Self-begotten 
 and his own Parent. For this is greater, and before him, and ths 
 Fountain of all things ^ the foundation of all thejjrji Intelligible Ideas', 
 wherefore from this one, did that Self Jufficient God, who is Autopa- 
 for or his own Parent, cjufc himfclj to pine forth, for this is alfo a 
 
 Principle;
 
 626 ProclusV Monad before the Trin. B o o k I 
 
 Frinciple, and theGodof Gods^ a Monad from the firji One^ before all 
 Ejfence. Where fo far as we caa undcrftand, Jimblichns his mean- 
 ing is, that there is a Simple Vnity in order of Nature before that Ta- 
 gathon, or Monad, whichhthe FirJi of the Three Divine Hypojiafes, 
 And this Doftrine was afterward taken up by rmclnt, he declaring it 
 Infiirix. in this manner, •jnx.vraxS oTiKocrzov aTre tS ttAmG^;? ^^ noci; tvasTtc? avaT§£- 
 Lib.i.p.^S. ^^n, eiaSiv • /xaMov 3 acd -n^p tS TlK6i.'rtovo(; }{^ riivr/J TT^yiucTZov Tdc^iVTrPo 
 
 «i«. T^ix.<P-oc, TT^iivdJ. Tov ag/3/xov Tov 3Sov , aMa -s-^^ tm? r^ocJ^Q^ 
 
 T£/£v a?, «JV/^i'a y) T^l' Sdav iji^tm die TrAHOac o:ex.^"Tcu' Zrtt 0:55:. ccttot^cc- 
 
 jrAere afcendt from multitude to Vnity, from whence alfo the order of 
 the Many proceeds '^ but before Plato and according to the Natural or~ 
 der of things. One if before Multitude and every Divine order begins 
 from a Monad. Wherefore though the Divine Number proceed in a 
 Trinity, yet before this Trinity mujl there be a Monad. Let there be Three 
 Demiurgical HypoBafes '-, neverthekfs before thefe muji there be One ^ 
 becaufc none of the Divine orders, begins from Multitude, IVe concfudcy 
 that the Demiurgical Number, does not begin from a Trinity^ but from a 
 Monad, jianding alone by it felf before that Trinity. Here Proclut^ 
 though endeavouring to gain fome countenance for this dndtrine 
 out of Plato, yet as fearing left that (hould fail him, does ht fly to 
 the order of Nature, and from thence would infer, that before the 
 Trinity of Demiurgick^ Hypojiafes, there muft be a Single Monad or 
 He»4<^ ftanding alonebyit fel^ as the Head thereof. And St. Cyril 
 of Alexandria, who was Juniour to Jamblichus but Senior to Proclus^ 
 feems to take notice of this Innovation in the Platonick Theology, 
 as a thing then newly crept up, and after the time of torphyry^ 
 ' '' aM' 01 )^ TT^oe^Hju^oi kcu tt^c^ tSto avfiAt'yiJoi, cpao-;covTe? ;uJi (/^aV x'ArAeo'N 
 OTfoo^iO/uav To?§ «7r' oujtS • i.^yi^vic&tx.i ^ u-m irdmi; Kctvavlctc, Slk liktvcu octtAsv 
 ■Trdrrn ;^ ocJ^aTov tivo^ <n)iJ.Qoi.(nac,' 'Atto 5 TO no""y, («?x^ r^ Sto?J tmv t^ioc.S)x (Aca 
 cw^vcfX But thofe before mentioned^contradiCi thfsDo£irine(pi Porphyrjuf 
 & the ancient Platonifts)rf^rw/»^ that the Tagathon ought not to be con- 
 numerated or recl^pned together, with thofe which proceed from it, but to be 
 exempted from all Communion, becaufe it is altogether Simple and unca* 
 fable of any Commixture or Confociation with any other. Wherefore 
 thefe begin their Trinity with Nous or Intelleii, making that the First. 
 The only difference here is, that Jamblichus (eems to make the firft 
 Hypojlafis of the Trinity after a Monad, to be Tagathon, but St. Cyril^ 
 Nous. However they both meant the fame thing, as alfo did Proclus 
 after them. Wherefore it is evident, that when from the time of the 
 Nicene Council and Athanajius, the Chriftian Doftrine of the Trini- 
 ty came tobe punftually ftared and fettled, and much to be inGfted 
 upon by Chriftians , 'jamblichus and other Platon'/jis , who were 
 great Antagonifts of the fame, perceiving what advantage the Chri- 
 ftians had from the Platonick^ Trinity, then firft of all Innovated this 
 Doftrine, introducing a paternity of Divine Hypojiafes, in ftead of 
 a Trinity, the Firft of them being not Coordinate with the othQxThree, 
 norConfociated or Reckoned with them : But All of them, though 
 Subordinate, yet Univerfal, and fuch as Comprehend the wholes 
 
 that 
 
 B71
 
 > - **-»a^ 
 
 C H A p. I V. Hh other Phantaftick Trinities. ^ 
 
 that is, Ifj/ffnte and OMNJpotint •-, and therefore none oiihum Creature/, 
 For it is certain , thit before this time, or the Age that Ltwblichus 
 hved in , there was no fuch thing at all dream'd o^ by any Platonifl:, 
 as an Vnity before and above the Trinity , and fo a paternity of Di- 
 vine Hypojiajes : rlotinus pofitively dctermining,that there could nei- 
 ther be /I/<v»t' nor Fewer than T/jrec;and Proclui hirafelf acknowledging 
 the Ancient Tradition or Cabala^ to have run only oF Three Gods ; and 
 KHwcniuf who was Senior to them both , writing thm of Socrates^ j-ufihfEti 
 T^^<; 5£a? Tidt/xits xcoK^ra?, That he a Ifo (before Plato) /ijfertedi^.c;. 
 Three Gods 5 that is , ThicG Divine Hypojiajes^ and no more, as fr/«" 
 €ij>les 5 therein following the Pythagoreans, 
 
 Moreover the fame Proclus ^ bcfides his f/t'wWc/ and Noes before 
 mentioned, added certain other r/j4«fj///f^7>/«///ej- of his own al- 
 fo, as this fjrcximple, o^ the Fi'ji EJfence^ the Firji Life, and the Firji 
 Inteile6i-^ (to omit others) whereby that Ancient Cabala and3tc7re^- 
 5bTci; BioKoyix , Theology of DivmeTradition, oi Three Archical Hyp Jtd' 
 fes^ and no more, was difguifedj perverted, and adulterated. 
 
 But befides this Advantage from the ancient Pagan Platonifts and 
 Pythagoreans, admitting a Iriw?/^ into their Theology , in like man- 
 ner as C/j;v///jv/7/ doth (whereby Chriftianity was the more recom- 
 mended to the Philofophick^Pagans ) there is another Advantage of the 
 S^me extending even to this prefcnt time, probably not Unintended 
 alio by Divine Providence 5 That whereas Bold and Conceited Wits 
 precipitantly condemning the Doftiine oi xheTrinity for Nonfence^ ab- 
 (b!ute/t pygnancy to Humane F<iculties,and Impojjihiljty.hive thereup- 
 on lome of them quire Oiaken a^Cbri^hattitj and all Revealed Religion^ 
 profcffiig only ihe/jaf-i others have fruftrated the D».fign thereof by 
 Paganizing it into Creature-lForJhip or Idolatry ^ this Ignorant and 
 Conceited Confidence of both, may be retunded and confuted from 
 hence , becaufe the moft ingenious and acute of all the Pagan Philo- 
 fophers, the Platonijit and Pythagoreans, who had nobyals at all upon 
 them, nor any Scripture Revelation^ that might feera to irapofe upon 
 their Faculties, but followed the free Sentiments and Diftares of their 
 own Minds, did notwithltanding not only entertain this 7r;«7/y of 
 Divine Hyp^jiajcs Eternal and Vncreated , but werealfo fond of the 
 Hypothefis^ and made it a main Fundamental of their Theology. 
 
 It now appears from what we have declared, that as to the Ancient 
 and Genuine P lit onijt sand Pythagoreans. none of their Trinity of Gods, 
 or Divine H^pcjlajes^wete Indcpcndent.fo neither were they ^vnVi 5tjt 
 Creature-Gods but Vncreated j they being all of them not only £/er- 
 fialy and Necellarily Exigent, and Immutable, but alio Z)niverfah that 
 is Infinite and Omnipotent ^ Caufcs , Principles , and Creators of the 
 whole World. From whence it follows that thefe Plttonijis could 
 nor j'lltly be taxed for Idolatry^ in giving Religioui WorJInp to each 
 Hypojitfts of this their Trinity. And we have the rather infifted fo 
 long upon this t'latomc!^ Trinity, becaufe we (hall make ufe of this 
 Dodtriue nfrerwirds, in our Defence oi Chrijiianity, where we are to 
 ftiow 5 That one Grand Dtfi^n of Chrilhtnity , being to abolilli the 
 
 Yyj Tagm
 
 628 Arians charged by the Fathers, B o q i^ I, 
 
 Pagan Idolatry^ OT Creature- Worjtjip ^ it felf cannot juftly be charge4 
 with the fame , from that Religious Worfhip given to our Saviour 
 Chrift, and the Trinity , Cthe Son and Holy Choji) they being none of 
 them , according to the true and Orthodox Chrijiianity , Creatures ; 
 however the Avian Hypothecs made them fuch. And this was in- 
 deed , the Grand Reafon , why the Ancient Fathers , fo zealoufly 
 oppofed Arianifnt , heciuie That Chrijiianity ^ which wasintendecj 
 by God Almighty, for a means to extirpate Pagan Idolatry^ was there? 
 by it felf Paganized and idolatrized-^ and made highly guilty of that 
 very thing, which it Co much condemned in the Pagans^ that is Crcif* 
 ture-WorJIiip. This might be proved by fundry teftimonies, o^Athanf-r 
 jiuf^Bafllfiregory'NyJfen.firegoryNaz.ianz.en^EpphaniusXhryfoJiom.Hilary^ 
 Ambrofe^Aujiine.F aujiinus .zx\6. Cyril oi. Alexandria--^ all of them charginir 
 the Arians , as guilty of the very fame Idolatry with the Gentiles qt 
 Tagans^ in giving iJe//^/^«/ Worpip even to the Word and Son of God 
 himfelf (and confequently to our Saviour Chrift) as he was fuppofed 
 them to be but zCreatnre. But we (hall content our felves here, only 
 to cite one remarkable pafTage out of Athanajius in his Fourth Oratj? 
 P. 4^8, 4^9. onagainft the Arians, ^oc ii Sv oi 'A^\Q^m-iu ToiodiTO Koytliixim ^ voQvr 
 7SC, » mm^&i^Qm eouJfa? f/AToc. v^l" 'eAA.mi'cdv , fc, y- Kdy.&voi 'dsm^ zrot tm 
 
 KTiV"! AocT^a'asi im^ t KfiWvia to 'ttUvtoc oeov & 3 01 /t/Av "eMwe^ 
 
 m cLyiXviTOd it) ttoMo?? yvm-nic, Kix^^^sm^ Stci 3 ti'i ^vhtoT it) d.y<c.\yiTaij if/^' 
 
 '<J^ , ;^ ol ttoMoI 5 WAiv t^^ 'EMm'&v Tfty ou;Tt«J -Tsf iii r-kiffi cpCmv tyjsci, 
 ^ jjTza? ^ Kane(Voi^ K7i(r^T^ ao:v • oc6\ioi ;^ ttAsov cotv t€Aa€ncnxv ;^ 
 
 ocv ii7rEg£Gvi(ra.v agv»/A«voi t Xg/?^v • 7^)1? J "e^Ahoi ot'koAi'oiTou, I'vTiV/xarin ^ 5)(« 
 acpo^cK 3eoT$ Ak.t§(^'ov7t? oi Siccvyei^, Why therefore do not thefe Arir 
 ans^ holding this., reckon themjelves amongji the Pagans or Gentiles^ ff-nce 
 they do in like manner vporjliip the Creature , beftdes the Creator .<? Fof 
 though the Pagans rvorf/jip one Uncreated and ntuny Created Gods , bup 
 thefe Arians only one Vncreated , and one Created , to wit the Son or 
 Word of God , yet will not this make any real d-jfcrence betwixt thetn^ 
 <^ becaufe the Arians One Created is one of thofe many Pagan Gods j and 
 thole many Gods of the Pagans or Gentiles,^ have the fame nature withthif 
 One if they being alik^ Creatures. Wherejore theje wretched Ar/ans are 
 ApoUates jrom the truth of Chrijiianity ^ they betraying Chriji tnort ■ 
 than the Jews did, and wallowing or tumbling in the Filth of Pagan idor 
 latry : worpipping Creatures and different kj^ds of Gods ^ Where by 
 the way we may take notice, that when Athanajius affirmcth of the 
 Arians, what St Paul doth oC the Pagans, that thty did t^ rtJ^tji A(?tr 
 Tg<^<lv <j3%9i -T KTioTJCvTO, his meaning could not well be, that they 
 Worfhipped the Creature More than the Creator 5 forafrauch as the Ar 
 rians conftantly declared , that they gave lefs worflhip to Chriji the 
 Son or Wordoi God., he being by them accounted but zCreature^th^^ 
 they did to the Father the Creator : but either that they worfhipped, 
 the Creature Befides the Creator, or the Creature Injiead of the 
 Creator, or in the Room of him, who was alone of right to be Religi- 
 oujJy Worjtjipped. Again , when the fame Athanafius declareth , th^jt 
 ' the Greeks, Gentiles, or Pagans, did Univerfally worfhip evi a/cisiTa,, 
 Only One Vncreated^ he feeras to imply, that the Platonick. Trinity of |
 
 Chap. IV. With Pagan Idolatry. 629 
 
 Hypcjiafes, affirmed by him to be alIUncreated,were by them look'd 
 upon, only as One entire Divinity; 
 
 But the Principal Things, which we (liall obfervefrom this Paffage 
 of Athanaftttf, and thofe many other places of the Fathcrs,where they 
 Parallel the Arians with the Pagans, making the Former guilty of the 
 very fame Idolatry with the Latter, even then when they worlhipped 
 our Saviour chriU himfelf, or the tFord and Son of God , as he was 
 by them fuppofed to be nothing but a Creature, are thefe following 5 
 Firfl:, That it is here plainly declared by them, that the generality of 
 the Pagans , did not worlhip a MithitHclc of Independent Gods , but 
 that only 0«e of their God^-w^^Vncrcated or Self-Exijient , and all 
 their other Many Gods , look'd upon by them as his Creatures. This 
 as it is exprefly affirmed by Athanafius here, that the Greeks or Pa- 
 eans, did fc>i <xjtvHT(3t) VM ttjMo?? ;)^vi)To?'? AoJf^'-jv , IVorJJjip only One Vn- 
 created, and Many Created Gods, fo is it plainly implied^by all thofe o- 
 ther forementioned Fathers , who charge the Arians with the Guilt of 
 Tdgan idolatry ^ becaufe had the Pagans worfliipped Many Vncrcated 
 and Independent Gods , it would not therefore follow, that the Arians 
 were Idolaters , if the Pagans were. But that this was indeed the 
 fence of the Fathers, both before and after the Nicene Council j 
 concerning the Pagan Polytheifnt and idolatry , that it confifted 
 not in worfhiping Many Vncreated and Independent Gods , but 
 only One Uncreated and Many Created ; hath been already o- 
 therwife manifeftcd ^ and it might be further confirmed by fun- 
 dry Teftimonies of them , as this of Saint Gregory Nazianzen in 
 his 27. Oration i Ti <Pcd J'^ koic -tto:^' "eMmst cpcutv av ultx. 0t8T»i;, <i$ oj 
 Tw TiKiibn^ im^ c^efvoi^ ^jiAoot^jSite^ ; What then vpotddfome fayjs there 
 not One Divinity aljo an/ongji the Pagans , as they who Philofophize more, 
 fully and perfcCfly amongU them do declare ? And that full and re- 
 markable One oi Iren£uf, where he plainly affirraeth of the Gentiles 5 
 Jta Creatur£ potiui quam Creatori ferviebant, ^ his qiii non funt Dii^L.i.c.gl 
 ut Primnm Deitatfs Locum attriiuerent, Vni alicui ^ Summo Fabrica- 
 iori hujus Vniverfltatk Deo , That they foferved the Creature, and thofe 
 who are not Gods , rather than the Creator j that notwithjianding they 
 attributed the Firji place of the Deity, to One certain Supreme God, the 
 Maker of this Vniverfe. The fecond thing is, that Athanaftui and all 
 thofe other Orthodox Fathers , who charged the Arians with Pagan 
 Idolatry, did thereby plainly imply, Thofe not to heVncapable of Ido- 
 latry , who worfhip One Soveraign Numen , or acknowledge One Sh' 
 preme Deity, the Maker of the whole World 5 fiiice not only the Ari- 
 ans unqueftionably did fo, but alfo according to thefe Fathers , the 
 very Pagans themfelves. The Third Thing is, that in the Judgement 
 oi Athanafiui , and all the Orthodox Anti-Arian Fathers , to give Re- 
 ligious lVorfl}ip to any Created Being whatfoever, though Inferiour to 
 that worfhip, which is given to theSttpreme God , and therefore ac- 
 cording totht Modern Diftin&ion, not AocT^c'a, but J^zKeta , is abfo- 
 lutely, Idolatry. Becaufe it is certain, that the Arians gave much are 
 Inferiour worfhip , to Chtift /,(■(,' i-^jw or Word of God , whom they 
 contended to be a meet Creature, Made in Time, Mutable and Defccli- 
 hie, than they did to that Eternal God, who was the Creator of 
 
 Yyy 2 b;m.'
 
 Orthodox Chriftians worflnf'd. Book 
 
 hinrrArthore Fath^imply , the Pagans themfdvesto have given 
 much an Inferiour WorOiip , to their -tt^Moi y.v^U ^m , their yJi^«;. 
 Gods , whom themfelves look'd upon , as Creatures , than they did 
 ei'i a>^vMT(M , To that One Vticreated Cod. 
 
 How if the Arians, who zcaloufly contended for the Vnity of the 
 Godhead, were neverthelefs, by the Fathers condemned , as guilty of 
 Idolatry' for beftowiog but an Ittfcriour kind of Religious Worjhip, up- 
 on Chrii the Son ox Word of God himfelf, as he was (uppoled by them 
 to be a Creature ^ then certainly cannot they be excufed from 
 that Guilt, who beftow Religious IVorpip , upon thefe other Crea- 
 tures Angels and Souls of men , though Inferiour to what they give 
 to the Supreme Omaiptent God , the Creator of all. Becaufe the Son 
 or H'ord of God, however conceived by thefe Artans to be a Creature, 
 vet was 3ook'd upon by them as the Fhji , the moft Glorious, and 
 moft Excellent of all Creatures, and that by which as an Inftruraenr, 
 all oihtx Creatures, as Angels and Souls, were made: and therefore 
 if it were idolatry in them, to give an Inferiour kind of Religious Wor~ 
 (l)ip to this Son and Word of Gad himfelf according to their Hjpothtfu, 
 then can it not poffibly be accounted le(s, tobcltowthe fame upon 
 ihofeother Creatures. Made by him, as Angels and Men deccajed. Be- 
 fides which, the Word and Son of God, howfoever fuppofed by thefe 
 Arians to be' a Creature, yet was not Really fuch s and is in Scripture 
 unquettionably declared to be a TrueOhjea of Religious IVorJlMp (Wor- 
 fhiphitft all ye Gods) fo that the Arians though Formally Idolaters, ac- 
 cording to their own falfe Hypothep j yet were not A/aterial/y and 
 Really Co: whereas thefe Religious Angel- and Saint-lVorfi/ppers, mnd 
 be as well Materially as Formally fuch. And here it is obfervable, that 
 thefe Ancient Fathers made no fuch Dijiin&ion of Rchgious IVor/lj^p^ 
 into Latria,as peculiar to the Supreme God, it being that whereby he 
 is adored as Self-Exijlent and Omnipotent, or the Creator of all ^ and 
 Bulia fuch an Inferiour Religious Worjhip, as is communicable to Crea- 
 tures; but concluded of itf%^*^ Worjhip Univerfally , and without 
 Diftinftion, that the due OhjUl of it all was the Creator only, 
 and not any Creature. Thus Athanafius plainly in his Third Orati- 
 on ei 75 a.? jyi <^'|>) u7ne£;^'V ■a^^crnwrn-n , t</*<l ttj 'ixxxgvv 7^^ vi^Qi&y.yJ^ 
 
 TToJs^ya, ccMoc K-Hff;^^ ^tov If the Son or Word of God were to be Wor- 
 (l)ipped (though a Creature) becaufe tranfccndingus in glory and dignity, 
 then ought every Inferiour Being to Worfiip what is Supertour to it : Where- 
 as the cafe k otherwife ; For a Creature doth not Rcligioufly worflxp 4 
 Creature, but only God the Creator. Now they who diltinguiih Religi- 
 ous Worpp, into Latria and Dulta, muft needs fuppole the Obje<a of 
 it in 'reneral, to be that which is Superiour to us, and not the Creator 
 only ^ which is here contradided by Athana^.us. But becaufe it wa» 
 obiefted againft thefe Or/Wc^x Fathers by the Arians, that the H««.^- 
 mty of our Saviour Chrift, which is unqueftionably a Creature, did 
 (hare in their Religious Worl¥ip alfo; it is worth the while to (e« 
 .^J^^WpK ^l^at account Athanafius gives of this; « ktvV/u, -Kp^cs^r^iA^v ^.h t^-
 
 C H p. IV. The Divinity in Chrift. 631 
 
 Qtu. ^Ko\'nc, , jiwKK^uvo/yt^v oiVTW oiim ^ m-^Mi ' o-hK e<(5b'75$ , to , o 
 Ao-yo? cTO^^ ij^v'itfo , tStov ;9 gV (m^tu yoVo/JUcwv h^yiV(L(T!tojuiAV ©eo'i'. ^f^g 
 give no Religious IVorJIjip to any Creature, far be it from us : For this is 
 the Errour cf the Pagans and of the Arians 5 But We IForJJjip the Word 
 of G»d thi Lord of the Creation Incarnated. For though the Fief] of 
 ChriU^ confidcred alone by it felf^ were but a part of the Creatures^ never- 
 ihekfs Tvas it made the Body of God. And vpe neither Worfiip this Body 
 hi it \elf alone^ divided jrom the Word:, nor yet intending to worpip 
 the Word, do roe remove it, at a great di^ance Jrom thisjkjl) '■, but kjtoW' 
 ing tb^t of the Scripture, The Word was madeFle(h, we look^ upon this 
 Word even in the Fief) as God. And again to the fame purpofe, ?. 1^0. 
 Kou ■yi\'0:,6K^T!i:(ntv cTi nr Kv^/ov (If (szt^fd TT^cayjuvQvng , » y-iioiJATi 7r£r<r- 
 XjUvQfJi/iv , aMoc -T v-Tisho^ o^ofart! /n/ivov li kti?bv auiixix. Let thefe Arians 
 Know^ at length, that we ivho WurJI)ip the Lord in Flcp, Worpip no Crea- 
 ture, but only the Creator cloaihedwith aCreaturely Body. And for the 
 fame caufe was it that Ncjioriut afterwards , dividing the Word from 
 the Flep, the Divinity of Chrilt from the Humanity, and not acknow- 
 ledging fuch an Hypcflitick Vnion betwixt them as he ought^ but ne- 
 Verthelefs Religioully Worfhipping our Saviour Chnft, was therefore 
 branded by the Chriftian Church, with the Name of 'Av6^6)7reA<xTgn? , 
 A AlanlVvrfiipper, or idolater. To conclude, they who excufe them- 
 felvcs from being Idolaters no otherwife, than becaufe they do not 
 give that very fame Religious Worpip, to Saints and Angels , which is 
 pecuiar to GodAlmighty.tand conlifts in honouring him as Self-Exrjlcnt, 
 sind the Creator of all things , but acknowledge thofe others to be 
 Creatures 5 Suppofe that to be Necejfary to Idolatry. yN\{\c^ is Abjolutely 
 tmpojftble , vi-z,. to acknowledge more Omnipotents as Creators of 
 all than One, or to account Creatures as fuch Creators j as they im- 
 ply all thofe to beUncapable of Idolatry, who acknowledge Owe Su- 
 preme God the Creator of the whole World ••, which is dirediJy contra- 
 didious to the Doftrine of the Ancient Church. 
 
 Hitherto in way of Anfwer to an Atheijiic^ Objection, againfl the 
 tJaturality of the idea of God, as including Onelinef'm it , from the 
 Pagan Polytheifm, have we largely proved , that at leaft the Civilized 
 and Intelligent Pagans, generally acknowledged One Sovereign Nu- 
 wc«, and that their ri;/)'//je///^/ was partly but Phantaftical, nothing but 
 the Polyonymy of one Supreme God, or the Worlhipping him under 
 differsnt Namts and Notions according tohisfeveral rertues and Ma- 
 nifejlations. And that though befides this they had another Natural 
 and Real PolytheifmalCo '-, yet this was only oi Manf Inferiour ox Crea- 
 ted G6»a'/3 Subordinate ^^ ^"^ Supreme 'Kyiv^Q^ , oiVncreated. 
 
 Which notwithftanding/isnot (b tobeunderftood^as if we did con- 
 fidently affirm, that Opinion of Afa*!y Independent Deities, T\evi:r to 
 have fo much as entred into the Mind of any Mortal, For fince Hu- 
 fliane Nature is Co Mutable and Depravable, as that notwithftanding 
 the Connate Idea and Prolcpfsot God in the Minds of Men^fbme un- 
 queitionably do degenerate and lapfe into Atheifm 5 there can be no 
 
 reafoa 
 
 ,
 
 6^ 2 Hmnane Nature Dep'avahle. B o o k 1. 
 
 reafbn why it (hould be thought abfolutely impoflible , for any ever 
 to entertain that falfe Conceit of Aiore IndependcKt Deities. Kut as 
 ior Independent Cods Invifible, we cannot trace the footfteps of fucha 
 Polytheifm as this, any where, nor find any more than a Dttheijm, of 
 a Good and Evil Principle: Only rhih and others feem to have con- 
 ceived. That amongft the ancient Pagans , fome were (b grody fottithj 
 as to fuppofe a P\ma\hy of Independent Gods Fijihle , and to take the 
 Sun, and Moon, and all the Stars for Such. However, if there were 
 any fuch, and thefe Writers were not miftaken , as it frequently hap- 
 pened, it is certain that they were but very few , becaufe amongft the 
 moft Barbarian Pagans at this day , there is hardly any Nation to be 
 found, without an acknowledgment of a Sovereign Deitji, as appears 
 from all thofe Difcoveries which have been made of them , fince the 
 improvement of Navigation. 
 
 Wherefore what hath been hitherto declared by us, might well be 
 thought a fufficient Anfwer to the forementioned Atheijiicl^^ ohje3ion^ 
 againft the Idea of God. Notwithftanding which, when we wrote 
 the Contents of this Chapter, we intended a further Account, of the 
 Natural znd Real Poljitheifnz o¥ the Pagans, and their Multifariom Ido- 
 latry^ chiefly in order to the Vindication of the Truth of Chrijiianity 
 againft Atheijis : forafmuch as one grand Defign hereof, was uoque- 
 ftionably, to deftroy the Pagan Polytheijnt znd /t/c/d/r/jWhich conGfted 
 in WorJI)ipping the Creature befides the Creator. 
 
 But we are very Senfible,that we have been furprized in the Length 
 of this Chapter, which is already fwelled into a Dijproportionate Big- 
 »iej?j by means whereof we cannot comprehend within the compafs 
 of this Volume, all that belongs to the Remaining Contents^ together 
 with fucha Full and Copious Confutation of the AtheiJiicl^Groundj^zs 
 was intended. Wherefore we (hall here Divide the Chapter, and re- 
 ferve thofe Remaining Contents together, with a further Confutation of 
 yltherfm, for another Volume , which God affording Life, Health, and 
 Leifure , we intend (hall follow. Only fubjoyning in the mean time, a 
 short and Compendious Confutation^oi all the Atheijiick^ Arguments pro- 
 pofed* 
 
 AN
 
 639 
 
 A 
 
 CONFUTATION 
 
 O F 
 
 ATHEI SM. 
 
 Chap. V. 
 
 HAving in the Second Chapter revealed all the Darl{^ 
 AljJhrjes of Atheijm , and produced the utmoft 
 Itrength of that Caufe 5 and in the Thirds made an 
 Introdu&ion to the Confutation of thoCe yltheOJic^ 
 Grounds, by reprefenting all the feveral Forms and 
 Schemes o^ Atheifm, and (hewing both their Difa- 
 greements amongft themfcJves, and v\ herein they all agree together 
 againft Theijis 5 We have been hitherto prevented , of that full and 
 Copious Confutation of ihem , intended by us , by reafon of that 
 large Account given, of the Pagan Volyiheifm 5 which yet was no Im- 
 pertinent Digreflion neither, it removing the Grand hje&i on aga.\n{t 
 the Naturalitj of the idea of God, as including OnelintJ^in it, as alio 
 preparing a way for that Defence of Chriliianitji , defigned by us a- 
 gainll At/jcijii. Wherefore that we may not here be quite excluded, 
 of what was principally intended, we lliall fubjoyn aiCofttra3edaad 
 Compendious Confutation , of all the Premifed Atheijiick^ rrincjplet. 
 The FIRST whereof was this. That either men have no Idea of God 
 at all , or clfe none but juch as k Compounded and Made up of Im- 
 pojjibk and Contradi&ioui Notions 5 from whence thefe Atheifls would 
 inferr Him, to be an V/^conccivable Nothing. In Anfwer whereunto, 
 there hath been foraething done already, it being declared in the Be- 
 ginning of the Fourth Chapter , what the Idea of God tf, viz. A Per- 
 feU 'Vnderjiandmg Nature , Necejfarily Self-Exifient, and the Caufe of 
 all other things. And as there is Nothing either Vnconceivable , or 
 ContradtQtotfs in this idea, fo have we (hewed, that thefe Confounded 
 jtthet/is, do not only at the fame time , when they verbally deny an 
 Idea of God, implicitly acknowledge and confels it, for as much aso- 
 therwiie, denying his Exidcnce , they (hould deny the Exiftence of 
 Nothing -J but alfo that they agree with Theifts in this very Ideajit be- 
 ing the only thing which Atheifts Contend forjThat the Firft Originl 
 
 Yy y 4 and
 
 6oA. i b^t Senie is not Knowledge. Book 1. 
 
 and Head of all thiKgi^h no FerjcB VncleriLincli^g Nature, but that all 
 fprung from Tohu and Bohn , or Dar^ and Senjl ji Matter Fortttitonjlj 
 moved. Moreover wc have not only thus declared the lde,i of Cody 
 but alfo largely proved, and made it clearly evident, that the Genera- 
 lity of Mankind in all Ages , have had a Vrohpfu or Anticipation in 
 their Minds, concerning the Real and JCIujI Exificnce oi fuch a Be- 
 ing: the Pagans themfclves 5 bcfides their other i1/j»; Ci?^/ (which 
 were Vnderjianding Beings Supertour to men^^ acknowledging One 
 chief and Sovereign NumeHjthe Ma^tr of them all, and of the Whole 
 World. From whence it plainly appears , that thole few Atheifit^ 
 that formerly have been , and ftill are, here and there up and down 
 in the World , are no other than the Monjiers and AticmAies of Hu- 
 mane Kind. And this alone might be lufficient , to repel the Firfi 
 Athciiiick_A£aHU^miidie againft the Idea of God. 
 
 Neverthelefi, that we may not feem to difTemble any of the A- 
 theilts Strength, we (hall here Particularly declare, all their mult Co- 
 lotirable Pretences, aga'infi the idea of God ^ and then (how the Folly 
 and Invalidity of them. Which Pretences are as follow 3 Firfl:, 
 That vpe have no idea n)r Thought of any ihingnot Sub] e& to Corporeal 
 Senfe , nor the Icaji Evidence of the Exi/ience of any thing, hut from the 
 
 fame. Secondly , That Theijis themjelvcs ackrjoioledgihg Cod to be In- 
 comprehenflblcM may he from thence inferred to be a Nun- Entity. Third- 
 ly, That the Theifis Idea of God including Infinitpn it, is therefore ab- 
 
 folutelyVnconceivable and Impoffble. Fourthly, That Theology is an 
 Arbttrarious Compilement of Inconfijient and Contradi&iou^ Notions 3 
 And Laftly , That the Idea and Exiftence of God ovps all its being, ei- 
 ther to the Confounded Non-Sence of Ajionifh'd AJinds j or elje to the 
 Fi&ion and Impojiure of Politicians. 
 
 We begin with the Firft. That we can have no idea , Conceptiotty 
 or Th'night of any thing, not SubjeCi to Senfe ; nor the lead Evidence 
 of the Exijience of any thing, but from the fame. Thus a Modern 
 Atheiiiick tVriter 5 Whatfoever we can conceive , hath been Perceived 
 firfl by Senfe, either at once or in parts '-y and a man can have no Thought 
 reprejcnting any thing not SubjeU to Senfe. From whence it fc^llows, 
 that whatfoever is not Senfible and Imaginable,\s mterly unconceivable 
 and to us Noih'ng. Moreover the fame Writer adds, That the only E- 
 vidence tvhichtve have of the Exijience of any thing, is fi-om Senfe 3 the 
 Confequence whereof is this. That there being no Corporeal Senfe of 
 a Deity, there can be no Evidence at all of his Exifience. Wherefore 
 according to the Tenour of the Atheijiick^ Philofophy , all is Refolved 
 into Senfe --y as the only Criterion of Truth, accordingly as Protagoras 
 in Plato's Theatetui conc\ndes.Knovpledge to be Senfe 3 and a late Writer 
 of our own 6exexm\ns,Senfe to be Original Knowledge. Here have we 
 a wide Ocean before us , but we muft Contraft our Sayls, Were 
 Senfe , Knowledge and Vnderflanding 3 then he that fees Light and 
 Colours, and feels Heat and Cold, would underftand Light and Colours, 
 Heat and Cold, and the like of all other Senfible Things : neither 
 would there beany r/&;7^y^/>Ajf at all concerning them. Whereas the 
 Mind of man remaineth altogether unfatisfiedjConcerning the Nature 
 
 of
 
 C H A p. I V. Proved from the Atomick Philof 63 5 
 
 of thefe Corporeal Things, even after the Strongeft Senfations of 
 them, and is but thereby awakened, io z iwnhev Philofop hie k^En qui" 
 ry and Search about them, what this Light and Colours, this Heat 
 and Cold, &c. Really (hould be 5 and whether they be indeed 
 ^alities in the Ol>jei}s without us, or only Phantafms and Senfations 
 m our felves. Now it is certain, that there could be no Sufpicion of 
 any fuch thing as this, were Senfe the Highefl Faculty in us 5 nei- 
 ther can Se»fe it felf ever decide this ControverGe; fince one Senfe 
 cannot judge of another, or correft the Error of it 5 all Senfe as fuch, 
 (that is, as Phancy and Apparition) being alike True. And had not 
 thefe Atheifts been Notorious Dunces, in that Atotfiick. Fhilofophy 
 which they fo much pretend to, they Would clearly have learn'd 
 from thence. That Senfe is not Knowledge and Vnderjianding, nor 
 the Cri^erztf» of Truth as to ^e»/?/'/c things themfelves 5 it reaching 
 not to the EJJ'ence or Abfolule Nature o^ them, but only taking notice 
 of their 0«f/7(s/e, and perceiving its own P-^^ow/ from them, rather 
 than the Things themfelves : and That there is a Higher Faculty in 
 the Soul, of Reafon and Vnderjianding, which judges of Senfe, de-i 
 tefts the Tbantajiry and Impofiure of it , difcovers to US that there is 
 nothing in the Objefts themfelves like to thofe foremenitioned Sen- 
 fible Ideas 5 and relblves all Senfible Things into Intelligible Vrinci^ 
 ples^ the ide at whereof are not For aign zvid Adventitious^ and meet 
 PaJJive Imprejjions upon the Soul from without 3 but Native and DO' 
 ntejiick^to it, or A3ivcly Exerted from the Soul it felf; no Paffion be- 
 ing able to make a Judgment either of it (elf or other things. This 
 is a thing fo Evident, that Democritus himfelf could not but take 
 notice of it^and acknowledge it,though he made not a right ufe there- 
 of i he in all Probability, continuing notwithftanding a C^»p««J- 
 edznd Befotted Atheiji : Sextus Empiricus having recorded this of him, 
 *£v 'm<; xavo'in ^0 cpmv iivca yv^Ls-^i; , rlw fAf Six 7^^ cdod^nav , rlw j ^oc 
 ^ Blxvoia^ ' Oiv tIuj fjS^ Blx 'T Slxvoliu, yvZaiv x.a'rocyef, ■7r^os-/j.a/p'w^Zv ojCnvi to 
 •m^DV &<; ocKyf^&ax, Kg/uiv , rlai 3 ^cc 7^'' (Ua3y!(nav SKoiilw ovo/x^^a, dccpcu^i!- 
 fj^@^ oumi^ TO TT^oc hoiyvam TV a^^16S$ (xtt Aave? • \iy&. }(^' A^l'v, rviiyon^ 5 
 ^0 em i JVoa • m f/^ •ymorn • m 3 ckoT iii";t, cxoTin? yw^, la^ ro^TracvTa, o^t?, XKOiiy 
 o</^/^ii, ^'^OT?, -^iiaiq • vt 3 ywm aTrcJWKgufxfte'm ^touJth^ ' Democritus in his 
 Canons affirmeth, that there are Ta>o kinds of Knovpledges^ One by the 
 Senfes, and another by the Mind. Of which that by the Mind is only 
 accounted Knowledge^ he bearing witncj^ to the Fdithftilnefs and Firm' 
 nefs thereof, for the judgment of Truth, The other by the Scnfes, he call' 
 €th Dark,, denying it to be a Rule and Meafure of Truth. His own nfords 
 are thefe. There are Two Species of Knowledge , the One Genuine the other 
 Dark, or Obfcure, The Dark, and Obfcure Knowledge is Seeing, Hearing 
 Smelling, Tajiing, Touching. But the Genuine Knowledge, is another 
 more Hidden and Rcconditi To which purpofe there is another Frag- 
 ment alfo of this Democritus preserved by the fame Sextus 5 
 Ko^fid yKvKv^ ^ vo/xfit) nn'Ap^v, vofxM 3f^iLm\ v6/j.et> y^x^^ ' ^^l^^^ X^"^ " 0"- 
 •rioc. J oiTn(X<x ;lf yjivov • o-s^ n^llilcu, /jS/j cIVou k, (5b|a^{foix "rd o(.;a5>/Ta, tht '{?% 
 MCT &Kvi&&(x.v Tcwrx • Bitter and Sweet, Hot and Cold, are only in Opi- 
 nion or rhancy. Colour is only in opinion. Atoms and Vacuum 
 alone in Truth and Reality. That which is thought to be, are Senjibles 5 
 but thefe are not according to Truth, but Atoms and Vacuum only. Now 
 
 Z z z the'
 
 63 6 Thoughts of what not in Senfe, B o o k I. 
 
 the chief Ground of this Rational Difcovery of the ancient Ato- 
 mifts, that Senlible things, as Heat and Cold, Bitter and Sweet, Red 
 and Green, are no Ktd ^alittes in the Objefts without, but only 
 our own Vhancies^ was becaufe in Body, there are no fuch things 
 Intelligible 5 but only Magnitude^ Figure, Site, AdotioM and R<Ji. Of 
 which we have not only Senfihle Ideas , Paffively iraprclTed up- 
 on us from without, butalfo, InteUigible Notions, A&ivcly Exerted 
 from the Mind it felf. Which Latter notwithftanding, becaufe they 
 are not unaccompanied with Senfible Phantafms, are by many un- 
 skilfully confounded with them. But befides thele, we have other 
 Intelligible Notions or ideas alfo, which have no Genuine Fhantafn/t 
 at all belonging to them. Of which whofoever doubts, may eafily 
 be fatisfied and convinced, by reading but a Sentence or two, that 
 he underftands, in any Book almoft that fhall come next to his hand 5 
 and reflexively.examining himfelf, whether he have a Phantafm or 
 Senfible idea, belonging to every Word , or no. For whoever is 
 modeft and ingenuous, will quickly be forced to confefs, that he 
 meets with many Words, which though they have a Sence or Intel" 
 ligible Notion, yet have no Genuine Thantafm belonging to them. 
 And we have known fome, who were confidently engaged in the o- 
 therOpininons being put to read the beginning of Tw/^'s Offices, 
 prefently nonpluft and confounded, in that firft word ^4«^«<z»/ 5 
 they being neither able to deny but that there was a Sence belonging 
 to it, nor yet to affirm, that they had any PAi?«/<i/«« thereof, fave on- 
 ly of xheSouud or Letters. But to prove that there are Cogitations 
 not fubjeft to Corporeal Senfe, we need go no further than this very 
 idea or Defcription of God j A Subflance, Abjolutely PerfeS, Infinitely 
 Good, Wife and Powerful, Necejfarily Self-exiiient, and theCaufe of all 
 ether things. Where there is not One Word unintelligible, to him 
 that hath any Uunderftanding in him, and yet no Confiderative and 
 Ingenuous Perfon can pretend, that he hath a Genuine Phantafm or 
 Senfible Idea, anfwering to any one of thofe words 5 either to Sub- 
 fiance, or to Abfolutely PerfeQ, or to Infinitely, or to Good, or to WifCy 
 ox io Powerful, or to Necejfity, or to Selfexifience, or to Caufej or 
 indeed to All, or Other , or Things. Wherefore it is nothing but 
 want of Meditation, together with a Fond and Sottifi) Dotage upoa 
 Corporeal Senfe, which hath fo far impoled upon (bme, as to make 
 them believe, that they have not the leaft Cogitation of any thing, 
 mt fubjed to Corporeal Senfe, or that there is nothing in Humane Vk' 
 derflanding or Conception, which was not Firft in Bodily Senfe ; a Do- 
 ftrine highly favourable to Atheifm. But fioce it is certain on the con" 
 trary, that we have many Thoughts not Subjed to SenfCjitismanifeff 
 that whatfoever falls not under External Senle , is not therefore 
 Vnconceivable, and Nothing, Which whofoever aflerts, muft needs 
 affirm, Lifezud Cogitation it felf, Knowledge or Vnderiianding, Rea^ 
 fan and Memory, Volition and Appetite j things of the greateft Moment 
 and Reality, to be Nothing bur mere Words without any Signified' 
 Hon. Nay Phancy and Senfe it felf, upon this Hypothcfis, could hard- 
 ly fcape from becoming Non- Entities too, foralmuch as neither Phan^ 
 cy nor Senfe iaUs under Senfe, but only the Objects of them, we nei- 
 ther feeing Vifion, nor feeling Ta^ion^ nor hearing Audition, much 
 
 left.
 
 C H A p. 1 V. Evidence of things not Senfible. 63 7 
 
 lefs, hearhrg Sight, or feeif/g Tajl, or the like. Wherefore though 
 Godftio'jld be neVer fo much CorporeaJj as fome Theifts have 
 conceived him to be, yetfince the Chief of his EJfe/ice, and as it were 
 h'\s In(icle, mult by thefe be acknowledged to confift in A^find, Wif. 
 dof/t, and Vnderfiandi/jg, he could not poffibly as to this, fall under 
 Corporeal Senfe ( Sight or Touch) any more than Thought can. But 
 that there is Suhjiauce Incorporeal alfo, and therefore in it fclf alto- 
 gether Infenfiblc 5 and that the Deity is fuch 5 is demonftrated 
 elfewhere. 
 
 We grant indeed that t\\^ Evidence of Particular Bodies, exifting 
 Hic& Nnnc, without us, doth neceffarily depend upon the Informa- 
 twnof Senfe: but yet nevertheleft the Certainty of this very Evi- 
 deuce, is not from Senfe alone, but from a CotupUcation of Reafon 
 and Vnderjiandmg together with it. Were Senfe the only Evidence 
 of things, there could be no Abfolute Truth and FalfJ}ood, nor Ccr- 
 tainfy at all of any things Senfe as fuch being only Relative to Par- 
 ticular Perjons, Seeming and Phantaiiical, and obnoxious to much 
 DetnQon. F or \( onx Nerves and Brain be inwardly fo moved, and 
 afFefted, as they would be by fuch an Objeft prefent, when indeed 
 it is abfent, and no other Motion or Senfation, in the mean time pre- 
 vail againft it and obliterate it 5 then rauft that Objeft of neceflity 
 feem to us prefent. Moreover thofe Imaginations, that fpring and 
 bubble from the Soul it felf, are commonly taken for Senfations by 
 us when alleep, and fometimes in Melancholic^ and Thanciful Per- 
 ib ns alfo, when awake. That Atheijiick^Principle, that there is no 
 Evidence at all of any thing as Existing, but only from Corporeal 
 Senfe, is plainly contradicted by the Atomick^ Atheiffs themfelves. 
 When they aflert Atoms and Vacuum to be the Principles of all things, 
 and the Exuvious Images of Bodies to be the Caules both of Sight and 
 Cogitation: ior Single Atoms, and t\\o{G Exuvious Images, were ne- 
 ver Seen nor Felt ; and Vacuum or Empty Space, is (b far from being 
 Senfible, that theCe Atheijis themfelves. allow it to be the One Only 
 Incorporeal. Wherefore they mult here go beyond the Ken of Senfe, 
 and appeal to Realbn only for the Exigence of theCe Principles: ss "Thaet.T.if^^ 
 Trota^oras one of themi in Plato profeffcdly doth 5 i^ega c^jirjco-niiv fjM. Stcfh. 
 71? 7^'' oifjuuviudv tTKKiyi ' etai o 2to(, oi iSiv aMo olot/S/joi §vou, 11 S otv Sv'- 
 V6)vTou oLirfi^ laTv y^^iy Kx&ic&Ki, imv to ao'^TOV wt d-m^'^fji^joij &$ df i- 
 lAcu; fxd^ei' Have a Care that none "/ the Prophane and 'Uninitiated in 
 the M)fieries, over-hear you. By the Prophane, I mean (faith he) thofe 
 who think^»othing to Exiji, but what they can feel with their Fingers, 
 and exclude all that is Inviflble, out of the Rank^ of Being. Were Ex- 
 iftence to be allowed to nothing, that doth not fall under Corporeal 
 Senfe, then mud we deny the Exrjience of Soul and Mind, in our 
 felveSj and others, becaufe we can neither Feel nor See any fuch 
 thing. Whereas we are certain of the Exiftence of our own Souls, 
 partly from an inward Confcioufncf? of our own Cogitations, and 
 partly from that Principle of Rfufon, That Nothing can not A3. And 
 the Exiftence of other Individual Souls, is manifeft to us, from their 
 Effects, upon their RefpeivdJ-e Bodies, their Motions, Anions, and 
 pifcourfc. Whcrefjre fiace the y^z/it'/f?/ cannot deny the Exiftence 
 ' Zzz a of
 
 628 God, though Incomprehenfible, B o o k I. 
 
 of Soul or Mind in men, though no fuch thing fall under External 
 Senfe •■, they have as little Reafon to deny, the Exiftence of a Perfeii 
 Mind, prefiding over the Vniverfe^ without which it cannot be con- 
 ceived whence our ImperfeB ones (hould be derived. The Exiftence 
 of that God, Tchom no Eye hath feen nor can /ef, is plainly proved by 
 Reafon from his EffeSs^ in the Fijible Phanomena of the Univerfe, and 
 from what we arc Confcious of within our felves. 
 
 The Second Pretence of Atheijls againft the Idea of God, and con- 
 fequently his Exiftence, is becaufe Theifts themfelves acknowledging 
 Cod to be Incomprehenfibk, it may be from thence Inferred, that he is 
 a Non-Entity. Which Argumentation of the Atheifts, fuppofes thefe 
 Two Things, Firft, That what nlncomprehcnfible^h zltog^thQi Vn- 
 conceivable , and then, that what is Vncunceivable, is Nothing. The 
 Latter of which Two, perhaps may be granted ro them. That what 
 is fo Utterly Unconceivable, as that no man cm frame any manner of 
 Idea ox Conception of it, is therefore either in it klf, or at leaft to 
 fhtolkxt. usj Nothing. Becaufe though that of Trotagorof be not true, in his 
 fence, WiTiiiv ^ffA^ukiav fjUr^ov oivQ^ccKtv eivcu, t^^ fj^j oiTcov ^? tp , -P^ Si 
 IM oiTTdV, oj? wt tfiv That Man is the mtafure of all things^ either as 
 Exifting or not Exijiing, He meaning indeed nothing tife thereby, 
 but that there was no Abfolnte Truth or Falpood of any thing, but all 
 was Relative to particular perfons, and Phantajiicalox Seeming only. 
 And though it muft not be granted, that whatfoever any man's (hal- 
 low Underftanding, cannot eafily and fully comprehend, is there- 
 fore prefently to be expunged out of the Catalogue of Beings; 
 which is the Reafon, ox \zt\i^t Infidelity of the Anti-Trinitarianss yet 
 is there notwithftandinglbme Truth in that of Arijiotle, that^^x^Ti^^ 
 Wvra, the Rational Soul or Mind, is in a manner All things'^ it being 
 able to frame fome Idea and Conception or other, of whatfoever is ia 
 the Nature of things, and hath either an A&ual or Pnjftble Exiftence^ 
 from the very Higheft to the Loweft. Mind and Underltanding is 
 as it were a Diaphanous and Crystalline Globe, or a kind of Notional 
 World , which hath fome Reflex Image , and correfpondent Ray, 
 or Reprefentation in it, to whatfoever is in the True and Real World 
 of Being And upon this account may it befaid, that whatfoever is 
 in its own Nature Abfolutely Vnconceivabk^ is indeed a Non-Entity. 
 
 But the Former is abfolutely denied by us. That Whatfoever is 
 Incomprehenfible is Vnconceivable 5 and therefore when we affirm that 
 God is Incomprehenfible, our meaning is only this, that our ImperfeU 
 Minds cannot have fuch i Conception of his Nature, as doth perfeft- 
 ly Majier, Conquer, and Subdue that VaftObjeft uijderit^or at lead is 
 fo fully y4^e^«4/e and Commenjurate to the fame, as that it doth eve- 
 ry way Match and Equalize it. Now it doth not at all follow from 
 hence, becaufe God is thus Incomprehenfible to our Finite and Nar- 
 row Underftandings, that he is utterly Vnconceivable by them, fo 
 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 ful- 
 ly Comprehend our Selves, and that we have not fuch an Adequate and 
 Compnhenftvc Knowledge oi the Ejfence of any Subftantial thing, as 
 
 that
 
 C H A p. I V''. Tet not Unconceivable. 699 
 
 that we can perfeftly M'jler and Conquer ir. it was a Truth, though 
 abufed by the Scepticks, that there is dm^hy.Tjfov 'n^fomethirg Ir.com' 
 prehenfible in the Eiience of the Loweft Subltance?- For even Bocly 
 it felF, which the Atherfis think themfelves fo well acquainted with, 
 becaufe tliey can feel it with their fingers, and which is the only Sub- 
 ftance that they acknowledge either in themfelves or the Univerfcj 
 hathfuch puzzling Diffi.ulties and Entanglements in the Speculation 
 of it, that they can never be able to extricate themfelves from. VVe 
 might inftance al fo in fome Accidental things^ as Time and Motion. 
 Truth is Brgger than our Mincls^ and we are not the Satfze with ir, but 
 have a lower Participation only of the InteUc&ual Nature, and are 
 rather Apprehenders than Comprehenders thereof. This is indeed 
 One Badge of our Creaturcly State^ that we have not a perfectly 
 Comprehenfive Knowledge, or (iich as is Adequate and Commenjurate to 
 the Effences of things 5 from whence we ought to be led to this ac- 
 knowledgment, that there is another rerfeB Afmd or Vnderftand- 
 ittg Being .ihovew'i in theUniverfe, from which our Imperfeft Minds 
 were derived, and upon which they do depend. Wherefore if we 
 can have no idea oxConception of any thing whereof we have not a 
 Full and rerfeB Comprehcnfion, then can we not have an Idea or Con- 
 ception of theN^tuvc of any Subftance. But though we do not Com- 
 prehend all Truth, as if our Mind were Above n, or Majieroi'n ^ and 
 cannot Penetrate into, and look quite thorough the Nature of every 
 things yet may Kational Souls frame certain Ideas and Conceptionit 
 ot whatfoever is in the Orb of Being,, proportionate to their own 
 Nature, and fufficient for their purpofe. And though we cannot 
 fully Comprehend the Deity, nor Exhauft the Infinitenej^oi its Per- 
 feUion, yet may we have an /i^/f^ or Conception of a Being Abfolutely 
 PerjeQ, fuch a one as is, Nojiro modulo conformis, agreeable and pro- 
 portionate to our Meafure and Scantling ; as we may approach near 
 to a Mountain, and touch it with our hands, though we cannot en- 
 ■ compals it all round, and enclafp it within our arms. Whatfoever 
 is in its own Nature Ablblutely Vnconceivabky is Nothing; but not 
 whatfoever is not fully Comprehenfiblc by our Imperjeif Vnder- 
 jiandings. 
 
 It is true indeed, that the Deity is more Incomprebenfible to us than 
 any thing elfe whatfoever, which proceeds from the Fulnefs of its 
 Being and Perfeftion, and from theTranlcendency of its Brightnefs, 
 but for the very fame reafon, may it be laid al(b, in fbme fence, that 
 it is more Knowable and Conceivable than any thing. As the Sun, 
 though by reafon of its Exceffive Splendour, it dazle our weak fight, 
 yet is it notwithftanding far more Vifiole alfo, than any of the Ne- 
 iuf>j£ Stel/tc. I he Small Aliily Stars. Where there is more of Light, 
 there is moreof Vifioiliry, fo where there is more of Entity, Reality, 
 and Perf ftion, there is there more of Conceptibility and CognofiibilHy 5 
 fuch an Objeft Filling up the Mind more, and Aftingmoreftrongly 
 Upon it. Neverthelels becaufe our Weak and Imperfcifi Minds are 
 loTtin the Valt Iramenfiry and Redut:)dancy of the Deity, and over- 
 come with its tranlctndent Light, and dazeling Erightnefs, therefore 
 hatb it to us an Appearance of Daikjjefs'nad Incmprchenftbility. 
 
 Thus
 
 640 Atheifts Pretence ; That there B o o k I. 
 
 As the unbounded Expanfion of Light, in the clear tranfparent E~ 
 ther^ hath to us the AppAvition of an Azure Obfctirity 5 which yet 
 is not any Abfolute thing in it felf, but only Relative to our Senfe^ 
 and a meet Vhancy in us. 
 
 The IncompreljcpfilfJlity of the Deity, is (o far from being an Argu- 
 ment againft the Reality of its Exijience, as that it is molt certain on 
 the contrary, that were there nothing iNcomprehenfible to us, who 
 are but contemptible Pieces, and fmall AtomsoftheUniverfe^ were 
 there no other Being in the world, but what our Finite and Iwpcr- 
 fe& V ffder^i andings coxi\d fpan or fathom, and encorapafs round a- 
 bour, look thorough and thorough, have a commanding view of, 
 and perfedtJy Conquer and Subdue under them^ then could there 
 be nothing Abfolntely and Infinitely TerfeU^ that is, no God. For 
 though th^it oi Efftpedocles be not true in a Literal Sence, as it feeras 
 to have been taken by Arijictle, yx-icc (^ -^ >«?av, Sec. That by Earth 
 Tpe fee Earth, by Water hVater, and by Fire Fire 5 and underfland et/c- 
 ry thing by fomething of the fame vaithin our f elves ^ yet is it certain, 
 that every thing is apprehended by fome Internal Congruity in that 
 which apprehends,' which perhaps was the (ence intended by that 
 Noble Philofophick Poet. Wherefore it cannot poffibly otherwile 
 be, but that the FinitencJi,Scantnefs, and Imperfei^ion of our narrow 
 Underftandings, mnd make them Aj^mmetral 01 IncommenfMrate, to 
 that which is Ahfolutely and Infinitely PerfeS. 
 
 And Nature it felf plainly intimates to us, that there is fome fach 
 Abfolittcly Perf& Being, which though not Inconceivable, yet is /«- 
 comprehenfible to our Finite Underftandings , by certain Pajfiovs 
 which it hath implanted in us, that othervt'ife would want an oljt£f 
 to difplay themfelves upon, namely thofe, of Devout Veneration, 
 Adoration, and Admiration, together with a kind of Ecjiafic, and 
 V leafing Horr our '^ which in the filent Language of Nature, feem to 
 fpeak thus much to ns, that there is fome Objed: in the World, (6 
 rauch Bigger and Vafier than our Mind and Thoughts, that it is the 
 very fame to them, that the Ocean is to narrow Vefl'els, fo that 
 when they have taken into themfelves as much as they can thereof 
 by Contemplation, and filled up all their Capacity, there is ftill an 
 Immenfity of it left without, which cannot enter in for want of 
 room to receive if, and therefore muft be apprehended after fome 
 other ftrange and more myfterious manner, viz. by their being as it 
 were Plunged into it, and SrvaUowed up or Lofi ;n it. To conclude, 
 the Deity is indeed Incomprehenfible to our Finite and ImperfeS Vn- 
 derjiandings, but not Inconceivable, and therefore there is no Ground 
 at all for this Atheiftick Pretence, to makeit a No»-E«//7/. 
 
 We come to the Third Atheifiick^ Argumentaiion '^ That becaufe 
 Infinity (which according to Theology is included in the Idea of God, 
 and pervadeth all his Attributes) is utterly Vnconceivable, the Dei- 
 ty It felf is therefore an Impojfibility, and Non-Entity. To this Sence 
 found {undiy Paff ages oi a Modern PFriter j as, Whatfoever we kpotp, 
 jpe learn from our Phafitafms^ but there is no Phantafm ^Infinite, 
 
 and
 
 Chap. IV. can he Nothing Infinite. 641 
 
 and therefore no Knowledge or Conception of it. Again, IVhatfoever we 
 Imagine is Finite, and therefore there is no Conception or Idea, of that 
 Tphich we call Infinite. No man can have in his Mind an Image of In^ 
 finite Time, or of Infinite Tower. Wherefore the Name of God is ufed, 
 not to make us conceive him, hut only thjt we may Honour him. The 
 true Meaning whereof (as may be plainly gathered from other Paf- 
 fages of the lame Writer) is thus to be Interpreted 5 That there is 
 nothing of P/'i/(?/2'/>/6/f4 Truth znd Reality^ in the Idea or Attributes 
 of Gods nor any other Sence in thofe Words, but only tofignifie, 
 the Veneration and Ajionifiment of mens own Confounded Minds. And 
 accordingly the Word Infinite, is declared, to fignifie nothing at 
 all in that which is fo called, (there being no fuch thing really ex- 
 ifting) but only the Inability of mens own Minds, together with their 
 Rujlick Afionifi)ment and Admiration. Wherefore when the fame 
 Writer determins, that God muft not befaid to be Finite 5 this being 
 no good ConriJI)ip nor Complement ^ and yet the Word Infinite, figni- 
 fieth nothing in the thing it felf, nor hath any Conception at all 
 anfwering to it 5 he either does plainly abufe his Reader, or elfe he 
 leaves him to makeup this Conclufion 5 That fince God is neither 
 Finite nor Infinite, he is an Vnconceivable Nothing. In like manner, 
 another Learned IVell-willcr to Atheifm, declarcth. That he who 
 calleth any thing Infinite, doth but Rei quam non capit, attribuere 
 nomen quod non intelligit. Attribute an VninteUigible Name, to a thing 
 'Vnconceivable 5 becaufe all Conception is Finite, and it is impojfible to 
 conceive any thing that hath no Bounds or Limits. But that which is 
 mifiaksn for Infinite, is nothing but a Confufed Chaos of the Mind, or 
 an unfjapen Embryo of Thought-, rvhen men going on further and further^ 
 and making a Continual Progrefs, without feeing any End before them^ 
 being at length quite weary and tyred out with this their endlefs Journey^ 
 they fit down, and call the thing by this Hard and VninteUigible Name, 
 Infinite. And from hence docs he alfo infer ; That becaufe we can 
 have no Idea of Infinite, as to fignifie any thing in that which is Co 
 called j we therefore cannot poffibly ha^e, Cermanam Ideam Dei^ 
 Any True and Genuine Idea or Notion of God. Of which, they who 
 iinderftand the Language of Atheifis, know very well the meaning 
 to be this ^ That there is indeed No fuch thing , or. That he is a 
 Von-Entity, 
 
 Now fince this Exception againft the Idea of Cod , and confe- 
 ^uently his Exijience, is made by our Modern and Neoterick. Atheijis 5 
 we thall jn the firft place (hew, how Contradiftious they are herein 
 lo their Predecefiors, the Old Philofophick. Atheifis ; and confequently 
 bow tnconfifteiitand difagreeing, Atheifts in feveral Ages have been 
 with one another For whereas thefe Modern Atheifts, would have 
 this thought a lufficient Confutation of aDeity, That there can beNo- 
 ihing Infinite ^ it is certain that the Ancient Philofophick. Atheijis were 
 fo far from being of this Perfwafion, that fome of them, as Anaxi- 
 mander exprefly, made " h-r^\^v, or Infinite, the Principle oizW thingsj 
 that is. Infinitely Extended and Eternal Matter, devoid of all Life 
 Mnd Vnderjianding. For though Melijfus his *A7r^^v or Infinite^ 
 which he made The Firji Principle, was a Moji Terfe^ Being, Emi- 
 nently
 
 642 Certain ; Jhat^ Never Nothing. B o o k t 
 
 nently containing all things (as hath been already ftiewed) and xhtxG- 
 foxtxhtTrue Deity : AnaxiManders" hm\^v ot It7Jimte^ yet howevei' 
 called oeiov or Diviae by him, ( it being the only Divinity which 
 he acknowledged) was nothing but Senjleft Matter -^ aaAtheiJiic^ 
 Infinite. Wherefore hoxhTheijis and Atheijls in thofe former times, 
 did very well agree together in this One Point, that there was 
 Something or other Infinite, as the Firji Principle of all things j eithet 
 Infinite Mind, or Infinite Matter 5 though this latter Atheiiiick^Infini- 
 ty of Extended Matter, be indeed repugnant to Conception, (as Ihall 
 be proved afterwards) there being no True Infinite, but a VerfccJ- Be- 
 ing, or the Holy Trinity. Furthermore, not only Anaximander, but 
 alio after him, Democritus, and Epicurus^ and many others of that 
 Atheiftick Gang,heretofore aflerted likewife, a Unmericd Infinity of 
 lForldf,znd therefore much more than an Inanity of Atoms, or Par-' 
 ticks of Matter. And though this JSInmerical Infinity of theirs were 
 alfo Vnconceivahle and Impnjjible 5 yet does it fufficiently appear 
 from hence, that thefe Ancient Thilofophick^ Atheijis were fo far from 
 being abhorrent from Infinity, as a Thing Impojjible, and a Non-Enti- 
 ty, that they were on the contrary very fond thereof 5 and there- 
 fore never went about to difprove a Deity, after this manner, Becaufe 
 there can be Nothing Infinite. 
 
 But in the next place, we (hall make it manifeft, that thefe Mo- 
 dern Atheifts , do no Ie(s contradift plain Reafon and their very 
 Selves al(bi than they do their Predeceflors in that Impiety, when 
 they thus go about to difprove the Exiftenceof a God 5 Eecaufe there 
 can be Nothing Infinite, neither in Duration, nor in Power ^ nor in any 
 other regard. For Firft, though it fhould be doubted, whether 
 there be a God or no, yet muft it needs be acknowledged to be as 
 Indubitable, as any thing in all Geometry, that there was fbme- 
 thing or other Infinite in Dnration, or Eternal^ without Beginning .- 
 becaufe, if there had been once Nothing at all, there could never 
 have been Any thing, that Common Notion or Principle of Reafon, 
 having here an./rre/?^/^/e Force, That Nothing could ever come front 
 Nothing. Now if there were never Nothing, but always Something, 
 then muft there ofnecefficy be fomething Infinite in Duration, and 
 Eternal without Beginning. Wherefore it cannot be accounted lefs 
 than Extreme SottiJIwefs and Stupidity of Mind, in thefe Modern A- 
 iheijis, thus to impugn a Deity, from the Impojibility of Infinite Du- 
 ration without beginning. But in the next place, we muft confers it 
 feems to us hardly conceivable, that any Atheift whatfoever, could 
 poffibly be fo prodigioufly Sottifli, or fo monftroufly infatuated, as 
 really to think 3 that once there was Nothing at all, but that after- 
 wards Senfiefs Matter happened^, (no body knows how) to come into 
 Being, from whence all other things were derived. According to 
 which Hypothefis, it would follow alfo, that Matter might as well 
 fome time or other happen again, to ceafe to be, and fo all things 
 vanifti into Nothing. To conclude therefore, thefe Atheifts muft 
 of necefiity be Guilty, of One or Other of thefe. Two Things 5 ei- 
 ther of Extreme Sottijlmefs and Stupidity, in acknowledging neither 
 God, nor Matter, nor Any Thing, to have Exifted Infinitely from 
 
 Eternitf
 
 Chap. IV. Nor Worid^ fjor 1 ime. Eternal. 649 
 
 Eternity without Beginning 5 or elfe if they do acknowledge the Pre^ 
 Eternity of Aiattcr^ or ns Infinite Fajl-ciuration without Beginning;, 
 then, of the moft Notorious Impudence^ in making that an Argu- 
 ment againlUAe Exijienceof a Cod, which themfelves acknowledge 
 to Matter. 
 
 Neverthelefi we (hall here readily comply, with thefe Modern A' 
 theifts thus far, as to grant them thefe Two following Things 5 Firif^ 
 that we can have no Proper and Genuine rhantafm of any Infi'nite 
 whatfbever, becaufe we never had C^jr/j^^rc^/ .yew/e of any, neither of 
 Infinite Number ^nox oi Infinite Magnitude, and therefore much leG' 
 ot Infinite Time or Duration, and of Infinite Power 3 thefe two Latter 
 things, Time and Power, themfelves not falling under Corporeal 
 Senfe. Secondly, That as we have no Thantafm of any Infinite, (b 
 neither is Infinity Fully Comprehenftble by our humane Underftand- 
 ings, that are but Finite. Bat fince it is certain even to Mathemati- 
 cal Evidence, Thit there was Something Infinite in Duration, or with- 
 out Beginning, ififomuch that no Intelligent Atheift, upon Miture 
 Conlideration will ever venture to contradi(S it, we (hall from hence 
 extort from thefe Atheifts an acknowledgment, of the Falfnefi of 
 thefe Two Theorems of theirs, That whatfoever we have no Phantajm 
 or Senftbk Idea of , as alfo whatfoever is not FuUy Comprehenftble by 
 us, is therefore a pure Non-Entity or Nothing: and enforce them to 
 confefii, That there is fomething Really Exifting in Nature, which 
 we have neither any rhantafm of, nor yet can Fully Comprehend with 
 our Imperfeft Underftandings. 
 
 Nay, we will yet go further in compliance with them and acknow* 
 ledge likewife. That as for thofe 7//^>?z7/c/, of Number, of Corporeal 
 Magnitude, and of Time or Succcjfive Duration, we have not only 
 tioPhant^fm, not Full Intelle&ual Compreheufion of .them, but alfo 
 no manner of Intelligible idea. Notion or Conception. For though it 
 be true, that Number be fomewhere faid by Ariftotle to be Infinite, 
 yet was his meaning there only in fuch a negative Sence as this, that 
 we can never poflibly come to an End thereof by Addition, but may 
 in our minds ftill add Number to Number Infinitely 5 which is all one 
 as if he (hould indeed have affirmed, that there can be no Number A- 
 ftually and Poficively Infinite, according to Aristotle's own Definiti- 
 on of Infinite elfewhere given, namely, That to which nothing can be 
 added ; no Number being ever fo Great, but that One or More may 
 ftitl be added to it. And as there can be no Infinite Number, fo nei- 
 ther can there be any Infinity of Corporeal Magnitude 5 not only ber 
 caufeif there were, the parts thereof muft needs be Infinite in Num- 
 ber 5 but alfo becaufe, as no Number can be (b great, but that More 
 may be added to it 5 fo neither can any Body or Magnitude be ever 
 fo Valt, but that more Body ot Magnitude may be fuppofed (till fur- 
 ther and further , this Addition of Finites, never making up Infinite, 
 Indeed I. finite Space, beyond the Finite IVorld^ is a thing which 
 hath been much talked of^ and it is by fome fuppofed to be Infinite 
 Body, but by others to be an Incorporeal Infinite \ through whofe 
 Aftual Diftance notwithltanding ( Menfurable by Poles and Miles) 
 
 Aaaa ^ this
 
 644 Eternity, a Philofophick B o o k I. 
 
 this Finite World might rowl and tumble Infiniuly. But as we con 
 ceive, all that can be demonftrated here, is no more than this, That 
 how vaftfoever the Finite World fliould be, yet is there a VaQibility 
 of more and more hLigmtndc and Body^ ftill to be added to it, further 
 and further, by Divine Fotoer^ Infimtely , or that the World could ne- 
 ver be made fo Great, no not by God himfelf, as that his own Omni- 
 potence could not make it yet Greater. Which Potential InfiKity or 
 Indefinite EncreafabkncJ^oi Corporeal Magnitude, (eemstohave been 
 miftaken for in A&ual Infinity of Space. Whereas for this very Rea- 
 fon, becaufe more could be added to the Magnitude of the Corpo- 
 real World Infinitely^ cr without End'^ therefore is it Intpoffibk that it 
 fliould ever he Pofitively and A&ually Infinite-^Thzt is,(uch as to which 
 nothing more can Poflibly be added. Wherefore we conclude con- 
 cerning Corporeal Magnitude, as we did before of Number, that ^here 
 can be no Abfolute and A&nal Infinity thereof, and that how much 
 Vafter (bever, the World may be, than according to the Suppofiti- 
 on of Vulgar AftronomerSj who make the starry Sphere xh^Vt- 
 tnofi Wall thereof, yet is it not Abfolutely Infinite, fuchas R.e;\lly hath 
 No Bounds or Limit i at all , nor to which Nothing more could by 
 jD/2;/«e r^^w^r be added. Laftly, we affirm likewife concerning T/a/e 
 or Succejflve Duration, that there can be no Infinity of that neither, 
 no Temporal Eternity without Beginning: and that not only becaufe 
 there would then be an A&ual Infinity and more than an Infinity of 
 Number j but alfo becaufe upon this Suppofition, there would al- 
 ways have been an Infinity of Time Paji, and confequently an Infinity 
 of Time PaJi, which was never Prefent. Whereas all the Moments of 
 PajiTimc, mu ft needs have been once Prc/ew/ , and if fb, then all of 
 them, at leaft fave One, Future too j from whence it will follow, 
 that there was a Firjl Moment or Beginning oiTime. And thus does 
 Reafon conclude, neither the World nor Time it felf, to have been 
 Infinite in their Pafi Duration^ or Eternal without Beginning. 
 
 Here will the Atheiii think prefently, he hath got a great advan- 
 tage to difprove the Exijieme of a God, Nonne qui ^ternitatem AIuu- 
 dific toUunt, eudem opera etiam Alundi Conditori JEternitatem tollunt .<? 
 Do not they, who thm deliroy the Eternity of the World, at the fame 
 time dejiroy alfo the Eternity of the Creator .<? For if Time it felf were 
 net Eternal, then how could the Deity or any thing befo j? The Atheift 
 fecurely taking it for granted, that God himdlf could not be 
 Otherwife Eternal, than by a Succejflve Flux of Infinite Time. But we 
 lay, that this will on the contrary afford us a plain Demonfiration of 
 the Exifienee of a Deity. For fince the World and Time it felf, Were 
 not Infinite in their Pafi- Duration, but had a Beginning, therefore 
 Were they both certainly made together by fome other Being, who 
 is in order of Nature Senior to Time, and (6 without Time, before 
 Time 5 he being above that Succeflive Flux, and compehending in 
 the Stability and Immutable Perfection of his own Being, his Tefier- 
 day and To day and For ever. Or thus 5 Something was of neceflity 
 Infinite \n Duration, and without Beginning'-, But neither the ^r^^rW, 
 nor Motion, nor Time, that is, no Succejfive Being, was fuch 5 there- 
 fore is there fomethiug elfe whofe Being and Duration is not Suc- 
 
 cejfive
 
 C H A p. IV. Attribute, of the Deity. 64'? 
 
 ce(Jlve and Flowing^ but Ferntanent j to whom this Infinity belongeth. 
 The Atheifts here, can only fmile, or make faces j and Ihow 
 their little wit, in quibbling upon Nnnc-jians^ or a Standing Notp 
 of Eternity-, zs\i{h?Lt Standing Eternity oi th^Deity (which with fo 
 much Reafon hath been contended for, by the Ancient Gemtine The- 
 jjis) were nothing but a Pitiful Smdl Moment o{Time Standingjiill-^ 
 and as if the Duration of all Beings whatfoever muft needs be like 
 our own. Whereas the Duration of every thing^muft of neceffity be 
 agreeable to its Nature 5 and therefore, As that vvho(e ImperfeCf Na- 
 ture is ever Flowing like a Kiver, and confifts inContinual Motion and 
 Chang^es one after another, muft needs have accordingly a Snccejfive 
 and Flowing Duration^ Aiding perpetually from Prefent into Paf:^ and 
 always porting on towards the Future^ expefting Something of it (ell^ 
 which is not yet in being, but to come : So muft that, whofe Per' 
 fecf Nature, is Effentially Immutable^ and always the Same^ and Necef- 
 farily Exiffent^ have a Permanent Duration 5 never lofing any thing 
 of itfelfonce Prefent, as Hiding away from it 5 nor yet running for- 
 wards to meet fomething of it felf before, which is not yet in being ; 
 and it is as Contradiftious for it , ever to have begun ^ as ever 
 to Ceafetobe. 
 
 Now whereas the Modern Athiijis pretend to have proved, that 
 there is Nothing Infinite^ neither in Duration nor otherwife, and con- 
 fequently No Deity -^ meerly becaufe we haveno^e«/e nor Phantafnt 
 oi Infinite, nor csinFull^ Comprehend the fame 5 and therefore wilK 
 needs conclude that the tVordt, Infinite and Eternal, lignifie no- 
 thing in the thing it felf, but either mens own Ignorance and Im- 
 hility to conceive When, or Whether, that which is called Eternal^ 
 began, together with the Confounded Non-fence of their Aftonifh'd 
 Minds, and their Stupid Feneration, of that which their own Fear 
 and Phancy, has railed up as a Bugbear to themfelves 5 or elfe the 
 Progrefs of their Thoughts further and further backward Indefinitely^ 
 (though they plainly confute themfelves in all this, by fometimes ac- 
 knowledging Matter and Motion Infinite and Eternal, which argues 
 either their Extreme Sottifhnefs or Impudence.) We have fhewed 
 with Mathematical Evidence and Certainty, that there is really fome- 
 thing Infinite in Duration or Eternal, by which therefore cannot be 
 meant, Mens own Ignorance, or the Confounded Non-fence of their 
 Devotion, nor yet the Idle Progrefs of their Minds further and fur- 
 ther Indefinitely, which never reaches Infinite ; but a Reality in the 
 thing it felf, namely this^ that it Never was Not 5 nor had any Begin- ' 
 ning. Moreover having Demonftrated concerning this Infinity and 
 Eternity, without Beginning , that it cannot poflibly belong to any 
 Succcjfive Being, we confidently conclude againft thefe Atheifts alfb, 
 that it was not Matter and Motion, or this Mundane Syfiem, but a 
 Perfect Immnfable Nature of a Permanent Duration, (that is, a God) 
 to whom it belonged. To fumm up all therefore, we fay that Infi- 
 nite and Eternal, are not Words that (ignifie nothing in the thing it 
 felf, nor meer Attributes of Honour, Complement and Flattery^ that is, 
 of Devout and Religious Non-fence, Error and FalJJ.wod, but Attributes 
 belonging to the De///, and to that alone, of the moft Philofophicl^ 
 
 A a a a 2 Truth
 
 6^6 Omnipotence, not to be Extended B o o k I. 
 
 Truth and Reality. And though we being Finite, have no FullCom^ 
 frehenfion and Adequate Vndcrsianding of this Infinity and Eternity 
 (z.% not of the Deity) yet can we not be without fome Islction^ Cotf 
 cepion and Apprehenfion thereof, fo Jong as we can thus demon- 
 ftrate concerning it, that it belongs to fomething, and yet to nothing 
 neither hut a FcrfeCl Immutable Nature. But the Notion of this /«- 
 finite Eternity will be yet further cleared in the following Explana- 
 tion and Vindication of Infinite Power. 
 
 For the Atheifts principally quarrel with Infinite Tower, or Omni- 
 potence, and pretend in like manner this to heVtterly Vnconceivable^ 
 aad Impojfible, and Subjeded in Nothing. Thus a Modern Atheifiic^ 
 Writer concludes, that fince hlo man can conceive Infinite Power, this 
 is alfo but an Attribute of Honour which the Confounded Non-fence of 
 Afionifij'd Minds^ beftows upon the OhjeU^ of their Devotion, with- 
 out auy PhilofophickjTruth and Reality. And here have our Modern 
 Atheifts indeed the Suffrage and Agreement of the ancient Philofo- 
 phick Atheifts alfo with them, who as appears from the Verfes be- 
 fore cited out of Iwfre/;^, concern'd themfelves in nothing more, 
 than aflerting All Power to be Finite , and Omnipotence or Infinite 
 Tower to belong to Nothing. 
 
 Firft therefore it is here obfervable, that this Omnipotence or Infi* 
 nite Power afferted by Theifit, has been commonly eicher ignorantly 
 miftaken, or wilfully mifteprefented by thefe /^z/j^'j/^j, outofdcfiga 
 to make it feem Impojfibk and Ridiculous 5 as if by it were meant, 
 a Power of Producing and Doing any thing whatfoevtr without 
 Exception, though never fb ContradiUiom. As a late Atheifiick^Per- 
 fon, feeming to aflert this Divine Omnipotence and Infinite Power, 
 really and defignedly notwithftanding abufed the fame, with this 
 Scopticl^Irony, That God by his Omnipotence, or Infinite Power, could 
 turn this Tree into aSyllogifm. Children indeed have fometiraes fuch 
 Childifti apprehenfions of the Divine Omnipotence 3 and Ren. Car- 
 tejiuf, (though otherwife an Acute Philofopher) was here nolefs 
 Childifi}, in affirming, that all things whatfoever, even the Natures 
 oi Good and Evil, and all Truth and Falfjood, do fb depend upon 
 the Arbitrary frill and Power of God, as that if he had pleated, Twice 
 Twopould not have been Four, nor the Three Angles oj a l^lain Trian- 
 gle, Equal to Two Right ones, and the like; he only adding, that all 
 thefe things notwithftanding, when they were once fettled by the 
 Divine Decree, became Immutable 't that is, I fuppofe, not in them* 
 felves or to God, but unto us. Than which, no Paradox of any 
 old Philofopher, was ever more Abfurd and Irrational : and certain- 
 ly if any one did defire, toperfwade the World, that Cartefiut, not- 
 withftanding all his pretences to Dtmonftrate a Deity, was indeed 
 but an Hypocritical iheiji, or Perfonated and Difguifed Atheifi, he 
 could not have a fairer pretence for it out of all his Writings, than 
 from hence. This being plainly todeftroy the Deity, by making one 
 Attribute t\\exeo^^ to Devour and Swallow up another i Infinite IVill 
 and Power, Infinite Vnderlianding and Wifdcm. For to fuppofe God 
 to Vnderfiand and to be IVife on\y by hhlVill^ is all one as to fuppofe 
 
 hjin.
 
 C H A p. I V. to things Contradidious. 6 Ay 
 
 him, to have Rcaily no Vncler Handing at all. Wherefore we do not 
 affirm, God to be fo Omnipotent or Infinitely Powerful, as that he is 
 able to Deftroy or Change the Intelligible Natures of things at P]ea- 
 fure j this being all one, as to fay, that God is fo Omnipotent and /«- 
 finitely Foxverjiil that he is able to Deftroy, or to Bafile and Befool his 
 own IVifclcm and Vnderftanding-^ which is the very Rule and Meafure 
 of his r^n'^^r. We fay not therefore, that God by his Omnipotence 
 or Infinite r<7 rr cr, could make 'Twice Two not to be four^ or turn a Tree 
 inio 2i Syllogifnt J but we fay, that Omnipotence ox Infinite Fower, is 
 that which can Produce and Do, all what(bever is PpJ/ible, that is, 
 whatfoever is Conceivable, and Implies no manner of Contradi&ion: 
 the very EJJ'ence of Pojfibility being no other than Conceptibility, 
 And thus has the Point been(tated all along, not only by Chriftiaa 
 Theifts, but even the Ancient Pdgan Thcologcrs themfelves j that Omni- 
 potcncc or Infinite Power^ is that which can do all things, that do not 
 imply a Contradi3ion 5 or which are not Vnconceivable. This ap- 
 pearing from that of Agatho, cited before out of Arifiotle^ That no- 
 thing is exempted from the Divine Power, but onl^ to make 'TriTr^afJt/j^^'o. 
 d-f^'AT^-, whit hath been done, to be Vndone 5 or the like hereunto, 
 "Now Infinite Power, being nothing elfe, but a Power of Do'wg what- 
 foever is Conceivable, it is plainly Abdird to fay , That a Povpcr of do- 
 ing nothing but what is Conceivable^ is Vnconceivable. 
 
 But becaufe the Atheifts look upon Infinity, as fach a Defperate !/n finite , n^at 
 and /^jf>/^/j//«/ thing ; we (hill here render it fomething moreeafie, it- Means. 
 and take oft that Frightful Vizard from it, which makes itfeera fuch 
 a Mn-mo or Bugbear to them 5 by declaring in the next place, that 
 Infinity, is Really nothing elfe but VerfeBion. For Infinite Under- 
 Handing and Knowledge, is nothing elfe but PerfeS Knowledge^ that 
 which hath no Dcfcd or Mixture of Ignorance with it 5 or the Know- 
 ledge of whatfoever is K»fn'<«/'/e. So in like manner. Infinite Power 
 is nothing elfe but PerftCf Power, that which hath no Defedl or Mix- 
 tare of Impotency in it j a Power of Producing and Doing all whatfo- 
 ever is Pojjible i, that is, whatfoever is Conceivable. Infinite Power 
 can Dr>, whatfoever Infinite Vnderjianding can Conceive, and no- 
 thing elfe : Conception being the Meafure of Power and its Extent^ 
 and whatfoever is in hk\i Vnconceivable, being therefore Impojjible. 
 Laftly Infinity of Duration or Eternity, is Really nothing elfe, but 
 Perfection , as including Neceflary Exiftence and Immutabili- 
 ty in it. So that it is not only Contradiftious to fuch a Being, 
 to Ceafe to Be, or Exift 5 butalfo to have had a Newnefs or Beginning 
 of Bting^ or to have any Flux or Change therein, hy Dying to the 
 Prfye«^,and acquiring fomething New to it felf which v/as not before. 
 Notwithftanding which, this Being comprehends the differences of 
 PjH,Prcfent, and Future, or the SHCceJfivs Priority zv\d Pofieriority of 
 all Temporary Things. And becaufe Infinity is Perfe^ion, therefore 
 can nothing which includeth anything of Imperfection, in the very 
 •td:a and Ejfence of it, be ever Truly and Properly Infinite 'j as Num- 
 ber, Corporeal Magnitude , and Succeflive Duration. All which 
 can only, ALntiri Infinitatem, Counterfeit and Imitate Infinity, in 
 fheir having more and more added to them Infinitely, v;hereby 
 
 not-
 
 548 Infinity nothing but Perfedion. Boo k 1. 
 
 notwithftanding they never reach it or overtake it. There is 
 nothing truly I^Jinite^ neither in Knowledge, nor in Power, nor in 
 Duration , but only One Abfolutely PerfeCf Beit?g or The Holy Tri- 
 titty. 
 
 Now, tliat we have an idea or Conception of Terfe&ion, or a Per- 
 fe£} Being 5 is Evident, from the Notion that we have, of Imperfedi- 
 on fo familiar to us : Perfection being the Ride and Aleafure of Jmper- 
 fe&ion, and not Imperfection of Perfe&ion 5 as a Straight Line, is the 
 Rule and Meafure of a Crooked, and not a Crooked Line of a Straight. 
 So that Perfe&ion is Fir/2 Conceiveahle, in order of nature, before 
 Imperfe&ion, as L;^^/ before Dark^ef, a Pofitive before the Privative 
 or De/e5. For Perfe&ion is not properly the want of ImperfeHion^ 
 h\xi ImperfeUion o{ Perfetiion. Moreover, we perceive divers De- 
 grees of Perfe&ion, in the Effences of things, and confequently a 
 Scale or Ladder of Perfections, in Nature, one above another, as 
 of^ Living and Animate Things, above Senjift ;jnd Inanimate 5 of 
 Rational things above Senfitive. And thit- by Lieafon of that Notion 
 or /<^c<«3 which we firft have, of that whi-^h is Abfolmely PerfeS j 
 as the Standard 5 by comparing of things with vihich, and meafuring 
 of them^we take notice of their approaching more or lefs near there- 
 unto. Nor indeed , could thefe Gradual Ajccnts, be Infinite, or 
 Without End ^ but they muft come at laft, to that which is Ahfolute- 
 ly PerfeU, as the Top of them all. Laftly, we coula not perceive 
 Imperfe&ion^m the moft VerfcCt of all thofe things which we ever had 
 Sence or Experience of in our lives, had we not a Notion or Idea of 
 That which is Abfolutely Perfect , which fecretly comparing the 
 fame with^we perceive it to come ftiort thereof. And we might add 
 here, that it is not Conceiveable neither, how there fhould be any 
 Lejfer Perfe&ion, Exiftent in any Kind, were there not Firji fome- 
 thing Perfe& in that Kind, from whence it was derived. This of 
 Boetius, being the very Sence^wd Language o^ Nature in flational Be- 
 ings 5 Omne quod Imperfe&um eJJ'e dicitur, id deminutione Perfe&i Im- 
 perfc&um ejje perhibetur. Sjfofit, ut ft in quoUbet genere Imperfe&um 
 quid effe videatur, in eo Perje&um quoque aliquid effe, necejfe jit. Ete- 
 nim Jublata Perfe&ione, ttnde illud, quod Imperfe&um perhibetur , 
 exfiiterit, ne fingi quidem potcjl. Neque enima Diminutk Inconfunt' 
 matifque, Natura Rerum cepit exordum , fed ab Integris Abfolulifque 
 procedens, in h^cextrema, atque eff^ta dilabitur. IVhatjocveris faidto 
 be Impcrfe&, is accounted fuch , by the Diminution of that rvhich 
 is Perfe&, From whence it comes to pafs, that if in any l{ind, any 
 thing appear Imperfe&, there niujl of Neccjjity befomething alfo, in that 
 Kind, Perfe&. For Perfe&ion being once taken away, it could not be 
 imagined, from whence that which if accounted Imperfe&,Jf)ould have 
 proceeded. Nor did the Nature of things, take beginning, from Inconfum- 
 mate and Iwperfe& things, but proceeding from things Abfolute and Com' 
 pleie, thence defcend down to thefe lower, Effete, and Languid things. 
 But of this more elfewhere. 
 
 Wherefore fince Infinite, is the fame with Abfolutely Perfe&, we 
 having a Notion or Idea of the Latter, muft needs have of the For- 
 mer,
 
 C H A p. I V. Theology not Contradididus 649 
 
 mer. From whence we learn alfb, that though the word Injiniic^ be iti 
 the form thereof, Negative^ yet is the Sence of it, in thofe fhings 
 which are really capable of the fame^ Pofilive^ it being all one \vn{3 
 Ahfolutdy Perfect : as likewife the Sence of the word Finite^ is Ne- 
 gative'^ it being the fame with /w/>fr/t'<rf. So that, Fi«/7e is proper- 
 ly the Negiition of Infinite^ as that which in order of Nature is be- 
 fore it j and not Infiniti: the Negation of Finite, However in thofo 
 thinps which are capable of no true Infinity^ becaufe they are Eden- 
 tially Finite^ as Nnmkr^ Corporeal Magnitude^ and Tinie^ Infinity be- 
 ing there a meer Imaginary things and a Non-Entity-, it can only be 
 conceived, by the Negation of Finite , as we alfb conceive Nothings 
 by the Negation of Something 3 that is, we can have no Pofitive Con- 
 ceptioa at all thereof 
 
 We conclude, To aflfert an Infinite Beings is nothing elfe but to 
 aflert a Being AbfolntcIy Perfect^ fuch as Never was Nor, or had no 
 Beginning, which could produce all things Poffible and Conceivable, 
 and upon which all other things muit depend. And this is to adert 
 aGoclj One Abfohttcl)) Perfect Beings iht Original of all things. God^ 
 and Infinite, and Abfolutely Perfect, being but different Names for 
 Que and the fame thing. 
 
 We come now to the Fourth Atheijiick^ Ol>je&io», That Theology is 
 nothing but atz Arbitrarious Compilement of Inconfijient and Contradi- 
 Bioifi Notions. Where Firft, we deny not, but that as fome Theolo- 
 gers (or Bigotical Religionifis') of later times, extend the Divine Oni" 
 nipotence, to things Contradi&ions and Impojfible, as to the AUkjng of 
 One avd the fame Body, to be all of it, in fever al diliaat places at once .• 
 lb may others fometiraes unskilfully attribute to the Deity, things 
 Inconfijient or Contradiffiojts to one another, becaufe feeming to 
 them to be all PcrfeSions. As for example, though it be conclud- 
 ed generally by Theologers, that there is a Natural Jvjiice and San^ 
 &ity in the Deity, yet do ibme notwithftanding contend, That the 
 Will of God hnot determined by any Antecedent Rule or Nature of 
 jFw/Z;Vf, but that whatfoever he could be fuppofed to Will Arbitra- 
 rily, would therefore be Ipfofa&oju^ij which is cdled by them 
 the Divine Soveraignty , and look'd upon as a Great Perfection. 
 Though it be certain that thefeTwo Things are direftly Contradidli- 
 ous to one another-)Viz,.That there is fomething cpdQ^hin its own Nature 
 Juji and Vnjuji, or a Natural San&ity in God j and That the Arbitrary 
 Will and Command of the Deity, is the only Rule of Jujiice and Injujiice. 
 Again fomcThsologersdeterrainingjThat IVhatfoevcris inGod^isGod, 
 or Elfential to the Deityjthey conceiving fuch an Immutability to be 
 a Necellary PerfetYion thereof, feem thereby not only toContradift 
 all Liberty of Will in theDeity,which themfelves notwithftanding con- 
 tend for in a high degree; that all things are Arbitrarily determined 
 by Divine Decreejbxit alfo totakeaway from it,all Power of Adding ^^ 
 ixtra,And ot Perceiving or Animadverting things done fuccffively here 
 in the World. But it will not follow from thefe and the like Contra- 
 i dictions, of viiftal{en Theologers, that therefore Theology it felf is Con- 
 \tradictious^ and hath nothing of Philofophick^ Truth at all in it ; no' 
 
 more
 
 650 God's Underftanding, without B o o k I. 
 
 more than becaufe Philofophers alfo hold Contradictory Opjmom, 
 that therefore V\i\\Q^o^hy\t(^d(\s Contradictious, and that there is 
 HothiKg Abfolutely True or Falfe, but (according to the Protagorean 
 Doftrine) all Seeming and Fhantajiical. 
 
 But in the next place we add, that though it be true, that the N^ 
 ture of things, admits of nothing Contradictious, and that vyhatfo- 
 ever plainly Implies a Contradiction, muft therefore of neceffity be a 
 Non-Entity, yet is this Rule notwithftanding, obnoxious to be much 
 abufed, when whatfoever mens Shallow and Grofs Underftandings 
 cannot Reach to, they will therefore prefently conclude to be Con- 
 iradictious, and Impojfible. As im example, the Atheifis and Materi' 
 aliils cannot Conceive of any other Suhjiance befides Body, and 
 therefore do they determine prefently, that Incorporeal SulUanceis 
 a Contradiction in the very Terras ; it being as much as to fay Incor- 
 poreal Body ; wherefore when God is faid by Theologers, to be an 
 Incorporeal Suhjiance, this is to them an Ahjolute Impojfibihty. Thus 
 a Modern Writer; The Vniverfe, that is, the whole Majs of all things, 
 js Corporeal j that is to fay. Body. Now every Part of Body is Body, and 
 Confcquently every Fart of the Univerfe is Body j and that which is not 
 Body is no part thereof. And becaufe the "Vniverfe is All, that which if 
 ttopartofit, is nothing. Therefore when Spirits are called Incorporeal, 
 this is only a name of Honour, and it may with more Piety Ife attributed 
 to God himjelf, in whom we confider, not what Attribute bejl expreffeth 
 hfs Nature which is Jncomprehenfible , But what beji exprejfeth cur De- 
 fire to Honour him. Where, Incorporeal, is faid to be, an Attribute of 
 Honour, that is, fuch an Attribute, as expreOeth only the Veneration 
 of mens Minds, but fignifieth nothing in Nature, nor hath any P/j>/(?- 
 fophick^ Truth and Reality under it : a SubUance Incorporeal being as 
 Contradictious, as Somethingand Nothing. Notwithftanding which, 
 this Contradiction is only in the Weaknefs and Childi(hne(s of 
 thefe mens Underftandings, and not the thing it felf j it being Demon- 
 Jirable, that there is (bme other Subliance befides Body, according to 
 the True and Genuine Notion of it. But becaufe, this miftake is not 
 propertoAtheifts only, there being fome Theifts alfo, who labour 
 under this fame Infirmity of Mind, not to be able to Conceive any 
 other SubUance befides Body, and who therefore aflert a Corporeal 
 Deitji : we ftiall in the next place fliow, from a pafl^age of a Modern 
 Writer, what kind of Contradiction* they are, which thefe A- 
 theifts impute to all Theology 5 namely fuch as thefe , that 
 it fiippoles God, to Perceive things Senfible, without any Organs of 
 Senje j and to Vnderjiand and be Wife without any Brains. Pious 
 men (faith he) attribute to God Almighty for Honours fake, whatfoever 
 they jee Honourable in the world, as Seeing, Hearing, Willing, Know- 
 ing, fnHice, Wifdom, &c. But they deny himjuch poor things, as Eyet^ 
 Ears and Brains, and other Organs, without which we Worms, neither 
 have, nor can conceive, fuch faculties to Be •■, and fo far they do well. 
 But when they dijpute of God's Actions Philofophically, then do they 
 Confider them again, as if He had indeed fuch Faculties. This is not 
 well, and thence is it, that they fill intofo many Difficulties. We ought 
 not to dijpute of God's Nature. He is no fit Subject of our Philofophy. 
 
 True
 
 C H A p. I V. Brains, no Contradidion. 651 
 
 True Religion conjijieth in Obedience to Chriji's Lieutenants^ and tti 
 giving Godfuch Honour, both in Attributes and Actions, as they in 
 their feveral Lieutenancies Jljall ordain. Where the plain andVndif- 
 guifed meaning of the Author (eems to be this 5 That God is noSub- 
 jeft of Philofophy, as all Real things are : (accordingly as he de- 
 clareth elfe where, that Religio non cji rhilojophiafed Lex, Religion 
 if not a Matter of Philofophy, but only of Law and Arbitrary Conjiituti- 
 on) He having no /fe^/ N4/«re of his own, nor being any 7r«e /«/)<<- 
 bitaat of the World or Heaven^ but (as all other Ghojls and Spirits) an 
 Inhabitant oimcns Brains only, that is, a Figment of their Year and 
 Thancy, or a meet Political a care- Crow. And therefore fuch Attri- 
 butes are to be be given to him, without any Scrupulofity, as the 
 Civil Law of every Country (hall appoint, and no .other. The Wife 
 and Nafute,very well undcrrtanding, that all this Bufinefi of Religi- 
 on, is nothing but raeer Pageantry, and that the Attributes of the 
 Deity, indeed fignifie neither True nor Falfe nor any thing in Nature^ 
 but only mens Reverence and Devotion towards the Objedl of theic 
 Fear : the nianner of expreffing which, is determined by Civil Law. 
 Wherefore £0 fay, that God (eesall Things, and yet hath no Eyes, 
 and that he hears all things, and yet hath no Ears 5 and that he Ltn- 
 derftands and is Wile, and yet hath no Brains 5 and whatfoever elfe 
 you will pleafe to fay of him, as Attributes of Honour and only as 
 fignifying Devotion, is thus far well enough. But when men, not 
 underftanding the true Cabal, will needs go further, they miftaking 
 Attributes of Honour, iox Attributes ofNiture and o^Philofophic^ Truth^ 
 and making them Premtjes to infer Abfolute Truth, and convince Falf- 
 hood froffljor Matters to Difpute and Reafon upon, that is, when they 
 will needs fuppofe fuch a thing as aGod^Reallyto Exift in the World, 
 then do they involve themfelves in all manner of Contradiction, Non- 
 fenceyStnd Abfurdity -^ as for example, to affirm ferioufly, that this God 
 Really fees all things in the world, and yet hath no Eyes 5 and that 
 He indeed hears all thipgs, and yet hath no Ears, and Laftly that 
 heUnderfkandsand is Wife, and yet hath no Brains, which things 
 are all Abfolutely Contradiftious, Unconceivable and Itnpoffible. 
 Thefumm of all is this, that when Religion and Theology, which is in- 
 deed nothing but Law and Phantafiry, is made Philofophy, then is it all 
 meer Jargon and In(ignificant Non-fence. And now we, fee, what 
 thole Contradi&ions are, which the Atheifts charge upon Theology j 
 fuch as owe all their Being, only to the Grojfnefs, Sottifiaefs, and Bru- 
 tifbnefs, of thefe mens own apprehenfions. From whence proceed,eth 
 likewile, this following Definition of Knowledge and Underftand- 
 ing, That it is nothing but a Tumult of the Mind, raifed by External 
 Things, Prejjing the Organical Parts of mans Body. Tc BrutifJ) among 
 the People, when will ye Vnderjiand^ and ye Fools, when will ye be 
 Wife^ HtTthat Planted the Ear (and gave nuns Sou\ a power of hear- 
 ing thereby} JfuU not He (though himfelf have no Ears ) hear ^ He 
 that formed the Eye, (and gave the Humane Soul a power of Seeing, 
 by it as an Indrummt ) fialJ not he (though himfelf have no Eyes) 
 {fee .<? Lallly, He that teacheth man Knowledge, (or gave him an Under- 
 (landing Mind, befides Brains) Jljall not he (though himftjf be 
 without Brains) Know andVnderiiand ^ i. 
 
 B b b b U
 
 ^52 7^^ Attributes of God, no B o o k I, 
 
 It is certain, that no simple Idea, as that of a Triangle or a Square^ 
 o( a Cube or Sphere, can poffibly he ContradiSfioju to it {elf; and 
 therefore much lefs can the idea of a rerfeU Being (which is the Com" 
 pendious Idea of God) it being more Simple, than any of the other. 
 Indeed this Simple Idea of a rerfeB Being, is Pregnant of many At' 
 tributes, and therefore the Idea of God, more fully declared by 
 them all, may feem to be in this refped a Compounded Idea, or One 
 Idea and Conception, Confiftingor made up of Many; which if they 
 were really Contradidtious, would render the whole, a Non-Entity, 
 As for example, This, A Plain Triangle, whofe Three Angles are Grew 
 tcr than Two Right ones 5 it being Contradidtious and Unconceivable, 
 is therefore no Trwe Idea, but a NcnEntitie. But all the Genuine 
 Attributes of the Deity, of which its Entire Idea is made up, are 
 Things as Demonjlrable of a PerfeU Befng, as the Properties of a TVi- 
 angle or a Square are of thofe Ideas refpeftively, and therefore can- 
 not they Poffibly be ContradiUiom, neither to it, nor to one ano- 
 ther 5 becaufe thofe things which agree in one Third, muft needs a- 
 gree together amongft themfelves. 
 
 j Nay the Genuine Attributes of the Deity, namely, fuch as are De- 
 tnonUrable of an Abfolutely PerfeU Being, are not only not Contradicti- 
 ous ; but alfo neceffarily Connected together, and Infcparable from one 
 another. For there could not poffibly be. One Thing Infinite in 
 Wifdom Only, Another Thing Infinite Only in Power, and Another 
 thing Only Infinite in Duration or Eternal. But the very fame thing 
 which is Infinite in Wifdom, muft needs be alfo Infinite in Power, and 
 Infinite in Duration, and fo vice versa. That which is Infinite in a- 
 ny one Perfeftion, muft of neceffity, have all Perfedtions in it. Thus 
 are all the Genuine Attributes of the Deity, not only not Contradicti- 
 ous, but alfo Infeparably Concatenate 5 and the Idea of God no Con- 
 geries either of Difagreeing things , or elfe of fuch as are unneceffa- 
 rily Connedted with one another. 
 
 in very truth , all the feveral Attributes of the Deity, are no- 
 thing elfe but fb many Partial and Inadequate Conceptions, of One 
 and the Same, Simple Perfect Beings taken in as it were by piece- 
 meal ; by reafon of the Imperfedtion of our Humane Underftand- 
 ings, 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, diverfly Refracted and Reflected from a Rorid Cloud, hath to 
 us the Appearance, of the variegated Colours of ih^ Rainbow; 
 
 Wherefore the Attributes of God, are no Bundle of Vnconceiv 
 ables-y and ImpoJJibles, huddled up together 5 nor Attributes of Ho- 
 nour and Complement only, and nothing but the Religious Nonfence 
 of Aftonilh'd Minds, expreffing their Devotion towards what they 
 Fear 5 but all of them Attributes of Nature, and of mojl fevere Philo' 
 fophick, Trulh. Neither is the idea of God, an Arbitrarious Com- 
 pilementj of things Vnnecejfarily Conne&ed, and Separable from one 
 
 another:
 
 Chap. IV. Devout R eligious Non-Sence. 6<2 
 
 another; it is no FaBitious nor Fictitiout thing, made up by any 
 FtignJKg rower of the Soul, but it is a Katurdlznd moft Simple IJn' 
 componncled idea j fuch as to which nothing can be Arbur^irioufly 
 added, nor nothing detracted from. Noivvithftanding which, by 
 reafbn of theImperfe«Sion of humane Minds there may be, and arcj 
 different Apprehenfions concerning it For as every one that h^th a 
 Conception of a Plain Triangle in general, doth nor therefore I^dow, 
 that it includes this Froperty in it, to have 'Three Angles Equal tofrvo 
 Right ones , nor doth everyone, who hath an Idea of a Rectangular 
 Triangle, prefently underftand, that the Square oj the Subtcnfe^ is E- 
 qual to the Squares of both the Sides , (b neiiher doth every one, 
 who hath a Conception of a Perfect Beings therefore prelently know 
 all that is included in that Idea. Moreover mentnay eafily miftake 
 things, for Ahfolute Perfections;, which are not (uch, as hath been part- 
 ly already (hewed. 
 
 And now whereas the Atheifts, pretend in the next place, to give 
 an Account of that Suppofd ContradictipuJneJ?, in the Idea 2ind' Attri- 
 butes of God j namely, that it proceeded principally, from Fe^ir, or 
 the Confounded Nonfence of mens Ajloniffjed Minds, huddling up to- 
 gether all Imaginable Attributes of Honour, Courlf)ip,and Complement 
 without any Philofophick^Truth, Sence, ox Signification : as alfoia 
 part from the Fiction and Impofiitrc of Politicians : all this hath been 
 already prevented, and the Foundation thereof quite taken away, 
 by our (hewing, that there is nothing in the Genuine idea of God 
 and his Attributes, but what is Demonfirable of a Perfect Being, and 
 that there cannot be the leaft either Added to that Idea, or Detracted 
 from it, any more than there can be any thing Added to, orDetra" 
 fted &om the Idea of a Triangle or of a Square. From whence it fol- 
 lows unavoidably, that there cannot poifibly be any thing, either 
 Contradictious or Arbitrariotfs in the Divine Idea, and that the Ge- 
 nuine Attributes thereof^ are Attributes of Neccffary Philofophick 
 Truth: namely, fuch as do not only fpeak the F/^/j', Devotion, and 
 Reverence of mens own Minds 3 but declare the Kea/ N^^/wre of the 
 thing it felf Wherefore when a Modern Atheii{ick.lVriter, affirmeth 
 of all thofe who Lleafon and conclude concerning God's Nature.from. 
 his Attributes j That Lofing their Vnderjianding in the very firji at- 
 tempt, they fall from one Inconvenience (or Abfurdity) to another tvith- 
 out end, after the fame manner as xvhen one ignorant of Court-ceretno' 
 Tiies, coming into the prefence of a greater perfon than he was wont to 
 fpeak^to, andf.timbling at his entrance, to fave himf elf from falling 
 lets ftp hisCloal^^ to recover his Cloaks, lets fall hk Hatj and fo tvith 
 one dijorder after ofzother^ difcovers his RuUicity and AjioniJl)ment ." 
 We fay, that though there be fomething of tFit and Phancy in this, 
 yet as it is applied to Theology and the GenuineAttributes of the Dei' 
 ty, there is not x\\t\c:Kf^ of Philofophick^ Truth. However we deny 
 not, but that Ibme, euhtT out of Superjiition , or clfe out of Flatte- 
 ry^ (for thus are they (tiled by St. Jerome, Stulti Adulatores Dei,Fr'oT' 
 ijk Flitterers of God Almighty) have fometimes attributed fuch things 
 to him, as are Incongruous to his Narure, and under a pretence of 
 Honouring him;, by Magnifying his Power and Sovereignty, do indeed 
 
 B b b b 2 jnoli;
 
 ^54 Fear, and Ignorance ot Cau fes j B o o k I. 
 
 inoft highly DiQionour him 5 they reprefenting him to be fuch a Be- 
 ing, as is no way Atniablc or Defirable, 
 
 But the Atheifts are moft of all concerned, to give an Account of 
 that VnqHeUionahle vhenomenon^ the General Vetfvpafion of the Exijl- 
 ence of a God, in the Minds of men, and their Trofenfity to Religion, 
 in all ages and places of the world , whence this (hould come, if 
 there be really no fuch thing in Nature. And this they think to do, ia 
 the Laft place alio, Partly, from mens Oir« Fear, together with their 
 jgfiorance of Caufes, a^ad Partly, from the Fiction oi Lavptnakert and 
 ToUticiant, they endeavouring thereby to keep men in Civil Subje- 
 ftion under them. Where we (hall Firji plainly and Nakedly declare 
 the AtheiUs meaning, and then manifeft the Invalidity and Foolery 
 of thefe their Pretences, to falve the foremeniioned Phenomenon. 
 
 Firft therefore, thefe Atheifts affirm, That mankind by reafon of 
 their "Natural itnbeciUity, ate in perpetual Solicitude,Anxiety, and Fear, 
 concetning Future Events, or t eir Good and Evil Fortune to come; 
 and this PaJJion of Fear inclining men to Imagine things Formidable 
 and Fearful, and to Sufpect or Believe the Exiftence of what really is 
 not ; I fay,tliat this Difirujiful Fear and ^jeahujie in the Minds of men, 
 concerning their Future Condition,ra.\(es up to them the Phantafm,ofa. 
 mo^Affrightful Spectre,an Invifible Vnderjianding Being,ArbitrarilyGO' 
 verning and Swaying the affairs of the whole World, and at pleafure Ty- 
 rdnnizing over Mankind. And when mens Exorbitant Fear and Fan- 
 cy, has thus raifed up to it felf, fuch a Mormo or Bugbear, fuch an Af- 
 frightful Spectre as this, a thing that is really no Inhabitant of the 
 World or of Heaven, but only of mens Brains 5 they afterward ftand 
 in awe of this their Own Imagination, and Tremblingly worlhip this 
 Creature and Figment of their own Fear and Phancy, as a thing Really 
 Exifiing Without them, or a God .* devifing all manner of expreffions 
 of Honour and Reverence towards it, and anxioufly endeavouring, 
 by all ways conceivable, to Propitiate and Atone the fame. And thus 
 have they brought upon themfelves, a raoft heavie Toke of Bondage^ 
 and filkd their Lives with all manner of Bitternefs and Milery. 
 
 Again to this Fear of Future Events^ the Atheifts add a\kt Ignorance 
 of Caufes, as a further Account of this Phenomenon of Religion, (6 
 generally entertained in the world. For Mankind (fay they) 
 are Naturally Inquifitive into the Caufes of things, and that not 
 only of the Events of their Own Good and Evil Fortune^ but alfo of 
 the Phcenomena of the World, and the Effects of Nature. And fuch is 
 their Curiofity, that wherefbever they can dilcover no Vifible and Na- 
 tural Caufes, there are they prone to Feign and Imagine, other Caufes 
 Inviftble and Supernatural. As it was obferved of the Tragicl^ Drama-^ 
 tijis, that whenever they could not well extricate themlelves, they 
 were wont to bring in a God upon the Stage : and as Arijiotle record- 
 ethof Anaxagoras, that he never betook himfelf to Mind or Vnder- 
 jianding, that is, to God, for a Caufe j but only then when he was at a 
 lofs for other Natural and Neceffary Caufes. From whence thefe A- 
 fheifts would infer, that nothing but Ignorance of Caufes, made Ana- 
 
 xagorar
 
 Chap. IV. The Atheifts Seeds of R elig. 6<< 
 
 " "^ ' ~ . — - — — ■^». — — — — f "■ 
 
 xaforas to aflert a Deity. Wherefore it is no wonder (fay they) if 
 th Generality of Mankind, being Ignorant of the Caujes, alnjoft of 
 all tvents, and EfFcfts of Nature, have by reafon of their Natural 
 Curiofity and Fear Feigned or Introduced,one Invifible Power or Agent 
 Omnip'tent, asthe Supreme Caufe of all things : they betaking them- 
 felves thereto, as to a kind oi Refngc^ AjylHm, or San&uary for their 
 Ignorance. 
 
 Thefe two Accounts of the Phenomenon of Religion^ from raens 
 Fear and Solicitude about Future Events, and from their Ignorance of 
 Caufef, together with their C«ri^/j, are thus joyned together by a 
 Modern PVriter 5 Perpetual fear of Future Evils, always accompanying 
 manki»dy in the Ignorance of Caufes, as it were in the Dar^^ mujt 
 needs have for 6bje& Something. And therefore when there is nothing 
 to befeen, there is nothing to accufe for their Evil Fortune, but fome 
 Tower or Agent Invifible. Moreover it is concluded, that from the 
 ferae Originals, fprang, not only that vulgar opinion of Inferiour 
 ichojis and Spirits alfb, fubfervient to the Supreme Deity (as the 
 Great Ghoji of the whole World) (Apparitions being nothing buc 
 mens own Dreams and Phancies taken by them for Senfations') but 
 alio mens taking things Cafual (ox PrognoJiicl{s, and their being fo 
 Superftitioufly addifted to Omens and Portents, Oracles, and Divina- 
 tions and Prophecies:, this proceeding likewife, from the fame Phan- 
 tafiick Suppolition, that the things of the Tfi^rW, are difpofed of 
 not by Nature^ but by fome Vnderjianding and Intending Agent or 
 Ferfon. 
 
 But left thefe Two forementioned Accounts, of that Phanomenon 
 of Religion, and the Belief of a Deity, fb Epidemical to Mankind, 
 mould yet feem infufficient 5 the Atheifts will fuperadd a Third to 
 them, from the Fiction and Impojiure of Civil Soveraigns, Crafty Law- 
 makers and Defigniiig Politicians. Who perceiving a great advantage 
 to be made, from the Belief of a God and ReUgion, for the better 
 keeping of men in Obedience and Subjection to themlelvcs, and ia 
 Feact and Civtl Society w'nhone another (when they are perfwaded, 
 that btfides the Vunifliments appointed by Laws, which can only 
 take place upon open and convifted TranfgrefTors, and are often 
 eluded and avoided, there are other Vunifljments that will be ioflift- 
 ed even upon the fecret violators of them, both in this Life and after 
 Deaths by a Divine, Invifible and Irrefiftible Hand) have thereup- 
 on Dextroujiy laid hold of mens Fear and Ignorance, and cheriflied 
 thofe Seeds of Religion m them (being the Infirmities of their Nature y 
 and further confirmed their Belief oi Ghojis and Spirits, Miracles avid 
 Prodigies , Oracles and Divinations, by Tales or Fables, publickly 
 allowed and recommended. According to that Definition of Reli- 
 gion, given by a Modern Writer, Fear of Power tnvtjible. Feigned by 
 the Mirtd, or Imagined from Tales publickly allowed. Religion 'j not aU 
 lowed.Superfiition. And that Religion thus Nurfed up by Politicians, 
 might be every way Compliant with, and ObfeqUious to their De- 
 figus, and no way Refraftory to the fame 5 it hath been their great 
 6a'rci6 perfwadethe Pcbplcj that their Laws were notmeerly their 
 
 owtj'
 
 6%6 Of the Origin of Religion, Book I, 
 
 own Inventions, but that themfelves were only the Ifiterprcterj cf 
 the Gods therein, and that the fame things vcere really dijfleafiKg to 
 the Gods, which were forbidden by them : Cod ruling over the world 
 no othervpife than in them, as his Vicegerents 5 according to that Af- 
 fertion of a Late Writer, Deum nullum Regnum in homines habtre, ni- 
 TraB.T'heol. fipcreos qui Imperium tenent, that God Reigncth over mtn, only in the 
 ^''''*' Civil Soveraigns, This is therefore another Athcishc^ Account of 
 
 Religions fo generally prevailing in the world, from its being a fit 
 Engine of State,znd Politicians generally looking upon it^as an Area- 
 Ttnm Imperii, a JUjJiery of Government, to poflefs the Minds of the 
 People with the Belief of a GoJ, and to keep them bufily employ- 
 ed in the exercifes of Religion, thereby to render them the more 'Jams 
 and Gentle 5 apt to Obedience, Subje&ion, Peace and Civil Society, 
 
 Neither is all thisjthemeer Invention oi Modern Ath'ifis ,hm indeed 
 the old AtheiJlick^Cabal--^ as may appear partly, from that known Paf- 
 iage of the Poetj That the Gods were firji made by Fear ^ and from 
 Lucretius his fo fequently infifting upon the fame, according to the 
 mind of Epicurus. For in his Firft Book, he makes Terrorem animi, 
 C^ Tenebras, Terr our of Mind, and Darknefs, the Chief Caufes of The- 
 ifm : and in his Sixth, he further purfues the fame Grounds, efpeci- 
 ally the Latter of them, after this manner 5 
 
 l,Kmb.$i% CiStera qu<e fieri in Terris Cwloque tuentur, 
 
 Mortales, pavidfs quom pendent mentibufape^ 
 Effciunt animos humilesformidine Divnm: 
 Depreffofque premunt ad t err am, propterea quod 
 IGNORAN VIA CAVS ARV M, conferreDeorftm 
 Cogit ad Imperium res 5 ^ concedere Regnum, C5^, 
 Quorum operum caufas nul/a ratione videre » 
 Vofjunt, h£C fieri Divino Nnmine rentur. 
 
 To this Sence. Mortals, when with Trembling Minds they behold the 
 Obje&f both of Heaven and Earth, they become deprejfed and Jun^down 
 under the Fear oj the Gods. Ignorance of Caufes fetting up the Reign and 
 Empire of the Gods. For when men can find no Natural Caufes ofthefe 
 things 3 they fuppofe them prefently , to have been done by a Divine 
 tower. 
 
 hvA i^\^ Ignorance of Caufes, is alfo elfewhere infifted upon by 
 the fame Poet, as the chief Source of Religion, or the Belief of a 
 God. 
 
 JJjW'.Lanib, , 
 
 p; jQo. Tr£terea cceli rattones ordine cerfo, 
 
 Et varia annorum cernebant tempora verti 5 
 
 TsSec poterant quibus idfieret cognofcere caufis. 
 
 Ergo PERFVGWMfibi habebant, omnia Divis 
 
 Tradere, <d>^ ipjorum nutufacere omnia flel^i. 
 
 Moreover when a Modern Writer, dechres the Opinion of Ghojlf, 
 io be one of thofe things, in which confiftcth the Natural Seeds of 
 
 Religion :
 
 Chap. IV. The Old Atheiftick Cabal. ^57 
 
 'Religion : As alfo that this Opinion proceedeth from the Ignorance 
 how to diftingui(h Dreams and olhtt ^rof7g Phancies, from Fijion 
 and Senfe j he feemeth herein to have trod likewife in the Footfteps 
 of Lucretius, giving not obfcurely, the lame Account of Religion irj 
 bis Fifth Book, 
 
 Nunc (]u<e caufa Deufft per raagnas Islnminagentes^ 
 Pervolgarit^ C^ ararutu comp lever it Vrhes, C^r, 
 Non it a difficile eji rationem redclere Verbis, 
 ^uippe etenimjam turn Dtvum mortalia Secla^ 
 Egregioi animo fades vigiUnte videbant, 
 Et magis in Somnis^ mirando corporis aH&H, 
 His igitur Setjfum tribuebatit, d^c. 
 
 That is, HoTP the Noife of the Gods, came thus to ring over the whdti: 
 world, and to fill all places with Temples and Altars, is not a thing very 
 diffi^cnlt to give an account of it proceeding firii, from mens Fearful 
 Dreams, and their Vhdntafms when awake 5 tal{en by them for Viftons 
 and Senfations. Whereupon they attributed not only Senfe to thefe things 
 as really Exijling, but alfo Immortality and great Power. For though 
 this were properly an Account only, of thofe Inferioitr and Plebeian 
 Gods, called Demons and Genii, yet was it fuppofed, that the be- 
 lief of thefe things, did eafilydifpofe the minds of men alfo, to the 
 PerfwaGonof 0«e SupretHe Omnipotent Deity over all, 
 
 Laftly, That the Ancient Atheifls, as well as the Modern, pre- 
 tended, 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, li qui dixeruut tot am de Diis Immortdlibus Opinio- 
 fttm, fiiiam ejje ab hominibus Sapientibus, ReipubUc£ caufa, ut qnos Ra- 
 tio nonpoffet, cos ad Offrcium Religio duceret 3 no-nnc omnem Religion 
 nemfundilus fujiulerunt^ They who affirmed the whole opinion of f he 
 Cods, to have been feigned by wife men for thefa^e of the Commonwealth 
 tbatfo Religion might engage thofe to their Duty whomReafon could not , 
 didtbcy not utterly dejiroy aU Religion^ And the fence of the Anci- 
 cient Atheifts is thus reprcfented by Vlato 3 et^s?, S) iJ/icxdc^i^avcuir^Z' Dc Lcg.L.iol 
 Ttiv cpaoiv Stdi 7?x.i'>?j » (pi'^\ , <xMoc tkA vo/j.ott; ^ ^ T^ra? scMai; «Moi?, o'Tm 
 fciuitsT:? ffvvojLJuiKojrimv vo^ccB^ri/^M' They Firji of all affirm, that the 
 Gods are not by Nature, but by Art and Laws onely, and that from thence 
 it comes topajs^that they are different to different Nations and Counireys, 
 accordingly as the feveral humours of their Law-makers did chance 
 to determine. And before Plato, Critias one of the Thirty Tyrants 
 of Athens, plainly declared Religion at firft to have been a Politi- 
 cal Intrigue in thofe Verfes of his recorded by Sextus the Philofopher, 
 beginning to this purpofe 3 That there was a time atfirji, when mens 
 life was Difordcrly and Brutifi, and the IViU of the Stronger was the only 
 Law. After which they covfented and agreed together to make Civil 
 Lawsj that fo the diforderly might be punilhed. Notwithftanding 
 which, it Was ftill found that men were only hindred from open, 
 but not firom fecret Injuftices. Whereupon fome Sagacious and Witty 
 perfon was the Author of a further Invention, to deterr men as well 
 from fecret, as from open Injuries j 'ivT^'^
 
 658 God no Figment of Fear. B o o k I. 
 
 'EvTTEu6tv Sv TO 3aiov eitre^oaTO • 
 
 'ili; tjl StX-'l/JUtiV lX.CpdlT(t} SScMCOV P;l'(5t), 
 
 Namely, hy introdHcing or feigning a God Intntortal and Incorruptible^ 
 who hears and fees and takes notice of all things, Critias then conclu- 
 ding his Poem in thefe words, 
 
 Oi/'t5» p tt^^tov oiOfJiOJ. Traotti 771'a 
 
 And in this manner do 1 conceive^ fome One atfirfi^ to have perfa>aded 
 mortals to believe^that there is a kjnd of Gods. 
 
 Thus have we fully declared, the fence of the Atheifts, in their 
 Account of the Phenomenon of Religion and the Belief of a God 3 
 namely, that they derive it principally from thefe Three Springs or 
 Originals J Firjl from mens own Fear and Solicitude concerning F«- 
 ture Events, or their Good and Evil Fortune. Secondly, from their 
 Ignorance of the Caufes both of thofe Events, and the Phanomena of 
 nature 5 together with their Curiofitj. And Lajily, from the FiSion 
 of Civil Soveraigns, Lave- makers, and Politicians. The Weaknefs and 
 Foolery of all which, we (hall now briefly manifeft. Fir^ therefore, 
 it is certain, that fuch an Excefs of Fear, as makes any one conftantly 
 and obftinately to believe, the Exigence of That, which there is 
 no manner of ground neither from Senfe nor Reafon for ; tending 
 ahb to the great Difquiet of mens own Lives, and the Terrour of 
 their Minds ; cannot be accounted other than a kind of Crazednejs 
 or Dijlra&ion. Wherefore the Atheifts themfelves acknowledging, 
 the Generality of mankind, to be pofleffed with fuch a Belief of a 
 Deity, Vihen they refolve this into fuch an Excefs of Fear 5 it is all one, 
 as if they fhould affirm, the Generality of mankind, to be Frighted 
 out of their Wits, or Crazed and Diftemper'd in their Brains : none 
 but a kvf Atheifts, who being undaunted and undifmaied have e- 
 fcaped this Panicky Terrour, remaining Sober and in their Right Senfes. 
 But whereas the Atheifts, thus impute to the Generality of mankind 
 not only Light- Minded Credulity, and Phantajiry, but alfo fuch aa 
 Excefs of Fear, as differs nothing at all from Crazednefs and Diflra- 
 Clion oxMadnejs'-i We affirm on the contrary, that their fuppofed 
 C0urage,Stayednefs iad Sobriety,is really nothing elfe but the Dull and 
 Sottip Stupidity of their minds 5 Dead and Heavy Incredulity, and 
 Earthly Diadem e lor Dijiruji j by reafon whereof, they will believe 
 nothing but what they can Feel or See. 
 
 Theifts indeed have a Religious Fear of God, which is Con(equent 
 from him,or their Belief of him (of which more afterwards ,) but the 
 Deity it fell or the Belief thereof, was not Created by any Antecedent 
 fear, that isj by Fear concerning Mens Good and Evil Fortune ^ it 
 
 being
 
 Chap. IV. Nor Mormo, or 1 erriculum. 659 
 
 being certain, that none are lefs Solicitous concerning fuch Events^ 
 than they who are moft truly Religious. The Realon whereof is, 
 becaufe thefe place their Chief Good, in nothing that is aMorg/ov, ^. 
 lieneotin Afiothers P^jper, and Expofed to the Jirol^ct of Fortune >, but 
 in that which is moft truljr their Own, namely the Right ufe of their 
 ort>n Will. As the Atheifts on the contrary, muft needs for this very 
 reafon be liable to great Fears and Solicitudes^ concerning Outrvard E~ 
 vents becaufe they place their Good and Evil, in the Trae®^ vi<5bvi)i; Kj 
 AuTTn?, the Pajfion of Pleafure and Pain:, or at leaft denying Natural 
 Hoftejiy, they acknowledge no other Good,but what belongs to the A- 
 nimal Life only, and fo is under the Empire of Fortune. And that the 
 Atheifts are indeed generally, Timorom and Fearful, Sujpicious and 
 Dijirujiful things j feems to appear plainly, from their building all 
 their Politicks, Civil Societies, aadjujiice, (improperly fo called) up- 
 on that only Foundation of Fear and Dijirufh 
 
 But the Grand Errour of the Atheijis here is this , that they fup- 
 pofe the Deity, according to the fence of the Generality of mankind, 
 to be nothing but a Mormo, Bug-bear, or terriculum 3 an Affrightful^ 
 Hurtful, and mofi'Dndefir able thing: Whereas men every where in- 
 voke the Deity in their Straits and Difficulties for aid and afliftance 5 
 looking upon it as Exorable und Placable ^ and by their Truji and ■.,,; 
 
 Confidence in it, acknowledge its Goodnefs and Benignity. Synefisfs DcRegmp-i. 
 affirms, that though men were otherwife much divided in their opi- 
 nions, yet a>«^v T rStov u^vSffJv o-vrotvle? ctTTicvTaxS ^ avcpo] iy ccatcpoi^ They 
 all every where, both Wife and Vnvpifc, agree in thts^ that God is to bs 
 praifedj as one who is Good and Benign, 
 
 If amongft the Pagans, there were any, who underftood that Pro- 
 verbial Speech, cpdnvipov ri Sni^vm in the worft fence, as if God Al- 
 mighty, were oi an Envious and Spiteful Nature, thefe were certainly, 
 but a few Ill-naturdnten, who therefore drew a Pifture of theDd//, 
 according to their own Likenefs. For the Proverb in that fence, 
 was difclaimed and cried down, by all the wifer Pagans ; as Arijiotle^ 
 who affirmed the Poets to have lyed in this, as xoell as they did in many jw^,^^ £, 
 ether things 5 and Plutarch, who taxeth Herodotus for infinuating, f. » -^arf e«»j 
 •ri 3Sov mv cp%xi^v n K, TOei^X^^?, The Deity univerfally (that is, All iS'^^l'tll 
 the Gods) to be of an Envious and Vexatious or Spiteful difpofition, ■^'j^'^' «"'«• 
 whereas Himfelf appropriated this only to that Evil Demon or Prin- jfiahgn. ' 
 ciple aflerted by him^as appeareth from the Life of P.^milius written 
 by him, where he affirmeth, not that to 3Sov ttov cpdtn^cv^ The Deify 
 %Jniverfally vpat of an Envious Nature^ but, That there is a Certain Deity 
 er D<emon, xchofe proper task^ it is, to bring down all great and over' 
 fwelling humane Profperity, andfo to temper every mans Life, that none^ 
 way be happy in this world fmcerely and unmixedly, without a cheeky of 
 Adverfity.^ which is as if a Chriftian, (hould afcribe it to the DeviU 
 And Tlato plainly declares the reafon of God's making the World at 
 fitft, to have been no other than this, a>«^? hv, a>ot6(i 3 «<^€W c^.^- 
 $ph<; ■sS)l-m'n ifyiyvi^cu cp^oV©-, becauje he was Good, and there is no 
 manner of Envy in that which is Good. From whence he alfocon-/ 
 cludedj' mkTa l'n^K\<^. i€»AM,5?i ^ev^^ai 't^'^-n'Kmv. (Wtz^ , That God 
 
 C c c G thsre^
 
 XX The Seme of, to eSov cpstn^v. B o o k 1. 
 
 Jj;;^J~;iUed, all thing7]hiiidhmade the mofi like hi^felf, that is 
 
 X/ie^C/? «;.««er. But the true meaning of that 1^,-JfJff 
 frolrK feems at firft, to have been no ^^h", »han wharbefdes 
 Heftd the Scripture it felf alfo attributes to God almigh y that he 
 fffefteth to mlble and Abaje the Pride oi men and to puH down all 
 HTTomri.g, and lofty things, whether as Noxious and Hur^ulto 
 l^e menThemfelves, or as in fome fence Invidious xo him, and Dero- 
 na'o^y from his Honour, who alone ought to be exalted, and no 
 Cto glory before him. And there hath been fo much experience 
 of fuch a thing as this in the world, that the Epicurean Poet him- 
 felf could not but confe(s,that there was fome Hidden Force ox Tower 
 whichTemedtohavea fpite to all Over-fwelling Greatnefles, and 
 affeft tocaft contempt andfcorn upon the Pride of men, 
 
 Umh. yo3 . Vfque adeo res humanas Vis Abdita qu£dam 
 
 Obterit, & pHlchrosfafces,f£vafqfiefecures, 
 Proculcare, ac ludibriofibi habere videtur. 
 
 Where he plainly Reel'd and Stagger'd in his Atheifm.ot elfe was in'- 
 deed a Theift, but knew it not 5 it being certain that there can be 
 no fuch Force as this, in Regno Aton^orum in the Reign or En^^preof 
 SenM^toms. And as for thofe among Chriftians, who make fuch a 
 horriil Reprefentation of God Almighty, as one who Created far 
 the greateft part of mankind, for no other end or defign but only 
 this, that he might Recreate ^nd Delight h.mfelf in their E/er«./r.r. 
 tnents ; thefe alfo do but tranfcribe or copy out their own ll/ Nature, 
 and then read it in theDe;/>;theScripturedeclaring on the contrary. 
 That God is Love. Neverthelefs thefe very perfons m the mean time, 
 dearly hug and embrace God Almighty in their own Conceit, as one 
 that is Fondly Good, Kind, and Gracious to ihemfelves ; he having 
 faftned his affeftions upon their very Perfons, without any conftdera- 
 tion of their Dtffofttions or Ratifications, 
 
 It is true indeed, t\,^K Religion is often exprefled in the Scripture,, 
 by the Fear of Cod, and Fear hath been faid to h^ VrrnsaMenfurc, 
 Jeitatis, the Firji Meafnreofthe Divinity in us or the F.r^ I^pref- 
 fton that Religion makes upon men in this Obnoxious and Gudty 
 ftate, before they have arrived to the true love of God and R.ghte- 
 oufnefs. But i^^sReligious Fear, is not a Fear of God z, a meer ^r- 
 Itrary Omnipotent Being,mvich lefsas H«r//«/and M,fchrevous(y^hxc\, 
 could^notbedisjoynedfrom Hatred,) but ana weful regard of him 
 as of one who is EfTentially >/, and as well a ^"-/^^ < fX"?^ 
 Wickednefs, as z Rewarder of Vertue. L«mf ;^ himfel^ when he de- 
 fcribes this Religious Feat of men, confeffing it ^^ ^^ ^e ^^P^.^ 
 with a Confcience of their Duty, or to include the fame withm it 
 
 felf. 
 
 p joj. rHnc?opuliGentefquetreMunt,&c, 
 
 Ne quod ob admiffumfwde diCfumvefuperbe, 
 Fsenarum grave fit folvenditempus adaUum.
 
 C H A p. I V. Hoip God, tbs Objechf Feir. 66 1 
 
 And this is theScnce of the Gtnerality of mankind, that there be-, 
 ing a Natural Difference of Good and EvtL Morale there is an Impartial 
 'jiijitce in the Deity vvJiich prtfideth over the fame, and inclines it as . 
 \vc\\, to riinijl.1 the vpjckcd^ as to Rtirard the Vcrtuoui : Epicurui him. -^i'-^'^^^'"'^*^' 
 felf acknowledging thus much, U'Ssi' ti, f/.iy^<; fbK(x.Q(xq cio\\cu., tok y^~ ''-J^-^^iT 
 itoTidic 3?2v tmj^eStt/, )l,di(pihdaqro7<; ocyxSvi'ii;, Theiiis fuppofe^t hat there 
 are both great Evils ivjUCfcd upna the wielded frovi the Cods , and aljo 
 great Rewards by them bdiovpcdnpon the Good. And this Fear of God, 
 is not only Beneficial to mankind in general, by repreffing the 
 growth of wicked nefs, but alfo wholeforaand Salutary to thofe ve- 
 ry perfons themfelves, that are thus Reiigionjly affected, it being Pre- 
 fervative of them both from Mural Evtls^ andlikewife from the Evils 
 i^/Pww/y/jwew/ confequent thereupon. This is the Trwc and Genuine 
 Fear of Religion •■) which when it degenerates into a D^jr^kind, of 
 jealous and Sufpicioiu Fear of God Almighty, either as a Hurtful, or 
 as a meer Arbitrary and Tyrannical Being, then is it look'd upon, 
 as the ^icc or Extreme of Religion^ and diftinguilhed from it by that 
 name of j^^ai^if-ioucc, SuperJiition.Thus is the Character of a Superftiti- 
 ous Man given by rlutarch, ohrxi ^^^sq ivcu, AuTniga? j Kj ibKaQi^^q ,'"&'" feiQiAtiiii 
 That he thinks there areGods, but that they are Koxicui and Hurtjulj 
 and M'dfkn it, /ji^o-Sv r c/^^mj^i'^^tov* jt, <|)o6ek5ai t»? 3es^, a Superfiitious 
 man muli needs Hate God, as vceU at Fear him. The true Fear of God 
 (as the Son ofsirach fpeaks) fs the Beginning of his Love, and Faith ^^« ij.u-i 
 if the Beginning of cleaving to him. As if he Qiould have faid, 
 Thefirii Entrance into Religion is an Awful regard to God as the Pu- 
 nifhtr of Vice 5 the Second ftep forwards therein, is Faith or Confi- 
 dence in God, whereby men Rely upon him for Good, and Cleave 
 to him : and the Top and Fcrfcclion of all Religion, is the Love oj God 
 above all, as the moft Amiable Being. Chriftianity, the btft of 
 Religions, rccommendeth Faith to us, as the Inlet or Introdudion 
 into all True and Ingenuous Piety ; for He that comcth to God, muU ' 
 
 not only believe that he Is, but alfo that he is a Revparder of thofe that 
 feek^ him. Which Faith is better defined in the Scripture, than by 
 any Scholaftick 5 to be the Subfiance of things ("that are to bcj ho- 
 ped for, and the Evidence of things notfeen. That is, a Confident Pet' 
 fwafion of things that fall not under Sight, Cbecaufe they are either 
 Invifible or Future) and which alfo are to be Hoped for. So that Tfe//- 
 gious Fear confiHtth well with f<i///j, and Faith h near of kin to 
 Hope, and the refult of both Faith and Hope, is Love : which Faith, 
 Hope and Loye,doali fuppofe an Effential Goodnefs irrthe Deity. God is 
 fuch aBting,who if He were not, were of all things whatfoever moft 
 tobeWiOied for It being indeed no way defirable (as that noble Em- 
 perour concluded) for a man to live in a world, void of a God and 
 Providence. He that believes a God, believes all that Goodzxxdi Per- 
 fe&ion in the Vniverje, which his Heart can poflibly with or defire. 
 It is the Intereft of none, that there iliould be no God, but only of 
 fuch wretched Perfons, as have abandoned their Firft and only true 
 Interelt, of being Good, and Friends to God, and are defperately 
 refolved upon ways of Wicked nefs. 
 
 I The Reafon why the Atheifts do thus grofly miftake the Notion of 
 * Cccc 2 God,
 
 662 Atheiils ; No Nat.Juftice,;wr Charity. B o o k I. 
 
 God, and conceive of him differently from the Generality of man- 
 kind, as a thing which is only to be V eared, and murt confequently 
 he. Hated, is from nothing but their own Vice and III Nature. For 
 firlt, their Vice fo far blinding them, as to make them think, that the 
 Moral Dijfereficcs of Good and Evil, have no foundation in N^iiure, 
 but only in Law or Arbitrary CoKJlittttion ^which Law is contrary to 
 Nature^ Nature being Liberty, but Law R(firai»t ■j') as they cannot but 
 really Hate that, which Hinders them of their True Liberty and Chief 
 Good, fo muft they needs interpret the Severity of the Deity fo much 
 fpoken of againft IVickedaefs, to be nothing elfe, but Cruelty and^r- 
 bitrary Tyranny. Again it is a wretched ill-natured Maxim, which 
 CicdeND. thefe Atheifts have, That there is Nulla Naturalk Chantas, No Naitt- 
 Z,. 1.113. ralCharity, but that Oww^r Bcnevolentia oritur ex Imbecillitate^^ Me- 
 Li mb. f,f^ yill Benevolence arifeth onely, from Imhecillity and Year 5 that is, 
 
 from being either obnoxious to anothers Power, or Itanding in need 
 of his Help. So that all that is now called Love and Friendfiip amongft 
 Men, is according to thefe really nothing, but either a crouckingwn- 
 Aex Anothers rower, mhom they cannot Reftfi j or el(e M:rcaiura qu£- 
 dam Vtilitatutn, a certain kjnd of Merchandi%.ingfor Utilities. And 
 thus does Cotta in Cicero declare their fence, Ne Humines qurdem cen- 
 Cic. Ihid. fetk , niji Imbccrlli effent,futHros Beneficos aut Benignos, You conceive 
 that no man would be any way Beneficent or Benevolent to another, were 
 it not for his Imhecillity or Indigence. But as for G'^(5/ Almighty, thefe 
 Atheifts conclude. That upon the fuppofition of his Exilttnce, there 
 could not be (b much as this Spurious Love or Benevolence in him nei- 
 ther, towards any thing ; becaufe by reafon of his Abfvhte and Irre- 
 (Ijlible Power, He would neither ftand in Need of Any thing, and be 
 devoid of all Ferfr. Thus the forementioned Cotta. Mi»idejiPr£- 
 Cic. Ibid. flantius Bonitate & Benefccutiu .<? ^d cum car ere Deum vultis, tiemi- 
 nem Deo nee Deum nee Hominem Carum, neminem ah eo amari vultis. 
 It a jit ut non mo do Homines a Dijf,fed ipfi Dii inter fe ab aliis alii ne- 
 gligantiir. What is there more excellent than Goodncfatid Beneficence .<? 
 which when you will needs have God to be utterly devoid of, you juppofc 
 that neither any Godnor Man, is Dear to the Supreme God, or beloved 
 of him. From whence it willfollorv, that not only men are ftegle&ed 
 by the Gods , but alfo the Gods amongii themfelves are neglected 
 by one another. Accordingly a late Pretender to Politicks, who in 
 this manner, difcards all Natural Jujiice and Charity, determines 
 concerning God, Regnandi d^ Puniendi eos qui Leges fuas violant. Jus 
 Deo efje a Soil Potent il Irrefifii bit, That he has no other Right of Reigning 
 over men, and of Punijlnng thofe who trafifgref his Laws, but only from 
 his Irrejijiible Power. Which indeed is all one as to fay. That God 
 has no Right at all of Ruling over mankind, and imposing Commands 
 vpon them., but what he doth in this kind, he doth it only by Force 
 and Power 5 Right, and Might, (or Power "^ being very different things 
 from oneanQther,and there being nojus or Right without Natural Ju- 
 Jiice 5 fo that the word Right is here only Abufed. And Confentane- 
 oufly hereunto the fame Writer further adds.. Si Jus Regnandi habe- 
 at Deus ab Omnipotentiafua, manifeiium ei? Obligationem ad pr^ejian- 
 dum ipfl Obedientiam incumbere Hominibus propter Imbicillitatem, That 
 if God's Right of Commanding, be derived only from his Omnipotence, 
 
 then
 
 Chap. IV. A^^ Fairh^ nor Hope, in Atheilm. 6G:^ 
 
 then is itmanifeji^ that mens Obligation to obey him, lies upon them on^ 
 lyfrom their Jmbecillity. Or as it iifurther explained by him, Homines 
 ideo Deo JtihjeHos cj]e, quia Omnipotentes nonjitnt, aut quia aclRefrJien' 
 clumfatfs yiritwt non habcnt. That men arc therejcre only Jiil>jc£i toGod, 
 becaufe they are not Omnipotent^ or have not fn£icient Power to Rcfijl hinz. 
 Thus do we fee plainly, how the Atheifts by reafbn of their ^/Veand 
 and /// Nature (which makef them deny all Natural Jujiice and Hone- 
 Jiy,3\\ Natural charity and Btnevolcncc) traniform the Deity into a 
 tnon(trous Ihapeifuch an Omnipotent Being,3S if he were, could have 
 nothing neither of Jujiice , in him , nor of Benevolence towards 
 his Creatures , and whole only Right and Authority of Com- 
 manding them, would be his Irrefijiible Power 3 whom his Creatures 
 could not place any Hope^ Truji and Confidence in, nor have any o- 
 ther Obligation to obey, than that of Fear and Necejjity^ proceeding 
 from their Imbed lJity.px Inability to rcfiit him. And fuch a Deity as this, 
 i% indeed a Mormo or Bug- bear y a moft formidable and /Ijfrightjul things 
 
 But all this is nothing, but the Atheifts Falfe Imagination •■, True 
 Religion reprefenting a molt comfortable Profpeft of things from the 
 Deity 5 whereas on the contrary, the Atheijlick^ Scene of things, is 
 Difmul, Hopeleji and Forlorn, That there (hould be no other Good, 
 than what depends upon things wholly out of our own power, the 
 momentany gratification of our Infatiate Appetites, and the perpe- 
 tual pouring in to a Dol/um Pertufum, a Perforated and Lcakjng VeJfeL 
 That our felvcs fliould be but a Congeries of Atoms , upon the 
 diflblutionof whofc Compages, our Lije Qiould vanill: into nothing, 
 and all our Hope perifh. That there (hould be no Providence over us, 
 nor any Kind and Good-natured Being above, to take care ofus,there 
 being nothing without us, but D(?^^ and Senjkf Matter. True indeed 
 there could be no fpiteful Deligns in Senjkfr Atoms, or a Dark 
 Inconfriom Nature. Upon which zcco\xnx.,\luiarch would grant,that DeSuperl. 
 even this Atheifiick^ Hypotheflr it felf, as bad as it iSj v/ere notwith- 
 ftanding to be preferred, before that of an Omnipotent, Spiteful and 
 Malicious Be//3',^,(if there can beany fuch Hjpothefis as this)a Monarchy 
 o£ the Manichtan Evil Principle, reigning all alone over the whole 
 world, without any Corrival, and having an undifturbed Empire. 
 Neverthelcls it is certain alfo, that there could be no Faith nor Hope 
 neither,in thefe Senjkjf Atoms. both Necejfarily znd Vortuitoujly moved, 
 no more than there could be Faith and Hope in a Whirlwind, or in 
 aTempeltuous Sen, whofe mercilefs waves are Iwexor^/i/e, and deaf 
 to all Cries and Supplications. For which reafon Epicurus himfelfcon- Foifi.aJ Mm. 
 feflfed, that it was better to give credit to the Fable of the Gods,(^3i> he P. 'i^-G^JT- 
 calls it) th:in to fcrve the Athcijiick Fatc^ox that Material NeceJJity of 
 all thingSjintroduced by thofe Ajheiftick Phyfiologers Leucippus and 
 Democritus '-I a^ei'ijov hv vzif .®£/ '3s<iV juutioo >ux^C!.}co'Kis&&v , vi jyi ■j^'' (pu- 
 mxi'y B/xa/pfAlwyi ' 6 fj^ ^C kK'rnSo!. 'sS'^^i'uiff^c^'; xjiny^cp^ ^Zv S^oc 77//.K4 • m 
 3 a-za^o^iVfifov t^a tIw <iv(xn<iu> * Bccaufe there is Hopes that the Gods may 
 lie prevailed with.by worfiip and prayer :,bht the other (Necejjity)is altoge- 
 ther deaj and Inexorable. hndx.\\o\i^h. Fpicurus thought to mend the 
 rnatter, and make the Athcijiick. Hjpothefis more tolerable, by intro- 
 ducing into it ("contrary to the Tcnour of thofe rrincipks) Liberty
 
 664 Athdim foimded in Dii^mil. Book I. 
 
 of iVill in Mcni, yet this being not a Vovoer over things Without us, 
 but our fclves only^ could alter the cafe very little. Epicurus himfelf 
 was in a Paf3icl{^Fear,\ci\ the frame of Heaven fliould lometime upon a 
 fudden crack, and tumble about his Ears, and this Fortuitous Com- 
 pilement of Atoms be diffolved into a Chaoi , 
 
 Tria talia Texta 
 
 "Vfia Dies cUlnt exitio 5 mnltofqHC per annos 
 Snjie»tata met moles^ e^ Machina mundi. 
 
 And what Comfort could his Liberty of Will then afford Him, who 
 placed all his happinefs in Security from External Evils .<? TtA©- tS 
 fA.it vofA.il&v 3£if?, f^n cpoQeicdixi, ^faith Plutarch) The Atheijiick Defi^n in 
 DeSuferJl. p^kiKg off the Belief cf a God^ vpos to be without Feur :, but by means 
 hereof, they framed fuch a Syftem of things to themfelvcs, as under 
 which, they could not have the Icalt Hope.^Faith or Corjidence. Thus 
 running from Fear^ did they plunge themfelves into Fear 5 for they 
 ^ho are without Hope^ can never be free from Fear. Endlefs of ne- 
 ceffity muft the Fears and Anxieties of thofe men be, who UiakeofT 
 that Owe Fe^r of God, that would only preferve them from Evil^ 
 and have no Vaith nor Hope in him. Wherefore we might conclude 
 upon better grounds than the Atheifts do of Theijm j that Atheijm 
 Cwhich hath no foundation at all in Nature nor in Reafon J fprings 
 firftfrom the Impoiiure of Fear. For the Vaith of Religion^ being 
 the Subjiancc or Confidence of juch things not fecn, as are to be Hoped 
 for ; Atheijiick^Infidclity muft needs on the contrary be, a certain hea- 
 -vy Diffidence^ Defpo/idence and Afijgiving of Mind^ or a Timorous 
 DiJiruB and Disbelief of Good, to be Hoped for, beyond the reach 
 of Senfej namely of an Invifible Being Omnipotent, that eXercifeth a 
 Jujl:, Kindj and Gracious Povrdence, over all thofe who commit theijr 
 ways to him, with an endeavour to pleafe him, both here in this 
 Life and after Death. But Vice, or the Love of Luwlef? Liberty, pxe- 
 vailing over fuch D//^e//cxi/«_g/)ery^«/, makes them by degrees, more 
 and more defirous, that there ftiould be no God ^ that is, no fuch 
 Hinc-lerer of their Liberty, and to count it a happinefs to be freed 
 from the Fear of him, vvhofe Jtijiice fif he were J they mu(t needs 
 be obnoxious to. 
 
 And now have we made it Evident, that thefe Atheifts who make 
 Religion and the Belief of a God, to proceed from the Impojinre of 
 Fear, dofirftofall difguife the De///, and put a. A^onfirous, Horrid 
 and Affrightful Fizard upon it, transforming it into fuch a thing, as 
 can only be Feared and Hated 5 and then do they conclude 
 concerning it (as well indeed they, may) that there is no fuch thing 
 as this, really Ex'Jiing in Nature, but that it is only a Mormo or Bug- 
 bear , raifed up by mens Fear and Phanjie. Of the Two, it 
 might better be faid, that the Opinion of a Cod, fprung from mens 
 Hope of Good, than from their Fear of Evil--, but really, it fprings 
 neither from Hope nor Fe^r, Chowevcr in different Circumftances it 
 raifes both thofe Pajfions in our Minds; J nor is it the Impojlure of a- 
 nyPaifion, but that whofe £c//>/is fupportedand Sufl.iined, by the 
 
 ftrongefl
 
 Chap. IV. Theifm, not from Ignor, of Cau/es. 665 
 
 ftrongeft and cleareft Reafon ^ as (hall be declared in due place. But 
 the Senfe of a Deity ^ often Preventing Ratiocination in us, and urging 
 it (elf more ImmeAiately upon us, it is certain that there is alfo, be- 
 fides a Rational Belief thereof, a Natural Prolepfis or Anticipation in the 
 Minds of men concerning it, which by Arijiotle is called Mai/relac, 
 A Vaticination, 
 
 Thus hare we fufficiently confuted, the Firjl Atheijlick^rrctence^ tQ 
 falve the Fh£nomcnon of Religion and the Belief of a God, (b generally 
 entertained, from the Impojinreof Fear: we come now to the Second^ 
 That it proceeded from the Ignorance of Caiifes al(b, or Mens want 
 ofPhilofophy : they being prone, by reafon of their Innate Curiofity^ 
 where they (ind no Caufes to make or feign them , and from their 
 Fear^ in the Abfence of Natural and Necejf'ary Caufes^ to imagine 
 Super-natural and Divine ; this alfo affording them a hindCom Cover 
 and Pretext for their Ignorance. For which caufethefe Atheifts ftick 
 not to affirm of G<7<^ -^/m^/;^/, what fome Philofophers do of Off»/^ 
 ^alitie/, that he is but Perfugium& Afylum Ignoranti£^ a Refuge Lucrtt.f.')Oo\ 
 and shelter for mens Ignorance i^ that is, in plain and downright Lan- ^• 
 guage, 7 he meer SanUuary of tools. 
 
 And thefe two things are here commonly joyned together by thefe 
 Atheifts, both Fear^ and Ignorance of Caufes^ as which joyntlycon- 
 curr in the Produftion of Theifm. Becaufe as the Fear of Children 
 raifes up Bugbears efpecially in the D4r4, (6 do they fuppofe in like 
 manner, the Fear of men, in the Darkjiefs of their Ignorance ofCaw-^ 
 fes efpecially, to rai(e up the Mormo^ Spe&re or Phantafm of AGody 
 which is thus intimated by the Epicurean Poet, 
 
 tn tenebris Metuunt. 
 
 Omnia C<£ck 
 
 And accordingly Dew^m/«f gave this account of the Original of T'/Se- stefh.Poc.- 
 tfm or Religion^ o^Zxne; nxi. (IvToiq fjufn&i^ii; im^ixc(\(x.o\ ttbcAouoi -j^f P/j»/.i.5 8.f;s 
 «v6§<i)7i&v, mac^-z^ (Ji^ovto? ;^ oc^^tto?, it) Jti^uia?, viAi» -n }^ (TeAIuJh? (McAe?- ^^^'"^ 
 4«5, e</^^;x<j;'7§vTo ^hc, o\6fji^oi -vkir^v aJMs^' That when in old timet, men 
 obfervedfirange and affright ful things in the Meteors and the Heaven^as 
 Thunder, Lightning^Tbunderbolts & Eclipfcs'-ithey not knowing the Caufes 
 thereof (^ being terrified thereby, prefently imputed them to theGods. And 
 Epicurus declares this to have been the reafonjWhy he took fuch great 
 pains in the ftudy of Phyfiology, that by finding out the Natural and 
 Neceffary Caufes of things, he might be able to free both himlelf 
 :^nd others from the Terrour of a God, which would otherwife In- 
 vade and' Adault them : the Importunity of mens minds, when-ever 
 they are at a lols for Natural Caufes, urging them (b much, with the 
 fear, Sufpicion, and Jealoujie of a Deity , 
 
 Wherefore the Atheifts thus dabling in Phyfiology, and finding out 
 as they conceive, Material and Mechanical Caufes, for fome of the 
 phenomena of Nature, and efpecially for fuch of them, as the unskil- 
 ful Vulgar fome times impute to God himfelf^ when they canprovc 
 
 Eclipfe^
 
 666 Atheifts^ Ignorant of Caufes. B o o k I. 
 
 Eclipfes (for example) to be no Miracles, and render it probable, 
 that Thutidcr is not the l^oice of God Alftighty himfelf, as it were roar- 
 ing above in the Heavens^meerly to affright and amaze poor Mortals, 
 and make them quake and tremble , and that Thuuderbolts are not 
 there flung by his own hands, as the direful meiTengers of his wrath 
 and difpleafure ; they prefently conclude triumphantly thereupon, 
 concerning Nature or Matter^ that it doth 
 
 Ipfafnaperfe,fponte, omnia, Diis agere expert. 
 
 Do all things alone of it felf without a Cod. But we fhall here make 
 it appear in a few. Inftances as briefly as we may, that Philofophy and 
 the True Knowledge of Caufes, leads to God 5 and that Atheijm is 
 nothing but Ignorance of Caufes and of Philofophy, 
 
 For firft, no Atheifl, who derives all from fenflefs Atoms or Matter, 
 is able to affign any Caufe at all of Himfelf, or give any true account 
 of the Original of his own Soul or Mind, it being utterly Uncon- 
 ceivable and Impoflible, that Seul and Mind, Senft, Reafon and Vn- 
 derflanding, (hould ever arife from Irrational and Senjlefs Matter 
 however modified ; or refult from Atoms, devoid of all manner of 
 Qualities 5 ihziX'xs^iTomvattx Magnitude, Figure, Site znd Motion oi 
 Parts. For though it be indeed abfurd to fay ("as thefe Atheifts. 
 alledge^ that Laughing and Crying Things, are made out of Laughing 
 and Crying Principles, 
 
 Et Ridere poteji non ex RideatihufaCtm^ 
 
 Yet does it not therefore follow, that Senjitive and Rational Beings, 
 
 might refult from a Compofition of Irrational and SenflefS Atoms, 
 
 which according to the Democritick^Hypothefis, have nothing in them, 
 
 but Magnitude, Figure, Site, and Motion, or Refi> Becaufe Laughing 
 
 and Crying, are Motions, which refult from the Mechanifm of Humane 
 
 Bodies, in fuch a manner Organized, but Senfe and Vnderfianding 
 
 are neither Local Motion, nor Mechanifm, And the Cafe will be the 
 
 very fame, both in the Anaximandrian or Hylopathian, and in the 
 
 Stratonick. or Hjluzoicl^ Atheifm, becaufe Senfe and Confcioui Vn- 
 
 derfianding, could no more refult, either from thofe Qualities of 
 
 Heat and Cold, Moift and Dry, contempered together, or from the 
 
 meer Organization of Inanimate and Senflefs Matter^ than it could 
 
 from the 
 
 Concurfui, Motus, Ordo, Pofifura, Figune, 
 
 of ^*o«?/ devoid of all manner of ^alities. Had there been once 
 nothing but Sevjlefs Matter, Fortuitoufly Moved, there could never 
 have emerged into Being, any Soul or Mind, Senfe and Vnderjiand' 
 z/?^ .-becaufe no EffeCl can poffibly tranfcend the Perfe&ion of its Caufe, 
 Wherefore Atheifls (appoHngThemlehes, and all Souls and Minds, 
 to have fprungfrom Stupid and Senjlefs Mattery and all that Wifdortt 
 which is any where in the World, both Political and Philofophical, 
 
 to
 
 Chap. IV. Of the Caufc of ThemfcJves. 66 j 
 
 to be the Refult oivacex Fortune and Chance 5 muft needs be conclu- 
 ded, to be Grolly Ignorant of Caufes 3 which had they not been5ihey 
 could never have been Atheijis. So that Ignorance of Caufes^ is 
 the Seed^ not of Theifm^ but of Atheifm : true rhilofophy^ and the 
 Knowledge of the Caitfe of our Selves,\e2Ld\ng necefTarily to a Deity. 
 
 Again , AtheiUs are Ignorant of the Caufe of Motion in Bodies 
 alfo 5 by which notwithftanding they fuppofe all things to 
 be done 5 that is, they are never able to Salve this Th<£nome- 
 noN , fo long as they are Atheijit^ and acknowledge no other Sub- 
 ftaace befides Matter or Body. For Firft it is undeniably certain, 
 that Motion is not Effenttal to all Body as fuch , becaufe thea 
 no Particles of Matter could ever Rji 5 and confequently there 
 could have been no Gc«er(i//<?/7, nor no fuch Mundane Syliem proda- 
 ced as this is, which requires a certain Proportionate Commixture 
 of Afc;/7o« andKe/;^ 5 noSun, nor Moon, nor Earth, nor Bodies of 
 Animals 5 fince there could be no Coherent Confiftency of any thing, 
 when all things tiutter'd and were in continual Separation and Divul- 
 Jion from one another. Again it is certain likewife^that Matter 01: Body 
 as fuch, hath no Power of Moving it iclf Freely or Spontaneoufly nei- 
 ther, by Will or App'itite 3 both becaufe the lame Inconvenience 
 would from hence enfue likewife, and becaufe the Phenomena or 
 Appearances do plainly evince the contrary. And as for that Pro-; 
 digioufly Abfurd Paradox, of fome few Hylozoic^ Atheijis, that all 
 Matter as luch, and therefore every Smalhji Particle thereof, hath 
 not only Life Eflentially belonging to it, but alfo rerfeU Wifdom and 
 Knowledge^ together with Appetite, and Self- moving Power, though 
 without Animal Senfe or Conjcioufnefs : this, I fay, will be elfewhere 
 indue place further confuted. But the Generality of the ancient 
 AtheiltSs that is, the Anaximandrians and Democrilic^s, attributed 
 no manner of Life to Matter as fuch ^ and therefore could afcribe 
 no Voluntary, or Spontaneous Adotion to the fame, but Fortuitotfs on- 
 ly , according to that of the Epicurean Poet already cited. 
 
 Nam certe neqiie Confilio, Primordia rerum, 
 Ordinefc qu<eque, atquejagaci mente locarunt 5 
 Nee quos qu£que darent AlotHs pepigereprofcQo. 
 
 Wherefore thcfe Demjcritickj^^s Arijiotle fomewhere intimates, were 
 able to affign no other Caufe of Motion,thari only this, That One Body 
 moved another^ from Eternity Infinitely , fo that there was no 
 TTgiiTov xfvSv, no Firfl 'Unmoved Mover ^ ever to be found , becaufe 
 there is no Beginning nor Firfi in Eternity. From whence probably 
 that Doftrine of fome Atheiltick Stoicks in aUx. Aphrodi(ius was d^- ^i^x ^pk, 
 rived, That there is no Firji in the rank, and order of Caufes. In the Lib Je Fato, 
 footfteps of which Philofophers, a Modern Writer feemeth to have ^• 
 trodden, when declaring himfelf after this manner 5 Si quis ab Ef- 
 fedu quocunque, ad Caujam ejus Immediatam, atque inde and Remoti- 
 oreiii. ac fic perpetuo ratiocinatione ajcendtrit.^ non iamen in sternum 
 procedere poterit, Jed defaligatus aliquundo deficiet. If anyone will 
 from whatfotver Fjje&, ajcend upward to its laamediate Cauje, and 
 
 D ddd from 
 
 I
 
 668 Atheiih ; No Caufe of Motion. B o o k I. 
 
 front thence to a Remoter, and fo onwards perpetually, in his Ratiocina- 
 tion '-y yet fi}aUhe never he able to holdon thorough all Eternity^ but at 
 length being quite tyred out with hit Journey , be forced to defiji or 
 give over.\Nh\ch feems to be all one, as if he fhould have faid 5 One 
 thing Movedox Caufedznoxhtr Infinitely from E/frw7//5in which there 
 being no Beginnings there isconlequently no Fiffi Mover or Caufeto 
 be reach'd unto. But this Infinite Progrcfs of thtTe Democritickj, in 
 the Order of Caufes^ and their ftiiftingoft' the Caufe of Motion, from 
 one thing to another without end or beginning, was rightly under- 
 ftood by Arifiotle^ to be indeed the Affigning of No Cauje of Motion 
 at all, ei? oc-sr^^cv amv, ei ixvrn tsai >^ (plmv fUvSv ir^Zrov, They acknow- 
 ledging (faith he) no Firfi Mover according tohJature, mufi needs nta^e 
 an idle Trogrefs Infinitely ; that is, in the Language of this Philolb- 
 pher, affign no Cmfe at all of Motion. Fpicurus therefore to mend 
 the matter, though according to the Principles of xh^Atomick rhy- 
 jiology, he difcarded all other ^alities, yet did he notwithftanding 
 admit this One ^tlity of Gravity or Ponderojity in Atoms, preffing 
 them continually dorenwards m Infinite Space. In which, as nothing 
 could be more Abfurd nor Vnphilofophical , than to make Vp' 
 Tpards and Downrvirds in Infinite Space, or a Gravity tending 
 to no Centre, nor Tlace of Rfl 5 lo did he not affign any Caufe of Mo' 
 tion neither 5 but only in efFcft affirm, the Atoms therefore to tend 
 Downwards, becaufe they did fo : a ^ality of Gravity fignifying 
 only an Endeavour to tend Downwards, but Why or Wherefore, no 
 body knows. And it is all one as if Epicurus (hould have faid 5 that 
 Atoms moved Downwards by an Occult ^ality, he either betaking 
 hirafelf to this as an Afylum, a San&uary or Refuge for his Ignorance^ 
 or elfe indeed more abfurdly making his very Ignorance it felf (dtf- 
 guized under that name of a ^ality) to be the Caufe of Motion, 
 Thus the Atheifts univerfally, either affigned no Cauje at all for Mo- 
 tion, as the Anaximandrians and Democritickj ^ or elfe no True one, 
 zs x\\G Hyloz,oiUs'-i when to avoid Incorporeal Subfiance, they would 
 venture to attribute, PerfeU Dnderifanding, Appetite or WiU, and 
 Self moving Power, to all Senfefs Matter whatfoever. But fince it 
 appears plainly, that Alatterot Body cannot Move it felf j either the 
 Motion of all Bodies, muft have no manner of Caufe, or elfe muft 
 there of neceffity, be fome other Suhjiance befides Body, fuch as is 
 Self-aQive and Hylarchical, or hath a Natural Power, of Ruling over 
 Matter.M^on which latter account,P/<2/<? rightly determin'd^thatCtfgi- 
 iation,Vih\ch is Self-a&ivity or Autochinefie,was in order of Nature, be- 
 fore the Local Motion of Body, which is Heterochiuefie. Though Mo- 
 tion confidered r^j/zz/c/j' in Bodies, or taken for their Tranjlation^ or 
 change of Dijiance and Place, be indeed a Corporeal thing, or a Mode 
 of thofe Bodies themfelves moving, yet as it is confidered A3ively,{ot 
 the Vis Movens, that A&ivc Force which caufes this Tranflation or 
 Change of Place, fo is it an Incorporeal thing 5 the Energy of a Self- 
 /i&ive Subjiance, upon that fluggiOi Matter or Body, which cannot 
 at all move it felf. Wherefore in the Bodies of Animals, the True and 
 Proper Caufe of Mot ion ^ov the Dt'fer«f/«<i^7(9« thereof at leaft^iis not the 
 Matter it Ctl{ Organized^but the 6'o«/either as Cogitative,bt Plajiickly- 
 Self Active , Vitally united thereunto, and N4f«r^//y Ruling over it. 
 But in the whole World it is either Gw/himfelfj Originally imprelT- 
 
 ed
 
 Chap. IV. Nor of the Mundane Regularity. 66^ 
 
 ing a certain ^anfily of Motion upon the Matter of the Univerfe^and 
 conftantly con(erving the fame, according to that of the Sripture, In <-AU.n.}.2, 
 him we Live &/i^ove: (which feeras to have been the Sence alfo ofthat 
 Noble Agrigentine Poet and Philofopher, when he defcribed God, 
 to be only, -/} Fiireor Holji Mind^ that vpithfwift thoughts agitates the 
 rohok IVorld) or elfe it is Inftrumentally, zn Inferiour Created Spirit, 
 Soul, or Life of Nature, that is, a Subordinate Hylarchical Pritsciple^ 
 which hath a Power of Moving Matter Regularly, according to the 
 Diredion of a Superiour PerftCt Mind. And thus do we fee again, 
 that Ignorance ef Caufes, is the Seed of Atheifm, and not oiTheifm^ 
 no Atheifts being able to alTign a true Caufe of Motion^ the Know- 
 ledge whereof plainly leadeth to a God. 
 
 Furthermore thofe Atheiftswho acknowledge no other Principle 
 of things, but SenJIefs Matter Fortuitoujly moved, muft needs be Ig- 
 norant alfo of the Caufe of that Grand Phenomenon, called by Ari- 
 Jiotle, the to <<U ii, mK6.c, the Well and Fit in Nature, that is, of the 
 moft Artificial Frame of the whole Mundane Syftem in General 
 and of the Bodies of Animals in Particular, together with the Con- 
 fpiring Harmony of all. For they who boafted themfelves able 
 to give Natural Caufes of all things whatfoever without a God^ 
 can give no other Caufe at all of this Phenomenon, but only that the 
 World Happened by Chance to be thut made as it w-.Now they who make 
 Fortune and Chance, to be the only Caufe of this fo Admirable Phs" 
 nometfony the moft Regular and Artificial Frame, and Harmony of the 
 Vniverfe 'j they either make the meer Abfence and IFant of a Caufe^ 
 to be a Caufe, Fortune and Chance being nothing elfe but the Abfence 
 or Tpant of an Intending Caufe. Or elfe do they make, their own Ig^ 
 norance of a Caufe, and They know not How, to be a Caufe 5 as the 
 Author of the Leviathan interprets the meaning hereof. Many times 
 ^faith he) men put for Caufe of Natural Events, their own IgnorancCy 
 but difguifed in other words, as when they fay, that Fortune is the Caufe 
 of things Contingent, that is, of things whereof they know no Caufe. Or 
 they affirm againft all Reafon , one Contrary to be the Caufe of 
 another, as Confufion to be the Caufe of Order, Pulchritude and Har- 
 mony 5 chance and Fortune, to be the Caufe of Art and skjU , Folly 
 and Nonfence, the Caufe of the moft IVife and Regular Contrivance,. 
 Or Laftly, they deny it to have any Caufe at all, fince they deny an 
 Intending Caufe, and there cannot Poffibly be any other Caufe of 
 Artificialnefs and Confpiring Harmony, than Mind and Wifdom^ Coun- 
 eel and Contrivance, 
 
 i But becaufe the Atheifis here make forae Pretences for this their. 
 
 ' Ignorance, we fhall not conceal any of them, but bring them all to 
 light, to the end that we may difcover their IVeaknef and Foolery, 
 Firft therefore they Pretend, that the World is not (o Artificially and 
 Well wii^ejbut that it might have been made mvichBetter,and that there 
 are many Fault sand Flaws to be found therein, from whence thev 
 would infer, that it was not made by a God, he being fuppofed by 
 Theirs, to be no Bungler, but a PerfeB Mind, or a Being Infinitely 
 Good and Wife, who therefore (hould have made all things for th^ 
 Ecfi, Dddd 2 But
 
 670 God and Nature, all for The Beft. B o o k I. 
 
 But this being already fet down by it felf, as a Twelfth ^theijiic^ 
 ObjeSion agaiolt a Deity^ we muft referve the Confutation thereof 
 for its proper place. Only we (hall obferve thus much here by the 
 way 5 That thofe Theiiis of Later times, who either becaufe they 
 Fancy a meer Arbitary Deity ^ or becaufe their Faith in the Divine 
 Goodnef is but weak , or becaufe they Judge of things according to 
 their own Private Appetites, and Selfjl) Pajjions, and not with a Free 
 Uncaptivated V»iverfalitji of Mind, and an Impartial Regard to the 
 Good of the whole j or becaufe they look only upon the Prefent Scene 
 of things, and take not in the Future into confideration, nor have 
 a Comprehenfive View of the whole Plot of^ Divine Providence toge- 
 ther 5 or laftly, becaufe we Mortals do all ftand upon too Low a 
 Ground, to take a commanding view and ProfpcB upon the whole 
 Frame of things 5 and our lliallow Underftandings are not a- 
 ble to fathom the Depths of the Divine Wifdom , nor trace all 
 the Methods and Defigns of Providence , grant , That the 
 World might have been made much Better than now it is; 
 which indeed is all one as to fay, that it is Not Well made , thefe Neo' 
 terick. Chrijiians (I fay) feem hereby, to give a much greater advan- 
 tage to the Atheifts, than the Pagan Theifts themfelves heretofore 
 did,who ftood their Ground.and generoufly maintained againft themj 
 that Mind being the Muker of all things, And not Fortune or Chance,nor 
 Arbitary Self-rvill,zndiIrational Humour Omnipotent,t\\eTo piK-nguv, that 
 which is Abfolutely the Beit in every cafe, fo far as the Necejjtty of 
 things would admit, and in compliance with the Good of the 
 Whole, was the Meafure and Rule both of Nature and Providence. 
 
 Aga.m the AtofMick_AtheiJis further alledge, that though there be 
 many things in the world, which ferve well for Vfes, yet it does 
 not at all follow, that therefore they were made Intentionally and 
 Defignedly for thofe Vfes j becaufe though things Happen by Chance 
 to be fo or fo Made, yet may they ferve for fomething or other af- 
 terward, and have their {everaXVfes Conjequent. Wherefore all the 
 things of Nature, Happened ffay they) by Chance^ to be fo made as 
 they are, and their feveralUles notwithftanding were Conjequent, or 
 Following thereupon. Thus the Epicurean Poet, 
 
 Lucret.L.4. Nilideo natunt eJiinCorpore, utVti 
 
 y.3 67.Lambi Toffemui^ fed quod Natutti eU id prccreat Vfum, 
 
 Nothing in mans Body vpas made out of defign for any Vfe , hut 
 all the feveral Parts thereof, happening to be fo made as they are^ 
 their Vfes were Confequent thereupon. In like manner the Old A- 
 j,crr o theiftick Philofophers in Ariftotle , concluded, xa? o^i-Tc^ '&, oiv&t- 
 «^$ avareiAcu, Ta? fjj^ iiA.Tr^Ocd^isi oj£<^» bin'rud^&ziq •cr^o? to dlou^av , t»? j 
 yofxcpiis^ TrKa.r&i;, Z) x?ioiV^? t""?^? to Kicdv&v Tlw T^o:plu} ' iira » t»t» 'ivixa 
 y(,vi(&a.i, aMoc (TV/jLTTHTeiv ' ojuutia^ 5 iCj fZyPj. v^ aMcov fjJi%os^, dv om<;^K& 
 inrcL^X^v TO 'ivitd t» • That the Former Teeth, were made by Material or 
 Mechanical Necejfity, Thin and Sharp, by means whereof they became 
 fit for Cutting j but the Jaw-Teeth Thicl^ and Broad, whereby they be- Ij,
 
 C H A p. I V. Things made for Ends and \Jks. 6ji 
 
 came Tjfefulfor the Grinding of Food. But neither of them vpere In- 
 tended to befuch^ for the fal^e. of thefe Vfcs, but Happened by Chance OU' 
 ly. And the Uke concerning all the other ? arts of the Body ^ which fecnt 
 to be made for Ends. Accordingly the fame AriHotle^ reprefents the 
 fence of thofe ancient JtheiiJs, concerning the other Parts of the 
 Univerfe, or Things of Nature, that they were all likewife made 
 (uch, by the Ned'jfity of Material (or Mechanical^ Motions Z^ndireff- 
 ed, and yet had neverthelefs their feveral Vfes Confequent, upon 
 this their Accidental Stru&ure. ti -MaKva tUjj (pvtnv (xii wjta t» Treieiv, 
 
 oLVxyHMC, &c. IVhat hinders but that Nature might aS without any 
 refpc^ to Ends or Good and Better^ as Jupiter or the Heaven^ raineth 
 not Intentionally to make the Corn grow, but from Necejjity ? Becaufe. 
 the vapours being raifed up into the Middle Region, and there Refrige-^ 
 rated and Condenfed, muji needs defcend down again in the form of 
 Water. But thk happens by meet Chance and without any Intention^ 
 that the Grain is made to grow thereby^ attht Contrary fometimes Hap- 
 fens, by the excefs of it. 
 
 But to this we Reply, That though a thing that Happens Acci- 
 dentally to be fo or (b Made, may afterwards notwithftanding prove 
 often ferviceable for forae life or other j yet when any thing con- 
 fifteth of many Parts.that are z\\ Artificially proportionated together, 
 and with much C;/?/^/'/ accommodated one to another 5 any one of 
 which Parts having been wanting,or otherwife in the ieaft placed andt 
 difpofed of, would have rendred the whole altogether Inept forfuch 
 a Vfe 5 then may we well conclude it not to have been made by, 
 chance, but by Counsel znd Defign Intentionally, for fuch 1^/. As 
 for example. The Eye, w\\o{^e Stru&ure znd F<«^r/V4 confifting of ma- 
 ny Parts (Humours and Membranes) is. fo /4r/7^«4/^ compofed ; no. 
 reaibnable perfon who confiders the whole Anatomy thereof, an4 
 the Curiofity of its .y/rw^ar^jCan think othervyi(e of it, but that it was 
 made out of Defign for the Vfe of Seeing ^ and did not Happen AC". 
 cidentally to be fo made, and then theZ^e of Seeing follow ; as the 
 Epicurean Poet would fain perfwade us, 
 
 Lumina ne facias Oculorum clara Creata^ 1^.167. LmK 
 
 Vrofpicere ut poifimm. 
 
 Ton arc by all means to take heed, of entertaining that fo dange- 
 rous Opinion (to Atheilm) that Eyes were made for the fake of Seeing^ 
 and Ears for the fake, of Hearing. But for a man to think, that not 
 only Eyes happened to be lb made, and the Vfe of Seeing Vnintendr 
 ed Followed j but alfo that in all the fame Animals, EarsHappenedto 
 be fo made toOjand thet^ye of Hearing Followed them 5 and a Mouth 
 and Tongue Happened to be fo made likewife, and the Vfe of Eating, 
 aLnd{\a.me\\) of Speaking, was alfo Accidentally Confequent thereup«' 
 on i and Feet were in the fame Animals made by Chance too, and 
 theVfe of Walking Followed ; and Hands .made in them by Chance 
 alfo, upon which fo many necelfary Ufes depend j befides Innumerr, 
 ble other Parts of the Body^hoth Similar and Organiealjnone of which, 
 
 could
 
 672 Nature, both Mechanical and Vital. Book I, 
 
 could have been wanting, without renderiog the whole Inept or 
 Vfelef 3 I fay , to think, that all thefe things (hould Happen by 
 Chance to be Thus made in every one and the fame Animal, and not 
 Defigned by Mind or Councel^ that they might joyntly Concur and 
 Contribute to the Good of the whole 5 This argues the greateft In- 
 fenjibility of Mind Imaginable. ?txit. this Abfurd and Ridiculous Conceit 
 hath been long fince fo induftrioufly Confuted, and the folly thereof 
 fo fullv manifefted, by that learned Pagan Philofopher and Phyfici- 
 an, Galen, in his Book of the life of Parts^that it would be altogether 
 Superfluous toinfiftany more uponit. 
 
 Wherefore that the F<jr«/er Teeth are mzde Thin and Sharp, and 
 the Jatv-Teeth Thick and Broad , by Chance only, and not for Vfe, 
 was one of the Democritick Dotages ^ as alfo That nothing in the 
 Clouds and Meteors, was intended for the Good of this Habitable 
 Earth, within whofe Atmo-fphere they are contained, but all pro- 
 ceeded from Material and Mechanical Neccf/itji. Which Conceit, 
 though Cartefi/fs feem to have written his whole Book of Meteors 
 in favour of, he beginning it with the Derifion of thofe, 
 who Seat God in the Clouds, and imagine his hands to be Employed, 
 in opening and JImtting the Cloijiers of the Winds, infprinkjing the 
 Flowers with dews, and thunderfirikjng the Tops of Mountains 5 and 
 clofing his Difcourfe with this Boaft , that he had now made it mani- 
 feft, there was no need to/;?)' to Miracles, (that is, to Bring in SiGod 
 upon the Stage) to falve thofe Thanomena , yet were it eafie enough 
 to demonftrate, the Defeftivenefs of thofe his Mechanical "Under- 
 takings, in fundry particulars, and to evince that all thofe things 
 could not be carried on, with fuch conftant Regularity, by meer 
 Fortuitous Mechanifm, without any Superiour Principle to guide and 
 fteer them. Neverthelefs we acknowledge, that God and Nature do 
 things every where, in the moft Frugal and Compendious way, and 
 with the leaft OperofeneJ^j and therefore that the Mechanick. Powers 
 are not rejefted, but taken in, fo far as they could comply fervice- 
 ably with the Intelle&ual Model and Platform. But (till fo, as that all 
 is fupervifed by One Vnderjianding and Intending Caufe, and no- 
 thing pafTes , without His Approbation j who when cither thole 
 Mechanick. Powers fall ftlortjOr the Stubborn Necejfityof Matter proves 
 uncompliant,does over-rule the fame,and fupply the Defefts thereof, 
 by that which is Fital'-^and that without letting his own Hands imme- 
 diately to every work too 5 there being 4 Subfervient Minijierundet 
 him, an Artificial Nature, which as an Archeus of the whole world, 
 governs the FluSuating Mechanifm thereof,and does all things faith- 
 fully/or Ends and Purpofes, Intended by its Direftor. 
 
 But our Atomick.Atheifis ^\\\f\xn\\ex alledge, That though it might 
 well feem ftrange, that Matter Fortuitoufly moved, (hould at the ve- 
 ry (irft jump, fall into fuch a Regular Frame as this is, having fo many 
 Aptitudes for U(es, fomany Correfpondencies between (everal things, 
 and fuch an agreeing Harmony in the whole ^ yet ought it not to feem 
 a jot ftrange, \i Atoms hy Motion^ making all podible Ctf/»/>/»^//^»/ 
 and Contextures^ and trying all manner of Conclujions and Expert' 
 
 fnenttf
 
 - - — ' 
 
 Chap.IV. 7 /?e a theids, Once- Inept World. 673 
 
 ments^ (liould after Innumerable other Freakj^ and Difcongruota Forms 
 producedjin length of time, fall into fuch a Sy^iem as this is. Where- 
 fore they affirm, that this Earth of ours at firit, brought forth divers 
 Movjlrous and Irregular fitpcs of Animals, 
 
 Orb a. pedum pirtim, mammm viduatavicijjim^ p"lT6.LJr'nb) 
 
 Multafine ore ctiam, fine Voltu c£ca report a. 
 
 fome without Feet, fame veithout Hands^ fome vpithottt a Mouth and 
 Face, fome tvanting fit Alufcles and Nerves for the Motion of their mem- 
 bers. And the old Philofophick Atheifts, were fo frank and laviOi 
 herein, that they ftuck not to affirm, amongft thofe monftrousfhapes 
 of Animals there were once produced , Centaurs , and Scyllas , 
 and Chimeras •■, p;»^VH it, dvJ^^oir^Oi^, mixtly Boviform and tiominifornt^ 
 B'jorm undTriform Animils : but Epicurus a little aflnamed of this, 
 as that which muft needs look Oddly and Ridiculoufly, and feeraing 
 more Ciuitious and Caftigate, pretends to correct he Extravagancy 
 of this Phancy, 
 
 Sed neque Centaurifuerunt, neque tempore in nUo^ Luc.L fi 
 
 Ejfe que at Duplici Natura, d^ Corpore Bino^ f.^i9' 
 
 Ex alienigcnk Membris compa&apoteiias. 
 
 Neverthelefsj there were not then any Centaurs, nor Biform and Triform 
 Animals 5 he adding,that they who feigned fuch things as thefe^might 
 as well phancy, Rivers jlowing with Golden Streams, and Trees Ger- 
 minuting fparkjing Diamonds, aad fuch vajily Gigantean men, as could 
 Jiride over Seas, and take up Mountains in their Clutches, and turn the 
 Heavens abput with the jirength of their arms. Againft all which noN 
 wiihftanding, he gravely gives fuch a Reafon, as plainly overthrows 
 his own PrincipleSj 
 
 Res (ic qu£qHefuo rituprocedit, (j^ omneSy P. 48dJ 
 
 Fosdere Naturscerto difcriminafervant. 
 
 Becaufe things by a certain Covenant ofNature^ always keep up their Spe^ 
 cifick_Dijfirences,without being confounded together. For vihztCovenant 
 of Nature can there be in Infinite Chance?or what Law can there be fet 
 to the Abfolutely Fortuitous Motions of Atoms,to circumfcribe them by> 
 Wherefore it muft be acknowledged, that according to the genuine 
 Hypothefis of the Atomick^Athetfm, all Imaginable Forms of Inanimate 
 Bodies, Plants and Animals, as Centaurs, Scylla'sznd Chimara's, are 
 producible by the Fortuitous Motions of Matter, there being no- 
 thing to hinder it, whilft it doth, 
 
 Omnimodk coire, atque omnia pertentare 
 ^£cunqHe inter je pojfint congrejfa creare^ 
 
 Tut itfelf into aU ki»dof Combinations^ play all manner ofFrenkj^ and 
 try allpojfilik Conclujions and Experiments, 
 
 But
 
 674 Atheifts^ Infinite Worlds. Bo o k I. 
 
 But they Pretend, that thefe MoMJirous^ Irregular shapes of AtjimaU^ 
 were not therefore now to be found, becaufe by reafon of their //7f/»t 
 Fabrick, , they could not propagate their kind by Generation, as 
 neither indeed Preferve their own Individuals. Thus does Lucreti- 
 m declare the fence oCEpicuruf, 
 
 lamh.f.^76. _ g^oniam Natura ahjlerruit mUum 
 
 Nee potuere cupitittn £tatis tangere florcm^ 
 Nee reperire eibnm^ necjungiper Veneris res. 
 
 And that this Atheijiick^ Do&rine was older than Epicurus^ appeareth 
 Nat.^ufc. from thefe words of Arijiotle, ottsj [^ Sv oc-jsu.vla. rove'en , Tocu-ra //5^J l- 
 L.-^c-^: cm&n ocin TO ou3to/x<?ct» av^dvix '^^Tnj^dai;' era. 3 M>) »to?, (XTr&'AtTo, xa^- 
 c§f 'E/^-tte^rAvi? Atva 'TO ^■isyk.n it, oivJ^^cTt^a^ • When Animals Happen' 
 ed at firji to be made, in all manner of Forms^ thofe of them only^ 
 rvere preferved and continued to theprejent time, vchich chanced to be 
 fitly made ((ox Generation) but all the others periled, as Empedocles' 
 affirmeth of the VartlyOxe-and-Fartly-Man- Animals. Moreover the 
 ancient both Anaximandrian and Democritick^ Aiheijis, concluded 
 that befides this One World of ourSjthere were other Infinite Worlds^ 
 (they conceiving it as abfurd to think, there fliould be but One on- 
 ly World in Infinite Space, as that in a vaft plowed and fowed Field, 
 there (hould grow up only One Ear of Corn, and no more ) and 
 they would have us believe, that amongft thefe Infinite Worlds (all 
 of them Fortuitoudy made) there is not One of a Thoufand or per- 
 haps of Ten thoufand, that hath fuch Regularity , Concinnity, and 
 Harmony in it , as this World that we chanced to emerge in. Now 
 it cannot be thought ftrange ( as they fuppofe ) if amongft In- 
 finite Worlds, One or Two , (hould chance to fall into fome Re- 
 gularity. They would alfo confidently affure us , that the pre- 
 fent Syftem of things, in this World of ours, (hall not long con- 
 tinue fuch as it is, but after a while fall into Confufion and Diforder 
 again, 
 
 ■ ' . Mundi naturam totius <etas 
 
 Mutat, (if ex alio terramfiatus excipit alter, 
 ^odpotuit nequeat, pojfit quod non iulit ante ." 
 
 The fame wheel of Fortune, which moving upward, hath brought into 
 view thk Scene of things that now is, turning round, will Jometime or 
 other, carry it all away again, introducing a new one in itsfiead: and 
 then (hall we have Centaurs, and Scylla's and Chimera's again j all 
 manner of Inept Forms of Animals, as before. 
 
 But becaufe men may yet be puzzled with the Vniverfality and 
 Confiancyoi this Regularity, and its long Continuance through fo 
 many Ages , that there are no Records at all of the contrary 
 any whereto be tound 5 the Atomick^ Athcifi further adds, tb.it the 
 Senflefs Atoms, playing and toying up and down, without any care 
 or thought, and from Eternity Trying all manner of Trickj, Conclu- 
 
 fiont 
 
 I
 
 C M A p. IV. Never dny Inept Syftem. 6-7 -^ 
 
 ^o»s and Experi/fienh, were at length (they know not how) Taught, 
 and by the Necejjity of things themjelves, as it were. Driven, to a cei"- 
 tain kind ofTracle of Artijicialnefs and MfthodicalneJ?: Co that though 
 their Motions were at Firll all C4/«<//and Fortuitous, yet in length of 
 Time, they became Orderly and Artificial^ arid Governed by a certain 
 Law j they contrafting as it were upon themfelves by long Pra&ice 
 and Experience, a kind of HaLit of moving Regnlarly j or elfe being 
 by the meer Neccjfity of things, at length forced fo to move, as they 
 fliould have done, had Art and Wifdotn direfted therri. Thus Epir 
 curiu'vOi hisEpiftleto Herodotus, dhAx /.uiv vinAn'^iov ^ r»v cploiv TrnMa P- ^.i.GaJj: 
 
 It muji be held, that "Nature is both Taught and Necejfitated by the things 
 themfelves : Or elfe as Gaffendus interprets the words, quadam vdnti 
 Haturali Necejfariaque Do&rinafcnfim imbuta ; by little and little Ent- 
 bucd, with a. certain kind ef Natural andNeceJJary Do&rine, 
 
 To which Athcijlick^ Pretences , we fhall briefly reply ; Firff, 
 that it is but an Idle Dream, or rather Impudent Forgery of thefe A- 
 theillsj that heretofore there v/cre in this World of ours, all manner 
 of Monfirous and Irregular Shapes of Animals produced j Centaurs^ 
 ScyUa's,znd Chimera's, &c. and indeed at firft none but fuch; There 
 being not the leaft footftep of any fuch thing appearing in all the 
 Monuments of Antiquity, and Traditions of Former times 5 and thefe 
 Atheifts being not able to give any manner of reafon,why there fhould 
 not be fuch produced as well at this Frefent time, however the Indi- 
 viduals themfelves could not continue long,or propagate by Genera- 
 tion j or at Jeafl: why it fhould not Happen, that in fome Ages or 
 Countreys, there were either all Androgyna, of both Sexes, or el(e 
 no Animal but of One Sex, Male, or Female only 5 or laftly none 
 of any Sex at all. Neither is there any more realbn to give credit 
 to thefe Atheifts, when (though enemies to Divination) they would 
 Truphefie concerning Future times , that in this World of ours , 
 all fhall fometirae fall into Confufion and Nonfence again. And as 
 their Infinity of IVorlds, is an Abfolute Impojfibility 5 fo to their Bold 
 and Confident AfTertion, concerning thofe Suppofed other Worlds j 
 as if they had travelled over them all ^ that araongft Ten Thoufand 
 of them^ there is hardly One, that hath fb much Regularity in it, as 
 this World of oufs; it might be replied, with equal Confidence, and 
 much more Probability of fleafon. That were every r/4»e/ about 
 this Sun of ours an Habitable Earth 3 and every Fixed Star a Sun, 
 having liktwife its feveral other Planets or Habitable Earths moving 
 round about it 5 and not any one of thefe Defert or Vninhabited, 
 h\xt a\\ Peopled with Animals'-, we fay. Were thisfo extravagant Sup- 
 pofition true i That there would not be found any one Ridiculous or 
 Inept Syfhm amongft them all 5 but that the Divine Art and IVif- 
 dom (which being Infinite, can never be Defeftive, nor any where 
 Idle} would exercife its Dominion upon all, and every where Im^ 
 prefs the Sculptures and Signatures of it felf. 
 
 In the next place we affirm. That the Fortuitous Motions ofSenfiefs 
 Moms, trying never fo many Experiments and Conclnfions, and ma-, 
 
 E ece king 
 
 I
 
 5-5 Chance, not Artificial. B o o k I. 
 
 king never fo many Combinations and Aggregate Forms of things, 
 could never be able to produce fo much as the Form or S)jiem of 
 one complete Animal, with all the Organick parts thereof fo Arti- 
 ficially difpofed (each of thefe being as it wtxQii Little lVorld^m\ic}\ 
 lefs the Syjiem ot this Great World, with that variety of Animals 
 in it 5 but leaft of all could it Corfiantly Continue fuch Regularity and 
 Artificialnef ewery where. For that the Fortuitous Motions of Irra- 
 tional^ Senjkfs and Stupid Matter, Qiould in length of time grow Ar- 
 tificial, and contraft a Hj/'z^, of adiing as Kr^w/^r/y and AMhodically^ 
 as if perfed/4r< or Wifdotn had direfted them ; this it the raoft Fro- 
 digioHs Nonfence Imaginable, and can be accounted no other, than A- 
 theijiick, Fanaticifm. 
 
 It is no more poffible^that the Fortuitous Motion of Dead and Senf- 
 lefs Af4//er,(hould ever from it felf be Taught & Necrjjitated to produce 
 fuch an Orderly and Regular System as the Frame ot this whole World 
 is, together with the Bodies of Animals, and conltantly to continue 
 the fame^than that a man perfectly Illiterate^and neither able to write 
 nor read, taking up a Pen into his hand, and making all manner of 
 of fcrawls, with Ink upon Paper, ftiould at length be Taught and 
 Necejfitated by the Thing it felf, to write a whole Quire of Paper to- 
 gether, with fuch Charafters, as being Decyphered by a certain Key, 
 would all prove coherent Thilofophick^Sence.Ot than that we our (elves, 
 writing down the meer Letters of the y^/p^a/ie^jtraufpofedlyjany how,as 
 it happens,without the leaft Thought,either of Words or Sence, aftet 
 our fcribling a long time together what was altogether Infignificant, 
 . fhould at length have been Taught 8c Necejjitated by the Thing it felf, 
 without the leaft Study and Confideration of our own, to write this 
 whole Volume. Or to ufe another Injiance j This is no more poffible, 
 than that Ten or a Dozen Perfons, altogether unskilled in Mufick^, 
 having feveral Inftruments given them, and ftriking the Strings or 
 Keys thereof, any how, as it happened, ftiould after fome time of 
 Difcord and Jarring, at length h^Taught and Necejfitated, to fall in- 
 to moft Exquifite Harmony, and continue the fame uninterruptedly 
 for feveral Hours together. 
 
 Wherefore if it be Ridiculous for one that hath read over the 
 works of P/4/tf oxAriilotle, or thofe fix Books of 71 Lucretius Carut, 
 De Natura Rerum j to contend, that poffibly, the Letters of thofe 
 Books might be all put together by Chance, or Scribled at random, 
 without the leaft Thought or Study of the Writer, he having alfo 
 no manner of Philofophick Skill in him ; Or for one that hears tea 
 or a dozen Perfons playing in Confort upon Inftruments of Mufick, 
 and making Raviftiing Harmony, to perfwade himielf that none of 
 thofe PlayerSjhad for all that,the Itad of Mufical Art or skill in them, 
 butftruck the Strings as it happened: It muft needs be much more 
 Ridiculous and Ahfurd, to fuppole this Artificial Syficnt of the whole 
 World, to have Refulted from the Fortuitous Motion of SenJIefi A- 
 toms, without the Direftion of any Art or tVifdcm j there being' 
 much more of Sence, Art, aad Philofophy therein, than in any Fkilojo- 
 phick^ Volume ox Foem ever written by men ; and more of Harmony 
 
 ancf
 
 Chap. IV. Natures, Intending Caufe. 677 
 
 and Proportion, than in any Compofition of Vocal Mujicl^, We con- 
 clude therefore with Arijiotlc, ao^vocJov o rav-vx T^-nv t^av -r t^'tixv, Nai.^ufc 
 That it is Abfolutely ImpoJJible things Jlwulcl have come to paf^ after f^--'-^- 
 this manner ; that is, by meer Forrxwe and Chance, and without the 
 Direftion of any Mind oi God. The Divine Mind and Wifdom, hath 
 fa Printed its Seal ox SignatHre upon the Matter of the whole Cor- 
 poreal World, as that Fortune and Chance^ could never poffibly 
 have counterfeited the (atne. 
 
 Notwithstanding all which^the Ancient Atheifts would undertake 
 by their wonderful skill in Logick^, to demonftrate, that The Frame of 
 Nature could not poflibly be iiiade by any Intending Caufe, and for 
 the fake of Ends and Vfes 5 as for example, that Ej/es could not be 
 firft of all made Intent ion ally for the Vfe of Seeing, nor Ears Intenti- 
 onally for the Vfe of Hearing, and fo for the reft : Becaufe forfooth, 
 thefe things were all of them, in order of Time and Nature, before 
 their feveral Vfes. The argument is ferioufly propounded by I«- 
 tretiifi after this manner. 
 
 Nee fuit ante, Vidcre, Oculorum lumina nata, Lamh.f,i67l 
 
 Nee Di&is Orare, prius, quam Lingua Creata efi 3 
 
 Stdpotiiis longe Lingy<e praceijit Origo 
 
 Sermonem, multoque Creat£funt prius Aures, 
 
 Huam Sonus eli Auditus ; C^ omnia denique membra^ 
 
 Ante f Here, utopinor, eorum quam fuit ujus. 
 
 Hand igitnr potUere Vtendi crefcere causa. 
 
 To this fence 5 There was nofuch thing as Seeing before Eyes were made^ 
 nor Hearing before Ears, nor Speaking before the Tongue, But the ori- 
 ginal of the Tongue much preceded Speech: So Ukewife Eyes and Eari 
 were made before there was any Seeing of colours or Hearing of Sounds,, 
 In like manner all the other members of the Body, were produced before 
 their refpedive Vfes. Ahd therefore they could not be made Intention- 
 ally, for the fake of tho[e Vfes. The Force of which Argument con- 
 iifteth in this Propofition , That whatjoever is made for the fake of an- 
 other thing, muft exiji in time after that other thing for whofe fake it 
 teas made : Or, That for which any thing jr made, muji not only be, in 
 vrderof Nature, but alfo of Time, before that which is made for it. 
 And this that Epicurean Poet endeavours to prove by fundry 
 Inftances , 
 
 At Contra conferre Manu certamina pugnk, j^jj^ 
 
 Ante fuit multo quam lucidatela volarent, &C» 
 
 Darts were made for the fake of Fighting, but Fighting was before Darts, 
 or clfe they had never been invented. Buckjers were excogitated and 
 devifed, for the keeping off of blows andfiroket, but the declining of 
 Jirok.es was before Bucklers. So were Beds contrived for the fake ofRe(i- 
 ing and Sleeping, but Refting and Sleeping were older than Beds, and 
 gave occafion for the invention of them. Cups were intended and de- 
 flgned for the fake of Drinking, which they would not have been, had 
 
 E e e e 3> thett
 
 578 The Logick ef Atheifts. B o o k I. 
 
 there not been drinkjng before. According to the force of which In- 
 ftances, the Poet would infer, that wholbever affirms Eyes to have 
 been made for the fake of seeing^ muft fuppofe in like manner, 
 there was fome kind of Seeing or other, before Eyes. But fince 
 there was no Seeing at all before Eye/, therefore could not Eyes be 
 made for the fake of Seeing. And this is the Atheijiick^ Dcmonjira- 
 tion. That the Parts of Mens Bodies, and other things of Nature, 
 could not be made by any Intending Canfe , for the fake of Ends 
 and Vfes, 
 
 But it is evident, that this Logid^oC Atheijls^ differs from that of 
 all other Mortals •■, according to which The End or That for which a- 
 ny thing is made, is only in Intention before the Means^ or That 
 which is Made for it •-, but in Time and Execution after it. And 
 thus, was the More EfFeftual way of Fighting and doing Execution, 
 for whofe fake Darts were invented, in Time after Darts, and only 
 in Intention before them. It is true indeed, that Fighting in Gene- 
 ral, was before Darts, Sleeping before Beds, and Drinking before 
 Cups, and thereby did they give occafion for men to think of Means, 
 for the more EfFedtual Fighting, and more Comntodious sleeping and 
 Drinking.MQn being commonly excited from the Experience of Things, 
 and the Senfe of their INTee^f and fr4«//, to excogitate and provide 
 fit Means and Remedies. But it doth not therefore follow, that the 
 Maker of the World, could not have at once beforehand, a Preventive 
 Knowledge, of whatfoever would be Ufeful and for the Good of A- 
 nimals, and fo make them Intentionally for thofe Vfes. Wherefore 
 the Argument fhould have been framed thus 5 Whatfoever any thing 
 is made for, as the end, that muft needs be in the Knowledge and In- 
 tention of the Maker, before the Exiftence of that which is made 
 for it. And therefore if Eyes were made for the Sake or End of Seeing, 
 Seeing muft of neceflity be in the Knowledge and Intention of the Ma- 
 ker of Eyes, before there were any Eyes aO'ually exificing. But there 
 could be no Knowledge of Seeing, before there were any Eyes. Where- 
 fore Eyes could not be made for the fake of Seeing. 
 
 And this indeed is the Genuine Scope and Drift of the Premifed 
 AtheiSiick, Argumenty however it were dilguifed by them in their 
 manner of propounding it. The lieafon whereof was, becaufe they 
 took it for granted, that all Knowledge as fuch, is Derived by Senfc, 
 from the Things themfelves Known Tre-exijiing. From whence it fol- 
 lows, that there could be no Knowledge of Fifion or Seeing, before 
 there was A&maI Seeing and Eyes j and fo they think it to be Demon- 
 ftrated, that Eyes could not be made by any Deity for the Sake of 
 Seeing, before there was Seeing 5 no more than Spe&acles by men for 
 the fake of Eyes, before there were Eyes. Thus does the Epicurean 
 •l-f- 3 • Pqqi conclude Trinrnphantly, 
 
 lUa quidem feorfum funt omnia, qu£ priusipfa 
 Nata, dederefu£ poii Notitiam Vtilitatis. 
 ^0 genere imprimis Senfits & Membra videmus. 
 ^are etiam atque etiamprochl eji ut credere pojfis, 
 
 Vtilt'
 
 Chap. IV. Knowledge, Older, than Things. 67^ 
 
 Vtilitatis oboffciHmpotHijJe creari. 
 
 That is, The Members of Mens Bodies^ and Organs ofSenfe, uerejirjh 
 Made by thcmfclvet, and then did they aflervpards give the Notice or 
 Knofpledge of their fever al Vtilities : none of which could have been 
 had before. Wherefore toe afjirm again and again^ that it is Impojfible^ 
 thefe things pould have been made Dcfignedlyjor their Vfes. 
 
 So that the Controverfie is at lafl refolved wholly into this. Whether 
 or no, all Knowledge and "Understanding as fuch, Univerfaliy, does 
 arife from Things Antecedently Exilting without the Knower. Which 
 being averted by Atheifts, they conclude from thence, that the 
 Things of the World could not be made by the Previous Cotwfel^ 
 Contrivance^ and Intention of any Z)nder [landing Deity, but that 
 they all Blunder d out themfelves, one after another, according to 
 the Train or Sequel oi the Fortuitottt Motions of Matter. And that 
 from thence. Knowledge and Vnderfianding, Counfel and Intention, 
 fprung up afterward, as Junior to Things, and the World, But this 
 being already made the Eleventh Atheijttck^ Argument againft a Deity, 
 viz. That all Knowledge and Mental Conception, is the Information of 
 the Things themfelves Known, exijiing before and without the Knower 
 and a Paj/ion from them j and therefore, that the World muji needs be, 
 before any Knowledge or Conception of it, and no Knowledge or Con- 
 ception, before the World, as its Caufe : We (hall refer the Anfwer to 
 it, and Confutation of it, to its proper place 5 where we (hall plain- 
 ly Demonjlrate, that Knowledge or "Underfianding, is not in its own 
 Nature, E&ypal, but Archetypal j and that it is Older than the World, 
 and the Ma^erofaU things. 
 
 But the Athetjls yet further urge, againft the Proving of a God 
 from the li <^ ic, vmKZc, the Regular Frame of the whole World'm gene- 
 ral, and the Artificial Stru&ure of the Bodies of Animals, after this 
 manner 5 That it is altogether Unreafonable to fuppofe, there (hould 
 be no Caufe in Nature, for the Phtenomena thereof, efpecially for thoie 
 things which are daily Generated, as the Bodies of Animals : but (as 
 by the Tragick Poets ) a God (hould be introduced, as it were 
 frofft a Machin forcibly to falve them. And indeed though there 
 were a God, yet they think He ought not to be detruded to fuch 
 mean Offices as this, viz. to make the Body of every the mo(t Con- 
 temptible Animal, as it were with his own Hands MiraculouJJy -^ nor 
 ought Nature or the World to be fuppofed,(b Imperfe6t,as if it muft be 
 Bungled and Botched up every where after this manner. It is Nature 
 therefore which is the Caufe of thefe Natural Produ&ions and Gene- 
 rations. Which Nature, that it doth not Intend nor aft Defignedly 
 for Ends and Vfes, appears not only from hence, becaufe it never 
 Confults or Deliberates, (which Arijiotle intimates to have been the 
 Realbn why fome of old denied, the things of Nature, to have been 
 made for Ends) but alfo becaufe it hath no Animals enfe or Confciouf- 
 9tej?, no Vnderfianding or Appetite. Wherefore this Opinion of, /«- 
 iending,and Final Caufality in Nature, can be accounted noother,than 
 an Idolutftfpecus (as fome afFeft to phrafe it) or a Prejudice of mens 
 
 Minds,
 
 6oO God, not P^vris^yeiv ^tovto. B O O K I 
 
 Minds, when they apply their own Properties to things with- 
 out them, and think becaufe themfelves Intend, and aft for 
 Ends, that therefore Nature doth the like. And they might as Weil 
 fay, that Nature Laughs and Cryes, Speakj and IValkj^ Syllogizes and 
 Fhilofophizes, becaufe themfelves do ib. But as a Modern Philofopher 
 concludeth; TheVfiiverfe, as one Aggregate of things Natural^ kjth 
 no Intention belonging to it. And accordingly were all Final Caufes 
 rightly baniftied by Democritui out of Phyfiology, as Artjiotle re- 
 cordcth of him, t^ § 'iniux. acpei? Aeyeiv, Tro^i^a dva.y\ o?; x?'^'^' ^ <pi^<"? * 
 That he reduced all things to Natural and Necejfary Caufes^ altogether 
 reje^ing Final. 
 
 To all which we briefly reply 5 That there are indeed two Ex- 
 tremes here to be avoided, the One of thofe, who derive all things 
 from the Fortuitous Motions of Senjlefs Matter, which is the Ex- 
 treme of the Atomick Atheifts 5 the Other of Bigotical Religionijis, 
 who will needs have God cwr^^yav «.-?rwifa, to ds alJ things himfelf im- 
 mediately 5 as if all in Nature were Adiracle. But there is a Middle 
 betwixt both the(e Extremes , namely, to fuppofe, that befidesGod 
 and in Subordination to him, thereisa W^/wre C^ot Fortuitous, but) 
 jirtificial and Methodieal, which governing the Motion of Matter 
 and bringing it into Regularity, is a Secondary or Inferiour Caufe of 
 Generations. Now this Natura Artificiofa, this Artificial Nature^ 
 though it felf indeed do not underftand the Reafon of what it doth, 
 nor properly Intend the Ends thereof, yet may it well be conceived 
 to aft Regularly for the lake of Ends Vnderjiood and Intended, by 
 that Perfed Mindj upon which it depends. As the Manuary Opifi' 
 cers, underftand not the Defigns of the Archited, but only drudg- 
 ingly perform their feveral tasks impofed by him ; and as Types or 
 Forms of Letters , compofed together , Print Coherent fhilofophic^ 
 Sence, which themfelves underftand nothing of (upon which Artifi- 
 cial or Spermatick. Nature, we have largely infifted before, in the 
 Appendix to the Third Chapter.) And thus, neither are all things 
 performed Immediately and Miraculoufly by God himfelf, neither are 
 they all done Fortuitoufiy and Temerariotifly, but ReguUrly and Metho- 
 dically ior the fake of Ends, though not Vnderjiood by Nature it (eif^ 
 but by that Higher Mind which is the Caufe of it, and doth as it were 
 continually Inlpire it. Some indeed have unskilfully attributed their 
 Ovpn Properties, or Animal idiopathies to Inanimate Bodies, as whe» 
 they fay,that/I/<«/fer defires Forms as theFemale doth the Male,znd that 
 Heavy Bodies defcend down by Appetite toward the CeK/re,that fo they 
 may reft therein : and that they fometimes again, Alcend in Difcreti. 
 on, to avoid a Vacuum. Of which Fanciful Extravagances, if the 
 Pi %vieon. Advancer of Learning be underftood, there is nothing to be repre- 
 bended in this following paffage of his, Incredibile ejl quantum a- 
 gmen idolorum Philofophi£ immiferit, Natutalium Operationum ad Si' 
 tttilitudinem A&ionum Humanarum Redu&io ^ It is incredible, how mi.- 
 ny Errours have been Iransfufed into Philofophy, from this One Delufion^ 
 of Reducing Natural a&ionsj to the Mode of Humane 5 or of thinking 
 that Nature a&eth as a Man doth. But if that of his be extended 
 further, to take away aWFinal Caufes from the things of Nature, as if 
 
 nothing.
 
 Chap. IV. Final CaufaJ. no Idolum Specus. 68 1 
 
 nothing were done therein for Ends Intended by a Higher Mind^ then 
 is it the very Spirit of Atheijm and Infidelity. Jt is no /i/^/ of the 
 Cavcov Den (to ufe that Ajfetled Language) that is, no Prejudice or 
 Fallacy impofed upon our leJves, from the attributing our own Aui- 
 fnalijl} rropertics, to things vcithoHt ui '^ to think that the Frame and 
 SyUemoi this whole World, was contrived by a PerfeB Vnderjland^ 
 ing Being or Mind (now alio prefiding over the famej which hath 
 every where Printed the signatures of its own IVifdom upon the 
 Mutter. As alfo, that though Nature it felf do not properly Intend, 
 yet itafteth according to an Intellcunal Platform Prefcribed to it, as 
 being the Manuary Opificer of the Divine ArchiteCtonick^ Art, or this 
 ^r/ it felf as it were Iransfufed into the Matter and Embodied in it. 
 Thus C/Vcrtf's Balbus long fince declared concerning it , that it was 
 not, Vjf qu£danjfine Rat tone, cient Mot us in Corponbus Neceffarios , 
 Jed Vis particeps Ordinis, tanquam via progrediens j cujvs Solertiam 
 nulla Ars^ nemo Artifex confequi poteji imitando ^ Not a force Z)ngui- 
 dedby Reafony Exciting Nece£ary Motions in Bodies 'Temerarioufly-y hut 
 fuch a Force as partakes of Order, and proceeds as it rvere Methodically 5 
 whofe Citnning or Ingeniofity^ no Art or Humane Opificer can pojfibly 
 reach to by Imitation. For, it is altogether Unconceivable, how we 
 Our Selves (hould have Alind and Intention in us, were there none 
 in the Univerfe, or in that Higheli Principle from which all proceeds. 
 Moreover it was truly affirmed by Arijiotle, that there is much more 
 of Art in fome of the things of Nature, than there is in any thing 
 Artificially made by men 5 and therefore Intention, or Final and 
 Mental Caiifatity, can no more be fecluded from theconfiderationof 
 Natural, than it can from that of Artificial things. Now it is plain 
 that Things Artificial, as a Houfe or Clock, can neither be Under- 
 ftood, nor any true Caufe of them affigned, without Defign, or In- 
 tention for Ends and Good. For to fay, that a Houfe, is Stones, Tim- 
 ber, Mortar, Iron, Glals, Lead, &c. all put together, is not to give 
 a Definition thereof, or to tell what indeed it is 5 it being fuch an 
 Apt Difpofition of all thefeMaterials,as may make up the whole fit for 
 Habitation,znd theVfes of men. Wherefore this is not fufficiently to af- 
 fign the Caufe of a Houle neither ; to declare out of what Quarry the 
 Stones were dugg, nor in what Woods or Forefts the Timber was fell- 
 ed, and the like: Noras Arifiotle addetb, &rt(; t -rcrvov vvytv'Sa^ai U ^^ __ 
 
 Am? • Slo oi Ai9oi f/^ xdizo Kj ^^/JiiKtK , i^ b 0^ ^vco Sioc rhv KxcpoTWTa, '^^- 
 tvdAm? b (xcl:Kig:c TK ^(iKot.' ttacpoTata ycc^' If any oneJJjould go about thus 
 to give an account of a Houfe from Material Necefjzty (as the Atheiftick 
 Philofophersthen did of the World and the Bodies of Animals) tA^j 
 the Heavier things being carried dorvntvard of their orvn accord, and 
 the Lighter upward j therefore the Stones and Foundation lay at the 
 bottom, and the Earth for the WalJs being Lighter teas Higher'., and the 
 Timber beingyet Lighter, Higher than that 5 but above allthe Straw or 
 Thatch,it being the Lighteft of al/:Nov laltly,if as the fame Arifiotle elfe- 
 where alfo fuggefteth, onelliould further pretend, that a Houfe was 
 therefore made fuch, t/iTTHtrovf©- iv c?>o^.25, &c. meerly becaufe the 
 Hands of the Labourers, and the Axes, and Hammers and Trowels, 
 and other Injirunionts, Chanced all to be moved fo and fo. We fay, 
 
 that
 
 6S2 Filial Caufes, Phildfoph. B b o k I. 
 
 that noQe of all thefe, would be to affign the true caufeof a Houfe ; 
 without declaring, that the Architeft firft framed in his Mind a Mo- 
 del or Platform of fuch a thing, to be made out ofofthofe Ma- 
 terials, fo aptly difpofed, into a FvuKdationJValls^ ^oof^ Doors^ Rootfti^ 
 Stairs^ Chimneys^ Windowiy Scc. as might render the whole fit for 
 Habitation,and other Humane ufes. And no more certainly can the 
 Things of Nature, (in whofe very ElTence Final Caufality is as much 
 included) be either rightly Underltood, or the Can fes of them 
 affigned , meerly from Matter and MechaKifm, or the Neceffary 
 and Vnguided Motion thereof 5 without Dejign or Intention for Endi 
 and Good. Wherefore to fayjthat the Bodies of Animals became fuch, 
 meerly becaufe the Fluid Seed, by Motion Happened to make fuch 
 Traces, and beget fuch Stamina?LX\d Lineaoienti^ as out of which that 
 Compages of the whole refulted 5 is not to affign a Caufe of them, 
 but to DiflTemble, Smother, and Conceal their True Efficient Caufe, 
 which is the IVifdont and Contrivance of that Divine ArchiteB zt\6. 
 Geometer, making them every way fit, for the Inhabitation and ufes 
 of their refpeftive Souls. Neither indeed can we banifb, z\\ Finals 
 that is all Mental Caufality, from Philofophy,or theConfideration of 
 nature, without baniftiing at the fame time, Reafon and Vnderjiand^ 
 ing from our felves^ and looking upon the Things of Nature, with 
 no other Eyes, than Brutes do. However none of the Ancient A- 
 theifts, would ever undertake to affign Neceffary Caufes, for all the 
 Tarts of the Bodies of Anirnals, and their Ejformation, from meer 
 Matter, Motion, and Mechanifm : Thofe fmall and pitiful attempts in 
 order thereunto that have been made by fome ofthem in zfew Injian^ 
 ces, (as that the Spina Dorfi, came from the Flexure of the Bodies 
 of Animals, when they firft fprung out of the Earth j the Jntefiines 
 from the Flux of Humours excavating a crooked and winding Chan- 
 nel for it felf, and that the No^rils were broke open, by the Erupti- 
 on of breath -j) thefe, I fay, only Qiowing the VufeifableneJ? and Ins- 
 pojfibility thereof. And therefore Democritin was (6 wife, as never 
 to pretend to give an Account in this way, of the Formation of the 
 Fetm,ht looking upon it, as a thing abfolutely Defperate ; nor would 
 he venture to fay any more concerning it (as Arifiotle informeth us) 
 than 0"" »TO? aa t| dm^tmq j/iieToa, that it always comet hfo to pa(? ofnecejfi- 
 ty^ but (topp'd all further Enquiry concerning it after this manner, 
 TO i^d'xS.v TO Sloe 77 , Ce%/. Tj/iJ TDixTziiV Tivoc, TO ^mtSv ^'JdJ. tS avrd^jj a§XM^ 
 That to demand, about any of thefe things, for what Caufe it was thuf^ 
 was to demand a Beginning of Infinite. As if, all the Motions from 
 Eternity, had an Influence upon, and Contribution to, whatfoever 
 Corporeal thing was now produced. And Lucretius notwithftand- 
 ing all his fwaggering, and boafting, that He and Epicurus were 
 able to affign Natural and Neceffary Caufes for every thing, without 
 a God 5 hath no where fo much as one word concerning it. We con- 
 clude therefore, that AriHotle's Judgment concerning Final Caufes 
 in Philofophy, is much to be preferred before that of Democritus, 
 
 iSiat.\^uJc. c\ ' X 0',, ' , , '. ,1 ~ / \^r II I r- r 
 
 L.r.e.j. ov 7c TKTO 'T u/\n?, aAA. ax ou;t>i tm -nK©^, That Both kind of Caujes 
 (Material^ and Final) ought to be declared by a Phyfiologer, but ejff. 
 daily the Final '^ the End being the Caufe of the Adattcry but the Mat- 
 ter
 
 Chap. IV. The Mechanick Theifls CenfHred. 6S2 
 
 ternot theCau/e of the End. And thus do we fee plainly, that the 
 Atom'tck. ^thctjit are utterly Ignorant of the Caufe, -ni ^ k, iuxKZ<;^ 
 of the Regular and Artificial Frame of the things in Nature^ and con- 
 fequently of the whole Mundane Sjjiem , the True Knowledge 
 whereof, neccflkrily leadeth to a God. 
 
 But it isprodigioufly ftrange, that the(e Atheifts, ftiould in this 
 their /^w^'r^wfe and Sott/Jl.wef, be Juftified hy any Vrofejfed Theijlt D^y-d^^-wJ 
 and Chri/iian/of Later times j who Atomizing in their rhyfiology al- 
 fo, would fain perfwade us in like manner, that this whole Mun- 
 datte Syjiem ^ together with Plants ^ and Animals^ was derived , 
 raeerly from the Neceffary and Vngnided Motion, of the Small Par- 
 ticles o{ Mitter, at firft turned round in a Vortex, or elfe jumbled 
 all together in a Chaos, without any Intention for Ends and Good, 
 that is, without the DireBionoi any Mind, God in the mean time 
 ftanding by, only as an Idle Spedator, of this Lufui Atomorum, this 
 Sportfhl Dance ofAtoms,and of the various Refults thereof. Nay thefe 
 Mechanick^Theijis, have here quite outftripped and out- done, the Ato- 
 r/tic\ ktheijis themfelves , they being much more Immodeft and Ex- 
 travagant , than ever thofe were. For the Profeffed ktheiUs , 
 durft never venture to affirm, that this Regular Sj/H cm oi xhxngs. Re- 
 fulted from the Fortuitous Motions of Atoms, at the very firft ^ be- 
 fore they had for a long time together, produced many other Inept 
 Combinations, or Aggregate Forms of particular things, and Nonfenji- 
 cal Syfiems of the whole. And they fuppofed alfo, that the Regulari- 
 iy of things here in this world, would not always continue fuch 
 neither, but that fome time or other, Confufion and Diforder would 
 break in again. Moreover, that befides this World of ours, there 
 are at this very inftant, Innumerable other worlds Irregular, and 
 that there is but One of a Thoufand or ten Thoufand, amongft the 
 Infinite tVorlds, that have fuch Regularity in them. The rea(bn of 
 all which is, becaufe it was generally taken for granted and look'd 
 upon as a Common Notion, that t^I" x-ni Tti^i; ;^ tS cwTOfj^cns, x3ev 
 «el »TO yivifcu, as kriHotle exprefleth it, that None of thofe things 
 vphich are from Fortune or Chance,come to pafs conjlantlyand alvpays alike. 
 But our Mechanick^ or Atovtick Theijis, will have their Atoms, never 
 fo much as once to have Fumbled, in thefe their Fortuitous Motions 5 
 nor to have produced any Inept Sy^em, or Incongruous Forms at all, 
 but from the very firft all along, to have taken up their Places, and 
 have Ranged themfelveSjfo Orderly, Methodically and Difcreetlyj as that 
 ' !iey could not poffibly have done it better, had they been D'lieQ:- 
 cJ by the raoft Perfe^ Wifdom. Wherefore thefe A/tfWzf/^ r/6e7/?/, 
 ucteriy Evacuate that grand Argument for a God, taken from the 
 Ph£nomenon of the Artificial Frame of things, which hath been lb 
 much infifted on in all Ages , and which commonly makes the 
 ftrongeft impreflion of any other , upon the Minds of men, they 
 leavin? only certain Metaphyseal Arguments for a Deity^which though 
 never io good, yet by reafon of their SubtUty, can do but little £xe- 
 cution upon the Minds of the Generality , and even amongft the 
 Learned, do oftentimes beget , more of Doubtful Difputation and 
 Scepticifm , than of Clear Convi&ion and SatisfaSion. The Atheids 
 
 Ffff Ja
 
 5S4 ^ Confutation of B oo k I 
 
 in the mean time laughing in their fleeves, and not a little triiimph- 
 inff, to fee the Caufe of Theifm^ thus betrayed by its profefTcd Friends 
 and /ifjertors, and the Grand Argumef7t for the fame, totally Slurred 
 by them , and fo their work done, as it were to their hands, for 
 them. 
 
 Now as this argues thegreateft lufefijibilitj of Mind, or Sottiflincf 
 and Stuvidity^ in Pretended Theijis^nox. to take the leaft notice of the 
 Resular and Artificial Frame of things, or of the Signatures of the 
 Divine Art and IVifdom in them^ nor to look upon the World and 
 things of Nature, with any other Eyes, than Oxen and Horfes do, (b 
 are there many rhtenomena in Nature, which being partly Above 
 the Force of thefe Mechanick^ Powers, and partly Contrary to the 
 fame, can therefore never be Salved by them, nor without Final 
 Caufes, and fome Fital Principle. As for example, that of Gravity, 
 or the Tendency of Bodies Downward, the Motion of the Diaphragnta 
 in Refpiration, the Sjfiole and Diajiole of the Heart, which was be- 
 fore declared to be a MufcuUr ConjiriHion and Relaxation, and (here- 
 not Mechanical but Vital. We might al(b add amongft many others, 
 the Interfedion of the Plains of the Equator and Eclipticlf^,or the Earth's 
 Diurnal Motion, upon an Axis not Parallel with that of the Eclip- 
 iick^, nor Perpendicular lo the Plain thereof. For though Cartefiuf 
 would needs imagine this Earth of ours once to have been a Sun,zr\d 
 fo it fell the Centre of a lefler Vortex 5 whofe Axit was then DireH- 
 ed after this manner, and which therefore ftill kept the fame Site or 
 Pofture, byreafonof the Striate Particles, finding no fit Pores or 
 Traces for their pafl'age thorough it, but only in this Direction ^ 
 yet does he himfelf confefs, that becaufe thefe Two Motions ofrhe 
 Earth the Annual and Diurnal^ would be much more convenient- 
 ly made upon Parallel kxes , therefore according to the Lares of 
 MechanifMf they fhould perpetually be brought nearer and nearer 
 together , till at length the Equator and the Ecliptick^ come 
 to have their Axcj Parallel to one another. Which as it hath 
 not yet come to pafs , (o neither hath there been , for thele 
 laft two Thoufand years, (according to the beft Obfervatinns and 
 '\\x6.%'axtvi\.s o'i hjironomers ) any nearer approach, made of them to 
 one another. Wherefore the Continuation of thefe itvo "Motions of 
 the Earth, the knnual and Diurnal, upon h.xes difTereot or not Paral- 
 lel is refolvable into nothing, but a Final and Mental Caufe, or the 
 To B£A77?cv, becaufe it ir<*5 Biji it fhould be fo, the Variety of the Sea- 
 fovs of the year depending hereupon. But the greatefl of all the 
 particular Phtenomcna:^ is the Orgamzition and Formation of the Bo- 
 dies of Animals, confifting of (uch Variety and Curiofity 5 which 
 thefe Mcchanicli Philojophers being no way able to give an account 
 of, {xomihe liecefiary Motion of Matter, Vnguided hy Mind for Ends, 
 prudently therefore break off their Syftem there, when theyflioold 
 come to Animals, and fo leave it altogether untouch'd. We ac- 
 knowledge indeed, that there is a Pofthumous Piece extant, impu- 
 ted to Cartefiuf, and entituled. De la Formation du Feetus, wherein 
 there is fome Pretence made to falve all this by Fortuitous Mechanijgt. 
 But as the Theory thereof is wholly built upon aFalJe Suppnfitinn, 
 
 fufficientljr
 
 C H A p. I V. The Mechanick Theifis 685^ 
 
 futnciently confuted by the Learned Harvey, in his Book, of Generati- 
 on. That the Seed doth Materially enter ^ into the Compnfition of the Eggi 
 fo is it all along Precarious and Exceptionable 4 nor does it extend 
 at all to the DiiTrrences that are in fc vera! Animals, or offer the 
 leaft Keafon, why an Animal of one Species or Kind, might not be 
 Formed out of the Seed of another. 
 
 It is here indeed Pretended by thefe Mechanick^TheiBf, that Final 
 Caufjs, therefore ought not to be of any Regard to a Philofopher, 
 becaufe we (hould not arrogate to Our felves to be as Wife as God 
 Almighty is, or to be Privy to his Secrets. Thus in the Metaphyficat 
 Meditations j Atq--^ ob hanc Unicam Rationem totnm illud Catijarum 
 genui^ quod a Fine peti folet, in Rebus Phyficts nitlltim Z)fnrft habere 
 exijiimo-f non enim abfqtte Temeritate meputo, invefiigare pojfe Fines 
 Dei. And again likewife in the Principles ofFhilofophy. Nnllas Hnqitani 
 Rationes circa Res Naturales , a Fine quern Detff aut Natttra in its faci- 
 endtfjibi prop0Juit,admittimu4,qHia non tantum nobfs debemusarrogare^ 
 ut ejus ConfUiorum participes e£eppjfimus. But the Queftion is not, Whe- 
 ther we can always reach to the Ends of God Almighty, and know 
 what is Abfolnxely Beji in every cafe, and accordingly make Conclu- 
 fions, that thererefore the thing is, or ought to be fo, but. Whether 
 any thing at all, vi^ere made by God, for Ends and Good, otherwife 
 than would of it felf have refulted from the Fortuitous Motion oi^ 
 Matter. Nevcrthelels we fee no Reafon at all, why it fliould be 
 thought Vrefumption, or Intrufion into the Secrets of God Almighty, 
 to affirm, that Eyes were made by him for the End of Seeing (^ind 
 accordingly fo contrived as might bed conduce thereunto) and 
 Earsio'c the End of Hearing, and the like. This being fb pJain^that 
 nothing but Sottifi stupidity, or Atheifiick^Incredulitf(m2isktd perhaps 
 under an Hypocritical Veil of Humility) an make any doubt there- 
 of. And therefore ArUiotle juftly reprehended Anaxagoras, for that 
 Abfurd Aphorijm of his , S^i -n y&^t; Ix&v , (p^ov^xco-x^ov evcu t^C ^4,. 
 av, -r xy^amVy That Man was therefore the IVifeji (or moji Solert) of all 
 Animals, becaufe he Chanced to have hands. He not doubting to af^ 
 firm on the Contrary •, i^Koyv Six tt) cp^cvi^fijiaTov &vca 7^ ^[^civ x^W^? 
 i'x^v • V) y> cpuoj; aei -Siave'^uei juxStt-St^ ocvS^cott®^ <pq6\'i^<^ , -rd ^vxfjS^'joa 
 y^Stn.1 ex^?ci/ • ■n^oGv'iV.a y: trS ovTi ou3Amt>j </*Svnu fxa^ov ouiAa?, Jj izf ou)- 
 Xk? 'i)^V7i T^^cd^lvcu ouAtmatiw* That it vpas far more reafon able to thinks 
 that becaufe Man was the IVifeJi (or moft Solert and Adive) of al/ A- 
 nimals, therefore he had Hands given him. For Nature (faith he) di- 
 Jinbuteth as a Wife man doth, what is fuitable to every one ^ and it if 
 more Proper to give Pipes to one that hath Mufical SkjU, than upon him 
 that hath Pipes, to bejlow Mufical Skjll. 
 
 Wherefore thefe Mechanick^TheiJis would further, alledge.and that 
 with fome more Colour of Reafon ^ That it is below the Dignity of 
 God Almighty, tocondefcend to all thofe mean and trivial Offices^ 
 and to do the Things of Nature himfelf imraediatly 5 as alfo that it 
 would be but a Botch in Nature , if the DefeSs thereof were every 
 •where to befupplied by Miracle. But to this alfo the Reply is eafie 5 
 That though the Divine Wtjdom it felf contrived the Syltem of the 
 whole World, for Ends and Good, yet Nature, as an Inferiour Mini- 
 
 Ffff3 Jhr,
 
 686 Thefe Mechanick Theifts Smitten, Boo k I. 
 
 jier^ immediately Executes the fame ; I fay, not a De^i^, Fortuitous, 
 iind meerly Mechanical --y but a Vital, Orderly zv\d Artificial Nature. 
 Which Nature , aflerttd by moft of the Ancient Philofophers who 
 
 Steph.Toef. were Theifts, is thusdefcribed by Vroclm , m (Jjuoic k'^&m ^' 'Sh -^^ 
 
 l^tdsiJXOi ' TOICUJTTI 3 Sow. TT^tAn'Al'r^El/ (XTTO -T ^(i)Ciyoi'» ^EOC?, 
 
 ., -, - . ' ^ ^ .^-^ ■ -,7, ' ^ • ^?o'u5^a /U^'-l 
 
 (pwm TO Ao'j/lov, 
 
 Nature, ii the LaU of all thofe Catifes that Fabricate this Corporeal and 
 Setiflble world, and the Htmojl Bound of Incorporeal Subjiances. Which 
 being full of Reafons and Towers^ Orders, and Frejides over all Mun- 
 dane affairs. It proceeding (according to the sMagicl^ Oracles) front, 
 that Supreme Coddefs, the Divine Wifdom, which is the Fountain of all 
 Life^ as well Intelle&ual, as that which is Concrete with Matter, IVhieh 
 Wifdom, this Nature always effentially depending upon, paffes 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, at 
 their Caufes. And thus does the Oracle defcribe Nature,as prefidingover the 
 whole Corporeal Word, and perpetually turning round the Heavens. Here 
 have we a Defcription of One Vniverfal Subjiantial Life, Soul, or 
 Spirit of Nature, Subordinate to the Deity ; befides which the fame 
 Proc/w/, elfewherefuppofeth other Particular Natures, or Spermaticl^^ 
 Reafons, in thofe Words of his, f^ra. rhu -^x»v rlw tt^cjtIw, i^xal' 
 jt, /juiToi tIu) oKhx) cpumv, (p\Js\<; • After the firji Soul, are there particular 
 Souls, and after the Vniverfal Nature, Parti'CuUr Natures. Where it 
 may be obferved by the way, that this Proclus, though he were a 
 Supetftitious Pagan , much addi(!ted to the Multiplving of Gods 
 (Subordinate to one Supreme) or a Bigotick Polytheilt , who had a 
 humour of Deifying almoft every thing, and therefore v juJd have 
 this Nature forfooth to be called a Ooddefi toojyetdoes he declare it 
 not ro be properly (uch, but Abufively only (vjz,. becaufe it was no 
 Intelleftual Thing) as he faith the Bodies of the Sun, Moon and 
 Stars, fuppofed to be Animated, were called Cods too, they being 
 the statues of the Gods, This is the meaning of thofe Words , 
 }y 3io$ iwAv TzS dx-Si^cdoci, Kou s^ otuToflfev '(-xysmi TD eivca Qi6i, • Kca y> rot 
 ^ax. (TuifJuxlK, 3e«? ■m.K^f.S^j, Lc, ocydKuaToc t^^ BicLv ' Nature is a God or 
 Goddefs, not as having Godfiip properly belonging to it, but as the Dt- 
 vine Bodies are called Gods, becaufe they are Statues of the Gods. 
 
 Wherefore
 
 C HA P. IV. With an AtheifticrBMi &6j 
 
 Wherefore we cannot otherwife conclude concerning thefe 
 our MechtiKicI{_ Theijis , who will thus needs derive all Corporeal 
 things from a Dead and Smpid Nature^ or from the Neceffary Mo- 
 tions oi Scnfkf Mutiir, without the Dire&ion oi any Minci^ or In- 
 tention for Ends and Cood^ but that they are indeed Coufin-Germans 
 to Atheiiit , or polFtfred in a Degree, with a kind oi Atheijiick^ En- 
 thujiajm, or Fanaticifm j they being fo far forth, Infpired^ with i. 
 Spirit of IfjfidelHy^ which is the Spirit of Atheifm. 
 
 But thefe Mechanic!^ Theiils are again countcrballanced by ano- 
 ther fort of Atheijh^ not Afechanicalnoi Fortuitous ; namely the Hy- 
 loz,oi(is i who are unqueftionably convinced , that Opera Nature 
 funt Opera Inlelligentia:, that the Workj of Nature are Works of Vn- 
 derJiandiKg i and that the Original of thefe Corporeal things was 
 not Dead and Stupid Mdtter tortuitoufly moved 5 upon which ac- 
 count .$'^r<fft^ derided, Democritus his Rough and Smooth^ Crooked and 
 Hooky htoms^ as ateer Dreams and Dotages. But thefe notwithftand- 
 ing, becaufe they would not admit of any other Subjiance.h^^\des 
 Matter , fuppofe Life and Perception , Effentially to belong to all 
 Matter as fuch j whereby it hath a PerfeU Knowledge of whatfoever 
 it felf could Do or Suffer (though without Animal-confcioufnefs) and 
 can Form it felf to the Beft advantage 3 fometimes improving it felf 
 by Organization^ to Senfe in Brutes, and to Reafon and Reflexive 
 Underftanding in Meo. Wherefore according to the Principles of 
 thefe Hylozoijis, there is not any need of a God, at all i that is, of 
 one PerfecJ Mind or Vnderjianding Being prefiding over the whole 
 world -, they concluding accordingly, the Opinion of a God, to be 
 only a Miltaking, of the Inadequate Conception of Matter in Gene- 
 ral, its Life and Energetick, Nature taken alone Abjirailly, for a Com- 
 plete Subftance by it felf. Neverthelefs thefe Hylozoick. Atheijit, 
 are no way able by this Hypothefis of theirs neither, to falve that 
 Th<enomcnon of the Regularity and Harmony oi the whole Univerfcj 
 becaufe every Part of Matter^ being according to them, a Dijiind^ 
 Percipient by it felf, whofe knowledge extendeth only to its own 
 Concernment; and there being no one thing prefiding overall 5 the 
 things of the whole World ( eV a Wvfa avvTi-mi^ax, in which alt 
 things are Co-ordered together) could never have fallen, into One 
 fuch Agreeing and Cenfpiring Harmony. 
 
 And as for thofe other Cofmo-Phjiick. ktheijis, who fuppofe the 
 whole World to be as it were but One Huge Plants Tree^ or Vegetable^ 
 or to have One 5'/>fr/»4//c4, Plajiick ^ind Artificial Nature only ^Order- 
 ly and Methodically difpofing the whole, but without Senfe and Vn- 
 ^er/j4/;.://»g,thefecanno way do thebufinefs neither,thatis, falve the 
 fbrementioned Ph£nometu)n, it being utterly Impoffible, that there 
 fhould be any fuch Artificial and Regular Nature, otherwife than as 
 derived from, and depending upon, a Perfe3Mind oxWifdom. 
 
 And thus do we fee plainly, that no Atheifts whatfoever, carl 
 Salve the Phenomena of Nature^ and this Particularly, of the Re- 
 gular
 
 688 The Phsenomenon of the B o o k L 
 
 guUr Frame and Hurmony of the Vmverfe , and that true Phihfophy^ 
 or the Knoxvledge of C^/z/^j-jNeceflarily leadeth to aGod. 
 
 But befides the(e P/j£nomeMa, of Cogitttion or Sottl and Riifid in 
 Animals, Local MutJor3\n?)oA\GS, and xhQ Artificial Frame of things 
 for Ends and Vfes^ together with the Conjpirirg Harmony of the 
 If^hole ^ which can no way be Salved without a Dettji j We might 
 here further add, that the Foriuiteu^^ that is, the Anaximandrian 
 and Democrith\ Athcijis^ who Univerfally afferted the Novity of 
 this Mundane Syjiem^ were not abk to give any tolerable account 
 neither, of the Firft Beg/»«z»^ of Men, and thofe Greater Animals, 
 that are no otherwife begotten, than in the way of Generation, by 
 the Commixture of Male and Female. 
 
 Arijlotle in his Book, of the Ceneralion of Animals^ writeth thus 5 
 
 Lib i.e. lilt. ri££i '^ T^^ avfi^^TT&v xai -nr^ocTdS^iiV ^e'ffKo?, it-mKoiQoi riq «v, If-a^ ej-^- 
 
 <ii5 o-x&'Am;^©^ (TDvisa/x^va tti -zt^iSttiv, m if &)£v • 7/" il/e« and Fourfooted A" 
 nimals^were ever Generated out of the Earth, as fome ajffirnf.^ it maybe 
 probably conceived to have been, one of thefe Two ways ; either that they 
 vpere Produced as Worms out of Putrefa&ion, or elje Formed in certain 
 Eggs--) growing out of the Earth. And then after a while he con- 
 cludes again, bth^ Iwv rn; d^yji 'V '^((nu(; imai to($ Icjok; , £jKoyav ^&v 
 TS7&V ^I'ca ihu i-rf^v. That if there were any Beginning of the Genera- 
 tion of all Animals^ it is reafonable to thinks it, to have been one of 
 thefe Two forementionedvpayes. It is well known that AriJiotle,^\\Q\^gh 
 a Theift, elfewhere afferteth the World's Eternity, according ta 
 which Hypothefis of his, there was never any Firji Male nor Female^ 
 in any kind of Animals, but one begat another Infinitely without a- 
 ny Beginnings a thing utterly repugnant to our Humane Faculties, 
 that are never able to frame any Conception of fuch an Infinity of 
 Number and Time, and of a Succejfive Generation from Eternity. 
 But here Arijiotle himfelf feems ftaggering or Sceptical about it 5 
 If Men were ever Generated out of the Earth j and , If there were any 
 Beginning of the Generation of Animals : As he doth alfo, in his Ti>- 
 Lih. I. c. 9. p'ckj, propound it for an Inftance of a thing Dijputable^ nov?^ov 
 KoV//©^ ai'^(5p H », Whether the World were Eternal or no? he rank- 
 ing it amongft thofe ^c^jl Sv Ao'^v /wm 'i-y^l^ ''^^'^'^ fxnyihm, Thofe Great 
 things for which we can give no certain Reafon, one way nor other. 
 Now (faith he) If the World had a Beginning, and If Men were once 
 yny^veq or cfjhi)(^oni;^ Earth-Born, then muft they have been in all 
 probability, either Generated as Worms^ out of Putrefa&ion, or elk 
 out of Eggs j hefuppofing (it feems) thofe Egg« to have grown out 
 of the Earth. But the Generality of Atheifis in Arijiotle's time, as 
 w e\\ zi Theijis, denying this f/erw//)! of the Mundane Syftem, as not 
 fo agreeable with then Hypothefis, becaufe fo Conftant and Invaria- 
 ble an Order in the World, from Eternity, hath not fuch an appear- 
 ance or femblance of ChancCj nor can be eafily fuppofed to have 
 been, without the Providence of a PerfeB Mind, prefiding over it, 
 and Senior to it fas hrifiotle conceived j) in Nature^ though not in 
 Time , They therefore in all Probability concluded likewife. Men at 
 
 Firft
 
 Chap. IV. Beginning ^/Animals, 689 
 
 Firft to have been Generated One of thefe Two ways, either out of 
 Tutrefadion, or from Eggs 5 and this by the FortHttous Motion of 
 Matter ; without the Providence or Diredion of any Deity. 
 But after Arijiotle^ Epicuruj Phancied thofe Firft Men and other A- 
 nimalsj to have heen Formed in certain IVontbs or Bitgs growing out 
 of the Earth, 
 
 Crefcebant Vteri terra radicibtfs apti 5 
 
 And this no otherwife than by the Fortuitous Motion of Atomt alfd. 
 
 But if Men had been at Firft Formed after this manner, either in 
 tVombs or £gg/(growing out of the Earth)or Generated out of P«/re- 
 faHion^ by Chance --^xhtn could there be no reafbn imaginable, why it 
 (hould not fometimes fo Happen now, the Motions 6( Atoms being 
 as Brisk and Vigorous, as ever they were, and fo to continue to all 
 Eternity .• fothat there is not the leaft Ground at all, for that Pre- 
 carious Phancy and Pretence of Epicurus, that the Earth as z Child- 
 hearing Woman, growing old, became at length Effete and Barren^ 
 Moreover the Men thus at firft excluded out of Bags, Wombs or Egg- 
 JheUs, or Generated out of Putrefa&ion, were fuppofed by thefe 
 ^/Ac//?/ themfelves, to have been produced, not in a Mature and 
 Adult, but an Infant-like , Weak and Tender State, juft fuch as 
 they are now born into the World 5 by means whereof they could 
 neither be able to Feed and Nourilh themfelves, nor defend them- 
 (elves from harms and Injuries. But when the fame Epicurus would 
 here pretend alfo, that the Earth which had been fo Fruitful a Mo- 
 ther, became afterward by Chance too, as tender and indulgent a 
 N«r/e, of this her own Progeny, and fent forth Streams or Rivers of 
 Milk after them, out of thofe Gaps of her Wounded Surface, which 
 they had before burft out of, as Critolaus long fince obferved, \\^in?hiu.Qjioi 
 might as well have feigned, the Eanh to have had Breajis and Nipples ■^""^' ^"'^'"'''" 
 too, as Wombs and Milk^--) and then what ftiould hinder, but that (he 
 might have Arms and Hands alfo, and Swaddling bands to boot? 
 Neither is that left Precarious, when the fame Atheijiic^, Philofopher 
 adds, that in this Imaginary State of the New-borit world, there was 
 for a long time neither any Immoderate Heat nor Gold, nor any 
 Rude and Churlifh Blafts of Wind, the leaft to annoy or injure thole 
 tender Earth-born Infants and Nurflings. All which things being confi* 
 dcted,Anaximander feems of the Two,tohave concluded more wife- 
 ly, that Men, becaufe they require a longer time than other Animals 
 to be hatched up in, were at firft Generated in the BeUies o( Fifjes, 
 and there nourithed up for a good while, till they were at length 
 able to defend, and (hift for themfelves, and then were Difgorged, 
 and caft up upon dry land. Thus do we fee, that there is nothing 
 in the World fo Monftrous, nor Prodigioully Abfurd, which men A- 
 theifiicaU) inclined, will not rather Imagine, and Swallow down 3 
 than entertain the Notion of a God. 
 
 Wherefore here is Dignus Vindice Nodus^ and this Phanmicfton of 
 the Firll £eg?/7«/«^ of Mankind, and other Greater Animals, cannot 
 
 be
 
 5ao Other Phsenomena, not B o o k I. 
 
 be Salved otherwile, than according to the Mofaick. Hijiory^ by ad- 
 mitting of •^-tv dim ij/:ya\yic^ a God out cj a Mackm^thatis^an Extraor- 
 dinary Manifeftaiion of the Deity, in forming Man, and other Ani- 
 mals, Male and Female, once out of the Earth j and that not in a 
 Rude^ Tender and Infant-like State, but Mature and Adult, that ib 
 they might be able immediately, to (hift for themfelves. Multiply 
 and Propagate their kind by Generation j and this being once done, 
 and now no longer any neceffity, of fuch an extraordinary way of 
 proceeding j then putting a ftop immediately thereunto, that (b no 
 more Terr igJMce nor Autochthones, Earth- bortt Men, fhould be any 
 longer produced. For all thefe circumftances being put together, 
 it plainly appears, that this whole Thdnomenon. furpalTes, not only I 
 the Mechanical, but alfo the rlajiick_ rowers ^ their being much of ■ 
 Difcretjon in it, which the latter of thefe, cannot arrive to neither 5 ■ 
 they always adfing, Fatally and Necejfarily. Neverthele(s we (hall 
 not here determine, Whether God Almighty might not, make ufe 
 of the SubfervientMiniflry of Angels or Superiour Spirits, Created 
 before Man, in this firft extraordinary Efformation of the Bodies of 
 Animals out of the Earth, in a Mature and Adult State: as Plato 
 in hisT/«;^»J-, introduceth the Supreme God (whom he fuppofeth to 
 be the immediate Creator of all Immortal Souls) thus befpeaking the 
 Junior Gods, and fettingthem a work in the Fabrifaftion of Mortal 
 Bodies, tj p AoT-jrov vfA.eii , d^vxrci) 3viit tt^ orocpodvoiTt? , cc-Tn^ycx^icd'i ^Zs. 
 ^ 5$^vaTE, It is your vpork^novp to AdapXate the Mortal toihe Immortal^ 
 and to Generate or make Terre^rial Animals 5 He afterwards adding, 
 fjiA'k T ffTu'^cv, To?$ vi'oi? ira/fiStKi 3eo??, c&J/xaTa -nKoiiJ&v .^vhTk, That af- 
 ter the [owing of Immortal Souls, (the Supreme God } committed to 
 thefe Junior Gods, the task, of forming Mortal Bodies. Which ofPla- 
 to's, fomc conceive to have been derived from that of Mojes, Let us 
 make ^'^» '^j^^^ ^'"' ^""^ I^^g^' 
 
 Moreover, the(e Atheifts are no more able to Salve that other 
 Common and Ordinary Phenomenon neither, of the Confervation of 
 the Species of all Animals, by keeping up conftantly in the world, 
 a due "Numerical Proportion between the Sexes of Male and Female. For 
 did this depend only upon F(>r/«//o«/ Mechamjm , it cannot well be 
 conceived, but that in fomeages or otherjthere fhould happen to be, 
 either all Males,ox all Females j and fo the Species fail. Nay it can- 
 not well be thought otherwife, but that there is in this a Pro- 
 vidence alfb 3 Superiour to that of the Flajiick. or Spermatick. Na- 
 ture, which hath not fo much of Knowledge and Difcretiott allowed 
 to it, as whereby to be able alone, to govern this Affair. 
 
 Laftly, there are yet other rh(enomena,x\olek Re al, ihoxx^ not Phj- 
 Jiological^which Athe/Jis can no way Salve -^ as that of Natural Jujljce, 
 and Honefif, Duty, and Obligation •-, the true Foundation both of 
 Et hicks and Politicks , and the t; \<p m^uv, Liberty of Will, properly 
 fo called, not that oi Fortuitous Determination, when there is a Per- 
 fe& Equality or Indiff^rercy of Eligibility in Objefts , but that where- 
 by men ikferve Commendation and Blame, Rewards and Punifhmenti^ 
 and fo become fit Objefts for Remunerative JuHice to difplay it(elf 
 
 Upon,
 
 Chap. IV. Sahahle by Atheifts. 69 i 
 
 upon,a M/7W H/«^(? upon which Religion Turneth, (though thofe 
 Two be not commonly fo well diftinguifh'd as they ought. ) For 
 when E^iatrffs (an Abjolnte AtheiU) departing h^vcixom Democrittts 
 pretended to Salve this, by his Exigmim Clviamcn Trinciporum^ this 
 attempt of his, was no other, than a plain Ddirancy, or Atkcijirc^ 
 rhrenzy in him. 
 
 And now have we already, rreventjvely CoKfitted^ the Jbircl A- 
 theijifck. rretence alio , to Salve the Vhd:nomenon of Religion and the! 
 Belief of SL God, fo generally entertained , namely from the F/5^i^«: 
 a»d Impojiafe of Politicians 5 we having not only manifefted, that 
 there is a Natural Prolepjis and Anticipation of a God, in the Minds of 
 men, as theObjeftof their Fear, Preventing Reajom, but alfo that 
 the BeZ/V/ thereof J is fuftained and upheld, by the ftrongelt Rea- 
 fonj the Phenomena of Nature ht'xngvxo \V2iy Salvable, nor the Caufet 
 of things A{IigneabIe,without a Deity 5 fo that Religion being Found- 
 ed, both upon the Injiin&s of Nature, and upon Solid Reaj'on, can- 
 not polTlbly be any Fiffion or Tmpojlure of Politicians. Neverthclefs 
 we (hall fpeak fomething particularly to this alfo. The Atheifts 
 therefore conceive, that though thofe Infirmities of Humane Nature, 
 mens Fear and Ignorant Credulity^ do much difpofe and incline them, 
 to the Belief of a God , or ehe of a Rank^ of Beings, Superiour to 
 men (whether Vifibleor Invifible) commonly called by the Pagans, 
 iCodsjyet would not this be fo generally entertained, as it is; efpe- 
 cially that of Owe Supreme Deity, the Firft Original of all things, and 
 Monarch of the Uaiverfe, had it not been for the Fraud and Fi&ion 
 of Lawmakers and Civil Soveraigns, who the better to keep men ia 
 Peace and Subjection under them , and in a kind of Religious and 
 SuperftitiousObfervation of their Laws, and Devotion to the fame, 
 devized this Notion of a God, and then poffeffed the Minds of men 
 with a Belief of his Exiftence, and an Awe of him. 
 
 Now we deny not, but that Politicians may fbmetimes abufe Re- 
 ligion, and make it ferve for the promoting of their own private 
 Intereftsand DeGgns 5 which yet they could not fb well dq neither, 
 were the thing it felf, 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 fince Religion obtains fo univerfally everywhere, it is 
 not conceivable, how Civil Sovereigns throughout the whole World, 
 forae of which are fo diltant, and havefo litle Correfpondence with 
 one another, fliould notwithftanding, all fo well^ agree inthisO^e 
 cheating Myflery of Government, or Piece of State-Cooz>enage , nor if 
 they could, how they fhould be abte fo effetSually to poll'efs the Ge- 
 nerality of mankind, ("as well wife as unwife) with fuch a Conftant 
 Fear, Awe, and Dread, of a meer Counterfeit things and an Invifible 
 Nothing ; and which hath not only no manner of Foundation neither 
 in Senfe nor Reafon, but alfo (as the Atheifts fuppofej tends to their 
 own great Terrour and Difquietment j and fo brings them at once 
 tl ider a miferable Vaffallage both of Mind and Body. Efpecially 
 fince men are not generally, fo apt to think, that how much the rriore 
 any haveof r(?iper5{: Dignity, th^y have therefore fomuch the more of 
 
 G g g g Knowledge
 
 692 God, and Religion, no Boo k L 
 
 Knowledge and Skill, in Philofophy and the Things of Nature, a- 
 bove others. And is it not frrange, that the world fhould not all 
 this while, have i'ufpefted or difcovered this Chcat.and Juggle of Po" 
 liticians, and have6'«?e// oucj a Tie/ upon themfelves, • in ihe Fi3 ion 
 of Religion, to takeaway their Liberty and enthral them under 
 Bondage : and that fo many 6f thefe Politicians and Civil Soveraigas 
 themfelves alfo, (hould have been unacquainted herewith, and as 
 fimplyawed, with the Fear of this Jwz;i/;^/e IS7£?/£i/«;^, as any others? 
 All other Cheats and Juggles when they are once never fo little de- 
 tedted, are prefently thereupon dalhed quite out of countenance, 
 and have never any more the Confidence to obtrud^ themfelves 
 upon the world. But though the Atheifts have for thefe Two 
 Thoufand years paft, been continually buzzing into mens Ears, 
 that Religion is nothing but a raeer State- Juggle and Political Im- 
 fofinre, yet hath not the Credit thereof been the leaft impaired 
 thereby, nor its Power and Dominion over the Minds of men aba- 
 ted 5 from whence it may be concluded, that it is no Cmtnterfeit 
 dnd Fi&itious thing, but what is deeply rooted in the I^teUccJual 
 Nature of man, a thing Solid at the bottom, and Supported by its 
 ownftrength. Which yet may more fully appear from C/)rii?/^»/- 
 jry, a Religion founded in no Humane Policy, nor tending to promote 
 any Worldly Intereji or Deftgn 5 which yet by its own, or the Divine 
 Force^hath prevailed over the Power and Polic)i,the Rage and Madnefs 
 of all Civil States, Jewilh and Pagan , and hath Conquered fb 
 great a Part of the Perfecuting World under it 5 and that not by 
 Rejijling, or Oppojing Force, but by fufFering Deaths and Martyrdoms, 
 in way of Adherence to that Principle, That it is better to obey God 
 than Men. Which thing was thus Prefignified in the Prophetick Scri- 
 pture 5 why do the Heathen Rage, and the People imagine a Vain thing ,<? 
 The Kings of the Earth fet themfelves, and the Rulers take Counfel toge- 
 ther, againji the Lord, and against hk ChriB^ Sec. He that fitteth in the 
 Heavens JIj all laugh, the Lord fli all have them in Derijion. ThenjJyall 
 hefpeal^unto them in his Wrath, Sec. Tet have I fet my King upon my 
 Holy Hill gf Sion. Irvillgive thee the Heathen for thine Inheritance, 
 and the Vttermoji Parts of the Earth for thy PoJfeJJion, Be tvife now 
 therefore, Oye Kings, &c. 
 
 But that Theifm , or Religion , is no GuUery or Impoflure, will be 
 yet further made unqueftionably Evident. That the generality of 
 Mankind have agreed in the acknowledgment of one Supreme Dei' 
 ty, as a Being Eternal and Necejfarily ExiJhnt, Abfolutely Perfc&, and 
 Omnipotent, and the Maksr of the whole World, hath been already 
 largely proved in the foregoing Difcourfe. Towhich purpofe is 
 uiivMMk. this of Sextus the Philofopher, Koivtu) ^ ir^Kij-^v 'iyiicn WiTt? «.v6f&- 
 3^4' THii fS^J. otS, >La6" MV ^laxA^ov n t?i ^2ov nod occp^^ov k.ou t5\€(ov df ^ 
 
 Sbiiiuuonoc., Rcu TTKVTT)? )taK,2 ave-Tn'iS^ttfov* All men have this common PrO' 
 lepfis, concerning God, that he is a Living Beit:g Incorruptible, PerfeU' 
 ly Happy, and Vncapable of all manner of Evil. And the Notion 
 of that God, which Epicurus oppofed, was no other than this, /In 
 Vnderjianding Being, having all HappineJ?, with Incorruptibility, that 
 Framed the whole World. Now, I fay, that if there be no fucb thing 
 
 as
 
 G H A p. I V. Political Figments. 6(:):^ 
 
 as this Exifting, arid this Idea of God, be a meet Fi&rtiont Thiffgj 
 then was it altogether y^r/'//r4r/o«/. But it is unconceivable, how 
 theGenerality of Mankind, fa few Athtiflsonly excepted^ (hould 
 univerfally ngree, in one and the fame Arbitrarious Figments This 
 Argumentation hath been formerly ufed , by fome The-ifls , as 
 appeareth irom the forementioned Sextur , -nKiaq^ '<^v i'Aoyjv^ -xi^iv. 
 
 cactctviicSvi- It is altogether Irrational to thinks , that all men Jliould 
 by Chahce, light upon the fame Properties (in the idea of God) without 
 being Nttural/y mov'd thereunto. Neither is that any fufificient ac- 
 count which the Atheifts would here give, that Statefmen and Po- 
 liticianf^ every where thus podeiled the Minds of men with One 
 and the fame idea -j the Difficulty {till remaining, how Civil Sove- 
 raigns andLaw-makers,in all thediftant parts of the world,and fuch 
 as had no Communication nor Entercourfe with one another 5 (hould 
 unirerfallyjumpjinoneand the fame Fi^itions and Arbitrarious Idea., 
 
 Moreover , were there no God , it is Not Conceivable , "^ 
 how that forementioned Idea (liould ever have Entred into the 
 Minds of men, or how it could have been Formed in them. And 
 here the Atheifts again , think it enough , to (ay that this Notions, 
 or Idea was Put into the Minds of the Generality of mankind, by 
 LAVP-makS'fs and Politicians^ Telling thcnt^ of fuch a Being, and per- 
 fwading them to believe his Exiftence j or that it was from the Hr(^ 
 Feigner or J«7;e«/^r of it, propagated all along and conveyed down,by 
 Oral Tradition. But this argues their great Ignorance in Philo(bphy 
 to think that any Notion or Idea , is put into mens Minds from with- 
 out,meerly by Telling^QX by Words j we being Pa(five to nothing elfe 
 from words , but their Sounds and the Phantaftns thereof, they 
 only occafioning the Soul to excite fuch Notions, as it had before 
 withinit felf Cwhethcr /««rf/e or Adventitious) which tho(e words 
 by the Compaft and Agreement of men were made to be Signs of 5 
 or el(e to reflect alfofurthexj upon thofe /<^f<wof their own, Gonfi- 
 der them more Di(tinftly, and Compare them with one another. 
 And thongh all Learning be not the Remembrance of what the 
 Soul once before aftually under(tood5 in a Pre-exJjient State^ as Plato 
 fomevvhere would have it, according to that ofEoetiut^ 
 
 ^odjl Platonis Mufa perfonat Verum, 
 £S^od qnifque Difcit^ Immemor Recordittur j 
 
 Yet if all Humane Teaching:, but Maieutical, or Objietriciouf 5 and not 
 the filling of the Soul as a Vejfel, meerly by Pouring into it from With- 
 out 5 but the Kindling of it from Within j or helping it fo to excite 
 and awaken, compare, and compound its own Notions , as whereby 
 toarriveat the Knowledge, of that which it was before Ignorant of 5' 
 as the thing was better expreffed by the forementioned Philo(bphick 
 Poet, in thefe words, 
 
 H£ret profeBo Semen introrfum Veri, 
 ^od excitatur Ventilante DoCtrina, 
 
 G g g g 2 Where-
 
 6qa The Idea of God, from no B o o k I. 
 
 Wherefore the meer Teliing of men, There is a God^ could not infufe 
 any idea of him into their Minds 5 nor yet the further giving this De- 
 finition of him, that he is a Beiffg Abfolutely Perfe£f , Eternal and Self- 
 Exijient, make them underftand any thing of his Nature , were they 
 notable to Excite Notions or ideas from within themfelves,correrpon- 
 dent to thofe feveral words. However the Difficuhy ftill remains^How 
 thofe Civil Soveratgns and Law-makers^ or how Critias , his very firft 
 Inventor of that Cheat of a God , could Form that Idea , within 
 themfelves, fince upon fuppofition of his NonExiftence, it is the Idea 
 of Nothing, or of a Non- Entity. And this was Judicioufly Hinted a!- 
 lAJv.J'Uath. fo by the (ame Sextus , oi 3 St«Mcpo<5bn.SiT?? , cpxm o-n vo/xo^ircu tjvh; ivi, 
 3 J 3 > 3 1 4 • TtTiiHOTtv IT?? avega)'7n)i?,TW Trig/ 0t» Si^Kv-yfxvl (:\Sin(; 077 Tti d^^3iv oiro-mv aufis? 
 
 5)5vT(^ , mA5ov &<; 'ifkimccv 3i5 ■■, The Atheijis affirming^tbat certain Law- 
 ntakers JirfifHt thk Notion of a God, into the minds of men, do not con- 
 Jider , that they fiill remain intangled in the Difficulty, if any one fur- 
 ther demand of them, how thofe Law- makers themjelves could firli fom: 
 that Idea .<? From whence it is afterward concluded, i toiiuv 3{Q\, 
 k^ yjacvi. tjvoc V0;t«6e(n'«v , -TrK^ii^'f^vTo oJ mlKcaoi -P"^ (xV6^(i7rc;v ^vou eeov. 
 That therefore the Notion of a Cod , fprung not from the Arhitrariout 
 Fi&ion, of Law- makers and Politicians. 
 
 But (amc Atheijis will yet further Reply , That there is a Feigning 
 Tower in the Humane Soul , whereby it can Frame Ideas or C^«- 
 ceptions offuch things, as aftually never we?e nor will bej as of 2 
 Centaur, or of a Golden Mountain , and that by fuch a Feigning Pow- 
 er as this, the Idea of God , though there be no fuch thing Exiftingj 
 might be Framed. And here we deny not, but that the Humane 
 Soul hath a Power of Compounding Ideas and Things, together, 
 which Exift Severally , and Apart, in Nature, but never were, nor 
 willbe,inthatConjunftion : 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 //. As the Painter 
 annot Feign Colours, but muii ufe fuch as exift in Nature, only he caa 
 Varioufly Compound them together, and by his Pencil, draw the Fi- 
 gures and Lineaments of fuch things as no where are ; as he can add 
 to the Head and Face of a Man, the Neck, Shoulders, and Body of a 
 Horfe. In like manner that more Subtle Painter or Limner, the Mind 
 Siad Imaginatiou of man, can frame Compounded Ideas of things, which 
 no where Exift, but yet His Simple Colours notwithftanding, muft 
 be Real ; He cannot Feign any Cogitation , which was not in Nature. 
 nor make a Pofitive Conception of that which is Abfolutely Nothing 5 
 which were no lefsthan to make. Nothing to be Something, or Create 
 Something out of Nething. And though the whole of thcfe Fi^itiouf I- 
 deaf (as of a Golden Mountain)does not any .where aftually Exift.yei for 
 as much as it doth not Abfolutely Imply a Contradiftion , for it fo to 
 do, therefore hath it alfo a PoJJille Entity too, and otherwife it could 
 not be Conceivable. As a Triangular Square^for cxample^being a Con- 
 tradi&ioui Thing,hath not fo much as a Pojjible Entity, and therefore is 
 not Conceivable as fiich , (though both a Triangle and a Square fe- 
 verally be Conceivable) it being meer NonSence, Nothing, and no 
 
 Idea
 
 Chap. IV. Feigning Power of the Soul 695 
 
 idct at all. Nay we Conceive, that a Theift may prefurae with Re- 
 verence to fay, that God Almighty himfelf , though he can Create 
 More or Fewer Really Exiftent thiags,ashe pleafeth, and could make 
 a whole world out o\ Nothing^yet can he not make more Cogitation or 
 Conception, then Is ^ or was before contained in his own Infinite 
 Mind and Eternal PViJdoni j nor have a Pojitive Idea of any thing, 
 which hath neither Aftual nor Pojjihlc Entity, 
 
 But the Idea of God, is not a Compilement or /Aggregation of things, 
 which Exift Scatteredly and Apart in the Worlds for then would it be 
 a meer Arbitrarious thing ; and it might be what every one pleafed 5 
 one Adding more things together^ and another Fewer 5 but each of 
 them writing , the Name or Title of God ^ as bungling Painters 
 did , under thefe there feveral Figments. Whereas we have al- 
 ready proved 5 thit the Idea of God, is One moft Simple /<^e4, of an 
 Abjolutely EerfcH Beings though having feveral Partial and Inadequate 
 Conceptions--, lo that nothing can be Added to it, nor Detrafted from 
 it, there being nothing included therein, but what is Demonilrable 
 of a Perfeft Being, and therefore nothing at all Arbitrarieus, 
 
 Moreover , many of thofe Partial Conceptions contained in the en- 
 tire Idea of Cod, are no where elfe to be found in the whole world, 
 Exifting Singly and Apart; and therefore, if there be no God, they 
 muft needs heAbJ^lnte Non-Entities^zs Immutability, Necejfary Exijience, 
 Infinity, and Perfection, d^f • fo that the Painter that makes this idea^ 
 muft here Feign Colours therafelves, or Create New Cogitation and Con- 
 ceftion out of Nothing, upon the Atheijiicl{ Suppoficion. 
 
 Laftly, If there be no God now Exifting, itislmpoffible that ever 
 there (hould be any , and fo the Whole idea of God, would be the 
 Idea of that , which hath no Pojjible Entity neither 3 whereas thole 
 other Fi&itiotfi ideas, made by the Mind of man , though they be of 
 fuch things , as have no A&ualExijience, yet have they all a Poijibk 
 Entity as was faid before. 
 
 But that we may Conceal nothing of the Atheifts Strength, we 
 muft here acknowledge , that fome of them have yet pretended fur- 
 ther, that befides this Povpcr oi Compounding things together, the hu- 
 man Soul hath alfo another Ampliating^ or Increafing and Improving 
 PoTver, by both which together, though there be no God Exifting, nor 
 yet Pojfible ; the Idea of him, may be Fi&itionfiy made : thofe Parti- 
 al Ideas which are no where elfe to be found , arifing, as they Cay, 
 from a /M^iocCain? a.m •j^'' aveg&Tr&v , a Tranjition and Gradual Procejfi^ 
 on from men ; in way of Amplification , Augmentation and Improve' 
 ment. Thus do we read in Sextus , to oCLJ^ov hax r etoi/ , ;t, acpSag. p *'• 
 "m , Kj 'nK\fi^ <ip fcu</*(u/iovia , '7m^'i\K^' 7(^ ilvJ octto v^ oa^^Cu-miV /n^'niQx' 
 OJV • ^5 ^ -r Kcnov ocvfl^GJTrcv aufviaavT?? t^ (pxwxaioc , vo'moiv tyo/juiv KiikKu- 
 
 mtf/AV eeov • ^ WAiv inKvy^^viov tjvx cpaviwoito^vn'; oivQ^a-mv ot irw-Kaxot^ 
 
 317- 
 
 m ■
 
 6^6 The Id. o/G. not from Ampliation B o o k 1. 
 
 voi,£<|5a(7ttv >t, a/Sl!ov avou t ©£ov. The ideas ^of the Eternity ^tncorrnptibility^ 
 and Perfed: Happinef of the DeJIy^ vpcre FiiJiticvJlyPtade^by way ofTran- 
 jition from men. For as by encreafing a man of an ordinary Stature in our 
 Imagination^ we Fiditioujly mah^ the rhantafm of a Cyclopt 5 fo rrf.en be- 
 holding a Happy Man that aboundeth with a U good thingt^we Amphfie^In- 
 tend^ and as it were Swell the fame in our Minds higher and higher^ wc 
 then arrive at length to the Idea of a Being Abjolntely Happy^that is.^a God. 
 So did the Ancients^ taking notice of a very Longeve man^ and cncreajing 
 this length of Age ^ further and further Infinitely^ by that means Frame 
 the Notion or Idea cf Eternity, and attribute the fame to God. 
 
 But to this we Reply; Firft, that according to the Principles of 
 the Atheifts themfelvcs, there could not poffibly be any fuch Ampli- 
 fying and Fe/^w/w^ P<?iper of the Soul, as whereby it could Muke Adore 
 than Is ; becaufe they fuppofe it to have no A&ive Power at all 5 but 
 all our Conceptions to be nothing but meer P^JJionx , from the obje&s 
 without 5 according to that of Protagoras in Plato's Thactetus.^ ^-t? g^ 
 P.iCy.Serr. Tw /w^ ovTK ^vxiiv 5bf«^ca , »7? aMa vm^ a. civ ttk^/JI , Tt if naiker 
 vojjible --i for a man to conceive that which K not i, nor any more or 0- 
 therwife , than he Suffers. Again as Sextus the Philolbpher alfo inti- 
 mates, the Atheifts are here plainly guilty, of that Fallacy or Errour 
 in Ratiocination, which is commonly called a Circle, or ^Si aMiiAav. 
 For whereas they could not otherwife Judge, the greateft Perfeftioa 
 and Happinels v^hich ever they had experience of in men , to be lai- 
 perfeft , then by an Anticipated Idea of Perfe&ion , and Happinef,, 
 with which it was in their minds compared, ( by vertue of which 
 Idea alfoj it comes to pais, that they are able to Amplife thofe lefler 
 Perfections of men further and further, and can take occafion from. 
 IntperfeU Things, to think of that which is Abfolutely PerfeQ :) thai 
 is , whereas thefe Atheifts themfclves firft make the Idea of Ivtper- 
 feSfion , from Perfe&ion j they not attending to this, doag^in go a- 
 bout, to make up the Not'ion or idea , of that which is Abfolutelj- 
 PerfeQ (by way of Amplification) from that which is ImperfeCf. But 
 that men have a Notion of Abfolute Perfe&ion in them,by which as the 
 Rule or Meafure , they ( comparing other things therewith) Judge 
 them to be ImpcrfeU 5 and which is therefore in Order of Nature 
 firji 5 may appear from hence, becaufe all Theologers as well Tatrait 
 as Chrijiian, give this Dircftion, for the Conceiving of God, that it 
 Ihould principally be done. Per Viam Remotionk, by way of Remotion 
 ofalllfffperfeSionfromhim. Thus Alcinouf -y Trf^-ro //5j^ auTV voti<n? » 
 if^' «cp(U?etnv , The firji way of Conceiving of God , if by Remotion er 
 Ab&raUion. We add in the laft place , That Finite things put to- 
 gether can never make up Infinite^ as may appear from that Inftance 
 of Humane Longevity propofed, for if one (hould Amplifie that never 
 fo much , by adding of more and more Pafi Time or years to it , yec 
 would he never thereby be able , to arrive at Eternity without be- 
 ginning. God differs not from thefe Iraperfeft Created things, iri 
 Degrees only, but in the Whole Kind. And though Infinite Spacs 
 may perhaps be here Objefted , as a thing taken for granted , 
 whichbeingruathing but Extenfion or Magnitude^ muft therefore con- 
 fiftor be made up of Finite Parts, yet as was it before declared , we 
 
 have
 
 Chap. IV. Of Imptv^cd: Things. ^qj 
 
 have no certainty of any more than this 5 that the Finite 
 JForld might have been made •Bigger and Bigger Irrfinitdy or With' 
 out End , which Infinity of Magnitude , is but like that of Hum^ 
 ber^ Votcntial j from whence it may be inferred as well of the one, 
 as the other , ihat it can never be AUuaUj Infinite. Wherefore were 
 there no Infinitely TerfeCf Being in Nature , the Idea thereof could 
 never be made up by any Amplifying Power of the Soul , or by the 
 Addition tf/ Finites. Neither is that of any moment, which Gafien- 
 dtfs fo much objefteth here to the contrary, that though t.here were 
 no God or Infinite Beings yet might the Idea of him as well be Feign- 
 ed, by the Mind, as that of Infinite Worlds^ or of Infinite Mutter^ was 
 by fome Philofophers. For Infinite Worlds and Infinite Matter^ are 
 but words /// Put- together -^ Infinity being a Real thing in Nature, 
 (and no Fi&ion of the Mind ) as well as the World or Matter 5 but 
 yet proper to the Deity only. But it is no wonder, if they who de- 
 nied a God , yet retaining this Notion of Infinity , fhould misapply 
 the fame, as they did alfo other Properties of the Deity, to Matter. 
 
 To conclude this 5 Our humane Soul cannot Feign or Create any 
 New C<?^//4//tf« or Conception , that was not before, but only vari- 
 oufly compound that wjiich Is : nor can it ever make a Pofitive 
 Idea of an Abfolute Non-Entity , that is, fuch as hath i\e\i\xex A^ual 
 nor Pojjible Exijience. Much left could our Imperfeft Beings , Cre- 
 ate the Entity of fo Faji a Thought , as that of an Infinitely Perfeii 
 Being , out of Nothing j this being indeed more then for God Al- 
 mighty , or a Perfect Beings to Create a Real World out of Nbthing : 
 becaufe there is no Repugnancy at al 1 in the Latter , as there is in the 
 Former. We affirm therefore , that Were there no God , the Idea'oi 
 an Abfolutely or Infinitely Perfe& Being, could never have been Made 
 or Feigned^ neither by Politicians, nor by Poets, nor Philofi)phers, nor 
 any other. Which may be accounted another Argument for a 
 Deity. 
 
 But that Religion is no Figment of Politicians, will further unquefti* 
 onably appear,from that which now fliall follow. As the Religion of an 
 Oath, is a Necejjary Vinculum o^ Civil Society -j Co Obligation in Con- 
 fcience , refpefting the Deity as its Original , and as the Punilher of 
 the Violation thereof, is the very Foundation of all Civil Sove- 
 reignty, For Pa&s and Covenants (into which fome would refolve 
 all Civil Poirer') without this Obligation in Confcience, are nothing bat 
 meer Words and Breath : and the Laws and Commands of Civil Sove- 
 rcigns^do not make Obligation, but prefuppofe it, as a thing in Order 
 of Nature Before them , and without which they would be Invalid. 
 Which is a Truth Co Evident, that the Writer De Cive, could not 
 difTemble it, (though he did not rightly underftand this Natural Obli- 
 gation) but acknowledgeth it in thefe words , Obligatio ad Obedieuti- ^"'^'^^ /' '■*' 
 am Civilem^ cnjtfi vi Leges CiviksValida funt , Omni Lege Civili prior 
 
 tfi. -^od fi quk Princeps Summus, Legem Civilem fn hanc Formu- 
 
 I idm concipcrct , N-)n RebelUbis, nihil efiicerct. Nam nifi prius Obligen- 
 I tnr Gives ad Obediendum, hoc ejl, ad NonRebellatft!uf» , Omnis Lex In- 
 "balida ejt --y d^ fi prius Oblige ntur efi Sttpirfitta. The Obligation to. 
 
 Civii
 
 698 Relig. the Foundat, of Civ. Popper. B o o k L 
 
 Civil obedience , by the force of which all the Civil Laws bccot^e Vulid^ 
 is before thoje Civil Laws. And if atty Prince fljould make a Law to 
 Hfs pyrpofe^ That no man pould Rebel againji him, tlk waildfignifa 
 nothing^becaufe unlefthey to whom it is made , werebejore Obliged tv O- 
 bey, or not to Rebel, the Law is Invalid i, and if they were,^ thcn,is it Su- 
 perfluous. Now this Previous Obligation to Civil Obedience, cannot be 
 derived (as the forementioned Writer De Cive,And of the Leviathan, 
 fuppofesj from mens Private Viility only , becaufe every man being 
 Judge of this for himfelf, it would then be Lawful for any Subject, 
 to Rebel againft his Sovereign Prince , and to Poyfbn or Stab him, 
 whenfbever he could reafonably perfwade himfelf, that it would tend 
 to his own Advantage , or that he fhould thereby procure the So- 
 vereignty. Were the Obligation to Civil Obedience , Made only by 
 mens Private Vtility , it would as eafily be DiJ/olvedhy the fame. It 
 remaineth therefore, that Confcience znd Rpligious Obligation to Duty, 
 is the only Bafts , and Ej?ential Foundation of 3 Polity or Cotnmon- 
 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 Impojiure 
 of Civil Sovereigns , unlefs Civil Sovereignty it felf, be accounted a 
 FiStion and Impoliure-^ or a thing which hath no Foundation la 
 Nature, but is either wholly Artificial, or Violent. 
 
 Moreover had a Religious Regard to the Deity, been a meer Fig- 
 ment or Invention of Politicians, to promote thei-r own Ends, and 
 keep m*n in Obedience and Subjection under them , then would 
 they doubtlefs, have fo framed and contrived it, as that it fhould 
 haVe been every way Flexible and Compliant : namely by perfwad- 
 xng the World, that whatfbever was Commanded by theraftlves, was 
 agreeable to the Divine Will, and whatever was Forbidden by their 
 Laws, was difpleafing to God Almighty , and would be Funiflied by 
 him : God ruling over the World , no otherwife , than by and in, 
 thefe Civil Sovereigns , as his Vicegerents ^ and as the only Tr^j^ie// 
 and Interpreters of his will to men. So that the Civil Law of every 
 Country, and the Arbitrary will of Sovereigns, fhould be acknowledg- 
 ed to be the only Meafure of jf«/? and Unjuft (there being nothing 
 Naturally fuch) the only Rule of Conference and Religion. For from 
 Religion thus Modelled, Civil Sovereigns might think to have an Ah- 
 folute Power,ox an Infinite Right, oiY^oxng or Commanding whatfoever 
 they pleafed , without exception, nothing being Vnlawful to them, 
 and their Subjefl*s being always Obliged, in Conjcience, without the 
 leaft Scruple, to Obey. 
 
 Bat this is but a meei Larva o^ Religion, and would be but a Mocke- 
 toryof God Almighty i and indeed this is the only Religion that cai 
 be called,aPolilical Figment.Neithet could the generality of mankind, 
 be ever yet thus perfw3ded,thatthe Arbitrary Will oiCivil Sovereignsy 
 was the only Ihtle OT Juftice & Confcicncc\and that God Almighty could 
 Command nothing,nor Reveal his will concerning Religion^to man- 
 kind otherwife than^by thefe . as his Prophets and Interpreters. True 
 Religion & Confcience,sire no fuch Waxen things ^Servilely Adduced, to 
 
 the
 
 C H A p. I V. But Difowned by Politicians. 6<^q 
 
 the Arbitrary Wills of menjbut ImmorJgeroui^Stjff\i,nA. Indexible: they 
 refpcLtingthe Deity only , his Eternal or EverUjiing Laws j and his 
 Revealed Will--, with which whenfoever Humane Laws clafn (a thing 
 hot irapoflible) they conclude, that then God ought to be Obeyed, and 
 not Men. For which Caufe the Prophane Politicians , declare open 
 war againft this Religion , as a thing utterly Inconfifient with Civil 
 Sovereignty ^ becaufe it introduces a Fear greater than the Fear of the 
 Leviathan J namely that of Him, who can inflift Eternal PuniJI^ments 
 after Death •■, as alio becaufe it clafhes with that tnon^xonsjnfinite and 
 Vnlimited Toircr of theirs , which is fuch a Thing, as is not attri- 
 buted by Genuine Theifts, to God Almighty himfeif; a Power of 
 making their meer Arbitrary Will the Rule of Jujiice, and not Jujiice 
 the Rule of their Will. Thus does a Modern Writer oi Politickj, con- 
 demn it, for Seditious Do&rine ^ tending to the Diflblution of a 
 Common Wealth,TA4f SuhjeHs may make a 'judgment ofGooddndEvil^ j^^p ,^gj 
 Jni\ andVnJuJi ^ or have any other Confcience befides the Lavp of the 
 Land. As alio this , That SubjeCis may Sin in obeying the Commands 
 of their Sovereign. He likewifeadds. That it is Impojfible, a Commoh j/jfT'*^'^ 
 Wealth pouldjland^vphere any other than the Sovereign ^ hath a Power Lev.l i%.f, 
 of giving greater rewards than Life ^ and of inJiiiJing greater punijjj- i^^- 
 ments than Death. Now Eternal Life is a greater reward than the Life 
 prefent , and Eternal torment than the Death of Nature. Wherefore 
 God Almighty being the Difpenfer of Eternal Rewards and Punifj- 
 Ments j this is all one as if he fhould have faid , It is irripoffiblea 
 Common Wealth (hould ftand, where the Belief of a God, who can 
 Punilli with Eternal Torments after this Life, is entertained. Thus 
 does the fame Writer declare. That if the Superjiitious fear of Spi- Lcv.p.%, 
 rits ( whereof God is the Chief) and things depending thereupon, 
 were taken away, men would be much more fitted than they are ^ for Ci- 
 i)il obedience : And that they who affert the Immortality of Souls, 
 or their capability of receiving punifhments after Deathj fright men f»g.ni' 
 frem obeying the Laws of their Cotmtrey , 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 Jujiice, but Religion a\(6j and that no Scripture or Divine 
 Revelation can Oblige, unlefs it be firft made Law, or ftaraped with 
 their Authority. Now fince that which can make Religion and Godt, 
 muft it felf needs be greater than all Gods,it follows according to the 
 Tenour of this Doftnne , that the Civil Sovereign is in Reality, the 
 Supreme Numen : Or elfe at leaft , that the Leviathan ( the King over 
 all the Children of Pride) is the Higheji Deity, next to Senjlef Omnipo- 
 tent Matter ; the One of thefe being the Atheifts Natural, the Other 
 their Artificial God. Neverthelefs we (hall here obferve by the way, 
 that whilft thefe Atheijiick, Politicians, thus endeavour , to Swell up 
 the Civil Sovereign., and to beftow upon him, an Infinite Right, by re- 
 moving to that end out of his way^ Natural Jujiice, Confcience, Religi- 
 on, and Godhimfelfj they do indeed thereby abfblutely deveft him 
 of all Right and Authority • fince the Subjeft is now no longer Obli- 
 I ged in Confcience to Obey him , and fo in ftead of True Right and 
 Authority, they leave him nothing but meer Bruitip Force. Where- 
 fore fince Theifat and Trus Religion are thus plainly difowned and 
 
 H h h h difclaimed
 
 700 Phsenomena Extraordinary ; B o o k I. 
 
 difclaimed by thefe Politicians , as altogether Inconfiftent with their 
 Defigns, they cannot be fuppofed to have been \he Figments of civil 
 Sovereigns, ot the meer Creatures of Political ^rt. And thus have 
 we abundantly confuted 5 thofe three Atheijiick^rretetices , to falve 
 the Ph£fiomenon of Religion-^ from Fear^ and the Ignorance of Caujes, 
 and the Fi&ion of Politicians, 
 
 But fince befides thofe Ordinary Phenomena before mentioned 
 which are no way Salvable by ^//je//2/, there are certain oiher Ph£n<f- 
 titena Extraordinary , that either imraediatly prove a God and Provi- 
 dence, or elfc that there is a Rank of Vnder Handing Beings Invifibte^ 
 Superiour to men, from whence a Deity may be afterwards inferred 5 
 namely thefe Three Efpecially, Apparitions^ Miracles, unA Prophecies: 
 (Where the Atheifts Obftinatly denying Matter of Fa£i and Hijlorj, 
 will needs impute thefe things , either to Jugling Fraud and Knave- 
 ry ^ ox elfeto mens own Fear and Phancy,znd their Ignorance how to 
 diftingui(h Dreams , and other ftrong Imaginations from Fifion and 
 Senle ; or Laftly to certain Religious Tales or Legends , aUowed by 
 the Publick Authority of Civil Sovereigns , for Political Ends 5 ) we 
 fliall here Suggeft fomething briefly , to vindicate the Hilioric^ 
 Truth of thofe Phenomena, againft Atheijis. 
 
 Firft therefore, as for Apparitions, Though there be much of Fabu- 
 loftty in thefe Relations , yet can it not reafonably be concluded, 
 that there is nothing at all of Truth in them : fince fomething of 
 this kind , hath been averred in all Ages , and many times attefted 
 by pcrfons of Unqueftionable Prudence, and Unftifpefted Veracity. 
 And whereas the Atheifts impute the Or/^/^^/of thefe things , to 
 mens Miftaking both their Dreams , and their JVaking Phancies , for 
 Real Vifions and Senfations i they do hereby plainly contradid one 
 Main Fundamental Principle of their ov/n Philofophy , that Senfe is 
 the only Ground of Certainty, and the Criterion of all Truth : for if 
 Prudent and Intelligent perfons may befo frequently miftaken^in con- 
 founding their own Dreams and Phancies with Senfations , how can 
 there be any Certainty of knowledge at all from Senfe ? However, 
 they here derogate fo much both from Senfe, and from Humane Te- 
 ftimonies, as that if the like were done in other Cafes, it would plain- 
 ly overthrow all Humane Life. 
 
 Wherefore other Atheifts , being apprehenfive of this Inconveni- 
 ence , of denying fo many Senfible Appearances , and Teflimonies, or 
 Relations of Faif^ have chofe rather to acknowledge the Reality of 
 Apparitions 5 neverthelefs concluding them to be things Caufed and 
 Created , by the Power of Imagination only 5 as if the ftrength of 
 Imagination were fuch , that it could not only Create Phancies , but 
 alfo Real Senftble ObjeSs , and that at a diftance too from the Ima- 
 giners , fuch as whereby the Senfe of others (hall be for the time 
 affefted, though they quickly vanifh away again. From which Pr<>- 
 digious Paradox , we may take notice of the Fanaticifm of fome A- 
 theijis , and that there is nothing fo monftroudy Abfurd , which men 
 infcfted with Atheifiick^Incredulity^ will not rather entertain into their 
 
 Belief,
 
 Chap. IV. that confute Atheifin. yoi 
 
 Belief, than admit of any thing that (hall theleaft hazard or endan- 
 ger , the Exijience of a God. For if there be once any Invijtble 
 Chojis or Spirits acknowledged, as Thiogs Permanent , it will not 
 be eafic for any to give a reafon, why there might not be one Supreme 
 Chnji alfo, prefiding over them all, and the whole world. 
 
 In the lart place therefore, we (hall obferve, that Democritus was 
 yet further convinced , by thefe Relations of /Apparitions 5 fb as to 
 grant that there was a certain kind of Permanent Beings and Indepen- 
 dent upon Imagination , Superiour to men , which could Appear in 
 different Forms, and again difappear at pleafure, called by hiin Idols 
 or Images ; he fuppofing them to be of the fame nature, with thofe 
 Exuvioui Effluxes^ that (tream continually from the furface of Bodies : 
 only he would not allow them to have any thing Immortal at all in 
 ihem , but their Concretions to be at length all Diffolvable, and 
 their Perfonalities then to vanilh into nothing. Thus Sextus the Phi- ^JvMath. 
 lofopher , Aii^toRg/©^ e^Aa tjvoc 0mv dainKdcl^iv -ntg ccv6^d>Tm<; , ^ t». f-J"- 
 lav TO fJUiv eivcu xyctdn-mxy to 3 yLocfco-mix • 'iv3^v k^ iu\i!cu tuAo'^u Tvyeiv 
 
 va? dcpiivm. Democritus ajjirmeth , that there are certoin idols or Spe- 
 Cfres 5 that do often approach to men , [ome of which are Beneficent and 
 Come Maleficent. Vpon which account^ he vpipeth, that it might be hk 
 good hap^to meet with fortunate Idols. And he addeth^thit thefe are of a 
 Vafi bigncfi, and very Longcve^ but not Incorruptible., and that they fomc 
 times do fore-(ignifie unto men future events , both Vifibly appearing to 
 them and fending forth audible vojccs. Now though Democritus were 
 much blamed for this Concedian of his by his Fellow-Atheifts,as giv- 
 ing therebyjtoo great an advantage to Theifts 5 yet in his own opini- 
 on, did he fufficiently fecure himfelf againft the Danger of a God 
 from hence , by fuppofiog all thefe idols of his , to be Corruptible, 
 they being indeed nothing but certain Einer Concretions oi Atoms ^ a 
 kind o^ Aercal 2iX\6. Mthereal Animals 5 that were all Body, and with- 
 out any Immortal Soul , as he fuppofed men alfo to be; fb that a 
 God could be no more proved from them,than from the Exigence of 
 men. For thus he adds in Scxtut , o'flev t^teov d-u-mv (pxrmmxv AafiovTrg 
 ol TmKcuoi , uTnvo'MOTt.v livocc etov , fMi^vcx; kA\» t^^ Tcurm. ovf@^ ©tS, tS 
 a^-pSa^gTov cpuoiv i^v^©-'. Men in ancient times, having a fenfe of thefe 
 apparitions or Idols .^ fell from thence into the opinion of dGod^ al' 
 ihoHgh there be befides thefe Idols , no other God, that hath an Incor- 
 ruptible Nature. However, though Dtw^^m/;^ continued thus gro(s- 
 ly Athciftical , yet was he further convinced, than our Modern A- 
 thei(ts will be, that the Stories of Apparitions were not all Eabulouf^ 
 and that there are not only Temjirial , but alfo Aerialznd ^.therial 
 jinimalt j nor this Earth of ours alone Peopled and Inhabited,whil(t 
 all thofe other vaft Regions above, lie De(ert, Solitary, and Wa(t. 
 Where it may be obferved again, that divers of the Ancient Fathers, 
 though they agreed nor fo far with Democritus, as to make the Angeli- 
 calBeings.toheahogttherCorporcal^yetdid they likewife fuppofe them 
 to have their certain <S«/;//7e J^therialox Aerial Bodies. In which re- 
 fj^eiSr St. Aufiin in his 115. Epiltle, calleth hngt\s\€thereosj and De- 
 
 Hlihh 2 vils;' 
 
 I 
 
 ..£L
 
 702 0/ Apparitions, Spirits, B o o k I. 
 
 ~fr 
 
 Pag.i^. vils, Aereos Animantes. Thus P/eZTiSftf in his Dialogue , -jj)^ ci/egy&'ac 
 tl^cujL/Uivav i aM" sot otmofxa^ov , Z ycvvdli , to Acufxcviov '^ cpuAov , ^stoc 
 
 fjLa&eivcu rr'^^ <n^vZv Tracrl^iDV • Kod BaoiAtj©- 3 ■9^'®^, ^ <J^cu.(xom /LtAxov^dhKcf. 
 K, To7? axC^^*^"'^ ocu-eXoi?, evavou, (TO/^aTa 5iaTeli'tTou,ora Tiva Tri'^U/xaToc Aec^ix 
 3^ atgi)^ ;^ ax^vra , »t> ^1^?. But yoH are to k^ow^ that Demons or DC' 
 vilSf are not altogether Ificorporeal, but that they are Joytied to Bodies^ 
 andfo Converfe mth Bodies, which may be learn d alfu from the Fathers, 
 the Divine Bafil contending, that there are Bodies, not only in Devils, 
 but alio in the pure Angels themfelves, as certain Subtile, Airy, Defecate 
 Spirits. Where afterwards he (hows , how the <TiiA<pmc. dyylKon; tni'^ , 
 that Body tohichis Connate with Angels, differs from that which Devils 
 are united to, in refpeft of the Radiant Splendour of the one, and the 
 Dark. Fuliginous Objcurity of the other. Moreover that Devils are not 
 without Bodies, he endeavours further to confirm, from the words of 
 our Saviourjthat they (hall be Puniped with f /re^which (faith he) were 
 a thing irapoffible, were they All of them Incorporeal. And fome 
 perhaps will attempt to prove the fame concerning Angels too^from 
 thole other words of our Saviour, where fpeaking of the Refurre- 
 ftion State, he affirmeth, that they who (hall be accounted worthy 
 thereof, (hall neither marry nor be given in marriage, but be iVa'yj^^"'. 
 Equal to the Angels: which Comparative Expreffion of men , as to 
 their Bodies,with Angels ; would be thought not fo proper^were the 
 Angels abfolutely devoid of all Body. But of this we determine not. 
 
 To this Vhanomenon of Apparitions , might be added thofe Two 
 others of Magicians or Wizards , Demoniacl{s or Energnmeni 3 both 
 of the(e proving alfo, the Real Exi(tence of Spirits, and that they 
 are not meer Phancies , and Imaginary Inhabitants of mens Brains 
 only,but Real Inhabitants of the World. As alfo, that among thofe 
 Spirits there are fome Foul, Unclean , and Wicked Ones •-, (though 
 not made fuch by God , but by their own Apoftacy) which is fome 
 confirmation of the Truth of Chrifiianity, the Scripture infifting fo 
 much upon thefe Evil Demons or Devils, and declaring it to be one 
 deOga of our Saviour Chrift's coming into the World, to oppofe thefe 
 Confederate Powers of the Kingdom of Darknef, and to refcue man- 
 kind from the Thraldom and Bondage thereof. As for Wizards and 
 Magicians, Perfons who alTociate and confederate themfelves in a 
 peculiar manner with thefe Evil Spirits, for the gratification pf their 
 own Revenge, Lufl:, Ambition, and other Paflions ; befides the Scri- 
 ptures, there hath been fo full an atteftation given to thera , by per- 
 fons unconcerned in all Ages , that thofe our fo confident Exploders 
 of them , in this prefent Age , can hardly efcape the fufpicion , of 
 having fome Hankring towards Atheifm. But as for the Demoniachj 
 and Energumeni j It hath been much wondred, that there (hould be 
 (b many of them in our Saviour's time , and hardly any or none , in 
 this prefent Age of ours. Certain it is from the Writings of Jofephus, 
 in fundry places, that the r^^r/yi/V^ J^''"'-''} were then generally pof- 
 leffed with an Opinion of thefe J^axiAovilof^ivm, Demoniackj'-, men 
 PofTeffed with Devilt,oi Infefied by them. And that this was not a meer 
 Phrafeor Form of Speech only amongft them , for perfons very lU- 
 
 afe&ed
 
 Chap. IV. Witches, and Demoniacks. 703 
 
 affe&ecl in their Bodies, may appear from hence^that Jofephus declares 
 it as his opinion , concerning the Demons or Devils , that they were 
 mvn^civ «v'6g&7r&v 7rv<^;aa:TK toi$ t,Zeiv etaoVo/JAVx^ the Spirits or Souls of 
 wielded men deceafcd , getting into the Bodies of the Living. From 
 hence it was that the Jews in our Saviour's time were not at all Sur- 
 prifed with his cafting out of Devils , it being ufual for them alfo 
 then to Exorcife the fame , an Art which they pretended tq 
 have learn'd from Solomon. Of whom thus Jojephtfs , Tna^ixi J^' xv-^nt. ^uJ, 
 
 fjrf t-TTOVtAGeiv, oidSi^nsm. Koci. (Wth f^x^ ^"^^ M -Sf^Trefa 7r\e(?cv \'^\)\. 
 God alfo taught Solomon , au Art againji Demons and Devils , for the 
 benefit and Cure of men. IFho compofed certain Incantations , bji 
 which difeafes are cured^and left forms of exorcifms, wherqby Devils are 
 expelled and driven away. IVhich Method of curing , prevails much a- 
 mongB x^, at thk very day. Notwithftanding which, we think it not 
 at all probable, what a late Atheifiick^lVriter hathafTerted , that the 
 heads of the Jews were then all of them fo full of Demons and Dp- 
 7*;//, that they generally took all manner of Bodily Difeafes, fuch as 
 Feavers and Agues, and Dumbnefs and Deafnefs, for Devils. Though 
 we grant that this very thing, was imputed by Plotinvs afterward tQ 
 the Gnofticks, that they fuppofed all Difeafes to be Devils^and there- 
 fore not to be cured by Phyfick , but expelled by Words ox Charms^ 
 Thus he, En. 2. Lib. 9 c.l\. vui' 3 (n^p-im. fMVoi t«? voQisq J^(ixf.dnai §- 
 
 vociA^t; 5ooyf>ui!|»ai, t»? fjAvloi i^cp^ovSvTa? Srtt a.v 7re<5o/tv, &<; iht ai vomi rdq 
 vX-nax, tvxoi, w ttAhC^^ovoui;, v\ (U'J^dait; &c. <5VAS<n <icf cu rSeg^iTra'af 00)7^, 
 y^€i^ ^ ^iiei.CT.? S cp«4ii(>ujcn»- ^3si/T@^, Slfc^^'^n^TE xoctzo li \6myM. • ^ cuimIq^ 
 eUpiiQu/xivx K^ (li'J^doc 3 laaaro • ii tt^vmowvIq^ tS Sbci/xovlis, it^ TV cpa/piJ^Kis ttb;- 
 ti(ra.vT{g-' T^;fc«c\5a(. !V(7a? ir^e« /Aej' affirm Difeafes to be Demons or Devils^ 
 and pretend that they can expel them by words^undertaking to do the fame 5 
 tbey hereby indeed render themfelves confiderable to the vulgar , who 
 are wont not a little to admire the powers of Magicians. But they will 
 not be able to perfwade wife men, that Difeafes have no natural Caufes^ 
 as from Repletion, or Inanition, or rutrefaHion, or the like : Which ff 
 a thing manifcfi from their cure , they being oftentimes removed by pur- 
 gation, and bleeding, and ahfiincnce. TJnlej^ perhaps thefe men will fay , 
 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 fijp- 
 pofed all Mad men to be Demoniacks , or all Demoniacks Mad- 
 men (though this latter (eeras to be aflerted by an Eminent Wii- 
 ter ot our own) we reading of Devils caft out from others befides 
 Mad men 5 and of a woman which had a Spirit of Infirmity only, and 
 was bowed together, and could not lift up her f elf , which is faid by our 
 Saviour Chrift to have been Bound by Satan. Wherefore the feale of 
 the Jews formerly feems to have been this, that when there was any 
 unufua! and extraordinary Symptotm, in any bodily Diftcmper, but 
 tfpecially that of Madnefi. this being look'dupon as fomethingmore 
 than Natural , was imputed by them to the Pofleflion or f nfeltatioti 
 
 of
 
 704 Energumeni or Demoniacks, Boo k I. 
 
 of fome Devil. Neither was this proper to the Jews only at that time, 
 to (iippofe Evil Demons to betheCaufes of fuch bodily difeafes, as 
 had extraordinary Symptoms ^2iV\d efpecially Macinef-^ but the Greeks 
 and other Gentiles alfo were embued with the fame Perfwalion ^ as 
 appeareth from ApoUonius Tyciti£us his curing a Laughing Demoniacl^ 
 ax Athens ^ he ejeding that Evil Spirit, by threats and menaces, who 
 is faid at his departure, to have tumbled down a Royal Porch in the 
 - Gity with great noife. As alfo , from his freeing the City of Epheju* 
 from the Plague, by ftoningan old Ragged Beggar, faid by ApoUonius 
 to have been the Plague , which appeared to be a Demon , by his 
 changing himfelf, into the form of a shagged Dog. 
 
 But that there is fome Truth in this Opinion, and that at this very 
 day, Evil Spirits or Demons , dofbmetimes really Aft upon the Bo- 
 dies of men , and either Inflift or Augment bodily Diftempers and 
 Difeafes, hath been the Judgment of two very experienced Phyfici- 
 ans, Sennertm and Ferneliits. The Former in his Book, De Mania. Lib. 
 I. cap. 15. writing thus, Etfi fineulla Corporis Morbofa Difpofltione^ 
 Deo permittente , hominem Obftdere df Occupure Daemon ppjjit , tamen 
 quandoque Morbki €^ pr£cipue AdelanchoUcis, fefe immifcet Damon 5 df" 
 for/an fieqnentius hoc accidit, quam f£pe creditur. Although the Devil 
 mtay, by Divine permijjion , PoJJ'ejf men without any Morbid Difpofition^ 
 yet doth be ufuaUy intermingle himfelf with Bodily Dijeafes , and efpeci- 
 ally thofe of Melancholy j and perhaps this cometh to paji oftner, than is 
 commonly believed or fufpe&ed. The other in his, De Abditis rerunt 
 Caujisi where having attributed real EfFefts upon the bodies of men, 
 to ivitchcraft znd Enchantment^ headdeth, Ncque folum morbos^vernn* 
 etiatft D£monas , fcelerati homines in corpora immittunt. Hi quidem 
 vifuntur Fur or is quadam fpecie difiorti , hoc una tamcn a Simplici Furo- 
 re diUant^ quod fumme ardua obloquantur , prxterita C^ occulta renun- 
 tient, ajjidentiumque arcana referent. Neither do thefe wicked Magici- 
 ans^only infliB Difeafes upon mens Bodies 5 but alfo fend Devils into thcm\ 
 By Means whereof they appear difiorted with a kjnd of fury and mad- 
 «e/?, which yet differs frrom a Simple Madnef(ot the Difeafe fo called} 
 in this, that they fpeak^ of very high and difficult m^itters, declare thingt 
 poll unknown, and difcover the Secrets of thofe that fii by. Of which 
 he fubjoyns two Notable Infiances , of Perfons well known to him- 
 felf, that were plainly Demoniacal, Poffejfed, or A&ed by an Evil De- 
 mon:, one whereof fhall be afterwards mentioned. But when Mani- 
 acal Perfotts , do not only difcover Secrets, and declare things Pafi, 
 but Future alio, and befides this, fpeakin Languages, which they had 
 never learnt.this puts it out of all doubt and queftion,that they are not 
 meer Mad men or Maniaciy but Demoniackj or Energumeni. And that 
 fince the time of our Saviour Chrift5there have been often fuch,may be 
 made evident from the Records of credible Writers. Pfcllus in his Book 
 m^ 'Evt^ydo^ Axi/Ltcvav , De Operat. D£m. averrs it, of a certain iW^- 
 ttiacal Woman, That though (he knew nothing but her own Mother 
 tongue,yet when a Stranger who was an Armenian was brought into 
 the Room to her,(he fpake to him prefently in [heArmenian Language^ 
 
 «4tv acpif/A^i'M raro;?, fM]^ yjc^idJ^Q^ q^/'ljoc ttAwv i<^;', }Ve all flood a- 
 
 m.t%cd^
 
 Chap. IV. A Real Phsenomenono yo5 
 
 Mazed, when we heard, a tvoman that had never feeu an Armenian be- 
 fore in all her life, nor had learnt any thing, but the ufe of her Dijiaff, 
 to fpeal{^ the Avmenian Language readilj. Where the Relater alfo 
 affirraeth the fame Maniacal Perfon , to have foretold certain Future 
 EventSjWhich happened (hortly after to himfelf, xu %'i^<^e>'; tt^J? ifjuk^ «, 
 
 fjiAyciKav aV XC? (n/jU($of 2v v-msym ' y^^S. yx^ mi ^ivZt; toc Sv-i/txivix -jbS^Auoiti 
 Ta? uMT^/Kci^^dctjc,' dfxiK^ roi k, yochtirh^ '^^^'^'a^aoi ;t, €«§§? fuv^vx<;^ig she 
 civ Sla.cpd^^a.(&cci oVwflefn?, « /^'tt? §^'i'«/i/? v.^d^av. Hi :(^' J^aJ./j.o\'cu; octt' dv^ 
 'iiihyi. Then looking upon me, pe (or rather the Demon) fiid, thou 
 Palt fuffer wonderful pains and torments in thj Body, For the Demons 
 are extremely angry with thee , for cppojing their Services and IVorJhip 5 
 and they will infli& great evils upon thee^ out of which thoujiialt not be 
 able to efcape, unlefs a Power greater than that of Demons , exempt thee 
 from them. All which things (faith he) happened Jl}ortly after to me, 
 and I was brought very low even near to Death by them 5 but was by my 
 Saviour wonderjully delivered. Whereupon Pfellui concludes , ti$ Sv 
 tuavov T xqmfjxiv kci^mi^^ t§S ra? iJMViac, -mlQcfx,, UAh5 -nKn^ihSi; 7a\i\- 
 Q\<; , «M(X Wr^n Ti^yiMc. <^xiuJvccv, who «• there therefore, that confide-, 
 ring this Oracle or Predi3ion, will conclude (as (bme Phyjicians do) all 
 l{indof Madnejfes.to be nothing but the Exorbitant Motions of the Matter 
 or Humours , and not thcTragick^Pajfions of the Demons. But becaufe 
 thislnftance is remoter from our prefent Times , we fhall ikt down 
 another remarkable one of a later Date, outof the forementio- 
 ned Fernelius, who was an eyewitnefs thereof^ A young man of a 
 Noble Family, who was ftrangly Convulfed in his Body,having fome- 
 times one member, and fometimes another , violently agitated, info- 
 much that four fevcral perfons were Scarcely able to hold them j and 
 this at firft without any diftemper at all in his head , or crazcdnefs in 
 brain. To whom Femclius with other skilful Phyficians being call- 
 ed, applied all manner of remedies 5 Blifters, Purgations, Cupping- 
 Glaffes, Fomentations, Uni^ions, Plailters, and Strengthening Medi- 
 cines 5 but all in vain. The reafbn whereof is thus given by the 
 the fame Fernelius. Huoniam omnes longe aberamus a cognitione vert. 
 Nam Menfe Tertio , primum deprehenfus D£mon quidam totius Mali Au- 
 thor: Voce, infuetil que verbis ac fententiis turn Latinis turn Gr<ecis ^ 
 ^quanquam ignartts Lingua Gr£Ct£ Lahorans ejfet)fe prodens. Is multa. 
 ajjidentium miximiquc medicorum Secret a detegebat , ridens quodirri- 
 tis Pharmacis corpus hoc pene jugulaffent. Becaufe we were aU far from 
 the Knowledge of the truth. For in the Third Month it was fir [i plainly 
 difiovered to us^that it was a certain Demon who was the Author of aU this 
 mijchief. He manifefiing him/elj by his Speech, and by unufual Ivords 
 and Sentences, both in Greeks ^"d L atin (though the Patient were altoge- 
 ther ignorant of the Greek Tongue) and by his revealing many of the Se- 
 crets of thofe who flood by, ejpecially of the Phyficians, whom alfo he de- 
 rided for tormenting the Patient in that manner, with their frujiraneoua 
 remedies. Here therefore have wean unqueftionablelnftance, of a 
 Demoniack, in thefe Latter times of ours , and fuch a one who at firft 
 for two Muneths together, had no manner of MadneJ^ or Mania at all 
 upon him , though afterward the Demon pollefiing his Whole Body, 
 ufed his tongue and fpake therewith. Fernelius concludes his whole 
 Difcourfe, in this manner, Thefe things do I produce, to make it mdni'
 
 7o6 0/ Miracles. And Horn Book I. 
 
 feff^ that Evil Demons (or Devils) dofometimes enter into t he very Bo- 
 dies of men^ affi&ing and tormenting them after an unheard oj manner-^ 
 hut that at other times , though they do not enter into^ and pojjef their 
 whole body, yet partly by exagitating and dijiurbing the profitable humours 
 thereof, partly by traducing the noxiouf into the principal parts^ or elfe by 
 by objiru&ing the Veins and other Pajfages with them, or difordering the 
 
 firu&ure of the Members , they caufe innumerable Difeafes. There are 
 many other Inftances of this kind, recorded by Modern Writers un- 
 exceptionable , of Perfons either wholly Demoniacal and Poffejjed by 
 Evil Demons ( this appearing from their difcovering Secrets , and 
 (peaking Languages, which they had never learnt) or elfe otherwi/e 
 fo ylfe&ed and Infejiedhy them,as to have certain Vnufual and Super- 
 Natural Symptoms , which for brevities fake , we (hall here omit.' 
 However we thought it neceffary, thus much to infift upon this Argu- 
 ment of Demoniacks, as well for the Vindication of Chrifiianity , as 
 for the ConviBion of Atheifts j we finding fome fo ftaggering in their 
 Religion, that from this one thing alone of Demoniackj (they being 
 fo ftrongly pofleffedsthat there neither is, nor ever was any fuch)they 
 are ready enough to fufpeft, the whole Gofpel or New Teftament \t 
 felfj of fabulofity and Impojiure. 
 
 We come now to the Second Head propofed , of Miracles and Ef~ 
 fe&s Supernatural. That there hath been fomc i\\\r\g Miraculous ot 
 Above Nature, fometimes done even among the Pagans^ (whether by 
 Good or Evil Spirits 5J appears not only from their own Records,h\xt 
 alfo from the Scripture it felf. And it is well known, that they pre- 
 tended (befides Oracles) to Miracles alfo, even after the times of Chri- 
 fiianity j and that not only in ApoUonius Tyancetts , and Apuleius , but 
 alfo in the Roman Emperours themfelves, as Vefpafian and Adrian-^ 
 but efpecially in the Temple of jEfculapius ; thus much appearing 
 from that Greek Table therein hung up at Rome, in which araongft 
 other things this is Recorded,?'^ a blind man being commanded by the 
 Orach ^ to kneel before the Altar, and then pacing from the Right fide 
 thereof, t« the Left , to lay five fingers upon the Altar, and afterwards 
 lifting up his hand , to touch his eyes therewith j all this being done ac- 
 cordingly, he recovered his fight, the people all applauding, that great Mi- 
 racks wtre done, under the Emperour Antoninus, d^c. But we have in 
 the Scripture an account of Miracleshoth greater in Number , and 
 of a higher Nature 5 done efpecially by Mofes , and our Saviour 
 Chriii and his Apojiles. 
 
 Wherefore it feems , that there are Two Sorts of Miracles or Ef- 
 fe&s Supernatural. Firft, fuch as though they could not be done by 
 any Ordinary and Natural Caufes here amongft us, and in that refpe^ 
 may be called Supernatural, yet might notwithftanding be done, 
 God Permitting only , by the Ordinary and Natural Power of other 
 Invifible Created Spirits , Angels or Demons. As for example , If a 
 Stone or other Heavy body, ftiould firft afcend upwards , and then 
 hang in the Air, without any Vifible either Mover or Supporter, this 
 would be to us a Miracle or Efi^eCl Supernatural •■) and yet according 
 80 Vulgar Opinion , might this be done , by the Natural Power of 
 
 Created
 
 Chap. IV. they Confirm a Prophet. 707 
 
 Created Invrjible Beings, Angels or Demons j God only permitting 
 without whole fpecial Providence it is conceived, they cannot thus 
 intermeddle, with our humane affairs. Again , If a perfeftly IIHtte- 
 rate Perfon, (hould readily fpeak Greeks, or Latine^ this alfo would 
 be to us a Miracle or Efft£tS»pernathral ^ for Co is the Apofiles fpeak- 
 ing with Tongues accounted j and yet in Demoniackj , is this fome- 
 times done , by Evil Demons , God only Permitting. Such alfo a- 
 mongft the Pagans^ was that MiraculnmCotis, fas Apuleius calls it) 
 that Miracle of the Whetjlone , done by Acciui Navifts , when at his 
 command, it was divided into Two , with a Razor. But Secondly 
 there is another fort of Aiiracles^ or Efiefts Supernatural, fuch as are 
 above the Porver of all Second Caufes , or 3ny Natural Created Being 
 whatfoever, and fo can be attributed to none, but God Almighty hitn- 
 felf, the Author of Nature, who therefore can Controul it at pleafure. 
 
 As for that hteTheological Politician, who writing againft Miracles 
 denies as well thofe of the Former, as of this Latter Kind, contend- 
 ing that a Miracle is nothing but a Name, which the Ignorant Vulgar 
 gives, to OpUf NJtur£ Infolttum, any Vnwonted rvork^of Nature, or to 
 Tohat themfelves can ajfign no Caufe offj as alfo that if there were any 
 fuch thing done, Contrary to Nature or Above it, it would rather 
 Weaken than Confirm, Our Belief of the Divine Exiftencei We 
 find his Difcourfe every way fo Weak, Groundlefs, and Inconfidera- 
 ble j that we could not think it here to deferve a Confutation, 
 
 But of the Former Sort of thofe Miracles, is that to be underflood 
 Deuter. the 13. If there arife among you a Prophet or dreamer of 
 Dreams, and giveth thee a Sign or a Wonder, and the Sign or fVonder 
 come to p^f^ 3 whereof he fpake unto thee faying ; Let us go after other 
 Gods, andferve them j thoupalt not hearken to the words of that Pro- 
 phet or Dreamer of Dreams, for the Lord your GodProveth you, to kjtovo 
 whether you love the Lord your God with all your heart, and with all your 
 Soul. For it cannot be Suppofed , that God Almighty would him- 
 felf^ purpofely Infpire any man to exhort others to Idolatry,and ira- 
 mediatly aflift fuch a one, with his own Supernatural Power, of doing 
 Miracles , in Confirmation of fuch Doftrine. But the meaning is, 
 that by the fuggeff ion of Evil Spirits, fome Falfe Prophets might be 
 railed up-,to tempt the Jews to Idolatry 5 or at leafl,that by Afliftance 
 of them, fuch Miracles might be wrought, in Confirmation thereof 
 as thofe fometimes done by the Egyptian Sorcerers or Magicians^ 
 God himfelf not interpofing in this ca(e,to hinder them, for this rea- 
 fon, that he might hereby. Prove and Try their Faithfulnefs 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 Religi- 
 ous Worfhip of any but God Almighty, had been lufficiently con- 
 demned. From whence it is evident, that Miracles alone, (at leafi 
 fuch Miracles as thefe,_) are no fufficient Confirmation of a True Pro- 
 phet, without confideration had of the Do&rine taught by him. For 
 though a man fhould have done never fo many true and real Mira- 
 cles, amongft the Jews, and yet fhould perfwade to Idolatry, he was 
 by them confidently to be condemned to death; for a falfe Prophet. 
 
 liii Accordingly
 
 yoS Miracles in what Cafe, B o o k I. 
 
 Accordingly in the New Teftamentj do we read, that our Saviour 
 Chrift forewarned his Dilciples, That Falfe Prophets and Fal/e Chrijis 
 fbould arife, and JIjovp great Signs or Wonders , in fo ntttch that if it 
 were pojjible^ they pould feduce the very EleB. And St. Pattl foretell- 
 eth concerning the Man of Sin , or Anti-Chrifi , That his comijig 
 (hottld be after the vporkjng of Satan^ npith all Power, avd Signs, and 
 Wonders (or Miracles) of a Lye. For we conceive that by •^^■toc. 
 4,(SL'</^a; in this place, are not properly meant. Feigned and Counter- 
 feit Miracles, that is, meer Cheating and Jugling tricks 5 but Trae 
 Wonders and Real Miracles (viz. of the Former Sort mentioned ) 
 done for the Confirmation of a Lye , as the Doftrine of this Man of 
 Sin, is there afterwards called 3 For otherwife how could his coming 
 be (aid to be. According to the Working of Satan, with all Power .<? In 
 like qianner alfo in St. John's Apocalypfe, where the coming of the 
 fame Man of Sin and the Myftery of Iniquity, is again defcribed, we 
 read Chapter 13. of a Two Horned Beaft like a Lamb , Thdt 
 he [hall do great wonders and deceive thofe that dweU on the Earth , by 
 means of thofe Miracles, which he hath power to do, in the fight of the 
 Beaji. And again Chapter 16. Of certain unclean Spirits like 
 frogs, coming out of the mouth of the Dragon, and of the Beaji, and of 
 the Falfe Prophet , which are the Spirits of Devils working Miracles^ 
 that go forth to the Kings of the Earth. And Laftly Chapter 19. 
 Of the Falfe Prophet, that wrought Miracles before the Beafl. All which 
 (eem to be underftood, not of Feigned and Counterfeit Miracles on« 
 ly, but of True and Real alfo , EfFedted by the Working of Satan, in 
 Confirmation of a Lye, that is, of /(s^^'/'^/r/ , Falfe Religion and /»- 
 pojturej God Almighty permitting it, partly in way of Probation or 
 Tryal of the faithfulnefs of his own fervants 5 and partly in way of 
 Juft Judgment and Punifijment upon thole , who receive not the Love 
 of the Truth , that they might be faved 5 as the Apoftle declareth. 
 Wherefore thofe Miracles pretended for divers Ages part, to have 
 been done, before the Relickt ofSainls,ind Images,'&c. were they all 
 True, could by no means juftifie or warrant, that Religious Worfiip, 
 by many given to them 5 becaufe True and Real Miracles,doDe in or- 
 der to the promoting of Idolatry, are (b far from JuHifying that Ido- 
 latry, that they are thtmftXvesCondemnedhy it, to be '^^'iw 4<^'</'»5, 
 the Miracles of a Lye, done by the Working of Satan. 
 
 But as for the Miracles of our Saviour Chrift, had they been all of 
 them only of the Former Kind, fuch as might have been done, God 
 permitting, by the Natural Power of Created Spirits, and their Affift- 
 ance, 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 reafon of thofe Miracles^ to have been 
 received by the Jews themlelves , and owned for a True Prophet, ac- 
 cording to theDodlrine of Mofcs himfelf Who both in the 13. and 
 18. Chapter of Deuter. plainly fuppofeth, that God would in no o» 
 ther Cafe, permit any Falfe Prophet, to do Miracles, by the affiftance' 
 of Evil Spirits, fave only in that of idolatry, and, Cwhich is always 
 underftood, of what is plainly Difcoverable by the Light of Nature 
 
 to
 
 C H A p. I V. done by Falie Prophets. jog 
 
 to be Falfe. or F.vil.') The reafon whereof is manifefl:, becaufe if he 
 ihould 3 tliis would be an Invincihle Temptation ; which it is incon- 
 fiftent with the Divine Goodnef, to expofe men unto. Abd our Sa- 
 viour Chrift, was unqueftionably, that One Exitftioui Prophet^ which 
 God Af mighty by Mo fes promifed to fend unto the Ifrae!ites,upon oc- 
 cafion of their own defire made to him at Horeb Letme not hear again^ 
 the vo)ce of the Lord my God^ nor let me fee thk great Fire any more^that 
 I die not. Whereupon the Lord faid , 7 hey have well fpokeu that ^^^^ .. 
 which they huve fpoken , / will ruife theth up a Prophet fi cm among their 
 Brethren , lik? "»fo thee j and put my vcorcls in hk mouthy and he fhall 
 fpeat^Hnto them all thdt I palJ command him% and tohofoever wiU not 
 hedrken to the tvordi, which he jbalJfpeak^ih my name^ I rvill require it 
 of him. Which is all one as if he ftiould have faid, Iwillno more 
 (peak to them with Thunder and Lightning, nor reveal my will with 
 a Terrible Voyce out of Flaming Fire , but the next great Ma- 
 nifeltation of my felf or further Revelation of my WiU^ fhall be, by 
 a Prophet^ from amongft their own Brethren, I putting ray words into 
 his mouth, and fpeaking to them by him. Whole words they (hall be 
 as much obliged to hearken to,as if I had fpoken them(as before)from 
 the top of the Fiery Mount. And that they may have no Colour 
 fdr their Difbelieving this great Prophet efpecially, or their difobey- 
 Ing of him, I plainly declare, that whofoever cometh in my Name^ and 
 does True and Real Miracles ^ fhall be acknowledged undoubtedly 
 for a Tr«e Prophet fent by me, and accordingly Believed and Obeyed 5 
 and noaerejefted under the Notion of Falfe Prophetic but only fuch, 
 as either, do not Real Miracles, or elfe if they do, come in the name 
 of Other Gods, or Exhort to idolatry. Neverthelefs, our Saviour 
 Chrift, wrought other Miracles al(b, of a higher Nature, by the Im- 
 mediate Power of Cod Almighty himfelf j as for example , wheii 
 before himfelf , he raifed Lazaru^ , who had been deacf four 
 days 5 to life, fince it cannot be conceived, to be in the Po- 
 wer of Created Spirits ( whether Bad or Good ) when ever they 
 pleafe, to bring back the Souls of men deceafed to their Bodies agairj, 
 or change the Lav/s of Nature and Fate. However it mu(t not be 
 thought , that God will ever fct this Seal of his to a Lye , or that 
 which is plainly contrary to the Light and Law of Nature. 
 
 The conclufionis, that though all Mrdc/tfj- promifcooufly, do not 
 immediatly prove the Exijience of a God, nor Confirm a Prophet^ or 
 vvhatfbevcr Do&rine j yet do they all of them evince, that there is a 
 K:ink of^ InviflbleVndcrJianding Beings, Sapenour to men, which the 
 Atheifts commonly deny. And we read of fome fuch Miracles alfo, 
 as could not be wrought, but by a Power Perfe&ly Super Natural^ or 
 by God Al[nighty himfelf But to deny and difbslicve all A^iracles,is 
 either to deny all Certainty of Senfe, which would be indeed to make 
 Senfatiofi it CcK Miraculous •■, or el(e monllroufly and unreafbnably to 
 derogate from Humane Te^imonies and Hijiory. The Jews would 
 never have Co ftifty and pei tinacioufly adhered to the Ceremonial Lav/ 
 ofMiJjcs.hid they not all along believed it,io have beer) unqucfbiona- 
 bly confirmed by Miracles i and that ihe Gentiles fhould at firit have 
 entertained the Faith of Chrid without Miracles, would it felf have 
 betn The Created of /liiracU's. iiii 2 Th**
 
 n I o Miracles, and Oracles, B o o k L 
 
 The Laft Extraordinary Th£nomenon propofed ^ was that of nivi- 
 nAtion, Oracles^ Prophecies^ or rredi&toKs ot Future Events, otherwife 
 Unforeknowable to men : which either Evince a God , or at lead 
 that there are V»clerjiandi»g Bfirgs Snpcriourxo men. For if there 
 be rrefcKtion or F or ek^now ledge of fuch Future Events , a^ are to 
 Humane Underftanding alone, altogether Unforeknowable , then is 
 it certain, that there is (bme more retfcdt Vndcrifar.dmg , or Know^ 
 ledge, in the World , than that of men. And thus is that Maxim of 
 the Ancient Pagan T/jeiJis, in the Gei-uine and proper fenle thereof, 
 unqueftionably true, Si Divinatio eji Dit Jitnt, If there be Divination^ 
 or Prefention of Future Events , (VndijcoveraLle by Uten) then are 
 there Cods : which in their Language , was no more than to fay, 
 Vnderjianding Beings Superiour to men. 
 
 Wherefore we murt here diftinguilh of 0r4cles and Predi&ions^ 
 after the fame manner as we did before of Jlliracles , that they may 
 be of Two Kinds. Firft, fuch as might proceed, only from the N<«- 
 itiral Prefaging Povper of Created Spirits Superiour to men, whether 
 called Angels or Demons. For thefe being fuppofed to have not only 
 clearer undetltandings than men, and a greater infight into Nature, 
 but alfo by reafon of their Jgility and Invifiiility , opportunity of 
 knowing things remotely diftant, and of being privy to mens secret 
 Alachintitiont and Confitltations j it is eafily conceivable, that many 
 Future Events nigh at hand , which cannot be foreknown by men, 
 may be (probably at leaft) forefeen by thtm , and that without any 
 Miraculous Divine Revelation, their Caufes being already in Being. 
 As men learned in Aftronomy , can foretel Eclipfes of the Sun 
 and Moon, which to the Vulgar are altogether Unforeknowable. 
 And as Princes or State5-men, that are furniQied with great Intelli- 
 gence, Foreign and Domeftick.can prefage more of War and Peace, 
 either at home or abroad, and of the Events of Kingdoms, than Ig- 
 norant Plebeians. And fuch were thofe Predidions, which Democri' 
 tus, though otherwife much addidted to Atheifm, allowed of, Cicero 
 DeDiv.'L.i. W^riting thus of him, Plurimis Locis, gravif au& or Dcmocr'nus, Pra- 
 fenjionem rerum futurarunt comprobat j Democritus a grave if'riter, 
 dothin many places approve of the Prefention of Future Events. The 
 reafon whereof was, becaufe he fuppofed certain Vnderjianding Be- 
 ings Superiour to men , called by him Idolr, which having a larger 
 Coraprehenfion 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 Dct»ocritus would 
 not have entertained this Opinion, of the Foreknowledge of Humane 
 Events , had he not aflerted the NeceJJity of all humane Aftions and 
 Volitions, but held Liberty of WtU , as Epicurus afterwards did ^ (as 
 if this were Inconfiftent with all manner of Prefage and Probable 
 or Conjedural Foreknowledge i) yet is it certain , that there is not 
 fo much Contingency \n all Humane Aftions, by reafon of this Liberty 
 of Will, as heretofore was by Epicurus, and Itill is by many fuppofed ^ 
 it being plain, that men adl: according to an Appearance of Good, and 
 that in many cafes and circumftances, it may be Foreknown, without 
 
 any
 
 ■ ■ -■ ■ ■ — ■—. - - , f 
 
 Ch p. IV^ prev^ In viiible -Beings. yi 
 
 any Divine Revelation , vi'hat fuch or fuch perfons would do. As 
 for example, that a voluptuous Perfon 5 having a ftrong Temptatioii 
 tofatisfiehis Senfual Appetite, and that without incurring any incon- 
 venience of Ihame or puniQiment, would readily clofe with the fume. 
 Befides which, f\ich Invjfible Spints^ns /ingels ov Dtmons^ may forae- 
 times Predid alfo, what thcmfelves C^»/eand Effi^, 
 
 
 Secondly , there is another Sort of rredi&ions of ruture Events^ 
 which cannot be imputed to the Natural rreftging Faculty of any 
 fuch Created Spirits, but only to the Supernatural l^rcfcience of God 
 Almighty, or a Being Infinitely TerfeCl. As when Events remotely di- 
 ftant in time, and of which there are yet no immediate CaufesatJual- 
 ly in Being j which alfo depend upon many circumftances and a long 
 Series of things, any one of which being otherwife, would alter the 
 cafe^ as likewife upon much Unceitainty of Humane Volitions, 
 which are not always necelljrily linked and concatenated with whac 
 goes before, but often loofe and free, and upon that Contingency, 
 that arifes from the Indifferencyot Equality of Eligibility in Objeftsj 
 Laftly , fuch things as do not at all depend upon External Circum- 
 (tances neither, nor are caufed by things N//«rj/Anteccding, but by 
 fome Supernatural i^owtr 'i I fay , when fuch Future Events as thele, 
 are foretold, and accordingly come to paft, this can beafcribed to no 
 other but fuch a Being, as Comprehends, Sways, and Governs all 5 
 and is by a peculiar Priviledge or Prerogative of its own Nature, 
 Omnifiient. Epicurus, though really, he therefore rejefted Dtvinati- 
 o»i and rredi& ton oi Future Events , because he denied Providence j 
 yet did he pretend this further reafonalfo againft it , becauf?: it was 
 a thing Abfolutcly Inconfijicnt with Liberty oflVill^ and DeJiruSive 
 of the fame ^ m y-^TiKft aa'Tnx^jil©- • ei 3 ii) yim^v.riHM ^ i:Siv ttu^ yy^,^Dtog.Lacn.t^ 
 t\^ TW y.'iofA.iKct. Divination it d thing vphich hath no Exijience , nor ' ^ 
 pojfihility in nature : and if there were fuch a thing, it ivould take away 
 all Liberty of Will , and leave nothing in mens own Poivcr. Thus al(b 
 Carneadcs in Cicero maintained, We Apollinem quidem futura pojfe dice- 
 re , nifi ea quorum Caujas Natura ita contineret, ut ea fieri nccejfe ejfet. 
 That ApoWo hjfxjclf was not able to foretcL any future EvSnts, other 
 than fuch as hadNecefjary Caufes in Nature antecedent. And fome Chri- 
 ftian Theilts of laiter times , have in like manner, denied to God 
 Almighty, a\\ Foreknowledge o( Humane Anions, upon the fame pre- 
 tence, as being both InconfiBent with mens Liberty of Will , and Dc- 
 Jiru£}ive thereof. For fay they, If mens Aftions be free then are they 
 Vnforeknowable^they having no Necefary Caufes , and again,if there be 
 any Foreknowledge of them, then can they not be Free, they being ipfo 
 fa&o Necijjitated rliereby. But as it is certain^that Prefcience does not 
 deftroy the Liberty of mans Will, or impofe any N.'ceJJity upon it 5 mens 
 Aftions being not therefore F«/«re,becaufe they are F(>re/^>/CB>«^ but 
 therefore Foreknown becaufc Future : and were a thing never foCon- • 
 tingent, yet upon fuppofition that it will be Done, it muft needs have 
 been Future from all Eternity: So is it extreme Arrogance for men, 
 becaufe themfelves can Naturally Foreknow nothing , but by fome, 
 Caujcs Antecedent , as an Eclipjc of the Sun or Moon, therefore to 
 prefume lomeafure the knowledge of God Almighty , according to. 
 
 ths'
 
 712 The Scriptures Triumphing, Bb o k J, 
 
 the fame Scantling , and to deny him the Frefcience of Humane Afti- 
 onsj not confidering that as his Nature is IncomprehenGble , fo his 
 Knowledge may well be looked upon, by us, as fuch too ; that which 
 is Pafi oUr finding out, and Too IVonderful for tts. However 4t muft be 
 acknowledged for an Undoubted Truth, that no Created Being, can 
 Naturally and Of it felf. Foreknow any Vniutt Events , otherwife, 
 than in and by their Caufes Antecediog. If therefore we (hall find, 
 that there have been TrediCfions of fuch Future Events , as had no 
 TsSeceJfary Antecedent Caujes 5 as we cannot but grant , fuch Things 
 therefore to be Forel^nowablej So muft we needs from thence infer, 
 the Exijience of a God, that is, a Being Supernatural, Infinitely PerfeS, 
 and Ontnifctent ; fince fuch Predictions as thefe could have proceed^ 
 ed from no other Caufe. 
 
 That there is Foreknovpledge of Future Events , to men Naturally 
 Unforeknowable, hath been all along the Perfwafion of the Genera- 
 
 DsDiv. L I. lity of Mankind. Thus Cicero, Vetm opinio eB, jam ufque ah Heroicif 
 dufia tenfporihuf, eaque C^ Popul't Romani, C^ omnium Gentium fir mat a 
 confenfu , Verfari quandam inter homines Divinationem, quam Gr^ci 
 yucn.'i-nv.lu) appellant , id eli Prdcfenfienem €^ Scientiam rcrum Futurarum. 
 This is an Old opinion derived down all along fiem the Heroick^times (or 
 the Jlljthical Age) and not enly entertained amongji the Romans, but 
 alfo confirmed by the conjent of all Nations , that there is fuch a thing as 
 Divination , and Prefenjion or Foreknowledge of Future Events. And 
 
 f'i- Lamb ^^^ ^3™° Writer elfewhere in the Perfon of Balbus 5 ^amvis nihil 
 tarn irridet Epicurus, quam PradiClionem rerum Futurarum, mihi vide- 
 fur tamen vel maxime confirmare, Deorum Providentia conjuli rebut 
 humanjs. Eji enim profe&o Divinatio : qu£ multis locis, rebus, tempo- 
 ribm apparet, cum in privatis turn maxime in puhlicis. Mult a cernunt 
 Arufpices, multa Augures provident, multa Oraculis providcntur, multa 
 Vaticinationibus, multa Somniis, multa portentis. Although Epicurus 
 deride nothing more ^ then the PrediUion of F attire things --^ yet does 
 this feem to me to he a great confirmation of the Providence of the Gods 
 over humane affairs. Becaufe there is certainly Divination, it appearing 
 in'many Places, Things,afid Times i and that not only Private but efpeci- 
 allyPublick. Soothfayers forefee many things, the Augurs miny i many 
 things are declared by Oracles, many by Prophecies, many by Dreams, and 
 many by Portents, And indeed that there were even amongft the Pa- 
 gans, Predi&ions of Future Events, not difcoverable by any Humane 
 Sagacity , which accordingly came to pafs , and therefore argue a 
 Knowledge fuperiour to that of men, or that there ate certain Invifi- 
 bk underfianding Beings or Spirits 5 feems to be undenyable from 
 Hiftory. And that the Augurs themfelves were fometimes not Un- 
 affifted by thefe officious Genii , is plain from that of Attius Naviut 
 before mentioned, as the circumftances thereof are related by Hifto- 
 • rians ; that Tarqninius Prifcus having a mind to try what there was 
 in this skill of Augury, Dixit ei fe cogitare quiddam: id poffetne fieri 
 confitluit. Ille augurio aBo , poffe refpondet. Tarquinius intern dixit 
 fe cogitaffe cot em novacula poffe pr£cidi j turn Attium jufftff'e experiri .- 
 ita Cotem in Comitium illatam, injpeClante d> Rege d^ Populo, novacula 
 effe difciffam 5 Told Navius, that he Thought of fomething, and he would 
 
 know
 
 H A p. 1 V. Over Pagan Oracles. 
 
 713 
 
 Vpould /'{fiovp cf him ^whether it could be done or no. N 3vius havinji 
 performed his Augurating Ceremonies^ replied^ that tf^e thing might be 
 done, whereupon Prifcus declared, what his Thought wm, namely^ that 
 a IVhetiionc might be cut in two with a Ra%or. Navius willed them to 
 make trial : wherefore a Whetjione being brought immediatly into the 
 Court j it was in the fight of the King and all the People, divided with a. 
 Razor. But the Predidtions amongfl: thofe Pagans, were for the moft 
 part only of the Former Kind , fuch as proceeded mecrly from the 
 Natural Pre/aging Faculty of thefe Demons j this appearing from hencCj 
 becaufe their Oracles were often expreffed Ambiguoufy, fo as that they 
 might be taken either way 5 thofe Demons themfelves, it feems be- 
 ing then not confident of the Event ; as alfo becaufe they were 
 fometimes plainly miltaken in the Events, And from hence it was 
 that they feldom Ventured to foretel , any Events remotely diftant, 
 but only what were nigh at hand, and fhortly to come lopafsj and 
 therefore might be Probably Conjeftured of, from things then in be- 
 ing. Notwithftanding which, we acknowledge , that there are fome 
 Few Inftances of Predi&ions^moug{k. the Pagans, of the other Kind. 
 Such as that intimated by Cicero in his Book of Divination, where 
 he declareth the Doftrine of Diodorus concerning Necejfity and Con- 
 tingency ; non neceffe fuiffe Cypfelum regnare Corinthi , quanquam 
 id MiUcfimo ante anno, ApoUinis Oraculo editum ejfet , that it was not 
 Hecejfary , Cypfclus the Tyrant, Jliould reign at Corinth , though that 
 were a thing Predi&edby ApolloV Oracle, a thoufand years before. As 
 alfo this recorded by Varro, of Ve&ius Falens, an Augur in the Time 
 of Romulus, who when Rome was a building , from the flying of 
 Twelve Cultures , prefaged that the continuance of that City would 
 be for Twelve Hundred years : which feems to have been according- 
 ly fulfilled, in the year of our Lord Four hundred fifty and five, im- 
 mediatly after the death of the Third Falentinian (whom fome make 
 to be the lafl: Real Emperour of the Weft or Rome) when Genfericut 
 the Vandal, took the City the fecond time, and fired it. But above 
 all, that of the Sibyls j of whofe Prophecies fuch things are recorded 
 by Pagan Writers,as makes it very fufpicious^thatthey did foretel the 
 coming of our Saviour Chrift, and the times of Chriftianity 5 but 
 were thefe and the like Pagan Prophecies , Real , then muft they 
 needs have had fome higher Original, than the Natural Pre/aging Fa- 
 culty of their Demons, efpecially thofe of the Sibyls:, who for ought 
 we know, might be as well affifted Super-Naturally , to predift our 
 Saviour Chrift , amongft the Pagans in the Weft j as Balaam was in 
 ihe Eaft. 
 
 But here the Scripture triumpheth over Paganifm , and all its Ora- 
 cles and Divinations 5 there being contained in it Co many unqueftio- 
 nable PrediBions of Events to follow a long time after , and fuch as 
 can be imputed to nothing but the Supernatural Foreknowledge and 
 Omnifcience of God Almighty. As for example , thofe concerning 
 the Mijfiah, or our Saviour Chriji, delivered by Jacob, Mofes, David, 
 Ifaias. Jeremy, Daniel, and moft of the Prophets ; foretelling fundry 
 particular circumftances of his coming, and that grand Event which! 
 fofiowed after '5 of the Gentiles or Pagans fo general Reception and 
 
 Entertainment
 
 -714 Script. Prophecies, Evince a God. Boo k I. 
 
 Entertainment of Chnjiianity , that is , the Belief of the MeJJiah, pro- 
 mifed to the Jews ; together with the (baking off of their Gods and 
 Idols. Amongft which Scripture Prophecies, concerning our Saviour 
 Chrift, we mull needs reckon for one, and none of the leafl confide- 
 rable neither, that of Daniel's Weekj, 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 feventh year of his 
 Reign, for the return of the People of Ifrael , Priefts and Levites to 
 Jerufalera, and to terminate in the Death of the Mejfiah^ and the 
 Preaching of theGofpel to the Jews only : though we are not igno- 
 rant, how (bme learned men, both of former and latter times, have 
 ftretched their wits, they fometimes ufing no fmall violence, to divert 
 this Prophecy another way. For that thefe Prophecies concerning 
 our Saviour Chrift, could have no other Original, than the immedi- 
 ate Supernatural Revelation of Gbd Almighty , is Evident from the 
 thing it felf ^ it being fuch as depended on no Natural Caufes, much 
 lefs upon thofe Conjiel/ations, of the A^rological Atheijis^ but only 
 upon his own Secret Will, and Counfel, 
 
 But befides thefe Prophecies concerning our Saviour Chrift , there 
 are others contained in the Scripture, concerning the Fates znd Suc- 
 cejjions of the chief Kingdoms, Empires, and Polities of the World 5 
 as of the Rife of the Ferjian Monarchy , of its Fallzxxd Conquejl by 
 the Macedonean Alexander ; of the ^adripartite Divifton of this 
 Greekifh Empire after Alexanders death 5 of the Succejfion of the 
 Seleucid£ and Lagidac, a Prophetick Hiftory , fo agreeable with the E- 
 vents, that it was by Porphyria pretended to have been written after 
 them; and laftly of the Rife and Continuance of the Roman Empire. 
 For notwithftanding the endeavours of fbme , to pervert all thofc 
 ScriptureProphecies , that extend to the prefent times , it is clearly 
 demonftrable, ihztthxs vfzs Daniel's Fourth ^ Ten horned Beaftj or 
 the Legs and Toes of Nebuchadnezar's Statue, that Fourth Empire 
 Jirong as Iron^wMxch came at length to be broken or divided,into Tea 
 or many Principalities, called in the Prophetick Language and ac- 
 cording to the Eichon, Homes ^ amongft whom was to ftart up , ano- 
 ther Horn with Eyes, fpeakjng great words againji the mofl High , and 
 making IVar with the Saints and prevailing againit them , for a Time^ 
 Times, and Half a Time. Which Prophecy of Daniels, is the Ground- 
 work^ of St. Johns Apocalypfe, it being there further infifted upon, fill- 
 ed up, and enlarged, with the addition of feveral particulars j fo that 
 both Daniel and John, have each of them from their refpeftive ages, 
 fet down a Prophetick. Calendar of Times, in a continued Series, (the 
 former more Compendioufly and Generally^ the latter more Copioujly and 
 Particularly) to the very end of the World. 
 
 And thus do we fee plainly, that the Scripture-Prophecies Evince a 
 Deity 5 neither can thefe poflibly be imputed by Atheifts , as other 
 things, to mens Fear and Fancy, nor yet to the FiSion of Politicians. 
 Nor do they only Evince a Deity , but confirm Chriftianity alfb ^ 
 partly as predifted by them in its feveral circumftances, a grand one 
 whereof was the Gentiles Reception of it , and partly as it felf pre- 
 
 difting
 
 Ch p. IV. Whether God Demonftrabie. 715 
 
 diftjng Future Events , this Spirit of Prophecj/ being the Tefiimony of 
 Jefus. Both which Scripture-Prophecies , Of Chrift in the Old Te- 
 Itament 3 and From him in the New , are of equal , if not greater 
 force to us in this prefent Age , for the Confirmation of our Faith, 
 than the /^//r^if/c/ themfelves recorded in the Scripture , we having 
 now certain knowledge our felves , of many of thofe Events 5, and 
 being noway able to fufpeft, but that the Prophecies were written 
 long before. 
 
 To conclude , all iht(Q Extraordinary Vh£»ome»a, C^ Apparitions^ 
 Witchcraft, Pojfejfions, Miracles, and Prophecies, do Evince that Spi-. 
 rits J Angels or Demons, though lavijible to us, are no Phancies , but 
 Real and Sithjiantial Inhabitants of the World j which favours not 
 the Atheijiic^ Hypothefs j but fome of them, as the Higher kind of 
 Miracles, and Predidtions , do alfo immediatly enforce the acknow- 
 ledgment of a Deity: a Being fuperiour to Nature , which therefore 
 can check and controul it^ and which comprehending the whole/ore- 
 knows the raoft Remotely dijiant, and Contingent Events, 
 
 And now have we not only fully Anfwered and Confuted, all the 
 Atheijiick Pretences againft the Idea of God , tending to difprove his 
 Exigence j but alio occalionally propofed, feveral Solid and Sub- 
 Jiantial Arguments for a Deity: as , That all Succejfive things^ the 
 World, Motion, and Time, arc in their own Nature ablblutely uncapa- 
 ble of an Ante- Eternity , and therefore there muft of neceflity , be 
 fomething elfe of a Permanent Duration , that was Eternal without 
 Beginning i That no Athcift according to his Principles, can pofiibly 
 give any account of the Original of his,own-y^«/or ./I//»^ j That the 
 Phenomenon of Motion caanot be Salved without an Incorporeal Prin- 
 ciple, prefiding over the whole ; That the li ^ jc^ y.ah.Zg, The Artifi' 
 cial. Regular, and Orderly Frame of things, together with the Harmony 
 of the whole , Demonltrate an Vnderjianding and Intending Caufe of 
 the World , that Ordered things for Ends and Good. Befides , that 
 there are feveral other Phenomena, both 0r^/«4r^ and Extraordinary^ 
 which Atheirts being no way able to Salve, are forced to deny. 
 
 True indeed, fome of the ancient Theifts, have themfelves affirmedp 
 that there could be no Demonjlration of a G(?^,which Affertion of theirSj 
 hath been by others mifunderftood into this fenfe, as if there were 
 therefore no Certainty at a\\ to be had of God's Exiflence, but only a 
 ConjeBural Probability ^ no Knowledge or Science^xxt only Faith and 
 Op/w/^jff. Whereas the true meaning of thofe ancient TAe/i7/,who deni- 
 ed that there could be any Demonjiration of a God, wasonly this,that 
 the Exijieme of 4 God could not be Demonftrated A rri^r^jhimfelf be- 
 ing the f/r^ Caufe of all things. Thus doth Alexander Aphrodifius^ 
 in his rhyjical Doubts and Solutions, after he had propounded an Argu- 
 ment for a God, according to Ariftoteltck^Principles, from Motion,de- 
 clare himfelf 5 m </*S^i? 7(^ olvolKvoiv , a ^ oiovn -r Tr^dj-rw; iij^i; aTro'-i- i- f- Ji 
 </*<l^iv Civax, (xA\«. <f^ei xin -i^/J vgi^OiV ts ;t, cpxvi^Zv a.^lxfjiAr6<;, >{^ t^u) vr^f? 
 TTjiuTa (TOjW^xDviav oivoi.Km\ x^UfJiivisi cvpiQcu jlw dicdva cpvsiv. That this 
 Ai'gument or Proof of his was in way of Analyjts only : it being not Pof 
 ;| Kkkk^ tibU
 
 yi6 The Cartefian Scepticifm ; That Book f. 
 
 fble that there fjould be a DemoKliration of the Fhji PrJKcrple of 
 all. wherefore f faith he) voe tttiiji here fetch our Beginning font 
 things that are After it\ and manifeji ^ and thence by way of Ana- 
 ly^s , Afcend to the Proof of that Firji Nature tphich was Before 
 them. And to the fame purpofe Clement Alexandrinus , having 
 /Izi^' ^' firft affirmed , ^; ^C/^-r^xipt^T^Q^ o ^ 3eS Aoy®^ • iTrel ;^ 
 
 TH x^^ StiQJ^ii^Q^ , M'n? K) Tt)7$ ocMoi? a.-mi.aiv cdTjx TV ^vt'c^ai , k, j/tvo- 
 fjuivag hca. That God is the tnoji difficult thing of all to be difcomfed of. 
 Becaufefince the Principle of every thing is hard to find out^ the FirJi and 
 moft antient Principle of all, which was the Caufe to all other things, of 
 their being made, mud needs be the hardeji of all to be dcclired or mani- 
 fefieds he afterwards fubjoyns, aMi »<^ '^sv'/^>i Aa(U€ixixTow tj; a-Tro- 
 
 »<J^v Tr^uTTK^x^. B»* neither can God be apprehended by any Demonjira.' 
 five Science, For fucb Science is fiont things Before in order of Nature, 
 and More Knowable ; whereas nothing can exiSi Before that which is al- 
 together Vnmade. And certain it is^that it implies a Contradiftionj that 
 God or a Perfeft Being (hould be thus Demonjirated, by any thing be- 
 fore him as his Cau(e. Neverthelefs it doth not therefore folloWjthat 
 there can be no Certainty zx. all had of the Exiftence oi zGod^hxxx only 
 a Conjeffural Probability , no Knowledge, but Faith and Opinion only. 
 For we may have a Certain Knowledge of things , the ^on whereof 
 cannot be Demonjlrated A Priore, or from Antecedent Necejfary Caufes y 
 As for example. That there was fomething Eternal of it Self, without 
 Beginning j is not at all Demonftrable by any Antecedent Caufe, it be- 
 ing Contradiftious to fuch a thing to have a Caufe. Neverthelefs 
 upon fuppofition only, thatfbmething doth Exift, which no man can 
 poflibly make anydoubt of^ we may not only have an Opinion, but al- 
 fb certain Knowledge , from the Neccljity of Irrefiagable Rcafon , That 
 there was never Nothing , but fomething or other did Always Exift 
 from Eternity , and without Beginning. In like manner , though the 
 Exiftence of a God or Perfect Beings cannot be Demonflrated A Prio- 
 re, yet may we notwithftanding , from Our very Selves (whole Ex- 
 iftence we cannot doubt of) and from what is contained in our own 
 MindsjOr otherwife confequent from himj by undeniable Principles of 
 Reafon^NeceJfarily inferr His Exiftence. And whenfoever any thing is 
 thus neceflarily inferred, from what is undeniable and indubitable^ this 
 is a Demonstration , though not of the ^o-n, yet of the o-n of it 5 
 That the thing is, though not IVhy it is. And many of the Geometri- 
 cal Demonjirations are no other. 
 
 It hath been afTerted by a late Eminent Philofopher , that there li 
 no poflible Certainty to be had of any thing, before we be Certain of 
 the Exiftence of a God EffentialJy Good : becaufe we can never o- 
 therwife free our minds from the Importunity of that Sufpicion, which 
 with irrefiftable force may aflault them , That our felves might pofli- 
 bly be lb made, eif her by chance^ or Fate, or by the pleafure of (bme 
 Evil Demof\ or at leaft of an Arbitrary Omnipotent Deity, as that we 
 fhould be Deceived in all our moft Clear and Evident Perceptions 5 
 and therefore m Geometrical Theorems themfelves, and even in our 
 
 C ommon
 
 C H A p. I V. Our Faculties might be Falfe. 7 1 7 
 
 Common Notions. But when we are once afTured of the ExiftenCe of 
 fjch a God as is EjJ'entially Good, who therefore neither will nor can 
 Deceive i then and not before, will this Sufpicion utterly vanilh, and 
 Our fclves become Certain , that our FacuUies of Rcajon and Vn- 
 dcrjiandifig are not Falfe and Impojiurouf, but Rightlj Made. From 
 which Hypothefis it plainly follows , that all thofe Theifts who fup- 
 pofe, God to be a meer Arbitrary BeingjWh'ofe Will is not determined, 
 by any Nuture ofGoodncf or Rule oi Jujiice , but it felf is the firfl: 
 Rule of both, (they thinking this to be the Higheft rerfeBion, Liberty, 
 and Power) can never be reafbnably Certain, of the Truth of any' 
 thing, not fb much as that Two and Two are Four; becaufe fo long 
 as they adhere to that perfwafion , they can never be aflTured, but 
 that fuch an Arbitrary Omnipotent Deity, might defignedly make them 
 fuchj as (hould be deceived in all their Cleareji rerceptionr. 
 
 Now though there be a Phufibility of Piety , inthis Dodrine, as 
 making the knowledge of a God Ejjentially Good, (o neceflary a Pre- 
 cognitum to all other Science, that there can be no Certainty of 
 Truth at all without it, yet does that very Suppojition, that our Vnder- 
 jianding Faculties might pollibly be (b made , as to deceive us in alE 
 our Cleareji Perception s^(w\\ete ioever it is admitted) render it utterly 
 Impofiible, ever to arrive to any Certainty concerning the £x'//2e«cg' 
 of a God Fjjentially Good^ for as much as this cannot be any other- 
 wife proved, then by the ufe of our Faculties of Vnderftanding, Ren' 
 fon, and Difcourfe, For to fay, that the Truth of our Vnderfianding 
 Faculties, is put out of all Doubt and Queftion , as foon as ever we 
 are allured of the Exigence of a God Ejjcntially Good , who therefore 
 cannot deceive 5 whilft this Exiftence of a God, is in the mean time 
 it felf no otherwife proved, than by by our Vnder jianding Faculties j 
 that is, at once to prove the Truth of God's Exijience from oar Facul" 
 lies of Reafon and Vnderfianding , and again to prove the Truth of 
 thofe Faculties, from the Exijience of a God Ejfentially Good i^ this I 
 lay is plainly to move round in a Circle 5 and to prove nothing at all; 
 a grofs overfight, which the forementjoned Philofopher feems plainly- 
 guilty of. 
 
 Wherefore according to this Hypothefis , we are of neceffity con^ 
 demned,to E/erwa/ 5fe/>f/V//«!/,both concerning the Exijience ofnGod^ 
 when after all ourArgumcnts and Demonstrations for the fame,vve riiuft 
 at length gratifie the Atheifts with this C£?«/f/7z<7» , in the Conclufiorf, 
 That it is Poifible notwithftanding, there may be None 5 but alfo con*-' 
 cerning all other things,the Certainty whereof is fuppofed to depend/ 
 Upon the Certainty of the Exijience of fuch a God as cannot Dfeceivdi 
 
 . So that if we will pretend to any Certainty at all , concerning iMt- 
 Exijience of a God, we muft of neceflity explode this l<!evt> Sceptical 
 Kypot/jejis,of the Pojjtbility of our Underftandings being fo made, as 
 to Deceive us in all our Cleareji Perceptions, by means whereof, we 
 I can be Certain of the Truth of nothing , and to u(e our utmbft ea* 
 qeavour to remove the fame. In the Firft place therefore we affirnf^ 
 That noPovperhovf great foever, and t\\exefoxt not Omnipotence xt. 
 
 Kkkk 2 k%
 
 7 
 
 [8 No Falfe Knowledge/r Under (landing. B o o k I. 
 
 felf, can make any thing to be indifferently either True or Falfe^ this 
 being plainly to take away the Nature both of Truth and FalJ/jood, 
 pr to make them nothing but IVords without any Signification. 
 Truth is not Fa&itious j it is a thing which cannot be Arbitrarily 
 Made, but //. The Divine Will and Omnipotence it felf (now fuppo- 
 fed by us) hath no Imperium upon the Divine VnderSianding , for if 
 God underftood only by Will, he would not undcrftand at all. la 
 the next place we add, that though the Truth of Singular Contingent 
 Tropopions , depends upon the Things themfelves Exifting without, 
 as the Meafure and Archetype thereof, yet as to the Vniverfal aad 
 jibJiraU Theorems of Science, the Terms whereof are thofe Reafons of 
 Things, which Exift no where but only in the Mind it Self (whofe 
 Noemata and Ideas they arej the Meafure and Rule of Truth con- 
 cerning them , can be no Foreign or Extraneous thing, Without the 
 mind, but mnik be Native and Domejiicli to it, or contained Withia 
 the mind it Self, and therefore can be nothing but its Clear and Di' 
 Jiinii Perception. In thefe Intelligible Ideas of the Mind, whatfoever 
 is Clearly Perceived to Be^ Is , or which is all one, is True. Every 
 Clear and Dijitn& Perception is an Entity , or Truth -^ as that which is 
 Repugnant to Conception is a Non-Entity or Faljhood. Nay, The very 
 Ejfence of Truth here,is th\iC\e2iX-Perceptibility or Intelligibility j and 
 therefore can there not be any Clear or Diftinft Perception of Falf- 
 hood. Which muft be acknowledged by all thofe who though granting 
 Falfe Opinions,y&t agree in this,that there can be no Falfe Knowledge. 
 For the Knowledge of thefe Vniverfal Ab^raH Truths , is nothing 
 but the Clear and Dijiinlf Perception of the feveral Ideas of the 
 mind, and their Neceffary Relations to one another 5 Wherefore to 
 fay that there can be no Falfe Knowledge , is all one as to fay that 
 there can be no Clear and DiJiinS Perceptions of the Ideas of the 
 mind, Falfe. In Falfe Opinions , the Perception of the Vaderfianding 
 Power it felf, is not Falfe , but only Obfcure. It is not the Vnder- 
 Jianding Power or Nature in us that Erreth , but it is We Our Selves 
 who Err 5 whenwerafhly and unwarily affent to things, not Clearly 
 Perceived by it. The upthot of all is this , that fince no Power how 
 great foever, can make any thing indifferently to be True ; and fince 
 the Effence of Truth in Vniverfal AbjiraS things , is nothing but 
 Clear Perceptibility , it follows , that Omnipotence cannot make any 
 thing that is Falfe to be clearly Perceived to Be^ or Create fuch 
 Minds andVnderfianding Faculties, as fhall have as Clear Conceptions 
 of Falffjoods, that is, of Non-Entities, as they have of Truths or Enti' 
 lies. For example , no Rational Underftanding Being that knows 
 what a Part is, and what a Whole, What a Caufeand what an Effeft, 
 could poffibly be fo made, as clearly to Conceive the Part to be 
 greater than the Whole , or the Effe&: to be before the Caufe , or the 
 like. Wherefore we may prefume with Reverenceto Say, that there 
 could not poflibly be a world of Rational Creatures made by God, 
 either in the Moon, or in fome other Planet,or elfe where,that fhoulJ 
 Clearly and Diiiin^ly Conceive, all things contrary to what are clearly 
 Perceived by us 5 nor could our Humane Faculties have been (b made, 
 as that we (hould have as clear Conceptions of Falflioodi as of Truths. 
 JllindotVnder (landing Faculties, in Creatures may be made more or 
 
 lefs,
 
 C H A p. I V . Senfe Phantaftical and Relative. 7 1 9 
 
 lefs. Weak, Irnperfeft, and Obfcure , but they could not be made 
 Falfe , or fuch asfhould have Clear and Diftinft Conceptions of that 
 which // Not, becaufe 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 himfelf , cannot do things Con^ 
 lracli3ious 5 there being no other reafon for this allertion , but only 
 thiSjbecaufe Contracli&ioufnef k Repugnant to Conception. So that Con- 
 ception and Knowledge are hereby made to be the Aleafure of all Pow' 
 er 5 even Omnipotence or Infinite Power it Self being determined 
 thereby , from whence it follows,that Power hath no Dominion over 
 •Vnderhanding^TrHthfiad Knowledge, nor can Infinite Power make any 
 thing whatfoever to be Clearly Conceivable. For could it make Con- 
 tradidioui things clearly Conceivable , then would it Self be able to 
 Do them j becaufe whatfoever can be Clearly Conceived by any , may 
 unqueftionably be Done by Infinite Power. 
 
 It is true indeed , that Senfe confidered alone by it felf , doth ndC 
 reach to ih^ Abfolutenefi tnhtt of the Natures, or of theExiftence of 
 things without us, it being as fuch, nothing but ^eew/»_g, Appearance^ 
 and Phancy. And thus is that Saying of fome antient Philofophers 
 to be underftood , that -mcin, cpavraJa aAiJr^J??, Every Pbantafie is 
 True J namely becaufe Senfe and Phancy reach not to the Abfilnte 
 Truth and FalJJjood of things , but Contain themfelves only withia 
 Seeming and Appearance 5 and every Appearance muft needs be a true 
 Appearance. Notwithftanding which , it is certain, that Senfe often 
 reprefents to us Corporeal things , otherwilc than indeed they are, 
 which though it be not a Formal, yet is it a Material Falfity. Where- 
 fore Senfe in the Nature of it, is not Abfolute , but t^? t\ , or mi , 
 Relative to the Sentientt. And by Senfe alone, without any mixture 
 of R-eafon orUnderftanding , we can be certain of no more , con- 
 cerning the things without us, but only this, that they So Seem to ut. 
 Hence was that of the ancient Atomicl^ Philofophers , in Plato, m ot) h> rheau«.\-,l\ 
 ^v^Qcuo XV li? oiov mv <j;o(iveTou 'ixagzv x^Zyux. , tdiStdv k, tuin k, ot<5u »v 
 tLoi. Neither you nor any man elfe can be certain , that every other man 
 And Brute Animal hath all the very fame Phantafms of Colours , thai 
 himfelf hath. Novv were there no other Perception in us , but that 
 of Senfe, (as the old Atheifiick^ Philofophers concluded Knowledge to 
 be Senfe,) then would all our Humane Perceptions be meerly Seeming, 
 Phantajiical and Relative 5 and none of them reach to the Abfolute 
 Truth of things. Every one in Protagoras his Language would then 
 id OLiTV yitcvov 5t|a^<jv , Think, or Opine only his Own things ; all bis 
 Truths being Pr/t)4/e and Relative to himfelf. And thsit Protagorean 
 Aphorifm were to be admitted alfo, in the Senfe of that Philofbpher, 
 that, miTOv xf'/'^^TOv fjih^cv ccv^^qitQ^ , Every man is the Meafure of 
 all things to himjclfj and. That no one man''s Opinion was right er than 
 another s, but t^ q)cui o/^vov tx^7<a, Thit Which Seemed to Every one, was 
 to him True, to whom it Seemed , all Truth and Perception , being but 
 Seeming, and Rdattvc. But here lies one main difference betwixt 
 Vndtrjiandingov Knowledge y and Senfe ^ that whereas the Latter is 
 
 Phantjfiieai
 
 y2o Mind reaches Abfolute TrUth. B d o k L 
 
 PhantafiicaUnd Relative only 5 the Former reacheth beyond ?haticy 
 and Appearance to the Abfoltttenef of Truth. For as it hath been al- 
 ready declared, whatfoever is clearly and diftindtly Perceived in 
 things AhBraU and Vftiverfal, by any one Rational Being in the whole 
 tvorld, is not a Private thing, and True to Himfelf only that perceived 
 it, but it is, as fome Stoicks have called it, ocK^^i<; mSnKiKov , a pub- 
 lick, Catholick, andVniverfal Truth : it obtains every where , and z% 
 Empedocks fang of Natural Jujiice , 
 
 — — '• Ai«. t' <^^o^l^^vT©-' 
 
 Af^Fg©^ miyJcc)^ ri'm^cu , Six t d-rrKlTs ^.vyl'c,. 
 
 It if extended throughout the VdU JEther , and through Infinite Light 
 or Space '-, and vv^ere there indeed Infinite Worlds, all thickly peopled 
 with Rational Animals 5 it would be alike True, to every one of 
 them. Nor is it Conceivable, ihzt Omnipotence \t £t\?, could create 
 any fuch Underftanding Beings, as could have Clear and Dijiind Per- 
 ceptions oi^ the contrary, to all that is Perceived by us, no more than 
 it could Do things ContradiQious. But in all Probability , becaufe 
 Senfe is indeed , but Seeming, Phantajiical, and Relative , this is the 
 Reafon that fome have been fo prone and inclinable , to fulpedt the 
 like, of Vnderjianding, and all Mental Perception, too, that this alfo 
 is but Seeming and Relative 5 and that therefore mens Minds or Vn~ 
 dcrjiandings might have been fo made, by an Arbitrary Omnipotent 
 Deity, as clearly and diftinftly to Perceive, every thing that is Falfe. 
 But if notwithftanding all that hath been faid , any will ftill fing 
 over , the Old Song again 5 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 3 and 
 whether thefe be True or no no man can ever be certain j We have 
 no other Reply to make, but that this is an over Stiff and Heavy Ad- 
 herence to a Prejudice of their own Minds 5 that not only Senfe^ 
 but alfo Reafon and Vnderjianding , and all Humane Perception , is 
 nieerly Seeming, or Phantaiiical, and Relative to Faculties only, but 
 not reaching to the Abfolutenefi of any Truth 3 and that the Humans 
 Mindy hath no Criterion of Truth at all within it felf. 
 
 Neverthelefs it will probably be here further Objeded 3 That this 
 is too great an Arrogance, for Created Beings, to pretend to an Abfo- 
 lute Certainty of any thing , it being the Sole Privihdge and Preroga- 
 tive of God Almighty, to be Infallible, who is therefore Styled in Scri- 
 pture , d f-iuov©^ ffBcpo^ , The Only Wife 3 To which we briefly anfwer 3 
 that the Deity is the firft Original Fountain, of Trttth and Wifdom, 
 which is faid to be, The Brightnefs of the Everlafting Light, the Vn- 
 fpotted Mirrour of the Povper of God , and the Image of his Goodnefi. 
 The Divine Wordy is the Archetypal Pattern of all Truth 3 it is Igno- 
 rant of Nothing, and knoweth all things Infallibly. But Created Be- 
 ings , have but a Derivative Participation hereof, their Underftand- 
 ings being Obfcure, and they Erring in many things, and being Igno- 
 rant of more. And it feems to be no Derogation from Almighty 
 God to fuppofejihat Created Minds by a Participation of the Divinef 
 
 Mind,
 
 C H A p. I V. A Certainty of Something. 721 
 
 Mind, fhould be able to know Certainly 5 that Two and Two make 
 Four ; that Equals added to Equals will make Equals ; that a Whole 
 is greater than the Fart; and the Caufe before the Effeft 5 and that 
 nothing can be Made without a Caufe 3 and fuch like other 
 Common Notions , which are the Frinciflcs from whence all their 
 knowledge is derived. And indeed were Rational Creatures, never 
 able to be Certain of any fuch thing as this at all 5 what would their 
 Life be but a meer Dream or Shaddow / and themfelves but a Ridicw 
 lout and rompoui Piece of Phantaftick Vanity .<? jBefides it is no way 
 Congruous to think, that God Almighty fhould make Rational Crea" 
 tures fo as to be in an utter Impojjibility^ of ever attaining to any Cev 
 tainty of his own Exijlence 5 or of having more than an Hypothetical 
 jljjkrance thereof^ If our Faculties be True (which poffibly may be O- 
 therwife,) then is there a God. We (hall conclude this Difcourfe a, 
 gainft the Cartejtan Sccpticifm , with that of Origent , movov -j^I" tvTZiy 
 jitSouov lf^p-f/.Yi , Knovpledge if the only thing in the World, which Crea- 
 tures have, that is in its own Nature firm 5 they having hercfomething 
 of Certainty, but no where elfe. 
 
 Wherefore we having now, that which Archimedes required. Some 
 Firm Ground and Footing to ftand upon, fuch a Certainty of Truth iii 
 our Common Notions , as that they cannot rojfibly be Falfe , without 
 which nothing at all could be proved by Reajon 5 we (hall in the next 
 place endeavour, not to (hake or difTettle any thing thereby 5 (which 
 was the Undertaking of that Geometrician^ but to Confirm and 
 E(fabli(h the Truth of God's Exijience^ and that from the very Idea of 
 him i hitherto made good and defended , againft all the Aflaults of 
 Atheifts. 
 
 It is well known, that Cartefius hath lately made a Pretence to do 
 this , with Mathematical Evidence and Certainty , and he difpatches 
 the bufinefs briefly after this manner 5 God or a PerfeCf Being, includ- 
 cth Necejfary Exigence in his very idea 5 and therefore he Is. But 
 though the Inventor of this Argument , or rather the Reviver of that 
 which had been before ufed by fome Scholafticks, affirmeth it to be 
 as Good a Denionjiration, for the Exijlence of a God, from His Idea, as 
 that in Geometry, for a Triangles having Three Angles equal to Two 
 rightjis from the Idea of a Triangle^ yet nevertheless it is certain, that 
 by one means or other , this Argument hath not hitherto proved fo 
 Fortunate and Succefsful , there being many who cannot be made 
 fenfible of any Efficacy therein , and not a few who Condemn it 
 for a meer Sophifm, As for our felves, we neither have any mind, to 
 quarrel with other mens Arguments Pro Deo , nor yet would we be 
 thought, to lay ftrefs in this Caule, upon any thing which is not every 
 way Solid and Subftantial. Wherefore we fhall here endeavour , to 
 fetdown the Utmoft that Poffibly we can, both y^^<«>^ this Argu- 
 ment, and For it. Impartially and Candidly ; and then when we have; 
 done, leave the Intelligent Readers, to make their own Judgement 
 concerning the Same. 
 
 Againji it in this manner 5 FirO : Bccaufe we can Frame an /^e-« 
 
 m
 
 722 Againft the Cartefian B o o k I. 
 
 in our own minds , of an Abfolutely Perfe& Beings including NecefTary 
 Exiftence in it , it will not at all follow from thence, that therefore 
 there is fuch a PerfeB Being Really Exifting without our minds; we 
 being able lo 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 PerfeS Being feems to be this , that if it contain 
 nothing which is ContradiSious to it, then it is "Not Impojfible but that 
 there might be fuch a Being a(5tually Exifting. But the ftrength of 
 this Argument , not lying meerly in this , that becaufe we have 
 an Idea of a PerfeS Being , therefore it is 5 but becaufe we have fuch 
 an Idea of it, as includeth Necejary Exijiencc in it, which the Idea of 
 Nothing elfe befides doth , therefore may it be here further Objeft- 
 ed in this manner. That though it be very true, that a Perfed Be- 
 ing doth include Necejfary Exijience in it, becaufe that cannot be eve- 
 ry way TerfeU , whofe Exigence is not Nece/farj but Contingent , yet 
 will it not follow from hence , that therefore there is fuch a Perfeif 
 Being AUually Exijling ; but all that can be deduced from it , will be 
 no more than this,That whatfoever hath no Necejjary and Eternal Ex' 
 9 ijlence, is no Abfolutely Perfe& Being ; and again, That If there be any 
 Abfolutely Per/e5 Being , then was its Exijience always Nfc^Z/ir^ and 
 will be always fuch 5 that is, it did both Exift Of ;/ jelf^ from all E- 
 ternity without Beginning , and muft needs Exift to Eternity Incor- 
 ruptibly 5 it being never able to eea(e to be. It (eems indeed no 
 more to follow. That becaufe a Pcrfedi Being includes necellary Ex- 
 iftenee in its idea , therefore there is fuch a Perfedt Being A(3:ually 
 Exifting; than becaufe a Perfed being'inclodes Nece/fary Omnifciencd 
 znd Omnipotence in />,that therefore there is fuch a Perfect Omnifcient 
 and Omnipotent Being: all that follows in both cafes, being only 
 rt this; that If there be any Being Abfolutely PerfeO ^ then it is both 
 
 p Omnifcient and Omipotent , and it did Exifi of It Self neceffarily, 
 
 and can never Ceafe to be. Wherefore here lies a Fallacy in this 
 Argumentation , when from the Necejfity of Exijience affirmed only 
 HypotheticaUy or upon a Suppofition of a Perfeft Being, the Gonclufi- 
 on is made concerning it Abfolutely. As (bme would prove the Ne- 
 ceffity 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 cat 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 NecefTarily not Eat 
 It; wherefore whether he will eat it or not eat it, he will do either, 
 Neceflarily and not Contingently. Where it is plain , that an Abfo- 
 lute Necejfity , is wrongly inferred in the Conclujion^ from an Hypothe- 
 tical one in the Premises. In like manner, when upon fuppofition of 
 an Abfolutely Perfc3 Being, it is affirmed of it , that its Exijience muft 
 not be Contingent but Necejfary , and from thence the Conclufion is 
 made Abfolutely^ that there Is fuch a Perfed Being,th\s feems to be the 
 very fame Fallacy. From the idea of a Perfect Being^indudrnf^ Necejfary 
 Exijience in it, it follows undeniably, that If there be any Thing Ab- 
 folutely Pcrfeft, it i^///Z Exiji Neceflarily, and not Contingently, but 
 it doth not follow , that there Muji of Necejfity Be fuch a Perfeft Being 
 Exifting; thele two Propoficions carrying a very different fenfe from 
 
 one
 
 C H A P. IV. Demonftratioii ; and For it. 723 
 
 one another. And the Latter of them, that there muft of Necefllty 
 be a God or rerfe3 Being Exiting feems to be a thing altogether Inde- 
 faonjlrablc , it implying that the Exijhticc of God or a Perfeif Beings 
 may be proved A Priori , or from fome Antecedent NcceJJary Caufc ^ 
 which was befure declared to be a thing Contradi&icuj and ImpoJ/ille. 
 
 And now in jfwy?/Ve are we ohVgcd^Xo plead thebefl: we can alfo on 
 the Defcnfive lide. Thus therefore ^ the Idea of God or an Abfo- 
 lutclji Perfect Being including in it, not an Iwpojjible, nor a Contingent, 
 but a Neccjffary Schcjis or Relation to Exifiefice , it follows from thence, 
 Abfolntely and without any /// and Ands^ that he doth Exift. For as 
 of things Contradictious , having therefore in the Idea of them , an 
 Impojfible Schefis to Exiftence, we can confidently conclude that thejr 
 never were nor will be. And as of other things not Contradidious of 
 Impojjible^but ImperfeCl only, which therefore have a Contingent Sche- 
 fis to Exiftence, v/ecan Pronounce alfo that Poffibly they Might be or 
 might not be : in like manner , a Perfed Being including in the ided 
 of it a Neceff'ary Schefii to Exijience or an Impojfible one to Non-Ex- 
 ificnce, or containing Exijience in its very Effence • we may by Parity 
 of reafon conclude concerning it, that it is neither Impoffible to Be 5 
 nor yet Contingent to Be or not to Be 5 but that it Certainly //, and 
 Cannot but Be •■, or that it is Imppjfihle it fliould Not Be. And indeed 
 when we fay oflmperfedt Beings, Implying no Contradidtion in them, 
 that they may Pojfibly either Be or not Be, we herein tacitly fuppofe 
 the Exijience of a. PerfeU Beings becaufe nothing which is Not, could 
 be Ppjfible tobe , were there not fomething aftually in Being, that 
 hath lufficient Power to Caufe or Produce it. True indeed, we have >.v, 
 the Ideas of many things in our minds, that never were, nor will be 5 
 but thefe are only fuch as include no Necejfiry but Contingent Exijience 
 in their Nature j and it does not therefore follow, that a Perfeii Be- 
 ing which includes Ncccjfity of Exijience in its idea^ may notwithftand- 
 ing Ntf/ Be. Wherefore this Necejjity of Exiftence or Impojftbility of 
 Uon-Exijitnce contained in the Idea of a Perfett Being , muft not be 
 taken Hypotketically only or ConfequentiaHy, after this manner, that If 
 there be any Thing Abfolutely PerjeCl , then its Exijience both was and 
 will be NecefTary j hut Abfolutely ^ that though Contradidtious things 
 cannot Pojfibly Be, and things Imperfedt may Poffibly either Be or Not 
 fee, yet a PerfeCf Being cannot But Be 5 otitis Impoffible that it 
 Ihould Not Be. For otherwife were the force of the Argumentation 
 meerly Hypothetical , in this manner. If there be a Perfeft Being, then 
 its Exiftence both was and will be Neceffary •, this would plainly im- 
 ply that a rerfe& Being , notwithftanding that Neccfjity of Exijience 
 included in its Nature, might either Be or Not Be; or were C^«//a- 
 gent to Exijience , which is a manifeft ContradiSion , that the fame 
 thing ftiould Exift both Contingently and Necefarily. And this 
 Hypothetical Ab/nrdiiy, will more plainly appear, if the Argument be 
 exprefled in other words,as that Necejfity of Exijience, and Impnjjibili- 
 iy of Non-Exijience,3nd A&ual Exijience^belong to the very Effence of 
 a PerfcCf Being, fince it would be then ridiculous to go about, to evade 
 in this manner , That If there be a Perfect Being, then it If , and can- 
 not But Be. Which identical Propojitjon, is true of every thing, elfe^' 
 
 L 1 1 r but
 
 724 Other D^monHrations Book I. 
 
 but Abfurd. Wherefore there is fbmething more to be Inferred 
 from the Necefjity of Exijience included in the Idea of A Perfedl Be- 
 ing than fo, which can be nothing elfe but this, that it Abfolutely and 
 ABu-tUy is. Moreover noTheifts can be able to prove x.hzx.God or a 
 FerfeU Being ( fuppofed by them to Exifl: ) might not Happen by- 
 Chance only to Be , if from the Necejfzty of Exigence included in 
 the Idea of God j it cannot be inferred that he could not But Be. 
 Notwithftanding which 5 here is no endeavour, (as is pretended) to 
 prove the Exiftence of a God or PerfeCf Being , A Priori neitljer , or 
 from any Necejfary Caufe Antecedent ; but only from that NeceJ/ity 
 which is included within it felf , or is Concomtant and Concurrent 
 with it 5 the Necejfity of its own VerfeU Nature. And now we fhall 
 leave the Intelligent and Impartial Reader , to make his own Judg- 
 ment concerning the forementioned Cartefian Argument for a Deity^ 
 drawn from its Idea, zsincludingNecejJity of Exijience in it, that there- 
 fore It If ^ Whether hbe meeily Sophijiical, or hath fomething of 
 Solidity and Reality in it. However it is not very Probablejthat many 
 Atbeijis 5 will be convinced thereby , but that they will rather be 
 ready to lay, that this is no Probation at all of a Deity , but only an 
 Affirmation of the thing in Difpute , and a meet Begging of the ^e« 
 fiion ; that therefore God //, becaufe he //, or Cannot BHt be. 
 
 Wherefore we fhall endeavour, to make out an Argument, or De- 
 n/onjiration^ for the Exijience of a God,ftom his Idea, as including Ne- 
 cejfary ExiSience in it, fome other ways. And Firft, we (hall make an 
 Offer towards it in this manner. Though it will not follow from 
 hence, becaufe we can Frame an Idea of any thing in our minds, that 
 therefore fuch a thing Really Exifteth 5 yet neverthelefs, whatfbever 
 we can Frame an Idea of. Implying no manner of ContradiHion in its 
 Conception, we may certainly conclude thus much of it, that fuch a 
 thing was not Impojjible to be , there being nothing to us Impojjible, 
 but what is Contradict ious and Repugnant to Conception. Now the 
 Idea of God or a VerfeS Being, can Imply no manner of Contradi&ion 
 in it, becaufe it is only the idea of fuch a thing as hath all PoJJible and 
 Conceivable Perfeftions in it j that is, all PerfeUiont which are neither 
 ContradiSioHt in themfelves , nor to one another. And they who 
 will not allow of this Confequence , from the Idea of a Perfe& Being, 
 including Necejfity of Exijience in it , that it doth therefore A&nally 
 ExiJl , yet cannot deny, but that this at leaft will follow , from 
 its implying no manner of Contradi&ion in it , that it is therefore a 
 thing Pojfible, or not ImpofJible to be. For thus much being true of 
 all other Contingent things, whofe Idea implieth no Contradi&ion, 
 that they are therefore Polfiblt 5 it muft needs be granted of that, 
 whofe very Idea and Effence containeth a Necejfity of Exijience in it, 
 as the Effence of nothing elfe but a Perfc^ Being doth. And this is 
 the Firft Step, that we now make in way of Argumentation, from the 
 Idea of God or a PerfeS Being , having nothing Contradi&ious in it. 
 That therefore God is at leaft Pofjible , or no way Impcjftbk to have 
 been. In the next place as this particular Idea of that which is Pojfi- 
 ble, includeth Necejfity of Exijience in it •-, from thefe Two things put 
 together at leaft, the Pojjibility of fuch a Being, and its NecejJ.try Ex* 
 
 ijicnce
 
 C H A p. IV. Of a God from his Idea. 728 
 
 ilieHce (if not from the Latter alone) will it according to Pveafon 
 follow, that He A&HdUy It. If God or a rerfiCi Beings in whofe £/^ 
 fence is contained Necejjary Exijlence^ be rojfible, or no way Imp^jjible 
 to have been 5 then He is '^ becaufe upon fuppofition of his Non' 
 Exijicnce, \t. v^onXdhc Abfolut'cly Impnjjible ^ that he fhould ever have 
 been. It does not thus follow, concerning ImptrfeB Beings^ that are 
 Contingently rojjible, that if they Zie Jslot^ it was therefore ImpoJJible for 
 them ever to have been ; for that which is Contingent , though it be 
 Not, yet might it for all that ^rojjibly Have been. But a Perfe& Necef- 
 farilf Exijient Being , upon the bare fuppofition of its Non-Exijlence, 
 could no more PoJJibly Have been, than it could Poffibly Hereafter be : 
 becaufe if it might Have been, though it be not , then would it not 
 be a Necejfjry Exijient Being. The fum of all is this, A NeceJfaryEx- 
 ilient Beings if it be Fojjible ^ it//; becaufe upon fuppofition of its 
 Non-Exishnce , it would be Impojjible for it ever to have been. 
 Wherefore G^<^is either Impnjjibte to have been , or elfe He Is. For 
 if God were Pojjible, and yet be Not^then is he not a Necejfary ^hnt Con- 
 tingent Being, which is contrary to the Hypothefis. 
 
 fiut becaufe this Argumentation may perhaps run the fame Fate al- 
 io with the former, and byreafbnof its Subtlety, do but little Execu- 
 tion neither , if not be accounted SophilHcal too ; men being gene- 
 rally prone to Diftruft,the Firmnef and Solidity^oKnch Thin and Sub- 
 tle Cobrocbf-X^s thefe and the like may feem to be) or their Ability to 
 Support the Weight of fo Great a Truth ; and to fufpeft themfelves 
 to be lUa(jHc,ited and Circumvented in them j therefore fhall we lay 
 no Itrefs upon this neither, but proceed to fomethingwhichisyet 
 mot'? )?lain and Downright , after this manner. Whatfoever we can 
 fr::mean Ideao^ \n our minds, implying no manner oi Contradi&ion^ 
 this i:\\\\eT[ A&ualJy Is , or elfe If it be Not , it is Pojfibk for-it to Be. 
 But If God be Not, He Is not Pofjible hereafter to Be, therefore He Is, 
 The Reafon and Neceffity of the Minor is evident, becaufe if God be 
 not , and yet Pojjible hereafter to be, then would he not be an Efcr- 
 ttalandNeceffarily Exilient Being, which is ContradiUious to his Idea^ 
 And the Ground of the Mijor^ upon which all the weight lies, hath 
 been already declared, where we proved before. That If there were 
 no God or Perfe^ Being , we could never have had any Conception or 
 idea of him in our Minds, becaufe there can be no Poftive Concepti- 
 on of an Abfolute Nothing, .th^t which hath neither A&ual nor Pojjlbk 
 Exigence. Here the Pofture of the Argument is only inverted , Be- 
 caufe we have an Idea of God, or a PerJ'eS Being , implying no man- 
 ner of Contradidlion in it, therefore mult it needs have fomekind of 
 Entity or other, either an Adlual or Pojjible One •■, but God if he he 
 Hot, is not Pojjible to Be, therefore He doth ABually Exifi. 
 
 But perhaps this Argumentation alfo how firm and folid foever, 
 
 ihay prove left Convittive of the Exiftence of a God to the Generality': 
 
 becaufe whatever is Received^ is Received according to the Capacity cif 
 
 the Recipient: and though a Demonftration be never fogood in it (elf, 
 
 ,yet is it more or lefs fuch to Particular Perfbns,according to their abi- 
 
 tiity to comprehend it 5 Therefore dial 1 we in the next place Form, 
 
 L U 1 2 y e^
 
 726 A Neceflary Being, Certain. B o o k L 
 
 yet a. Plainer DevtoKjiratJon, for a God from the Idea oi him in- 
 cluding Neccffary Exigence in it. It being Firft Premifed, That 
 HnqHcJlionably Something or other , did Exiji J?of» all Eternitv without 
 beginning. For it is certain that Every thing could not be Ai^dc be- 
 caufe Nothingco\x\d come from Nothing.^or be Made by It felf^and there- 
 fore if once there had been N&thing , there could never have been 
 ^nji thing. Whence it is undeniable^that there was always Something.^ 
 and conJequently that there was Something Vnmade , which Exifted 
 of Itjelffiom all Eternity. Now all the Qiieftion is ^ and indeed 
 this is the only Queftion betwixt Thrijis and Athcjjls 5 fince Some- 
 thing did certainly Exift of It felf from all Eternity, What that thing 
 is, whether it be a Perfe& or an ImpcrjeB Being ? We fay therefore 
 that what/bever Exirtcd of// felf ^ from Eternity ^ and without Be- 
 ginning ; did fo Ex\\k Naturally and Nccejfarily , or by the NcccJ/iiyof 
 its oupm Nature. Now nothing could Exift of // Jclf from Eternity 
 Naturally and Necejfarily , but that which confaineth NeccJJury and 
 Eternal Self Exijience , in its own Nature. But there is nothing 
 which containeth Neccjfary Eternal Exijience , in its own Nature 
 OT Ejfence , but only an Abfolutely Terfcci Being 5 all other /«!?ocr- 
 feU things , being in their Nature^ Contingently rojjible, either to Be 
 or Not be. Wherefore fince fomething or other, muft and doth 
 Exift of it felf Naturally and NeceJJarily from Eternity Vnmade.znd no- 
 thing could do this but what included Necejfary Self Exijience in its 
 Nature or Ej/ence, it is certain that it was a Perfect Beings or God^ who 
 did Exift of Himfelf from Eternity , and nothing elCe^ all other Im- 
 perfeft things which havenoNeceflliry Self -Exijience in their Nature 
 deriving their Being from Him. Here therefore are the Atheilh In- 
 finitely Abjurd and Vnreafonabk , when they will not acknowledge, 
 that which containeth Independent Self -Exijience, or Necejjity of Ex^ 
 ijience (which indeed is the lame with an Impoffibility of Non-Ex- 
 jflence) in its Nature and Effence^that is,a PcrfcCl Beings ib much as to 
 Exift at all ; and yet in the mean time afj"ert^ih3it which hath no Necef- 
 Jity ofExiJience in its Nature^xhe moH Imperfeif of all Beings, Inanimate 
 Body and Mutter^to have Exifted of It felf Necejfarily from all Eternity 
 
 \ 
 We might here add , as a farther Confirmation of this /^r^//«;e«/ 
 
 what hath been already proved , that no Temporary Succejfzve 
 
 Being fwhofe Duration is in a Continual Flux , as if it were every 
 
 moment Generated a new) and therefore neither our Own Sauls , nor 
 
 the World p nor Matter Moving, could pofiibly have Exifted from E- 
 
 ternity, and Independently upon any other thing, but muft have had 
 
 a Beginning, and been Caufed by fomething; elfe, namely by an Ahfo- 
 
 lutelf Perfe^ Being, whofe Duration therefore is Permanent ^ and 
 
 without any Succcjjzve Generation, or Flux. 
 
 But befides all thefe Arguments , we may otherwife from the I- 
 dea of God ( already declared ) be able both exaftlv to ftate the 
 Controverfie betwixt TheiJis and AtheiHs, and fatisfadorily to de- 
 cide the fame. In order whereunto, there is yet fomething again to 
 be Premifed 5 namely this , that as it is certain Every thing was nut 
 Made, but Something Exifted of it Self from Eternity Vnmade j ^o is 
 
 k
 
 Chap. IV. The Contr over Cic Stated. 727 
 
 it likewife certain, That Every thing was not Vnmadc neither , nor 
 Exirted oi It fefffiom Eternity, but fomething was A/adc, and had a 
 Beginning. Where there is a full Agreement betwixt ThciUs and A- 
 theijis, as to this one Point , no Atheiftallerting every thing to have 
 heenVnmadc , but they all acknowledging themfclves to have been 
 Generatedjand to have had a Beginning i that is, their own Souls and 
 rerfonal/ticf, as likewife the Lives and Souls of all other Men and A- 
 nimals. Wherefore fince Something ccrtaijily Exifted of It felffroni 
 Eternity^ but other things were Made , and had a Beginning, fwhich 
 therefore muft needs derive their being from that which Exirted of 
 It /elf Vnmade^) here is the State of the Controvcrfie betwixt iheiiis 
 and Athcifis, Whether that which Exifted of It fdf from all Eternity, 
 and was the Caufc of all other things, were a PerfeCl Being and God, 
 or the moft ImpcrfeCi of all things whatfoever, Inanifjjate and SenJIcfs 
 matter. The Former is the Doftrine of Theifts, as AriUotk affirmeth ' :, 
 
 ofthofe Ancients, who did not write Fabuloufly Concerning the '^'^'^'■^•^*' 
 Firft Principles, otov i'i^iyjjh\i; , Kj i.n^li Tue?, to ^v/ii^^^av tt^Stxv tc '^* ^" 
 
 jt, ' ^.vcLla.y^q^ At namely, Phetccydes^ and the Aljgi^ 4/;^/EmpedocIes 
 and liniK-^gOTas.and ntany others j that they agreed in this^lhat the fi'rfi 
 Original of all things irds the Beji^and Moft Perfecf. Where by the way 
 we may obfcrve alfo^that according to Ari floile. ^the Ancient Alugi did 
 not acknowledges Stthflantial Evil fr/'wc//)/..', they making that which 
 is the Beftand Moll PcrfeCi Being, alone by it felf, to be the Firft Be- 
 getter of all. This I fay is the H^pothcfis of Theifls , that there is One 
 Abfvlutely Pcrfcd 5c/»^jExifting o[ It felf from allEternity/rom whence 
 all other leOer Perfe&ions, or Imperfe^ Beings did gradually Defend, 
 till at laft they end in Sen fief Matter or Inanimate Body. But the Athe- 
 ifiick^ Hypothefs on the contrary,makes Senfef Matter the moft ImperfeCl 
 thing, to be \h.QFirJl Principle or the only Self-Exijlcnt Being, and the 
 Caiife of all other thingSjand Confequently all Higher Degrees of Pcr/e- 
 Bions, that are in the world, to have Clombe tip, or Emerged by way of 
 Afcent from thence 5 as Life,Senfe^Vnderiianding^2iX\d lieafon,(iom that 
 which is altogether Dead and Senfief. Nay, as it was before obferved, 
 there hath been amongft the ancient Pagans , a certain kind of ZJe/i- 
 gioui Atheilis, fuch as acknowledging Verbally a Cod , ox Soul of the 
 Tporld , preliding over the whole , fuppofed this notwithftanding to 
 have firft Emerged alfb, out of Senfef Matter^ Night and Chaos j and 
 therefore doubtlefs to be likewile DilTolvable again into the fame. 
 And of thefe is that place in Arijiotle to beunderltood, /?:affj\4L'<lv Kj M:t.n-^-<:it 
 agx'}'-' cpaoiv a tzc, TTQiLr^sq olov Nuj'.Ta, )t) 'ou^vov, Ti Xix©-, !) k^ ' ciyjuavov 
 aAAo: T Ai«. They fuppofe, not the Firll things, as Night, and the Hea- 
 ven, 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 thefe, were 6"eK/tfrj- to Jupiter, or in Order of Na- 
 ture before him^ they apprehending, that things did Afcend upward, 
 from that which was moft Ifuperfeci, as Night and Chaos, to the more 
 PcrfeS, and at length to JupiicrhimCdt' ^ the A/undane Soul, who gc- 
 verneth the whole world , as our Soul doth our Body. Which fame 
 Opinion is afterwards again taken notice ofand reprehended by Arir 
 fiutle in thefe words , an- ogO^.; c/^" \nnKcc[^.Qa.\\ ij^' ei775 7iwg<jm|;^ to$ tS ^^la.L.it,
 
 728 Not All from the Moft Imperfed. Book! 
 
 «v65ii)7r©^ '}b ai'6?&7rev ^n'« , K) ihi i^ o-Trig/xa tt^Stci'. Nur tvould he 
 think.rjghtly, vcho Jliould refcmbk the Principles of the Vniverfe, to that 
 of Ammals and Plants : where from Indeterminate and Imperfect things 
 (as Seeds) do always arife the more Pcrfeif. For even here alfo is the 
 cafe othencife, thett theyfuppofe , For it is a man^ thut generates a man 5 
 pjor is the Seed the Firji. 
 
 The Controverfie being thus clearly Stated betwixt Theijls an<3 A' 
 iheijis, it may now with great eafe , and to the full Conviction of all 
 Minds Unprejudiced , and UnprepofTefled with falfe Principles , 
 be determined. It being on the one hand, undenyably evident, that 
 Leffer PerfeBions may Naturally Defend from CreateryOX at leaft from 
 that which is Ahfolutely PerfeCt^ and which Vertually containeth all : 
 but on the other hand utterly Impoffiblejthat Greater Pcrfe&ions and 
 Higher Degrees of Being, ftiould Rife and Afcend out of Lefltr and 
 Lower, fo as that which is the mod Abfolutely ImperfeCt of all things, 
 fliould be the Firft Fountain and Original of All. Since no EfFeft can 
 poffibly tranfcend the Power of its Caufe.Wherefore it is certain that 
 in the Univerfe, things did not thus Afcend nn^ Mount ^ or Climb up 
 from Lowet Perfe&ion to Higher, but on the contrary, Defend and 
 slide down from Higher to Lower , fo that the firft Original of all 
 things, was not the moft Imperfe£f , but the moft PerfeB Being. But 
 tofpeakmore particularly, it is certain, notvvithftanding all the vain 
 pretences of Lncretius and other AtheiHs^ox Semi-Atheiffs^to the con- 
 trary j that Life andSenfe could never poffibly fpring,outof De<«ir^ and 
 is enflef Aimer, as its only Original, either in the way of /4/<7w/, (no 
 Compoficion of Magnitudes,FigHres,Sites and Motions^ht'mg ever able 
 to produce Cogitation) or in the way of Qualities, (ince Life snd Per- 
 ception can no morerefult from any Mixture of Elements fit Combin,a' 
 tions of^alities of Heat and Cold,Moift and Dry,C^f .than from Un- 
 qualified Atoms. This being undeniably Demonftrable,from that very 
 Principle of Realbn, which the Atheifis zie fo fond of, but, mifunder- 
 ftanding abufe,(as Qiall be manifefted afterward)that Nothing can come 
 from Nothing. Much left could Vnderjianding and Reafon in men , e- 
 ver have Emerged out of Stupid Matter, devoid of all manner oi Life. 
 Wherefore we muft needs here freely declare , againft the Dar/^nef? 
 of that Phtlofophy , which hath been Sometimes unwarily entertained 
 by fuch as were no Atheifts, That Senfe may Rile from a certain Modi- 
 ficati on. Mixture, or Organization , of Dead and Sendels Matter 3 as 
 aKo that Vnderjianding and Reafon, may refult from «$"?«/(,' ; the plain 
 confequence of both which is, that Senflcf^ Mutter may prove the 
 Original of all things, and the only Nitmen. Which DoiSrine there- 
 fore is doubtlefs, a main piece of the P hi lofophy of the Kingdom of 
 Darknejs'. But this Darl^neJ^hath been' of late in great meafure dif- 
 pelled , by the Light of the Atomick^ Philofophy reftored, as it was in 
 its firft Genuine and Virgin State , Undeflovvred as yet by Atheifts, 
 this clearly Showing how far Body and Mcchanifm can go , and that 
 Life and Cogitation can never Emerge out from thence 5 it being 
 built upon that F«w(^i;/af«/4/ Pr/««/)/f , as we have made it evident 
 in the firft Chapter, that Nothing can come fom Nothing, And Strata 
 
 and 
 
 \
 
 Chap. IV. Mind Eternal and Unmade. 720 
 
 and the Hylozoick Atheifts^were fowcll aware and (bfenflble of this, 
 that all Life and Vnclerftanding could not poffibly be Generated or 
 Alude.hut that there mult be fome Fundamental and Subjiantial or £- 
 icrnai Vnmade Life and Knowledge 5 that they therefore have thought 
 necefTary, to attribute Life^andPerception^ for VnderUanding^^ with 
 Appetitc,and Self-moving Power,to all Matter as fuch,thatfo it might 
 be thereby fitly Qualified to be the Original of all things.Than which 
 Opinion as nothing can be more Monlhousj fo fhalJ we elfe where 
 Evince the Imfojjibility thereof. In the mean time , we doubt not 
 to averr , that the Argument propofed , is a Sufficient Demonjiration 
 of the Impojfihility of Atheifm 5 which will be further manifefted in 
 our Anfwer to the Second Atheijiicl^^obje&ion agiind a Divine Creati- 
 on^ becaufe Nothing can come from Nothing, 
 
 But this Controverjie betwixt Theifts and Atheifts , may be yet 
 more Particularly Stated, from the idea of God , as including Afind 
 or Vnderjlanding in it EffentiaUy^ Viz.. Whether Mind be Eternal and 
 Vnmade,is being the A/al{er of all j or elfe Whether all Mnd were it 
 ielf Made or Generated^and that out ofSendefs Matter? For according 
 to the Doftrine of the Pagan TheiJis,M\nd^W3s 7rp_oy<>,visv(}Q^, ;^ Kug^/®^ 
 :(^ cpmv, The Oldefi of all things,Senior to the fVorld and Elements ':, aad 
 by Nature hath a Princely and Lordly Dominion over all. But accord- 
 ing to thofe Atheijis, who make Matter or Body devoid of all Life and 
 Vuderifjnding, to be the Firft Principle, Mind muft be O^i^o^vvi? , A 
 Posi-Nate thing. Younger than the world , a Weak,Umbratil, and E- X 
 
 vanid ImagCjand next to Nothing. 
 
 And the Controverjie as thus Stated, may be alfo Clearly and Salis- 
 faftorijy decided. For Firji , We (ay , That as it is certainly True, 
 That If there had been once Nothing at all, there could never have 
 been Any thing ^ Soisit truelikewife, that If once there had been 
 no Life^m the whole Uaiverfe,but all had been De4i^,then could there 
 never have been any Life or Motion in it^ and If once there had been 
 no Mind, Vnderjlanding or Knowledge, then could there never have 
 been any Mind otVnderJianding produced.Becaufe,tofuppo(e Life and 
 t)nderjianding, to rife and fpring up , out of that which is altogether 
 bead 8c Senjlef, as its only Originaljis plainly to S\ippo(e,Something to 
 come out of Nothing. It cannot be faid fo of other thingSjas of the Cor- 
 poreal World and Matter, that //"once they had not been, they could 
 never Poffibly have been j becaufe though there had been no World 
 nor Matter, yet might thefehave beenproduccd/roma PerfeCf Omni- 
 potent Incorporeal Being , which in it Ce\f Eminently containeth all 
 things. Dcj^and Senfef Matter could never have Created or Genc' 
 rated Mind and VndefBanding, but a Perfe3 Omnipotent Mind, could 
 Create Matter. Wherefore becaufe there is Mind, we are certain, 
 that there was fome Aiind or other from Eternity without Beginning 5 
 though not becaufe there is Body , that therefore there was Body or 
 Matter from Eternity Vnmade. Now thefe Imperfed: Minds of ours, 
 were by no means Themfelves Eternal or without Beginning , but. 
 from an Antecedent Non-Exifience hroughi forth into Being i but fince 
 no Mind could fpring out of Dead and SenjH? Matter , and all Mindx 
 ■J 1 could
 
 73 o Knowledge, ?2^ Phantaftick Book 
 
 could not Poffibly be Made , nor one produced from another In- 
 finitely 5 there muft of neccffity be an Eternal "Onma.de Mind, from 
 whence thofc ImperfeB Minds of ours were derived. Which FerJeS 
 Omnipotent Mind, was as Well the Caufe of all other things, as of hu» 
 mane Souh. 
 
 But before we proceed to any further Argumentation , we muft 
 needs take notice here , that the Atheifts fuppofe no fmall part of 
 their ftrength , to lie in this very thing , namely their difproving a 
 God, from the Nature of Vnderjianding and Knowledge 3 nor do they 
 indeed fwagger in any thing more than this. Wc have already (et it 
 for the Eleventh Athejfiicf{_ Argument, That Knowledge being the Infor- 
 mation of the Things themfelves Known^ and all Conception the A3ion of 
 that which is Conceived , and the Pajjion of the Conceiver , the World 
 and all Senfible things, muli needs be before there could be any Knowledge 
 or Conception of them, and no Knowledge or Conception before the World 
 as its Caufe. Or more briefly thus, The world could not be made by 
 Knowledge and Vnderjianding, becaufe there could be no Knowledge 
 or Vnderjianding of the world, or of any thing in it , before it was 
 made. For according to thefc Atheifts , Things made Knowledge, 
 and not Knowledge Thittgs , they meaning by Things here, (uch oni- 
 ly as are Senjible and Corporeal. So that Mind and Vnderjianding, 
 could not be the Creator of the world and thefe Sensible things , it 
 felf being the meer Crea/are of them j z Secondary, Derivative, Re- 
 fult from them, or a Fhantaftick^Image of them : the ToungeS and moft 
 Creaturely thing in the whole world. Whence it follows , that to 
 Suppofe Mind and Vnderjianding, to be the Mak^r of all things, 
 would be no better Senfe, than if one fhould fuppole, the Images in 
 Ponds and Rivers, to be the Makers oi the Sun, Moon and Stars, and 
 other things reprefented in them. And upon fuch a Ground as this, 
 does a Modern Writer prefume to determine, that Knowledge and Vn- 
 derjianding, are not to be attributed to G(7(sfy4/w;^/j//, becaufe they 
 Imply ImperfeSion , and Dependence upon Corporeal things without 5 
 DeCive'^cl. ^uoniam Scientia C^ Intelle&Ui in nobis nihil aliud funt , quam fujcita" 
 c.ij.5tff M' fj^ a Rebus ExternisOrganaprementibut Animi Tumult us , non eji pu- 
 tandum aliquid tale accidere Deo. Signum enim eJi Potenti£ ab alio 
 Lev.cap.ii. dependents. Which is again Englilhcdthus^ Knowledge andVnder- 
 Handing , being in tfs nothing elfe but a Tumult in the Mind , raijed by 
 External things, that pre^the Organical parts of mans Body 5 there is no 
 fuchthi»gin God, nor can they be attributed to him, they being things 
 which depend upon Natural Caufe t. Where this Writer thus denying 
 Knowledge and Vnderjianding to God , upon pretence that it fpeaks 
 Imperfeiiion and Dependence upon External Corporeal things,(it being 
 nothing but a Tumult raifed by the Motions and Prejjures of them) he 
 muft needs Abfolutely deny the Firfi Principle ofall things, to be any 
 Knowing Vnderjianding Nature 5 unlels he had afferted fome other 
 kind of Knowledge, diftindt from that of men, and clearly attributed 
 the Same to God Almighty. Hitherto the fenfe of Atheifls. 
 
 Now we (hall for the prefent , only fo far forth concern ourfelves 
 in Confuting this AtheiJiick^DoCfrine, as to lay a Foundation thereby, 
 
 fo/
 
 Cb/\p. IV. Image 0/ Sen fibles. 731 
 
 for the DemoMjiration of tht Contrary, l^amely the Exiftef^ce of 4 
 God, or a Mind Before the IForld , from the Nature of Knowledge a»d 
 Vnderflatjding. Firft ;, therefore it is a Sottifh Conceit of thefe z^- 
 theijis ^ proceeding from their not attending to theirown Cogitati- 
 ons, iliac not onl}' Hcnjc hut a\^o Know Udge and 'Dnderfianding iri 
 Men, is but a Tumulty raifed from Corporeal things without , preffing 
 upon the Organs of their Body, or elfe as they declare themfelves 
 more diftinftly, nothing but the A[fiv'!ty of Scnfllile OljeSs upon 
 them^ and their Paffion from them. For if this were truCj then would 
 every thing that ^//^irct/ and iiea£?e<^ Motion , efpecially Polite Bo- 
 dies, as Looking- Glafies, have fomething both of Senfe and of ZJ«- 
 deriianding in them. It is plain that there comes nothing to us, 
 from Bodies without us , but only Local Motion and PrejfMre. Nei" 
 ther is Senfe it felf, the meer Vjjjion of thofe Motions^ but the Percepti- 
 on of their Pajjionf , in a way of Phdncy. But Senfible things them- 
 felves (as for example , Light and CoIohts^ are not Known or ZJnder- 
 Siood either by the Pajjion , or the Phancy of Senje , not by any thing 
 meerly Forrcign undAdventitious^hni hy Intelligible ideas Exerted from 
 the Mind it (elf, that is, by fomething Native and Domejiick to it : no- 
 thing being more true. than this of Boetius, that, Omne quod Scitur^non 
 ex Sua, fed ex Comprehendentiiim Nulura, Vi, & Facultate Cognofcitur^ 
 lyhatfocver is Known, is Known not by its own Force and Power, but by 
 the Force and Power, the Vigour and A&ivity of that thing it felf which 
 Knows or Comprehends it. Wherefore befides the Phantajvjs of Singu~ 
 lur Bodies , or of Senfible things Exifting without us, (which are not 
 meer Pajfions neither ) it is plain that out Humane Ad/ndhzt\i other 
 Cogitations or Conceptions in it, namely the ideas of the Intelligible 
 Natures 3nd F^ences of things , which are Vniverfal, and by and un- 
 der which it undcrftands Singulars. It is a Ridiculous Conceit of a 
 Modern Atheijlick IVriter, that Vniverfals are nothing elle but Names, 
 attributed to many Singular Bodies, becaufe whatfoever// i-s Singu- 
 lar. For though whatfoever Exift without the Mind, be Singular, 
 yet is it plain, that there are C<j»<rf/'/z^»/ in our Minds, Obje&iveh Z)- 
 niverfal. Which Univerfal Objeftsof our Mind, though they Exift 
 not as fuch any where v/ithout it , yet are they not therefore Nothings 
 but have an Intelligible Entity for this very reafon , becaufe they are 
 Conceivable, fox lince Non- Entity is not Conceivable , whatfoever is 
 Conceivable, and an Objeft of the Mind is therefore Something. And 
 as for AxiomaticalTruths , in which fomething is affirmed or denied, 
 as thele are not all Pajjions from Bodies without us, (for what Local 
 Motions could Imprefs this Ctf/»«?^« Notion, upon our Minds , That 
 Things which agree if! one Third, agree amongjl themj'elves,or any other?_) 
 fo neither are thefe things only gathered by Induction from repeated 
 and reiterated Senfation?, we clearly apprehending at once, that it is 
 Impoflible they fhould be otherwife. Thus Arijlotle Ingenioufly j 
 
 vov 
 
 b-^^fjiiS^' cdo9d'.'i<drx.i fj(Av ^€> d.V(x.y}cft yxx^' exafcv , m j ^^th^^ijm itS x^-. 
 ^A» yv&jjiC^v '^V- // is evident that there is no knowledge (of the V^ 
 niverfal Theorems of Geometry ) by Senje. For if we could perceive by 
 %enfe, tbit the Three Angles of a. Trianfjr, were eqnd to Two Right ^ yei _ 
 
 M 11 m tn fjcuid
 
 7^ 2 Knowledge and Intelledionj B o o k L 
 
 fjould vpe not rejl fatisfied in thk^ as having therefore a ftiffcient Knovp' 
 ledge hereof j hut Veould fce}{_ further after a Demotj^ration of it: Se»fe 
 reaching only to Singulars , hut Knorvledge to Vmvcrfils. When from 
 theVniverJalldea of a Triangle, which is neither here, nor there, nor 
 any where, without our Alind^hnt yet hath an InteUigible Entity :, we 
 fee a plain neceffity that its Three Angles muft be Equal to two Rtghr, 
 then do we knovp the Truth of this VniverfalThcorcm^ and not before: 
 as alfo we Underftand 5 that every Siugular Triangle , (fofarasitis 
 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 Afcent, from Singulars toVniverJali, but on the con- 
 trary having firft found them in the Vnivcrfals^ we afterwards Def- 
 cending apply them to Singulars : fo that our Knowledge here is 
 not After Singular Bodies , and Secundarily or Derivatively Fronx 
 them 5 but in order of Nature, Before them, and Proleptical to them. 
 
 Now thefe Vniverfal Conceptions^Come of which are alfo AhUrad 
 (as Life, Senfe, Reafon, Knowledge, and the like) many of them are 
 of fuch things, whofe Singulars do not at all fall under Senfe^ which 
 therefore could never poflibly be ImprefTed upon us. from Singular 
 "Bodies by Local Motion : and again fome fuch , as though they be- 
 long to Corporeal and Senfible things , yet, as their Accuracy cannot be 
 reached to by Senfe, (b neither did they ever Exift in that Matter of 
 this lower world which here encompaffeth us , and therefore could 
 not be ftamped upon us from without 5 as for example the Ideas of a 
 TerfeS Strait Line, and a Plain Superficies , or of an exaft Triangle^ 
 Circle, Sphere, or Cube 5 no Material thing here amongft us being ter- 
 minated in fo Strait Lines, but that even by Microfcopes there may 
 be difcovered much Irregularity and Deformity in them ^ and very 
 probable it is , that there are no Perfectly Strait Lines , no fuch Tri- 
 angles, Circles , Spheres, or Cubes, as anfwer to the Exadlnefs of our 
 Conceptions, in any part of the whole Material Univerfe, nor never 
 will be. Notwithftanding which , they are not Abjolute Non-Enti- 
 ties, fince we canDemonftrate things concerning them , and though 
 they never were nor will be, yet are they Tojfible to Exift, fince no- 
 thing can be Conceived, but it either Is, or elie is Tojfible to be. The 
 Humane Mind therfore hath a Tower of framing Ideas and Concepti- 
 ons ^ not only of what Aftually Is , but alfo of things which never 
 were, nor perhaps will be, they being only Tojfible to be. But when 
 from our Conceptions, we conclude of fome things, that though they 
 are Not, yet they are Poffible to be i fince nothing that Is not, can be 
 TojUble to be, unlefs there be fomething Actually in Being, which hath 
 furacient Power to produce it ; we do Impiicitely fuppofe , the Ex- 
 igence of a Godot Omnipotent Being thereby , which can make what- 
 foever is Conceivable:^ though it yet be not, to Exift j and therefore 
 Material Triangles, Circles, Spheres, Cubes, Mathematically ExaU. 
 
 The Refult of what we have hitherto faid is this, that Since Singu- 
 lar Bodies, are not the only Obje&s of our Mind and Cogitation, ic 
 having alCo Vniverfal and Abjira[i Ideas, of the Intelligible Natures or 
 Effences of things, (fome of which are fuch, whofe Singulars do not' 
 
 at
 
 HAP. IV. Suffofe Iniinice Power. 751 
 
 at all fall under Senfe ; others though they belong to Bodies , yet 
 Senje can never reach to them , nor were they ever in Matter) more-r 
 over (in.ceour Mind can conceive, of things which no wh^re A cJu a i/j 
 Exiji , but are only Prifibk 5 and can have fuch a Demonftrdtive Sci- 
 ence of 'UuiverfalTntths , as Senfe can never afcend to : That there- 
 fore Humane Knowledge andVnclerJianding'n felf, is not the meer I- 
 mage and Creature of Singular Bodies only , and fo Derivative , or 
 E&yfalhovn them, and in order of Nature Junior to them ; but that 
 as it were hovering aloft over all the Corporeal Vniverfe , 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 PoUiblygive , of Knowledge and 
 Vnderlianding , their Nature and Original } Since there muft be 
 NoMToi', That vrhich is Intelligible^ in order of Nature , before nohoi?, 
 otlntelle&ion^ Certainly no other than this, that the Firft Original 
 Knowledge , is that of a Perfeft Being , Infinitely Good and Powerfuly 
 Comprehending it fc-Ifi and the utmoft Extent of its own Fccunditjt 
 and Power ^ that is , the Pojjibilities of all things ; their Ideas^ with 
 their feveral Relations to oneanother^ all Kecejfary and Immutable 
 Truths. Here therefore is there ^Knowledge before the world, and all 
 ^enjible things ^ that was Jrchct^pal and Paradigmatical to the fame. 
 Of which one Perfeli Alind and Knowledge , all other Imperfeft 
 Mmds (being Derived from itj have a certain Participation 5 where- 
 by they are enabled to Frame Intelligible Ideas , not only of What- 
 foever doth adtually Exift , but alfo of fuch things , as never Were, 
 nor Will be, but are Only Pojjible j or Objcfts of Divine Power. 
 
 Wherefore fince it is certain, that even Humane Knowledge and Vn- 
 derjianding it felfjis not a meer Pajjion from Senfible Things and Singu' 
 lar Bodies Exifling without (which is the only Foundation of that 
 fore- mentioned Athcijlicl^ Argument , that Things Made Knowledge, 
 and not Knowledge Things) and confequently it muft needs have fome 
 other Original: moreover fince Knowledge and Vnderjianding , ap- 
 prehend things Proleptically to their Exiftence , QMmd being able to 
 frame Conceptions of all Pojfible Entities , and Modifications ) and 
 therefore in their Nature, do plainly Suppofe the y^*?//^/ £:x77?e/?ce 
 of a Perfed Being, which is Infinitely Fecund and Powerful, and could 
 produce all things Pojfiile or Conceivable ; the Firfi Original Knowledge 
 or Mind , from whence all other Knowledges and Minds are derived, 
 being that of an Abfolutely PerfeU and Omnipotent Bf/w^jComprehend- 
 ing It Self, and the Extent of its own Power^ or of its Communicabili- 
 ty, that is, the Ideas of all Pojfibilities of things , that may be Produ- 
 ced by it, together with their Relations to one another, and their Ne- 
 cijjary ImmutableTruths s accordingly as Wifdom and Underftanding 
 are defcribed to be., 'ocT[ij.s 1^ tS -3?S S)vva/>i;eco5 , KTrig^'o/a ^ tS ttovtu. ■' " ■'• 
 
 cuiw, The Breath (or Vapour) of the Power of God, and an Efflux 
 ^or Emanation) /row/ Ae Gbrynf the Almighty^ a clear Alirrour (or 
 Looking Glafs) of his AClive Energy or Vertue , and the Image of hh 
 Csodnefi; I fay, the R.efult of all is this, that the Nature of knowledge 
 
 M m m ra' 3' and
 
 72S 
 
 Eternal Truths : B o o k I. 
 
 and V/iderJiandwg 3 is Co far from being a Ground of difprovinga 
 Deity (as the Atheifts ignorantly pretend) that it affordeth a Firm 
 DemonBratiott to us on the contrary , of the Exiftence of a God , a 
 Vcikdi Omnipotent Being Comprehending It felf, and the £x/e»/ of 
 its own Power , or all rrjjibilities of Things ; a M>?!d Before the worlds 
 and Senior to AllThings , no E&jipdl , but Archetypal thing , which 
 comprehended in it, as a kind of Intelleftual World , the Paradigm 
 or platforf», according to which this Senjible World was made. 
 
 And this may be Further confirmed ^ from what is generally ac- 
 knowledged 5 and indeed cannot reafonably be denied by any , viz,: 
 That there are Eternal Verities ^ fuch as were never Made , and had no 
 beginning , nor can ever be Dejirojied or Ceafe to be : as for Example, 
 fuch Common Notions as thefe , That Equals added to Equals , mal^e E- 
 quals '■, That the Canfe is in order of Nature before the Effecf , c^c. to- 
 gether with all Geometrical Theorems 5 as Ariliotle himfelf declarethj 
 he writing in hisEthicks after this manner, fsr^ oj^lcav at/'e); jisA<iL'tTou^ 
 onv cd%i "^ hxfJiAr^s it, "^ -kK^^c, oti d.fdfxy.i^es''' Concerning Eternal 
 (and Immutable) Things , no man docs confult j as for Example , con' 
 corning the Diameter or Diagonial of a Square^ whether it fiould he In- 
 commenfurable to the Sides or no. Where he plainly affirmeth ^ this 
 Geometrical Theorem ^ that the D/Jwe^er or D;4^<7»Z(»/ of a Square, is 
 Incommenfurable to the Sides, to he an Eternal Truth. Neither arc 
 there fuch Eternal Truths as thefe only in Mathematickj^ and concern- 
 ing Quantity , but alfo in Ethickj concerning Morality 5 there being 
 here cu^via ^ivMiec, as jf«f?7» yl/jr/)r calls them , Things Eternally Juji, 
 which were not Made fuch at fome certain times , by Law and Arbi- 
 trary Command , but being fuch in their own Nature Immutably , were, 
 from Ever lajiing to EverUjiing^ and (as it is faid of that Eternal Word 
 which comprehends all Truth) the Same Tejierday, to Day, and For 
 ever. For of the(c is that famous Paffage of Sophocles in his Antigona, 
 
 'ou >oc? n vZvyk, KciySii , o-^' <^^ "T^"^ 
 
 Thefe are not things of to Day , or Telierday, but they ever Live, and »o 
 matt knows their Date, or fiom whence they came. No man can declare 
 the time when all Common Notions , and Geometrical Truths were firft 
 Made and Generated out of Nothing , or brought out of antecedent 
 Non'ExiJience into Being. Certain it is, that (uch Truths as thefe, 
 that the Diameter and Sides of a Square are Incommenfurable , or that 
 the Power of the Hypotenufe in a Ke& angular Triangle is Equal to the 
 Towers of both the Sides, were not made by any Mans Thinking , or 
 by thofe firft Geometricians who Difcovered or Demonftrated the 
 lame , they Difcovering and Demonftrating only , that which Was. 
 Wherefore thefe Truths were before there was any man to Think of 
 them, and they would continue ftill to be, though all the men in the 
 World fhould be Annihilated .- Nay, though there were no Material 
 Squares and TriattgUs any where in the whole world neither, no nor 
 any Matter at all : for rhev were,ever without beginning before the 
 world, and would of neceffity be ever after it, ftiould it ceafe to be. 
 
 Nowr
 
 C HA P. IV. WIntclligibies. 
 
 Now if there be Eternal Truths , which were never Made and 
 could x\ox.Bnt Be^ then maft the Rationes Rerum , the Simple Reafont 
 of things allbj Or ih^n InteOigible Natures tind Ejjences^ out of which 
 thofe Truths are compounded , be of Neceffity Eternal likewife. 
 For how can this be an Eternal Truth , that the Diameter of a Square 
 is Incemmenfurabk with the Sides, if the Rationes^ the Reasons of g. 
 Square, Diameter^ and Sides , or their Intelligible Ejjences , were not 
 themfclves Eternal^ Thefe are therefore called by Plato (a man of 
 much Meditation 5 and no Contemptible Philofopher) not only, aei 
 TocuTO ii, cjQ^WTti^ 'i-)^\'vx , Things which are alxpap the fame, and Vn^ 
 cbyj^eaile,bm alfo, Toi /am jiIio>«v<x, «A\" ocei ovto. Things^ which were ne- 
 verMade^but always Are.^znd fometimeS/"'>i-n yifvofjucvx^ f/jfi-n oiin^hvfjuivx 
 Things that were neither Made nor can be Debroyed, fometimes to dylvl 
 leia -^ d\'6^Ki^^ , Things Ingcnerable and Incorruptible. Of which 
 Cicero thus, H£c ^VAtoncgat Gigni, fed Semper Ejfe , & Ratione&In- 
 teUigentJa Contincri. ihefe things Plato ajffirmeth to have been never^ 
 Made, but always to Be , and to be contained in Reafon andVnderJiand- 
 ing. And though perhaps it may feera ftrange, even Ariftotle himfelf 
 airo,notwithftanding his (b often claftiing with Plato's Ideas,here Re- 
 ally agreech in the main, that the Forms and Species, or the Univerfal 
 Intelligible Effences of Things, which are the proper and immediate 
 ohje&s of Science, were Eternal and never Macle, Thus in his Meta- 
 phydcks, -ri §</*©- iJ^&i -miitisSi y^wocTiu^ No man makes the Form, eY 
 Species of a thing, nor was it ever Generated-^ and again, 'tS Q<p:il(^ 
 &\aj. iht 'b^. yi^ioic, , There is no Generation of the Efence of a Sphere 5 
 and, "itvtu y^\i<TiCci; il, :p3t^'<; to e.^^ ^ The Forms or Species of things are 
 wit bout any Generation or Corruption. And he Sometimes calleth thefe 
 Objefts of Science, xKb^-nv iaiccv or <p(ic:v , An Immutable Ejfence or 
 tJjture. Laftly, where he writeth againft the HeracUtickj, and thofe 
 other Scepticks , who deuxcd z\\ Certainty oi Science 'j he firft difco- 
 versthe Ground of their Errour herein to have been this, that they 
 fuppoled Singular Bodies , or Senfibles cxifting Without , to be the M(t. L. 4 
 Only Thine I or objcCis of the Mind, or Knowledge , outiov o^ .5^|h(; ts- 
 To;?i cTi <j)S/ T^i" oiT&v tIu) a\H8<J«v ^Qtco-nsv , to 5 ovra i-TriKxQov etvcu to: 
 
 TrKW-v ogiSvTs3 "Tjaviluj KiVufA-ivnv rluj cpusiv , Yjoi^ocy^ tS fJiiixQixMoi^Q-' aj^y 
 «An9<^'o//,evov, zs^ly<, to mriro? irxs-rx /jtsTaSxMov, ir/t CjX^y^<Qtin <iK\'!b&L\\' 
 The Original cf thefe mens mijiak^e was this, becaufe Truth is to be looted 
 for in Things, and they concciv'd the only things to be Senjibles,in which it 
 is certain there is much of the Indeterminate Nature. Wherefore they 
 ■perceiving all the Nature of Senfibles^ to be Moveable, or in perpetual Flux 
 and Mutation, fincc nothing can pojjibly be verified or conffantly affirmed 
 ti>ncerningthat which is not the Jame but Changeable ^ concluded that 
 there could be no Truth at all nor Certainty of Science 5 thofe Things 
 which are the only objccls cf it , never continuing the fame. And then 
 he fubjoyns in way of Oppofition to t\\\sSceptical Do&rine of theirs, 
 and the forementioned Ground thereof, xiKLm/jLiv avris^ u^^D^«,u€«v<^v k, 
 
 ^^TTKV. Ire would have thefe men ihercfoie to l^now, fbat there is anc 
 ihcr kjnd of Ejfencc of Things, bejides that of Senjibles, to ivhicb belongeih. 
 
 neither
 
 73^ OhjeUs of Geom, Immutable. ^ B o o k I. 
 
 neither Motion, nor Corruption , nor any Generation at all. By which 
 "Offences of things , that have no Generation nor Corruption , he could 
 uoderftand nothing elfe 5 hut ihoCe Intel/rgible Natures ^ Species, and 
 Ideas which are the Standing and Immutable Obje&s of Science. Arfd 
 certain it is , that there could be noconftant and Immutable 6" f/e/yr? 
 ^t all, were there no other Objedls of the Mind , but Singulars and 
 Senfibles, becaufe thefe are all il/«rrf/>/c. Wherefore the Proper and 
 Immediate Objects of the Geometrical Science , are no Singular 
 SiXxd Material Triangles, Squares, Spheres zud Cubes, ^c. not only be- 
 caufe none of thele are found Mathematically Exaft, and becaufe Ge- 
 ometricians in all the Several diftant ages and places of the world, 
 could not have the fame Singular Bodies before them, but alfo be- 
 caufe they do none of them continue //«««/(?/'/;' the Same: all Cor- 
 poreal things, being more or left in perpetual Alotion and Mutation^ 
 Whereas that of which any Geometrical Theorem is Verified and De- 
 ' monftrated, muft be Immutably and Vnalterably the Same. The Tri- 
 angles and Circles , Spheres and Cubes of Euclid, Archimedes, Pappufy 
 jippoUonius, and all other Ancient and Modern Geometricians, in all 
 the diftant places and Times of the World, were both IndivifiblyOne 
 and the Same , and al(b perfe<Sly Immutable and Incorruptible , the 
 Science of Geometry being fuch. For which Caufe it is aflTrmed al- 
 fo, of thele Mathematical Things, by the forementioned y4r//?p//f, tha't 
 Met.L.ii, they are No If'here as in a Places as a\\ Singular Bodies are , ^ixnnv 5 
 
 C y. ^ ^ TD7TOV «/xa TdT? ftgeoj? TO?? MX^VlJMnscoi^ mlVOZtl , f/Av ^e TD7r(T5-' 
 
 ■j^^'" xa9" 'i)ux^v i§l@^' Slo ;;^^^9i Ti-noi' "vx. 3 MarSji/xaTJxa , » ttS. it if 
 dbfurd to mal{e Mathematical Things to be in a Place , as Solid Bodies 
 are, for Place belongeth only to Singulars , which are therefore feparable 
 from one another by Place : but Mathematical things are not Any vebere. 
 Becaufe they being Univerfal and Abftraft, are only in Minds : ne- 
 verthelefs for the fame PLeafon are they alfo Every Where, they being 
 in every Mind that apprehends them. Laftly, thefe intelligible EJJen- 
 ce/ and /^e<« of Things , are called alfo by PAi/^ , avafitafo'Tofai xsica , 
 The Mofi NeceJJary Ejjeuces , as being not only Eternal , but having 
 likewife l\rcce^47 ExT^ewce belonging to them: for though there be 
 no Abfolute Neceffity that there (hould be Matter or Body , yet is 
 there an Abfolute Necejfiiji that there (hould be Truth. 
 
 If therefore there be Eternal Intcl/igibles or Ideas, and Eternal 
 Truths y and Netf^r^ Evz/^ewce do belong to them 5 then muft there 
 be an Eternal Mind Nfcejfarily Exifiing, fince thefe Truths and Intelli- 
 gible Ejfences of Things cannot pofllbly be any where but in a Mind. 
 For by the Ejfences of things, when they are (aid to be Eternal, muft 
 not be meant their very Subjiances, as if every thing were in it felf E- 
 ternal and Uncreated •-, or that God in Crcation,did only as a Modern 
 Writer abufively ExprelTeth it, Sartor is injiar,vejiire Effentias rcrum no- 
 v^ExiIitntia^Cloth the antecedent Effencesofthings^nitha new Garment 
 cfExiJience^ but only their E/e C^^w77«w,their Prjfible and Intelligible 
 Natures, as they were Objeds of Infinite Power, and Vnderfianding^ 
 before they were Made. There muft be a Mind Senior to the vporld^ 
 and all .S'e«/;/'/e Things^and fuch as at once Comprehends in it, the /• 
 <ieai of all Intelligiblcs, their Neceffary Schefes and Relations to one ano- 
 ther. 
 
 i 

 
 Chap. IV. All Minds farta!^ of One. 7^ 7 
 
 ther, and all their Iwnutabls Trtifhs: a Mind, which doth not cte ju.4v 
 yoiiv, 07? 3 i voiiv , ( as Arijiotlc writeth of it) Jomctimcs VnckrfianU 
 and fometimcs not Vnclerjiancl ^ as if it were Ibmetimes Arpai^e'und 
 fometimesy^/A'P/jjOr like an Eye fometimes Open and (bmetimes Shut, 
 but wcL tvi^y^lix, Such a Mind as is Eyt'^Z/.i/Tf Aft and Energy 5 and 
 hath no Defedt in it. And this as we have already declared, can be 
 no other than the Jllind of an Omnipotent , and Infinitely Pcpfeff lie- 
 ine^^ Comprehending It Self and the Extent of its own Power , or how 
 far it felf is Commttnicable, that is, all the Poflibilities of things, that 
 may be made by it, and their refpedive Truths s Mind and Knowledge 
 in the very Nature of it, fuppoling the j^Clual Exijhnce of an Omni- 
 f stent or Infinitely rovperful Beings as its Noimv or Intelligible ; It be- 
 ing nothing but the Comprehenfion of the Extent of Infinite or Divine 
 Power, and the Meafitre of the fame. 
 
 And from hence it is Evident alfo, that there can be but One only 0- 
 riginal Mind, or no more than OneVnderJianding Being Self Exiftent 5 
 all other blinds whatfoever rartakjng of one Original Mind j and 
 being as it were Stamped with the Impreffion or Signature of one 
 and the fame Seal. From whence it cometh to pafs , that all Minds 
 in thefeveral Places and Ages of the World, have Ideas ox Notions of 
 Things Exaftly Alike , and Truths Indivifibly the Same. Truths 
 are not multiplied, by theDiverlity of Minds that apprehend them 5 
 becaufe they are all but E&ypal Participations of one and the fame 
 Original or Archetypal Alind , and Truth. As the fame Face may be 
 Reflefted in feveral Glaflcsj and the Image of the fame Sun may be 
 in a thoufand Eyes at once beholding it -, and One and the fame 
 Voyce may be in a thoufand Eares liftning to it j fo when Innumera- 
 ble Cre<i/eid! Minds., have the fame /<:/erf^ of Things , and Underftand 
 the Same Truths:^ it is but One and the fame Eternal Light , that is 
 Rrjie&ed in them M^ (jhat Light vphich enlightenetbEvery man , that 
 cometh into the World , J or the fame Voyce of that One Everlajiing 
 Word, that is never Silent, Reechoed by them. Thus was it conclud- 
 ed by Themijlius , that one man by Teaching, could not Poffibly be- 
 get in the Mind of another , the very fame Notions , Conceptions and 
 Knoxpledges^ which himfelf had inhis own Mind, f! ^w rcwTxn itu -ri voh- 
 yux -TV h^Qnov]©^ Kj TO iJLxv^vovi©^ , Were not the Minds both of the 
 Teacher and of the Learner as it were Printed andStamped alike. As alfb 
 that men could not Poffibly fo confer together as they do, prefently 
 apprehending one anothe-rs meaning , and raifing up the very Same 
 fenfes in their Minds, and that meerly by Occafion of Words and 
 Souftds, e. [jAnq w E?? nS; S Troc'iv!? cijfoiicjvS/^ev, Were there not feme 
 One Mind which all men did Partake of. As for that Anti- Monarchical 
 Opinion, of Many Vnderjiandmg Beings, or Minds , Self Originated, 
 and Independent , ( none of which therefore could be Omnipotent) it 
 is neither Conceivable , how fuch (hould all agree in the fame Truths, 
 there being no Common Meafure of Truth betwixt them, no more than 
 any Common Rule of their Wills , nor indeed how they fhould have 
 any Knowledge orV>7c'erJ}}ndingat all, properly fo called , that be- 
 ing the ComprehenjiOK oi' the PojfibiUties ok things, or of the Extent 
 of Infinite Power, whereas according to this H)pothefis, there is no /«- 
 ^nite Power zx.a\\y the Po.ver of each of thofe Manyfuppoftd Princi- 
 ple*
 
 yoS ^^ ^^^^ ^^^fi True B o o K I. 
 
 pies or Deities, being Limited and Finite , and therefore indeed not 
 Creative of any thing neither 5 fince that which could Create one 
 thing, could Create all, and confequently would have all depending 
 upon it. We conclude thereforCj That from the Nature oi Mind and 
 Knowledge^ it is Demon§irable^ That there can be but One Original and 
 Self' Exijie»t Mind , or Vnderji an ding Being, from which all other 
 Minds were derived. And now have wc , more Copioufly than we 
 defigned. Confuted the V\t^ Atheijlicl{_ Argument, we having not on- 
 ly aliened the idea of God , and fully Anfwered and refelled all the 
 j4theiJiicliPretences agiinU the fame j but alfo from this very idea of 
 God, or a Terfe& Being, Demonftrated his Exigence. We (ball d'i£- 
 patchthe following AtheiJiicl{^Obje£tions with more brevity. 
 
 WE come in the next place5to the Achilles of the Athejlis ; their 
 Invincible Argument, zgixn^ a Divine Creation and Omnipotence^ 
 heciuCe Nothing could come Jr»m Nothing. It being concluded from 
 hence, that whatlbever Subjiantial/ji or Really Is , was from all Eter- 
 nity Of It Self, Unmade or Vncreated by any Deity. Or elfe thus j 
 By God is alwayes Underftood, a Creator of fome Real Entity or o- 
 ther outof Nothing 5 but it is an "Undoubted Principle of ReaHin and 
 Philofophy, an Undenyable Common Notion,Thdt Nothing can he mads 
 out of Nothing , and therefore there can be no iuch Creative Power zs 
 this. And here we (hall perform thefe TAree Thmgs^ Firlt, we (hall 
 (how That in fome Scnfes, this is indeed an Dnquejiionable Truth, and 
 Common Notion, That Nothing can comefiom Nothing , and what thofe 
 Senfes are. Secondly, We (hall make it evident, that in the Senfe cf 
 this AtheOiick^ Obje&ion, it is Abfolutely Falfe , That Nothing can come 
 fern Nothing, or be made out of Nothing , and that a Divine Creation 
 and Omnipotence, can be no way Impugned from the forementioncd 
 Principle rightly Underfkood. Thirdly and La(tly, We (hall prove. 
 That as from this Principle or Common Notion, Nothing out of Nothing, 
 there can be no Execution at all done againlt Theifm, or a Divme Cre- 
 ation •■) fo from the very Same rightly linderftood,the Impoflibiliry of 
 all Atheifm may be Demonlfratively Proved , it bringing Somctutnc; 
 out of Nothing in an Impojfibk Senfe > as alfo the Exjjience of a God 
 Evinced. 
 
 We grant therefore in the Firft place , that this is in fome Senfe an 
 Undoubted Principle of Reafou, or an ZJndeniable Common Notion, that 
 Nothing can come from Nothing. For Fir(t, it is Unqueftionably True^ 
 That Nothing which once vpasnot, could ever Of It je If come into Beings 
 or That Nothing could bring it Self out of Non-Exijlence into Beings 
 That Nothing can take Beginning of Exigence from it Self:, or That 
 Nothing can be Made or Prodmed xoitkout an Efficient Cau/c. And from 
 hence, as hath been already Intimated, is it Demonltratively Certain, 
 fhat every thing was not Made, but that there is fomething Necefla- 
 rily Sdi' Exil^eat, and which could not But Be. For had every thing' 
 
 been
 
 C H A p. IV. Nothing out o/^ Nothing. 739 
 
 been Made, then muft fomething ofNeceffity, have been Made 
 out of Nothing by It Self, which is Impolfible. 
 
 Again , As Nothing which was Not , could ever Of It felf come 
 into Being, or be Made , without an Efficient Canje , fo is it certain 
 likewife, that Nothing can be Efficiently Caufed or Produced, by that 
 which hath not in it at leaft Equals (if not Greater) Perfe&ion^ as al- 
 fo Sufficient Power to rroduce the fame. We fay Nothing wA/r/j vpos 
 not , could ever be brought into Being , by that which hath not For- 
 mally , Equal Perfe&ion in it j becaufe Nothing can Give what it 
 hath not , and therefore fo mwch of the Perfe&ion or Entity of the 
 Effeft, as is greater than that of the fuppoftd Caufe j fo much there- 
 of muft needs come from Nothing , or be made without a Caufi. 
 Moreover whatfoever hath Equal Perfe&ion to another thing , could 
 not therefore Caufe or Produce that other thing j becaufe it might ei- 
 ther have no A&ive P^Jireratallj as Matter hath not, it being meerly 
 rajfivc, or elfe no Sufficient ACtive and Productive Power. As for Ex- 
 ample, though it be not ImpolTible , That Motion which once was 
 not, (liould be Produced j yet is it Impnjjible , that it fhould be ever 
 Produced , without a Sufficient Caufe. Wherefore if there were 
 once no Motion at all in the whole world, nor no Life or Self Active 
 Power in any thing, butall were Dead --^ then is it certain, that there 
 could never poffibly arife,any Motion ox Mutation in it to all Eternity* 
 There being no Sufficient Caufe, to Produce the Same ^ fince nothing 
 can produce Motion^ but that which hath Life or Self-ASivitji in it ; 
 and if Motion or any thing el(e, (hould begin to be, without a Suffici- 
 ent Caufe , then mult it needs be Caufed by It Self, or Of //Self come 
 into Being ^ which is a thing ImpoiFible. Now no Imperfeft Being 
 whatfoever , hath a Sufficient Emanative Power to Create any other 
 Subftance , or Produce it out of Nothing 5 the utmoft that can be 
 done by Imperfeft Beings , is only to Produce new Accidentt and 
 Modifications : as Humane Souls can Produce new Cogitations in 
 themfelves, and new Local Motion in Bodies. No Imperfeft Being is 
 Subftantially Emanative , or can Produce another Subjiance out of 
 hJon-ExiJicnce. Therefore for any Subftance, to be brought into Be- 
 ing 5 by an ImperfeU Subfiance , which hath not Sufficient Emanative 
 or Creative Power , is a thing plainly Impoffible ; it being all one as 
 to fay. That a Subftance might Of It (elf, come out of Nothing into 
 Being. And thus is it granted , that no Subftance could be Created^ 
 or brought out of Non Exiftence, into Being, but by the Cole Effici- 
 ency oi an Abfolutely PerfeS Being, which hath both Greater Perfeifi- 
 on, (it Eminently Containing all things in it) and alfo a Sufficient £• 
 tftanative or Creative Power. 
 
 And now have we given an Account , of Two Seofes , where- 
 in it is Impoffible , For Any thing to come from Nothing 5 One , 
 For a thing which was not, to bring it Self into Being, or to 
 ■ be Made without an Efficient Caufe . Another , For a thing to be 
 Efficiently Caufed , by that which hath not at leaft Equal Perfe&ion 
 in it, ct zSuffident Emanative or Produ&ive Power. Both which Sen 
 •fes of this Axiom relpeftthe Efficient Caufe, and thus was it frequent- 
 
 N Q n n ly
 
 740 Nothing/r(?;^/ Nothing ; not BookI- 
 
 ly underftood by divers of the Ancients , and particularly by Cicero, 
 We (hall now propound a Third Senfe , wherein this Axiom is al- 
 fo Verified, That Nothing can be Made oitt of Nothing, refpefting chiefs 
 ly the Material Caufe. For fioce no ImperfeU , Natural Being , hath 
 any Creative Potver , or can Efficiently produce any New Suhjiance or 
 .\.eal Entity, which was not before, into Being, but only aft upon Pre- 
 exijiing Matter, by Amotion, and Modifie the fame 5 and fince Matter, 
 asfuch, being meerly r^Z/zoe , cannot Caufe any thing, that was not 
 before , or will not refult from the Compofition or Modification of it 5 
 it follows undeniably, that in aM Natural Generations and Produ^iont 
 out of Preexijient Matter , ("without a Divine Creation) there can 
 never be any New Subjiance or Real Entity brought out of Non- 
 Exiftence into Being. And this was that very thing, and no other, 
 which the Ancient Phyfiologers meant , when (as Arijiotle tells us) 
 they fb much infifted upon this Principle, to yi^vof/Am doc /mj oVtov 
 ■^viSvct a^voTov , That it rvas Impojjible that any Real Entity , Jliould be 
 (Naturally) Made or Generated out of Nothing 5 Or , as it is alfo o- 
 therwife expreffed, 'ov^t i$i ylviSai i^ (p&d^io^i 7^11" ov.rav. That no 
 Real Entity was either Generated or Corrupted, That is. That in Na' 
 turalGenerations, Corruptions, and Alterations, ("where God is fuppo- 
 fed not yi/iracw/o/z/Ty to interpofe) there is no Creation of any New 
 Subjiance or Real Entity out of Nothing, nor Annihilation^ or De[irH- 
 Sion of any into Nothing. 
 
 We are not ignorant, that the Generality of i^//?<^er« Writer t,\\viVQ 
 interpreted this Do(3:rine,ofthe Old Phyfiologers in/4riifotle,intoqn'ne 
 different Senie 5 as defigning therein to take away all Divine Creati- 
 on out of Nothing j (or Non-Exi^ence) they making all things to 
 havefprung out of Matter (exifting Of it felf from Eternity) either 
 Without a God^ or elfe rather (becaule Parmenides and Empedocles^ 
 and other Afferters of this Doftrine, were undoubted Theifts) With 
 Hint. So that God could not Create any Nevp Entity out of Nothings 
 but only make things out of Preexijiing Vnmade Matter , as a Car- 
 .penter doth a Houfe, or a Weaver a Piece of Cloth. And thus is it 
 Commonly taken for granted , that no Pagan Philofopher ever went 
 fo far, as to acknowledge a Divine Creation of any thing out of 
 Nothing, in the SenCe of ChriJiianTheologers. And here we grant in- 
 deed that befides the.y/fl/V^/,there have been fome other Phibfophic^ 
 Theijis amongft the Pagans , of this Perfwafion j That Nothing was 
 nor could be made by God , otherwife , then out of Something Pra- 
 Exijiing : as Plutarchus Ch£ronen(is for one , whjD in a place already 
 Cited pofitively affirmeth, v fM\i }dQf.u>v ijim ^eS j^yjvtvcu, tIiu 3 aoi- 
 av jt) vKlm '<^ m3 yiyonv , a yvioi/A'ihx) , aM«. iJ7roK<J/A«v'[ui aei tz/ S^iu^s^yai. 
 That though the world were indeed made by God , yet the Substance or 
 Matter, out of whiek it was Made . wttsnot Made. And then he fub- 
 joyns this very Reafon for it, a ^ oz tS //.w oiT©^ ylnmi;, clKK s^t tS 
 
 caufe there can be no A4akjng of any thing out of Nothing, hut only out of 
 Something Pr£ Existing , not rightly Ordered or Sujficienlly difpofed ^ 
 as in a Houfe,Garment, or Statue. From which conceit of Plutarch's, 
 though he were otherwife Ingenious, it may well be fuppofed , that 
 
 the
 
 C H A P. IV. Jgainjl Divine Creation. 741 
 
 the Dull Ed'otick^ Air had too much Effedt upon him. However nei- 
 ther rlitturch nor the atoickj , as we conceive, are for this to be ac- 
 counted Abfolnte and Dorvnrii^ht Atheisit, but only I''tperfeci^A^iif7grel 
 and Spurious Theijls. And therefore were Atheiits never fo much a- 
 ble to prove, that there conld be no Creation out of Nothing Prs- 
 Exifting, v/hich they cannot at all do, yet would not this overthrow 
 Theiffft in general , there being a Latituck therein. Neverthelcis it 
 will undeniably appear , from what (hall follow , that thofe Ancient 
 Italickj and Pytha^orickj , were fo far from intending here any fuch 
 thing, to deduce all things out of Matter, either Without, or With a 
 God ; as that they plainly defigned the very Contrary j namely to 
 prove that no Neiv Real Entity could be Made out of Matter and 
 particularly that Souls could not be Ge«frrf/er^ out ofthe lame, which 
 therefore of necefiicy, muft, according to them , have another Di- 
 vine Original, and be Made by God, not out of Al.ttter, but out of No- 
 thing Pr£-Exifiing : fince it could not be fuppo(ed by any , that all 
 Souls Exilted Of Themfelves from Eternity Unmade. And indeed all 
 thole Vagan rhilofophers whoaflerted the Incorporiety of Souls, m\x^ of 
 necefiicy in like manner , fuppofe them not to have been Adade , out 
 of Pr£-Exijiing Matter, but by God out of Nothing. Plutarch being 
 only here to be excepted , by reafon of a certain odd Hypothefis 
 which he had, that was peculiarly his own , of a Third Principle, be- 
 fideS God and Matter, a D if orderly Soul , or Evil Demon Self Exijient, 
 who therefore feems to have fuppofed all Particular Humane Souls 
 to have been nnde,neitherout oiNothing^not yet ont of Matter or Bo- 
 dy Pr£-Exifting, but out of a certain ftrange Commixture, of the Snb' 
 Jiafjce o(^ thitEvilSoul, and God, blended together ; upon which 
 account,does he affirm Sauls to be,not Co much 'i^yov as /ott^@- -3r5, not 
 fo 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 
 realbn , to complain of xMs Bccotick^Air. Wherefore we conclude, 
 that thofe old Phyjiologers in Arijiotle^ who infifted Co much upon that 
 .Principle , That no Real Entity could be Altde or Generated out 
 of Nothing, afted only as Phyjiologers therein, and not as Theologers or 
 Metaphyftcians , they not oppoling a Divine Creation out of Nothing 
 Pr<e'ExiJiing, but only contending that no Nevp 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 fcope and meaning of thefe Phyjiologers indeed 
 was, will more plainly appear, from that Ufe or Improvement, which 
 themfelves made of this Philofophicl{^Pnnc\p\e , and this was Twofold. 
 For Firfi , It is certain that upon this Foundation , they all of them 
 Endeavoured to EftabliQi, a Peculiar kind of Phyfiology , and (bme A' 
 tomology or other, either an Homxomery, or an Anomceomerj, a Similar 
 or Dijfimilar Atomology. For Anaxagorits looking upon this Maxim 
 of the Italick^Philofophers, That Nothing could be PhyficaUy made out 
 of Nothing , or no Real Entity Generated or Corrupted , as an Un- 
 doubted Principle of Reafon, and being alfo not able to Conceive o- 
 therwife , of the Forms and ^alitics of Bodies than that they were 
 RealEntities , diftintt from the Subjiance of Matter , or its Modifica- 
 
 N n n n a tiont^
 
 742 Atomology, and Incorporeity B o o k L 
 
 tions 5 concluded that therefore in Generdlioat^Corrh-ptions and Alte- 
 rations , thefc were not created out of Nothing, and Annihilated into 
 Nothing, but that every thing was Naturally made , t^ 7r^cuTO?y^iT6)v 
 it) G^U7rK?;(/jV7z^v, out of Pr^-Exifient and In Exiiicnt Things, and confe- 
 V quently that there were in all things, Dijftmilar Atoms and Particles of 
 every Kindjthough by reafon of their Parvitude Injcnfible to us^and e- 
 very thing feemed to be, only that5which was moft Predominant and 
 Conjpicuoud in it. To wit. That Bone was made out of Bony Atoras.and 
 Flefi out of FIcJIjj/, Hot things out of Hat Atoms^ andCold things out of 
 Cold, Black out of Black, and White out of White, &c. and Nothing 
 out of Nothing , but every thing out of PraExiJitng Similar Atoms. 
 Thus was the fenfe of Anaxagoras plainly declared by Arijlotle^ That 
 becatife Contraries rvere made out of one another , they were therefore be- 
 fore In-Exilient. For Jince every thing muji of necejfity be made , ei* 
 ther out of Something, or out of Nothing, and all Phyftologers agree. That 
 it is Impojjible, for any thing to be made out of Nothing ; /"/ follows un- 
 avoidably, that vphatfoever is Generated muji be Generated out of thingt 
 Pr£ Exijiingand In-Exijiing , though by reafon of their Parvitude In- 
 fenfible tout'-y That is , out of Similar or Homogenial Atoms , of which 
 there are fame of all kjnds in Every thing 5 every thing being mingled 
 in every thing. Here therefore have we, the Anaxagorean Homoeome- 
 ry, or Similar Atomology , built upon this Principle of Reafon, as its 
 Foundation , That Nothing can Naturally be Made or Generated out of 
 Nothing, 
 
 But the Italickj or Pythagorickjj as well before Anaxagoras as after 
 him, (with whom alfo hitherto concurred, Leucippus, Democritifs, and 
 Epicurus, thofe Atheizers of the Italn/i Phffiology) did w'nh much 
 better Reafon, from the fame Fundamental Principle conclude , that 
 fince thefe Forms and ^alitics of Bodies , were unqueftionably Ge- 
 nerated and Corrupted^ they were therefore no Entities Really Di(iin£f 
 {torn the Subjiance of Matter , oTitsModifiiations , but only different 
 Difpofitions or Modifications of the Infenfible Parts thereof, Caufing 
 in us Different Phantafms : and this was the Firft Original of the 
 Dijfimilar Atomobgy. In Matter or Body , therefore as fuch , there 
 was nothing elfe to thefe Philofophers conceivable, but only Magni- 
 lude ofParts,Figure,Site,and Motion,ox Reji : and thefe were thofe fevf 
 Elements,ont of which In-ExiHing.znd varioufly Combined together, 
 they fuppofed all thole Forms and ^alities of Bodies, (commonly fo 
 called) in Generations to refult , without the Produftion of any New 
 Real Entity out of Nothing. For as out of a few Letters in the Al- 
 phabet of every Language, Differently placed and Combined, do Re- 
 fult innumerable S^Z^a/'/e/, ff^ri//, and Sounds, fignifyingallthe feve- 
 ral things,in Heaven and Earthjand fometimes from all the very fame 
 Letters, neither more nor fewer, but only Tranfpofed, are begotten 
 very Different Phantafms of Sounds in us ^ but without the Pro- 
 dudtion of any New Real Entity out of Nothing : in the very 
 fame manner, from thofe Fewer Letters in the Alphabet of the Corpore' 
 al Nature, Varioufly combined, or from the different Modifications of 
 Matter^xn refped: of Magnitude of Parts,Figure,Site,bc Motion.Hre Made 
 up and spelled outi all thofe Syllables of Things that are in the whole 
 
 World,
 
 Chap. IV. C/Souls,/?-^/;? /^Principle. 74^ 
 
 World 5 without the Frodu(flion of any New Real Entity. Many 
 times the very fime Numerical Matter , neither more nor left, 
 only differently Alodificd , Caufing very different Phjntajmt in 
 us 3 which are therefore vulgarly fuppolcd to be forms and ^luali- 
 r/e/ in the Things j as when the fame water, is fucceffively changed 
 and tranbforraedinto Vapour, Snow, Hail, and Ice. And to this ve- 
 ry purpofc is the forementioned Similitude elegantly purfued by the 
 Epuiircun Poet, in thefe following Verfes, 
 
 ^iti etiam refert nojlris in Verfiiui ipjif, £ mh^' *^'* 
 
 Cu/ft quibui (j^ (juali (Int Orcline qu^que locata. 
 
 Kamque eiidem Caelum^ Mure^ Terras, Flumina, Soled, 
 
 Significant, eadem Fruges, Arbujij, Animatitcs. 
 
 Sic ipjis in rcbui itetn jam Muteriai 
 
 Concurfus, Motuf, Ordo, Pofitttra, Figure, 
 
 Cum permiitantiir, mutari Res quoqne debent. 
 
 For were thofe fuppofed Forms and ^alilies, produced in Generdti' 
 ont and Alterations , Entities Really diHinU from the Sitbilance o( 
 Matter, or its different Modifications , in Ttfpe^ of the Magnitude, 
 Figure, Site, aud Motion o( Patts'^ (there being no fuch things be- 
 fore In-Exifiing as Anaxagoras fuppofed,^ then would they Material- 
 ly proceed from Nothing , which is a thing Impoffible. And this Dif- 
 iimHar Atontology of the ancient Italickj , fo far as to thefe Material 
 forms and ^alities , Seems to be Undoubtedly the only true Vhyfio^ 
 logy, it being built upon this fure Principle of Reafon, That be- 
 caufe Nothing can give what it hath not, therefore no New Subjiance or 
 Real Entity, can be Materially produced , in the Generations and Alte' 
 rations of Nature, tis fuch ^ but only Modifications. As when an Archi- 
 ied builds a HoufcjOra Weaver makes a piece of Cloth, there is oii- 
 ly a different Modification of the Pr£ExiUent Matter. 
 
 This is the Firjl Improvement , which the Ancient ttalick^ Philofo- 
 phers made, of ibis Principle , That Nothing can be (PhyficaUy and 
 Materially ) Generated out of Nothing 3 or that no Real Entity is 
 Naturally Generated or Corrupted j That therefore the Ftfr;»/ and ^a^ 
 ///«/ of Bodies, were no Ke^/ E«//7/V/, but only Different M(7^;^f4- 
 tions. But befides this , there was alfo another thing , which thefe 
 Philofophcrs principally Aimed at herein , as a Corollary deducible 
 from the fame Principle^ concerning Souls , that fince the Souls of A- 
 mimals , Efpecially Humane , are unqueftionably Entities Really di- 
 ftind from Matter, and all its Modifications j fno Magnitudes,Figuret^ 
 Sites and Motions , being ever able to beget Cogitation or Confciouf- 
 fjefi, much lefs a Power oi'Vnderfianding Eternal Ferities') that there- 
 fore thefe could not be Generated out of Matter, nor Corrupted in« 
 to the fame. Becaufe Forms and ^alities are Continually Genera- 
 fed and Corrupted , mzdtoxxtoi Nothing , and Reduced to Nothinga- 
 gain s therefore are they no Entities Really diftinft from Matter, and 
 its different Modifications : but becaufe Souls , at leaft Humane , are 
 unqueftionably Entities Really dx^inCtfrovn Matter, and all its Modi- 
 fications 3 therefore can they not poffibly be Generated out of Mat- 
 
 terg
 
 744 Generat. and Corrupt, o/ Animals ; B o o k L 
 
 ter, nor Corrupted into the fame. For if Humane Souls wexG Genera- 
 ted out of Wiatter, then muft (brae Real "Entity be Materially produced 
 out of Hothing^xhtxQ being Nothing of Lz/e and Cogitation in M^//cr 5 
 which is a Thing Abfolutely Impoffible. Wherefore thefePhilofo- 
 phers concluded concerning 5'tf«// 5 that being xxot Generated out ef 
 Md/^er, they were Injinuated or Introduced into Bodies, in Gene- 
 rations. And this was always a Great Concroverfie , betwixt 
 Theijis and Atheijis , concerning the Humane Soul , as Lucretius ex- 
 prefleth it ; 
 
 Natajit^an contra Nafcentihus In^nuet'try 
 
 Whether ii were Made or Generated out of Matter, (that is indeed <jk;^^ 
 of Nothing) or elCe were 3t>^6ev , From Without^ Infinuated into Bodies 
 in Generations? Which latter Opinion of thcirs/uppofes Souls as well 
 to have Exited Before the Generations of all Animals, as to Exi(k 
 yifter their Deaths and Corruptions'^ there being properly Nothing of 
 them Generated but only their Union with thofe particular Bodies. 
 So that the Generations, and Corruptions or Deaths of Ammah, accord- 
 ing to this Hypothefis, are nothing but an Anagrammatical Tranfpofition 
 of Things in the Univer(e,Pr<e- and Poji-Exijient Souls^heing fometimes 
 united to one Body , and fometimes to another. But it doth not 
 therefore follow, becaufe thefe Ancient Philofophers held Souls to be 
 thus Ingenerable , and to have Pre-Exi§ied before the Generation of 
 Animals; that therefore they fuppofed all Souls to have Exited Of 
 Themfelves from Eternity Unmade : this being a Thing which was 
 never aflferted , any more by Theift than Atheift i fince even thofe 
 ThiloJophick^Theilis, who maintained Mternitatem Animorum^ TheE- 
 ternity of Humane Minds and Souls , together with the IForlds , did 
 notwithftanding, affert their Eflential Dependence upon the Deity ^ 
 like that of the Lights upon the Sun , as if they were a kind of Eter- 
 nalEffidgency^ Emanation or Eradiation from an Eternal Sun. Evea 
 Troclus himfelf, that Great Champion for the Eternity of the IForld 
 and Souls , in this very Cafe , when he writes againft Plutarch's Self- 
 "Exi^entEvil Soul, exprefly declaring, that "micra, ^^o^'ylnixd '6g7 tv 
 ■3e9, There if no Self Exif}ent Soul j but every Soul whatfoever is 
 the Worh^ ^jf^^ ^»d Produ&ion of God. Wherefore when they af- 
 firmed Souls to be Ingenerable , their meaning was no more than this, 
 that they were not meer Accidental Things as Forms and ^alities 
 are, nor any more Generated out of Matter, than Matter it (elf is Ge- 
 nerated out of Something elfe ; upon which account , as Arijiotle in- 
 forms us, Souls were called alio by them, a?X*^) Principles, as well as 
 "Matter, they being both of them Subjiances in the Univerfe alike 0- 
 riginal -J that is neither of them Made out of the other. But they 
 did not fuppofe them to be a^^viirs? , Ingcnerate or Vnmade in the 
 other Senfe, as if they had been Self-Originated, and Independent, as 
 Plutarch's Second and Third Principles j his Evil Soul , and Matter 
 were by him Imagined to be : but fo doubtlefs as that if the World 
 had had any beginning,they (hould then have been all Created together 
 vvithitjOUt of Nothing Pr£-Exijiing. But as for the perpetual Creation 
 of new Souls-, in the Succefllve Generations of Animals, this indeed is a 
 
 thing'
 
 Chap. IV. Anagrammat. Tranfpofition. 745 
 
 thing which tho(e Philofophers were extremely abhorrent from , as 
 thinking it Incongruous, that Sotdt which are in Order of Nature , Se- 
 nior to Bodies^ (hould be in Order of Time , "juniors to them \ as al/b 
 not Reafonable, that Divine Creation^ (as it were Pro(tituted) fhould 
 without end , perpetually attend and wait upon Natural Generations, 
 and be Intermingled with them. 
 
 But as for this Pr£-Exijience of Souls^ we have already declared 
 our own fenfe concerning it, in the Firft Chapter. Though we 
 cannot deny 5 but thatbefides Or^^ew, feveral others of the Ancient 
 Fathers, before the Fifth Council, feem either to have Efpouied it, or 
 at leaft to have had a favour and kindnefs for it j infomuch that St. 
 Aufiinc himfelf, is Sometimes Staggering in this Point, and thinks it to 
 henGreat Secret^ whether mens Souls Exirted before their Generati- 
 ons or no 5 and fome where concludes it to be a mzxitx oi Indifferen- 
 cjy wherein every one may have, his Liberty of opining, either way, 
 without offence. Wherefore all that can be certainly affirmed in this 
 Cafe , is, that Humane Souls could not poUibly be Generated out of 
 Matter, but were fome time or oihtr Created by God Almighty, out 
 oi Nothing Pr£ExiJiing, either In Generations or Before them. Laft- 
 ly , as for Brute Animals, we muft confefs , that If they be not meer 
 Machines or Automata , as fome feem inclinable to believe , but 
 Confcioua und Thinkjng Beings , then from the fame Principle of Rea- 
 fon , it will likewife follow , that they cannot be Generated om of 
 Matter neither , and therefore mufl be Derived from the Fountain 
 of all Lift, and Created out of Nothing by him ; who fince he can, as 
 eafily yf«»/A/7j/e , us Create '-^ and does all for the Beft 5 no man need 
 at all to trouble himfelf, about their rermanency, ot Immortality. 
 
 And now have we given, a Full and Particular Account, of all the 
 Several Senfes, wherein this Axiom muft be acknowledged to be Un- 
 deniably True , That Nothing can pojfibljf be Made out of Nothing , or 
 Come from Nothing 5 namely thefe Three. Firft, That Nothing which 
 VPOS Not, could ever bring it Jelf into Being, or Efficiently Produce it felf. 
 Or, That Nothing can fojfibly be Made, without an Evident Caufe. Se- 
 condly, that Nothing which wasNot, could be Produced or brought in- 
 to Being, by any other Efficient Cauje, thenfuch, at hath at leaji , Equal 
 Perfe&ion in it , and a Sufficient Adive or Produ&ive Power. For if 
 any thing were made by that, which hath not Equal Perfection, then 
 muft fb much of the EfFt ft as Tranfcendeth the Caufe , be indeed 
 Made without a Caufe, (fince , Nothing can Give what it hath not) or be 
 Canfed by it felf , or by Nothing. Again , tofuppofe a thing to be 
 Produced by that which hath no Sufficient Productive Power , is Real- 
 ly to fuppofe it alfo , to be Produced from // felf withoiat a Caufe , or 
 From Nothing. Where it is acknowledged by us , That no Natural, 
 ImperfeCf, Created Being, can Create, or Emanatively Produce , a New 
 Subflance which was not Before, and give it, its IVhole Being. Hither- 
 to,i9 the Axiom Verified in Refpedt of the Efficient Cdufe. But in the 
 Third Place, it is alfo True, in refpeftof the Material likewife. Not, 
 That Nothing could Pflfjil'ly be ever Alade , by any Power whatfocver, 
 but only out of PreExiJient Matter ; and Coufequently , that Mat^ 
 
 ter
 
 74^ Nothing /r^wi Nothing, Caufaliy B o o k I. 
 
 ter it fe!f could be never Made, but was Self-Exijient, For the fal- 
 fity of this, is fufficiently evident, ifrom what hath been already de- 
 clared, concerning Humane Souls^ their being undoubtedly Suhjiances 
 Incorporeal, which therefore could never be Generated out of Matter 5 
 and it will be further manifefted afterwards. But the Third and Laft 
 Senfe is this j That Nothing which is Materially Made out of things rr£- 
 Exijiing, (as forae are) can have any other Real Entity , then what vpaf 
 either before contained in , or refulteth from the Things themfelves (b 
 Modified. Or, That there can be no New Entities or Subftances^ Na- 
 turally Generatedout of Matter , and therefore that all NaturalGe- 
 mrationxjUre really Nothing elfe, but Mixtures or New Modificationt 
 of Things Vr£-Exijiing, 
 
 Thefe , I fay, are all the Senfes , wherein it is Impojfible, That any 
 thing (hould be Made out of Nothing, or Come from Nothing 5 and they 
 may be all reduced to this One General Senfe, That Nothing can be 
 Made out of Nothing, Caufaliy-^ Or , That , Nothing cannot Caufe Any 
 thing, either Efficiently or Materially, Which as it is undeniably 
 True 5 So is itio far from making anything, againft a Divine Creati- 
 on , or the Exigence of a God, that the fame may be Demonjiratively 
 Proved, and Evinced from it, as (hall be (hewed afterward. 
 
 But there is another Senfe, wherein things may be faid to be Made 
 '.^ wt cVtsjv, Or, Out of Nothing, when thofe words are not taken 
 Caufaliy , but only fo as to (igni(iethe Terminus A quo , or Term font 
 which, they are Made, to wit, an Antecedent Non-Exiftence. And 
 then the Meaning of this Propojition , That Nothing can poffibly be 
 Made out of Nothing, will be this, That Nothing vphich once was Not, 
 co\i\^ by ^ny Power whit foever , be afterwards brought into Being. 
 And this is the Senfe inlifted on, in this Second Atheijiick^ Argumenta- 
 tion, framed according to the Principles , of the Democriticl^ot Epi- 
 curean Atheifm. That no Real Entiiy which once was not, could by- 
 any Power whatfoever , he Made, or brought out of Non-Exijience 
 rnxo Being ; and confequently,that no Creative Power out of Nothing, 
 can po(fibIy belong to any thing, though fuppofed never fo Perfcft. 
 
 In Anfwer whercunto , we (hall perform thefe Two Things. Fir(l, 
 we (hall make it appear , that Nothing out of Nothing, taken in this 
 Senfe declared, is fo far from being a Common Notion, that it is not at 
 all True. AndSecondly,we (hall prove,that If it were Truejyet would 
 it of the Two,make raoreagain(t Atheifm, then it doth again(t Theifm, 
 and therefore ought by no means to be ufer! by Atheilis, as an Argu- 
 ment againft a Deity, firli therefore, it isunquc(Honably certain. 
 That this cannot be llniverfally True , That Nothing which once was 
 «i>/, could poffibly be Made, or brought out ofNon-Exifience into Be- 
 ing, becaufe If it werejthen could there be no fuch thing as Making or 
 Caujing at all 5 no AQion nor Motion, and confequently no Generation 
 nor Mutation in the Corporeal Univerfe, but the whole world would 
 be like ^Sti^' immoveable Adamantine Rockrand this would doubtlefs 
 fee abetter Argument againft Motion,i)\tn any ofZcno^s was. But we 
 have all experience within our felves , of a Power of Producing New 
 
 Cogitations,
 
 Chap. IV. Ho7v Noth. out of Notk Falfe. 747 
 
 Co^itatiotjj^ in our own Minds, new Intclle&ualsud Afaral Habits as 
 alfo New Local Afotion in our Bodies, or at lealt New Determwationt 
 thereol-, and (jf Cuujing thereby Nctv Modificatiotfs in Bodies without 
 us. And therefore are the Atheifis forced to Reftrain the Senfe of 
 this Propofition to Suh^antJalTh\ngs only , that though there may 
 be New Accidents^ and Modijicatiorts, Produced out of Nothings yet 
 there can be no NewSubfluaces Made -^ however they be not able in 
 the mean time to give any Reafon why One of thofe fhould be in it 
 felf morelmpoflible than the other , or why noSubftance fliould be 
 Muk_eable. But that fome are fo ftagger'd with the Seeming PJauli- 
 bility of this Argument , is chiefly upon thefe following Accounts. 
 Firft 5 by reafon of the Confiijion of their own Conceptiotts 5 for be- 
 caule it is certain, That Nothing can pojjibly bemade out of Nothings in 
 one Senfe, to wit Csujally ; they not diUinguifhing Senfes, nor being 
 aware of the Equivocation that is in this % wt oiTtiiv , Out of Nothing 
 inadvertently give their aflent , to thofe Words in a Wrong 
 Senfe j that no Subftance (as Matter") could poffibly be brought out 
 of Noyj'Exiiicncc into Being. Secondly, by reafon of their Unskilful 
 Arguing from y^j7//7a/i/ Things ^ When becaufc Nothing can h^ Arti- 
 ficially Made but out of rre-Exifiing Matter ^ as a Hou/e or Garment 
 and the like, (there being nothing done in the Produdlion of thefe 
 Things , but only a New Modification , of what before SubUantially 
 was) they over haUily conclude, that no Power whatfoever could 
 produce any thing otherwife , then out of Pre- Exijling Matter ^ and 
 that Matter it felf therefore could not poflibly be Made. In which 
 Conceit they are again further c<infirmed from hence, becaufe the Old 
 Phyfiologers maintained the fame thing concerning Natural Generati- 
 ons likewife. That nothing was in them produced '^ wt ovTcov, Out of 
 Nolhing,T\e'nher j or that there was no New Subfiance or Entity Made 
 in them, really diftinft from the Pre-ExiHing Matter and its Modifi. 
 cations 5 they Unwarily Extending this, beyond the Bounds of Phy- 
 (ickj into Metaphyjickj 3 and unduly meafuring or Jimiting Infinite 
 Power accordingly. Laftly , becaufe it is undeniably certain, con- 
 cerning Our Selves and all ImperfeCt Created Beings^ that none of thefe 
 can Create any New SubSance^which was not before^men are therefore 
 apt to meafure all things by their own fcantling,and to fuppofe it Uni- 
 verfally lmpoffible,according to Humane Reajon^for any Power what- 
 foeverjthus to Create ; whence it follows that Theology muft in this be 
 acknowledged to be Contradictious to the Principles of Natural Light 
 and Vnderjianding. But fince it is certain, that Imperfeft Created 
 Beings can iherafclves Produce Some Things out of Nothing Pre- 
 Exijiing, as New CogitationSy:Lnd New Local Motion, New Alodi/icationt 
 and Transformations of things Corporeal,it is very reafbnable to think, 
 that an Abfolutely Perfed Being could do fomething more ; that is. 
 Create Niw Subjiances out of Nothing , or give them their Whole Be- 
 ing. And it may well be thought to be as Eafie, for God, or an Om- 
 nipotent Being, to Make a Whole World, Matter and all, '^ hn oiT<i^^ 
 Out of Nothing, as it is for ns to Create a Thought, or to Move 4 Fin- 
 ger, or for theSun to fend out Rayes, or a Candle Light, or laftly, for 
 any Opake Body, to produce the Image of it felf in GlafTcs or Wa- 
 ter, or to projeft a Shadow j all thefe ImperfeS Things being but the 
 
 O o O O Energies^
 
 748 (9«/v One Self- Exiftent. BookL 
 
 Energhs^RaysJ^mages^ox shaclor»s,o( the Deity. For a SublVance which 
 once was not,to be Made by GodjOr a Bt'inglnjinitely i'erfeB j this is 
 not for it to be Made Out of Nothings in the Impoffijle Sen(e,it com- 
 ing from him who is All. Nor can it be faid to b^ [rnpoffible , for a- 
 ny thing whatfoever^to be Made by thatjWhich harh ^ jj ^nly Infinite- 
 ly Greater ^erfeQion, but alfb a Sufficient A&ive Porver to produce the 
 fame, it being SHbJiantial/y Emanative. It is true indeed that Trfinite 
 VoTper'xt felf, cannot do things in their own N tture Impojjiblej and 
 this is therefore the only thing, which the Atheifts have to prove. 
 That it is in it Celi Abfolutely Impojjible^ for a Subftance, (though not 
 for an Accident or Modification) to be produced out of Nvn-Extsfence 
 into Being. Whereas nothing is in it felf Abfolntely Impojfibk , but 
 what implies a Contradi^ion : and though it be Contradi&ious , for a 
 Thing to Be and Not Be, at the fame time ; yet is there no manner 
 of Contradi&ion at all in this, for any ImperfeS Contingent Being which 
 before was not, afterwards to be. Wherefore this being in it felf no 
 way Impojjible^ it muft be acknowledged to be a Due Obje^ of Infinite 
 Potper , or that which may be done by a VerfeU Omnipotent Being ex- 
 iting. 
 
 If Nothing could be Made '<^ ^ ovTcov, Out of Nothings in this Lat- 
 ter Sen(e, that is. Nothing which Before was Not , Afterwards brought 
 into Being 5 then muft the Reafon hereof be, becaufe no Subjiance or 
 Real Entity^ can be Caujed by any other Subftance , fo as to Receive 
 and Derive \islVhole Being from it 5 and Confequently whatfoever 
 Subjiance ox Real Entity^ is in the Whole World, was not only from 
 Eternity without Beginning, but al(b Exlfted Of It JelfNccefiarily, and 
 Independently upon any thing el(e. But Firft, it hath been already 
 declared, that it is repugnant to the Humane Faculties, that any Tem- 
 porary Succfjfive Being whatfoever, or that Time it felf (hould be Eter- 
 nal without beginning, becaufe upon that Hypothecs, there would al- 
 ways have been an Infinity of Time Paji 3 and if fo,then would there 
 See Enchir. of neceffity havc been. Time Pali^ which wot never Prefent. But, to 
 Met. c.io. mal^e every Subfiantial Things not only to have Exifted)ri?/« Eterni- 
 ty without Beginning (which yet hath been done by fome Mijlakett 
 Theijis) but alfo to have Exifted, Independently upon any thing elfe, as 
 its Caufe^ or Original^ and therefore Of it felf Necefiarily^ this, I fay, is 
 it felf^ to ^dike Something to come from Nothing in the ImpoJJible Senfe^ 
 to wit , Caufally. For as when fome AtheiSis affirm , That Nothing 
 could Ever Move It felf and yet fuppofe notwithftanding , that there 
 hath been Motion from all Eternity, they plainly make this Motion, 
 (however fuppofed to be Eternal) to Comefiom Nothing in the Impofli- 
 ble Senfe : fb in like manner, they who fuppofe Things to have Ex- 
 ifted Of themfehes Neceffarily, which have no Self Exijietice, and Necef- 
 fary Exijience contained in their Nature, (as Nothing but a Perfect 
 Being hath) do make this Necejfary Exifience of fuch things, to have 
 Come from Nothing. Wherefore though it be certain, that fomething 
 did Exifto/ Itjelf Neccffarily from all Eternity, namely a Perfeft Be- 
 ina:(whofe Neceffary Exigence is therefore not from Nothing, becaufe 
 EfTcntially included in its own Nature) yet is it certain likewile,, that 
 there can be but One Such Thing , Neceffity of Exijience being Natural 
 
 and
 
 C HAP. IV. Souls Subftantial , '<^ dtu ""oifav. jaq 
 
 and Ejfcntialio no more. But as for all other things, which are in 
 their own Nature , Contin^i^ently Prjjible to Be or Not to be , Reafoa 
 pronounces of them , that they could not ExKt Of thcmfdvcs Necef- 
 farily. but were Caufed by Something el(e; and derived their Origi- 
 nal, from that One Abfolittely Perfeft , and 'Neceffarily Ex/Jierit Bein^, 
 So that r/t{<o's Diftindtion muft needs be here allowed of, betwixt 
 Two Kinds of Beings, -n pJiv i.a ov , y<.\;imv ) fax t;>j3v , That which al- 
 tpays Tf^ and was never Made, nor had Beginning j and tt) yi^vo/uavov jjJit 
 h 3 Ki^'Tn.vi, That which was Made^ or had Beginnings but never Truly 
 Is. It having not a Vcrmanent but Succejftve or Flowing Duration, 
 Accordingly whereunto, Arjjiotle alio affirmeth j That there is no ne- 
 cejjity^ all things ^jould be Vnmade or Self- Originated j bnt Somethings 
 might be Made pom others Vnmade. 
 
 Laftly, we fhall difprove the Truth of this Aflertion, Jhzx. what' 
 foever SttbHantiaUy and ReaUy [s, did Exift of it Ctlf Jrom all Eternity 
 Vnmade , after this manner. Bccaufe it would follow from thence 
 that not only Matter , and Unqualified Atoms , ( as the Dcmocritic^ 
 ^theijis fuppofe) but alio SohIs^ efpecially Humane, rauft needs have 
 Exifted Of themfelves too, from Eternity Vnmade. For as no man 
 can be ^o fotti(h,asto conceive Himfelf, or That which Thinkethia 
 bim, his Owo Soul or Mind, and Perfonality, to be no Real Entity 5 
 VVhilfl: every Clod of Earth is fuch ^ fo is it certain that Mind can 
 never be Generated out of Dead and fenflefs Matter or Body , nor 
 Refult as a Modifi'cation thereof, out of Magnitudes, Figures^ Sites^ 
 and Motions , and therefore mufl; needs be a Thing Rea//y DiJiinCf. 
 from it, or Suhjiance Incorporeal : the Democritick Atheifts being 
 here grolly deceived, in thinking , that becaufc Forms and ^alities 
 of Bodies, may be refolved into thofe forementioned Elements of 
 Matter, and confequently concluded to be no Entities Really DifiinSk 
 from the Subjiancc thereof, but only different Modifications of the 
 fame, that therefore the like may befaid of Souls too , the Rational 
 not excepted. Wherefore if no Substance or Real Entity could ever 
 be brought out of Non-Exijience into Being , or be Caufed by any 
 thing elfe , then muft all Humane Souls and Perfonalities , as well as 
 Matter and Atoms, have exifted not only from Eternity, without be- 
 ginning, but alfo Of themfelves Independently upon any other thing. 
 But the Atheifts are fo abhorrent from this Eternity of Humane Souls, 
 that they will by no means admit of their Toji-Exiflence or Immor- 
 tality •.) they apprehending , that if any Living Vnder^ianding Being, 
 ftould prove Immortal, they could not fufficiently fecure themfelves 
 againft the Folfibility and Danger of a God. Some Theifts indeed have 
 alferted ^lemitatem Animorum, not only the Pre-ExiHence, but alio 
 the Eternity of all Humane Minds, together with the PVorld, as Cicero- 
 more than oncedoth 5 who alfo in his Book of Divination thus further 
 declares himlclf concerning it , Animus quiavixit ab omni J^ternitate^ 
 Verfatufcjue cjl cum innumerabilibui Animis, omnia qua in naturu reruvs 
 jMttt videt 5 Our Mind , becaufe it hath exited from all Eternity , and- 
 Converged with innumerable Minds , feeth all things that are in Nature .• 
 and again , Cum Animi homtnum femper fuerint futurique (int 5 Since 
 the Minds of Jlfen ever were , and ever will be. Nevertheleis none o^. 
 
 O o o o a thefg
 
 _ .. I I ■ ■■! I III ■ 11 I ' ' — ' -^>— ■ ■ ^■^~"" " " " • - -• 
 
 750 Great. Out of Noth. Pre-Exifl:. B o o k I. 
 
 thefc ever maintained, that Humane Mindi and their diftinft Tcrjotia- 
 lities 5 were thus all , Of Themjelves , Independently upon any 
 thing as their Caufe or Original. And, as it was before Demonftrated, 
 from the Nature of Knowledge and Vnderliand/ng (it comprehend- 
 ing the Fojjibilities of all Things , and therefore fuppofing Infinite 
 Power) that there can be but One Mind, or Vnderjianding Being, Self- 
 Exiftent, all Minds partaking of that One Mind 3 fo is it hardly Foffi- 
 ble, for any one in good earncft, to Entertain fucha Conceit as this, 
 that his Own Particular Souly Mind, and PerfonalHy, and confequent- 
 ly allHumane Souls^ though fubjcft to fuch Laws of Fate as now they 
 are j did not only Pre- Exiji before their Refpeftive Bodies, and were 
 from Eternity without Beginning, but alfo Exijied Of Thenifclves Ne- 
 cejfarilji and Independent Iji upon any thing elfe. Wherefore if Humane 
 Soulsi Minds ^ and Perfenalities ^ being unqueftionably 6"»^,2«//4/ 
 Things and Really Di^iinB from Matter , (which therefore could not 
 poffibly be Generated out of it) did not all Exift from Eternity , Of 
 Themfelves, Necejfarily, and Independently, it is certain that they muft 
 Derive their whole Being, from the Deity, or be Created ^ fht ovT&v^ 
 Out of Nothing, or Non-Exiftence by it. And \i Humane Wmh were 
 unqueftionably thus Created , it cannot reafonably be doubted , but. 
 that Matter ox Body \t{t\i, was Created likewife out of Nothing, or 
 Caufed by the Deity : for as much as that which Created One thing 
 out of Nothing, could Create every thing; and there is Really more 
 of Subjiance, that is, a Higher Degree of Entity, in Minds and Souls^ 
 Confcious Self-moving, and Vnderjianding Beings, then \n Scnjlef Mat' 
 ttr, or Vna&ive Bulk. 
 
 But for as much as this Doftrine of a Divine Creation out of No- 
 thing Pre-ExiSiing , lies under no fmall Prejudice upon this Account, 
 becaufe it is fo generally taken for granted , that none of the Pa- 
 gan Theifts 5 who are fuppofed to have kept clofe to the fimple 
 Light of Nature, did ever acknowledge in the Deity, any fuch Crea- 
 tive Power out of Nothing , or that God was the Caufe of any Sub- 
 fiance , we muft of Neceffity here declare this , how common foever 
 it be, to be a great Miiiake. For befides that , Plato in his Sophift 
 having defined the Efficient or Effe&ive Power in general , after this 
 manner, TiownvM 'jrv.Qxv tcpxfA/cV Svou ^'v«/juv , viTk; av owtt'o. j^/i'hTou to^ 
 fjisi TT^Ti^v Soiv vg9^v yi^nSrx.1 , To he A Power or Caufality , whereby 
 that which was Not before, was afterwards Made to Be ; and then divid- 
 ing this Efficiency, into Divine and Humane, he Immediately Subjoyns 
 concerning the Former, zZx ^ Wvia , &c. illuv «M» tivc? vi .5?S S>iw 
 »^ySiT@^ (pyitrOfAAV I'ji^v yfvic9tx.i -rr^Tipyv wt ovirx. ; shal/ we not then fay, 
 that all Animals and other things, were by the Divine Efficiency alone. Af- 
 ter they had Not bee»,Made to be .-? Where thus much at leaft is certain, 
 that Plato did not at all Queftion the Poffibility of a Thing's being 
 Made out of Nothing in this Senle 5 that is, brought into Being, Af-- 
 ter it had Not been, by a Divine Power. But becaufe it may bethought, 
 that he meant this no further, than of the firft compages of Animals, 
 in which Notwithftanding every thing, Souls and all, might be Made 
 out of Pre-Exifting Matter; we (hall here further add, what in his 
 Ti/fj£us hedeclareth concerning the Soul, tJu) 4'^xIu) »x <^? ^'^'' Lf^es^'
 
 Chap. IV. acl\non?leJg'd by Philofbphers. 75 1 
 
 Tf^v -^ylvj au)[jji^Q^ , <i^ (JVcttlttv iij cn^^z(nx.v a^hjLtAv^ owtsj-'craTo , That 
 God did not Make it, after Body^ and 'junior to it ^ jmce it was not fit^ 
 that the Elder jJjonld he Ruled or Governed by the Toungerj but he made 
 Soul before Body, Older than it, and Siiperiour to it^ as well in refpc& of 
 Time as Dignity. Which Notion is further purfued by him in his 
 Tenth De Legibufs^ cg^'? «(^ Jt, Kv^a^ iXvi^gxicc t? k^ 7E\ta)'raIa eigu- 
 td-nq iv m/a«i', \|^x[w) jxkv -npc-rif^v yi,yonvra azondfi^ viiuv • (mfjux j SiuTi^^; 
 Ti }y vgt^pv ■J.u^.q a^x^'"? <x^)jfMvov :{^ (pitnv. Ivherefore it was right ly^ 
 properly, and mojl truly afjirmed by ui •■) that Soul was made Firji as 
 that which Ruleth, but Body afterward, as that which is to be Ruled and 
 Governed thereby : From whence alfo he draws this Confeftary, 
 
 '^^/uiiK^ii n fif ixv'viixaj.f ir^l-n^ fx^Kat; o&'/vUxtov Kj TrKocTisq Kj /laflK?, an 
 yi.yo\'6Tx. a.v, tiTre? ^9 "M^;^ awt^af(^ , That If the Soul be Older than the 
 Body, thif^uji the Things of the Soul alfo, be Older thanthofe of the. Bo- 
 dy, andtMJ^Jore Cogitation, and the feveral fpecies of it, mujl be in or- 
 der of Nature , not only before Local Motion , but alfo before Longitude^ 
 Latitude . and Profundity of Bodies. From whence it is plain , that 
 Plato's firft ylnaiq , or Produftion of Souls by God, could not be out 
 of any Pre-ExiftipgBody or Matterjthey being affirmed by him to be 
 before, not only this and that particular Body, but all Body whatfo- 
 ever, before Longitude, Latitude and Profundity. Which may be fur- 
 ther confirmed from hence, becaufe in his Sophift , he plainly con" 
 dcmns that Opinion of (bme , tUv ■^■^^lu) ocvthv aufjA 77 tmv.'ryiStn , 
 That the Soul it Self hadfomething of Body in it^ and he often el(e- 
 where declares the Soul to be Incorporeal. It is certain alfo that 
 not only Plato j but all thofe other Pagan Philofophers too, who af- 
 ferted the Incorporeity and Immortality of Humane Souls , could not 
 poffibly conceive SouISjto have been mzdcom of Pre-Exijient Matter^ 
 but either '<^ ^ovtzcv. Out of Nothing, they being not £^er«4/, but 
 having a Newnej^of Being, (as Plato himfelf feemed to fuppofe) or eJfe 
 if they were conceived to be Eternal by them (which was the opini- 
 on of moft of the Junior Platonijis, yet) to have Derived their whole 
 Suhjiance from the Deity, and always to Depend upon it 5 as Eternal 
 Light, would depend upon an Eternal Sun. Plutarch and his follow* 
 ers being only here to be excepted, who would neither have Souls 
 made out of Nothing bj' God , nor yet out of Corporeal Malta' Pre- 
 Exijling, (they being themfcives Incorporeal'^) but out of a ftrange 
 Commixture of the Suhjiance of God himfelf, with the Subjiance of a 
 certain Diforderly Soul, Self Exijient znd Vncreated^ of which we 
 have fpoken already. But that the Gew«/«e Platenijis , did univer- 
 fally fuppofe, that One Subjiance might be Caufed by another, and de- 
 rive its whole Being from it, is undeniably Evident from hence , be- 
 caufe their .yef(7«^ D/z/7«e H)pojia(if or Subjiance, ("though E/er»<«/J 
 was according to them , Derived from ; or Begotten by their Firft, 
 and their Third Hypcjiafis or Sub^ance Produced both from the Firji 
 and Second ^ and other Inferiour Orbs of Being , as the Particular 
 Sblils of Demons and Men, from that whole Trinity of Divine Hy- 
 
 poltafes
 
 yo Matter, not to all Fag. Unmade B o o k I. 
 
 poftafes joyntly concurring. And as for Matter or Body it icW, 
 it is certain alio, that Tlotititfs ^ Torphyrius ^ lamblichus ., Hi erodes^ 
 Platonijis, cxpreHy denied it to have been aylnnTtv ^ Vnmade, or 
 Troclus and other SelfExiJient , and conceived it to have deri- 
 ved its whole Being from the Deity ; who accordingly is ftyled by 
 
 e 
 
 Troclus a?fiT^©^ '^'^'^ '' ^'^^^ ' ^^^ Inejfable Cattfe of Matter. In lik' 
 manner have we already (bowed, that according to theChalday Ora- 
 cles, Matter it felf was alfo Caufed or rrocluced by the Deity, to which 
 purpofe is this Verfe Cited by Trocliti , "bi^v oi^\.v 3gci,o-K<j ylvimt; -rnku- 
 ■Tnt>uKis vKviq. From whence (that is.From the Deity) abunclantljifpringt 
 forth the Generation of the Multiform Matter. The Meeter here re- 
 quiring, that it (hould be read a^v, and not cc^^v, as it is in Proclus 
 his Copy. Moreover lamLlichui hath recorded in his Myfteries, that 
 Hermes, 2Lnd the old Egyptian riiep/^j^fr/ likewife, held matter not to 
 be a.y<lvv^'n>v^ that is, Self-Exijient , Vnmade , or Vnderived from the 
 Deity , but to have been Caufed by it. Whence does Proclus con- 
 Thus H«*ro- ^.jyjg it probable, that Plato was of the fame Perfwafion alfo j as 
 "^•^ ''iv'^"" lik-«wife Orpheui before had been , he deriving this as is fuppofed, 
 tmy <^- ^j^j^ Qjj^gj. (fjings from the Egyptians. It is true indeed s',.'*hat many 
 ^^y^ ' °^j, of thefe Philofophers, aflerted Matter^ Souls, and the whole World, 
 IHiki-Tzov to have beenE/er««/ without Beginning, and Confequently not Cre- 
 Ww? v-i- ated, ^ wt oVfojv , in that flridtcr Senfe, that is, out of an Antecedent 
 <ptx.\^<;ji K^ Uon-Exifience'mumt. Notwithftanding which, they did fuppole 
 acpavS? Sia- (hem to have received their Whole Being from the Deityjand to have 
 ^'^l^'^^'V Depended on it, every jot as much, as if having once Not been, they 
 ex. fAJt,d\\oq ^^^ afterward been Made by it. And that which gives to any Sub- 
 w^fj^vv. ftance its Whole Being, though from Eternity, fo that it never vpoi Not^ 
 vv^ljAm &c. the fame upon Suppoiition, that it once bad riot been, Could unque- 
 platocenfuit ftionably have Produced it, i^ ^ oiTav, Out of frothing, or an Ante^ 
 Mundum a cedent Non Exiflence. 
 Deo, tx Mul- 
 
 'i ^"'t/'^' ^^ ^^"^^ "°^ fufficiently difproved The Truth of that Aflertion, 
 fTprodH'' That Nothing could be Made out of Nothing , in the Atheiftick Senfe 
 Hum &c. thereof i viz. That Nothing vphich before was Not , could afterwards 
 ' ' fojfibly be Made to Be : Though this fhould not be Extended fo far, 
 as to Accidental Things, and Modifications ^\xi reftrained and confined, 
 only to Subjiantials : That no Subfiance n>hatfoever, could have a Nerv- 
 nefSof Being, or be Caufed by any other Subfiance , but whatlbever Sub- 
 flantial Thing any where Is in the World, the fame did Exift Of It felf 
 from Eternity, and Independently upon any thing elfe 5 nothing but 
 different Modifications being Mide or Produced. Which (ame Afler- 
 tion, has been alfo fometimes, otherwife thus expreffed^ Nothing can 
 he Made but out of Pre-ExijUng Subfiance ^ the meaning hereof being 
 this, That Nothing can be Made, but Nerv Accidental Modifications , of 
 what before Subiiantial/y was 3 no Sub^ance it felf being A^al^e- 
 able or Producible by any other Subfiance , neither in Time (Co as to 
 have a Nervnefi or Beginning o( ^ting) nor yet from Eternity. Where 
 the Atheifts and fome others taking it for granted , that there is no 
 other Subfiance beiidcs Body, or Matter, do further limit and reftraia 
 the Senfe of that Propolition in this manner : Nothing can be Made 
 i'Vt out of Pre-Exifiing Mitter , that is. Nothing can be Made, but out 
 
 c?
 
 Chap. IV. PJutarchV Spurious Theifm. yi^ 
 
 of Corporeal SttbAance Pre- Exfjiiug. Aa Iclolum Specus^ (if I may ufe that 
 Language) which in all Probability had its firft Originaljchicfly from 
 mens Meafuring the Extent of all Power, by their own Produdion of 
 Artificial /Aiw^/.Becaufe forfoothja Carpenter or ArchitecH: cannot make 
 a Hoifje^but out ofPre-Exi/iing Timber, Bric^s^and Stones, nor a Tajlour 
 a Gar went ^hni out of Pre-Exijiing Cloth j nor a Cool{_^ Puddings or Pyes 
 but out of Pre-Exifting Materials or IngredientssThdit therefore no Po- 
 wer whatfoever^nonothat of God Almighty,can extend any further 
 than to the New Modifying of Pre-Exiftent Matter^ but not to the Pro- 
 du&ion or Caufmg of any Subfiance. We (hall in the next place make it 
 appear,that were this Aflertion TruejThat No Subfiance or Real Entity 
 which once was Not ^could he Caufed or Produced^yet would it notwith- 
 (landing of the Two, more impugn Atheifm, than Theijtu (it being pof- 
 fible for Faljhoods, though not for Truths, to difagree) for as much as 
 the 4theifis do really ht'xngMort Out of Nothing , or NonExiJience^ 
 than t he Theifis do^and therefore ought not to make this an Objection 
 agauifl: Theifm. For though according to the True and Genuine Theo' 
 logj, God or a PerfeU Being be fuppofed, to be the Only Neceffary Self- 
 Exijient Thing, and the Caufe of all other Sublfunce^ and confequent- 
 ]y to have Pr odnred dWimperfeci Things.^ not only Souls, but alfo Mat" 
 ier it felf, fc| wt ovT(Dv, Out of Not/iing, or an Antecedent Non-Ex- 
 jjiencc, yet is there, by reafon of the Weaknefs of Humane Under- 
 ftandings, a Latitude in Theijm. Wherefore fome there are, who 
 though impofed upon by that Idolum Specus, or imprifoned in it. 
 That Nothing can pojfibly be Made but out of Pre-ExiJiing Matter , by 
 the New Modification thereof r, do notwithftanding devoutly worfliip 
 a Deity, according to their Notion of it , A Perje&ly Vnderfianding BC' 
 ing Vnmade-^ though not the Creator of Matter, yet the Maker of the 
 Whole World out of it, and the Supreme Governour of the fame 5 
 they thus fuppofing Two Principles in the Univerle , an Adtve and a 
 Vajjive one, Goddixxd Matter. Befides which, it is not impoffible for 
 others to think, that though Matter or Body be not the only Subfiance, 
 but Humane Souls are Incorporeal j yet the Subfiance of thefe Souls 
 was not Created out of Nothing no more than that of Body, but they 
 were Made either out of Ibrae Pre-Exifiing Common Soul, (as their 
 Intelligible Matter) or out of the Subfiance of the Deity it felf ••, or 
 clleExifted Of themjelves,from Eternity Vnmade : and yet neverthe- 
 lefs may thefe acknowledge , One Supreme Vnderfianding Being Self- 
 Exijient alfo, though neither the Creator of Matter, nor ofSoulsy yet 
 the Supreme Governour and Orderer of all. And it is certain , that 
 Plutarch^ God, was no better than this, and yet was that Pagan not- 
 wifhftanding, a Dcz»i3«* Religionifi in his Kind, as well as a Hearty Mo- 
 ralifi. And fuch a Theifm or Theology , as either of thole forementio- 
 ned, (though not Genuine znd Sincere , but Imperfeft and Mongrel 
 things) would perhaps be to the Atheifts, little left Troubleforae and 
 Uneafie , than the True. Thus have we fhewed , that this Principle, 
 That Nothing can come out of Nothing, or beM^f^e, otherwife than out 
 of Pre-Exijiing Suh^ance or Matter, though it be indeed Contradict- 
 ' lOut to the Trweand Genuine Theology ^ yet is it not abfolutely Incon- 
 fiftent with all manner of Religion ^ there being certain Spurious or 
 ImperfeB Forms of Theijm^ built upon this Foundation. But now on 
 
 the 
 
 .A.
 
 754 ^^^' ^ore Out of Noth. than The. B o o K J, 
 
 the contrary , we fhall make it manifeft, That this very Principle, 
 made ufe of by the y^/^e//?/ , is in Truth and Reality CoKtradi&iou* 
 to all manner of Atheifm , and deftruftive of the fame j the Atheifts 
 ilniverfally Gewer^^/w^ and C^rr«/)/i»^^ Real Entities , and Suhjij»tjat 
 things, that is, Producing them out oi N&tbifig or Non-Exr^h^^ce, and 
 reducing them to Nothing agzin: for as much as they make all things 
 whatfoever, the bare Suhjiance of Matter only excepted , Cwhich to 
 them is either no Determinate Thing , or elfe nothing but meer B///4, 
 or Rejfjiifig and Divifible Magnitude) to come out of Nothing , and to 
 go to Nothing. Thus does Arijlotk in a place before cited , declare 
 the Atheifiicl{_ Senfe , &ai >o^? ""V^? j c' (po^oiv i^v oiy^.m^itv iwcu -^^ Tr^^f- 
 fjuiiziv, aMo. Wviw yirnc&tx.i i There are Certain men^ who affirm^ that No- 
 thing is Vnmade^hut All things Generated or Madey^ho^e Senfe is after- 
 wards more diftinftly thuspropofed by him , 'ra f^v ichha jifieo^ix'j n 
 jy ^Sv, §voa imyiccg i^v • 'iv ^ tj ^dvov UTTO/AticJv, t| S txDtk ttki't^ 
 Ijufm%iifju)i'n^ic9vii -Tri^vKAv. That alJ 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 
 tt>hichrematnetb-j namely that, out of which aU the other are Made^ by the 
 Transformation thcreofWh\ch Unething,(to wit Matter^s the QmeAri^ 
 Jiotle further adds,they affirmed to be the Only Subjlance^znd from Eter- 
 nity Vnmade, but all other things whatfoever, being but W^ k, 'ilig 
 iy §tx3{Qi<;, Pajfions^AffeSions , and Difpofitions thereof, ■)irvicdoci k, 
 ^t&^iScu ocTT^^Kic^ To be Generated and Corrupted Infinitely -^ that is 
 to be Produced out of Nothing or NonExiilence, and Reduced again to 
 Nothing, without end. And doubtlefs this is the True meaning of 
 that PalTage in r/<i/o's Tenth De Legibvs , not underftood by the La- 
 tjne Interpreters j where being to reprefent the Atheifiick Hypotheftt 
 of the Syftem tf/ //je Vniverfe j he difcovereth their Grand Arca- 
 num, and that which they accounted , m(pc,'vx\ov aWiT&v Koymv , The 
 tvifejl and mofi mylierious of all DoBrines '-^ after this manner j "KiynA 
 7r8 77vt5 coc, WvTO '€^ "vi. Tr^Thaiw ySvo/AJiVK ;^ y<.vcf^.\ec , ly y<.m<shiM.\a. • 
 TOL (j^ (p(iQ\t Tw 3 "T^X^^ ^Bg^ ^«. -zTj^-q. Certain men afiirm.that All 
 things are Made^ and Hem been Made , and will be Adade ^ jome by 
 Nature, and fome by Art f and fome by Fortune or Chance. For unque- 
 ftionably here^P/^i/^'s At^am 7r» tivI? <i? Travra 'b^-m. T^'fu^Ta j-i^o/x^- 
 v«, Certain men affirm that All things are Generated or Made, 
 f^c. is the very fame with Arijioile's, ^•'^ >«'§ tjv??, o/ cpocmv, is^v ayiv- 
 i'vifov avoa t^^ vr^f^Tav , aM« Tnlvm yf\i(x&(U, Certain men affirm , 
 that there is Nothing "Vnmade , but that All things are Made or 
 Generated. And perhaps this o^ Arijiotles , was taken out of that 
 of Plato's : Which yet neverthelefs is fo to be underftood , as 
 it is afterwards explained by Arijiotle j All things whatfoever, 
 the bare Subjiance of Matter only excepted. Wherefore it is 
 certain that either there is no Real Entity in the Whole World, 
 befides the Bare Subjiance of Mattery that is, btfides Divifible and 
 Separable Ext enjion , or Refifiing Magnitude , and Confequently that 
 Life and Cogitation, Senfe and Confcioiifnefi, Reafon and Vnderjianding, 
 all our own Minds, and Perfonatities , are no Real Entities ::, or elle, 
 that there arCjaccording to the Athejfi.ick^ Hypothefis,Real Entities Pro- 
 duced out of Nothing , and Reduced to Nothing again. Whereas 
 
 Theias
 
 C H -i p. I V. Their Argument Retorted. y<< 
 
 Theiftb fuppole, all tlic GrcatcU Perfe&ions in the Univerfe , as fife 
 and Vnckrjianding, to have been Eternal and 'Onm.zde^ in a rerfeB 
 Ecrnj^ihe Deity ^ and neither brought out oi Nothing or Non Exjjit-nce^ 
 nor Reducible to Nothing--, only Imperledi Beings to have been bAade 
 out of No'hing, or Produced out of Non Ex/iience, by this one PerfeS 
 Beingor Deity : the ^thciits on the contrary , fuppofing the Lowell 
 and mo(t Imperfcil of all Beings, Matter, bull^, or Divijible and Re- 
 (ijiing Extenfion , to be the Oii]y Self- Exifient aud Unmade Things 
 conclude all the Greatcjl rerfe3tons'\n the Univerfe, Life, Cogitaiiony 
 and Vnderjhndmg, to be Made out of Nothing , or Non-Exijtence , as 
 alfo to be reduced to Nothing again. Indeed the H)lvz.oic\ Atkeijis^ 
 being Senfible foraewhat of this Inconvenience , of making all Life 
 and Vnderjianding Out o\ Nothing, and that there muft of Nectffi-i 
 ty be forae Fundameital Lije and Perception , which is not Accidental 
 but Subjiantialy and which was never Generated and cannot be Cor- 
 rupted j have therefore attributed a kind of Life and Perception to 
 all Matter as fuch. Norwtthftanding which , even thele alfo , for as 
 much :s they deny toMitter^/inimalSenfe and CoaJcioufne^^fuppoCe nM 
 Animal Life or Senje^znA Confciom Vnderii andtng,io he Generated ^nd. 
 Corrupt edy^'roduced out oi Nothing and Reduced to Nothing again. Nei- 
 ther can Life, Cogitation, and Vnder^ianding^bciec^ontd amongft the 
 M>des of Altttcr^ that is of Ali^^nitude or Diviffble and Antitypous Ex- 
 tenfion , fince they maybe Conceived without the fame: whereas 
 Modes cannot be conceived without their Subiiance. Standing, Sit- 
 ting, and Walking, cannot be Conceived without a Body, and that 
 fitly Organized too , and therefore are they Nothing but different 
 Modes of fuch a Body. When that Humane Body, which before did 
 Stand.doth afterwards Sit,or Walk, no man can think that here is the 
 Miraculous ProduCf.'on of any New Real Eniitf out of Nothing:aoT v/heti 
 the fame Matter which was Square or Cubical,\s made Spherical or Cylin- 
 drical. Buf: when there is Life and Vnderjianding which was not be- 
 fore, then is there unqueftionably a ntvi Real Entity Produced. But 
 the Dentocritick^ and Epicwean Atheifls themfelves, according to the 
 Tenor of the Atnmick^ ^hl^'^-'^&y t acknowledge no other Modes of 
 Mitter or Body^ but only more or lefsMtgnitude of Parts, Figure, Site^ 
 Motion or Reji. And upon this very account do they explode ^ali' 
 lies, conlidcred as Entities really diitiuft fromthefe Modes j becaufe iti 
 the Generation and Alteration of them , there would be RealEntitief 
 xn^de Ottt of Nothing, or withmt a C<i«/eiwhereupoii they Refolve thefe 
 ^alitiesinto Mechanifvt and FIncy. But Life, Cogitation, nnd Vnder- 
 jianding. are things which have more Real Entity in them, and can no 
 way be Salved by Mechanifm and Ph-incy j wherefore undoubtedly, 
 they are no Modes of Matter or Body, but Attributes of another kind 
 of Subjlance, Incorporeal. All Cogitative Beings, efpecially W«««4«e 
 Souls, and Perfonalities , are unqueftionably Subjiantial Things , and 
 yet do the Atheifls bring thefe, and confequeDily TbetMfelves, out of 
 tJothingor Non-Exijience, and Reduce them to Nothing again., The 
 Conclulion is ^ that thefe very Atheifts, who contend againft Theifts, 
 th3t Noihtng can be Made out of N 'thing , do themfelves bring AU 
 things out of Nothing or No» Exijience, and perpetually Reduce thent 
 to Nothing again 5 according to whofe Principles , as once there was 
 
 Pppp IQd
 
 756 The Abr ImpoffibiJity (?/Atheiftn ; Boo k I. 
 
 no Life, nor Vnderjlanding at all in the Univerfe, (b may there be 
 none again. They who deny a God , becaufe there can be no Cre- 
 ative Power belonging to Any Thing, do themfelves notwithltanding 
 attribute to Matter ( though a roeer PW/Jwe, S7«^^//Zi , and V/iai^ive 
 thing) a Creative P^irer of Things Subftantial, (as Humane S^a/j and 
 Verjona-ities) out of Nothing. And thus is that Formidable Argu- 
 ment of the Atheifis, that there can be no God, becaufe Nothing can 
 be made out of Nothings not only proved to be Falfe, but alfo Re- 
 torted upon thefe Atheifts themfelves, they bringing all things btfides 
 Senjlefand Vuqualified Matter ^ out of Nothing. ^ 
 
 We have now declared, Firft , in what fenfe this Propofition is un- 
 queftionably True^that Nothing can be Made out of Nothing, or Come 
 from Nothing , viz. Caufally , That Nothing which before was Not, 
 could afterward be Made, without a Cattfe, and a Sufficient Caufe. Or 
 more particularly ,thefeThree waysjFirftjthat Nothing which before was 
 Not,co\i\A afterward be brought into Being by Itfclf, or without an Efi- 
 cient C(««/e.Secondly,that Nothing which once was I\f(?/,could be Alade or 
 Traduced Efficiently by any thing,which had not at leaft Equal rerfe&ion 
 in it, and a Sufficient A&ive or Produ&ive Power 5 and Confequently 
 that no New Suh[iance can he Made ^ but by a Perfe& Being, which 
 only is Subftantially Emanative. Thirdly and LaflJy , that when 
 things are Made out of Pre-Exijiing Matter, as in Arrifrcial Produdti- 
 ons, and Natural Generations , there can be no new Real Entity Pro' 
 duced, but only different Modifications, of what before Subfiantial/y 
 was i the Material Caufe as fuch. Efficiently Producing Nothing. And, 
 thus was this Axiom Underftood by Ctcero , That Nothiug could 
 be Made cut of Nothing-^ viz. CaufaUy ; in his Book De Fata, where he 
 reprehendethE/;/Varw for endeavouring to avoid F^fe and to Efta- 
 blidi Liberty of Will , by that Abfurd Figment , of Atoms Dtclming 
 "Vncertainly from the Perpendicular. Nee cum hsc ita ftnt , tji caufa, 
 cur Epicurus Fatum extimefcat,C^ab Atomk petat pr^ddium^eafqtte De 
 Via deducat , C^ uno tempore fufcipist ret duos inenodabiles , "Vnam ut 
 fine Causa fiat aliquid, ex quoexiUet,ut De Nihilo qutppjam fTat ^ quod 
 ttec ipji, nee cuiquam Phyfico placet, ^or is there for alJ that , any Rea- 
 fott^ why Epicurus ^Jould be fo much afraid of Fate, and feek^ Refuge in 
 Atoms , he fuppojing them in their Infinite Defcents, to Decline Vncer- 
 iainly from the Perpendicular, and laying this as a Foundation for Liber- 
 ty of Will '-i whereby he plunged himfelf at once, into Two inextricable 
 difficulties, the Firfi whereof was, the fuppofing of Something to he made 
 mthout a Caufe , or which it all one , out of Nothing 5 a thing that will 
 neither be allowed by any Phyfiologer , nor could Epicurus himfelf be 
 Tleafedor Satisfied therewith. The reafon whereof is, becaufe it was 
 a Fundamental Principle of the Atomick^ Phibfophyj That Nothing, (in 
 this fenfe) could be Made out of Nothing. Moreover we have in the 
 next place declared, in what other Senfe, this Propofition, that Nothing 
 can be Made out of Nothing, is Falfe, namely when this Out ofNothirg, 
 is not taken CaufaUy , but fo as to fignifie the Terminus From which j 
 that Nothing can be Made , out of an Antecedent Non-Exijlence .- 
 that no Real Entity or Subjiance which before was not , could by any 
 PdJir??* whatfoever be afterwards brought into being; Or That No- 
 thing
 
 Ca h p. IV. From Nothing out cf Nothing. 757 
 
 thing can poffibly be Made , but out of Something Pre-Exinwg^ by 
 the new Modificatio'n thereof. And it appears from that of Cicero 
 that the True and Genuine Senfe of this Propofition, De Nihilo tjjhil 
 jit j (according to the Mind of thofe Ancient Phyfiologers, who laid 
 fo great ftrefs thereupon) was not , that Nothing could by any 
 Power whatfoever , be brought out of Non- Ext Heuce into Beings 
 but only that Nothing could be made without a Caufe. Nor did they 
 here by Caufe mean, the Material only 5 in this fenfe , as if Nothing 
 could Pijfibly be Made, but out of Pree-Exitiittg Matter 5 Epicurus be- 
 ing taxed by Cicero, for introducing that his Third Motion of Atoms^ 
 or Clinamen Principiorum,out of Not htng^oi Without an Efficient Caufej 
 as indeed all Motion alfo was, to thoje Atontick^ Atheijit, in this Senfe, 
 front Nothing. Neverthelefs, we have alfo fhewed, That if this Pro- 
 polition, Nothing out of Nothing, in that AtheiJiicl^Senfe , (as level'd 
 againft a Deity) were, True; yet would it of the Two moreini- 
 pugn Atheifa it felf, than it does Theifm, the Atheifts Generating and 
 Corrupting All Things, the Subftance of Matter only excepted , all 
 Life, Senfe, and Vnderjianding, Humane Souls, Minds and Perfonali- 
 ties 5 they Producing thefe , and confequently Therofelves, out of 
 Nothing, and refolving them all to Ntf//)/»g again. We (hall now in 
 the Third and Laji place , make it manifeft , that the Atheijis do not 
 only bring Real Entities and Subjiantial things out of Nothing id the 
 Second fenfe, that \s out of an Antecedent NonExifience , (which yet 
 is a thing Poffible only to God, or a PerfeU Being) but alio that they 
 bring them out of Nothing, in the Abfolutcly Impojfible Senfe ^ that 
 is, fuppofe them to be Made without a Caufe , or Nothing to be thi 
 Caufe of Something. 
 
 But we murt prepare the way hereunto, by fetting dowil, Firfl:, a 
 Brief and Compendious Sum of the whole Atheislic^ Hypothecs, 
 The Atheifts therefore who contend , that Nothing can be 
 Made but only Ne\V Accidents or Modifications of Pre'ExiJiingSulf- 
 fiance , Taking it for granted , that there is no other Sub(tance be- 
 fides Bodji or Matter , do conclude accordingly , that Nothing can 
 he Made , but out of Pre-Exiifing Matter or Bodjf. And then they 
 add hereunto , That Matter being the only Subjiance , the only ^^w- 
 made Self-Exigent thing, whatfoever elfe is in the world , befides, 
 the bare Subjiance of this Matter , was Made out of it or Produced b^ 
 it. So that there are thefe Three Things contained, in the Atheijiic^ 
 Hjpothefis 5 Firft , that No Subjiance can be Made or Caufed by any 
 thing el(e, but only new Modifications. Secondly, that Matter or Bo- 
 dy if the Only Subfiance, and therefore whatfoever is made is Made 
 out of PreExiJiing Matter j Thirdly and Laftly , That whatfoever 
 there is elfe in the whole world , befides the Subftance of Matter, it is 
 Made or Generated out of Matter. And now we (hall demonftrate 
 the Ahfolute Impojfibility of this Atheifiic^ Hypot hefts , from that ve- 
 ry Principle of the Ancient Phyfiologers , that Nothing can be Made 
 out of Nothing, in the True Senfe thereof: it not only bringing Real 
 Entities and Subfiantial ih* ngs. out of an Antecedent Non-Extfience, f 
 (though nothing but an Inhnitly Pcrfeft Being neither can thus Cre^ \. 
 4ie) but alfo Producing them without A Caufe. 
 
 P p p p a Fkft
 
 ^^8 Athcids Produce^ Soaly Book I. 
 
 Firft therefore 5 when they affirm , Matter to be the Only Snbjlattce^ 
 and all things elfe whatfoever to be Made out of that alotie^ they here- 
 - by plainly Suppofe, all things to be Made^ without an Efficient Caufe, 
 which is to bring them out of N<?f/j7«^, m^n Ifftpojfible Senfe. For 
 though it be not True , that Nothing can be Made but out of Fre-Ex- 
 ijirng Matter (and confequently that God /j/zw/eZ/fuppofed toExift, 
 could in this refpeddo no more, than a Carpenter or Taylor dothj) 
 I (ay 5 though it be not Univerfally True , That every thing that is 
 Made, muft have a Material Caufe (fo that the ^ate>'»70 of Caufes in 
 l^ogick.^ is not to be Extended 5 to all things C/vw/e^ whatfoever;) 
 yet is it certain 5 that Nothing, which once was not, could Pofiibly 
 hz Made without an Efficient Caufe. Wberefjre if theve ,be any 
 thing Made, which was not before , there mult of Neceffity befides 
 Matter , beiome other Snbjlance Exifting, as the Efficient Caufe there- 
 of, for as much as Matter alone , Could not Ma^e any thing j as 
 Marble cannot make a Statue^ not Timber and Stones a Houfe^ not Cloth 
 a Garment. This is our Firft Demonjiration of the Imppjfibility of 
 the Atheijiick_ Hjpothcfis: it fuppofing all things befidesthe bare Sub- 
 ftance oi^ Matter^ to beMade out of M^//er alone, without any other 
 active Principle or Deity , or to be Made without an Efficient Caufe, 
 which is to bring them from Nothing, in an Impcjfible Senfe. To 
 which may be added by way of Appendix^ that whereas the Democri' 
 iick^ and Epicurean AtheiUs , admit of no other Efficient Caufality in 
 Nature, then only Local Motion, and allow to Matter or Body , their 
 only Subftance, noSelf-Moving Power, they hereby make all the M^ 
 tian, that is in the whole world, to be without a Caufe, and from No- 
 thing ; AEiion without any Subjcft,or Agent, and the Efficiency of all 
 things, without an Efficient, 
 
 In the next place , fliould we be fo liberal , as to grant to the Ato- 
 mick Atheifts, Motion without a Caufe , or permit Strut o and the Hylo' 
 zoick^Atheiiis ^ to attribute to Matters. Self-Moving Power, yet do we 
 affirm, that this M^/Zerand Motion both together, could not Poffibly 
 Produce any new Real Entity, which was not before ; Matter as fuch 
 Efficiently Caujing Nothing, and Motion only changing the Modificati- 
 ons of Matter , as Figure , Place , Site , and Difpofition of Parts. 
 Wherefore if Matter as fuch, have no Animal Senfe and Confciout Vn- 
 derBanding , Eflentially belonging to it , (which no Aiheifts as yet 
 have had the Impudence to ailert) then can no Motion or Mvdificati' 
 on of Matter , no Contexture of Atoms , PoflSbly beget Senfe Bind Vn- 
 derJianding,Soul and Mind j becaufe this would be to bring Something 
 out of Nothittg in the Impnffible Senfe , or to fuppofe Something to be 
 Made by It (elf without <2 C4«/e. Which may Serve alio for a C<)w/»- 
 iAtion of thofe Intperfe£i and Spurious Theirs , who will not allow to 
 God Almighty, (whether fuppofed by them to be Corporeal or Incorpo- 
 real) di Power oi Makjng zny thing, but only out o{ Pre-Exi^ent 
 Matter, by the new Modifying thereof: as a Carpenter makes a Houfe 
 out of Pre- Exifting Timber and Stone, and a Taylor a Garment out 
 of Pre -Exifting Cloth. F or Cmce Animal Life , and Vndersfanding, 
 are not by them fuppofed to belong at all to Matter as fuch, and (ince 
 
 Shey
 
 C H A p. 1 V. and Mind, without a Cau(e. 759 
 
 they cannot refult from any Modifications or Contextures thereof it 
 would plainly follow from hence, that God could not PolTibly make 
 Animals , or Produce Scnfe and Vnderjianding , Souls and Minds 
 which neverthelefs thefe Theiits fuppofe him to have done j and 
 therefore ought in reafon 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 Houfe) but alfo of Real Entities diftinft 
 from the fame. 
 
 And this was the very Dodrine (as we have already declared) of 
 the moft Ancient Atottticl^rhyfiolo^ersi, not That every thing nhatjo- 
 ever might he Made out of Pre-Exi^ingMatter^ but on the contrary, 
 that in all Natural Generations^ there is no RealEntity Produced out of 
 the Matter^ which was not before in it, but only New Modifications 5 
 and Confequently that Souls and Minds, being not meer Modifications 
 of Matter 5 in refpeft of Magnitude, Figure, Stte^ and Motion, could 
 never be Produced out of it , becaufe they muftthen of neceffity. 
 Come from Nothings that is , be Made either by T/ip/w/t/^c/ , without 
 a Cauje, or without a Sufficient Cau/e. It hath al(b been before noted 
 out of AriJintk\how the Old AtheiJiick,Materiali/if, being aflaulted by 
 thole Italicli Philofophers after that manner , that Nothing which was 
 not before, in Matter, befides its Modifications^ could Poffibly be Pro- 
 duced out of it, becaufe Nothing can Come out of Nothing, and confe- 
 quently that in all Natural Generations and Corruptions , there is no 
 RealEntity Made or DeHroyed j endeavoured without denying the 
 words of that Propofition , to Evade after this manner , ^Jo. tSto bts 
 ■^kv9k.i iS^v oioiTou, XTE oLin^Avcdvit, Lc, ^ roicojTug cpii(nu<; aei m)Z,o[jiAni; 
 ccQ-m^ 5 "^ 2:(i)Rg5tTTji', &c. That there is indeed Nothing Generated or 
 Corrupted (infiyme Senfe) for as much as the fame Suhjiance of Matter^ 
 always remains , it being never Mtde nor Deflroyed. For as men da 
 not fty , that Socrates is Made , when he is Made Mufical or Handfome^ 
 nor Deflroyed, when he loofeth thefe Difpofitions , becaufe the fubjeli So- 
 crates , was before and jlill retttaineth 5 fo neither is any Subjiantial 
 thing or RealEntity in the world Made or Dejiroyedin thisfenfe ; becaufh 
 Matter which is the Subflance of all, perpetually remains, and all other 
 things whatfoever, are but -mL^ iij 'il\<; k, ha.^4Q\<;, Paffions andAf- 
 fe&ions and Difpofitions thereof ^ as Mufical nefs and Uumuficalnefs, ia 
 refpeft of Socrates. Which is all one as if they fliould fay , that all 
 things whatfoever befides Matter, being but -r^c«VA'«/j thereof , are 
 Generated out of it and Corruptible into it, without the Produdioa 
 of any Real Entity out of Nothing , or the Reduction of any into 
 Nothing, fo long as the Subftance of Matter which is the only Real 
 Entity, remainsalways the fame. Wherefore though Life, Senfe, and 
 Vnderjianding,a\\ Souls and Adinds^ be Generated o\.it of Matter, yet 
 does it not follow from thence,that therefore there is any Real Entity 
 Hdadeoi Produced , becaufe thefe are Nothing but Accidents and Mo" 
 dificitions of Matter. This was the Subterfuge of the Old Htlo^a* 
 thian Atheijis. 
 
 Now it is true indeed, that whatfoever is in the Univerfe, is eithef 
 Suhjiance or Accidents.zad that the Accidents of any Subjiance, may be^ 
 
 CemraMA
 
 'j6o Life and Underftanding, B o o k I. 
 
 Generated and CorruptedyWithowt the Producing of any Real Entity out 
 of Nothing , and Reducing of any into Nothing ; for as much as the 
 Subftanceltill remains entirely the fame. But the Atheifts, taking it 
 for granted , that there is no other Subjiance befidcs Bcdy or Matter^ 
 do therefore falfly fuppofe, that which is really Incorporeal Subjiance, 
 or elfethe Attributes, Properties, and Modes thereof, to be the meer 
 Accidenti of Matter,and Confequently conclude thefe to be Generable 
 out of it 5 without the Trodudtion of any ife^/ £«//■/;' <?«/ <?/ N.nhing. 
 We fay therefore, that it does not at all follow, becaufe the lame N«- 
 jfterjcal Matter, (as for example a Piece ol Wax ) may be Succeflive- 
 \y mzde Spherical^ Cubical, Cylindrical, Pyramidal, or of any other 
 Figure; and the fame man may Succtffively, Stand, Sit, Kntel and 
 Wal^j bothjWithout the rrodu«Sion of Any thing out of Nothing ; or 
 becaufe, a heap of Stones, Bricks, Mortcr, and Timber, Iving alto- 
 gether di(brderly and confufedly, may be made into a stately Palace j 
 and that without the Miraculous Creation of any Real Entity out ofNo' 
 thing 5 that therefore the fame may be affirmed iikewile , of every 
 thing elfe, befides the bare Subftanceof Matter , as namely Uje and 
 VnderUanding, Soul and Mind, that though there be No fuch thing 
 in Matter it felf , yet the Produftion of them out of Matter , would 
 be no Production 5 of Something out of Nothing. One Ground of 
 which miftake hath been, from mens not rightly confidcring what the 
 Accidents of a Subjiance are,and that they are indeed Nothing but the 
 Modes thereof. Now a Mode is fuch a thing , as cannot Pojfibly be 
 conceived, without that whereof it is a Mode-^ as Standing, sitting. 
 Kneeling and Walking, cannot be conceived without a Body Organi- 
 zed , and therefore are but Modes thereof, but Life and Cogitation, 
 may be clearly apprehended without Body, or any thing of Extenjion 5 
 nor indeed can a Thought Be conceived , to be of fuch a Length, 
 Breadth and Thic^ncf , or to be Hewed and Sliced out, into many 
 Pieces, all which laid together, as fo many Smal/ Chips thereof, would 
 make up again, the cniirenefs of that whole Thought. From whence 
 it ought to be concluded, that Cogitation is no Accident , or Mode of 
 Matter, or Eulk^y Extenjion, but a Mode or Attribute of another Sub- 
 jiance, Really diltinft from Matter, or Incorporeal. There is indeed 
 Nothing elfe clearly conceivable by us in Body or Bulimy Extenjion, but 
 only more or lefs Magnitude of Parts, Figures, Site, Motion, or Ref} , 
 and all the Different Bodies that are in the whole World , are but fe- 
 veral Combinations or Syllables , made up out of thefe few Letters : 
 but no Magnitudes, Figures, Sites, and Motions, can Poffibly SpelJ or 
 Compound, Lifeznd Senfe, Cogitation and Vnder Handing, as ihcSyUa- 
 ties thereof; and therefore to fuppofe thefe to be Generated out 
 of Matter , is plainly to fuppofe fbme Real Entity to be brought out 
 of Nothing , cr Something to be made without a Cauje, which is I/n- 
 pojfible. 
 
 But that which hath principally confirmed men in this Errour is 
 the bufinefi of Senjible ^alities and Forms, as they are vulgarly con- 
 ceived, to be diftinft Entities , from thofe forementioned Modificati- 
 ons of Matter, in refpeft of Magnitude of Parts, Figure Site, Motion, 
 or Rcii. For fince thefe ^alities and Forms, are unqutitionably Ge* 
 
 ncrated
 
 C H A p. I V. No Accidents o/Matten yS i 
 
 Keratcd and Corrupted , there feems to be no Reafbn , why the fame 
 might not be as well acknowledged, of Life, Senfe, Cogitation, and 
 IjHilerJiancliMg , that thefe are but ^alities or Accidents of Matter 
 alfo J (though of another Kind) and confequently may be Genera- 
 ted out of it, without the MakiTig of any Real thing out of Nothing. 
 But the Dcmocritick^and Epicurean Atheijis themfelves, have from the 
 rriticiplsoi the Atomick Philofophy, fufficiently Confuted and Re- 
 ftified this miftakCj concerning Senlible ^4/i//e/,they exploding and 
 banilhing them all , as conceived to be Entities Really dijlinU from 
 the forementioned Modifiiations of Matter , and that for this very 
 reafon j Becaufe the Generation of them , would upon this fuppofiti- 
 on, be the ProduHion of Something cut of Nothing, or without a Caufei 
 and concluding them therefore, to be Really Nothing elfe, but M^- 
 cbanifm, or different Modi^cations of Matter, in refpeft of the Magni- 
 tude oi Parts , Figure , Site and Motion ot Rejl^ they only Caufiog 
 different Phancies and Apparitions in us. And in very truth , this 
 vulgar opinion of Real ^alities of Bodies, feems to have no other 
 Original at all^than mtn'inw^zVAng^ih.tix own Phancies,Pajfions,2ix\AAf- 
 fiUioKs , for things Really Exiting in the Objeds without them. 
 For as Scnfble ^ultties , are conceived to be things diftinft from the 
 fotementioned Modifications of Matter, fo are they Really, Nothing 
 but out own Phinries, Pajfions and AffeSions'^ and Confequently no 
 Accidents or Modifications of Matter, but Accidents and Modifications 
 of our evpn Souls , which are Subflancei Incorporeal. Now if thefe 
 Dcmocriticl{^ and Epicurean Atheijis themfelves , concluded that Real 
 ^alities , confidered as diltinft from the Modifications of Matter, 
 could not poflibly be Generated out of it, becaufe this would be the 
 TrodhBion of Something out of N'th/ng ^ they ought certainly much 
 more to have acknowledged the fame,concerning.£.{/eand Cogitatinn^ 
 Senfe and Vnderftanding , that the Generation of thefe out of fenflels 
 Matter^ would be an Impfjfible Produdton of Something out of Nothing^ 
 and confequently. that thefe are therefore no Corporeal Things, bm the 
 Attributes. Properties, ox Modes, oi Subjiance Incorporeal s fincethey can 
 no way be Refolved into Mechanifm and Phancy, or the Modifications 
 of Matter, as the Vulgar Senfible ^altties may, and ought to be. For 
 though the Dewtfm^/V/^j and E/»;c«re4»/ did indeed, fuppofe, all hu- 
 aaane Cogitations to be Caujed or Produced , by the Incurfion of Corpo- 
 real Atoms upon the Thinker ^ yet did never any of them arrive to 
 fuch a degree, either of S(;////Z)/7f/?or /«/)K(^f»fe , as a Modern Writer 
 hath done, to maintain, xhzx. Cogitation , Intellt&ion, -And Volition, 
 are themfelves really Nothing elfe , but Local Motion or Mechanifm^ 
 in the inward fjr/j of the B>-^/» and He^jr/, or, that Mens ftihilaliud 
 praierquam Motifs, in partibm quibujdam Corporis Organici, that Mind 
 it f elf, is Nothing but Motion^in jome parts of the Organized Body j who 
 therefore as xiCariefius had not been fufficiently Paradoxical,in making 
 Brute Animals , (though fuppofed b) him robe devoid of all Cogita- 
 /;tf») Nothing but meer Maihinesj and not contented herewith, hath 
 advanced much further^ in ma.k\ng this Prodigious Conclujion, that all 
 Cogitative Beings inA Men them(elves, are Really Nothing elfe , but 
 Mubines and Automata'^ whereas he might as well have affirmed 
 Heaven to be Earth, Colour to be Sound, Number to be Figure, or any 
 
 thing
 
 iGi Epic. Lib <)/VV^. From Nothing. BookI. 
 
 thiBg elfe in the world to be any thing.as Cogitation and Local Mutt' 
 0»to be the very felf fame thing. Neverthelefs, fo Itrong was the A- 
 thej{iicl{ Intoxication, in thofe Old Democrilicks and EpcnreaKs, that 
 though denying Real ^aUties of Bodies, for this very reafon , be- 
 ca\ife Nothing could be Produced out of Nothing , they Notwithftand- 
 ing contradifting themfelves, would make ^'ew/e, L/Je , and Vnder- 
 fiandtng , to he ^aliiiet of Matter , and therefore Omerahle out of 
 it , and foUnqueltionably, Produced Real Entities out oj Nothing, or 
 Without a Cauje. 
 
 Moreover it is obfervable , that Epicurus having a mind to aflert 
 Contingent Liberty in men , in way of oppofition to i;^at Necejfity of 
 all Humane Aftions5which had been before maintained by Democritm 
 and his Followers, plainly acknowledges, that he could not Poffibly 
 do this, according to the Grounds of his oven Philofophy, without fup- 
 pofing (bmething o^ Contingency^ in the Firfi Principles, that is in the 
 Motion of thofe Atoms , out of which men and other Animals are 
 Made, 
 
 j^amb. • S^ jemper ptotus connect jtur omntf. 
 
 Et Vetere exoritnrfemper Novus Ordine Certo, 
 Nee Declinando faciunt Primordia Motui 
 Principum quoddam quod Fati fcedera rumpat. 
 Ex lafiaito ne CaufamCaufafequatur^ 
 Libera per Terras unde k<ec Animantibiti extatj 
 Vnde eji h£c, inquam^ tatis Avvlfa Voluntas ^ 
 
 The reafon for which, is afterwards thus exprcffed by him, ^onjam 
 De Nihilo Nil fit, becaufe Nothing can he Mide out of Nothing. Upon 
 which account he therefore ridiculoully Feigned , befides his Two 
 other Motions of Atoms, from Pondus and Plag<e, Weight and Strokes, 
 a Third Motion of them, which he calls, Clinamen Principtorum^ a Con- 
 tingent and Vncertain Declination,evcTy way from the Perpendicular 5 
 out of Defign, to falve this Phanomenon of Free Will in men s With- 
 out bringing Something out of Nothing, according as hethusfub- 
 ;oyncth, 
 
 ^are in Sentinibut qmque idewfateare necejfe eJi, 
 
 EJfe aliam prater Plagas d^ Pondera caujam 
 
 Motibus, unde hdc efi nobis Inn at a Potejias^ 
 
 De NIHILO quoniam FIERI NIL poffe videmus. 
 
 Tondui enim prohibet ne Plagk omnia fiant 
 
 Externa quafi Vi. Sed ne Mens ipfa Neceffnm 
 
 Intefiinum habeat cunQis in rebus agendfs, 
 
 Et deviQa quaji cngatur Ferre Patique, 
 
 Id facjt Exiguum CLINAMEN PRINCIPIORVM, 
 
 Nee ratione loci certa, nee tempore certo. 
 
 Now if Epicurus himfelf, conceived, that Liberty of Will , could not 
 poffibly be Generated, in Men out oi Matter or Atoms, they having no 
 fuch thing at all in them ( that is no Contingent Vncertainty in their 
 
 Motjony
 
 C H A p. 1 V. No Souls, Educed out of Matter . 76:? 
 
 Motion) without hnngmg o(^ Something OHt of Nothing; which waS 
 contrary to the Fundamental Frinciples of the Atomick^ Vhilofophy 
 (though this were intolerably abfurd in him, thus to fuppofe Contin- 
 gency , and a Kind of Free /r/Z^ , in the AJotioas oi Scnjlcj? Atoms 
 lo that indeed he brought hii Liberty of WiU ^ out of Nothing) 
 certainly ^e«/>,and Vmlerjianding^SoHl and Mind'm Animals and Men, 
 could not Poffibly be Generated out of Atoms or Matter , devoid of 
 all Senfe and Vnderfianding : For the very fame Reafon, ^oniam De 
 Nihilo Nil fit , Eccaufe Nothing can be Made out of Nothing. For un- 
 queftionably , were all Life and Vnderflandiug , all Soitts and Minds 
 Generated out o^ Dead and SenJkJ^ Matter^ind were there no Subfian' 
 tialoT Ejfential Life and Vnderjianding in the whole Univerfe j then 
 muft it of Neceffity,bc all Made out of Nothing^or without a CuHfe^aad 
 confequently Real Entities and Subftantial things be Made out of No- 
 tking,which is ablblutely Impojjtble. For though we do not fay,thac 
 Life and Cogitation^ Senfe and Vnderjianding, abftraftly confidered 
 zxtShbUances ; yet do we affirm them to be Entities Really diftinft 
 from Matter , and no Modifications or Accidents thereof, but either 
 Accidents and Modifications ^ot rather Effcntial Attributes ofSubfiance 
 Incorporeal : as al(o that Souls and Minds ^ which are the Sub- 
 jefts of them , are indeed Suhfiantial Things. Wherefore We cannot 
 but here again condemn, the Darkttef of that Thilofuphy , which E- 
 duces not only fpecies Vifible and Audible (Entities Perfedrly Unin- 
 telligible) and Real j^alities, diftinft from all the Modes of Body, and 
 even Subjiantial Forms too , (as they call them ) but alfo Senfitiva 
 Souls themfelves, both in men and brutes 5 Ex Potentia Materia, Ouf 
 of the Power of the Mattery that is, indeed 0«/ of Nothing. For as 
 much as this prepares a direft way to Atheifts j becaufc if Life and 
 Senfe, Cogitation and Confcioufnefi, may be Generated oiit of Dead znd 
 Senjlefi Matter , then might this well be fuppofed the firji Original of 
 All things 5 nor could there Rcafonably be any Stop made, at Ratio^ 
 ttalSouts-j efpecially by thefemen, who alfo conclude them , to be 
 RafiS TabuU , meer White Sheets of Paper, that have nothing at all ia 
 them, but what is Scribbled upon them, by Corporeal Objefts frojBS 
 without: there being nothing in the Vnderjianding or Mind of Mart, 
 which was not before in Senfc : fo that Senfe is the Firft Original 
 Knowledge j and V»der[ianding,h\it a Secondarji and Dsrivativc thing 
 from it, more Vmbratile and Evanide, 
 
 Hitherto have we Demonftrated fhat all things whatfoevcr, could 
 not poffibly be Made out of Matter , and particularly that Life and 
 Senje, Mind and Vnderjianding, being no Accidents or Modes of Mat- 
 ter, could not by Motion be Generated out of it , without theProdu- 
 ftion of Real Entities out of Nothing. But bccaule fome may Poffi- 
 bly Imagine , that M"atter might otherwifc than thus by Motion , by 
 a Miraculoin Ffjiciency, Produce Souls and Minds, we (hall add in the 
 lart place, that HoihXngczn Efficieotly Produce any Real Entity or 
 Suhfiantial thing , that was not before j unlefi it have at leaft equal 
 Perfeftion to it , and a Subjianjiially Emanative , ot Creative Power. 
 But fcarctly any man can be Ibfottitli , as to Imagine, that every 
 Atom of Dh^ , hath Equal Perfeftion in it to that of the R4tion*l. 
 
 Q^q q q Sont
 
 i6± Theifm t^rov'd^from Notk out of N. Book I. 
 
 Soul in man, or to Attribute a Creative Power to all Matter^ C^fhich is 
 but a Faifive thing) vvhilft this is in the mean time denied by him , 
 to a Perteft Being : both thefe Affertion<- alfo , in like manner as the 
 Former , Producing Real Entities out of Nut bug C.inj>U-j, And thus 
 have we Demonftrated the IffjpoJJihilitj> and Nonjenjc oS all Athpifm^ 
 from this very Principle,by which the Athci.i^ -vould aflault rheiihi, 
 in the true Senfe thereof, that No thing can be Made uiihout a Caiife.fit 
 that Nothing cannot be the Caufe of Any thing. 
 
 Now if there be no Middle betwixt Atheifm and Theifm , and all 
 things muft of Neceffity either fpring from Senjlcf Matter , or clfe 
 from a PerfeB Vnderjianding Being, then is this Demun^iration of the 
 Impoffibiljty of Atheifm , a Sufficient Ejiabhpment of the Truth of 
 Theijm 5 it being fuch a DemonUration of a Gocl^ as the Geometrici- 
 ans call, a DednBion Ad Impcjfibile, which they allow of for good and 
 frequently make ufe of Thus , Either there is a God, or elfe Matter, 
 mult needs be acknowledge d, to be the only Self Exijlent thing, and 
 all things elfe whatfoevet , to ht Made out of it ^ But it is Impoffi- 
 ble that all things (hould be made out of Ser.Jit/ Matter : Therefore 
 is there a God, Neverthelels we (hall here for further fatis^aftion, 
 (how how the Exijlence of a God^ may be Direftly Dentonjirated alfo, 
 from this very Principle , which the Atheifts endeavour to take San- 
 ftuary in, and from thence to impugne T/^ei/w, De Nihilo Nihil, that 
 Nothing can be Made out of Nothing Canfally^ or That Nothing cannot 
 he the Cauje of Any thing. 
 
 In the firft place therefore , we (hall fetch our Beginning, from 
 what hath been already often declared, That it is Mathematically Ctr- 
 tain, that Something or other, did Exijl Of It Self from all Eternity, or 
 vpjth'ut beginning, and Vnmade by any thing elfe. The Certainty of 
 which Propofition dependeth upon this very Principle , as its Founda- 
 tion, That Nothing can come from Nothing, or be Made out of Nothing, 
 or That Nothing vphich once was not, can ofitfelfcome into Being with- 
 out a Caufe 5 it following unavoidably from thence. That if there had 
 been once N#//i/>?g,there could never have been Any thing. And having 
 thus laid the Foundation, we (hall in the next place make this further 
 Superftrufture, that becaufe Something did certainly Exijl of it Self 
 from Eternity Vnmade, therefore is there alfo ABually , a Necejfarily 
 Exijlent Being. For to fuppofe , that any thing did Exi(t Of It Self 
 from Eternity , by its own Free Pyill and Choice , and therefore not 
 NeceJ/srily but Contingently ^ fince it might have Willed otherwife; 
 this is to fuppofe it to have Exi(ted before it Was , and fo Poji- 
 tively to have been the Caufe of it fe If, which is ImpofTible, as hath 
 bc'in already declared. When a thing therefore is faid to be Of It 
 Selj , or the Caufe of It felf y this is to be underftood no otherwife, 
 than either in a Negative Senfe , as having Nothing elfe for its Caufe ; 
 or becaufe, its Necejfary Eternal Exijience^ is Effential to the Perfefti- 
 on of its own Nature. That therefore which ExiliedOf It felf from 
 Eternity ^Independently upon any thing elfcjdid not foExiJl Contingent- 
 ly but Necejfarily ^ Co that there is undoubtedly, fomething A&ually in 
 Being, whofe Exijlence is and always was Necejfary, In the next place- 
 
 ic
 
 Ca h p. IV. Matter not NecefH Exiflent. 765 
 
 it is certain al(b, that Nothing could Exijl Nece(farily Of it Self but 
 what included Necejjity of ExtHence in its own Nature. For to fup- 
 pofe any thing to Exift Of it felfhleccffurily^ which hath no Necijjiiv of 
 Exjjietjce in its own Nature , is plainly to (lippofe that Hecefjary Exiji- 
 ence of it, to Co me from Nothing, finceit could neither proceed from 
 that Thing it felf^nor yet from any thing t-lfe. Laftly^thereis Nothing 
 which includes NcceJ/ity of Exijhtice'm its very Nature and Ejfisucc^hut 
 only an Abiolutely Perjeff Being. The Refult of all. which is, that God 
 or a Perfeft Being, doth certainly Exiji , and that there is Nothing 
 elfe which Exilted Of it ftlf from Eternity , Neceflarily and Inde- 
 pendently 5 but all other things whatfoever derived their Being front 
 him, or were C*»fcd by him j Mutter or Body it felf not excepted. 
 
 That which hath Staggered fome Theijlt here,and made them foio- 
 clinable and prone to believe, that MttterzUo Exifted from Eternity 
 Vnmjde^x^ partly(as hath been already intimated)aii lUioticulCunceity 
 that becaufe Nothing can be Artificially made by men, otherwife thail 
 out of Pre- Fxijiing Matter ^ zs Houfes znd Garments ^ Puddingt, and 
 Pyes, therefore there could be no other making of any thing by any 
 Power whatfoever; though even men thcmfelves, can produce Some- 
 thing out of no Pre-Exjjient Matter ^ as Cogitationj and Local Motion.. 
 And ih.e fame partly proceedeth alfo , from certain falje Opinions 
 entertained , concerning Afatter. For fir ft fome Theifis have luppo- 
 fed vKw (kmj^viv, an Incorporeal Firji Matters^ out of which Incor- 
 poreal Matter. Together with an Incorporeal Form . Joyncd to it, 
 they conceived the EJfence of Body to have been Compounded , and 
 Made up. And no wonder if thefe fame Fanciful Philop'phers , have 
 further added alfo hereunto, that from this Incorporeal Matter^ by aa 
 Incorporeal Form, werebegott(^n\\kew\Ce Incorporeal ^itities of Bo- 
 dy. Now it is not Conceivable, what elfe (hould be meant, by this 
 Incorporeal Hyle or Matter, but only a Metaphyffcal Notion, of the Po- 
 tentiality or Pojfibility of things , refpe(!iively to the Deity j which 
 becaufe it is indeed Eternal , and as much Vnn/ade as God himfclf is, 
 it being Nothing but the Divine Poteer cotilidered Pajjively , or the Re- 
 verfe of it j therefore in all probability , were thefe Philofophers (b 
 prone to think, the Phyjical Matter , of this Corporeal Vniverfe , to 
 have been Eternal and Vr.made. Neither was this Incorporeal Hyle^ 
 or Matter, a Novel Opinion, entertained only by Some Junior Plato- 
 *tijis,hm older than /irijiotle himfelf 5 as appearcth plainly from thefe l. i.c, s. 
 following words of his in his Metaphyficks, ol /mv ^ ii(;\jKlw tLu) oLp-tbus Por- 
 ylw Wyatnv, Ikvyi auux, locvn xmiuaviv n^^mv , Some fpea^of the Prin-pbyr. tii?u- 
 ciple as Matter \ vphfther they fuppffe this Matter to be Body , or to be ^^ '^ '^* 
 Incorporeal. But this Incorpoval Matter \n Phyfiology can be ac- '"^y^*^ '^J' 
 counted no better than a kind of Metaphyseal Non Senfe. Again o-^^^j^ 
 thers feem to have been the more prone to think, Matter or Body, to ^c^Materie 
 have been St If Exijient and Vnmadc , becaufe they both conceived Froprietaies 
 it to be Really the fame thing with Space, and alfo took it for gTznt- fecundnm 
 ed, that Space was Infinite, and Eternal, and Conlcquently Necejfarily Vcterer , ha. 
 Exiflent. In anfwer whereunto we reply Firft, That though A'/j^tt/'"" ' S»o» 
 and Diftance, fhould be granted to be Podtively Infinite, ox to have noJ'' i^corpoTg- 
 Bounds nor Limits at all, as alfo to have been £/er«4/, yet according ' 
 
 Q,q q q 2 to
 
 'j66 Ath. Arguments Againft^ an B o o k I 
 
 to the Opinion offome, would it not follow from thence, that Matter 
 was Ifjfinite, Eternal and Necejjarily Exiffent ^ not as if Space or Di- 
 jianee^ could Exift alone by it Self, an Accident without a Subjiance^ 
 it being plainly Impoffible , that Nothing (hould have any Acci- 
 dents , Modifications , and Attributes 5 or be Menfurabk by Tards 
 and Poles •■, but becaufe this 5";?4<:e is by them fuppofed, not to be 
 the Extenfion of Body ^ hut the Infinite andVnbounded Extenfion o£ 
 the Deitji. But in the next place; If Space be concluded to be cer- 
 tainly Nothing elfe , but the Extenjion and Diftance of Body or Mat- 
 ter, confidered inGeneral , (without rerpe(ft to this or that particular 
 Body) and Abfira&ly ; in order to the Conception of Motion , and 
 the MenfuratioH of things'-) (For Space thus confider'd, is Necejfarily 
 Intmoveahk, as to the Parts thereof refpedtively 5 as the Twa Extreams 
 of a Tard Difi.ance , can never pofiibly come nearer to One another) 
 then do we fay , that there appeareth no fufficient Ground for this 
 Pefitive Infinity of Space, we being certain of no more than this, that 
 be the World , or any Figurate Body, never fo Great, it is not Im- 
 poffible, but that it might be ftill Greater and Greater, without end. 
 Which Indefinite Encreafablenafi o{ Body and Space , (eems to be rai- 
 (lakenfor a Pofitive Infinity thereof. Whereas for this very Realbn, 
 becaufe it can never befo Great, but that more Afagniftidc may ftill 
 be added to it , therefore can it never be Pofitive/)/ In6''iite. Nor is 
 there perhaps fo great an Abjurdity in this, That Another World could 
 not Poffibly be made, a Mile Diftant from this 5 for as much as there 
 being Nothing between them, they muft needs Touch ; or That thk 
 Finite World could have no Mountains and Valleys , in the Exteriour 
 Surface of it, fince it might be either Spherical, Cubical ox Cylindrical, 
 or of any other Regular Figure , whatfoever the Maker plealed to 
 form it in. To conclude therefore , by Space without the Finite 
 World, is to be Underftood, Nothing but the Pojfibility of Body, Fur- 
 ther and Further without End , yet fo as never to reach to Infinity 5 
 and (wch^Space as this was there alfo, before this World was Created, 
 a Tejfibility of fo mnch Body to be Produced. But Space and A3ual 
 Dijiitnce , as really Menfurable by Tards and Poles , though it may be 
 Greater and Greater without end,yetcan it not be Poficively Infinite, 
 fo as that there could be no more added to itj and therefore there can 
 be no Argument from hence, to prove the Necejjary Exifience of Matter. 
 
 Moreover theExifience o^ a. Deity might be further Demonfirated, 
 from this Common Notion, That Nothing can comefiom NothingCaufally, 
 becaufe if there were no God , as we could not have had any idea of 
 him, or a PerfeB Being , fince it muft have Come from Nothing , and 
 have been the ideaot Conception of Nothing 5 So neither could there 
 have been indeed any Knowledge or Vnderfianding at all. For Singu- 
 lar Bodies Exifting without us, cannot enter into us , and put llnder- 
 ftanding in us, nor is there any thing but Local Adotions propagated 
 from them to our Organs of Senle. The Mind muft have its Imme- 
 diate InteU/gibles , within it (elf, for otherwife it could notpoflibly 
 Underftand any thing ; which Intelligjbles and their Relations to one 
 another, or Fer7//V/, are (as was faid before) £^er?74/. Moreover, the 
 Mind can frame Ideas or Conceptions , not only of things AUuaUy Ex-
 
 C H A p. I V. Incorporeal Deity^ Confuted. 767 
 
 jjii^yg^bm alio of nil ruifibilities'-y which plainly Implies and fuppofes the 
 ^&M.il Exijivncc oi a Being Infinitely Pflrverfnl , that could Produce 
 them. So that the proper Ohjed , of Alind and VnderJiandiKg , is a 
 Pcrjeli Beings and all the Extent qH \xi Power 5 which Perfeft Being, 
 Comprehending it felfand the Extent of its own rower, or the rojflbi. 
 ties of all thivgt^ is the Eirii Original Mind, of which all Other Minds 
 partake. Wherefore were there no VerfcU Omnipotent Being, Com- 
 prehending it felf, and its own Power or i\l the Pojfihilitiet of things ^ 
 the Tntri/igibk obje&s of the Mind and Ideas , mult have come from 
 Nothing. 
 
 However it hath been already proved from this Principle, Nothing 
 front Nothifg, that the Powers of Senfc And Vnderjianding, or the Enti- 
 ties of Soul and Mind, could never haveRefulted , from any Modi' 
 fications of SenflefS Matter whatfoever. Wherefore fince it is Mathema* 
 tically certain, that our Humane Souls and Perfons, could not Poffibly 
 have been Generated out ofMitter'^one of thefe Two things will un- 
 deniably follow j That Either they muft all have Exifted Of Them- 
 felves from E/er»?fy t^/7«/<i<^e,or El (c have been Creafef^ '<^ iht a\\av,out 
 of an Antecedent Non-Exijience, by a Perfe& TJnderfianding Being Vn- 
 made^or atleaft have Derived their whole Subftance from it.So that it 
 is,altogethcr as certain, that there is a God, as that our Humane Souls' 
 and Perfons, did not all Exift from Eternity Of Themfelves. And that 
 there mult be (bme EternalVnmade Mind,hzx.\\ been already Demon- 
 ftratedalfo , from thelame Principle, Nothing out of Nothing, Thus 
 have We abundantly C<j»/«fe^3 the Second At hei/iic\ Argun/entatioft^' 
 that there can be no Omnipotence x\ox Divine Creation,hecA\ife Nothing 
 can be Made out of Nothing--^ we having plainly Chewed that this very 
 Principle, in rhe True Senfe thereof^ afibrdeth a Demonstration for 
 the Contrary. 
 
 THe Six following Atheijiic^ Argumentatiottt , driving at thefe 
 Two things, Firfi, the Difproving of an Incorporeal , and then 
 of a Corporeal Deity '^ (From both which , the Atheifts conceive it 
 muft follow of neccffity, that there can be none at all) we (hall take 
 them all together, and in orderto the C<?»/«f4//tf»of them, perform 
 thefe Thrie Things, Firft, we (hall Anfwer the Atheijiick^ Argumenta- 
 tions, agamft an Incorporeal Deity, (contained in the Third and Fourth 
 Heads.) Secondly, we fnall (hew, that from the very Principles of 
 the Atheifiick^Corporealifm , (as reprefented in the Fifth and Sixth 
 Heads) Incorporeal Suhflance is Demonfirable, And Laltly, That there 
 being undeniably Incorporeal Subjiance, the Two following Atheijiic^ 
 Argumentations alfo , again(t a Corporeal Deity , ( in the Seventh and 
 "Eighth Sections) prove altogether Infignificant. 
 
 We begin with the F/r/2 of there5 To (hew the I«W/(^//>' of the 
 AtheiUicl{_ Argumentations, again(t an Incorporeal Deity. It hath been 
 
 already
 
 7^8 ^ody^ the Ath. Only Subftance. B o o k I. 
 
 already obferved. Thai though M Corporeahjis^ be not therefore of 
 neceffity Atheifts j yec Atheilts univerfally have been Corporeal/Jis^ 
 this being always their Firft and Grand ruiiuUtum , That there is no 
 other Subhance befides Bodj. Thus rUto long ago , declared Con- 
 
 T^ev contend jirongly , //j^i/ //jJ* only really Is , a'A/VA is Tangible or 
 Can Refiji their Touch j concluding Body and Sttbjiance , to be one and 
 the felf-fame thing And if any one fiould a£irm^ that there is any thing 
 Incorporeal, they veillprefently cry him down, and not hear a word more 
 front htm. For there can be no doubt , but that the Pcrfons here in- 
 tended by rlato, were thofe very Atheijis^ which himfelf fpake of af- 
 terward , in the fame Dialogue 5 pxtv -nS vj^ -m^hZv SiiCuaTi ;t, ^m^/^tt 
 \^iL/JL/cVoi cpi^mfjucV, tIw (pdaiv aoTui Trec'vre ytvvav, aTre 77v©^ aaicu, oouto- 
 f^TJ)? , tt, <x.\Aj hciv6\ax, cpuaoK? ■■> y\ fM.'m. Kiya it, ^Qn^^i^.c, 3&'ct^ , cam 3eS 
 ^rro/x^VM?, whether JhaUwe affent^ to that Opinion note ad ays entertain' 
 ed by fo many. That Nature Generateth all things font a certain Fortui' 
 tous Caufe , without the dire&ion of any Mind or Vnderjianding .<? or 
 rather, that itprodnceththem^ according to Reafon, and Knowledge, pro^ 
 ceeding fiom God ^ Indeed the Philofopher there tells us, that iome 
 of thefe Atheijiic^ Perfons , began then to be fomewhat albaraied of 
 making Prudence , and Jujiice , and other Moral Vertucs , Corporeal 
 Things, or Bodys, aTTOiig/'i'oi'Tou tlw jjAv \|^x^ cLuiii^ (^rSv scp'm cicyA 71 
 jWRTTJoSa/ , (p^w(av p iif t^*" kMcov ejuxfov £v vig^coTyiv.aic, , cuj^^m'oiTca 7^ toA» 
 /-lav , M yw^^'v "r^ hizcv dvrx c/LiLoKofiiv , vi rnvr' tivou. ffciixxToc SiV^^ig/'^t- 
 c5a/. Though they affirm concerning the Soul it felf, that this feems to 
 iheni to be Corporeal i) yet concerning Prudence , and thofe other Vertues 
 faentiohcd,fof»e have nowfcarcely the Confidence to maintain, thefe to be 
 either Bodies or Nothing. But this(raith he)was indeed no lefs than the 
 quite Giving up of the Caufe of Atheifm j el yd^ tj )y QiukpJv idix-a. 
 01 7^1" ovTZov avfn^^eiv aozJfXfflffov , '<^a^K.ai', be caufe if it be but once granted-, 
 that there is never fo little Incorporeal, this will be Jtifficient , to over- 
 throw the AtheiJiiek^Foundation. Wherefore he concludes, that fuch 
 as thefe , were but Mongrel and ImperfeB AtheHis , tTrd avizov ij^' h 
 iv i.Tr<uj(yv&&tv , b'l ^ ouurav -ttk^toI >t, (U>Tox3rs\'i(;.,, ocAA.a. SiocdvoivT S.v, "s^'v 
 fJiM ^I'aiTo) TW?? Xi^ai (7t)|W'7n£^<lv , Cii; oc^ nTO i^v to imo^Tmv %^, 
 For they n>ho are thorough paced, and Genuine Atheists indeed , will ho'- 
 gle at neither of thofe fore mentioned things , but contend that whatfo^ 
 ever, they cannot grafp with their hands , is altogether Nothing. That 
 is, that there is no other Subfiance nor Entity in the World, but only 
 Body, that which is Tangible, or Refifis the Tench. Arifiotle al(b, re^ 
 prel'enteth the A^^eT/^/V^Hy/j^j/Ae// after the fatne manner, 'tSto iy to- 
 Qojhlw dxxffiv &vax rbv 'd-Tmartv iaixv , toc 9 ocMa ttcIvtoc ttu^ tutzov » 
 They affirm th^t Matter or Body, is all the Subfiawce thut is, and that all 
 other things, are but the Pajftons and hjfe&ions thereof. And again in 
 Met.L.i.c',7. h'S Metaphyficks , tv Ttiwv, k, iuxv e^iou mx (pdmv, cc^ \iK\u) Ti^xm ^ 
 iy TcuJrlw (tu'^tikUv ty /nA^i^Q^ 'i)Qs<P».v ^ Thefe 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 fee 
 plait]ily, that the ancient AtheiJ^s, were of the very fame miod, with 
 
 ihefa
 
 C H A P. IV. Ath. Incor. Space, Non-Senfe. 'j6<^ 
 
 thefe in our Days , that Body , or that which is Tangible and Divifi- 
 ble, is the Only Suhjltntiallhing , from whence it follows , that an 
 Incorporeal Stihjiance would be the fame with an Incorporeal Eodji, i. e. 
 an Impoiiibilicy, and that there can be no Incorporeal Deity. 
 
 But in the Management of this Caufe , there hath been fome Difa- 
 greement amongft the A//j?//2/ themfclves. ForFirft, the Democri^ 
 tickj and Epicureans , though confenting with all the other hthcijls 
 in this. That whatfoever wasVnextencied , and devoid of Magnitude^ 
 was therefore Nothings (fo that there could neither be, any Sub- 
 Jiance , nor Accident or Mode of any Suhsiunce , Vnextended) did 
 notwithftanding diftinguifh concerning a Double Nature. Firft , 
 That which is Co Extended , as to be Impenetrable , and Tangible^ 
 or Rejiji the Touch , v/hich is Body. And Secondly , That which is 
 Extended alfo, but Penetrably and Intangibly ^ which is Space or Vd- 
 cuum: a Nature, according to them, rtiWy d\(\.'m£t from Body , and 
 the only Incorporeal Thing that is. Now fince this Space which is 
 the only Incorporeal , can neither Do nor Suffer any thing , but only 
 give Place or Room to Bodies to Subfitt in, or Pafs thorough, there- 
 fore can there not be any A&ive^ Vnderjianding , Incorporeal Deity, 
 This is the Argumentation of the Democritic^Atheijh. 
 
 To which we Reply 5 That if Space be indeed a Nature d[({\n(i 
 from Body, and a Thing Really Incorporeal, as they pretend, then will 
 it undeniably follow from this very Principle of theirs , that there 
 muft be Incorporeal Subjianccy and (^th'is Space being fuppofed by 
 them a\Co to he Injinite^ an Infinite Incorporeal Deity. Becaufe if 
 Space be not the Extenjion of Body , nor an Aff^fHion thereof i then 
 muft it of neceffity be , either an Accident Extfiing alone by it ftif, 
 without a Subjiance, which is Impoflible^ or el!c the Extenjion or 
 Aff'eCfion.^ of Come other Incorporeal Subjiance, that is Infinite. But 
 here will GaJJendus ftep in, to help out his good Friends, the Demo- 
 critickj and Epicureans, at a dead Lift 5 and undertake to maintainj 
 that though Spacehe indeed an Incorporeal Thing , yet it would nei- 
 ther follow of neceffity from thence , that it is an Incorporeal Sub- 
 jiance or Aff'e&ion thereof, nor yet that it is an Accident , Exiftinga- 
 lone by it felf without a SubUance 5 becaufe this Space is really, nei- 
 ther Accident , nor Subjiance , but a certain Adiddle Nature or Effence 
 betwixt both. To which Subterfuge of his, that we may not quar- 
 rel about Words , we (hall make this Reply 5 That unqueftionably, 
 Whatfoever // , or hath any kind of Entity , doth either Subfift 
 by it felf 5 or eUe is an Attribute^ hffi&ion, or Mode , of (bmething 
 that doth Subfift by it felf. For It is Certain, That there can be no 
 Mil de, Accident, ot hffeliion, of Nothings and confequently , that 
 Nothing cannot be Extendedy nor Menfurable. But if Space be nei- 
 ther the Extcndon of Body , nor yet of Subiiance Incorporeal , then 
 muft it of neceffity be , the Extenjion of Nothing , and the AffeSion 
 of Nothing •-, and Nothing muft be Menjurable by Tards and Poles. 
 We conclude therefore , That from this very Hypothejis of the Demo- 
 critick^and Epicurean Atheiffs , that Space is a Nature diftinft from 
 i^ody and Pofitively Infinite, it follows undeniably, that there muft be 
 
 feme
 
 J JO Epicur. his Self-Contradift. B o o k I, 
 
 fome Incorporeal Subifance, whofe Affedion its Kxteftjion is j and be- 
 caufc there can be nothing Infinite^ but only the Deity , that it is the 
 Infinite Extenjton of an Incorporeal Deity -^ )\x{izs^oTaQ LearnedThe- 
 iffs and Incorporeali/is have allertcd. And thus is the Argument of 
 thercDe/«i'cr7//V^and Epicurean Atheijlt^ againft an Incorporeal Deity^ 
 abundantly confuted 5 we having made it manifelt , that from that 
 very Principle of their own, by which they would difprore the fame^^ 
 it is againft themfelvcs DemonSirable. 
 
 To which it might be here further added, that "Epicurus who pro- 
 fefTedly oppofed Plato'i Incorporeal God, as an Iwpojjibility , did not- 
 withftanding, manifeftly Contradift himfelf, when he aflerted fuch a 
 Democracy of Monogrammoui Gods , as were not Compounded of A- 
 toms and yacitHM^ (though according to him , the only Principles of 
 Body) that fo they might be Incorruptible 5 nor yet could Touch or 
 be Touched, but were Penetrable , as is declared in thofe Verfes of 
 LHcreti¥f, 
 
 ' Tenvk enim datura Dmnty longeque rejvfota^ 
 
 Senjibut a nojirk, Animi vix mente videtur. 
 ^£ quoniam manuum TaHnotjHffHgit & iSuitf^ ;" 
 
 Tattle ml nobk qnodfit, contingere debet. 
 Tangere enim non quit, quod Tangi non licet ipfutft. 
 
 {Though Tangibility and Impenetrability , were elfewhere made by 
 him, the very Ejfence of Body) and Laftly, fuch a« had not Corpus but 
 ^aJiCorpffs^znd therefore muft needs be Real/y Incorporeal. Though 
 there is no doubt to be made, but that Epicurus Colluded in all this j 
 himfelf not Believing a jot of it, nor any fuch Gods at all. 
 
 But other Atheifts there were , who concluding likewile , That 
 whatfoever was Vnextended was Nothings were fenfible of the Incon- 
 venience of making space thus to be a thing really diftinft from Bo- 
 dy^ (from whence it would follow unavoidably, that it was an Affe- 
 Qion , of Incorforeal Subjiance 3 ) and therefore acknowledged , 
 not Ttfo Naturet of Extended Thingt , but as we had it before in Ari- 
 fiotle^ iiJMM 77V« cpi/nv ^ tcu5tIiu auyuxriKYii , One only Nature , and that 
 Bodily^ Space being therefore to them, either a meer Imaginary 
 Thingt that hath no Reality without our Minds , but only a Phan- 
 tafmof our own,and in their Modern Language,a kind of Choji^ Ap- 
 parition,ot 5'/>e3rr of a Bodyjor elfe indeed, the very Extenfion of Bo- 
 dy it felfjCOnfidered in General,and Abftraftly from this or that Singu- 
 tar Bod/jMoveable. And thefe men therefore framed their Argumenta- 
 tion againft an Incorporeal Deity after this manner. Nothing truly Is, 
 but what is Extended , or hath a Certain Magnitude , (becaufe that 
 which is Vnextended and hath no Magnitude, is No-where, and confe- 
 quently Nothing.) But whatfoever is Extended^and in a Place^is Body. 
 Therefore is there no other SubBance befides Body 3 and Confe- 
 quently there can be no Incorporeal Deity. Or elfe to put the Argu- 
 ment into a more Approveable Syllogijiick, Form, Whatfoever is Extend- 
 .edj is Body , or Corporeal 5 But Whatfoever It , is Extended. There^ 
 
 for6
 
 C A H p. V. IVhethcr any thing LInextendcd. 771 
 
 ^ore ivbatjoevcr Is, is Body^ox Corporeal. Atid by Confequence there 
 can be no Incorporeal Deity. 
 
 To which Argument at Jon , the Aflfertors of Incorporeal Sub^ance 
 have Replied Two manner of ways. For Fir(t , the Generality of 
 the ancient Incorporealijh^ taking it for granted, that whatsoever was 
 Extended in Magnitude, and had Parts one without another, was 
 Divi/ihle,as alfo probMyjMpenetrable by any thing elfe Extended, be- 
 caufe there can be no renetraiion of Dimevfionsj and therefore.no 
 One Magnitude , can be imbibed or SwaUoveed up into another buc 
 muft of necefilty ftand without it , adding fb much to the Quantity 
 thereof: They readily gave their Aflent to that Propofition , That 
 Whatfoever is Extended^ into Longitude, Latitude, and Profundity, 
 is Body. But being ftrongly perfwadcd of the Exiftcnce of foroe 
 other Shbilance befides Body j they denied that Other rropofition of 
 theirs, That IVbatJoevcr Is , is Extended j or What is Vnextendedis 
 Nothing: maintaining that befides Body, or Extended SubBame, there 
 was another Suhjlance Incorporeal , which therefore was oc5l<xs3cT©- , 
 and ayutf^v.'r^K? , and «7n;«7r?, and a^?v)?, and aSiou'^iT©^ , Vnextett- 
 dcdy and devoid of ^untity and Magnitude, without Parts, and In- 
 divijiblc. That Tlato himfelf Philofophized after this manner 
 might be proved fromfundry PaiTages of his Writings, as that in his 
 Tenth Dc Legibus, where he afSrmeth, that \\\q Soulh felf, and thole 
 things which belong to it , as Cogitative, are -n^'n^ fxy./.>sq ow/xa'T&v 
 j^ |?Hi9a? iij -nKoiizq , in Order of Nature, before the Longitude, and Ltt' 
 tittide^ and Profundity of Bodies. Where doubtlels his meaning was 
 not j as if there were a Longitude, Latitude, and Profundity in Souls^ 
 but of a different kind from ihit Longitude, Latitude^ and Profundity 
 of Bodies, and before it : but thzt Longitude, Latitude, and Profun- 
 dity, being the Ejjential Properties of Body only 5 Soul and Cogitatiofty 
 as devoid of thefe , was in order of Nature Before them. Again 
 from that in his Tim^us, where fpeaking of Place, Space, and Matter, 
 he conderaneth this for a Vulgar Error, That Ifhatfoever Is , mufl of 
 neceffity be in fbme Place or other, and what is in No Place, is Nothing, 
 
 Tg/Tov 3 0^ yL\'@^ "ri ^ •yi:^^, tf/'^v imqiyai cazt 'i\^ yiviaiv Traoii' -_ 
 
 T^^? 3 ^ ov^^o-mXS fjiiv (iXtTTOvn?, ii, (px/xiv dvocfacuov ^vaJ, tts, to ov i^- 
 
 •OTCV tV TIVJ T^TTii), K^ -/.ccd^'l ' ^^V TtVOt.' TO 3 /^"^ ^ >>! » /*»iT?7rS yuOCt' 
 
 ■i(^q.vov , iSiv iivcu * The Third Kind, is that of Space, vphich gives room 
 to all things that are Generated. And when we lool^ upon this ^ we 
 dreamingly affirm , That every thing that Is, muji of neceffity be in fomc 
 Place, and poffef a certain Room and Space, and that whatfoever is not 
 Somewhere, either in Earth or in Heaven, is Nothing. Which Drowjie 
 or Dreaming Imagination, (faith he, like a Ghofi) continually haunteth 
 and po£cJfeth men, and that even then, when they think^ of that True and 
 Awakened Nature of the Deity. Whereas this PhiloJopher himfelf, 
 difcourfingelfewhere of God, under the Title of ttdAu -TiiKxyQ^ tv 
 xaAS, The Faji Sea of Pulcriiude , defcribeth him after this manner, 
 
 Ta 3 aM« TravTa mcKoc. o^ta'vjj /Xi-H^v^wc , As that which is not Any 
 tphere, either in Earth, or in Heaven, but it fe If alone by It felf andlVit'ff 
 It felf, all other Beautiful thujgs Paf taking of it. And as fot Arijio- 
 
 R r r r tit's
 
 772 Plato and Ariftotle^ Afferters Book I; 
 
 ties Senfe in this Particular j that he here departed nor, as he did in 
 fome other things, from his Matter PUto^ may appear from that Whole 
 chapter or SeBion , at the End of his Fhyfick' , Spent upon this very 
 ' Subjeft, to prove , o'tj tSt' uix^i^; avaHiouov ^loa , it) ixvj\\i t'x'jv' [JL'ly<.' 
 6©^ , That hk Firji Immoveable Mover (which is God Almighty) muU 
 of Htcejjity be devoid of Parts , or Indivifible , and have vo A^jgnitiide 
 at all. The Conclufion of which Se&ion, and his whole Book of 
 Thyfickj is this , ^a^Qf^4\av -j tstz^v , cpavt^'v on tt.^t:\c<Jcv li tt^Ztov 
 xivSv fi, a^ii'nTov txh tj /wij^G©-' a ^ fJuiy^^Q^ ''^x\-, oim^HM Ii'toi "THTrs-. 
 ^^yX*'i'ov ami elvcu , m cctt^^v ' «.7r<j^v fxiv 5v oti wt dt^y^oJ. fJiAy<c^@-> 
 
 t\(|v K-TTcj^^v S^'i'a/jiiv, i^'(/'(JrTou vuv • cpave^ov toIvuv , oti a5lai§tTcv 'li^i, ^9 
 a/>i^gi;, ;t, x^v i^v fMy^^Q^. 7hefe things being thus determined s It 
 is manifefily Impojjibley that the fir Si Mover Jljoutd have any Magnitude, 
 For if it bath Magnitude , that muji of necejjity be either Finite or Infi- 
 nite^ But that there can he no Infinite Magnitude , vnaj before demon- 
 Jirated in the Phyfickj^ and that nothing which hath a Finite Magni- 
 tude^ can have Infinite Power , hath been now Proved. Wherefore it Ur 
 plain , that the Firii Mover is Indivifible , and devoid oj Parts , and 
 hath no Magnitude at all. Which fame Doftrine is again Taught and 
 •P. i4-f-7." Aflerted by /4r7/?tf//cin his Metaphyficks, otj /6l4v §v '(ijiv xoia Ti^; ccl- 
 
 (xMo. (VyOLegvi? K.OU ocS^xc^eT^? 'S^ • iSiv ^ tvj S^,'(X/juv xTTii^v -m-rn^CfAA- 
 vov , Kooi oXco? wt '<^i' »J^v oc7r(|^v. f r^^« wbat hath been declared , it 
 is manifeji, that there is an Eternal and Immoveabis Subllance^ Separate 
 from Senflbles 5 as alfo that this Subjiance cannot pojfibly have any 
 Magnitude, but is devoid of Parts , and Indivifible. Btcaufe no Finite 
 thing can have Infinite Power , and there is no fuch thing pojfible as In- 
 finite Magnitude. Neither doth Arifiotk appropriate this to the Su- 
 preme Deity , To be thus devoid of Magnitude and of Parts^znd con- 
 fequently Indivifible-, he fome where attributing the fame alfo to all 
 other Immaterial or Incorporeal things , and particularly to the Hu- 
 t»t{ne Mind, d^cd^ifov ttov ti3 yjii vKlw t^v, diCTn? 0' ocv&^cornvQ^ v»?, Every 
 thing that is devoid of Matter, is Indivifible, as the Humane Mind. And 
 the like, doth he afTert, at once, both concerning the Mundane^ 
 and the Humane Soul , that they are no Magnitudes , though ridi- 
 culoufly (after his manner) imputing the Contrary Opinion to Plato^ 
 Di ^yin. L.i.is xxx-KH^ to Kiy\v Thv ■'^yliv fjLiyk.&Q^ &vm. 'o ^ vS? It? iij m^:^^.<;, cLs-- 
 "- 3' Tng ^ M vo'hsi; • M p \ion(n<; Tti voyiiJUXTX' twutx 5 t^ t^Jtfti? tv, ^? 6 «g/9- 
 
 f./u>^ , aAA.' ax '^^ '^ f/Ayi,3og • Sio-yn^ i^ vS? iiiti ffT^vtx"? * «^' 'h'tci ayote- 
 ?«? , M «X. <i? "rf yuiyv^o? 77 ffDi't V*'? • TO? ^"^^ 3 Jt, voM(^<l ywiytflo? <£v, oVfia 
 Sv T^'' (.Uipjiav T^f ocutS i lUUD^QV 3 viToi ;(3r' /^iy^5^<; , M JiLp pI/A*iv • ei 
 (jiiv Sv >!3^ 5jf/x.»^i' , cwrcu J^' octtzi^i , S>Kov Lc, isSiiviTt Sit'l^oiv • e\ j yQ) 
 IA.iy(,3r>q, rnhhirui; I) a.Tx\^Ki(; m](ni ti ou)to* ett 3 ttS? vov'i^^ Tt dfju^it; fx,i- 
 e/?(ii. /f if W(?* rightly afiirmed either of the Mundane , or Rational 
 Souly that they are Magnitudes. For the IntelleB is One and Con- 
 tinuous , as 'tnteUe&ion is , which is the fame with the Intelligiblcs. 
 But thefe are one , not as Magnitudes , but as numbers. IVhcre- 
 fore the IntelleB is not fo Continuous , but cither devoid of Parts , 
 or not Continuous as Magnitude, For horr^ being Magnitude, could 
 
 if
 
 C H A p. V. 0/Unextended Incorporeals. 775 
 
 it underliand with any of its Parts , whether Cotfceivecl as Pointx 
 or as lejer Magnitudes ^ fince either wjy , there would be an innu- 
 merable company of InielkHions / Moreover how can it conceive a- 
 ny thing that is Indivifible , by what if Diviftble ? Furthermore in 
 this fame iiook^ De Anima , Anjiotle ftifly denies, Souls in general 
 either to be in a Place, or to be Locally Moved , otherwise than by 
 Accident , as they are faid to be Moved , together with the Motion 
 of the Body. Thus Simplicius , c^ c.<; TreiTax.^ '^'^ ew/xaTTjax? octto- 
 Qai\cu. 4 4<^;t*? '^'"^C^? > See how Ariftotle doth every where remove^ 
 or exclude from the Soul , Corporeal ( or Local ) Motions. And [ol 6. 
 again ocTwyig^l'^ fX¥\ Tuveicdoct tk ectmyMTx t^ nmcnat; cundt %oiv ir^Zix 
 yJxv /ut'ott xav t5(^«'ra h , Ariftotle will by no means allow any Incorporeal 
 things whatfoever^ whether of the Firji, Second or Loweji rank, j Ohey 
 being all the Caujes of motion) themfelves to be moved. Philoponus 
 likewife, o'^? &,c, tt^c^^to; auixecnmq Ki\'i\Q\c, x-mQKiirvjv , sto? ocutIu) 
 ebi'mi-nv eivyl <pnai * -Trwv ^fC to g-V Tiiro) awixA 'S^nv. Tou fee how Arifto- 
 tle, refpc&ing Corporeal Motions, pronounces of the Soul , that it is Im- 
 rftovcable. For whatfoever if in a Place (and moveable) if Body. 
 Laftly, in that Pallage before cited , ^rj/?o//e plainly makes, the Ef- 
 fence of Corporeal Subjiance , as oppofed to Incorporeal , to confift in 
 Magnitude. 
 
 Befides Plato and Ariftotle, we might here inftance in fundry 
 other, of the ancient Incorporealijis , who clearly maintained the 
 fame Doftrine. Philo doth not only aflert in general , a Double 
 Efftnce or Subjiance^ c(.M^7x,v , and ^ccp-^Mc-nv-hu , a Distant ^ and In- 
 distant one, but (bmewhere writeth thus concerning the Deity, utto dc Confer. 
 
 ^ »^/uS (jViA.QiQviyjiv iivcii /LuvM ' i^uis fAv ot? it, yd>^v ^ tottov 00)7135 toj? 
 atofMcai avfycyivmxA txi • 3 -Ttimmytoe; eV i^vi t^ yoyovoTZiv 3f'/xi? aTrSv "ttip/- 
 ixi(&tx.t ' TTOiTaxS J , oTi la? 5l/v«jU<|? ocjtv , S^x 5^'? it, i/'M©-- at'^c? 7t ;i 
 8^iS Tdi'o; , c^f. y4// things are filled with God , as Containing 
 them , but not as being Contained by them , or in them 5 to whom 
 alone it belongeih to be , both Every where and No where. Na 
 where becaufe himfelf Created Space and Place , together with Bo- 
 dies , and it if not lawful to include the Creator , within any of 
 hif Creatures. And Every where , becaufe he extendeth his Vertuet 
 and Powers , throughout Earth and Water , Air and Heaven , and 
 leaveth no Part of the World dejiitute thereof, but colle&ing all things 
 together under hit»felj , hath bound them fajl with Inviftble Bonds, 
 But none hath more induftrioufly putfued this bufinefs then P/(?//«)k» 
 who every v;here aflerts , Body and Magnitude , to be one and the 
 fame thing 5 and that befides this, there is another Subfiance Incor- 
 poreal, which confequently is ocTrtOT? and c^ixAyl^.c, and «-fJiA^y\c, , de- 
 void of ^antity, afid of Magnitude , and of Parts , locally diftant 
 from one another , a*' tjj ou3tS isnoc.-'n ttosw kvou uTrj^gtGHJwi' , jt 
 having in its N<ilure tranfcended , the ImperfeHion of Sluantity. And 
 Who hath alfo written , Two Whole Books upon this very Subjeft, 
 ^Tc ov tv ^ TOJj-w d^i^iAOi tx-iJ/x THJiVTOxS feTvra oXov , That one and the felf 
 favie Numerical thing, may be all of it, entirely Every where. Wherein 
 his Principal defign was to Prove, that the Deity , it not Part of it 
 
 R r r r 2 here.
 
 P, 667. 
 
 774 Ancients generally Aferted, Book! 
 
 hsre^ and part of it there 5 and fo much thereof in one place, and fo 
 
 much in another (as if the very Stibjiatjce of it were Mcnfurable by 
 
 Yards and Poles) but the whole Vudivided Deity ^ every vvhere n^p 
 
 •3^'' eV w(i) i-TWiTOV (faith he) God is before all things that arc in a. 
 
 Place. And ^vixdl\v » /ei , a ou)ti5 /iw' oV tv ToVfio, vravTi tsT gV t^tTij, 
 
 oV7i,oA&^ Wff p,(|)ii(yj 7"^ d Aoy)$,<i? avaf/i/X • caJxa tottcv wt ciAhvItj, S vra^'eji 
 
 T»T(>) oAov 7rK?§vca, // »• not at all to be wondered at^ that Cod bcivq^ not in 
 
 a Flace^ fliould be prefent to every thing that is in a Place . whoUy and 
 
 entirely : Reafon pronouncings that .he having no place ^ rmtfi. there' 
 
 fore of neceffity be oAia^ , all of him Indivifibly )?refe»t , to rrhatfo- 
 
 ever he is Prefent. Neither is this, faith he , a thing only deduced 
 
 by Reafon^ but that which is before Reafon, fuggefted, by the tnjlinSs 
 
 of Mankind ; to tv 19 T(Xwtov ag/9/x&i , -TrovTax? '(x-i-im oAov bvou, , k^<vJj tv- 
 
 vpix (pnalv avow , o't^v Wvn? KivifXAVoi cWTXictivZ^ Kiyt)m , -r g^ {^dcscc vifjuc') 
 
 ^Fov , ccc, tVoc K) T oxJitv , -/A^/ one and the fame Numerical Subfiance 
 
 (to xvit of the Deity) is at once entirely every where , is agreable to the 
 
 CommonNotions^ Sentiments of Mankind , when we do fo often by the 
 
 Injiin&s of Nature , fpeak^ of that God , who is in Every one of us '^ as 
 
 fuppofing htm to be one and tbe fame in all. Where the Philofophcr 
 
 (ubjoyns , ^ Vfi imVTZ^v p^iQcuoTdTn a.^^, m iL(7-7n^ cd '^jyad ^fuov cpdiy- 
 
 yjvTou , ^c. And this is the Firmeji of all Principles , that which our 
 
 Souls do 5 as it were , Naturally and of themfelves Spedk,'-, and which is 
 
 not ColUBed by Reafon.^ but comes forth from them, before Ratiocinati- 
 
 on. Moreover he often affirmeth of the humane Soul , or rather 
 
 takes it as a thing for granted , that this is , the Whole or AH of it, 
 
 jt> ^ in every part of the Body , that is Undividedly 5 b^ o ^ 4'^;^5-, 7^ 
 
 cw-n ag^fl/uivj , Tti gV -raf TroSi , k^ 7vi x^g/ um^^x^ ■> As for the humane 
 Soul^ it if one and the fame Numerically, in the Hand and in the Foot. 
 And again , aT« tt^'? gV TreSi jt, x\^l ilw cuxtIm , tJu) ^ gV tW^ 3 H^^i 
 tS ttocvto?, » tIw) amhi) Thx) e^ ra^, Since we commonly fuppofe , our 
 own Soul to be the fante^ both in our foot and in our hand ^ why fijould 
 w,e not in like manner, acknowledge, that of the Mundane Soul or Deity, 
 which is in one part of the Univerfe, to be the fame with that in ano- 
 ther ? In like manner Simplicivs , proving that Body is not the firft 
 Principle, becaufe there muft of neceffity be Something ^e/^w(7z>/»^, 
 
 P. 64p. and what is fo. muft needs be Incorporeal, writeth thus , -ri b tdiStdv a- 
 yU/f^k tv3r)? oiVxUfi §vca K) aSiocsKTOv , fjii^^iv yxo K) 5i«?7)cloi/ \}Tn)t^-)^v , » 
 S^'vocTcu cKov oAa iawnS icpa/piLiJii^v , &(; to oAov ^votx fuviv , >^ aKov ro 
 OUJTO fuv-iSfMvov. Becaufe what is fuch, muji of neceffity be Indivifible, and 
 Indicant, for were it Divijible, and Dijiant,it could not all of it be con- 
 joynedwtth its whole felfh fi that the whole ^Jould both aUively move, 
 and be moved. Which fame thing feems further Evident , in the 
 Souls being All Confcious of It Self, and Reflexive upon its whole Self 
 whichcould not be,were one part of it Diftant from another. Agaia 
 the fame Philofopher,expreny denieth,the Soul though a Self moving 
 Subjiance, to be at all Locally M?z;e<^30t her wife then by accident in re- 
 fped of the Body, which is moved by it, » tw? (mfxa-nm^; tuvifMvov 
 
 Qfco-TTiifdrxi ^isK^iStx.1 , Sjocvoiiv , ^^ix^^v , ami Toi c!u</j.xtx i(^ Ttxz cuiAOLTi- • 
 xa; Ka{^Q\i; , The Soul being not Moved by Corporeal or Local Motions 
 (for in refpeH of thefe it is Immoveable) but by Cogitative ones only, 
 
 (the
 
 C H A p. V. Unextended Subflance. 775 
 
 (th- ntmcs rvhereof are Confulutiov^ and Deliberation, d^c.) by thefe 
 Afaveth Bodies LiH ally. And that this was Rf^ally Plato's meaning, 
 alfo, when he determined the Soul to be a Self-vtoving Syb^ame and 
 theCaiife of all Bodily Motions that moving it fclf in a way o'i Cogi- 
 tation it moved Bodies Locally (Notwithftanding that Aniiotle would 
 not take notice of it) fufficiently appears from his own words, and is 
 acknowledged by the Greek Scholiafts themfelves, upon Arijiotle's 
 De Anima. Thus again Srntpliciuf eUewhere, tTre c/^' sot oV TOTra y^- 
 y*iy iJ^' XV Kim-n , to? t^^ tv ToVa ovt&v >u:v\<ni(;t Since the Soul ff not 
 in a place, it is not capable of any Local Motion, 
 
 We (hould omit the Teftimonies of any more Philofophers, were it 
 not , that we find Porphyrius (o full and exprels herein 5 who makes 
 this the very beginning of his a^jo^^oU -tt^o? to. votila, his Manudu&i- 
 
 on to Intelligible/ j nav m){j.(x. h tottm , i^v 3 -j^" xaS" kavro aoTy//<:c7av 
 iv To-KO) , That though Every Body be in a Place , yet Nothing that is pro- 
 perly Incorporeal, is in a Place : and who afterwards further purfues it 
 in this manner, »<^ TtrsiJti? Sje^XtTou to aow'^ocfov " bVa p)»AtTou* Zyv^ca 
 
 clKffl otK^'TTi^ov , Ttfri-'tii^ 7t fuviffnag Huxi^v ^ ^xdiQ^ rcivw imix ky^ iv 
 
 ^aQk^CU. , CT» Kj S^iK.(JTOU • V-cd OX. T^^ 'i^yDV CfjJTV (pxvi^ ii "TTK^adx oou- 
 
 iS j^vfcTou, Neither does that vphich is Incorporeal move Locally by fFilL 
 Place being Relative only to Magnitude and BhII{. But that tfhich is de- 
 void of BhII{^ and Magnitude, is likewife devoid of Local Motion. Where- 
 fore it is only prefent by a certain Difpofttion and Inclination of it, to one 
 thing more than another , nor is its prefence there dijcernible othermfe, 
 than by its operations and EfeHs, Again concerning the Three Di- 
 vine HypoHafes, he writeth thus, ^h ttxi'toxS cVrajK/^S, ^x( 6 vS?p. 131: 
 TrarjfwxS o't( sJ^/^S , m-cu' 4^/;^ 7rocvTOC)<S oti »^/uS , (^c. The Supreme 
 God , is therefore Everv where , bccaufe he is Nowhere 5 and the fame is 
 true aljo of the Second and Third Divine Hypojiajis , Nous and Pfyche, 
 The Supreme God is Every where and No where, in rejpe& of thcfe things 
 rphich are after him, and only his own and in himfelf. Notts or IntelleS 
 is in the Supreme God j Evtry where and No where as to thofe things that 
 are after him. Pjyihe or the Mundane Soul is both in IntelleU and the 
 Supreme God, and Every where and No where as to Bodies. Lajily, 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 fay- 
 that the Corporeal World is in Ged, then God in it j becaufe 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 Senfe 
 after this manner, »</''' ax«vov 5v ti '^^voii6a'n dnzJi^oi^ov , iv K/iv^ oio'v tj 
 Svdj. Nav, owVaT(^ /Av ^ J^kTikov «.v em to Kivov. nS 3 ive'^^iav ^^MOttj 
 df*4j^vov , Kcu to'ttdv cA.Svai in^ydx , i^Jor if there were conceived to be, 
 fuch an Incorporeal Space or Vacuum (as Democritus and Epicurus fup- 
 pofed) could Mi*id or God, pojfibly Exiii in this Empty Space , (as Co- 
 extended with the fame) for this would be only Receptive of Bodies, 
 but it could not receive the Energie of Mind or InteUeH , nor give any 
 ^ Place or Room to thjt.that being no Bulkje thing. And again, 0' fx\v m- 
 Cm©^ fcv "rai" I'&i S^xsoTiJcil!? TTO^sp , TO 3 ocsiJ/uaToi! tzS ytoQf^Ct) oc/Atg2? kou! 
 «Siocs»fTO? • TO 3 «|Ufp^5 iv ^iocsaTfti oAov -yivi^.xi >(^ irv-v (xi^Q^ , TcuJ\ov ov 
 
 KOU'
 
 1.1 —^ — . ■ — ■ . 
 
 jj^ Horp Objections again ft an B o o k L 
 
 etuTO cpuq?!', -njf t^i^isa^ v-oX '7mrKvi^\jQf^iv<i)\ kou ovli iv roirct) , The Cor- 
 poreal World it Difiantly prefent , to the Intelligible , (or the Deity 5 ) 
 and that is Indivifibly and Indijiantly prefent , vpith the World. Ent 
 when that which is Indijiant and Vnextended , is prefent with that 
 which is Diiiant and Extended 5 then is the Whole of the former, 
 one and the fame NnmericaUy^ in Every part of the Latter. That is, it 
 is Indivifibly and Vnmultipliedly, and lUocally, there (according to its 
 own Nature) prefent with that, which is naturally Divifible, and Adnlti- 
 pliable, and in a Place. Laftly, he affirmeth the fame likewife of th^ 
 Humane Soul , that this is alfo »<"« dixiyl^^ , a Subjiance devoid of 
 Magnitude, and which is not Locally prefent, to this or that Body, but 
 by Difpofttion and Energie, and therefore the Whole of it in every 
 part thereof Vndividedly. 
 
 And as for Chriftian Writers , befides Origeti , who was fo famous 
 an AfTerter of Incorporeal Subjiance, that (as Socrates recordeth) thei 
 Egyptian Monks and Anthropomorphites, threatned death to Theo- 
 philus the Alexandrian BiObop, unleis he would at once execrate and 
 renounce the Writings of Origen , and profefs the Belief of a Corpo- 
 real God, of Humane Form', and who alfo maintained Incorporeal Sub- 
 fiance to be Vnextended, as might be proved from Sundry PaflTages, 
 both of his Book againft Celfuf, and that Peri Archom, we fay (be- 
 fides Origen and others of iht Greeks) St. Auftine amongft the Latins, 
 clearly afferted the fame, he maintaining in his Book , De ^antitate 
 Anim£, and elfe where, concerning the Humane Soul, that being In- 
 corporeal, it hath no Dimenfions of Length, Breadth and Profundity^ 
 and is Illocabilis , No where as in a Place. We (hall conclude, with 
 the Teftiraony of Ft?e/;»if, who was both aPhilofopherand a Chrifti- 
 an, ^£dam funt (laith he) Communes Animi Conceptiones , per fe no- 
 t£, apud Sapient es tantum ; Vt Incorporalia non effe In Loco ; There 
 are certain Common Conceptions , or Notions of the Alind , which are 
 h^own by themfelves amongji wife men only ; as this for example , That 
 Incorporeals are in No Place. From whence it is manifeft , that the 
 generality of reputed Wife men, were not formerly of this opinion, 
 ^od Nufquam efi nihil eji, That what is No where, or in no certain Place, 
 is Nothing 5 and that this was not look'd upon by them as a Common 
 Notion, but only as a Vulgar Erronr. 
 
 By this time we have made it unqueftionably Evident , that this 
 Opinion of Incorporeal Subjiance being Vnextended , Indijiant , and 
 Devoid of Magnitude, is no Novel or Recent thing, nor firft ftarted in 
 the Scholajiick. ^ge , but that it was the general Perfwafion , of the 
 moft ancient and learned Aflerters of Incorporeal Subliance ; efpecial- 
 ly, that the Deity was not Part of it Here, and Part of it There , not 
 the Subjiance thereof Menfurable by Yards and Poles, as if there were 
 fo much of it contained in one Room, and (b much and no more in 
 another, according to their feveral Dimenfions 5 but that the whole 
 Vndivided Deity, was at once in Every Part of the world, and con- 
 fequently No where Locally z^t^x the manner of Bodies. But becaufe 
 this opinionj feems fo Strange and Paradoxical.znd lies under Co great 
 
 Prejudice,
 
 Chap. V. Unexterided Deity, An fvverd. 777 
 
 TrcJHclicct^ we ffiall in the next place fhow, how thefe ancient Incor- 
 forealijls ^ endeavoured to acquit themfclves in repelling the feveral 
 Eforts and rlatifibilities made againft it. The Firft whereof isthi?, - 
 That to fuppofe Incorporeal Snbjianccs^ Vuext ended and Indiviftble^ ia 
 to mike xhcm Ahfolute Parvitudei, and by means of that, to render 
 them all , ( even the Deiiy it felfl) contemptible j fince they 
 muft of neceffity, be cither l-'hyfical Minhftwms, that cannot A&uaUy 
 be Divided further by rcafon of their L////c«f/r, (if there be any 
 fuch thing) or clfe meer Mathematical PointSy which are not (6 much 
 as Mentallji Divifible : fo that Thoufatids of thefe Incorporeal Sub' 
 Jiances^ or Spirits , might Dance together at once upon a Needles Point. 
 To which it wa* Ions; fince thus Replied by Plotintf/^ »X ^"^ 3 aM*?'ec ' 
 Cig /jUK^cv • cTO ^ iSiv mt/ov tied fxi^i^iv 'iscd' Kooi x vraiTi cfjjji td>ag- 
 /ULcQei • i<^' civ oui^o/w^'o) li cwri oT/vt'sai * aM.' i<f^' jjtkj? cj<; cnfA.&ov, » ^ 'iv 
 mfxSiov oyK©^ , <xM' ktt^^ iv ocutcT , »/" iSj? fccpa?/./^^.^ , God and all 
 other Incorporeal Shbjiances , are not fo Indivijible ^ at if thej 
 were Parvitudes , or Little things , at Phyftcal points j for fo would 
 iheyjiiU he Mathematically Divifible j nor yety as if they voere Ma- 
 thematical Points neither , vrhich indeed are no Bodies nor Sub/ianceSy 
 but on!)' The Termini of a Line. And neither of thefe vpayesy coidd the 
 De/Zy Congruere, with the world -f nor Souls with their refpedive Bo- 
 dies y fa as to be all prejent with the whole of them. Again he writeth 
 particularly concerning the Deity thus, i"^ «TC.?a/A«^£?, ii? to c-/ju-?, 7^4." 
 
 v.^CaTOi-nv , [xiyi^^v ^e kim.\'TtiV , » (xiyl^\ aMo. ^xxixa • Amt^Iov 
 
 3 Kou. aTra^ovJaufov, » vs/" a5ii|iTiiTfio, ii tS |U£yv'9xc, ii tS d^iiifxi^ ocMoc Taf 
 d-TTii^ikvi'^a) 'T S^va/!/t&)?. G<7d jf «<7/ /<) IndiviflbU as if he were the Small- 
 elf or Leaji of things,for he is the Greateji of ally not in refpt£t of Magni- 
 itfde^ but of Power. Moreover as he is Indivijibky fo is he aljo to be ac" 
 J(nowledged InfinitCy not as if he were either a Magnitude or a Number, 
 which could never be pafl thorough'-, Imt bccaufe his Power is Incomprehen- 
 fible. Moreover the fame Philof(5pher,condemneth this for a Vulgar 
 £rr(5«r,proceeding from Senfe and Imaginationythzt whatfoever is 'L'/f- 
 extended and Indi{iantymn(i therefore needs be Littkyhe affirming oa 
 the contrary the Vulgar to be much rairtaken.as to True GreatneJ?3nd 
 LittleneJ^, fj^h<^ voijl^ovm; tt) cdodffoVy d.Tn^S{A.iv 7ri; iv (Atycchoi jtf ivQisrcii^P. 64 f. 
 iK-etvif K (pmi; d)cJdvi\a.i • tb 9 '(^ tStt) to AtWtvov /xiyoi [jxk^ov • 5 voijI. 
 ^(^ai (UK^Jv &va.t (AAyoc. • b-n o\ov'^^ tjuvto •» /xfc?©^ <p3^va, ixccXKov 3 tSto 
 TraLvmyLStv To7$ ocuTO /uegtnv kit IkSvo lev, ^PjQ\^^ «uTo vravraxS ttx-'v 
 Koa i^lov itwK , We commonly looking upon this Senfible world as 
 Great , wonder how that (Indivifible and Unextended) Nature of the 
 Deity , can every where comply and be prefent with it. Whereas that 
 which is Vulgarly called Great, is indeed Little , and that which is thiti 
 Imagined to be Little, is indeed Great. For as much as the whole of This 
 diffufeth it (elf through every part of the others or rather this whole^^nt.p.i^f, 
 Corporeal Vniverfd , in every one of its parts , findeth that IVhole and 
 Entire '■, and therefore Greater than it felf. To the fame purpofe alfb 
 forphyrius, ro oVttoC eV azj fxiyx, Uti lu^pov o^i ' (to 7^ f^h<X- '^^ (UM^p 
 Juj^lug oka i'5ia } <i;d€t€n>to? 3 to /U£}<x not.] [uv.^lv koia i/vrtf to (^.ty^tv 
 K«i OttI^ to iKd^^v y TwuTo Rttl £V ag/6^(i ov • ei Kxi Su^lsy^o-i «/ua utto 
 ■Travfc? yAysz ^ ftoci utto ttkvIo? lAa^^'ss &^ojiQyJj^vicN' fM-n «^ ^5 M^V" 
 sov auTo UTrevoii^ei? • c< j ^vi , «7rc§ii^efc "nc* fxiyi^v cv to7? iKa.'X'^ii; oTjmi? 
 
 ■na^it^ y
 
 7.78 Incorf. no Points^ nor Parvitudes. B o o k I. 
 
 Q&^, 7r£.'? IXcc^^rv ov TO?? (U£}4?ci? cfjwi? TTO^tji, //^ TroMoc7rAac}a6li' , vi au- 
 fMSiv , T^e Deity ^ which is the only true Beings if neither Great nor Little^ 
 ^¥or as much as Great and Little properly belong to Corporeal Bulk^ or 
 Magnitude) but it exceedeth both the GreatmJ^ of every thing that is 
 Great^ and the Littlene^ of whatfoever is Little (it being more Indivifi- 
 ble and more One vpith it felf, than any thing that is Little^ and mors 
 Powerful than any thing that is Great) So that it is above both the Great' 
 el/, and the LeaU , it being founds all one and the fame^ by every Great- 
 eji and every SmaUeli things participating thereof. Wherefore you muji 
 neither look upon God, as the Greateji thing, (that is in a way of ^<f«- 
 tity) for then you may voell doubt, hove being the Greateji , He can be all 
 of him prefent with every Lea^ thing, neither diminified nor contraS- 
 ed: nor yet muji you Look^ upon him, as the Leail thing neither ; for if 
 yvu dofo , then will you be at a lof^ again, how being the Leaji thing, he 
 can be prefent, with all the Greateji Eulkj, neither Mnltiplied nor Aug- 
 mented. In a word, the Sum of their Anfwer amounts to this, that 
 an Incorporeal Vnextended Deity is neither a Phyfical Point , becaufe 
 this hath Dijiance in it, and is Mentally Divifible'-^ nor yet a Mathe- 
 matical One ; becaufe This though having neither Magnitude not 
 Subjiance in it, hath notwithflanding Site and Pofition, a Point being 
 according to ^r;7?^//ej a Monad having Site and Pofition. It is not to 
 be conceived as a Parvitude or very Little thing , becaufe then it 
 could not Congruere , with all the Greateft things , nor yet as a Great 
 thing, in a way of Quantity and Extenfion, becaufe then it could not 
 be All of it Prefent, to every LeaJi thing. Nor does True Greatnef 
 confift, in a way of B«/4 or Magnitude , all Magnitude being but Lit- 
 tle, fince there can be no //?/f«i/e Magnitude, and no Finite Magnitude 
 can have Infinite Power, as Arijiotle before urged. And to conclude, 
 though fome who are far from Atheifts, may makethemfelves merry, 
 with that C0n6.eit^ of Thoufands of Spirits, dancing at once upon a Nee- 
 dles Point, and though the Atheijis, may endeavour, to Rogue and Ri- 
 dicule , all Incorporeal Sub^ance in that manner ; yet does this run 
 upon a clear Miftake of the Hypotbefis , and make nothing at all a- 
 gainfl it; for as much as an '^«ex/e»^e£/ Subftance , is neither any 
 Parvitude , as is here fuppofed (becaufe it bath no Magnitude at all) 
 nor hath it any Place, or Site, or Local Motion, properly belonging to 
 it i and therefore can neither Dance upon a Needles Point , nor any 
 where elfe. 
 
 /^ But in the next place, it is further Obje&ed 5 That What is neither 
 Great nor Little, what poflefles no Space , and hath no Place nor Site 
 amongft Bodies , muft therefore needs bean Abfolute Non-Entity, fot 
 as much as Magnitude or Extenjion, are the very Eff'ence of Being or 
 Entity , as fuch, fo that there can be neither Subjiance nor Accident 
 Unextended. Now fince whatfoever is Extended f is Bodily , there 
 can therefore be no other Subjiance btfides Body , nor any thing In- 
 corporeal , otherwife then as that word may be taken, for a Thin and 
 Subtile Body, in which Sen(e Fire was by fome in Arijiotle, faid to be, 
 /xc^A/sTX T^i' ?t\y^(^v asry'^uaTot', and aoTy/xoT^ToTov ; The mofl Incorporeal of all 
 f he Element sj^nd Arijiotle himfelfufeth the word in the fame manner, 
 
 when
 
 Chap. V. Extend and Entity, not the fame. 770 
 
 when he affirmeth, ihat all Philofophcrsd'id define xheSoitl, by Three 
 things, AMiotr, Sck/c, and Incorporiely j feveral of thofe there menti- 
 oned by him, under(hndifigthe Soul to be no otherwife Incorporeal 
 than as ow//^ XiTtfofX-^ti; , a Thin and Subtle Bocly. In anfwer to 
 which Objeftion j we may remember that Plato in thepaflage be- 
 fore cited 5 declareth this to be but a Vulgar Errour, that whatfbever 
 doth not take up Space, and is in no Place, is Nothing. He Intimate- 
 ing the Original hereof , to have fprung , from men's adhering too 
 much to thofe Lower Faculties , of Senfe and Imagination , which are 
 able to conceive Nothing , but what is Corporeal. And actordingjy 
 Plotinlffh " /^v cu^in?,^J7 Tr^cai^^iTii; a.-m'^sfx^.v toi? Kiytfjuivotg ^ Kiy^^-^^^- 
 
 (xMo. -n cyi'aQiv ttov ou3to yuiTe<Aii<$tvou , ovT©- aSlasciXs ojo-j^. senfe in~ 
 deed, which we attending to, disbelieve thefe things, tel/s us of Here and 
 There s but Reason dilates, thut Here and There, is fo to be ttnderjiood 
 of the Deity , ftot as if it were Extendedly Here and There , but becaufe 
 every Extended thing, and the feveral Parts of the tVorld, partake every 
 where of that, being Indijiant and Vnextended.^ To the fame purpofe 
 Forphyrjus, </*« toj'vuv <£* tw7? tsxA-^ai xaTaM.^-TSvra? Tyi; ijcaT?'^^ ihoiti. 'Aip.p. 24.2: 
 T(^iU« tTnicMa-^iv tx4 (pdQ^^ ' fxaAAov j tx tt^ctovtk to?? mSi^inv , S to/- 
 
 iv <n/i'neei«. TTK? • dzdv6)V fj f.d\\c, iv yvcjQe, -j^veTou, ao^^^aV /zjjS^' ou;to e&c 
 «v UTTO 4)«VTOfflct^ K^-TTjtou , We oHght therefore, in our Difquifttions con^ 
 cerning Corporeal and Incorporeal Beings , to conferve the Property of 
 each , and not to confound their Natures. But efpecially to take heed 
 that our Phancj and Imagination , do not fo far impofe upon our judg- 
 ments , as to Maks us attribute to Incorporeals , what properly belongetk 
 to Bodies only. For we are all accujiomed to Bodies, hut as for Incorpo- 
 reals , fcarcely any one reaches to the knowledge of them ; men alwaiet 
 Jlu&uating about them and dividing them, fo long as they are held under 
 the Power of their Imagination. Where afterwards he prdpoundeth 
 a Form for this , How we (hould think of Incorporeals, Co as not to 
 Confound their Natures with Corporeals 5 iv a-ref^^ji? ywi^tax tS ^iasa-zS 
 TTW^v 0A.0V 7^ ccS^ocskTov , »7? iJi^(^\Q(m TnJ.9,ig. , -rd (jA^h J^iSSv i^i^Q-- 375 
 •7r\M^v6tv -TTtT 7rAii6a TrK^e'xtv town TroMa irKuaixSh ' aM' oKov -Tniai 72 to/< 
 lAi^in tS of)iuiA.ivii , kvi Ti hA<;o& tS TrAMBa? , dfJii^Zi; nai a7rAM3^'vTO5 i^ad 
 CiC, tv a^/O/xM • TO 3 fjA^idcq iy c^iJign/^itvco? d-ntKccv ev ouiTX. That 
 the Indijiant and TJnextended Deity , is the Whole of it prefent itt 
 Infinite Parts of th<s Difiant World , neither Divided , as applying 
 fart to part 5 nor yet Multiplied into many Wholes, according to the 
 multiplicity of thofe things that partake thereof. But the whole of it 
 (One and the fame in Number) is prefent to all the Parti of the Bulkje 
 World, and to every one of thofe many things in it, "Undi-videdly and Vn- 
 hiultipliedly 5 that in the mean time partaking thereof Dividedly. It was; 
 granted therefore by thefe Ancients -^ that this Vnextended and Indi- 
 jiant NatHre,of Incorporeals ^if dcpAvrngiv, a thing altogetherVnimaginable^ 
 and this was concluded by them, to be the only Reafon, why fo ma- 
 ny have pronounced it to be /w/)(>{///'/^,becaure they attended only to 
 Senfe and Imaginatien , and made them the only Meafure of Things 
 and Truth ; it having been accordingly maintained by divers of 
 ihtm , (as Forphyri us tells us) that Imagination and Intelleliiott, are 
 
 s id: but
 
 780 Senfe ^W Imagination, Book I. 
 
 ^•*i4« but Two different Names, for one and the fame things oroV-of©- J^i- 
 
 ^'^' ot.cpo^<; 7r^gi^^mi<; rri TO vS vm^^C^i , >tj -t^ cpxv'mmctc, , m yxi^ iv KoyiKoi 
 
 tJtiOb cpotVTKfffK ^'^rTo auToT? vonoj; , T:here is a difference of Names only 
 and no more , betwixt Mind and rfuncy, Phaf.'Cji and ImJi^inaiiou 
 in Rational Animals , feeming to be the fame thing with InteUe&i- 
 on. But there are many things, which no man can have any Phantafm 
 ot Imagination of, and yet are they notwithftanding by all Unquefti- 
 onably acknowledged for Entities or Realitiej^hom whence it is plain, 
 that we muft have fome other Faculties in us , which Extend beyond 
 Phanfie and Imagination. Reafon indeed didates,that whatfoevercan 
 either Do or Suffer any thing , muft therefore be undoubtedly ^ome- 
 thing: but that whatfoever is Vnextended.znd hath no Diiiant Parts^ 
 one without another, muft therefore needs be Nothing, is no Common 
 Notion, but the Spurious Sttggejiion of Imagination only, and a Vulgar 
 Errour. There need to be no fear at all , Left a Being Infinitely Ifife 
 And PotperfMl , which Afts upon the whole worlds and all the Parts 
 thereof, in Framing and Governing the fame, fnould prove a Non- En- 
 tity, meetly for want of 5«/^and Extenfion^ox becaufe it Swells not out 
 into Sfaee and D//2d»fe as Bodies do , therefore Vanifli into IV^//()7>g. 
 Nor does AHive Force and Power, as fuch, depend upon Sw/^and Ex- 
 tenfion, becaulethen, whatfoever had the greater S///4, would have 
 the greater AQivity. There are therefore , Two kjnds of Subjiances 
 in the Univerfe , the Fir^ Corporeal, which are Nothing but cftcot. 
 Bulks, or Tumours, devoid of all ^df-AHive ?ower 5 the Second Incorpo- 
 re<i/,which are «or«^' 2^i'a/^a?, Subjiantial Powers, Vigours, and A&ivi- 
 ties 5 which though they aft upon Bulk^ and Extevfion^ yetarethem- 
 (elves Vnbulkje and devoid of^antity and Dimtnflans 5 however they 
 have a certain jiae®-- in them in another yewy^ , an Ejfential Profun- 
 p •'• yy dity,SkCCOtdxng to this of Simphcius, f^i^/sn pXv olttKZ^; h (jw//a7ix.ji kmx. 
 Tnicra. , oih\Qv aMaxS t^^ f.u^lav Rei/xtitov • a^ut'^ <?©- 3 tiAiM.g/vS'; m voe- 
 ^, Tni\u M9@^ tx^ffa. All Corporeal Snljiance, is (imply Divifible^ 
 fome Parts of it being here and fome there , but Intellectual Subiiance^ 
 is Indiviftble , and without Dimcnjlons , though it hath much of 
 Depth ond Profundity in it in another Senfe. But that there is fome 
 thing cc($avT«5Dv Vnimaginable even in Body it ielf, is evident , whe- 
 ther you will fuppofe it to be Infinitely Divifible or Not , as you muft 
 of neceffity fuppofe, one or other of thefe. And that we ought 
 not always to pronounce of Corpore*// r/j/»^/ themfelves , according 
 to Imagination , is mantfeft from hence ^ becaufe though AUronomi- 
 cal Reafons,aQhTe us,that the Sun is really more than a HundredTimei 
 bigger than the whole Earth , yet can we not poffibiy for all that. 
 Imagine the Sun of fuch a Bignefs, nor indeed the Earth it felf ; half 
 fo big as we know it to be. The reafon whereof is , partly becaufe 
 we never had a Senfe or Sight of any fuch Vaft BigoeQ at once , as 
 that of either of them, and partly becaufe our Senfe al ways reprefent- 
 ingthe Sun to us, but ^? ttzJViouov ^ as of a Foot Diameier^and we being 
 accuftomed always to Imagine the fame accordmg to the Appearance 
 of Senfe , are not able to frame any Imagination of it, as very much 
 Bigger. Wherefore if Imagination be not to be Trujied , nor made 
 the Criterion or Meafure of Truth . as to Sen(ib!e things themfelves, 
 much left oughtit to be, as to Things lufenfible, Befides all which, the 
 
 Ancient
 
 CttAP.V. not this Me3i{hrcs of Things. 781 
 
 Ancient Incorporealijit, argued after this manner, that it is, as Diffi- * 
 cult for us to conceive , A^uhjiance whofe Dnration hVnextended or 
 Vffjirelcaed out in T»;c, into Pjft, Prefent and Future ^ and therefore 
 without Beginning ; as that which is Vnextended as to Farts , rlace 
 or Space , in Lengthy Breadth and Thickne^j yet does R-eafon pro- 
 nounce 5 that there muft needs be , not only a Duration without Be- 
 ^ia»:»g, but alfo kxpcvQ^ cCm'j y a Timelfji' Eternity , ox z Permanent 
 Duration, differing from that Succpjjive Flux of Time; (which is 
 One of Plato's ^hmtoc , Thingt Generated , or that had a Beginning) 
 This Parity of Reafon is by Plotinui thus infiftedon, ^o x</^' tv x^'- ^-^^9' 
 
 T»/" oui£v(g- iv TZif cujTzJ' (Utvovf©^ K, K^»iT^ , >^ 7r\a'ovo? ov7D$ §)yva//ca 
 euS/firt , tS lf)n TreAAoc 5fcKSvTo; itioa X€j^'i'» ^ ^^J" /^«^ /<*we re<t/()» , /A<«/ ipe 
 deny Local Extenfion, to the Deity, muji u>e alfo deny Temporal Distance 
 to the fame : and 'tffirf» that God is not in Time, hut above Time, in E- 
 ternity. For as much as Time, is altvaiej Scattered and Stretched out in 
 Length, and Dijiance , one moment following after another j hut Eter' 
 nity remaineth in the fume, without any Flux , «ndyet neverthelef^cut^ 
 goeth Time , and tranjcendeth the Flux thereof, though feeming to he 
 Jiretched andfpun out more into Length. Now the rcafon why we 
 cannot frame a Conception of fucha TimeleJ^ Eternity, is on\y because 
 our felves are Ejfentially Involved in Time , and accordingly are our 
 Conceptions Chained, Fettered, and Confined, to that narrow arid 
 dark Dungeon, that our felves are Imprifoned in , Notwithftanding 
 which, our Freer Faculties , afTuring us of the Exijience of a Being, 
 which far tranfcendeth our felves, to wit, one that is Infinitely Perfeif 5 
 we have by means hereofj/vUxvTt'av Tii/a, a certain Vaticination^of fwoii 
 a Standing Timckji Eternity, as its Duration. 
 
 But as for that Conceit , of Immaterial ox Incorporeal Bodies 5 or, 
 that God, and Humane Souls, are no otherwife /»<:or/><7re4/, then as 
 cid^JM Ki-nfo/xi^ii; , a Thin and Subtle Body 5 fuch as Wind or Vapour, 
 Air , or yEther 5 it is certain, that according to the Principles of the 
 moft ancient y4/r'w/V4 Philofophy, (before it was Atheized) there be- 
 ing no fuch Real ^ality of Subtlety or Tenuity , (b^caule this is alto- 
 gether VnintclUgtble) but this Diflference arifing wholly, from Moti' 
 on, Dividing the Infenfible Parts, and every way Agitating the fame, 
 together with a certain Ci?«*ex/«re of thofe Parts ; it isnotlmpofli- 
 ble bup that the Finefi and moji Subtle Body that is, might become as 
 Grofs, Hard, Heavy, and Opake, as FleOi, Earth, Stones, Lead, or 
 Iron j and again that the Groffeji of thefe Bodies , by Motion and a 
 Different Contexture of Parts , might not only be Cryfialized , but 
 alfo become as Thin , Soft , and Fluid as the Fineft ^Ether. So that 
 there is no Specifick^ Difference , betwixt a Thick and Thin, a Grofs 
 and Fine, an Opake and Pellucide, an Hard and Soft Body, but Ac- 
 cidental only i and therefore is there no reafon , why Life and Vn- 
 dcrjianding, fhould be thought to belong to the one, rather than to 
 the other of them. Befides vvhich^the Realonsof the ancient /»cor- 
 poreal/Jis , (afterwards to be produced) will Evince that the Humam 
 Soul and Mind, cannot poffibly be any Body whatfoever, though ne- 
 ver fo Fine , Thin , and Subtle j whole Parts are by Motion Dividahh 
 and Separable from one another. S f f f 2 But
 
 ■782 what Unextended, mu^ he. Book!. 
 
 But it is further Objefted againft this VnexteMtJed Nature, of Incor- 
 poreal SHbBances , as they are faid to be ^l/in the PFhule , and all in 
 every Part of that Body , which they are united to , or Aft upon } 
 that this is an Ahfolute ContradiHion and Imppjjibjlitj'^ becaufe if the 
 Whole of the Deity ^ be in this One Faint of Matter^ then can there be 
 Nothing at all of it, in the Next adjoyning ; but that muft needs be 
 another Whole^SLZ^d Nothing the fame with the former. In like man- 
 ner, if the whole Huvtane Soul, be in this one Part of the Organized 
 Body, then can there be none at all of it, in any other Part thereof 5 
 and fonot the Whole'm the Whole, To which Objeftion, the ancient 
 Incorporealifts , made this Twofold Reply. Firft^ in way of Con- 
 celjion. That this is indeed an AbfolHte Contradi&7o», for an Extended 
 Subjiance, or Body , to be All of it in every one Part or Point of that 
 
 £». 4.1=7. space, which the whole occupieth. Thus Plotinusj (mi-uxn aSb'vofo? 
 
 ^4l?o• ev TrKelooi to dvii oKov Uvea, it, li M^J^ °''^? to oAov v-m^yev , It if 
 
 Impo(Jible for a Body, or Extended SubBunce, to be one and the fame. All 
 of it in every Part of that Space, which it pofjefjes ; and for every Part 
 thereof, to be the fame xoith the Whole. But Secondly, as for an Vnex- 
 tended and Indijiant Subiiance, which hath no Parts ont without an- 
 other, it is fb far from Being a Contradiffion^ that it fhould be A// of 
 it in every Part of that Body, which it ^fi?/ upon^ that it is ImpoJJi- 
 hle it (hould be otherwife , only a Part in a Part thereof-, Co that aa 
 Equal ^antityoi both, fhould Co Exift together, becaufe this is to 
 fuppofe an Vnextended Subftance to be Extended. We fay it is 
 Contradiftious to the Nature of that Subjiance, which is fuppofed to 
 be, (Xfj(Ayi^<;, a-mav';, af^dxsrclo?, di^i^it^ , a.(f^icd^i^o^ , Devoid of Mag- 
 nitude, and of Quantity, and of Parts , Indicant, and Indivifible-, 
 that it fhould be otherwife United to , or Conjoyned with , an Ex- 
 tended Body, then after this way , which is look'd upon as fuch Con- 
 juring j namely, that the Whole of it fjoujd be prefent with , and A^ 
 
 T (,6- "P"" ^'"^U ^'*''' thereof. Thus Plotinus , Sto? Kiyoc, '^ ocuTS tS tt^F- 
 
 /ucoH'o? , }i} ^ iaiax, ocMoTg/ov iSiv , xcA' cwt 'v vA^ax, cpiKnag iK>uj(^au; , 
 Thjf Form of Do&rine, concerning Incorporealt, is neceffarily taken fiom 
 the thing it felf, (Viz,, the nature of them as Vnextended) and hath 
 Nothing in it Alienefiom that Effence , as confounding the Corporeal Na- 
 ture therewith. Whatfoever is Vnextended and Indifiant , cannot 
 poffibly Co-Exift, with za Extended SubBance, Point by Point , and 
 Part by Part, but it muft of neceffity be, oAov 'iv k, tcujIov a§i9^(^ , aU 
 of it , one and the fame Numerically if that is , (like it felf) Vndivi- 
 dedly , in every Part of that , which it Adts upon. Wherefore the 
 word oAov, in this Ftfr««, when it is faid, 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 Pofitive fenfe , for a Whole confijiing of 
 Parts, one without another, but in a Negative only, for y-yi /^ifxi^is-^fxi- 
 vov. An whole Vndividedj Co 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. e6i To ©eiov , is irnvTO-x^ oKov juim {^ifii^Q/xivov ^ Every where, Al/ of it, Vn- 
 
 dividedly. Thus again Plotinus , ei Sv TrecvTaxS ^d?,»x o^o^ "^ /wt^ue^icr- 
 ^t'vov » ^ av 'in irnvm-^ cwtx)<; an, <iA\' 'imscv avi^ f^^fQ-y "t^ <wfcv /!>
 
 C H A P. V. All in Every Part. 
 
 •JToMiX , ;t, TO. iU£?H -Tn/jTrx. , bX t77 TO OAOV feM-Svo t'sKt ' TT^^? TXTT)!? 3 ;^ 
 
 cw/xa • 61 3 TOtuTOd a^^'.iocToc, ttbcAiv «.•; ocvtcpavj) to olTHsi/Jiivov , iv cpLQ^ ocv- 
 6?^7rx , 6{x5 ^eov vo[jiliv Jt, TrocvTaxS to auTo ajiwc oAov &ia(. If therefore^ 
 Goclbe every where: it cannot pojJiUy be, that he poulcl be fo Dividedl^ ■, 
 becaufe then himfelf rvoHldnot be every where , but only a Fart of hint 
 Here, and a Part vf him There , throughout the whole IFor Id -j himfelf 
 being not one "Undivided Thing. Moreover, this would be all one, as if 
 a. Magnitude were Cut and Divided into many Farts, every one of which 
 Parts, could not be^ that whole Magnitude. Lajily, thtf would be the ve- 
 ry fame , as to make God a Body. Now if thefe things be Impojfible 5 
 then mufl: that fo much Disbdievd thing flook'd upon as fuch a P«z- 
 z,ling Griphu^, or rather as ContradiCtiouj Non-fenfe) be an Undoubted 
 Truth, according to the Common Notions of mankind s that God 
 is Every where j to wit, that He is All of him, the fame Whole, Un- 
 dividedly , Every where. The fum of all is, That though it be an 
 Abfolttte Contradtiiion, {or a'6ody, or ^uanlum , to be OjuS irxv , All 
 of it in every Part of tU:itSp:ice, which the Whole is in 5 yet it is no 
 Contradii!^ion at all for an Vne'xtended and Indifitnt Being , to be All 
 of itV»d/videdly,\n every part of that Bridy, it Adirs upon j but on 
 the contrary, it would be flatly Contradiftious to it ^ to fay, that it 
 is only Part of it in a Part , this being to Divide an ladivijible thing, 
 into Parts. 
 
 The Fourth and Lafi ObjeUion , againft Incorporeal snd Vnextended 
 Subliance, is from that lUocality, and Immobility, (which will follow 
 thereupon) of Humane Souls ^ and other finite Particular Spirits^ 
 fuch as Demons or Angels ^ That this is not only in it felf very Ah- 
 furd, to fuppofe thefe Finite and Particular Beings, to be thus lUocal 
 and Immoveable 5 No where, and Every where :^ (from whence ic 
 would feem to follow that they might hdi the whole Corporeal XJni- 
 verfe, or take cognizance of all things therein Every where) but alfb, 
 that this Conceit is Contrad'i&'iom to tbeVcry Principles of Religio- 
 »/^/ themfelves, and plainly Confuted by the famej they acknow- 
 ledging Univerfally , that Humane Souls (at Death) departing out of 
 this Body , do Locally move from thence, into a certain other Place^ 
 Called Hades, HeU, or Inferi. Now the Latter Part of this Objefti- 
 onis Firft to be Aufwered. And this is indeed a thing, which the 
 ancient Afferters of Incorporeal Subjiance, as Vnextended , were not 
 unaware of. That the Vulgarly Received Tradition^of Humane Souls, 
 (after Death) going into Hades , might be Objected againft them. 
 For the Satisfying whereof, Plotinut fuggefteth thefe Tno things 5 
 Firft , TO |Utv a? "a</*» jivecSa/ , a /ulv ev t^ 'A(V^§ to yoo^s Kty^xt -, £». 6. L, 4. 
 That if by Hides be meant, nothing but to aei^^ The Invifible, (as ma- 
 ny times it is) then is there no more (ignifiedby the Souls going into Ha. 
 desj than its no longer being Vitally united to this Earthy Body , and hut 
 AQing apart by it jtlf and Jo hath it nothing of Place mcejfaril^ included 
 in it. Secondly, Ei" ^ rtrx x^?^^ to'ttbv ti cdvcvfjiac^v ■, iita k^ \vv S to' 
 suaoi ii/juiiv iv rai totto) KocReivn Kiy^on tK.a* ocM' Srtt oiT@-' 'in azoi.u>?@^-^ 
 vf TO eiS^Kov €1 fJ^ri aTro^-7rKo9a'M, Tt&i ihc Uet » to &^Xov ; But if by Ha- 
 det be under [iood , a Certain iVorfer Place ^ (as fometimes it nlfois)^ 
 
 irhaf 
 
 c
 
 784 Souls always United tofome B o o k I. 
 
 SVbat wonder is this ^ jitice novo where our Body is^ihere in the fame place 
 is our Soul [aid to be alfo / But you tvil/ Reply, hort> can this he, when there 
 is now no longer any Body left .<? We Answer, th^t if the Idol of the Soul be 
 not quite Separated from it , Whyfjouldnot ike Soulit felj be faid to be 
 there alfo^where its idol is ^ Where by the Idolofthe Sonlflotinifs feems 
 to mean, an Airy or spirituous Body , ^tickned and Vitalized by the 
 Souljadhering to it after death. But when the fame Philofbpher (iip- 
 pofeSjthis very Idolofthe Soul to be alfo Separable from it, and that Co 
 as to fubfift apart by it felf too^this going alone into Hades,ov the IVor- 
 fer Place, whilft that liveth only in the Intelligible iVorld f where there 
 is no Place nor D/^4»ce)iodged in the Naked Deity.having nothing at 
 all of Body hanging about itjand being now not A Part but the Whole, 
 and fo Situate nether here nor there 5 in this High Flight of his, he 
 is at once, both Abfurdly Paradoxical, in dividing the Life of the Soul 
 Eh. 4^ !-• j- as it were into Two, and forgat the Do9rine of his own School, which 
 e-4- as himfelf elfcwhcre intimateth , was this, rlw vip.i7f^v -^x^ t6 Si 
 
 (Av awixa. )caf«Ae(4f v , » Trocvn? 5 fc^6) ow^cwT®^ tW&Ki , That Our Soul , 
 though it P) all quit this Body, yet pall it never be dijunited from all Bo- 
 dy. Wherefore Porphyrias anfwcring the fame Obje&ion , though he 
 were otherwife much addifted to Tlotmui , and here ufcs bis Lan- 
 guage too, yet does he in this depart from him , adhering to the an- 
 cient Pythagoricl^ Tradition ; which as will appear afterwards , was 
 .A4>'/'' 232. this. That Humane Souls are always Vnited to fome Body or other. 
 "ciQ'Tnq TO %-h' yv^ &vxi vU'X?' ''^•\ ^ '^° >*? '^^rrSouveiv , ^? t« W./uvTa* 
 
 «(/>» y^v feTou \(piKitMixiw to ei<5^\ov * ',^iA6i<r>) "yl' amyi tS giqi^ ow^/^©- , 
 To TlviZyM. avvouM^^ , o 6y. 'f^^ Qcpai^Zv avvihi^xto ' tTrel 3 ^m^ li /fca- 
 ^u TTViviJM , ;t, fcvuigov , ocxg/ 'J^'' OiTOyeffiov liirziv , aTZb ;t, ou-'ttj Ae^Tou ^» 
 ^Sv UTTO ■yliii • »x '"''" ^ ooyTji »aj« /M*'raeaii'<j tb'ttsj? , ;^ o^ tottd/? j^iftTcu ' 
 dA\' 077 v^f nn^vKOJav auixcLizoV , tdttjj? /x,£7a€D((i'^v , ^i(ni^ ava^'xtToot. 
 ^/ /fee ^^«// ie/«^ A«re upon Earth, (faith he) jf not its moving up and 
 down upon it, after the manner of Bodies , but its Prefuling over a Bo- 
 dy which moveth upon the Earth j fo is its being in Hades , nothing but 
 its prejiding over that Idol, or Enlivened Vapor of» Body , whofe Nature 
 it is to be in a Place , and which is of a Dark^ SubfeHence. Wherefore 
 if Hades be ta^n for a Subterraneous and Dark^ Place , yet may the Soul 
 neverthelej^ ^ be faid to go into Hades , becaufewhen it quits this GrofS 
 Earthy Body , a more Spirituous and Subtle Body, coUc&ed fiom the 
 Spheres ( or Elements ) doth flill accompany it. Which Spirit being 
 JMoiH and Heavy, and naturally defending to the Subterraneous places, 
 the Soulit felf may be faid in this Jenfe to go Vnder the Earth alfo, tpith 
 it, not as if the Subjiance thereof, pijfed jrom One Pbce to Another, but 
 becaufe of its Relation and Vital Vnion to a Body whic h does fo. Where 
 P<?r^^^r7«f addeth, contrary to the Senle of r/o/7«»i- i That//je Soul 
 is never quite Nailed of all Body ^ but hath alw4y fome Body or other 
 joyned with it fuitable and agreeable to its on^n prefcnt Difpofition 
 (either a Purer or Impurer one.) But that at its f'rff jilting, this 
 GroJ^ Earthly Body, the Spirituous Body , which accompanieth it, (as 
 its Vehicle) muji needs go away Fouled and Incra fated with thegroj? Va- 
 pours
 
 C H A p. V. Body ,• the OJd Philoi: Cabala. 785 
 
 fours and Jieams thereof --y till the Soul afterwards by Degrees Purging ft 
 felfy tbis bnometh at length A Dry Splendour ^ which hath no Myjly ObfcH- 
 rily, norcajieth any shadow, 
 
 « 
 But becaufe this DoQr'me o^ the Ancient IncorporealOfs , concern- 
 ing the Humane SohIj being always , ( after Death ) United to fome 
 Body or other 5 is more fully declared by Philoponut, then by any o- ^'"'(tm.inAf 
 ther, that we have yet met withal , we (hall hereexcerp fome Paffa- ^J^°'" ^^ 
 ges out of him about it. Firft therefore, he declareth this for his 
 own opinion , agreeable to the Senfe of the beft Philofophers ; rlw 
 /ulv XoyiKhv _3A'f/sti(), tIuj 9 ciKoyiv , riiTts (Av ^'g^s^v, «Ms fA.ivroi -nvo? 
 
 That the Rational Soul^ as to its Energie, k feparable front all Body:, but 
 the Irrational Part or Life thereof, k Separable only from this GroS Body, 
 and not from all Body whatfoever 5 but hath (after Death) a Spirituous 
 or Aiery Body, in which it aifeih^ This I fay is a True Opinion, as JImU 
 be afterwards proved by us. And again , ^ D «Aor©^ thi '(n clt> TaT(^ 
 '{\<l li iivau, 'ifh^xfA.(m ^ )y fJUinvt e^oiSbi' t[u) oa Tars 1^ -^-yr/i; ,"0' 
 Vi/uoc ii) 'x-mM^ixivov 'iy^cm. to TrVf^^aTiK^v frw/^a • it) ujjto I'jt fxlv dx. '2^ 
 TKSSK^QV t Kiy^cu ^ c^ TO vrAfovoc^ovI©^ t» ae^o^ • cjQ-tti^ j^ tSto yrmv ^ 
 Kiy^ca (k tS TrAtova^ov-rc?. The Irrational Life of the Soul, hath not all 
 its Being , in this Grof Earthy Body , but remaineth after the Souls De- 
 parture out of it 5 having for its Vehicle and Subje^, the Spirituous Bo- 
 dy. IVhich it fclfis alfo compounded out of the Four Elements , but re- 
 ceiveth its Denomination p-om the Predominant Part, to rvit Aire 
 as this Gro^ Body of ours is called Earthy , fiom what is moH Predomi- 
 nant therein. Thus do we fee , that according to Philoponus , the 
 Humane Soul after Death, does not meerly exercife its Rational Pow- 
 ers , and think only of Metaphyficalznd. Mathematical Notions , Ab- 
 ifraS things, which are neither in Time nor Place, but exercifeth alio 
 its Lower Senjitive and Irrational Faculties , which it could not pofli- 
 bly do , were it not then Vitally United to fome Body j and this Bo- 
 dy then accompanying the Soul , he calls Pneumatical , that is Cnot 
 Spiritual in the Scripture-Senfe , but) Spirituous , Vaporous , or Airy. 
 Let us therefore in the next place fee, what Rational Accnunt, Philo- 
 ponus can give of this Do&rine of the Antients, and of his Own Opi- , 
 nion agreeably thereunto, m "H^;^ w H/-t£7?'^ , /^{fo. tIw ok. t» ca^xitt;^^*^' 
 TSTx e|o^i' , oujoKoyiiTox , luitMov 9 aTn)^ft'«.vvfca , &<; x<P-is oiCpinvScdrxi , ly 
 inivxt; IkS ■P'/: i tjxKZc; piQi^ixivav -wk^Ix^v • » yi jLtc'Jov tS evou. vifjUoV 
 (pcavrit^^ vt TT^oi'oia, ochAa. ^9 TO ?u Svotx • Sla wt a/.itAa'rai m -^^ &? To 
 <zaS|)^ 0vmv 'J^oKioS^cmffrx. , aAAo. Tt/l3,ctv« 1^ Ti^^.vjkmi; ^'^•hfiiX&cu, ' ly 
 i-n^S^ TO oc/.M^nimv cwjyi Sioc yKvHjudviuxv lylvfn , 'Ji oLvxThm^ k, to Jta- 
 5a?r3»i'vou Si dKyivmoi^ auj-rii yivitrScu ' xavTcui^ac •jo tbc Ivavrla. -7^'' e^av- 
 7760V iajuotTOc • Six tSto «\"j</v£Tai h Kx^i^fxivvi <iv to7? utto ■y!w) h,ta\urrn' 
 ^'o(< Six jcoXccfjiEa?. 'aA\' a atrojUotTo? n' 4«/_;^ ocSt/vaTT»v owtIu) ttkOSv • tt^?. 
 Sv KoAa^eToci s avaPv* Sv ?rK.'(ja. <m>yJc n cwriii; '<^vtcl)3^( , SlxK^noixivov d- 
 fA.iT^O}t; ii (Tor^^ivcTitvov, utto -4^'|£&? m xccuota? a//iiTl^», aAy/va Tfu) •v^^x'"' ^^ 
 tIw) OT^TTOcGfiav • TToTov 5v dw/xoc '(b^ TO 'i^HfXfttvov ouJth; -, 3 ^TTS tStb 
 aviAu^ yd^ et; tcc '<^ Sv mvignKiv , faAAx toto , to nvAjfxa^niov , 3, 
 K(yo/j(.iv dt> rirce §v ciui Tnivrai; Six tSto ^i; qV uTroKHfiiviij , ^fxoi; coa 
 t^Si'ijlx ' acd id £|Hr. 0»r Hnntane SohI , ( in thofe who are not/
 
 785 The Souls Spirituous or Airy B o o k I. 
 
 Turged and Cleanfed in this Life) after itf departure out of this 
 Bod/, is acktiovpledged, or rather Defftoniirated, to go into Hadcs^ there 
 to receive FufiiJIitHetit , for its evil A&ions paji. For Providence docs 
 • not only take Care of our Being, but alfo of cur IVell-Being. Therefore 
 is the Sonl though lapfed into a Preter- Natural State , )et not negle^ed 
 by Providence , but hath a Convenient Care tal^en of it j in order to 
 its Recovery, And fince Sinning had its Original from the Defire of 
 Pleafure, it muji of necejjity be Cured by Pain. For here alfo Contraries 
 are the Cures of Contraries. Therefore the Soul being to be Purged, is 
 Vunifloed and Pained in thofe Subterraneous Judicatories and Prifons, 
 in order to its Amendtfient. But if the Soul be Incorporeal , it is Im- 
 pojfible for it to Suffer. How then can it be Punifljed.^ There mufl of 
 Necejfity be fomeBody joyned vpith it : Which being immoderately Con- 
 Jiringed or Agitated, Concreted.or Secreted, and Difcordantly Moved, by 
 Heat and Cold j or the like, may make the Soul fenfible of Pain by rea- 
 fon of Sympathy , as it is here in this Life. What Body therefore , *r 
 that which is then Cofujoynedwith the Soul , after the cliff olution of that. 
 Earthy Body^ into its Elements .<? Certainly it can be no other, than this 
 Fneumatical, or Spirituous Body , which we nowfpeak. of For in this 
 are Seated, as their Subje&, the Irafcible and Concupifcible Pajfions, and 
 they are infeparable from the fame, nor could they be in the Soul, difuni- 
 tid from all Body. And that Soul which is freed from thefe , would be 
 forthwith freed from Generation j nor would it be concerned in thofe 
 Subterraneous Judicatories and Prifons, but be carried up aloft , to the 
 higher Celejiial Regions^&c. After which he endeavours further to con- 
 firm this 0/)i«7^»jfrom the Vulgar Phanomena^ <5vAov 5 'i-n /^'Mov o-n t? 'Q;i 
 TV 7rvi^/>uj?fiKiv auixx, ii, rim oc^p^jt^x- 9vf.uc i(^ %^Di.'iAx, ''<^ avTH^ -^l" tt^C- 
 IjAizdV G^e^ya'o^ • in^v ^ c^ 'w^ Tdtcpniq to (^;i<o<j(5v cpcuvoilca cpcc';riy.c ixol-vx. -, i 
 ^ «JV)/v 11 ■vf^l* E^^M/xocTTyxi, ii oAce? '6^v o'^tk • aMa (pxai to? ayuxSacgTj;? v[{;« 
 5(a?, /X/eTaTlu) t^oSbv TXTSJ tS ow'^aT©^ vrAavaaSai '^"^n Td'a X^Jvov fxiro: tS 
 
 o^oci Gt^ TO. im^ ihxi-^ylw, Furthermore,that there is fuch a Pneumati- 
 cal( Spirituous, Vaporous, or Airy) Body, which accompanieth Souls Vn- 
 tnrged after Death j is evident alfo from the Phenomena themfehes. 
 For what account can otherwife be given, of thofe Spedres or Phantafmsy 
 which appear Shadow-Uke about Graves or Sepulchres^ fince the Soul it 
 felf is neither of any Figure, nor yet at aU Vifible. Wherefore thefe An- 
 cients fay, that Impure Souls after their departure out of this Body,wan' 
 der here up and down, for a certain fpace, in their Spirituous, Vapor ousy 
 and Airy Body, appearing about Sepulchres, and haunting their former 
 Habitations. For which caufe there is great reafon, that we JJjould take 
 care of Living Wel/'j as alfo , of abjiaining from a Fouler and Gr offer 
 diet ; thefe Ancients telling us Hkewife , that this Spirituous Body of 
 ours, being fouled and incraffatedby Evil Diet, is apt to render the Soh% 
 in this Life alfo, more Obnoxious to the Difiurbances of PaJJions. And 
 here Philoponus goes on to gratifie us, with a further Account, of 
 fome other of the Opinions of thefe Ancients, concerning; this Spi~ 
 rituous or Airy Bo^, accompanying the Soul after Death, tx4^>of? -n^ 
 eujiicpCiiTi ^ cpvnmt; ^a)vi?, Kj y? TQ,icp%i.Qv.\ . r^icpii&oci o isx^TZj^ c^i; tStd t^ au-
 
 Chap. V. Body Cfifp^^f^^O ^^^er Death. 787 
 
 xc'- 
 
 tSto ;t, Ta? xaSaj^iUa? ^jam 'Z!)5^9iAa/x€<xi'<Ji' * tSto yuiii >a^ 7^ osi/^a uJbtT/ 
 •jiAuvefco, c,'iCWo 3 yjx^^fui7<; Six t/) ocriaav • J^ix ^ <x.t/amv tivZv r^icpt- 
 TcUTivZv 3 xa^zxiiVCTfu 'i §iij>ocv£i:-5a/ ^' cpaoiv owtb, aM' oAov Si' oAx aVe^- 
 y5v^. y^ Tocq ouo3>iCA'^->K> '^/■^ oJ.o5nTi>v MiKxiAQxHSvcf Bio ;^ 'Ag/ffCT^Aj)? cpHoiv 
 (v ToT? //.ilix Tix i:|5U(nM.(X, oTi M Kv^'icc^ ouo3;;jt; /;ix , Kcd to jco^ico; ouoSj/ttJ^/ov 
 fev The^ further add , that there is Something of the Plant al and PU' 
 fiick^ Life alfoy Exercifed b) the Soul, in ihofe Spirituous or Airy Bodies^ 
 after Death ; they being Nourijljed too , though not after the fame man' 
 ver, as ihefe CroJ^ Earthy Bodies of ours are here , but bji Fapours j and 
 that not by Parts or Organs, but throughout the Whole of them, (tfs Spon- 
 ges^ they imbibing every vohere ihofe Fapours. For which caufe , they 
 who are n>ife,will in this Life alfo, tal{C care of nfing a Thinner and Dry- 
 er Diet, that fat hat Spirituous Body (which we have alfo at this pre- 
 fent time within our Grofj'cr Y>ody) may not be Clogged and Incraffed, 
 hut Attenuated. Over and above rvhich , ihofe Ancients made uje of Ca- 
 tharms , or Purgations to the fame end and purpofe alfo. For as this 
 Earthj Eody is vDaJJjed by Water , fo is that Spirituous Body Cleanfed by 
 Cathartic^ Fapours j fome of ihefe Vapours being Nutritive, others Pur' 
 gative. Moreover ihefe Ancients further declared y concerning this Spi- 
 rituous Ejdy j that it was not Organized, but did the Whole of it , in 
 every Pari throughout, excrcife all Functions of Senfe 5 the Soul Hearing., 
 and Seeing , and Perceiving all Senfiblcs, by it every where. For which 
 Caufe AnlXotle hi mfe If, afirmeih inhis Metaphyfukj , That there is pro- 
 perly but One Senfe , andbutOneSenfory. He by this One Senfory mean- 
 ing, the Spirit, or Subtle Airy Eody, in which the Senjftive Power, doth 
 all of it, through the Whole , immediately apprehend all Variety of Sen- 
 fibles. And if it be demanded , How it comes then to pafi , that this 
 Spirit, appears Organized in Sepulchres, and moji commonly of Humane 
 Form, but fometimes in the Form of fome other Animals^ to this ihofe 
 Ancients Replied, That their appearing fo frequently in Humane Form 5 
 frocecdeth from their being , Incraffated with Evil Diet , and then as it 
 were Jiamped upon ^ with the Form of this Exteriour Ambient Evdy, in 
 which they are ; as CryUal is Formed and Coloured, like to ihofe things 
 which it is fanned in , or Refle&s the Image of them. And that iheif 
 having fometimes other different Forms , proceedeth from the Phania- 
 Sick. Power of the Soul , it felf , which can at pleafure transform this 
 Spirituous Body into anyfiape. For being Airy , when it is Condenfed, 
 and Fixed , it becometh Vifible , and again Inviflble^ and Vanifljing out 
 of Sight, when it is Expanded and Rarefied. 
 
 Now from thefe P.affages cited out of Philoponus, it further appear- 
 eth, that ihe Ancient Afferters of the Souls Immortality, did not fup- 
 pofe Humane Souls after Death, to be quite ftrip'd, Starke Naked frorfl 
 all Body 5 but that the Generality of Souls, had then a certain Spiri- 
 tuous, Vaporous, or Airy Body, accompanying them 5 though in dif^ 
 ferent Degrees of Purity or Impurity^ Elefpeftively to themfelves. As 
 alfo, that they conceived, this Spirituous Body, (or at leart foraething 
 of it) to hang about the Soul alio here in this Life, before Death, as 
 its Interiour Indumtnt or Vejimcni 5 which alfo then fticks to it, 
 
 T 1 1 t when
 
 7> 
 
 yyS The 'Auy)<j^$ s. 7 hird, B o o k I. 
 
 when that other Grofs Earthly Part of the Body, is by Death put off^ 
 as an Outer Garment. And feme have been inclinable to think (by 
 reafon of certain Hiftorick PZ'^»<?«/e»^) ihefeTwo, to be things fo 
 diftinft that it is not Impoffible.for this Spiritnoui An^jtogether with 
 theSo«/ to be Locally fefarated from the other Grojfer Body, for fome 
 time before Death, and without it. And indeed thus much cannot 
 be denied , that our Soul A<3:eth , not Immediatly only upon Bo»es^ 
 Fkfl}, and drains, and other fuch like Grofs Parts of this Body , but 
 firft and chiefly upon the ^4«/«^/ Spirits •-, as the Immediate Inftru- 
 msnts of Se»fe and Phancy 5 and rhat by whofe Vigour and Aftivity, 
 the other Heavy and Unwieldy Bulk of the Body , is fo nimbly 
 Moved, And therefore we know noreafonbut wemay affent here 
 to that of PorphyriuSj t^ c^l^ vo/^rf ;y r^cpvi '6^ tS ttv^VoTi^, 7^ 5 -nnv- 
 /U(x o^*|U« ^, ^v^.i; , That the ^lood is the Food and NouriJIdtMent of 
 the Spirit , (that is , that Subtle Body called the Animal Spirits) and 
 that thk Spirit is the Vehicle of the Senl^ or the more Immediate Seat 
 of Life. 
 
 Neverthelels the fame vhiloponus there addeth , that according 
 to thefe Ancients j betides the Ternjiial Body , and this Spiritu- 
 ous and Airy Body too, there is yet a Third kind of Body, of a High- 
 er Rank then either of the Former , (peculiarly belonging to fuch 
 Souls after Death , as are Purged and Cleanfcd from Corporeal Affe&i. 
 ons, Lufts^ and Pajjions^) called by them, fj^'ua c/X'y>^^<;, and i^mv^ 
 and ou^'g/ov, (j^c. h Luciform^zndCeleJiial, and Ethereal Body. The 
 Soul (faith he)continueth either in the Terrejirial, or the Aereal Bo- 
 dy fo long , '^c^? iovryi^ )ca3<^^«ra avevex^^i , '^ y<.n(nQg oiTm^xy&im. ' 
 tx'ts tdi'vuv Koi T" Dvjuuov , Kdi Ttii/ ^^^/juav ocimi^cu , fj,i\cc t»ts tS 
 oytj/j.ocirig T« 7rVi^'/AaT@^ Xi-^^ ' avou. ^ t/ \icd /w-eTa tStd aMoTi oiiSlaq ocxi- 
 
 S^giSit; ' -j^ -^ 'iyKoQiuOiV Zotx-v avaf;^ ttovTco; t^^v tivoc v.K'vi^v ov (f^ioim^ 
 fjii^^ ovro: tS KoQixis • nou et a^KnuTo? '(Qi, ;t, </*S oxiin ael ti't^'yav, (A« t- 
 
 (poLoi (ru)jj.(x. ocoTiiv o-d tx"!^' 1 Vntil that having Purged it felf it be carri- 
 ed aloft ^ aud freed from Generation. And then doth it put off., both the 
 Irafcible and Concitpifciple Pajfiont at once, together with this Second 
 Vehicle., or Body, vehich we c-all Spirituom. Wherefore thefe Ajicients 
 fay^ thjt there is another Heavenly B^dy ^ always conjoynedmth the 
 Soul, and Eternal, which they call Luciform, and Star-like. For it be- 
 inga Mundane things mtiji ofnecffity have, fome Part of the World, as 
 a Province allotted to it, which it may administer. And flnce it is al- 
 ways Adoveable , and ought always to A&, it mufi have a Body Eternally 
 conjoyned with it , which it may always Enliven. And for thefe Caufet 
 do they affirm, the Soul always to have a Luciform Body. Which 
 Lucid and £/^er/<i/ Body of the Soul , is a thing often mentioned by 
 other Writers alfo; as Proclus in his Commentary upon the Tim<e»t, 
 
 (jjusTV • fe^£i€(x(^ou ySv en; o^fxx tied autJjv (pm tov JV/JU^^yiv • vtou ^ ttk- 
 cTBtv -ilox^^v dvoLy-Mi irpj ■j^'' ^vhtzov Qaixd-jrov , d't^lon; rou tvfuvviTQii x^vic&cci 
 Qcjixxm , Ic, k«,t' ifn'ocv '(y>:mL]i to rumi , The Humane Soul hath alfo , 
 (faith he) fuch an Ethereal Vehicle belonging to it ^^ as Plato himfelf in- 
 timates.
 
 Chap. V. Luciform W Heavenly Body. 789 
 
 timitcs^ xpheti he a^rmcth the Demiurgus at frrfl to. have phccd it in a. 
 Chdrioi. For vfnec(jjit)\every Soul before thkMorial Body.muji have an 
 Eternal and eafily Moveable Body]^ it being E/fential to it to move. AncJ 
 elfewhere the fame Vroclm ^ caod jxim-nc, a^v ^o/^t^a t»tov -^j^ iJ^io,L" F. 1^4, 
 csiv o^}dva\. « viiJlv m'.vi^TH-mt KaT5\0»nv &<; ^'vtoiv, aM' doKQiro c-^i-'.oi. to 
 'Ai^-l/U 5 "Tn^Ctf-^ tpO'"'^ nva/xvoA t«? oua3>-'<nc(? , Whiljl we remain above^ 
 Tpe hive no need of tbejc Divided Organs^ rvhich now we have defccndinp 
 into Generation ^ but the "Uniform Lucid or Splendid Fehicle , is 
 Jufficient ^ this having all Scnfcs Vnited together in it. Which Do- 
 i^rine, of the Z)norganiz.ed Luc/form, and Spirituous I'ehicles , feetns 
 to have been derived from Plato, he in his F/>/»o»/*r,vvriting thus con- 
 cerning a Good and Wife man afrerDe<i//j5 °^ v.aXJ^ii<^v^t,oiJi<u iraJ.- 
 
 f/Ji-n fJ^idii^iv tVi ttoAAiSv toit, v.x^-TTes vuv cuodj'o'iOiV , /jiiix? fjul^^g /J.iJ^M~ 
 (poTtx. /tz-o'iov, Kcd c/x. TroA\2v ti'« j\y)Vo'Ta tu^i/tcova VcteoSo:/ • OT whom 
 whether I he in Jeii or Earneji, I lonjiantly a^rm, that when dying he 
 
 jhdll yield to Fate , he fl)all no longer have this Variety of Senfes , which 
 now we hjve, but One Vnifor/fg Body, and live a happy Life, Moreover 
 Hi(rocles much inli(lcth upon this 'Avfo^cf^l^ Q^ixv., this Lucifor/a and 
 Ethereal Body , I'.ai ^-o^g Kii^ov o^ux ol X^'-iQ/^ua KaASn, IVhich alfo 
 (farth he) the Oracles call the Thin and Subtle Vehicle, or Chariot of the 
 So«/i he meaning doubtlefs by xhefc Oracles , the Magical ot Chalda- 
 ick^Oracks before mentioned. And amongft thofe now Extant, un- 
 der that Title, there fecms to be a clear acknowledgment of thefe 
 Two Vehicula of the Soul ^ or Interioiir Induvients thereof^ the Spi. 
 ritudus^ and the Luciform Body , the latter of which , is there Enig- 
 matically called 'irnim^v J or a Vlain Superficies, in thefe words 5 
 Mii txvJucic /toA.mr^, i^vJ^X ^x3\j\y,c, li 'E-mTnStv , Take care , notto-De-' 
 
 Jile or Contaminate the Spirit ^ nor to make therlain Superficies , Deep. 
 For thus rfe//u.T glolleth upon that Oracle, ^0 Of^Trovctc, tTrziotJaji t^-v 
 "vj-t/xii^ °' xocA'JVToi * 3C, nr juiiv ni^Lfxo^iJt^v djvo/uaa-av , octto tv owoSwTS '<^u- 
 cpav^vTJc cunyi ' -r 3 'Auy»<joJ-'j Ki-^bi it, aiacpv), ovTrj^ 'ETn-raotv ' The ChaU 
 daick. rhilofophers, befiow upon the Soul, Two Interiour Tunicles or FeU- 
 Mints, the one of which they called., Pneumatical, or the Spirituous Body 5 
 which is weavcd out as it were to it, and compounded of the Grof^Senfible 
 5i>^^ (it being the more Thin and Subtle part thereof) the other the 
 Luciform Vefiment of the Soul, Pure and PeUucide^ and this is that which 
 is here called the Plain Superficies. Which, faith Plctho , is not fo tp 
 be underftood , as if it had not T^ree Dimenjions (for as much as it 
 is a Eody alfo) but only to denote the Subtlety and Tenuity thereofl 
 Wherefore when the aforefaid Hierocles alio calls this Luciform and 
 Etherial Body , iri nvX^uaTi^ov "o^ixcc ^ Koyno^.q -^^^q , The Spiritual 
 Vehicle of the Rational Soul, he takes not the Word wd^i-ix-nncv^in that 
 Senfe, whtre'in it is ufed by Phihponus and Others 5 as if he intended 
 to confound thjs Etherial Body , with that other spirituous or Airy 
 Body, and to make but one of them 5 but rather ftyles it Spiritual, 
 in a higher Senfe, (and which cometh near to that of the Scripture) 
 as being a Body more Suitable and Cognate , with that Higheh and 
 DivineU Part of the Soul, Mind or Reafon, then the other Terrejiial 
 Body is (which upon that account is called alio, by the fame Hierocles^ 
 ^«s well as it is by St. Paul) cw'ax \Lox"^''' , the Animal or Natural Bc-^ 
 
 1 1 1 1 2 dj.)
 
 79o SouJs Pre-Exifiingy Created B o o k 1 
 
 dy.) So that this Spritnal Body of Hicrocks, is not the Any^ but the 
 £^yber/4/ Body, and the fame with .S/»e/«/ his SiQ-Tds^ov cdixa^ His 
 Divine Body. And that this Diftindion of two Interior Vehicles ox 
 tunicles of the Soul, befides that Outer Veftment, of the Terrcjiial 
 Body, ( ftyled in Plato t: 6?ge&<5V? , the Crujiaceotn or OUrcaceous Bo- 
 dy) is not a meer Fig^tent of the latter VlatOKijis (ince Cl.riftianity^ 
 but a Tradition derived down from Antiquity , appeareth plainly 
 from Virgil in his Sixth Mnead, where though not commonly undcr- 
 ftood, he writeth firft of the Spirituous, or Jiry Body , in which Un- 
 purged SoulSj receive Funipment after Death, thus 5 
 
 ^«;>/ C^ Supremo cum Lttmine Vita reliquit, 
 Hon tamen omne Malum miferis, nee funditus omncs 
 Corpore^excedunt pelles : penitufque necejfe eji 
 Mult a. diu concreta modis inolefcere mirif. 
 Ergo exercentur pa:nff, veterumque malorum 
 Supplicia expenduat , ali£ panduntur inanet 
 St{/penj£ ad Ventot 5 aliis fuh gurgite Vajio 
 Infe&um eluitur Scelus^aut exuritur Ignt, 
 
 And then again of the other Vurc Ethereal and Fiery Body , in this 
 manner. 
 
 Donee Longa dies perfe&o temporis Orhe, 
 Concretam extf»/t lahtm^Vurnm.jiis rehquit 
 uStherenmSe/iJuffi^atque ^uratSiwplic/j Ignem. 
 
 Now as it was before obferved, that the Ancient Ajferters of the 
 SoUls Immortality, fuppofing it to have btfidesthis Terrejiial Body, an- 
 other Spiritw^us or Ai.y Body, conceived this not only to accompany 
 the Soul after Death, but alio to hang about it here in this Life , as 
 its Interioixr Veji or Tunicle j ( they probably meaning hereby , 
 the fame with that which is commonly called, the Animal Spirits^ . 
 diffuf^d trom the B-ain, by the Nerves , throughout this whole Bo- 
 dy) in like uauner is it certain , that Many of them fuppofing , the 
 Soul behdes ^hofe Two forementioned, to have yet a Third Luciforptt 
 or Etherial B<?t^y , conceived this in like manner, to adhere to it 
 even in this Mortal Life too, as its Inmoji Clothing or Tunicle 3 yet fo 
 as that they acknowledged the Force thereof, to be very mucti 
 weakned and abated, and its Splendour altogether obfcured, by the 
 Heavy Wright , and GrojS Steams or Vapours , of the Terrejiial Body. 
 Thus S«/W(«j upon the Word 'AuyocjiJi!?, tells us out oflfidore, ^<; '(xi 
 V ■^y*!'Avyo\cf-\<''oxviiJ.ci,Kfyi{A.ivov ocs^ci^i; •niyd.lSiov'K) tiro lAv li 'Au- 
 yo^c/^U (TZfjiXTO)^ d-mKhKh^^.i zi'loii lAv eifl-a ^ Kicpot-Kvii;' That accord- 
 ing to fomc Philofophers, the Sou! hath a certain Lucif or m Vehicle, called 
 alfo S*ar- or Sun- like, and Eternal : which Lucif or m Body, is novpflmt «/» 
 Tpithin this Terr ejirial Body (as a Light in a dark Lanthorn) it heinz 
 fuppofed by jome of them , to beinch'.dwi rvithin the Head, d^c. With 
 p_ ,. j- which agreeth Hierocles, i* tuJ ^vvi^a M/zi'^f QLixaSx ^ -li 'Auyo^c/'U tf- 
 
 u&Tox, 7r^c^7rv£0V ttS a.-\6y.oii <^a}/j.<x^i IcaviV , Ji, Tviv ccqiccvixv cujr^ fftvt'^v, 
 The Splendid or Lucif or m Body, lieth in this Adortal Body of ours, conti- 
 nually
 
 C H A p.V. With Ethereal Bodies. 791 
 
 fiua//)i Injpiring it with Lije.and cotitdiningthe Harmony thereof. The 
 ground ot which opinion was, becaufe the(e Philofophers generally- 
 conceived, the Humane Soul to have rre-ExiJied, before it came into 
 this F.irihfy Bni-Iy, and that either from Ftcrmtji^or elfefrom the Firft 
 beginning of the World's Creation^and being never without a Body, 
 and then in a Fcrfe»!t State, to have had a Lucid and Etherial Boclji^ti- 
 ther Co Eternal ^ox Co- Eve with it, (though in order of Nature Junior 
 to it) as its chariot or Vehicle'-, which being Incorruptible,did always 
 infeparably adhere to the Soul, in its After- I^/j/e/ and Defcents, into 
 an Aerial fill}, and then a Tcrrejlrial Bod^ '-, this being as it were 
 the Vinculum of Union , betwixt the Soul and them. Thus Fletho 
 declares their Senfe, Sio. ^ Tojara ccoi^cx^i^ tzS 3 Tnivi -nS ^\\i^ut Twyk, 
 avS^fr-Tniiiu vU/p/fiv (T^f^/i'lItaSai , o^x oAa izS TV \y&q{is Iciti-A.U) •nxdjfj.a.n J^ik 
 cv(yL\e.oi\ 'hTn-nKiKOjx^.xii oi-ti ■7ivi^i!/AXji<; tivQ^ jy ourrS oi^(^, B^ this Ethe- 
 rial Body 5 is our Humane Soul Conne&ed , with its Mortal Body 3 the 
 Tphok thereof being Implicated with the whole Vital Spirit of the Embryo, 
 for as much as this it felf is a Spirit alfo. But long before Pletho was 
 this Docfrine declared and averted by Calen , as agreeable both to Dpg.Hip^^ 
 rlato'a and his own lenfe, He firft Premifing^that the Immediate Organ ^''"•^- ?• 
 or Fnjirument o[ Sight , was 'ivfo^^i , a Luciform and Ethereal Spirit^ 
 ^rjvjti; Sv i^S/j-rj cwyo^^i; //.<v tivou tti ^ o-v^cos' oqyx.vov, at^<;e«5^? 3 *" 'i^ 
 ax/nK, (XT (.Loct^^i; 3 T^ ^ IJ^ff^c,, it, T) fAxv 1^ yd!(na^ vf^ov, 7^ 3 '^^ a- 
 (pvicy^Z-hi^ &c. wherefore we miy rafonably affirm , that the Organ 
 of Sight, if a Luciform or Etherial Body 5 as that of Hearing is Aerial^ 
 that of Smelling Vaporous 3 that of Taji Aloifi or Watery 5 and That of 
 Touch Earthy:, like being perceived by like : And He accordingly thus 
 underftanding, thofe Known Verfes of Empedocles, which as Arijiotle 
 otherwife interprets them, are Nonfenfe, k, tSt' xq w jisAtTcu dfc- 
 A5v '•Bix'7a^vXy\c, dv 0?? cpcoi, roc>!>7 //-iv ^ ■youav, &c. od(.-5txvo/:x<0« ^ 'i\[-ncc, 
 
 fo* '^ o\|^a5 , "^ 'Avyoet/^S^ , &c. And this was that which Empedox 
 cles meant to fignrjie , in thofe famous Verfes of his', it bein^ certain 
 th.it by the, moji Earthy of our Senfe s , the Touchy we perceive the Earthy 
 nature of Senfibles 3 and by the moji Luciform, viz. that of Sight , the 
 r>fJfions of Light', by that which is Aerial, Sounds', by that which it 
 Moi^i and Sponge-liks, TaUs^ and Lajlly , by the Organ of Smelling, 
 which is the Extremity of thoje Former Cavities of the Brain^as repleni- 
 ped with Vapours, Odours. After which he writeth, of theE^ew^eor 
 Subjiance of the Soul, in this manner , £' 3 ^9 -2:^" 4'^^f''; imax, d-mcpyi.. 
 lac^iXew, ovciiv ^n^v dvixikxlov eiTrei'v, vi t»t evcu ro oiov 'AufoaJV?, ;§' 
 'At37;^c.^i; (m^oc KivMov auTriv, ei^ xav fxA jLaAovfai >wtT' «KcAa^'av acpin- 
 vaiTai m'i'Aoi , ii ocutxv fjuh aW/xatov uto^x^'" ^"^'av , oynixd. tc to tt^^tdv 
 flciiTW? wi'«i TSS77 TO cmfjLa, Si S [J^Q>s T>)V 7r^/§ t' aA^« QoiiJux^oc «£iv6)Vi'av 
 TiccfxQoMii • tvto yaev Sv 6u3to ^' c'A» Aevcft'ov m/juv cwcT^facc^a/ tS t)';c4cf)aAs * 
 ivi <?g' _j^ Ti'^c? ou3to Koivax'ioc. tt) j^J^ toc? o4<j? dv-r/.^ ixviZyux. (pclo\^'; ji/v'£- 
 aSxt , And if we Jliould now declare any thing concerning the Effence or 
 Subjiance of the Soul , we mu^ needs ajfrm one or other of tbefe Two 
 things; That either it felf is this Luciform and Etherial Body (which 
 the Stoicks whether they will or no,by confequence will be brought 
 unto, as alfo Arijiotle hirafelf ) or elfe that the Soul is it felf an Incor- 
 poreal Substance, but that this Luciform Etherial Body, is its Firii Vehi- 
 cle^-
 
 702 The Philofophick Death. Book! 
 
 
 J54. 
 
 tile , by vphich as a Middle , it communicates with tie other Bodies, 
 wherefore t»e mttji fay , that this Eshcrial Lurid Body , is Extended 
 throughout the vphole Brain 5 whence is that Liiciform Spirit derived^ 
 that isthe Immediate Injirnment of Sight. Now from hence it was, 
 that ihefe Philofophers, befides the Moral riirgation of the Soul, and 
 the Intelledital ox Philofophicali) recommended very much a MyUi- 
 cal or Telejiick. way of Petrifying, this Etherial Body in us, by Dytt and 
 Catharms. Thus the forementioned Hierodes , ^^{^y it, tJ' 'Au)o<jo''a 
 MjJMV miyijOcTi -n^tricpv (m[xcc 5vhtd'v o'v, xa^^iiQca </^a Hj tSto, &c. 
 Since to our Lucid or Splendid Body, this Grof Mortal Body^ is come^ by 
 tpay of Accejfion , roe ought to Vurifie the Former alfo, and fee it front 
 Sympathy with the Latter. And again afterwards, aX n^ KoyiKiii ■^-^j^^ 
 
 v-nl'^i^v ^j tSto yivofjuvov f/.ri i/xTn^lv Vpifou vr^ci tIw oiva -m^^a.v , ;^ Ti 
 t|M?, Together with the Purgations of the Rational Soul , the r ftr if cati- 
 on of the Lucif or m or Etherial Vehicle , is alfo to be regarded^ that this 
 being Made Light , and Alate or Wingy , might no u\iy hinder the Souls 
 Afcent upward : But he that endeavours, to Purifie the Mind only , ncg- 
 le^ingthe Body, applies not himfelfto the whole Man. Whereupon he 
 concludes, tIm TiKit^vhx/ hiQ,y\oc.v At^', 7tu) t2 'hv^y^^c, xa3r<:^77HHV ^~ 
 m/jiiv , I therefore call this the Telefiick^ or Myflick, Operation 5 which is 
 Converfant about the Purgation of the Lucid or Etherial I'ehick, And 
 whereas Philofophy was by Plato and Socrates Defined , to be a Con- 
 tinual Exercife of D;i«^ (which yet Pliny thought to be nothing but 
 an Hypochondriacal ot Atrabilarian Difiemper in them, in thofe words 
 of his , which Salmajius and other Criticks can by no means under- 
 fland, Ejl etiam quidam Morbus, Per Sapientiam Mori, That the Dying 
 by Wifdom or Philofophy, is alfo but a certain kind fif Bodily Difeafe, or 
 Over-grown Melancholy) Though they fuppofed this principally to 
 confift , in a Moral Dying to Corporeal Lujis and Pajjions, yet was the 
 defign thereof 5 partly Myjiical and TeleJlick^aKo , it driving at this 
 further thing , that when they (hould put off this TerreHrial Body^ 
 they might at once Dye alfo , to the Spirituous or Aerial:, and then 
 their Soul have nothing left, hanging about it, but only the Pitre E~ 
 iherial Body^ its \Ji^t'Win^ed Chariot : which in Virgil's Language, is 
 
 •Turumque relinqui 
 
 JEthertnm Senfum, at que Aurai Simplicis Ignem. 
 
 Notwithftandingwhichjthe Pythagoreans and Platonijisfeem not to 
 have been all of them of this Perfwafion , that the fame Numerical 
 Etherial S^^jWhich the Soul was at firft Created with, continueth ftill 
 about it , and adhereth to it Infeparably to all Eternity , during 
 its Defcents ^ into oihet Grojfer Bodies ^ but rather to have fuppofed, 
 that according to the Moral Difpofition of the Soul , it always finds 
 or makes a Cognate and Suitable Body., Correfpondently Pure or Im- 
 pure, and confequently , that by Moral I'ertue and Philofophy, it 
 might again recover that Celcjiial Body,wh\ch was loft by its Fall snd 
 Defcent hither. This feemeth to have been Porphyrias his fen(c in 
 thefe words of his , i$ h ^i-ri^ 11 \|^;^ , £Ug^io"M,a m^.a raf ci ^ Tok 
 ometo/5 «r/co£/Q(A4i'ov • <^;o xa^^^TSs^v f/Av i)^ia-A&fs.i'\y; irvoipxaDV -n tfyJ'i
 
 C A H p. V. Demons, Soul and Body. 771 
 
 T2av\» ow/x^, o-TH? '^ Tti aiSs'f/ov, However the Soul be in it felt af- 
 fe&cd, fo does it alwaiet find a Body, fuitable and agreeable to its prefcnt 
 Difpsfitiott j and therefore to the Purged Souls , does Naturally accrue a. 
 Body.jhat comes next to Immateriality 5 that is, an Etherial one. And 
 probably Plato was of the fame Mind^when he aihrmcd^the Soul to be 
 alwaies in a Body , but fometimes of one kind, and fometimes of ano- 
 ther. 
 
 Now from what hath been declared, it appeareth already, that the 
 moft Ancient /(ferters of the Incorporiely and Immortality of the 
 Humane Soul , fuppofed it notwiihftanding , to be Always Con- 
 joyned with a Body. Thus H/tr^f /ex plainly, m" Kayim. isma. (Tvu:puiqT.iS9, 
 'i-^art awtMx , xts) •mn^ t2 ^lua^y^ ei$ 70 &V(u Tra^^A^sf , dg fj^n to 
 cuwcx. Znax cu)t[«), f/J'm avift azoixc?@^' aM' ouhUv fjLiv daz^fxccnv ^TrcTrs- 
 ^TVcdrx-i b i\c, (rm)jx li oAov ou3T>i? ^itfQ^, The Rational Nature , having 
 altvaies a Cognate Body, fo proceeded fom the Demiurguf, as that neither 
 it felf if Body, nor yet can it be vpithout Body , but though it felf be In-. 
 corporeal , yet its whole Form notwithfianding, is Terminated in a Body. 
 Accordingly whereunto, the Definition which he gives of a Man, is 
 this, 4^;(^ ^^J^'^ ^tiTzx (nj,u(pS.; aSr^i'aTs otJ/x^T©- , A Rational Soul ,^-^90. 
 together with a Cognate Immortal Body-, he concluding there after- 
 wards, that this Enlivened Terrcjirial Body-^ or Mortal man, is nothing 
 but eii^Aov av6f^7r» , The Image of The True man , or an Accejfion 
 thereunto, which is therefore Separable from the fame. Neither 
 doth he affirm this only of Humane Souls, but alfo of all other Rati- 
 onal Beings whatfoever. Below the Supreme Deity, and Above Men 5 
 that they always , Naturally ABuate a Body. Wherefore a Demon or 
 Angel (which words areufed z.^ Synonymous hy Hierocles) is a\Co Defi- 
 ned by him, after the fame manner , 4'^;^* Koyacti fx/irTd cp6Jr<jv» ffw/za- 
 T©^, A Rational Soul together with a Lucid Body. And accordingly 
 Troclus upon Plato's Tim£us, affirmeth , Tnx'vnK <Pcdiuuivx v^" vifjL/zi4^(^v 
 K^A-Tjova -^^i^v, }^ vci^v £x^v -^^lui, Kf o;)^/x« cdM^m, That every 
 Demon , Superiour to our Humane Souls, hath both an IntelleQualSottl, 
 and an Ethereal Vehicle , the Entiren'efi thereof being made up or 
 Compounded of thefe Two things. So that there is hardly any other 
 Difference left, betwixt Dew(7;/j or .4 «j?e// , and Men, according to 
 thefe Philofophers jbut only this j That the Former are Lap/able, into 
 Aereal Bodies only, and no further, but the Latter into Terrejiial alfo. 
 Now Hierocles poHtively affirmeth , this to have been the True Ca^ 
 bala, and Genuine DoBrine of the Ancient Pythagoreans , entertained 
 afterwards by Plato , il^ tStc '?'^ nuijacyi^dav >iv <5i3l/x«, 3 nAaTz^jv l';t» 
 
 'Tm.crctv 3e((xv tj x.av a.vQ^Cd'Tnvla) -^-yxviv , And This was the DoQrine of the 
 Pythagoreans, which Phto afterwards declared :, he refembling. Every 
 both Humane and Divine Soul, (that is, in our Modern Language, Eve- 
 ry Created Rational Being) to a IVinged Chariot , and a Driver or Cha- 
 rioteer , both together : meaning by the Chariot , an Enlivened Body, 
 and by the Charioteer, the Incorporeal Soul it felf A&ing it. 
 
 And now have we given a full Account , in what manner the An- 
 cient Aiknexsof Incorporeal Suhjlancc asVnextended, Anfwered that 
 
 Objedioa
 
 794 Souls Happinels^ not in Boo k I. 
 
 Ohje&icn againft the lUocality and iMMobility of Particular , F/«;7e 
 Spirits 5 Demons or Angels , znd Humane Souhj thar thefe being all 
 Natural/)/ Incorporate , however in Themfelves and Direftly Immove- 
 able , yet were capable of being in fome fenfe Moved , by Accident^ 
 together with thofe Bodies^ refpeftively, which they are Vitally Uni* 
 ted to. But as for that Pretence 5 That thefe Finite Spirits , or Sub- 
 Jiances Incorporeal, being Vnextended , and fo having in themfelveSj 
 no Relation to any Place , might therefore A&uate and Inform the 
 whole Corporeal tVorld at once , and take Cognizance of all things 
 therein ; their Reply hereunto was j That thefe being EjfmtiaUy but 
 Tarts of the Vniverfe, and therefore not Comprehenfive of the Whole i 
 Finite or Particular , and not Univerfal Beings 5 (as the Three Hypo- 
 jiafes of the Platonick^Trinity are) the Sphere of their A&ivity^ could 
 not poffibly Extend any further , than to the ^ic^ning and Enlive- 
 ning of fome certain Parts of Matter and the World , allotted to 
 them i and thereby of becoming Particular Animals ; it being Pe- 
 culiar totheDe/7/, or that Incorporeal Subjiance, which is Infinite^ to 
 ^icken and A&nate All things. 
 
 But it would be no Impertinent Digrejjion here , (as to the main 
 Scope of our Prefent "Undertaking) itiould we briefly compare 5 the 
 foremeniioned D^^r7«e and Cj/'/'a/^ , of the Ancient lacorporeal/Jh, 
 (the Pythagoreans and Platonijis) with that oi^ChriHianity ; and con- 
 lider the Agreement or Difagreement , that is betwixt them. Firft 
 therefore, here is a plain Agreement oi thefe ?>eji , and moft Religious 
 Thilofophers , with Chrijiianity , in this j That the moft Confummite 
 HappineJ? ^ and Higheji Perje&ion, thzt Humane Nature is capable of^ 
 confifteth not in a Separate State of Souls , ftrip'd N^^e-^ from all 
 Body , and having no manner of Commerce with Matter ; as 
 fome High-flown Perjons in all Ages have been apt to Conceit. For 
 fuch amongft the Philofophers (and Platonijis too ) was Plotinusj 
 %)nevennes and VnfafeneJ? of whofe Temper , may fufficiently appear 
 from hence 5 That as he conceived Humane Souls, might poffibly af- 
 cend to lb high a Pitch, as quite to fhake off Commerce with all Eody 5 
 fo did he in the other hand again /«/<a^i»f, that they might alCo Def- 
 cend and Sink^doven folow, as to Animate not only the bodies of 
 Bruits, but even of Trees and Plants too 5 Two Inconfiftent Paradox- 
 es^ the Latter whereof is a moft Prodigious Extravagancy ; which 
 yet Empedocles (though otherwife a Great IVit) feems to have beeo 
 guilty of alfoj from thofc Verfes of his in Athen<eui 3 
 
 *'h^ yd^ TToT tyi) yvvc/mv rx^mts k^'^©- 7?, 
 
 And amongft the Jews , the famous Maymonides was alfb of this Per- 
 fwafion , it being a Known Aphorifm of his, in his Great Work, 
 nm IN i)ij |iN N3n c^'^^yncJ , That in the World to Come , for State of 
 Confummate Happinefl) there Jfjall be nothing at all of Eody , but Pure 
 Incorporeity. Upon which Account , being accufed as a Denyer of 
 the RefurreSion, (an Article as well of the Jewiflj^ as of the Chrijiian 
 Faith) he wrote that Book intituled IggerethTeman, purpofely to 
 
 purge
 
 C H A p. V. Separation /row all Body. yo^ 
 
 purge himfclfj and to reconcile thofe Two AfTertions together, which 
 he doth after fuch a manner j as that there fhould be indeed a Re- 
 furrc£lion, at the Firft Coming of the JewiJJj M-JJias, of fome certain 
 Perfons, to live here a while upon the Earth, Eat and Drink, Marry 
 and be given in Marriage , and then dy again 5 after which in thq 
 World to come , they fhould for ever continue P«re Souls , Ununited 
 to any ^otly. In which, it may be well fufpedted, that the Defign 
 Maymonides drove at, was againft Chriflianiiy j which notwithfland- 
 ing, as to this Particular, hath the Concurrent 5";///>4gf/ of the beft 
 Philofophers , That the moft Gemtine and Perfe&Jiate , of the Hw 
 mane Soul , which in its own Nature is immortal , is to continue for 
 ever, not without, but with a Body. And yet our High-flown Enthu- 
 fiafts generally , (however calling themfelves Chriftians) are fuch 
 great SpiritHali[}s, and fo much for the Inward Refurre^jon, (which 
 we deny not to be a Scripture-Notion alfo 5 As in that , of S. Paul^ 
 If ye he Rifcn with Chriji, &c. And again , If hy any means I might 
 attain to the Refurrc&ion of the Dead,) as that they quite Allegorize 
 away, together with other r<j)7/ <?/ cAr7i?/4«;/y , the Outward Refur' 
 region of the Eodyj and indeed will fcarcely acknowledge any Fu- 
 iure Immortality, or Life to come after Death 3 their Spirituality thus 
 ending in Sadducifm, and In/idelity/\f not at length in Down-right A- 
 theifnt, and Se/jjuality. 
 
 But bcfides this there is yet a further Correfpondence^of Chriliianiiy^ 
 with the forementioned Philofopbick^Cabbala , in that the Former al- 
 fo fuppofes, the Highcji Pcrfc&ion of our Humane Souls , not to con- 
 fift in being Eternally Conjoyned, with fuch Cr^jj? iS(?<^/>/, as thele we 
 now have , Unchanged and Unaltered. For as the Pythagoreans and 
 Tlatonijis, have always Complained , of thcfe TerreUrial Bodies , as 
 Vrifons^oi Living Sepulchres of the Sotd^ fo does Chrijiianity feem to 
 run much upon the fame ftrain, in theCe Scripture- Expre^ons j In 
 this We Groan Earncjily , dejiring to he Clothed upon , with our Houje 
 which if fom Heaven : and again , We that are in this Tabernacle do 
 Groan, being burdened , not for that we would be Vncloathcd, ("that is 
 ftrip'd quite Naked of all Body) butfo doathed upon, that Mortality 
 might be /wallowed up of Life : and laftly , Our f elves alfo which have 
 the Firji Fruits of the Spirit , Groan within our felves , waiting for the 
 Adoption (Sonfjip or Inheritance) namely, the Redemption of our Bo- 
 dies. That is, the Freedom of them from all thofe Evils and Mala- 
 dies of theirs , which we here ly oppreffed under. Wherefore we 
 eannot think, that the fame Heavy Load and Luggage, which the Souls 
 of good men being here burdened with,do fo much groan to be deli- 
 vered from^ftiall at the General Refurredtion,be laid upon them again, 
 and bound faft to them , to all Eternity. For of fuch a RefurreHion 
 as this, Plotinus, (though perhaps miftaking it for the True Chriftiaa 
 Refurreftion) might have fomecaufeto affirm , that it would be but 
 cOKxzcLGic, d; (xMov uvrvov , A Refurreifion to another Sleep 5 the Soul (eem- 
 ing not to be Thoroughly Awake here, but as it were Sopor ated, with the 
 Dull Steams and Opiatick Vapours of this grofi Body. For thus the 
 Authour of the Eook^ of Wifdom,The Corruptible Body prejjcth down the 
 Sonl^ and the Earthly Tabernacle wcighcth down the Aliudj that mufeth 
 
 U u U U fipoH
 
 naS The ^greeme?jt of Chriilimity, Book I. 
 
 tipon ntavy things. But the fame will further appear , from that Ac- 
 count, which the Scripture it felf giveth us, of the Refurre&ion:, and 
 Firji in General , when S. r^;// Anfwering that ^erie , of the Fhi- 
 lafophick. Infidel , How are the cleadraifed , or wtth whjt Body do they 
 corned Replieth in this maoner ; Thou Fool (that is, thou wha 
 thinkeft to puzzle or baffle , the Chriftian Article of the Refurrefti- 
 on 3 which thou underftandeft not) That which thott joweU j is not 
 Quickened (to the Produftion of any thing) except it fir U die to what 
 it was. And thou fowejl not that Body that f)aU be , but bare Grain- 
 as of wheat , or of Barley , or the like; but Cod (in the ordinary 
 courfe of Nature) giveth it a Body^ as it hath f leafed him^ (that is , a 
 ^talk^^ and an Eare , having many Grains with Husks in it 5 and 
 therefore neither in ^antity , nor §l»itlity , the fame with that 
 which was Sowed under Ground) Nor does he give to all Seeds, one 
 and the fame kind of Body neither , but to every feed its own corref 
 pondent Body, as to Wheat one kind of Eare, and to Barley another. 
 As if he fnould have faid. Know that this Prefent Bodyofoursj 
 is to be look'd upon , but as a kind of Seed of the Refurre&ion-Body^ 
 which therefore is accordingly , in fome fenfe the Same , and in 
 fome fenfe not the Same with it, Befides which General Account, 
 the Particular Oppofitions, which the Scripture makes, betwixt the 
 Prefent and Future Body ^ feemvery agreeable to thofe of the Phi lofo- 
 fhic\ Cabala. For Firlt , the Prefent Body , is faid to be Sowed ia 
 Corruption , but xhe Future Raifed in Incorruption. For xht Children 
 oj the Refurrcdion , cannot die any more. And then Mortality fiiatl be 
 fwallowed up of Life. Wherefore the Chriftian Refurre& ion-Body^ as 
 well as that of the Philofophick^ Cabala , is owy-^ a.^izcm-rtv , and a>^ov 
 too ("2 Cor. 5. 1.3 an Immortal and Eternal Body. Again the Body 
 Sowed, is faid to be a Difiyon our able. Ignominious, and Inglorious Body^ 
 and therefore called alfo by S.Paul, ri uoijm 1^ Twvr^v^o^^i;? m/^v. The 
 Body of our Humility , or Humiliation 5 A Body agreeable to this 
 Lapfed State of the Soul j But the Body which (hall be Raifed, 
 (hall be a Glorious Body '-i and avix^o^<pov -nS mufian ^ 5b'|M? auT9, Con- 
 formable to that Glorious Body ofChriB. Who when he was but Ex- 
 ternally Transfigured, his Face did fijine as the Sun, and his Raiment 
 was white as the Light. The Glory of a Body, confifteth only in the 
 Comlinefs of its Proportion , and the Spendor thereof; Thus is 
 there one G/(?ry oftheSun, and another Glory of the Moon, and another 
 Glory of the Star J, that is a different S/^/tW^r of them. Wherefore 
 the Future Body of the Righteous, according to the Scripture alfo, as 
 well as the PhilofophickCabala,W\\\ be C^t^«. <^(^\m , and Qc^txa cwyt- 
 fii^;, and QZficc (ks^&^s , 2i Glorious, Splendid, Lucif or m and Star- 
 liks Body., Wifd. 3. 7. 2^ Ka/.C4) 'fkvjw^c, cw-?^ e;cAa/x4a<n , The Righ- 
 teous in the time of their Vifltation, fiiaU finne forth. Daniel 12. the 2. 
 and 3. They that bewife,fioalJfi)ine as the brightnefiof the Firmament i 
 and they that turn many to Right eonfne^, as the Stars for ever and ever. 
 And Matthew xhe 13. 43. Then fi}all the Righteous (Jjine forth as the 
 Sun, in the Kingdom of their Father. And therefore probably ; this 
 Future Glorious Refurre&ion Body, is that Inheritance of the Saints in 
 Light, which the Scripture fpeaks of,Col. i, the 1 2. Moreover, there 
 is another difference betwixt this Prefent and that Future Body of the 
 
 Righteous^
 
 Chap. IV. With the Py thagorick CabbaLi. 797 
 
 Righttoui^whtxcxn S. r<JK/and Hkrocks do well agree,the Firft being 
 called by both of them, QZi^c- -^^uxix , An Animal Body, The Second, 
 QZ(ji(x. u\Ai/j.oin>t6v, A Spiritual Eoclj. Which latter exprefljon inScri- 
 pturCjdocs not only denote,the Subtlety and Tenuity thereof: but allb 
 as this Pretent Body is called an Animal Eocly,becdin(c it is fuitable and 
 agreeable to that Animal Life^which men have Common with Brutes j 
 fo is that Future called Spiritual, as bearing a fit proportion and cor- 
 refpondcncy toSouls renewed in the Spirit of their Aiincl,or\n whom 
 the Divine Spirit Dwelleth and Aftethj exercifing its Dominion. 
 There is an Animal Body, and there is a Spiritual Body. And, the Firji 
 Adam was made a Living Soul , the Laii Adam a ^ickping Spirit. 
 And thus are 4'jx""'' in the Scripture , taken for ol Trviufia ^ 
 i-)^VTi!;, They who have not the Spirit, And 4'-;\?>w; «i6f<i)7r@^ s cJ^'XiToa 
 Td tS 7rviU/^«T©- TO 3t5 , The Animal Man recciveth not , the things of 
 ike Spirit oj God. Which Spirit is alfo faid in Scripture , to be the 
 EarneU of that our Future Inheritance, Ephejians the I. the 14, and the 
 Earned of this Spiritual and Heavenly Body^ 2 Corinth, the 5. the 5. 
 It is alfo faid robe that , by which (Efficiently) thefe Mortal Bodies^ 
 ih^Wbc ^icl^ened, Romans the 8. the li. If the Spirit of him, that 
 raifed up Jefus fiom the dead , drveH in you , he that raijed up 
 ChriH from the dead , fi)aU alfo ^luicken your Mortal Bodies , by 
 hie Spirit that dwelleth in you. Neither doth Hierocles fall much fhorc 
 of this Scripture Notion, of a Spiritual Body, when hedefcribes it to 
 be that, e T>i' vote? ■nK^L-nm ^ i-v^q mvd'Tifi^M , JVhich is Agreeable to P. i^ji 
 the InteUeCtual Perfection of the Soul. This Spiritual Body is that, 
 which the Ancient Hebrews called, itDjn 'q:3 Eagles Wings 5 We 
 reading thus in the Gemara of the Sanhedrin (c.ll. fol, 93. col. 1.) 
 j^iDiy p no C3^p'-i!f CDViyr ni^ p3 oin^ vi^n n^oyw ctjid jms* •^ONn cdn 
 □^on i.-Q 'ry piflw anuj.n □•3n \rb nm^y napn if you Ask^ what JJjall 
 become of the Righteous, when God fiall renew the world 5 the Anfwer 
 it 5 Godfiall make then^wings lil^e Eagles , whereby they fljaU fly upon 
 the Face of the IVaters. Again, as this Prefent Body, is called in Scri- 
 pture, an Earthly Body, fo is the Future Body of the Righteous, ftylcd 
 by S. Paul , as well as the Pythagoreans , a Heavenly Body , and they 
 who fhall then be pofl'efTors thereof, tTrs^noi KvO^coTtti , Heavenly vten, 
 1 Cor. 15. As is the Heavenly^fuch are they that are Heavenly. Befides 
 which, as Philofophers fuppofed, both Demons (or Angels) and Men^ 
 to have one and the fame , Qc^i^a. ouiyicK^?, i^viov, and cudi^ov , or a 
 like Lucid, Heavenly and EtherialEody , fofrom that of our Saviour, 
 when he affirmeth , that they who fiall be accounted worthy to obtain 
 that world and the RefurreSion pom the dead, will neither Marry nor 
 be given in Marriage 'f nor can die any more ^ for they are iWjyeAoi e- 
 qual to the Angels 3 from hence I fay, we may venture to call this Rc~ 
 furreSionViody^ oi the JuJ}, alfo, an Angelical , ox ifangelical Eody ^ 
 and the rather becaufe , the Ancient Hebrews (as we Jcarn from 
 Nachfftonides in Shaar Haggemul) ftyled it in^:3N.^cn ffiajn niDO'? The 
 Angelical Clothing of the Soul, and Tertullian himftlf^ AngelificatamThmS.^a. 
 Carnem, Angelified Fhfl). But Laftly, S. Paul is not only Pofitive in his>^' ^"^T'-» 
 Do(n:rine here,but alfo Negative ; Now this Ifay^brethrcn-that Fleflj a»d ^^P^",-^ 
 hlood Cannot inherit the Kingdom ofGod,ncithtr doth Corruption inherit Junt ^ngeU- 
 Incorruption, Which Place being undouhted'y not to be Allegorized, '"'""• 
 
 U u u u a it
 
 798 The Myftery of the Refurredion ; B o o k J„ 
 
 it may be from thence inferred, that the Happy Refurre&ien-Bod)., (liall 
 not be this Foul and Grofs Body of ours^only Farcified and Cnilded 
 over on the outfide of it, it remaining ftill Nafty SlnttiJI} and Ruinout 
 within 5 and having all the fame Seeds of Corruption and Mortality in 
 its Nature^ which it had beforejthough by perpetual Mrack kept off, 
 it being as it were by Violence defended^ froHi beingSeifed upon and 
 devoured , by the jf^ip/ of Death: but that it (hall be fo Inwardly 
 changed, in its Nature , as that the Poffeflers thereof, Cannot die any 
 more. But all this which hath beenfaid of the Refurred ion-Body , is 
 not fo to be under ftood, as if it belonged Vniverfally^ to all that Ihall 
 be Raifed up at the laft day, or made to appear upon the Earth, as ia 
 their own Perfons, at that Great and General Ajfizes ; That they Ihall 
 have all alike, (wicked as well as Good) fuch Glorious, Spiritual, and 
 Cekjlial Bodies 5 but it is only a Defcription of the avasaoi? ^ ^cjm'c. 
 The Refurre&ion of Life, which is Emphatically called alfo by our 
 Saviour Chrift ocvi^^mg n dx, '■r^^ nv.qZv , The Refurre&ion from the 
 dead , or to a Happy Immortality 5 as they who (hall be thought 
 worthy thereof,arelikewi(e Styled by him,i^oi ai«sK<rE6}?, The Children 
 of the Refurre&ion. Of which Refurrediion only it is, that S.fWtreat- 
 eth in that Fifteenth Chapter of his to the Corinthiant. And we 
 lay, that this Chriftian Refurre&ion of Life 5 is the Vejiing and Setting 
 of the Souls of Good men, in their Glorious, SpiritualMeavenly, and 
 Immortal Bodies. The Complete Happinefs of a man , and all the 
 Good that can be defired by him , Was by the Heathen Poet thus 
 Summed up, Vt fit Mens Sana. inCorforeSano , That there be a Sound 
 Mind in a Sound Body : and the Chrifiian Happinef , (eems to be all 
 comprized in thefe Tvpo Things. Firft, in being Invpardly Regenerated 
 and Renewed in the Spirit of their Mfnd,C\ean{ed from all FoUution of 
 Flep and Spirit, and made partakers of the Divine Life and Nature 5 
 and then Secondly,ia being Outvpardly Clothed,w'nh Glorious, Spiritual^ 
 Celejiial, znd Incorruptible Bodies. The Scftpture plainly declareth, 
 that our Souls are not at Home here,in this Terref^rial Body,and Tbefe 
 Earthly Manfions, but that they are Strangers and Pilgrims there in it, 
 which the Patriarchs alfo confeffing,plainly declared that they Sought 
 a Country, not that which they came out from , but a Heavenly one. 
 From which palTages of Scripture , fome indeed would infer , that 
 Souls being at firft Created by God Pure,rre-Exi^ed before this their 
 Terrene Nativity, in CeleHialBodies 3 but afterwaTdsJiragled and wan-* 
 dered down hither, as Philo for one, aTreAi7r?(ra. //.iv y. m -^^ t »^. 
 viov TCTrtV , jMtGaTng ei? |eilu; ^^'^ mA3e , Ti cu't^.v., Our Soul ((aith he) 
 having left its Heavenly Manfton, came dovpn into this Earthly Body, as 
 a Jirange place. But thus much is certain , that Our Humane Souls 
 were at firft intended and defigned by God Almighty, the Maker of 
 them, for other Bodies and other Regions j as their proper Home and 
 Country, and their Eternal Rejiing Place: however, to us, that be not 
 Eirji, which is Spiritual, but that which is Natural, and afterwards that 
 rehich is Spiritual. Now though fome from that of St. Paul , where 
 he calls this Happy RefurreB ion-Body , ou-iK'ra'.j/cv i-^v to ^S »^i'S, 
 That houfe of curs ihit is fom Heaven , or which cometh out of Hea* 
 ven, would infer, that therefore, it will not be taken, out of Graves 
 and Charncl Houfcs ■> they conceiving alfo, that the Individuation and 
 
 Samene^
 
 C H A p.V. A Spirit. a7id Heavenly Body, 790 
 
 Samenc/of mens Perfons, does not neceffarily depend, upon the Nh^ 
 tnerical identity of all the Parts (?/ Mutter ^ becaufe we never conti- 
 nue thus the Same, our Bodies always flowing like a River, and paf- 
 fing away by Infenfible Trarrfpiration ^ and it is certain , that we 
 have not all the fame Numerical Matter, and neither more nor lefs, 
 both in Infancy and in Old Age , though we be for all that the felf 
 Same Perfons ; yet neverthelefs according to the beft Philofophy, 
 which acknowledges no Ejjential ox Specific al Difference of Matter,the 
 Fouleft and Grofleft Body that is, meerly by Motion, may not only 
 heChryftalli'Z.cd^ but alfo brought into the Furity and Tenuity oi the 
 Finejl Ether. And undoubtedly, that Same Numerical Body of our 
 Saviour ChriftjWhich lay in the Sepulchre, was after his Pvefurredtion 
 thus Transformed, into a SpiritUMl, and Heavenly Body 5 the Subtlety 
 and Tenuity whereof appeared , from his entring in when the doors 
 vpere fiiit , and his vanipitig cut of Jight^ however its Glory were for 
 the time fufpended, partly for the better convincing his Difciples of 
 the Truth of his Refurredtion , and partly becaufe ihey were not 
 then able to bear the Splendor of it. We conclude therefore, that 
 the Chrijiian M/sfery^ of the RefurrcQion of Life^ conltfteth not in the 
 Souls being reunited to thefe Vile Rags of Mortality, thefe Gr^j? 
 Bodies of ours (fuch as now they are) but in having them Changed 
 into the Lil^encfof Chriji's Glorious Body , and in this Afortal' /..put ting 
 en iMMortality. 
 
 Hitherto have we fcen , the Agreement that is betwixt Chriflia- 
 nity^ and the Old rhilofophick^ Cabbala^ concerning the Soul, in thefe 
 Two Things. Firft , That the highefi: Happinefs and Perfeftion of 
 the Humane Soul, conlifteth not, in a State of Pure Separation from all 
 Body-, and Secondly , that it does not conGft neither , ia an Eternal 
 Vnion with fach Grofi Terrejirial Bodies , as thefe Unchanged j the 
 Soul being not at Home, but a Stranger and rilgrim in them, and Op- 
 prefled with the Load of them; but thatat lafl the S^«//of Good 
 men, (hall arrive at Glorious^ Spiritual, Heavenly and Immortal Bodies, 
 But now as to that Point, Whether Humane Souls be always United to 
 fome Body or other , and confequently when by Death they put off 
 this GroJ^TerreJirial Body , they are not thereby quite Devejied^ and 
 Strip' d Nailed of all Body , but have a Certain , Subtle and Spirituous 
 Body, ftill adhering to them^and accompanying them ? Or elfe. Whe- 
 ther all S^«// that have departed out of this Life, from the very be- 
 ginning of the World , have ever fince continued , in a State of Se- 
 paration from all Body^ and (hall (b continue forwards till the Day of 
 Judgment or General Rcfurre^ion / Wc muft confefs , that this is a 
 thing not fo explicitely Determined^ or exprefly Decided in Chrifii' 
 anity, either way. Neverthele(s it is Firft of all, certain from Scri- 
 pture 5 That Souls Departed ontoi thefe Terrejiial Bodies, are there- 
 fore neither Dead nor ^fleep , till the Laft Trump and General Refur- Death called 
 re&ion-j but (fill Alive and Avoaks --y our Saviour Chrift a(firming, Sleep /« 
 That they all Live unto God--, the meaning whereof kems to be this. Scripture^ 
 that they who are faid to be Dcad,:{xe Dead only unto Men here upon °"h ^^'^' 
 Earth ; but neither Dead unto themftlves, nor yet unto God, tlieir ^^'jP'^l'^Ct' 
 Life being not Extin(Sj but only Diflippearing to us, and withdrawn '"^'* 
 
 from
 
 §oo Of the State of the Soul B o o k I, 
 
 from our fight 5 forasmuch as they arc gone off this Stage which we 
 ftill continue to aft upon. And thus is it faid alfo, of our Saviour 
 Chrift himfelf , and that after his Refurrediion too 5 That he Liveth 
 unto God (Romans the 6. the 10.) From whence it is evident , that 
 they who are faid to Live to God^ are not therefore fuppofed to be 
 le(s Alive, than they were, when they Lived unto men. Now it feem- 
 cth to be a Trivtledge or Prerogative Proper to the Deity only , to 
 Live and Jci alone , without I'ital Vkjok or Covjun&ion with any 
 ?cri ^rch. Body. ^arendumj faith Origen^ Si Poljibile tji, penituf Incorporcas 
 L. J. remanere Rationabiles Creaturof^ cum ad jummtim San&itatis ac Beatu- 
 
 dinh venerint .<? An necejj'e cji eas femper Conjiin&of ejfe Corporibta .<? 
 // it worth our Enquiry j Wfj^ther it be pojjible^ ]or Rational Creatures Jo 
 remain rerfedly Incorporeal, and Separate from all Body, when they are 
 arrived to the Highefi Degree of HolineJ^ and Happinef ^ Or Whether 
 they he always of neceffity conjoyned with fame Bodies : And after- 
 wards he plainly affirmeth it to belmpoffible , Vivere pr<eter Corpus, 
 Vllam aliam Naturam, pneter Patrem, (^ Filium.^^ Spiritum Saniium. 
 Tot any other Nature, bejidesihe Father, and the Son, and Holy Chojf, 
 to live qnite without a Body. Indeed if this were moft Natural to the 
 Humane Soul and moft Tcrfc&ive of it, to continue Separate from all 
 Body , then doubtlefs (as Origen Implied) (hould the Souls of Good 
 men, rather After the day of Judgment , continue in fuch a State of 
 Separation, to all Eternity. But on the contrary , If it be Natural to 
 Sotils , to Enliven and Enform fome Body or other j (though not al- 
 ways a Terr(y?r/4/ one) asour Inward Senfe inclines us to think, then 
 can it not fecm (b probable , that they fhould by a kind of Violence, 
 be kept (b long in an Vn- Natural 01 r reter-N at ur al Stzxe o^ Naked- 
 ne(s and Separation from all Body 3 fome of them even from ^^/^w 
 till the day of Judgment. 
 
 Again the Scripture alfo Intimates , that Souls Departed out of this 
 Life, have a Knowledge of one another, and are alfo capable of the 
 Punipment of Senfe or Pain , Fear hint (faith our Saviour) who After 
 be hath kjl^ed, hath Power to cajiinto HelJ ^ Luke the 13. And the 
 Soul of the Rich Man , is faid to be immediately after Death in Tvr- 
 «e«//,before the Day of Judgment 5 as likewife to have Known Abra- 
 ham and Lazarus. And it feems neither agreeable to our Common 
 Notions,noT yet to Pietyjto CQncludc,That the Souls of wicked men, 
 departing out of this Life , from the beginning of the world in their 
 feveral Ages, till the Day of Judgment, have all of them no manner of 
 TtinifJjment inflifted on them, favc only \hiit,ofRemorJe of Confcience^ 
 and Future Expe&ation. Now it is not conceivable, how Souls after 
 Death ftiould Know and be Knowable , and Converfe with one ano- 
 ther , and have any Punifhment of Senfe or Pain inflifted on them, 
 De ^ti.p. were they not Vitally Vnited to fome Bodies. And thus did TertuUi' 
 ■^o^.Rt^al. an rcafon long ago j Dolet apud Inferos Animacujufdam ^ C^ Punitur 
 in Flamma, d^ Cruciatur in Lingua^ & de digito anim£ feelicioris im- 
 plorat Solatium Roris. Imaginem exijiimas, exitum ilium Pauperis La- 
 tantis, C^ Divitfs mo-'reniif. Et quid i//ic Lazsri nomen , ft non in ve- 
 ritate res efi ^ Scd etft Imago credendaeU , teUimonium erit veritatis. 
 Si enim non habet Anima Corpus , non capcret Imaginem Corporis. Nee 
 
 mentiretur
 
 C H A p. V. after Death, Tercullian, 80 1 
 
 tftenttretttr de Corporalibuf A'l^ mbris Scriptii/a , fi nun crant. ^id eli 
 autem illnd , quod ad Iriferna transfertur , pojl Divert jum Corporis^ 
 quod detinetur , C^ in Diem Judicii refervatur <? Ad quod C^ ChriTlus 
 inoriendo defcendit .<? puto ad Animas Patriarcharum ^ lacorporalitas 
 Anim£ ah omni gcnere Cujiodite libera cjl , immunis a Pana d^ a Foveb, 
 Ter quod cnim Punitur aut Fovctur, hec erit Corpus. Igitur fiquid Tor- 
 mentifive Solatii Anima pr£cepit in Carcere, vel Diver jorio Inferum^ in 
 Igni vel in Sinu Abraha? , probata erit Corporalitas Amm£. Incorpora- 
 litai enim nihil Patitur , non habens per quod Pati pnjftt : aut fi habet 
 hoc erit Corpus. In quantum enim Omne Corporale Pajjibilc eji^ in tar." 
 turn quod Pajjibile e/7 Corporale ei?. IVe read in Scripture^ of a Soul Tor- 
 mented in Hcll^ PuniJIjed with Flames , and defirom of a drop of water 
 to cool bis Tongue. Tou tvillfay perhaps , that this is Parabolical and 
 Fi&itiotfs. IVhat then does the name of Lazarus fignifie there , if it 
 vpere no Real thing .<? B«f if it he a Parable never fo much , yet muji it 
 notVpithUanding^ as to the main^ fp^^^k. agreeably to Truth, For if the 
 Soul (after Death) have no hady at all , then can it not have any CorpO' 
 real Jmage^ Shape, cr Figure. Nor can it be thought^ that the Scripture, 
 vpould Lie concerning Corporal A4embers , if there were none. B«/ what 
 is that J which after its Separation from this Body , is carried down into 
 Hell, and there detained Prifoner, and refervcd till the day of Judgment^ 
 And what is that which Chriji dying depended down unto , I fuppofe to 
 the Souls of the Patriarchs. B«^ Incorporality is free fiom all Cufiody 
 cr Imprifon>}icnt , as aljo devoid of Pain and Pleafure. Wherefore if 
 Souls be fenfible of Pain after Death, and Tormented with Fire, then muji 
 they needs have fome Corporeity ^ for Incorporality fuffers Nothing. And 
 as every Corporeal thing, is Palfive or Patiblc,fo again whatfoever is Paf- 
 jive is Corporeal. Tertullian would alfo further confirm this , from a 
 f^ijion or Revelation o^ i certain Sifter-Prophet, (Miracles and Pro- 
 phecy, being faid by him, not to be then altogether Extinft.) Inter 
 c£tera ojienfa eji mihi Anima Corporaliter, C^ Spiritus videbatur, Tene- 
 ra & Lncida, (^ Aerii Color is, Et Forma per omnia Human<e ; There was 
 (faid fhe) amongfl 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 himfelf addeth, Ejffi' 
 gjcm non aliam Anim£ Human£ deputandam pr£ter Humanam, C^ qui' 
 dent ejus Corporis quod unaqtiaque circuntulit. There is no other Shape 
 to be ajfignedto a Humane Soul , but Humane 'j and indeed that of the 
 Body, which it before carried about. It is true indeed, that Tertullian 
 here drives the bufinefs fo far , as to make the S^«/it felf to be Cor^ 
 foreal, Figurate and Colvrate, and after Death, to have the very fame 
 Shape, which its refpeftive Body had before in this Life : he being one 
 ©f thofe, who were not able to conceive of any thing Incorporeal, and 
 therefore being a Religionijl , concluded God himfelf to be a certain 
 Body alfo. But the Realons which he here infiftethon, will indeed 
 extend no further,than to prove, that the Soul hath after Death, fome 
 Body Vitally Vnited to it , by means whereof, it is both capable of 
 Converfe, and Senfible of Pain, for as much as Body alone, can have no 
 Senfeofany thing. 
 
 And this is that which Irenxm^ftom the fame Scripture gathereth 5 
 
 tioi
 
 8o2 S' Irenaeus and Origen^ B o o k L 
 
 not that the Soul Is a Bodj, but that it Hath a Body^ after Death con- 
 joyned with it, and that of the fame Form and FigurCy with that Bo- 
 
 i, 1. a. 6i. dy which it had before here in this Life ; rkmjjimh dutem Dominus 
 docuity tion folum ferfeverare ^ non de corpore in corpus tranfgrcdientet 
 anjmas^ fed & CharaBerem corporis^ in qho etiattt adapt antur^ culfodire 
 eundem , Et meminilje eas Operunt qu£ cgerunt hic^ C^ aqniLits cejjavt- 
 runt 5 in Enarratione quiC fcribitur de Divite d^ de Lazaro, qui refiige- 
 rabatur in Sinn Abrahs , in qua ait Divitem cognofcere Lazarum pojl 
 ntortem 5 Et ntancre in fuo ordine unurnqHernqne ipforum , Our Lord 
 hath moji plainly taught us^ that Souls do not only continue after Deaths 
 roithoHt pajjing out of one Body into another^ but alfo that they keep the 
 Chara&er of ^ody, wherein, they are then alfo adapted , the fame which 
 they had before ; as likswife^ that they remember the A&ions and Omijfi- 
 ons of their Life paji , in that Enarration, which is written^ concern- 
 ing the Rich Man and Lazarus, who wasrefreped in Abraham'/ bofom^ 
 wherein he affirmeth the Rich Man to have known both Lazarus and A- 
 braham after Death, as alfo each of them to remain in their own Order. 
 
 C. £3. And thus again in the following Chapter j Per h£c manifejiijjime de- 
 claratum eft, C^ Perfeverare Animas ; (^ non de corpore in corpus Exire\ 
 ^ habere Homink Figuram ; ("«/ etiam cognofcantur) d^ meminijfe eo- 
 rum qu£ hicjint 3 d^ Dignam Habit ationem Vnamquamque Gent em per- 
 cipere , etiam aete Judicium. By thefe things it is mofi manifejily de= 
 dared, that Souls do both Perfevere after Death , and that they de not 
 Tr anf migrate out of one hody into another'-^ and that they have a Hw 
 mane Figure or Shape, (whereby they may be k^ovpn) as alfo that they re- 
 member the things here upon the Earth , and their own AUions 3 and 
 lafily, that each kifd of Good and Ead , have their dijiin^ andfuitable 
 Habitations ajjigned them , even before the Judgment. Now that Jre- 
 n£us did not here mean , that Souls are themfelves Eodi/y Subjiances, 
 and confequently, have a certain CharaSer, Form, and Figure of their 
 own , but only that they have certain Bodies conjoyned with them, 
 which are Figurate 3 is Firft of all evident , from the words them- 
 felves, Chara3erem corporis.Jn quo etiam adapt antur, cujiodire Eundem, 
 The Natural Senfe whereof is this , That they k,^ep the Charalfer of 
 Body (wherein they are then alfo adapted, after Death) the fame with 
 that which thefe Bodies before had here in this Life. And it is further 
 manifeft from hence, becaufe he elfe where plainly declareth. Soul/ 
 themfelves to be Incorporeal^ as in his Fifth Book and Seventh 
 Chapter , Flatus autem Vita Incorporalis eB , hftt the breath of Life is 
 Incorporeal. 
 
 Furthermore , Origen was not only of the (ame Perfwafion , that 
 Souls after Death, had certain Subtle bodies united to them, and that 
 thofe Bodies of theirs, had the fame S</'(^ ycc^K7i^(pv , charaCferi^ 
 zing Form, which thefe their TerreSirial Bodies before had 5 but alfo 
 thinks, that this, together with the Souls Immortality, may be fuffi- 
 ciently proved , from the frequent Apparitions of Ghojls or Departed 
 Souls ^ in way of oppofition to Celfui , endeavouriug to invalidate 
 the Scripture Teftiraonies, concerning the Apparitions of our Saviour 
 Chrift , and Imputing them either to Magical Impojlure, or Fanatick_ 
 rbrenzy , or the Difciples miftaking their own Dreams and Phanciei 
 
 for
 
 C H A p.V. Concerning Souls after Death. 803 
 
 For Viftonsznd scfifations, after the Epicurean way 5 tSttj 3 ^^^ m-^ov 
 5oa'ra(^K^apKoi' '^v KVOcfKoua ^b'f/xafi^ , ^? «(U)l k ■^^(^ (icpisfK^ r^/! a.- 
 
 't6,Q[j.oc'vx ij^l jUV!i;Uci(x 7701 ^^oi'£i'«/ vy' r<JVi TiSvMJtoTzov • Though this 
 might Jeem to have been fmartly oppojed by Celfus, yet are thofe very Ap- 
 paritions of Chejif notivithiianding, afufficient Argument or Proof of a 
 certain Kecejjary Opinion^ that Souls dofubjiji after Death. Neither did 
 Plato vainly conclude , the Inttnoriality and Permanency of the Soul^ 
 befldes other things, fom thofe Shadovp-like Phantafms of the Dead, that 
 have appeared to many about Graves and Monuments. Whereupon he 
 giveth this further account of thefe Apparitions., '^ /W-^v 2v j4i'o///ei'(X 
 f!^j. -^"^.q ■z\^widTt^'i cpxvmQi.cccTOC ocim nvQ^ U7roa^/>tiv» yi'vifcu , TO )(2^ 
 tIw v::pi5Mii\xv eV •nJ' yjx.KisiA.'txce 'A\jyi\J^& 'Lcjijuxti -^ajyIw ' For thefe Appa- 
 ritions of the Dead , are not mecr Groundle^ Imaginations , but they 
 proceed pom Souls themfclves , really remaining and furviving after 
 Death, and fubfiiiing in that which is called., a Luciform Body. Where 
 notwithftanding Origen , takes this 'ai^<1<^? yZum , Or Luciform Bo- 
 dy, in a Larger Senfe , than the Grcck^fhilofophers were wont to do 5 
 namely fo as to comprehend under it , that Aiery or P'aporom Body 
 alfo, which belongeth to Vnpurged Souls j who do therein molt 
 frequently appear after Death j whereas it is thought proper to the 
 Purged Souls , to be cloathed with the Luciform Body only. Befides 
 which, the fame Origen tells us, that the Thing which St. Thomas the 
 Apoftle difbelieved , was not our Saviour's appearing after Death, 
 as if he had thought it Impoffible, for Gheiisox Souls departed, Vifibly 
 to appear, but only his Rifing and Appearing in that fame Solid Body, 
 which had been before Crucified , and was laid in the Sepulchre s 
 
 T» oiT@^ , tS tIu)_ \|/t;x.^ TO teOi'mxo't©^ ocpSn^iax ' ^kAti cA' tvo/jy^ti/ eivcu -to 
 (if ow/xan av-n-i avTrnyTri) I'^vyl^&cu , Thomas alfo , as xcell as ■ the 0- 
 ther Appfilcs^ afjented to the veoman affirming, that fje had feenjefus j 
 as not thinkjng it at all Impnjjiblc, for the Soul of a Dead man , to be 
 Seen 5 but he did not believe him to have Rifen and Appeared, in that 
 felf fame Solid Body, which before he lived In , for which caufe he 
 faid, not only, Vntcfl fee him •■, but added alfo , And Vnlefi' I Jliall 
 put my finger into the print of the nails , and thruji my hand into hif 
 fide, I xeill not believe. Where again Origen fubjoyns, Tooi-ra i/^' \Ki- 
 yc-vn UTTO TO QayJcc , v.^J.\o\\@^ a-n S^'i'ocToa 'ocpS^A^'t/oT? aXcdrrm'; (pcavtvax 
 '^^■'i 'S.ZiJxc -ttUvitx. ir^ TT^T^g^ if.^\ , fA/iyidi^ 7i , it) o^aia xmK' 
 
 noAA.««i -j K, To7ot ^s^J xSi'' ^'/'^t' i-X^'^'^' 
 
 Thefe things werefaid by Thomas, not as doubting at all, but that the Bo- 
 dy of a Soul departed (to wit, Condenfed) might be feen with the Eyes 
 of Senfe , every way refemhling that Form which it had before in this 
 Life , both in rcfpcB of Eignefi, Figure, Colour, and Voice , and often- 
 times alfo in the fame Cujiomary garments. Wherefore according to 
 Origen , the Jews were at that time Generally poffeflfed with this O- 
 pinion, that .S't^w// after Death, had certain Z>(?^//>/ united to them, 
 
 X X X X wherein
 
 8o4 What Countenance^ for the Book I. 
 
 wherein they might Vifibly appear: neither is that of any great 
 moment to the contrary, which a Learned Critick objefteth , that 
 Jofephus writing of their Opinions, maketh no mention hereof: he 
 omitting befides this , other Confiderable Dogmata of theirs alfo, 
 as that of the Refurre&ion. However this at leaft is certain from hence 
 that Origen himfelf took it for granted, that Humatie Souls departed, 
 werenot ahogether Naked or Unclothed, but Clothed with a cer- 
 tain Subtle Body:, wherein they could alfo Vifibly appear, and that iti 
 their priftineForm. 
 
 Moreover, it might be here obferved alfo, that when upon our Sa • 
 viour's firft Apparition to his Difciples, it is faid , that they were 
 affrighted, as fuppofing, they had feen a Spirit j our Saviour does not 
 tell them, that a spirit or Ghofi^ had no Body at all, wherein it could 
 Vifibly appear , but (as rather taking that for granted) that a Spirit 
 hadtio FleJ!) and Bones ^ (no ow^ ocvti'tuttdv) nofuch Solid ^ody^za they 
 might find him to have j bidding them therefore, handle him ; to 
 remove that Scruple ot theirs. As if hefhould have faid , Though 
 spirits , or Ghojls , and Souls Departed , have bodies (or Vehicles ^ 
 which may by them be fo far Condenfed^ as fometimes to majiea Vi- 
 fible appearance to the Eyes of men 5 yet have they not any fuch 
 Solid hodies^ as thofe of Flefi and Eone 5 and therefore by Feeling and 
 Handling, may you fatisfie your felves , that I am not a meer Spirit, 
 Ghofi, or Soul^ Appearing 5 as others have frequently done, without 
 a Miracle j but that I appear in that very fame Solid Eody, wherein I 
 was Crucified by the Jews , by miraculous Divine Power , raifed out 
 of the Sepulchre, and now to be found no more there. Agreeable 
 to which of our Saviour Chrift , is that of Apolloniifs in Thilojiratus, 
 Aa€S /xoi , icpH , K«v [jAv ^(x-cpij-y*) (n , e^Aov eid • ei 3 iini/J.dvaj.iu ccTJfo- 
 /utiv©-', Trei^E ;t, ^>*v T5 /At , }ij /^ dmQiQK^nAvcu to (tw^ , Touch me and 
 Handle me, and if you find me to avoid the Touch, then may you conclude 
 me to he a Spirit or Gholi, (that is, a Soul departed) but if I firmly re- 
 fill the fame J then believe me Really to live, and not yet to have cajioff 
 the hody. And indeed though Spirits or Ghofts,had certain Subtle Bo- 
 dies, which they could fofar Condenfe , as to make them fometimes 
 Vifible to men j yet is it reafbnable enough to think, that they could 
 not Conjiipate or Fix them, into fuch a Firmnefi, Grofinefi, and Soli- 
 dity, as that of Flefi) and Bone is, to continue therein j or at leaft, not 
 without fiich Difficulty and Pain, as would hinder them from attempt- 
 ing the fame. Notwithftanding which , it is not denied , but that 
 they may poffibly fometimes make ufeof oihtx Solid Bodies, Moving 
 and Afting them, as in that famous Story of Phlegons, where the Body 
 Vanifioedtiox, as other Ghofts ufe to do, but was left a Dead Carcafe 
 behind. Now as for our Saviour Chrift's Body, after his Refurre&i- 
 on ^ and before his AfcenGon 5 which notwithftanding its 3'<)//^;/;' in 
 Handling , yet fometimes VaniQied alfo , out of his Difciples fight; 
 this probably , as Or/gee conceived , was purpolely conferved fora 
 time,in a certain Middle 6'/<i/e,betwixt the Craifities of a Mortal Body, 
 and the Spirituality of a Perfeftly Glorified^ Heavenly & Etherial Body. 
 
 But there is a place of Scripture, which as it hath been inter- 
 preted
 
 Chap. V. Bodies ofGhods, in Script. 805 
 
 preted by the Generality of the Ancient Fathers, would Naturally 
 Imply , even the Soul of our Saviour Cbrijt himfelf , after his Death, 
 and before his Refitrre&ion , not to have been quite Kak^ed ^xom all 
 Body, but to have had a certain Subtle or Spirituom Clothing , and it 
 is this of St. Peter, Srdvarz.^^e:'; f/u^v (jzt^iti, IccoTnni^ik 3 'n^ -ny^JiJ^n, 2;^ i PcJ. j.iS, 
 <£ Kj 7X1? feV (p'lKxySyi ixx^yMm 7n!fi^96'<; 6y.vi^v^i , Which beinm' under- '^' 
 (tood by thofe Ancients, of our Saviour Chrift's defcending into Hj- 
 des or He//, is accordingly thus rendered in the Fulgar Latin , Put to q[ this Sr. 
 Death In the FlefJ.i^ but ^icktied in the Spirit. In vphich (Spirit) atfo,^'<ft'n , ni 
 he Tpent and preached , to thoje Spiritt , that were in Trifon , C^c. So*^'^ '^" ^°°}' 
 that the Word vriiiL'/xaTi, or Spirit here, according to this interpre-z./,. /jj^f, 
 tation , is to be taken, for a Spirituofff Body 3 the Senfe being ihxs^Chijiiquidcnt 
 That when our Saviour Chriji was put to death in the Flep^ or the Flip- '-^"""'""^«- 
 ly Body 5 he was ^ickncd in the Spirit, or a Spirituous Body. In rfkich"caiocafnaui- 
 (SpiritHOffi Body) alfo,he went and preached to thofe Spirits that were in hm feccjmes 
 Frifon^&c. And doubtlefs it would be faid,by the Aflerters of this In- '"'■''"'"""»■. «•' 
 terpretation j that the word Spirit, could not here be taken for ^^-'q'uif^'c^'u, 
 Souloiont Saviour Chriftibecaufe this being Naturally Immori al. cou\d v:>i Jus, occulta 
 not properly be faid to be §luickned, and Made Alive. Nor could He, "oi'^ffjjup- 
 that is.our Saviour Chrift's Soul, be fo well faid, to go. In this Spirit "" J'"'' '"'"!' 
 neither, that is, /« it Jelj, the Soul in the Soul, to preach to the Spirits cnJitur. 
 in Trifon. They would add alfo , that Jp/>/7 here, could not be 
 taken for the Divine Spirit neither j which was the Efficient Caufe 
 of ihe FivificJtion of our Saviour's Body at his Refurreftion ^ be- 
 caufe then there would be nodireft Oppofition, betwixt. Being put to 
 Death in the FlrJ/j, and, ^icknedin the Spirit^ unlefs they betaken 
 both alike Materially. As alfo the following Verfe is thus to be un- 
 derftood j That our Saviour Chrift, went in that Spirit, wherein he 
 VPOf ^ickned, when he was Put to Death In the Flifj, and therein preach- 
 ed to the Spirits in Prifon. By which Spirits in Prifon alfo , would 
 be meant, not Pure Incorporeal Subfiances, or Naked Souls, hut Soult 
 Clothed with Subtle Spirituous Bodies '^ as that word may be often 
 underftood elfewhere in Scripture. But thus much we are unquefti- 
 onably certain of j from the Scripture 5 That not only Elias, whofe 
 Terr eti rial Body, feemsto have been, in part at leaft, Spiritualized, in 
 his Afcent in that Fiery Chariot , but alfo Mofes, appeared Vifibly to 
 our Saviour Chrifl: and his Dilciples, upon the Mount, and therefore 
 (fince Piety will not permit us to think this a meer Prejiigiom thing) 
 iw Real Bodies J which Bodies alfo , feera to have been 'K\jy)\c)v., Lh- 
 ciform or Lucid, like to our Saviour's then Transfigured hody. 
 
 Again, there are fundry places of Scripture which affirm that the 
 Regenerate and Renewed have here in this Life , a certain Earneji of 
 their Future Inheritance 5 which is, their Spiritual or Heavenly Body j 
 as alfo the ^ickning of their Mortal Bodies is therein attributed , to 
 the Efficiency of the Spirit Dwelling in them. Which is a Thing that 
 hath been taken not\ct o^ by Some oi t\\t Ancients, 2lS Iren^us '•) Nunc l ^ c. s. 
 autem Partem aliquam Spiritus ejus fumimus , ad Perfe&ionem d^ Prx- 
 paratJorcm Incorruptel^ , paulatim afjuefcentes Capere C^ Portare Deunt. 
 Snod d!^ Pignus dixit Apojlolus '-^ hoceji. Partem ejus Honoris ^ quia 
 
 Deo nobis promiffus efi-^ Si ergo Pignus hoc habit ans in nobis, jam 
 
 X X X X 3 Spirituikf
 
 S66 Whether any Created Spirit, Book!. 
 
 Spiriltiaks effecit J <d^ abforbetur Mortale ab Intmortalitate. Now have 
 xpe a Part of that Spirit , for the Preparation and PerfeSion of Incor- 
 r-'fption^ we being accujiomed by little and little to Receive and Bear 
 God. IVhich aljo the Apofile hath called an Earneji -^ that is, tl Part of 
 that Honour which k promifed to hj front God. If therefore^ this Ear- 
 fjeji Cor Pledge) drvel/ing inui , hath made us already Spiritittl-j the 
 Jllortalis alfojwaUowediip by Immortality. And Novatian , Spiritns 
 San&itt id agit in nobis , ut ad JEternitatem C^ ad Refurre&ione/// Im- 
 mortalitatif i corpora noffraperdhcat, dum ilia in fe afjuefacit cum C<e- 
 Icfti VirtHte mifceri. This it that which the Holy Spirit doth in ns^ name- 
 ly to bring and lead on our Bodies to Eternity and the Refurrtclion of 
 Immortality '-i whilji in it felfit accuftometh z//, to be mingled with the 
 Heavenly Ferine. Moreover there are fome places alfo, which feem 
 to imply, that Good Men, (hall after Death, have a Further Inchoati- 
 on of their Heavenly Body, the full Completion whereof, is not to be 
 expefted before the Refurre&ipn or Day of Judgment. We know, that 
 If our Earthly Houfe of this Tabernacle were dijjolved , we have a Build- 
 ing of God, a Houfe not made with hands. Eternal in the Heavens. For 
 in this we groan Earnefily. And Verfe the 5. He that hath wrought tis 
 for the fe If fame thing is God, who alfo hath given us the Earncji of the 
 Spirit. Now how thefe Preludiums and Prelibations of an Immortal 
 Body, can confilt with the Souls continuance after Death , in a Perfedt 
 Separation from all manner of Body , till theD<ij of Judgement^ is 
 not fo eafily Conceivable. 
 
 Laftly , it is not at all to be Doubted, but that Z/-e»<f///, Origen^ 
 and thofe other Ancients, who entertained that Opinion, of Souls 
 being Clothed after Death, with a certain Thin and Subtle Body 5 
 fufpe(fted it not in the leaft, to be Inconfiflent , with that of the fu- 
 ture Refurrc&ion : as it is no way Inconfiftent , for one who hath 
 only a shirt or tVaJicoat on, to put on a Sute of Cloths , or Exteriour 
 Upper garment. Which will alfo feem the lefs ftrange, if it be coa- 
 fidered, that even here in this Life, our Body is as it were Two Fold,Ex- 
 teriour and Interiourj we having befides the Grofly-Tangible Bulk 
 of our Outward Body j another Interiour Spirituous Body, the Souls 
 Immediate Tn^rument , both of Senfe and Motion 5 which Latter is 
 not put into the Grave with the Other , nor Iraprifoned under the 
 Cold Sods. Notwithftanding all which , that hath been here fug- 
 gefted by us; we fhall not our (elves venture, to determine aay 
 thing, in (b great a Point, but Sceptically leave it Vndecided. 
 
 The Third and LaU thing , in the Forementioned Philofophick, or 
 Pythagorick^Cabbala, is concerning thofe Beings Superior to men, com- 
 monly called by the Greeks, Demons, ( which r^/Vo tells us are the 
 fame with Angels among(t the Jews, and accordingly are thofe words 
 Demons and Angels, by Hierocles and Simplicius^ and other of the lat- 
 ter Pagan Writers, fometimes ufed indiflferently as Synonymous) viz. 
 That the(e Demons or Angels^ are not Pure, Abjira^, Incorporeal Sub- 
 jlances, devoid o^ Vital Union with any Matter ; but that theycon- 
 fi(tof (omexhAng Incorporeal, Siud ^om^tWxngCorporeal, joyned toge- 
 ther 5 fo that asH/er^c/e/vvritethof them, tj /M,?y aioi ocurav aoij/.ia-
 
 Chap. V. Wit bout a Corporeal Indument. 807 
 
 T©^ »<n'o: , TO '-j vAiZd <m[jMn:oi , They have a Sitperionr and an Infn-joiir 
 Vart in them j and their Super iour Part is an Incorporeal Stih fiance ' 
 their Inferiotir Corporeal. In a word , that they all as well as men 
 confift o(^ Sofil and Body^ united together, there being only this Diffe- 
 rence betwixt them, that the^'tfw// of thefe D<?/«<)w/or ^//^e//, never 
 defcend down to fuch Gr^^jfand Terrejirial bodies, as Hu nj an e Souls 
 do j but are always Clothed j either with Aerial or Elherial ones. And 
 indeed this Vythagorich^Cabhala^ was UniverfaljConcerning all Under- 
 Jianding beings, befides the Supreme Deity, or Trinity of Divine Hyto- 
 Jiafes •■, that iSjConcerningall the Pagan Inferiotir Gods ; that they are 
 no other than Souls vitally united to fome PW/c/, and fo made up of 
 Incorporeal, and Corporeal Subjiance, Joyned together. For thus Hie- 
 rocks plainly ex^relleth himfelf, in the forecited place ; m Koyy^-^ imot 
 t!^^ TO ^(jxis^yS &<; TO HvoLt ^izd ■m'.^YiK3tv , ^? yw^c^T? Tt mfJM livou OUJ- 
 tIw f/Jn Hvdj o&'/xaT©^ , &c. The Rational Nature (in General) tvasfo 
 produced by Cod, as that it neither is^ody , nor yet without Etodyj hut 
 an Incorporeal Suhjiance , having a Cognate or Congenit Body. Which 
 fame thing was elfe where alfo thus declared by him, '(gi ycc^ iw.c, fjJt^ p ,7^ 
 Koynhc, SixfccQ^fxi;, /LCiid to ro^7ncJ)UK0T@- cuj-nJ' ucp^zi^'d (miJ^(^ 
 Gifcav o/\» TO JV/wa^yS , The whole Rational Order , or Ran'^ of Being, 
 with its Congenit c Immortal E>ody, is the Image of the whole Deity, the 
 Maker thereof. Where by Hierocles his Rational Nature or Effence^ 
 and by the Whole Rational Order, is plainly meant, alJ Vnderfianding 
 hsings Created , of which he acknowledgeth onJy thefe Three Kinds 
 and Degrees, Firrt, the Immortal Gods, which are to him the Anima- 
 ted Stars -J Secondly, Demons, Angels, or Heroes j and Thirdly, Men^ 
 called alfo by him, yMTxxdivioi Sicutxvi^ , Terrejirial Demons : he pro- 
 nouncing of them all, that they arealike, Incorporeal Subltances, to- 
 gether with a Congenite Immortal Body j and that there is no other 
 "Underflandiag Nature than fuch , befides the Supreme Deity, which 
 hCsmplete in it felf, without the Conjitn&ion of any Body. So that 
 according to Hi erodes, the Ancient Pythagorick^ Cj/i^ii/^^acknowledged 
 no fuch Entities at all , as tho^c Intelligences of Arifiotle , and the 
 Noes of fome High-flown Platonijis :, (that is, perfedlly Vnbodied 
 Minds '-, ) and much le(s any Rank of Hcnades or Vnities , Superior 
 to thefe Noes. And indeed fuch Particular Created Beings as thefe, 
 could neither have Senfe or Cognizance of any Corporeal thing Ex- 
 ifting without them , (Senfe as Ariflotle hath oblerved , Refulting 
 from a Complication of Soul and Body , as Weaving , Refults from 
 a Complication of the Weaver and Weaving Infiruments : ) nor 
 yet could they A& upon any Part of the Corporeal Vniverfe. So 
 that thefe Immoveable Beings , would be but like Adamantine Sta- 
 tues •-, and things Unconnected with the reft of the World , having 
 no Commerce with any thing at all but the Deity •■, a kind of In- ' 
 Jignjf'cant Metaphyfical Gazers, or Contemplators. Whereas the Dei- 
 ty though it be not properly 4'"';|^ i-yx^Ct^<^ , a Mundane Soul, fuch 
 as together with the CmporealWorUl, as its Body, makes up one Com- 
 pleat and Entire Animil 5 yet becaufc the whole world proceeded 
 from it , and perpetually dependeth on it , therefore muft it needs 
 ia.\ie Cognizance of all , and aB upon all in it \ upon which account 
 it hath been ftyled by thefe Pythagoreans, 4^;:^ viaittcQiij.©' ^ (not a 
 
 Mundane^
 
 8o8 Ongen' f full Agreement, with B o o k L 
 
 Mundane , but) a Supra-Adundane Soul. Wherefore this Ancient Py- 
 thagorkk. Cabbala , feems to be agreeable to reafon alfo , that God 
 fllould be the only Incorporeal Eerng^ in this fenfe, fuch n-hofe Ejfence 
 is Complete and Life Entire within it felf, without the Conjun&ion 
 or Appendage of any Eodj/: but that all other Incorporeal Subjiances 
 Created , (hould be Compleated and Made »/? , by a Vital Vaion with 
 Matter 5 fo that the whole of them, is neither Corporeal^ nor Incor- 
 porcaly but a Complication of both ^ and all the Higheji and Divineji 
 things in the Univerfe , next to the Supreme Deity are Animals con- 
 fifting of Soul and Body united together. And after thismanner,did 
 the Ancient aflerters of Incorporeal Subjiance, as Vnextended^ decline 
 that Abfurdity Objeded againft them , of the lUocality of all Finite 
 Created Spirits, that thefe hexnglncorpcreal Subjiances, Vitally Cloth- 
 ed with fome Body , may by reafon of the Locality and Mobility of 
 their Refpeftive Bodies, truly be (aid to be he Here and Thcre^ and to 
 Move from Place to Place. 
 
 Wherefore we are here alfo to (hoU' , what Agreement or Difagrce- 
 fttent there is, betwixt this Part of the Pythagorick Cabbala, and the 
 Chrijiian Philofophy. And Firft, it hath been already intimated, that 
 the very fame DoUrine, with this of the Ancient Pythagoreans , was 
 plainly afTerted by Origen. Thus in his Firft Book Ptri Archon. c 6, 
 Soliui Dei, (faith he) ideH Tairif,& Filii, & Spirit us San&i, Natu- 
 r£ id proprium eji, ut fine Materiali Subjiantia, C^ ahfque Vila Corporcx 
 AcljeUionis Socictate, inteUigatnr fubjijiere. It is proper to the Nature 
 of God only, that is of the Father, Son, and Holy Ghoji, to fubfiji with' 
 cut Material Substance j or the Society of any Corporeal A<ljeCiiotT, 
 Again, L.^.c.l. Matcriakm SubUantiam Opinione quidem S^ Intel- 
 kOufolum Separari, a Naturis Rationaltbus-^ & Pro ipjis,vel Posf ipfas 
 Efie&am videri , fed nunquam fine ipfa eas vel Vixijfe, vel Vivere : fo- 
 lius namque Trinitatis Incorporea Vita exijiere re&e putabitur. Material 
 Subfiance in Rational Natures , is indeed Separable from them , in Con' 
 ception and Vnderjianding, it feemingto be made for them, and in Or- 
 der of Nature after them ; but it is not Really and ASually Separable 
 from the fame j nor did they ever , or can they , live without it , For a 
 Life perfe&lji Incorporeal^ is rightly deemed, to belong to the Trinity on' 
 ly. So alfo in his Fourth Book, and his AnacephaUojts , Semper erunt 
 Rationabiles Nature , qu£ indigent Indumenta Corporeo. Semper ergo 
 erit Natura Corporea, chjtts Indumentis Vti neceffe eji Rationabiles Crea- 
 ttiras. Nifl quis putet fe pojfe ojiendere , quod Natura Rationabilis abf- 
 que UUo Corpore, vitam degere pofftt, Sed quam difficile id fit, C^ quam 
 frop'e impoffibile latelle&ui nojiro , in Superioribus oliendimus. There 
 always will be Rational Natures, which jiand in need of a Corporeal In- 
 clument. Wherefore there will be alwap CorporealNature, as a necejfary 
 Indument or Clothing for thefe Rational Creatures. Vnlej^any one could 
 fliow , that it is poffible for the Rational Nature to live without a Body. 
 IVhich how difficult and almofl Impcffible it is , to our Vnderjianding, 
 hath been already declared. Aquinas Affirmeth , Origen in this Do- 
 ftrine of his, to have followed the Opinion of certain Ancient Phi- 
 hfophers 3 and undoubtedly it was the Old Pyt hagoricl^Cabbal j,wh\ch 
 the Learned Origen here adhered to j that m Koy^ im'x, as it is in 
 
 HJerocles.
 
 C H A p. V. The Old Pythagor. Cabbala. 809 
 
 Hier fide I, and rrm'; o Koyitdc, MfU)QfA.(Q- , The Rational Nature made l>f 
 Coiiy that is, all Great edVnderBandingBcings, are neither Body, nor 
 yet without Body-, but have always a Cognate or Cotigenite Body as 
 their Vehicle or Indument. So that Angels or Demons as well ac- 
 cording to Origen, as Hieroclet, are all of them Incorpoi'eal StihJianceT 
 not Nj^e^ and AbjiraH , but Clothed with certain ^'a^z/e Bodies , or 
 Animals compounded and made up of -y^^w/ and Body together. 
 
 Wherefore Hitetius and other learned men, feem not well to have 
 underftood Origen here , but to have confounded Ttpo different Opi^ 
 nions together, when they fuppofe him, to have allerted, Angels and 
 all Vnderjianding Creatures, not, to Have Bodies, but, to Be Bodies 
 and nothing elfe^ and confequently, that there is no Incorporeal Sub- 
 fiance at all , befides the Deity, Whereas Origen only affirmeth that 
 nothing befides the Trinity, could fubfiftand live alone , abfque uUa. 
 corpore^e adje&ionis Societate, tcithout the Society of any Corporeal Ad- 
 jeBion, and that the Material Nature, is only a Necejfary Indument or 
 Clothing , of all Rational or Vnderjianding Creatures, And in this 
 Senfe is it, that an Incorporeal Life is faid by him , to be proper only 
 to the Trinity: becaufe all other Vnderjianding Beings, are Animals 
 compounded of Soul and Body together. But that Origen acknow- 
 ledged, even our Humane Soul it felf, to be Incorporeal , as alfo that 
 there is Something in Angels Incorporeal, might be made evident from 
 Sundry Paflages in his Writings^ as this Particularly in his Sixth 
 Book againft Celfm , vi/-tS? oiau^ct-nv iaixv iht 'iCf^'^v Q/y.irj^>sfjuLvw , »<A" 
 ei^ rtv^ ccyaKvo/Liivw tUx) aiG^ajTra ^v^lw , ii ilw dyylKav ii B^vav , &c. u- 
 TTOsaoiv • if'e do not thinly, an Incorporeal Subjiance to be Combuliible 5 
 nor that the Soul of Alan can be rejohed into Fire-, or the Subjiance of 
 Angels , Thrones, Dominions, Principalities, or Powers. Where by 
 the Subjimce of Angels, he doubtlefs meant the Souls of them ; Ori- 
 gen's Senfe being thus declared by St.Jeromj In Libris ^^i^d^yav, 
 Angelas , d^ Thronos , & Dominationes , df Potejiates , d^ ReSores 
 Mundi d^Tenebrarum, & omneNomen quod nominatur, dicit, Animas 
 ejfe eorum Corporum, qua velDeJideriovel minijierio fufceperint. That 
 in his Bool{^ of Principles he a^rmeth. Angels, and Thrones, and Domi- 
 nions , and Powers , and the Governours of the Darl^neJ? of this world 
 and every Name that is named (in St.Paul) to be all of them,the Souls of 
 certain Bodies, fuch as either by their own Defire and Inclination, or the 
 Divine Allot ment^t hey have received. Now there can be no Queftion 
 made, but that he vvhofuppofed the Souls of men to be Incorporeal, 
 in a ftrift Philofophicli Senfe , and fuch as could not fuffer any thing 
 from Fire, did alfo acknowledge Something Incorporeal in Angels. 
 And thus doth he fomewhere declare himfelf in that Book PeriAre- 
 chon. Per Chrijium creata dixit (Paulus) omnia Vifibilia d^ Inviflbilia^ 
 per quod dcclaratur , effe etiam in Creaturis quafdam InviGbiles , fecuu- 
 dum proprietatem fnam , Siibjiantias 5 Sed h<£ quamvis ipja non funt 
 Corpore£, utuniurtamen Corporibui, licet i^fte funt Corporea Suljiantii 
 meliores. Ilia vera Subfiantia Trinitatis neque Corpus j neque In Corpore, 
 effe credenda ei? ; Jed in teto Incorporea. IVhen Paul affirmeth all 
 things, Vifible and Invifible, to have been Created by Cbriji, or the Aoy©-, 
 hi intimated that even amongli the Great ftres , there arc Jome properly 
 
 tnvifibU
 
 8io To the Majority of Yith^xs ; B o o k I. 
 
 Inviftble Subjiances. IVhich Itivifible Subjiaaces Created , though they 
 be not Bodies, yet do they ufe Bodies^themfelves being better than Corporeal 
 Suhjlance, But the fiibjiame of the Trinity^ is neither Body, nor yet in 
 Body 5 b^t altogether Incorporeal. Wherefore Angelical and Humane 
 Souls, are not as Huetius fuppofeth, c»l!ed Jncorporealhy Origen, on- 
 ly as Subtle Bodies fometimesare, by the more Simple and Unskilful ; 
 but in a ftrid Fhilofophick^fenfe , only he fuppofed 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 fenfes Incorporeal , it having not lb much as any Corporeal IndU' 
 ment. So that there is here no contradiftion at all to be found in 
 Origen-^ he conftantly alTerting Angels, to have fomething Incorpore- 
 al In them as their Superiour Part , and not in that vulgar fcnfe of a 
 Subtle Body, but in the Philofophickh neverthelefs to Have alfo a Cor- 
 poreal Indument ox Clothing, asthe'itOut fide, oxLowerPart : and in 
 that regard only, He calling them Corporeal. 
 
 It is true indeed , that there were amongft the Ancient Fathers^ 
 fome 5 who were fo far from fuppofing Angels to be altogether Incor- 
 poreal, that they ran into the other Extream, and concluded them to 
 have Nothing at all Incorporeal in theht , but to be nteer Bodies. But 
 thefe either aflerted , that there was no fuch thing at all as a- 
 ny Incorporeal Substance, and that not only Angels, and Humane Souls, 
 but alfo God himfelf , was a Body : or at leaft they concluded, that 
 nothing Created was Incorporeal:, and that God, though Himfelf In- 
 corporeal, yet could Create nothing but Bodies. Thefe are here the 
 Two Extr earns ^One,X.\\zt Angels have nothing Corporeal at all belong- 
 ing to them : The Otherjthat they are altogether Corporeal 5 or have 
 Nothing Incorporeal in them: a Middlchet\v\-s.t both which^is the 0- 
 rigenic\ H)pothefis , the fame with the Pythagoricl^^j That i;i Angels, 
 there is a Complication of Incorporeal and Corporeal Subjiance both to- 
 gether 5 or that they are Animals conGftingof Soul and Body. We 
 (hall now make it appear , that the Greater part of the Ancient Fa- 
 thers, were for neither of the Two fore- mentioned Extreams 5 Ei- 
 ther That Angels were wholly Incorporeal, or that they were wholly 
 Corporeal j but rather for the Middle Hypothefis, That they Had Bodies, 
 and yetPFere not Bodies j But as other Terrejirial Animals , Spirits or 
 Souls , Clothed with Ethcrial or AerialBodks. And that the Genera- 
 lity of the Ancient and moft Learned Fathers, did not conceive An- 
 gels to be meer Vnbodied Spirits 5 is unqueftionably Evident from 
 hence, becaufe they agreed with the Greek Philofophersin that Coff 
 ceit '•) xhzxY.\\\ Demons ox Devils, were therefore delighted with the 
 Blood and Nidours of Sacrifices , as having their more Grols , Aiery, 
 and Vaporous Bodies nourilhed and refrelhed with thole Vapours; 
 which they did as it were Luxuriate and Gluitonize in. For thus 
 does Porphyrins write concerning them , in his Book De Abjlinentia, 
 
 (xocTifcov •mahit^oj.: ty\ ^ tStt) axyi-to?? it, ava^-ijuoi^waoi ' Theft are they, 
 trho take pleafure in the Incenfe , Fumes , and Nidours of Sacrifices ; 
 whereveith their Corporeal and spirituous Part , is as it were Pinguified : 
 for this Lives and is Nourijhed by Vapours and Fumigations. And that 
 
 before
 
 C H A P. V. Demons and Angels, Bodied. 8 1 1 
 
 before Porphjirius, many other Pagan Philofophers, had been of the 
 
 fame Opinion , appeareth from this of Celfus , xgJi -p^ 'iwuz ^ oLm'^i^.v Orig. z.. 8. 
 
 civ<^^(n ffB$oT? , o'l ^y cpocn , ^on T^f f/Av '^[^.y&OiV J^cu/u^yccv to 7r\iifrv 
 
 ytnQ\ (w^-rvThitoe; ^ ^^ ■K^mKoyfx.ivo'J c/'J.jj.aJi }y RVl<^T^^, Sec. We ought to 
 
 give Credit to wife men , who a^rm^ that mpji of thefe Lower and Cir~ 
 
 cumterraPieous Demons^ are delighted with Genithre^ Wotid.and Nidouri, 
 
 and fuch like things^ and much gratified therewith : though they be not 
 
 able to do any thing more in way ofrecompence^ then fometimei perhaps 
 
 to cure the Eody •-, or to foretcl good and evil Fortunes to Men and Cities, 
 
 Upon which account himfelf though a zealous Pagan , perfwadeth 
 
 men, to moderation in the Ufe of thefe Sacrifices, as Principally 
 
 gratifying the Inferiour and IVorfer Demons only. In like manner 0- 
 
 r/^e« frequently infifteth upon the fame thing , he aftirraingthat De- 
 
 vils were not only delighted, with the Idolatry of the Pagans in their 
 
 Sacrifices, but alfo, a-Trd t^^'' St^mZv dvocdviuamgi y^ iDt?? a7ro,7^' alixocizov C!nt. dlf. Li 
 
 iij oKoKcwTz^ixecTiiiv dincpo^^i r^icpio^vci toC m'iJ.oiJx cpiM^vivrfov to?? roia- 7-?- 3J4- 
 
 T0(?, That their very bodies were Nourified by the Vapours and Fumes, 
 
 ariftng from them , and that thefe Evil Demons therefore did as it were 
 
 Deliciate and Epicurizc in them. And before Origen , molt of the 
 
 Ancient Fathers, as Jujiine Martyr, Athenagoras, Tatianuf, TcrtuHian, 
 
 d^c. and alfo many others after him, endeavour to difparage thofe 
 
 Material and Bloody Sacrifices , upon the fame Account , as things 
 
 whereby Evil Demons were principally Gratified. We fhall here 
 
 only cite one paflage to this purpofe out of St. Bufl , or who ever 
 
 were the Author of that Commentary upon ifaiah , becaufe there is ^- '• 
 
 fomething rhilofopbick^ in it '■> <^aj.f.v^ kk "n (piKv[St,\m k, I/^tiw-Ss?, ai 
 
 Anient (pi^^oi Tiio. i^StvUv fc, ^(^e'lacv dicSviJxa^fjLiVca, Six. '^ v-culxnuz '<^«t- 
 
 /Xl^O(UtV» TV CUlXxi©^ , ROU »T5) hk '^ TClCUJTHi; Ki-PJf OTniVKTiCCii; , 615 t[u) 
 
 avgasiv cwjav d\'xKx/A.Qx\ofJuivis • oKoi ^b Si oKov T^t^jovfou ro7i oiTjLiuoi<; , a 
 hk ixxosy\ma<i it) }ccO\[ctc,\ «A\' &<; cd tqJ\i^ hv-vtzoV ^&4)V k, Zwy^q , ;^ caw 
 Toic/Jj-Fx £(? oAttu icwTXov t!u5 iimx\\ tJu) TpccpviV jcafacJVx^Tou, Sacrifices are 
 things of no fmall pleafure and advantage to Demons ^becaufe the Blood be- 
 ing evaporated by Fire andfo attenuated, is tal^en into the Compages and 
 Subfiances of their hodies : The whole of which is throughout^ nourished 
 with Vapours ^not by Eating^and Stomachs, or fuch h^e Organs, but as the 
 Hairs and Najils of all Animals and whatfoever other things Receive 
 tjourifiment into their whole Subjiance. And thus do we fee it undeni- 
 ably manifeft, that many of the Ancient Fathers, fuppofed Devils to 
 have bodies ^ neither can it at all be doubted , but that they cori- 
 cluded the fame of Angels too 5 thefe being both of the fame 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 Nourillied with the Fumes and Vapours of Sacrifices, 
 and ttiatthey Epicurized in themjyet was not the reafon hereof, be- 
 caufe they conceived them, to be altogether Incorporeal j but to have 
 Pure Etherial or Heavenly bodies : it being proper to thofe C?r<7/? and 
 Vaporous bodies of Demons only to be Nouridied and Refieftied after 
 that manner. And Now that all thefe Ancient Fathers, did not fup. 
 pofe either Angels or Devils , to be altogether Corporeal, or to have 
 nothing but ^ody in them , may be concluded from hence , becaufe 
 many of them plainly declared the Souls of Men to be Incorporeal^ 
 
 Yyyy and
 
 8i2 ^t' Aultin and others- ; That B o o k 1, 
 
 and therefore it cannot be imagined, that they fhould fo far degrade 
 Angels below Men, as not to acknowledge them, to have any thing 
 at all Incorporeal. 
 
 But we fhall now Inftance in fame few araongft many of thefe An- 
 chtjfs 3 who plainly afierted both Devils and Angels to be Spi- 
 rits Incorporate 5 and not to Be meet ?>odics^ but only to Have Bodies 5 
 that is , to confift of Soul and Body , or Incorporeal and Corporeal Sub- 
 Jiance joyned together. That Angels ihetr.felves Have Bodies is eve- 
 ry where declared by St. y^i/^/we, in his Writings j he affirming, that 
 InFfal. 8f. the Bodies of Good men after the Rejurrc&ion, {hall be ^alu funt 
 Angelorum Corpora , Such as are the bodies of Angels , and that they 
 In?fal. 14 J. Q^gji be Corpora Angelica in Societate Angelortim ', AngcJual "bodies, fit 
 for Society and CoMverfe with Angels : and declaring the difference, 
 De Gai.ad betwixt the hodies of Angels and o( Devils^ in this manner, Damonct 
 Lit.L.^. CIO. antcquatn tranfgredsrentur, CcBlejiia Corpora gtrebant^ qh£ converja fint 
 ex pena in Acrcam gludttatem, ut jam pcjjint ab Igne Faii, That though 
 Devils before the Trarfgrejficn had Celejhal bodies Oi Angels now have^ 
 yet might thefe afterwards in way of runipment, be changed into Aerial 
 ones^ and fuch as now may fuffer by Fire. Moreover the fame St. Au^ 
 Jiiv, fome where calleth Good Angels, by the name of Animte Beat a at- 
 que Sanif£y Hdppy and Holy Souls, And though it be true, that in his 
 Z. i. f. II. RetraBations he recalleth and correfteth thisj yet was this only a Scru- 
 pulofiiy in that Pious Father , concerning the meer word , becaufe Ke 
 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 con- 
 eludes. Humane Souls to be Incorporeal , cannot be thought to have 
 fuppofed, A«gels to have nothing at all but Body in them. Again 
 Claudiantfs Mamertm, writing againfl: Faufitts , who made Angels to 
 be meer Bf?^/e/,without Souls, or any thing Incorporeal, maintaineth in 
 vi'ay of Oppofitionj not that they ate meet Incorporeal spirits, with- 
 out bodies (which is the other Extream) but that they confift of Cor- 
 poreal and I»corporeal,Soul and ^ody, Joyned together 5 he writing thus 
 of the Devils, Diaboluf ex Duplicidiverfaque Subjiantia conjiat : (> 
 Corporeift eji d^ Incorporeus , The Devil conft^ieth of a double and diffe- 
 rent Subjiance 5 he is Corporeal, and he is alfo Incorporeal. And agaia 
 £■ 3- of Angels, Patet Beatos Angelas , TJtriufque Subjiantia , ^ Incorporeot 
 
 effe in ea fui parte , qua ipjis Vifibiljs Deus j ^ in ea itidem Parte 
 Corporeos , qua hominibifs funt ipji Fifibiles, It if manifeji, that the 
 bleffcd Angels j are ef a Two-fold Subjiance 5 that they are Incorpo- 
 real, in that part of theirs wherein God is Vifible to them ^ a/>d a- 
 gain Corporeal, in that other Part, wherein themfelves are Vifible to men, 
 L^x.DeTfin. Moreover Fulgent iffs writeth concerning Angels in this manner j Plane 
 ex Duplici eos effe Subjiantia ajferunt Magni & Do&i Viri. id eJi , Ex 
 Spiriiu Incorporeo, quo a Dei contemplatione nunquam recedunt j ^ ex 
 Corpore per quod ex tempore hominibui apparent. Corpora vero Jtthe- 
 rea , id eJi, Ignea , eos dicunt habere , Damones vero Corpus Act-eum. 
 Great and learned men affirm , Angels to confiji of a Double Sub^ance, 
 that is, of a Spirit Incorporeal, whereby they contemplate God 5 and of a 
 Body whereby they are fomctimes Vifible to men , as alfo that they have 
 
 Etherial
 
 Chap. V. Angels^ Embodied Spirits. 815 
 
 'Etherial or Fiery Bodies ^ hut Devils Aereah And perhaps this mieht 
 be the meaning of Joannes TheJJaloniceKfis , in that Dialogue of his 
 read and approved of in the Seventh Council, and therefore the 
 meaning of that Council it felf too, when it is thus declared, vo.^x^ 
 ywiv cairx? m %oc.driKi>cii c.'n^Kvimx yvc^Qv-^^ i jmm ccaaiJUiL-risi; ttkvtm ;^ acpa'- 
 TX?, KiyrfomoiMccriii 3, », di^d^J^^i;, » '7rj^cb(S^\c, ^ &c. that the Catholic^ 
 church acknovpledges Angels^ to be IntelJe&ual^ but not altogether Incor- 
 poreal and Invisible 5 but to have certain Subtle Bodies , either hiery or 
 Fiery. For it being there only denied, that they were Altogether Fa- 
 corporeal^ one would think the meaning fhould not be, that they 
 were Altogether Corporeal'^ nor indeed could fuch an Opinion be fa- 
 ttened upon the Catholick^Chiirch 5 but that they were partly Incor- 
 poreal^and partly Corporeal j this being alfofufticient in order to that 
 defign, which was driven at in that Council. However PfeUus^ who 
 was a Curious Enquirer into the Nature oi Spirits , declares it not 
 only as his own Opinion , but alfo as agreeable to the Senfe of the 
 Ancient Fathers^ i><; wt adw^uaTovJ to <^cu/i.a2vi6v '6^ 4)vAov, yMi^a ^i./^of©' 
 <^' yo , That the Demoniack^ or Angelick^ kjnd of Beings, is not altoge" 
 iher Incorporeal, or Bodilcfs, but that they are conjoyned with Bodies, or 
 have Cognate Bodies belonging to them. Who there alfo further de- 
 clares the Difference, betwixt the Bodies of Good Angels and of Evil 
 Demons , after this manner , 7^ At?v y5 dyy<.K:yto'j ^ auy>i<; n\ct(, 'J^xvl'^oj p_ ,,; 
 ^ivctc,^ ToT? cx-iii ocp^Kfxo^ii '6^v oi.-poQnriv tc ly avuvrfjaTov • li (Acu/lcohov 
 M, & fjiAv toiStov iv-ntTi mi', sot oiSbc G(7rSv, '(oixav JV' Sv, iccQcpo^v 'h(^ou» 
 Tov dx.-7nmvvx. jwifovo/xoJ^ovT©^ • vuv Si aMoc ^oipZS^q otov }y dixav^gv '(S^, jy 
 Toi<; c^ct-oi Ki'prn^pVy 'jVixvoidiv TH mt^dya (pcdrii ' k^ tt) fjuiv dyy<.KiKxiJ ttov- 
 Tdimoiv '(^v auAov ' <§ij ;6, Six mf.vTrx. '^ 5?^tS Stx^nv Kcd ^iov^ Kcd '^ 
 j|Xi(XKii? a.v.rij@^ ov ocTm^i^p^v • vri'; /miv ^ Sia (mfjATSoV ^x(pxvZv iSowv, 
 diKgiy^ TOc yc<LS>^ >c^ dhx^'^ni <i; ;^ v.Koim\i U7rD/>iii<ji' , ocvi <J^ tiuAov i'x,*- 
 OW.V • TsS 3 ^^'' '^ 7r§cW\T5? , otoc /xvi^iAxv i-)^vn TT^c? /mMv d\ri3f- 
 oiv 1^ 3 (Pcu/nx)Vix Qca/j.d^x, V.XV inn Ki.-7ifoTfif@^ d:pxv'» yjxdisryAV , oiM.' 0- 
 fAa^ 'ivvKx -TTn^ K) ifXTTxSvi, k^ jjAKiS' h'azt t»? utto •)^'J v-m'^^yjc tottx? • 
 TdJJix Y^ TocnxvTHV t'x"! T^v {Tu'fXffiv , Oi? ;t, dipoj.'; \nn7n-7ff^v, jc^ vrAf^o'/xeiot 
 oSVvac5a(, Kod -Tr^^i Tr^ccro^Aiifjztv'TO )ca'(ec5ar The Angelical Body fend- 
 eth forth Rays and Splendours ^ fuch as would dazle Mortal Eyes , and 
 cannot be born by them. But the Demoniack^Body, though it jeemeth to 
 have been once fuch alfo , (from Ifaias his calling hint that fell from 
 Heaven Lucifer') yet is it now Dark, andobfcure^ Foul and Squalid^ and 
 grievous to behold , it bcii^g deprived of its Cognate Light and Beauty. 
 Again the Angelical Body , is fo devoid of grofi Matter ^ that it can paji 
 througb any Solid thing , it being indeed more Impajfible , than the Sun- 
 beams ; jor though thefe can Permeate Pellucid bodies, yet are they hinde- 
 red by Earthy and Opa^e, and refra&ed by them 3 whereas the Angelical 
 Body is fuch, as that there is no thing fo Imporous or Solid, that can refifi 
 or exclude it. B«r the Demoniack^ diodiesj though by rsafon of their Te- 
 nuity, they commonly efcape ourftght, yet have they notwithfianding Grof 
 Matter in them, and are Patible, efpeciaUy thofe of them , which inhabit 
 the Subterraneous places j for thefe are of fo Crof a Confijiency and So- 
 lidity , as that thry fometimes fill alfo under Touch, and being firuck^n 
 have a Senfe of Pain , dud are capable of being burnt with Fire. To 
 which purpole , the Thracian there addeth more a^ftcrwards from the 
 
 Y y y y 2 Infofr*
 
 g I A Angels called Incorporeal^ B o o k L 
 
 F?4. 
 
 P.50.J3. 
 
 information of Marcus the Monk, a perfon formerly Initiated in the 
 DiabolicliAifjiierJejj and of great Curiofity, -ri </^cufjx\nov «^ Tiviu/xa §»o- 
 
 nd gi^tx. • rajjm ri-rav Sltviystcv , on to /m.«v «.Ma v^f S^tge^'vTOV , yu*A/5 
 ii i^fjLu:^ xAStcu t^ 9 Slcu^i/jj-\cv ivSvt; nv/AcpvScfJ- , KaStcTra? oii^@^ y ;^ u« 
 ^7©^ juu^/ot- ju-iTvc^v nv@^ t/y.'TH^ovTa ??§eS • a.A\' ei ;t, SrScijov ii Ady©-- 
 T8TI 'ri TTVtv^.ca av/j.cp\i€cu^ ttAmv aviixTco. jcar' ocuto to -^viSvci Tyiv Sicu^iciv • 
 The Demoniack^Sfirit or Subtle Bodj/, being in every part of it capable of 
 Senfe, does immediately See and Hear^ andisalfo Obnoxious to theaffe- 
 &ions of Touch : infomnch that being fitddainly divided or cut in two^ it 
 hath a Senfe of Pain^as the Solid Bodies of other Animals have^ it diffe- 
 ring fiom them only in thk^that thofe other Bodies ^being once difconttnu- 
 ed^are not eajilyconfolidated together again^wbereoi the Demoviack^Body, 
 being divided^is quickjy redintegrated by Coalefcence.^as Air or IVafer.Ne- 
 verthelej?it is not without a Senjeof Pain^ at that time^ when it is thus 
 divided ^ d^c. Moreover the fame Marcui affirmeth the Bodies of 
 thefe Demons to be Nourifl)ed alfo , though in a different manner, 
 from ours, Tge'cpovTca o\ f^iv M ei^Trvovi?, iii -ri d* d.^Tvi^aj.c, k, dp\'A!,^i<; 
 Tivivijux.' 01 5 ^ Or^'TTif©^ , aAA' a 5c'/owcTi yux^' vfMig, aAA." CoQ-th^ C'^y' 
 
 They arc jome of them Nourified by Infpiration , at the Spirit contained 
 in the Nerves and Arteries ; others by fuelling in the adjacent Motjiure 5 
 not as ive do by mouths^ but as Spungfs and Tjiaceom Viflns. And now 
 we may venture to conclude , that this Opinion of Angels being not 
 meer AbfiraU Incorporeal Subilances^ and Vnbodied Minds, but coa* 
 lifting of Something Incorporeal , and Something Corporeal, that is, 
 of Senior Spirit, znd Body Joyned together, is not only more agree- 
 able to Reafon , but hath alfo had more fuffrages amongft the Anci- 
 ent Fathers , and thofe of greater weight too , than either of thole 
 Two other Extreams , viz. That Angels are meer Bodies , and have 
 nothing at all /wc^prporea/ in them, orelfe, that they are altogether 
 Incorporeal, without any Bodily Indument or Clothing. 
 
 Notwithftanding which this latter Opinion hath indeed prevailed 
 moft in thefe Latter Ages, Time being rightly compared to a River, 
 which quickly finks the more Weighty and Solid things , and bears 
 Up only the Lighter and more Superficial. Though there may be 
 other Reafons given for this alio, as partly becaufe the Ariftotelick 
 Philofophy when generally introduced into Chriftianity, brought in 
 its AbjiraU Intelligences along with it j and partly becaufe, (bme Spu- 
 rious PlatonOlt talking fo much of their Henades and Noes , their 
 Simple Monads and Immoveable Unbodied Minds, as the Chief of 
 their Generated and Created Gods 5 probably fome Chriftians might 
 have a mind , to vie their Angels with them. And laftly , becaufe 
 A»ge//arenot only called in Scripture Spirits , but alfo by Several of 
 the Ancients faid to be Incorporeal 5 whilft this in the mean time, was 
 meant only either in refpeft of ihiit Incorporeal Part , Soul or Mind, 
 which they fuppofed to be in them , or elfe of the Tenuity and Sub- 
 tlety of their Bodies or Vehicles. For this account does Pfellns give 
 hereof, k^ -w^ ^/xi-ripci^ k, lUi 3i/'^^v, eia^'? '<S^, la Tm-^-n^ -7^1"
 
 C H A p. 1 V. as. having Subtle Bodies. 8iY 
 
 Thi acp'xo a i!zy f^aTCii, » yt/xvov 01 y.a5' h/^?, aWx ;t, vroV^oi t^" citTc; xU^ai 
 l\iy\v It is ufual both veith Chrijiian Writers , and Pagans too , to call 
 the Groffer Bodies Corporeal ^ andthofe which by reafon of their Subtleif 
 avoid both our Sight andToHch^ Incorporeal. And before P/t/i'a/ , Jo- 
 annes Theffalofticenfis, in his Dialogue, approved in the Seventh Coun- 
 cil 5 a <^' 7r» dJ^i^ atru'/xclTi;^ %aKis [xixzq ra? ajyeAx?, w J^alfUi\au; ^ v) 
 
 la au^jux-m. TmyJ-ct Kcd dvniVTrci., ojo. w^et^ ■■5>£/K.eiyM,«^, stzij^ caira? tt^oH' 
 yc^A,aztv If you find Angels, or Demons, or Separate Souls called Some- 
 times Incorporeal , you muU underjiand this in refpeH of the Tenuity of 
 their Bodies only -^ as not confijiing of the Crojfer Elements, nor being Co 
 Solid and Antitypous as thoje tvhich we are now Imprifoned in. And 
 before them both , Origen in the Proeme of his Peri Archon, where 
 citing a paifage out of an Ancient Bool{^ Intituled, The DoBrine of 
 Peter, wherein our Saviour Chrift is faid to have told his Difciples, 
 That he was not (f^cuuouov ocauj/^-nv , an Incorporeal Demon , though 
 rejecting the Authority of that Book 5 he thus interprets thofe words ; 
 non idem Senfus ex ijlo fermone aoty^'TS indicatur , qui Gr£cis vel 
 Ccntilibui au&oribns ojienditnr, quum de Incorporea Nuturu a Philofophis 
 difputatttr. In hoc enim Libello , Incorporeum D£monium dixit, pro eo 
 quod ipfe ille quicunqne ei? habitus vel circumjcriptio Damonici Corpo- 
 ris, nan efi fimilis huic noJlroCrajfiori, velVifibili Corpori : fed fecun- 
 dum fenfmn ejus qui compojuit illam Scripturam, intelligendum efi quod 
 dixit --i non ejje tale Corpus quale habent Dtcmones, quod efi naturaliter 
 Subtile, d^ vclut Aura Tenuej O^ propter hoc vel imputatur a muUis vel 
 dicitur Incorporeum'-, fed habere fe Corpus Soli dum df' Palpabile. The 
 rvord a.aziiia'nv , or Incorporeal, is not to betaken here, in that fcnje 
 vpherein it is ufed, by the Or eek^and Gentile Writers , when they Philofo- 
 phifed concerning the Incorporeal Nature. But a Demon is here faid to 
 he Incorporeal, becaufe of the Difpofition of the Demoniack^Body, not lil^e 
 to this Groji and Vifible Body of ours. So that the jenfeis, as if Chriji 
 fkould have faid, I have not fuch a Body, as the Demons have , which is 
 tiatnrtUy Subtle, Thin and Soft, as the Air, and therefore is either fup- 
 pofed to be by many, or at leafi called Incorporeal, but the Body which I 
 xow have , is Solid and Palpable. Where we fee plainly that Angels, 
 though fuppofed to have Bodies , may notwithltanding be called In- 
 corporeal, by reafon of the Tenuity and Subtlety of thole Bo dies, comipz- 
 ratively with the Grofne^and solidity of thefe our Terreftrial Bodies, 
 But that indeed which now raoft of all inclinethfome to this Perfwafi- 
 on. That Angels have nothing at all Corporeal hanging about them, is 
 a Religious regard to the Authority of the Third Lateran Council, having 
 pafFed its Approbation upon this Doftrine^ as if the Seventh Oecume- 
 nical (fo called) or Second Nicene , wherein the contrary was before 
 owned and allowed , were not of equal force , at leaft to counter- 
 balance the other. 
 
 But though this Doftrine of Angels , or all Created Vnderfianding 
 Beings Superjour to men , having a Corporeal Indument or Clothing, 
 does fo exaftly agree with the Old Pythagorick^ Cabbala , yet have we 
 reafon tothinkjthat it was not therefore mcerly borrowed or derived, 
 
 frorrl
 
 Si6 In Script, Angels Sinning^ B o d k I. 
 
 from thencCjby the Ancient Fathers 5 but that they were led into it.by 
 the Scripture it felf. For firft, the Hiltorick^ rhtenoMiena of Angels in 
 the Scripture, afe fuch , as cannot well be otherwife Salved , than by 
 fuppoGng them to have Bodies ; and then not to lay any ftrels upon 
 thofe words of the Pfalmift, IVho maketh his Angels Spirits^ and Mini' 
 tiers aflame of fire (though with good^reafbn by the Ancient Fathers 
 interpreted to this (enfe) becaufe they may poflibly be underftood 
 otherwise, as fometime they are by Rabbinical Commentators: nor 
 toinfiftupon thofe paflagesofS.P<7K/jWheie he fpcaksofthc Tongnesof 
 Angels^and o^theVoiceofan Arch-Angel^and fuch like,there are feveral 
 other Places in Scripture, which feem plainly to confirm this Opinion. 
 As firftjthat of our Saviour before mentioned to this purpofejLw/^e the 
 20. the 35. They tvho/ljall be accounted worthy, to obtain thattvorld, and 
 the Refurre&ion fiom the dead^neitber Alarry nor are given in Marriage^ 
 neither can they die any more j for they are Equal unto the Angels. For 
 v/ete Angels utterly devoid of all Bodies^then would the Souls of Good 
 jwewjin a State of Separation^ and without any RefurreSion^ be rather 
 Equal to Angels, than after a Refurre&ion o^thur Bodies. Wherefore 
 DeGcn.ad j^c Natural meaning of thefe words feems to be this, (as St. Ai/Jiin 
 ■^" ^' ^' hath interpreted them) that the Souls of Good men , after the Re* 
 furreftion, fhall have Corpora Angelica ^ Angelical Bodies y and ^alitt 
 funt Angelorum Corpora , fuch Bodies aithoje of Angels are. Wherein 
 it is fuppofed, that ^«^e//aIfo have bodies, but of a very different 
 kind from thofe of ours here. Again , that of St. Jude , where he 
 writeth thus of the Devils ; The Angels which kspt not their Firii 
 Efiate ( or rather according to the Vulgar Latin , Suum Princfpatun/^ 
 Their own Principality) but left their Proper Habitation (or Dwelling 
 Uoufe) hath he referved in everlajiing Chains , under darknej?, unto tfie 
 Judgement of the Great Day. In which words, it is firft Implied, th'at 
 the Devils were Created by God Pure , as well as the other Angels, 
 but that they kept not rlw tcaiT^f a§;^% Thdtown Principality, That 
 is, their Lordly Power and Dominion over their Worfer and Inferieur 
 part^ they having alfo a certain Duplicity in their Nature, of a Eetter 
 and IVorfer Principle , of a Superiour Part , which ought to Rule and 
 Govern, and of an Inferiour, which out to be Governed : nor is it in- 
 deed otherwife, eafily conceivable, how they (hould be Capable of 
 Sinning. And this Infer i our Part in Angels, feems to have a refpeQ: to 
 fomething that is Corporeal othodily in them alfo , as well as it hath 
 in men. But then in the next place, St. Jude addeth, as the Tmmedi- 
 ate Reftilt and Natural Confequent of thefe Angels Sinning , that they 
 thereby Left or Lofi, to ISioc oinMTvi^iO\ , Suum Proprium Domicilium^ 
 That iSjHOt on\y ^their Dwelling Place at Largejthofe Etherial Countries^ 
 and Heavenly Regions above, but alfo their Proper Dwelling Houfe, or 
 Immediate Manfion ^ to wit their Heavenly hody. For as much as that 
 Heavenly ^ody, which Good men expeft after the Refurre&ion, is thus 
 called by St. Paul, -n ok«Tn'g/ov i^fAav li '^ i^vS, Our Habitation, or 
 Dwelling Houfe that is font Heaven. The Heavenly Body is the PrO' 
 per Houfe 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 fay was the Natural effeB and Confe- 
 quent o^ xhe^Q Angels Sinning:, thm Leaving ot Looftng^ their rtire 
 
 Heavenly
 
 C H A p. V. Loft their Heavenly Body. 8 1 7 
 
 Heavenly hocly , which became thereupon forthwith Obfcured and In- 
 crajfatedi) the ?>odies of Spirits Incorporate , always bearing a Corre- 
 fpofidcnt Purity or Impurity to the different difpofition of their Mimd 
 or Soul. But then again , in the laft place , that which was thus in 
 Part, the Natural Refult of their S/"« , was alfo by the Juft Judgment 
 of God, converted into their Vunipment 5 For their Etherial Bodies 
 being thus changed into Grofs, Aerial^ Feculent^ and Faporouf onesy 
 themfelves were Immediately hereupon, as St. Peter in the Parallel 
 Place exprefleth it, to^to^&^'it^;, Caf} don>» into Tartarm^and there 
 Imprifoned, or Referved in chains Under Darl^nef, until the Judg- 
 ment of the Great Day. Where it is obfervable that the word to?- 
 Tac^Sv, ufed by St. Peter, is the very fame, that ApoUodorus, and other 
 Grcf^ Writers frequently make ufe of, in a like cafe, when they fpeak 
 of the Titan's being Caft down from Heaven ; which feems to have 
 been Really nothing elfe, but this Fall of Angels Poetically Riythologi- 
 zed. And by Tartarus here in all probability, is meant this Lower 
 Caliginous Air^ or Atmofphcre of iht Earth , according to that of St. 
 y4«/i^;«,concerningthe(e Angels, PoB Peccatuta in banc funtdetrufi Ca- ^^^^^ 
 liginem, ubi tamen & Acr, That after their S/», they were thruji dorvn L,t.L.^.c.io. 
 down into the MiUy darknefs of this Lovcer Air, And here are they, 
 as it were Chained and Fettered alfo, by that fame Weight of their 
 Grofs and heavy ?)odies, which firft funk them down hither , this not 
 fufferingthem to reafcend up, or return back to thofe 'Biright Etherial 
 Regions above. And being thus for the prefent Imprifoned in this 
 Lower Tartarus, or Caliginous Air or Atmofphere, they are indeed here 
 Kept and Referved in Cuftody, unto the Judgment of the Great Day, 
 and General Ajfizes : however they may notwithftanding in themeaa 
 time , feem to Domineer and Lord it for a while here. And Laftly 
 our Saviours, Go ye Cnrfcd into ever lajiing fire ^ prepared for the Devil 
 and his Angels , feems to be a clear Confirmation of Devils being 
 Bodied ; becaule Firfl: to Allegorize this Fire into nothing but Re- 
 fftorfc of Confcience , would indanger the rendering of other Points 
 of our Religion uncertain alfo ^ but to fay that Incorporeal Suhfian^ 
 ces "Ununited to Bodies, can be tormented with Fire, is as much as in 
 US lieth, to expoCe Chrijiianity and the Scripture, to the Scorn and 
 Contempt of all Philofophers, and Philofophick.Wits. Wherefore Pfellus P. jy,' 
 laies nofmall flrefs upon this Place, ei/xi [mv tip^ce- -J^t" tS ^(^^^{^ K6- 
 yov -TTcTT^QiutAvQ^ Tcdiiix , -rvg/ KoKKc>3K(T^c9tx.i cpocQuJfVTav TS$ /out-tovct^ • 
 
 7re;<; oiov vrKSav aow//^T»5 ov^otx; i ttS ^ a.aa>iJux\ov o-iMnyavov -TrocSsliv Otto oa.', 
 ixci^@-' • aval^ y^v cwiiccmv coJts? rlw KoKxmv v-m^yicdtci in^vTtcai ■Tm.'^^v ' 
 
 1 am alfo convinced of this. That Demons have Bodies^ from the words of 
 our Saviour affirming, That they jliall be Punifyedwith Fire : which how 
 could it be, were they altogether Incorporeal .<? it being Impojfible for that 
 vphich is both it fclf Incorporeal , and Fi tally "Ununited to any Body, to 
 fuffer from a Body. Wherefore of neccjfity it muji be granted , by us 
 Chrijiians , that Devils fijalJ receive Punifimcnt of Senfe and Pain here" 
 after, in Bodies capable of Suffering. 
 
 Now if Angels in general, that is, all Created Beings Superiour to 
 men , be Subjiances Incorporeal . or Sotds Vitally United to Bodies ; 
 though not always the fame , but fometimes of one kind and fome- 
 
 times
 
 8 18 More^ of the Bodies, or B o o k 1 
 
 times of another, and never quite Separate from all Body-, it may 
 feem probable from hence , that though there be other Incorporeal 
 SHbiiances befides the Deity ^ yet Vita. Jncorporea , a Life perfeQly In- 
 corporeal in the forementioned Origenicl^^ Senfe , or Sine Corporce Ad' 
 je&iotJis Societate I'ivere , to Live altogether vcithout the Society of any 
 Corporeal AdjeBio^ , is a Privilege properly belonging to the Holy 
 Trinity only j and confequently therefore, that Humane Souls when 
 by Death, they are Develted of thefe Grofs Earthly Bodies, they do 
 not then Live and Aft Compleatly , without the ConjunUion of any 
 Body, and fo continue till the Refurre&ion or Day of "judgment : this 
 Being a priviledge which not fo much as the Angels themfelves, and 
 therefore no Created Finite Beings is capable of, the ImperfcBion of 
 whofe Nature neccflarily requires the-CoKJu»Bio» of Come Body 
 with them , to make them up Complete ^ without which it is un- 
 conceivable , how they Qiould either have Scfi/e or Imagination. 
 And Thus doth Origen Confentaneoufly to his own Principles, Con- 
 
 Cont.Celf.L. dude, M Tvj kcwryfc, cp\)Q\ ScawiJ^.Qr' v.al ao^T©- -vj^;^, Q^ ttoitt o&j^. 
 
 7P-5S5- ^,^^ ji-ncf) Tvfy^visaa. , SO^ra ro'/^(^ oik6(2J tjj (pdQ^ tS liifs <yscdvis • 6- 
 m^ o7r» /wiv cpo^ii , &.'7riv.'^uTt[xA\')^ Tr^-n^v dvxf^dXov f/Av , -Tri^K^ov 3 <£$ 
 
 V®- dfB^iJM^©^ eg T»? >ux3m^aTi^zg acd cu3ie>iisg Kcd ag^tvi'jj^ livrisq • 
 Our Soul, vphich in its own Nature is Incorporeal andlnvi(ible,in what' 
 foever Corporeal place it Exijieth 5 doth alR'ajrJiand in need of a Bo- 
 dy , fuitahle to the Nature of that place rcfpc&ivelj. Which Body it 
 jometimes beareth^ having Put Off' that which before was nccejfary , but 
 if now Superfluous, for the Following State •-, and fometimes again Put- 
 ting On fomething, to what before it had, nowjianding in need of fame 
 better Clothing, to fit it for thofe more Pure Etherial and Heavenly pla- 
 cei. But in what there follows , we conceive that Origen s fenfe 
 having not been rightly underftood , his words have been altered 
 and perverted . and that the whole place ought to be read thus, KoU 
 
 vgi^oe. 'V fwimg , 'iac, w d* (nny\ ' dn'SijavLTO 3 Ott' cMteivo , w avocfRouov 
 TzS ^^ yi"i [xiN\.o\<n hxZyiv • St^ tto'Aiv oiT©^ Ti\oe; Qhmvs^ , kou ^^fsls 
 Ciftitx^ a.\ix.(v.(ij.ctc, 7r» izS Qmv\ , v.<x.'vxK\J^c&rx.^ fxiv cpoctjiv ol Kcyii thv '^"^rf- 
 y^ov olaixv tS QhMjsc, , to 3 Q^^'©" i7r£V^Wc5a( oitdxv (ky^^imiv^ov ^ 
 ouiiiviov dt ToT$ a^voT? • Ki^-atn 3 oi "^ -^S av6^6)Tro/ , ttJ ^ulv cji^^iiv 
 dto^uucdai avii oL<p^^da.\' The Sen(e whereof is this , The Soul de- 
 fending hither into Generation , Put on firll, that l^ody which was ufe- 
 ful for it whilji to continue in the Womb 5 and then again afterward^ 
 fuch a Body as was necejfary 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 C>w)i'©" by St. Paub-y ( being a more Subtle Body , which it 
 had before) the other the Superinduced Earthly Houfe , neceffarily fub* 
 fcrvient to this Schenos here ; the Scripture Oracles affirm , that the 
 Earthly Houfe of this Schenos , fl)aU be corrupted or dijjolved , but 
 the Schenos it felf , Superindue or Put On a Houfe not made with 
 hinds , Eternal in the Heavens : The fame declaring that the Cor* 
 ruptible fjall put on Incorruption , and the Mortal Immortality. 
 Where it is plain .-that Origen takes that C'^''.'©^ in St. Paul 
 (i Cor. 5. I.) for a Subtle Body, which the Soul had before its Terrene 
 
 Nativity^
 
 Chap. IV. Vehicles of Sonis, from OngGn. 819 
 
 Nativity, and which Contjiiues with it after death j but in good men 
 will ,xt ljil\ SHperindite , or Put on (^without Djath) the Clothing of 
 Immortality. Neither can there be a better Commentary upon this 
 place of Origeny than thofe Excfr^M out of Methodius the Martyr in 
 rhotius, though feeming to be Vitiated alfo 5 wherc,as we conceive, 
 the fenfe of Origen and his Followers, is firfl: contained in thofe words, 
 'iiip^v TO C'^«i'(^, v.cd TO Q:omz<; w o;;i'«,Rcu 'i-n^v Mue'<; a''(f^ to d'cMvQ^^ ^, , . 
 That in St. Paul the li QidijQ-^ \s One thing:, and the Earthly l^^ffi of pi^j^i^'^^l^ 
 this QxAivQ^ Another thing 5 and We, that if^our Souls a Third thing^di Fifth Book,^ 
 Siind from both. And then it is further declared in this that follows, (p. 244. } 
 ^ t,m<; K.aT«\u6a'TO? a' ii-rttncc.o>i tviv -n^a ^ avastic^a; 'i^oav (ii)cnsiv cd ^^- That there H 
 ysd -zaSg^gi TTit ^00 , ta? civ avatcouvoTroitjOeiWv m'/jjlv K-nfa^ov avaAaEco/owv tvv oix(po^\^ i- 
 oitdxv o3iv Roi givd.lofA.iv (xk ^Kovng t^ (to/x« a.Tan.ov(7a.Soci ocM' itt' av-n!' ''""y^i^^otK^- 
 tIu) Xoivrlii) l7rEi'oVoTX(r9tf.<. ^aw • 7^ ^c oI^^th'^./oi' t: 'J^ i^cf.vS,o i-rnMhiaxtcdrxi !< -^f^.^jZ! 
 'io^3v{A.5fXiV 11 aSTJci'aoj'fC • That this fl}ort Life of our Earthly Body being yjiJocKvo/uU- 
 deJiroyedyOur Soul fJjall then have before the Refurre&ion.^a dwelling from vh?, iyJitii' 
 CodjMntil vpe ffjall at lafl^receive it renewed^reiiored^andfo made an In. v^?, c^V oc 01 
 corruptible Hot/fe. (f'herefore in this we groan, dcfirous not to put off, all °''^/ ^l^(UOi 
 hody^but to put on Life or Immortality upon the ^ody which we fhall then '^/''^^^'" i^*; 
 have. For that Houfe which is from Heaven, That we defirc to put on^is ^^^l^Jt*l 
 Immortalliiy. Moreover that the Soul is not altogether Naked after ^^, ^Ma 
 Deathjthe(ame Origen endeavours to confirm further from that ofour -rrf iitii\\\.- 
 Saviour concerning the Rich Man and Lazjrur, oc^Ax yl^o fcoKx^ojuavQ^ -ttiv^JC^x- 
 TrAaoj©^, Jt, eV KoK-mi^ ' \^^c<./x -ttsv^ oiVXTrnvofJUvog, ir^j -v vragam'ct^ th ^' ' ^ ^'f- 
 cnrriipQ^, Kf ttpJ 'T ffv.'-nKeixc, tS cdZvcc^Jt^ Slix tSto 7rf^ '^ avajaTEt? , 5i f^rence , be- 
 ^^nxffiv 077 J9 vuv ei- ryi ocvroMayi; owi-locti x?iitcu m ^^v^. The Rich fnJn ""'^'^ *"^ 
 PuniJIjed, and the Poor man refrefljed in Abraham's bofome, before, the^^*i^ . 
 Coming ofour Saviour, and before the end of the world,and therefore before „hichjhe 
 the Refurrc&ion, plainly teaches, that even now alfo after Deaths the Soul 2;c*ii'©-' U, 
 jifethaBody. He thinketh the fame alfo to be further proved from the that mil be 
 Vifible /ipparition of Samuel's Gho^i, aMa }y toi[.^>s\K cpcuvofjmvoi; , oii; diffohed^and 
 S^,K6v '<J^v o'^t^^ CjV, vm^lsrm ott aui/xac -Tr^^in^v^ , Samuel alfo viflbly*^'^ X',di\Jo<; 
 appearing after Death, mal^ethit manifcfi,that his Sotd was then clothed '* z'^'-^' 
 rvitba BodV.To which he adds in photius.rii t^Xov??? oc//a lij oc7m?^xyyi ^^""'H""* 
 5(^MiU«, QfULoid^i; izS TTOxei M.OU yttim (suixcltx, O'C That the Extertour Form i,^i„^ y^fjg. 
 and Figure of the Souls Body after Death,doth refcmble that ef the GroJ? „ej not that 
 Terrejirial Body here in this Life. All the Hijiories of Apparitions, mal{- they would 
 ing Ghojls or the Souls of the Dead , to appear in the fame Form, which put it off, but 
 their Bodies had before. This thereforCjas was obferved, is that which P"^ onlni' 
 Origen underftands , by to s!<}:!\oq in St. Paul j not this GrofsTerre^ial""'^^''^.'*y 
 Bod'j'.but a certain Middle B^^ betwixt it^and the Ht'dz/e«//,which the "^"^ '*' 
 Soul after DeathjCarries away with it.Now this Opinion of the Learn- 
 ed Origens , was never reckoned up by the Ancient Fathers , or his 
 greateft Adverfaries,in the Catalogue ofh'i'i Errours-^nov does Methodi- 
 us the Marty r,who was To great an AntiOrigeniJi, where he mentions 
 this Origenicl{_0pinion in r/jo//tf/.feem to tax it otherwife, then asf/j- 
 ionically Implying.the Soul to be Incorporeal. Methodius himfelfon the 
 contrary contending,not that the Soul Hatha Body conjoyned with it 
 after Death, as a diftin^t thing from it, but that it (elf /r a Body:, 
 6 ^3? yt-tovo? aJVfoa ocowVioTo^ &v , ou 3 •vf^X*^ ^-'^ "^ JV/sijix^yS jy Tml^ci 
 
 Z z z z KiKcQ/M^-^aij
 
 820 Joan. Theifalon. and Pfellus. Book I. 
 
 cxv^v.cu cTa'RTuAov, j'.cu 'ra! aAAa iUsAh isTgaiTou '^xiv «x ^? ml'ixd^cc, kii^is (jt-vu- 
 
 Tnyv/^v&ea^oot -m^&Ki^i^cx^s^ T^iouJ-mi h^' -niv iaiocv v-m^x^stn, God is alone 
 jt praijedas Incorporeal and Invifible : but Souls are made by him^ (reho 
 is the Father of all things^ Intellc&ual bodies , ornament ally branched 
 out (as it were) into Members diHinguifiablc by Reajon^ and having the 
 fame Form and Signature, with the outward hodjr. Whence is it , that 
 in Hades (or Hell) we Read of a Tongue, and a Finger, and other Mem~ 
 hers , not as if there then were another Invijible Eody Coexjfiing with 
 shefe Souls^hut becaufe the Souls themfelves are in their own Nature(whctt 
 Jlrip'd naked of all Clothing) according to their very EJfencefuch.We (ay 
 therefore^if one of thefe two Opinions muft needs be entertained. that 
 either the Soul it felf// a Eody, or elfe that it Hath a Body after Death ; 
 the Latter of them which was Origens , ought certainly much to be 
 preferr'd before the FormerjWhether hekl in Tertullians fenfejihat all 
 Sul>fiance,zx\d confequently God himfelf, is Yiody ^or elfe in that oiMc" 
 ihodius jlhzt. all Created Siibjiance is fuch, God alone being Incorporeal, 
 
 But we have already (bowed , that Origen was not Singular in this 
 Opinion, 7re»<f«/ before him having aflerted the fame thing, that 
 Souls after Death , are Adapted to certain bodies , ( where the 
 word in the Greek probably was •n^aul7^o-:Jc(.i') which have the fame 
 Charader w'nh thefcTerre^rJal ones , and r/j/^/?<?««j after him, who 
 was no ragan but chrijiian rhilofopher , Dogmatizing in like manner. 
 We might here add, that Joannes Theffalonicenfts, in that Dialogue of 
 his, read in the Seventh Synod , feemeth to have been of the fame 
 Perfwafion alfo, when he affirmeth of Souls, as well as Angels and De- 
 mons, that they were , o^9i\'rci 'ja^^t 7rA<jo'v6)v cua37;TC$ -nKicvhuq, tu 
 €V<1 '?'^ oint'&v (XUTOv ow^xaTSji', Oj'ten jee» by many Senfibly ^ in the Form 
 of their own ?>odies. However it is a thing , which rjellus took for 
 granted, where fpeaking of Devils,rn(inuating tb*ir Temptations into 
 mensSoulSjby affecting immediately the rhantaJiicI{^Spirit,he writeth 
 y. ^4. after this manner , At'yDv, ^n^^a^tv lAv h \^v^ri(^aA o'^&jcu n^cLvy^^ 
 
 dfyQ .3 yi'Vo/JLivQ^ , ei? TO tS awaovf©^ §■$ -y^Sv^l^v uTitct^jvei • ncd & Inv 
 
 pyiKmv AoT@- cx.-^:fet) KiK^^Ci} tt^c? to ^■^/j.i.m ifyivo/Mvcg, o cpxa xxiv 
 nvc7<; ■^\cici<; '^limat; -r}^ (m[julTTcv evxt ' v.ai 70 row rocC-mg ocTrKviii^ag c- 
 luKeiv ocMmAk/c • When one manfpeakj to a*:other from afar off, he muji 
 (if he would be heard) make a loud cry or noije ^ whereas if he flood 
 near to him, he might foftly whifper into his ear. B«/ could he immedi- 
 ately approach to the Spirit (or Subtle Body of the Soul,) he JJjould not 
 then need jo much as to makp a Whifper , but might filently and without 
 fioife, communicate whatfoever thoughts of his own to him , by Motions 
 Made thereupon. And this isfaid to be the way, that Sculs, going out of 
 thcfe Be dies converfe together ^ they communicating their thoughts to 
 one another without any Hoife. For Ffellus here plainly kippofeth. 
 Souls after Dcath,xo have vritu/^a, that is, a certain 5"«/'//e Body, ad- 
 hering to them, by Motions upon which, they may Glently converfe 
 DiCtiu-naJ with each other. It is true indeed, that St. ^ujiin in his Twelfth 
 Li/ir^mci^. Book De Genefi ad Literam , does not himfelf clofe with this Opini-
 
 C H A p. V. S. AuilinV fitilgm. in the Cafe. 821 
 
 on, of tbe Souls Hiving a Body after Death , but much lefs of its Be^ 
 ifig it ^ody : neverthelcfs does he feem to leave every man to his own 
 Liberty therein , in thefe words 5 Si autem ^<erit»r^ dttm Aninti de 
 Corporecxierit^ Z)lrnm ad aliqiia loca Corporalia feraiur, an ad Incorpo- 
 ralii Corporalibus jimilia j an vero ncc ad ipfa^fedad iUud quod & Cor- 
 poribuj d^ Similitudinibus Corporum eii Excellentiui ; CitO quidem re- 
 jponderim j ad Corporalia loca earn vel non ferri niji cum aliquo Cor- 
 fore^ vel non Ucalitcr ferri. Jam utrum habeat aliquod Corpus , 0/?e«-. 
 dat qui Poteji ; Ego autem non puto. Spirit alem enim arbitror e£e non 
 Corporalent, ad jpritalia vero pro meritiffertur, ant ad Loca Pcet/alia 
 fimtlia Corporibui. But if it be demanded ^ rrhen the Soul goes out of 
 this Body , trhethcr it be carried into any Corporal Places^ or to Incorpo- 
 rals like to Corporals y or elfe to neither ^ but to that which is more excel- 
 lent than both Bodies^ and the liksnef^es of Bodies ; the Anftver is ready 5 
 that it cannot be carried to Corporal Places , or not Locally carried any 
 vphither^mthout a Body. Now whether the Soul have fome Body, rvhem 
 it goes out of this Body, let them that canfl)ow : hut for my part, I thin^ 
 othertcife. For Ifuppofe the Soul to be Spiritual and not Corporal, and 
 that after Death it is either carried to Spiritual things , or clfe to Penal 
 Places like to Bodies , fuch as h.ive been nprefcntcd to fome in Extafies, 
 &c. Where St. Aiijl/n himfelf , feems to think, the Punifhment of 
 Souls after Death, and before the Refurre&ion, to be Phantaiiical, or 
 only in Imagination. Whereas there could not be then fb much as 
 Phintafiick.P»niJhments neither , nor any Imagination at all in Souls, 
 without a Body ; if that Doftrine of Arijiottes be true, thiLt Phancy 
 or Imagination, is nothing elfe but a Weaker Senfe s that is , a thing 
 which refults from a Complication of icK/and Body both together. 
 But it is obfervable that in the forecited place, that which St Aujiin 
 chiefly oppofed, was the Souls Being a Body, as TertuUian, Mcthodttff, 
 and others had allerted 5 but as for its Having a Body , he faith only 
 this, OficnJat qui potefi, Lethimthatcanfjetvitj 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 fame St. Aujiin , as he elfewhere condemneth , the Opinion of 
 thofe, who would take the F/re of He IJ Metaphorically , acknowledg- 
 ing it to be Real and Corporeal ; fo does he fbmewhere think it not 
 improbable, but after Death, and before the Refurre&ion , the Souls ^ ^ „. 
 of men may fufFtr, from a certain Fire, for the confuming and burn- Lib.ii.c.i^i 
 ing up of their drofs, Poji iHius fane Corporis Mortem , donee ad ilium 
 Veniatur, qui poji RefurreQionem Corporum futuruf ei? Damnationis d^ 
 Retnunerationis Vltimus Dies 3 Si hoc temporis Intervallo , Ejufmodi 
 Ignem dicuntur pcrpeti quern non fentiant illi , qui non habuerint tales 
 meres C^ amores in hujus Corporis Vita, ut Eorum Ligna, & Fannm, d^ 
 Stipula Confumantur : alii vero fcntiunt qui ejufmodi fecum ^dificid 
 portaverunt, d^c. non redarguo,quia forfitan Verum eji. If in this In- 
 terval of Time, betwixt the Death of the Body , and the Refurre&ionor 
 Day of Judgment , the Souls of the Dead be faidto fufferfuch a Fire as 
 can do no Execution, upon thoje who have no Wood, Hay, nor Stuble to 
 burn up i but fball be felt by juch as have made fuch Buildings or Super- 
 Jiru3ures, d>e. I reprehend it not , becaufe perhaps it is True. The 
 Opinion here mentioned , is thus Exprefled by Origen , in his Fifth 
 
 Z z z z 2 Book
 
 §22 Reafons of the Ancients^ B o o k I; 
 
 240 
 
 Book againft Celfuf , which very place St. Atiliin feems to have had 
 
 C.Celf.L.'j. refpeft to, » mvi^v on 'a^Q-m^ 'EMiivav -nnv t5b^£ , li •Ttv^ jiaSaJ^ffiov t- 
 
 o9ai Ott' cxe'i-js tS 'tt-^S' jtai'ovf©- 3 >«'' KaTOKai'ovTo? Ta? tv t^ SIkx T^i" 
 TTPcJiiav noci Koyoov kkI voH/xarcov T^TnTwi)? Aeyiiutv*) oik^^^u^ fuAoc, ;^^g7?i'^ 
 v( KocAawmv oi;w5bpi(ra.vfa^' Celfus did not Hfiderjia/td, That this Fire as 
 well according to the Hebrews and Chrijiians , as tofome of the Greekj^ 
 will be Purgatory to the World ; as aljo to every ore of thofe perfons^ wh» 
 Band in need of fuch Fiinipoment and Remedy by Fire 5 which Fire can 
 do no Execution upon thofe , who have no combuliible Matter in them^ 
 but will be felt by fuch as in the Moralfiru&ure^ of their Thoughts^JVords, 
 and A& ions, have built up Wood, Hay, andstuble. Now fince Souls 
 cannot fufFer from Fire , nor any thing elfe in way of Senfe or Pain^ 
 without being Vitally Vnited to fome Body, we may conclude , that 
 St. Au^in when he wrote this, was not altogether abhorrent , from 
 Souls having Bodies after Death. 
 
 Hitherto have we declared , How the Ancient Afferters of Incorpo- 
 real Subjiance^ as Vnextended , did repel the AfTaults of Atheijis and 
 Corporealijis made againft it 5 but efpecially. How they quitted them- 
 felves of that Abfurdity , of the llloculHy and Itsimobility of Finite 
 Created Spirits , by Suppofing them always to be Vitally Vnited to 
 fome Bodies, and confequentiy, by the Locality of thofe their rcfpe- 
 dtive Bodies , determined to Here and There : according to that of 
 CCclf.L.^. Origen , h '4^>* ^'M^'-' ^^oii mi/x<\oq, §i«. to$ 'nt'mm<; /jutTuQitnii; ^ Our 
 ^'^^ Soul (lands in need of a Body^ in order to Local Motions. We ihall in 
 
 the next place declare , what Grounds of Reajon there were . whicht 
 induced thofe Ancients,to affert and maintain a thing (b repugnant to 
 Senfe and Imagination, and confequently to all Vulgar Apprebenfion, as 
 a Subiiance in it felt Vnextended, Indifiunt^ and Indivifible, or De- 
 void of Magnitude and Parts. Wherein we (hall only reprefent the 
 Senfe of the(e Ancient In corporealijis , fo far as we can , to the beft 
 advantage, in order to their Vindication , againft Atheijis and Mate- 
 rialijis--i our felves in the meantime , not affertingany thingj but 
 leaving every one that can , to make his own Judgment 5 and (b ei- 
 ther to clofe with this , or that other following Hypothejts , of Ex- 
 tended Incorporeals. 
 
 Now it is here obfervable, That it was a thing formerly taken for 
 granted on both fides, as well by the /*//er^erj-, as the Deniersof In* 
 corporeal Subfiavce, That there is but One kind of Extenfion only 5 and 
 Confequently that whatfoever hath Magnitude and Parts , or One 
 Thing Without Another, is not only Intelk&ually and Logically, but 
 alfo Really and Phyftcally Divifible or Difcerpible, as likewife Antitypont 
 and Impenetrable ; fo that it cannot Coexift with a Body, in the fame 
 Place, from whence it follows, that whatfoever Arguments do evince. 
 That there is fome other Subftance befides Body , the fame do there- 
 fore Demonftrate; according to the Senfe of thefe Ancients, (as 
 well Corporealijis as In corporealijis) that there is Something Vnex- 
 tended '■, it being fuppofed by them both alike , that whatfoever is 
 
 Extended
 
 Chap. V. F^r Unextended Subflance. 823 
 
 Extended, is Body. Neverthelefs we (hall here principally propound 
 fiich Confiderations of theirs, as tend direftly to Prove , That there 
 is fomething Vnextcndedly Incorporeal : And that an Vnextended 
 Deity is no Impojfzbk Idea ; to wit from hence, becaufe there is fome- 
 thing Vnextended even in our very Selves. Where not to repeat 
 the forementioned Ratiocinacion of Simphcius , That whatfoever can 
 AB and Refie3 upon its Whole Self, cannot poffibly be Extended, nor 
 have Parts Diftant from one another 5 rlotinus firft argues after this 
 manner, -A Wvuv ((viQ^m\ oi tIu) ■>\ijy\w au>iMx livcu AiT/OVTs? , TT^Zrov fjiAv p ^g' 
 /3^ txoc^s ^'?»? 'T ^^i ^ (£i> Tsf cwrsf moiMcTi , mv^^ci' ^na^cv 
 
 ^605 ffUVtSoMtTo T^ Jfinix (ju3t>)$* naiVoi t</'<j_y% vni^S tivc? o'vTo?' aMoc 
 V.(tA 0A.0V ttoAAocj;^ , o'"7n5 aw^ai TrKgeiva/ adJ;aTov , g^ TrAeiosi to ow- 
 TO o'A.ov Svocr , Kai to /utgo? oth? to oAov uW^x^v • ei 3 tnastiv -3^'' fju-^iZv j 
 » 4o;^v (pM^aoJV , '.^ «\}/Jj><i'V 40;^ &u3toT? uW§|<j • i^/j^^ /y&e» wz/^ 
 they jay , vpho contend, that the Soul is a Body (or Extended.^) 
 whether or no will they grant concerning every Part of the Soul in 
 the fame Body ( as that of it which is in the Foot , and that in 
 the Hand , and that in the Brain, c^t.) and again every Part of thofe 
 Parti, that each of them is Sotil,fuch as the Whok .<? If this be confented 
 to, then is it plain , that Magnitude orfuch a ^atitity , would confer 
 nothing at all, to the Effence of the Soul, as it would do , were it an Ex- 
 tended Thing : but the Whole, would be in many Parts or Places ; which if 
 a thing that cannot pnjjibly belong to Body j That the fame Whole,fj(Juld be 
 in more 5 and That a Part,fJ}onld be^what the whole is. But if they will 
 tt$t grant, every Part of their Extended Soul,to be Soul, then a^ccord'ng to 
 them mufi the Soul be Made up, and Compounded of Soul-lefS Things. 
 Which Argument is elfe where again thus propounded by him , « bEn.^.L.T.'e.i\ 
 tKasTV ^(i)HV t^i , Koci ev a^Ka • ei 3 [J^^vlx; cw-r^^ t^mv t^vTo? h (ttjvo^; 
 vnidn^yji ^coviv , octottov • /xaMov 3 cxSxJveSov t7vix<p6^»<nv tmixdcTav t,an\') tf>o^- 
 lf.(don, K.«l v2v y<.\wv TK ocvcina • if every one of the Farts of this Ex- 
 tended Soul, or Mind, have Life in it, then would any one of them alone 
 be fufficient. But to fay, that though none of the Parts alone have Life 
 in them, yet the Conjunction of them altogether, mallet h Life, is abfurd 5 
 it being impojfible, that Life and Soul fliould refult from a Congeries of 
 Lifelfp and Soulef? things -^ or that Mindle^ things put together , fJ}ould 
 beget Mind. The fum of this Argumentation is this, That either eve- 
 ry part of an Extended Soul is Soul, and of an Extended Mind, Mind ; 
 or not. Now if no Part of a Soul, as fuppofed to be Extended, alone 
 be Sou! or have Life and Mind in it, then is it certain that the Whole 
 refulting from all the Parts, could have no Life nor Mind ; becaufe 
 "Nothing can (Caufaily) come from Nothing. It is true indeed , that 
 Corporeal ^alities and Forms , according to the Atomicl{^ P^J'^^l^gJ'j 
 refult from a Compofition and Contexture of Atoms or Parts, each of 
 which taken alone by themlelves , have nothing of that ^^ity or 
 Form in them, 
 
 Ne ex Albis Alba rearis 5 
 
 Aut ea qu£ Nigrant, nigro de Semine nafa. 
 
 Ton are not to thjn\, that White things are made out of White princi' 
 plet^ nor Black^thfngs out of Black^':^ but the R.eafon of the difference 
 
 her-g
 
 824 Keafons^for Something B o o k I. 
 
 here is plainjbecaufe thefe ^alities and Formj are not Entities Really 
 dirtinft from the Magnitude^Figure^Site.and Motion of Parts.but only 
 fuch a Compofition ofthemjas caufe different Fhancies in us^ but Life 
 and Vnderjlandingi SomI and Mind^ are Entities Really diftind from 
 Magnitude , Figure , S//e , and Motion of Parts , they are neither 
 meer rhancies, nor Syllables of things, but Simple and Vncumpcunded 
 Realities. But if every fuppofcd Part of a Soul be Soul^ and of a 
 Mind, Mindj then would all the reft of it befides any One Part, be 
 Superfluous : or indeed every fuppofed Part thereof, would be the 
 Same with the Wholes, from whence it follows , that it could not be 
 Extended, or have any Real Parts at all, fince no Part of an Extend^ 
 ed thing, can poffibly be the Same with the IVhole. 
 
 Again the fame Philofopher endeavours further to prove, that the 
 Humane Soul'lt felf, is Vnextended and Indivifible, from its Energies 
 and Operations^ and that as well thofe of Senfation as of InteUeliion^ 
 Firft therefore from External Senfations , he Reafons in this manner, 
 
 p . exi /Ut'M<j «io9a'v£a9ai tivo? ev oiuTo d^& eivai , v.cd nrS ox-tt^ ttovTc? «vT(Aa/x- 
 
 €«vea5a( • I'.oci ei §i«. laKh.Zv ocio3f:'^>^OoV TrAefo to. eojovra , vi vniMai -3)^ 
 ev TreioTTiTf; , yxcv Si ivcx; int>tiKov , 'oTov tt^/owttov ' » ^ a'Mo /ulv ^ivo$ aMo 
 3 o^jSaAjU^'v , aMa 'muTov o'^uS miicov k«] ei to (Av §i c/u/uar&v to 3 iSi 
 ocJWM?, tv Ti </^a eii'ou. el? b K/^(pta ' vj 7ii$ civ ecTroi bV/ t7^^ TOLoinc^ (ui^ e^ 
 TO ou3to o'^S 7^'' «ia3>?5i6)V \.Kdiv\av ' That rvhich perrievethin us,muB of 
 veceffitybe One thing, and by One andthe Jame In divifible^ perceive all ^ 
 and that whether they be more things , entring through feveral Organs of 
 Senfe, at the m^iny §lualitn's of one Suhjiance ; or One l^ariom and AJhI- 
 iiform thing, tntrtvg through the fame Organs as the Countenance or 
 Vi&ure of a man. For it is not One thing in us, that perceives the Noje^ 
 another thing the Eyes, and another thing the Mouth 5 but it is one and 
 the felf fame thing , that perceiveth all. And when one thing enters 
 through the Eye, another through the Ear, theje alfo muji of necejjitycome 
 all at laji to one Indivifible, or rife they could not be compared together^ 
 vor one of them affrmed to be di^erent jrom another .<? ihe feveral Sen- 
 timents of them meeting no where together in One, He concludes there- 
 fore, that this One thing in us, that Jenftbly perceives all things , may be 
 refembled to ihe Centre of a Circle, andthe jeveral Senfes, to Lines drawn 
 from the Circumference , which all meet in that one Centre. Wherefore 
 that whrch perceives and apprehends all things in us, mtifi needs be Really 
 One, and the very fame ri that is, Vnextended and Indiviftble. Which 
 jlrgument, is yet further purfued by him.more particularly thus. If 
 that which jenfib'y perceiveth in us, be Extended , fo as to have Difiant 
 Tarts, one without another, then one of theje Three things muft needs be 
 affirmed j'That either Every Part of this Extended Subjiance of the Soul 
 perceives a Part of the OhjeB only 5 or every Part of it the iVhole ObjeCt, 
 or elfe all comes to fomt- One Point, which alone perceives, both the fe- 
 veral Parts of the 0bje3,andthe lVhole,M the other, being but as Cir- 
 cumferential Lines leading to this Center. Now of the Former of thofe 
 Three Plotinuir thus, /^tyc^ b'vli rircti, Qv^jxi^.(oJ\o ecv ag^ «Mo «Ms 
 /^t'^c? , Koci jLi.y.^i\a vfjidv b'Aa tS dioJuT^ MnM-\!^v t'x<lv • ^C'tth? xv ei fc- 
 yo) {^.h KA\a • ov 3 ^A\» oocoSoio • If the Soul be a Magnitude, then muJi it 
 be divided together with the Senfible Objeff, fo that one Part of the Soul 
 
 mufi
 
 C H A p. V. Unextended, //; Vs. 825 
 
 vtuji perceive one Part of the 0!jc3, and another^anoiher , and nothing 
 in Ity the IVhok Senfible : jiift as if I fhould have thejenje of one thing, 
 and you of another: Whereas it is plain by our Internal Senfc, That 
 it is One and the Self fame thing in us, which perceives , both the 
 Parts and the IVholc. And of the Second, he writeth in this manner, 
 e< 3 o'tiSv TTxvTOi; cc(a3»?Wou. e'^ «-.t^(>9:. ^'u^e.iOtii TV u'iyl^^c, incpvyJij^ ^ 
 a7ra'§»$ it) aXodvQ^ txx.^' txa?:!' cdadtiTSi aviA&v\(j^(U yiU'io^rx.i kv.a.scf> o7ov TV 
 ccutS (XTrei^s? o* iz^ ejt^^vSiTT KjU^v eiK^iaq* But i^ every V art of the Ex- 
 tended SohI^ perceive the Whole Sensible Oh] (^^ fince Magnitude is Infi- 
 mtely Diviflble^there muff be in every man Infinite Senfations^and Ima- 
 ges of one andthefame ObJc^l.Wheicas vveare Intimately Confcious to 
 our felves , That we have but only OneSenfation of One Ob;ed at 
 the fame time. And as for the 'ihird and La(t Part of the DisjunSi- 
 on , Tliat what Senfibly Perceives in every one , is but One Single 
 Point , either Mathematical or Phyftcal. It is certain firft that a Ma- 
 thematical Point , having neither Longitude, Latitude, nor Profun- 
 dityjisno Body nor Subltance, but only a Notion of our own Mindy 
 or a Mode of Conceiving in us. And then as for a Phyfical Point or 
 Minimum , a Body lb Little that there cannot poffibly be any Left, 
 Flotinui aflTerting the Infinite Divifibility of Body, here explodes the 
 thing it felf. However he further intimates . that If there were any 
 fuch phyfical Minimum^ or Abfolutely Lead Body or Extenfitm, this 
 could not poflibly receive upon it a Diftintt Ri-prcfentation and De/i- 
 neation, of all the feveral Parts of a Whole Vifible Object at oncCjas 
 of the Eyes,Nore,Mouth,d^f. in a man's Face or P/&urejov of the Par- 
 ticularities of an Edifice ; nor could fuch a Parviiude or /Itom as this, 
 be the Cau(e of all Animal Motions. And this was one of Arijiotl's 
 Arguments, whereby he would prove Vnextended Incorporeals , tt^? 
 Tsf KfJLi^ii TX) fjii^^v - If the Soul were Indivifible as a Point , how 
 could it Perceive , that which k Divifible ^ that is , take notice of all 
 the Diftind Parts of any Extended obje& , and have a Description 
 of the whole of them at once upon it felf ? The Sum of the whole 
 Argumentation is this , That If the Soul bean Extended Subiiance, 
 then muft it of neceffity be either a Phyfical Point or Minimum , the 
 Leaft Extenfum that can poflibly be, (if there beany fuch Leaft, and 
 Body or Exrenfion be not Infinitely Divifible^ or elfc it muft confi(t 
 of more (ufh Phyfical Points, joyned together. As for the former of 
 thefe, it hath been already declared to be Impoflible, thatoneSingle 
 Atom^ or Smalltji Point of Extenjion^ fhould be able diftinftly to per- 
 ceive all the variety of things ; to which might be added, That to 
 fuppofe every Soul to be but one Phyfical Minimum^ or Smalleii Ex- 
 tenfum ^ is to imply fuch an Eflential Difference in Matter or Extenfi- 
 on, as that fbme of the Points' thereof, fhould be Natural/y devoid of 
 all Life, Senfe , and Vnderjianding, and others again Naturally S»n- 
 fitive and Rational. Which Abfurdity though it (hould be admit- 
 ted, yet would it be utterly Unconceivable, how there (hould come 
 to be , One fuch Senfitive and Rational Atom in every man and no 
 more, and how this fhould conftantly remain the fame, from Infancy 
 to Old-Age , whilfi other Parts of Matter Tranfpire perpetually. 
 But as for the Latter; If Souls be Extended Subftances , confifting 
 of Mijr» Points, one without another ; all Concurring in every Sen- 
 
 fatiofti
 
 326 i^ Animals ^ One Thing, B o o k I. 
 
 p. 4fii. 
 
 fation, then muft every one of thofe Points , either Perceive a Point 
 and Part of theObjefi only, or elfe the l^Fhole. Now if every Point 
 of the Extended Soul , Perceive only a Point of the OhJe& , then is 
 there no One Thing in us, that Perceives the Whole j or which can com- 
 pare one Part with another. But if every Point of the Extended 
 Sotd^ Perceive the IFhole Ohjc6f at once, confiliing of many Parts, 
 then would there be Innumerable Perceptions of the (ame Ob;eft in 
 every Senfation , as many , as there are Points in the Extended Soul. 
 And from both thofe Suppofitions, it would alike follow, that no 
 man is One Single Percipient or Perfon^ but that tliere are Innumerable 
 diftinft Percipients and Perfons in every man. Neither can there be 
 any other Suppofition made, befides thofe Three forementioned ; as 
 That the whole Extended Soiil^ Qiould Perceive both the Whole Sen- 
 fible OijeSf, and All its feveral Parts, no Part of this Soul in the mean 
 time having any Perception at all by it felf j becaufe the Whole of an 
 Extended Being, is nothing but /iU the Parts taken together ; and if 
 none of thofe Parts have any Life, Senfe, or Perception in them, it is 
 Impoffible, that there (hould be any in the Whole. But in very truth, 
 to fay that the Whole Soul Perceiveth all , and no Part of it any 
 thing 5 is to acknowledge it, not to be Extended, but to be Indivi' 
 Jihle 5 which is the Thing that Plotinus contends for. 
 
 And that Philofopher here further infifts upon Internal Senfationt 
 alfo, and that Hj/x7ny'3<j« , or 'Ojnunru^cc ^ Tha^t Sympathy, ox Homopa- 
 thy, which is in all Animals , to the fame purpofe : It being One and 
 the Same thing in them, which Perceives P^/w , in themoftdiftant 
 Extremities of the Body 5 as in the Sole of the Foot, and in the 
 Crown of the Head , and which moves one Part to fuccour and re- 
 lieve another labouring under it , which could not poffibly be by 
 TradhSionoi all, to one Phyfical Point,3S the Centre, for divers Rea- 
 fbns. E' Toi'vuv >(^' Siia^inv »)<_ oTom xlt^ ocioSym'^ tS TtiaTS j.irv«o9a/, /**) 
 3 (jzt'/xoT©^ oTr^ oiif©^ , aM» imSiv^tQ^ , aMo yvZmv t'x^v (vravTC? ^ fXiyl' 
 3»? li /jAv aMo , -d 3 aMo %^) J^h toiSttjv T^^saJai to diSxvojULivov , oiov 
 "TTUvncy^ CUJTS iouJ^O) TO ouJto iivcu ' tSttj 3 aMfit) nvi -tP/! ovtsjV vi oiJ//<xti 
 TTOiSv 7r^5(jvfn<l • Since therefore thefe Sympathetic^ Senfes, cannot pnjjibly 
 be made by TraduCfion , at laU to One thing , and Body being Bull{ie or 
 Out-fwelling Extenfion , One Part thereof Suffering, another- cannot Per- 
 ceive it, (for in all Magnitude , This is One thing, and That Another^ 
 it follovpeth,ihit what Perceives in us, muji be every vehere,and in all the 
 farts of the Body, One and the Same thing vpilh it felf. Which therefore 
 cannot be it felf Body, but muft of necejfity be fame other Entity or Sub- 
 Stance Incorporeal. TheConclufion is,that in Men and Animalsjthere 
 is One thing Indivifibly the Same, that Comprehendeth the Whole Outjlde 
 cfthem, Perceiveth both the P4r//,and the Whole of Senfible Objefts, 
 and all tranfmitted through feveral Senfes j Sympathizeth with all 
 the Diftant Parts of the Body ; and Adleth entirely upon all. And 
 this is properly called, lAfy Self, not the Extended Bulk, of the Body, 
 which is not One but Many Subjiances , but an Vnextendcd and Indi- 
 vifbleVnity, wherein all Lines Meet, and Concentre, not as a Mathe- 
 matical Point , or Leaft Extenfumj But as one Self Active, Living, 
 Tower, Subjlantial, or Injide- Being, that Containeth 3 Holdeth, and 
 ConneCfcth all together. Laftly,
 
 Chap. V. Comprehending the WhoJe, 827. 
 
 Laftly, the forementioned Philofopher endeavours yet further to 
 prove, the Human Soul to be Z)nextendccl and Devoid of JlIagnitMcle 
 and IndivifibleSrom its Rational Energies or Operations^its voutov voioti?, 
 and oifxiyl^v «vT7Ait4-^<; , IntellcQions of ItJtelligibles , and ^ppreheu- 
 Jiont of thwgs Devoid of Magnitude, ttS? ^ fjiJyc&Q^ cv to //^ //tt'yv- 
 3c? vciii^^^i Jt, W iwee^a to /a>' fxi^^^iciv y For hovp could the Soul (faith 
 he) if it were a magnitude^ Vnderjiand that which hath no Magnitude ? 
 and with that which is Divifible , Conceive what is Indivifibk .<? Now 
 it is certain, that we have Notions of many things which are acpavroc- 
 sa, altogether Vnim agin able, and therefore have nothing of Lengthy 
 Breadth, and Thickncf in them, as Vertue, Vice^d^t. ocfJiiyt3^<; 3 oi^pr^, p ^, 
 f^tai Kf TO jLocKov }lj TO S/kouov, ;t, h tstov «£^ v6m(;' <Lgi iy vr^coio'vTa ;^ 
 laf ttiue^B ou>T>)? iJTTO^'IfcTca , kou gV (xOtJj g^ a/^t^S v.i'.(T^ax • Juiiice and 
 Honejly, and the like, are things Devoid of Magnitude, and therefore 
 Miiji the IntellcUions of them , needs be fuch too. So that the Soul mujl 
 receive thejc, by what is Indivifible, and Lodge them in that which is In- 
 divifible. We have alfo a Notion not only of meer Latitude or 
 Breadth, Indivijible as to Thicknefs 3 and of Longitude or a Line, In- 
 divifible both as to Breadth, and ihrci^nefj but al(b of a Mathema- 
 tical Point, that is every way Indivifible, as to Length, Breadth, and 
 Thickncf. We have a Conception of the tntenfion of Powers and 
 Vertues , wherein there u nothing of Extcnfion or Magnitude. 
 And indeed all the Al)Jiraif Ejfences of things, (or the cwjtiKasrx. y 
 which are the Firft Oljc&s of Intelleftion , are Indivifible: 03 
 '/y'" fei' \iKvi ei^v Ta; mQl^ <pv\Qzinv e.'.xt , d'^x _;p2^^0Me'vcjv yt -^fvovfxi 
 7X rS ;v&-£,('^ci'^c? , a ^ /UtTO (TTt^jc^V , &c. And though we apprehend 
 Forms that are in Matter too, yet do we Apprehend them as Se- 
 parated and AbUra&ed from the famej there being nothing of Flejb in 
 our Conception of a Man, c^c. Nay , the J'c»/ Conceives £x/cWe<3^ 
 things themfelves, Vncxtcndcdly and Indivifibly-j for as the Difi an ce 
 of a whole Hcmifphcre is contrafted into a narrow Compafs in the 
 Pupil of the Eye, fo are all Diftances yet more contracted in the 
 Soul it felf, and there Underftood Tndiiiavtlyj For the Thought of a 
 Mile Dijiance , or of Ten thoufand Miles , or Semidiameters of the 
 Earth , takes up no more Room in the Soul , nor Stretches it any 
 morcj than does the Thought of a Foot or Inch, or indeed of a Ma- 
 thematical Point. Were that which perceiveth in us a Magnitude^ 
 then could it not be , iW Trnvii ctio5^^. Equal to every fenfible , and 
 alike perceive, both Leffer and Greater Magnitudes, than it felf; but 
 leaftof all could it perceive, fuch things as have no Magnitude at all. 
 And this was the other Part of Arijiotlt's Argumentation , to Prove 
 the Soul and Afind to be Vnextcnded and Indivifible , 7r£? ^ voii^<J 7^ 
 a/M^e? [Jiji^%(iii i For how could it perceive, that which is Indivifible, by 
 what is Divifible ? He having before Demanded, How , // could ap- 
 prehend things Divifible, and of a Great Extenfion, by a meer Point or 
 Abfohite Parvitude. Where the Soul , or that which Perceives and 
 llnderftands, is according to Ariflotle, neither Divifible, asaContinued 
 ^lantity, nor yet Indivifible, either as a Mathematical, or as a rhyjical 
 Point, and Abfolute Paivilude •■> but as that which hath in it felf, no 
 Out- Swelling Diftance, nor Relation to any Place, otherwifethaa 
 
 A a a a a as
 
 828 whether Thoughts, Excended, B 00 k I; 
 
 as it is Vitally United to a Body 5 which , (where ever it be,) it al- 
 ways Sjimfathiz.cs with, and Aiis upon. 
 
 Befides which, thefe Ancient Ajftrters of Vnextendcd Incorporeal/^ 
 wohM in all probability confirm that Opinion from hence 5 Becaufe 
 we can not only Conceive Extenfion without Cogitation^ and again Co- 
 gitation without Extenftonjirom whence it may belnferredjthat they 
 are Entities Really DiJiinB , and Separable from one another , ( we 
 having no other i?»/e , to Judge of the Pical DiJiinCfion and Separabi- 
 lity of things then from our Conceptions) but alfo are not able to 
 Conceive Cogitation with Extenjion. We cannot conceive a Thought, 
 to be of flich a certain Lengh, Breadth, and Thicknef . Menfurahk by 
 inches and Feet, and by Solid Mea/ures. We cannot Conceive Half^ 
 or a ihird Part , or a twentieth Part of a Thought , much lefs of the 
 Thought of an Indivifibk Thing j neither can we Conceive every 
 Thought to be of fome certain Determinate Figure , either Round or 
 Angular j Spherical, Cubical, or Cylindrical, or the like. Whereas 
 if whatfoever is Vnextended , be Nothing, Thoughts muft either be 
 metr Non-Entities, or elfe Extended too, mto Length , Breadth and 
 Thicknef-^ Divijihle into Parts-, and Jl-Ienfurable j and alfo (where 
 Finite,) of a certain Figure. And confequently all Fenti-t in us 
 (they being but Complex Axiomatical Thoughts) muft of neceffity be 
 Long, Broad, and Thic^, and either Spherically or Angularly Frgttrate. 
 And the fame muft be affirmed, of Volitions Ukevcife, and Appetites or 
 Tajjions, as Fear and Hope, Love and Hatred , Grief and Joy ^ and of 
 all other things belonging to Cogitative Beings, (Souls and Jliinds) 
 as Knowledge and Ignorance, Wifdom and Folly, Vertue and Fice,JuJiice 
 and InJHSiice^ &c. that thefe are either all of them lAbfoluie Noh- 
 Entities; or Elk Extended into Three Dimenfions oi Length, Breadth^ 
 and Profundity 5 and Menfurable not only by laches and Feet, but al- 
 fo by Solid Meafures , as Pints and ^arts : and laft of all (where 
 they are Finite as in men) Figurate. But if this heAbfurd, and thefe 
 things belonging to Soul and Mind, (though doubtlefsas great Rea- 
 lities at leaft, as the things which belong to Bodies) be Vnextended^ 
 then muft the Subjiances of Souls and Minds themfelves be Vnex- 
 tended 3\Co. Thm Plotinuj of Mind, nS.; » ^x'^^ d:p' vmtv. Mind 
 is not DiUantfrom it felf : and indeed were it fb, it could not be One 
 thing , (as it is) but Many j every Conceivable Part of Distant and 
 ExtendedSnhiisince, being a <S*«^f?(;«re by it felf. And the fame is to 
 he faid of the Humane Soul , though it A& upon Dijiant Parts of that 
 Body, which it is united to, that it felf notwithftanding, is not Scatte- 
 red out into Dijiance, nor Difperfed into Multiplicity, nor Infinitely Di- 
 vijible j becaufe then it would not be One Single Subjiance , or Mo- 
 nade , but a Heap ofSubjiances. Soulis no more Divijtble, than Life 5 
 of which the forementioned Philofopher thus, a(^>* -rlw (a^v /m^- 
 ei? i aM" el t3 tjwv »v (ah, to iJ.iqQ' ^ah $«. t'swi, Will you divide a Life 
 into ttpo ^ then the whole of it being but a Life, the half thereof , can- 
 not be a Life. Laftly, if ^^«/and Mind , and the things belonging 
 to them, as Life and Cogitation , Vnderlianding and Wifdom, &c. be 
 Out-fpread into Diftance , having one Part without another, then 
 can there be no Good Reafon given, why they fhould not be, as well 
 
 Really
 
 C H A P. V. Divifible, and Figuratc. 829 
 
 ReaOy znA ?hyfnaUy^z% Intelle&ually Divifible '^ and One Part of them 
 Separable from another : fince as rlotifsuf^ TravTo? /^tyJea? 7^ ^v «Mo 
 Tti 5 «Mo, In all Adagfiitude or Extcnjion , This is Onelhing, and That 
 Another. At leaft no Theilf ought to deny , but that the Divine 
 Poxper^ could Cleave , or Divide a 7"/i<7//^/^ , together with the Soul 
 wherein it is info Many Pieces; and remove them to the-Greatclt 
 Diftances from one another, (for as much as this implies no manner 
 of Contradiftionjand whatlbever is Conceivable by us, may be done 
 by Infinite Power) in which cafe, neither of them alone, would be 
 Soul or M,nd, Life or Thought, but all put together, make up one 
 entire Mind, SouL Life^ and Thought. 
 
 Wherefore, the Senfe of the Ancient InccrporealiJ}/ ^ feems to 
 have been as follows. That there are in Nature, Two Kinds of 
 Subfiances ffecijically Differing from one another. The Firjl "of^Mij 
 Bull{s or lumours , a mecr Pajjive Thing. The Seccnd Ama|a<j?, 
 SelfAdive Povpers or Vcrtues , or <|^iin? <f^t^^^(@^ , xh^ Energetick^ 
 Nature. The Former of thefe, is nothing elfe but Magnitude -or Ex- 
 tenfon, not as an AhjiraQ Notion of the Mind , but as a Thing Really 
 Exifting without it. For when it is csWcd, Res Extenfa, the mean- 
 ing is not, as if the Res were One tking,znd the Extenfion ihetcof An^ 
 other , but that it is Extenjion , or Dijiance , Really Exijiing , or the 
 Thing thereof (without the Mind) and not the Notion. Now this in 
 the Nature of it, is Nothing but Aliud Extra Alind^ One thing rvithout 
 Another, and therefore perfeft Alttrity^Difunity, and Divifibility. So 
 that no Extenjum whatfoever , of any Senfible Bignels, is Truly and 
 Really, One Subjlance, but a Afultitude or Heap of Subfiances, as Afany 
 as there are Parts into which it is Div7fible. Moreover one Part of 
 this Magnitude, always Standing IVithout another, it is an Effential Pro- 
 perty thereof to be Antitypouf or Impenetrable, that iSj to Juftle or 
 Shoulder out, all other Extended Subjiance from Penetrating into it, 
 and Co- Exijiing with it, fo as to Poliefs and take up the fame Room 
 or Space. Oneyard of Diftance, orofLength, Breadth, and Thick- 
 nefi , cannot poffibly be added to another, without making the 
 Whole Extenfion Double to what it was before , fince one of them 
 muft of neceflity ftand without the other. One Magnitude cannot 
 Imbibe or Swallow up another, nor can there be any Penetration of 
 Dimcnjions. Moreover Magnitude or Extenfton as fuch , is meer Out- 
 (ide or Outwardnefs , it hath nothingWithin , no Se\f- A&ive Power or 
 Vertue, all its Adivity, being cither Keeping out or Hindering , any 
 other Extended Thing, from Fenetratingmto it: ( which yet it doth 
 mecrly by its being Extended, and therefore not fo much by any Phy 
 Jical Efficiency as a Logical Nccfjfity.') or elfe Loral Motion, to which it 
 is alfo but Pajjive-j no Body or Extenfion zs fuchjbeing able to Move it 
 felf, or A& upon it felf. 
 
 Wherefore were there no other Subjiance in the World befides this 
 Magnitude or Extenfton, there could be no Motion ox A&ion zt zW 
 in it 5 no L;/^, C^^^Cz/'i/io;?, Confcioufnefs, No IntelleSion, Appetite ot 
 Volition (which things do yet make up the Greateft part of the Uai- 
 terfe) but all would be a dead Heap or Lump : nor could any one Sub- 
 
 A a a a a 2 ftance.
 
 8^0 Subftance, that hath Book I. 
 
 ftance, Penetrate another, and Co-Exiji in the (ame Place with it. 
 From whence it follows of neceflity, that beGdes this Outfide Bulky 
 Extenfion , and Tumouroui Magnitude , there muft be another kind of 
 Entity, who^'t Ejfentinl Attribute ox CharaQer^ hLife^ Self-A&ivity, or 
 Cogitation. Which firft, that it is not a meer Mode or Accident o( Mag. 
 nitude and Extenfion, is plain from hence, becaufe Cogitation may be 
 as well Conceived without Extenfion^ as Exienjioa without Cogitation 5 
 whereas no Mode of any thing can be Conceived without that where- 
 of it is a Mode. Andfince there is unqueftionably, much more of £«- 
 tity in Life and Cogitation , than there is in meer Extenfion or Magni- 
 tude^ which is the Loweft of all Being, and next to Nothing 5 it muft 
 needs be Imputed, to the meer Delufion and Impo^iure of Imagination, 
 that men are fo prone to think, this Extenfion or Magnitude, to be the 
 only Subftance, and all other things befides, the meer Accidents there- 
 of, Generable out of it, and Corruptible again into it. For though that 
 Secondary and Participated Life, (as it is called) in the Bodies of Ani- 
 mals, be indeed ameer Accident, ^nd fuch as may be Prefent or Ab« 
 fent without the Deftrudiion of its Subjeft 5 yet can there be no 
 Reafon given, why the Primary and Original Life it fejf, Ihould not be 
 as well a iubfiantial Thing, as metr Extenfion and Magnitude. Agaio 
 that Extenfion and Life, or Cogitation , are not Troo Inadequate Con- 
 ceptions neither, of one and the felf fameSubJiance , conlidered bro- 
 kenly and by piecemeal; as if either all Extenfion had Life and 
 Cogitation Eflentially belonging to it, (as the Hylozoijis conclude) or 
 at leaft all Life and Cogitation had Extenfion j and confequently all 
 Souls and Minds, and even the Deity it felf were, either Extended Life 
 and Cogitation ^ or Living and Thinkjng Extenfion (there being no- 
 thing in Nature Unextended ; but Extenfion the only Entity, fothat 
 whatfoever is devoid thereof, is ipfo fa£fo,Abfolutely Nothing) This, I 
 fay, will alio appear from hence, becaufe as hath been already decla- 
 red, we cannot Conceive a Life or Mind or 'Thought, not any thing at all 
 belonging to a Cogitative Being as fuch (as Wifdom, folly, Vertue, Vice^ 
 d^c.) to be Extended into Length, Breadth, and Thic^nef, and to be 
 Menfurable by Inches , Feet , and Yards. From whence it may be 
 concluded, that Extenfion, and Life ox Cogitation, axe no Inade^ 
 quate Conceptions of One and the felf fame thing, fince they cannot 
 be Complicated together into one, but that Vney zxe dWWnStSub- 
 Bances from each other. Lives and Minds, are fuch Tight and Com- 
 paB Things in themfelves, and have fuch a Self-Vnity in their Nature, 
 as that they cannot be lodged, in that which is wholly Scattered ont 
 fxom it {tlf into Dijiance , and Difperfed into Infinite Multiplicity », 
 nor be fpread all over upon the fame as coextended with it. Nor is it 
 conceivable , how all the feveral Parts of an Extended Magnitude, 
 fhould Joyntly concur and contribute, to the Produftion of One and 
 the fame Single and Indivifible Cogitation-^ or how that whole Heap or 
 Bundle of things, (hould be One Thinner. A Thinker, is a Monade, or 
 one Single Subjiance , and not a Heap of Subjlances : whereas noBo' 
 dy or Extended thing, is One , but Many Subjlances, every Conceiv- 
 able or Smalleft part thereof, being a Real Subjiance by it felf. 
 
 But this will yet further appear, if we confider, what kind of Albi- 
 on
 
 C H A p. V. An Interna] Energy. 8^ i 
 
 on Cogitation is. The A&ion of an Extended Thing as fuch is no- 
 thing but Local Motion , Change of Diftance , or Tranflation from 
 Place to Place , a meer Outfide and Superficial thing j but it is cer- 
 tain, that Cogitation. (Phancy, Intelle&ion^ and Volition) are no Local 
 Motions j nor the meer Fm/g;w_g up and and down , of the Parts of 
 an Extended Subftance, changing their rlace and Diiiance 5 but it is 
 Unqueftionably, an Internal Energies that is, fuch an £«er^;e as is 
 IVitkin the very Siihjiance or EHence, of that which T/irw^er/; 5 or in 
 the Injide of it. From which Two kinds of Energies , we may now 
 conclude, that there are alfo Two kinds of £»//ry or Subjiance in Na- 
 ture j the One meer Outfide, and which hath Nothing Within it 5 the 
 Other fuch a kind of Entity , as hath an Internal Energie j Afteth 
 From it felf, and IVithin it fc/J] and Vpon it/elf^ an Injide Thing, 
 whofe Aftion is IVithin the very Ejfence or Subftance thereof. It be- 
 ing plain, that the Cogitative or Thinking Nature , is fuch a thing as 
 hath an E/Jintial Injide or rrofundify. Now this Infide of Cogitative 
 Beings, wherein they thus Aft or Thinks Internally within themfelves, 
 canpot have any Length.Breadth^ox Thicl^nejS in it, becaufe if it had. it 
 would be again a meer Outfide thing. Wherefore had all Cogitative 
 Beings, (Souls and MindsJ Extenfion and Magnitude never fo much be- 
 longing to them , as fome fuppofe them to have , yet could this for all 
 that, be Nothing but the meer 0«//f^e of their Being, befides which, 
 they mufl: of nectifuy have alfo, SinVnextended Infide, that harh no 
 Outfvpelling Tumour, and is not Scattered into Dijlance , nor Dijperfed 
 into Multiplicity, v.'hich therefore could not poilibly Exift a Part in a 
 Tart, of the fuppofed Extenfion, as if one Half of a n<Iind or Thought, 
 were in One Half of that Extenfion, and another in another ^ but 
 muft of neccffity be All Vndividedly , both in the Whole of it , and 
 in every Part. For had every Twentieth or Hundredth Part of this 
 Extenfum, not the Whole of a Life or Mind ia it, but only the 7'jpf«- 
 ticth or Hundredth Part thereof, then could none of them have any 
 true Life or Mind at all.nor confequently the Whole have any. Nor 
 indeed is it otherwife conceivable , how a whole Quantity of Ex- 
 tended Subftance ftiould he One thing, and hzveOne PerfonaUty, one 
 I My Self in it all, were there not One Indivifible thing, Prefiding over 
 it, which Held it all together, and Diffufed it felf thorough all. And 
 thus do we fee , how this Whole in the Whole and in every Part (do 
 men what they can) will like a Ghoft ftill haunt them , and follow 
 them every where. But now it is ImpoffibIe,that One and the felf fame 
 Subjiance, fhould be both Extended and Vnextended. Wherefore in 
 this Hypothecs of Extended Vnderfianding Spirits , having One Part 
 without Another, there is an UndifcernedCo»'//>//C4/7(?« of Tw^Di- 
 JiinCt Sublfances , Extended and "Vnextended, or Corporeal ^nA Incor- 
 poreal, both together 5 and a Confnfion of them into One. Where 
 notwithftanding, we muft acknowledge , that there is ^o much of 
 Truth aimed at 5 as that all Finite lacorporeat Subjiances , are al- 
 ways Naturally united to Some Bodies , fo that the Whole of thefe 
 Created Aninuls, is Compleated and ivlade upof Both thefe together, 
 an Extended Injide, and an Vnextended Outfide --^ both of them Sub- 
 ftances indeed Really diftind, but yet vhally "United^ each to o- 
 tbcr. 
 
 The
 
 832 Another Hypothefis^ B o o k 1- 
 
 The Sum of all is, That there are Two kjndt of Subjiances in Na- 
 ture, the Firft ExtcKfton or Magxitudi , Really Exifting without the 
 Mind, which is a thingthat bathno6"e//-'Z;«;ry atall in it, butis/«- 
 fif7Jte Alterity and Divifibility , as it is alfoineer Ow/j/is/e and Outveard- 
 »f/?3 it having nothing IVithin 5 nor any other A&ion belonging to it, 
 but only I.^^'J/^ ^<s' ^^^^^5 when it is Moved. The Second, Lifeaad 
 Mind -J or the Self Adtive Cogitative Nature , zn In fide Being, whofe 
 A&ion\s not Local Motion , hnt zn Internal Energy ^ Within the Suh- 
 Jianct or Ejjence of the Thinker himfelfjOr in the Infide of him 5 which 
 therefore (though Z^«cx/e»i:^(?<^ , yet) hzi\\ a c^n2\n Inward Recefs, 
 Ba6o?, or Ejjentixi Profundity. And this is a thing which can Aft all 
 of it Entirely, upon either a Greater or Leffer Quantity of Extended 
 Suhfiance or Body, and its Several Parts, Penetrating into it, andc.;- 
 exijiing in the fame Place with it. Wherefore it is not to be looked 
 upon, either as a Mathematical, or as a Thjfical Point , as an Abfolute 
 Parvitude or the Leaji Ex/cw/wwpoffible 5 it having not only fuchan 
 EJential Infide , Bathos , or Profundity in it , wherein it A&eth and 
 Thinketh within it felf, but alfo a certain Amplitude of A&ive Power 
 adExtra^ or i Sphere of ASivity Upon Body. Upon which accountj 
 it was before affirmed by Plotinuf , that an Vnextended Incorporeal, 
 is a thing Bigger than Body ^ becaufe Body cannot Exift otherwise, 
 than a Point of it in a Point cf Space, whereas this One and 
 the fame Indivjfible , can at once both comprehend a Whole Ex- 
 tcnpim within it, and be All of it in every Part thereof. And Laftly, 
 all Finite Incorporeal/, are always Naturally United to Tome Body or 
 other, from both which together , is Compleated and Madeup , in 
 every Created Underftanding Being, one entire Animal , confifting 
 cf Soul and Body , and having Something Incorporeal, and fome- 
 thing Corporeal in itj an Vnextended Infide , and an Extended Out- 
 fide 3 by means whereof, it is determined to Here and There , and 
 Capable of moving Locally, or Changing Place. 
 
 Thus have we reprefented the CenCe of the Ancient Vnextended 
 Incorporealilh to the beft advantage that we could ; in way of An- 
 fwer to the premifed Atheijiirl{ Argument, zgamW Incorporeal Sub- 
 fiance 5 and in order to the Vindication of them from the Contempt 
 of Atheifts^ And we do affirm, that the forementioned Argumenta- 
 tions of theirs , do evince. That there is fome other Subifancehe- 
 fides Body, which therefore according to the Principles of thele A- 
 theifts themfelves, muft be acknowledged to be Vnextended, it be- 
 ing concluded by them that whatfoever is Extended is Body. But 
 whether they do alfo, abfolutely prove, that there is, »<"'« ayt/w- 
 yl^/i;, ocMsoi^©^, a/u-f^Ji?, and a,§^ou'gtf©-, a Sub fiance Devoid of 
 Afagnitude , Indijlant , Without Parts, and Indiviftble j this wefhall 
 leave others to make a Judgment of However it is certain that 
 Atheifts who maintain the contrary, muft needs affert , that every 
 'Thought, and whatfoever belongeth to Soul, Mind, (as Knowledge, 
 Virtue, C^f. J is not only Mentally and MathematicaUy DivifibU, fo 
 that there may be Half, a Third Part, or a garter of a Thought, and 
 the Reft, fuppofed 3 but alfo PhyficaUy Separable, or Difcerpible, to- 
 gether 
 
 I 
 
 I
 
 Chap. V. CffExtended Incorporeals. 83? 
 
 gether with the Soul wherein it is. They mufl: alfb deny,that there is 
 any Internal Energy at all , or any other Aftion befides that Outfide 
 Superfcial AQion^oi Local Mothn^and Confe(]uently make all Cogita- 
 tion nothing but Local Motion^ox Tranflation. And Laftlyjthey mult 
 maintains that no Subftance can Co-exift with any other Stibjiauce 
 (as Soul with Body) otherwife than by J:ivta-PoJition only , and by 
 Poireffing the Pores , or filling up the Intervals thereof} as a Net 
 with the water. 
 
 And this is the Firft Anfwer to the forementioned Atheiflicl^^ Ar- 
 gument , againft Incorporeal SubHance. That though whatlbever is 
 Extended be Body , yet Every thing is not Extended , but that Life 
 and Mind ox Cogitation^ are an Vncxtcnded, Indiftantand Indivifible 
 Nature. But as we have already intimated, There are other Learned 
 AfTerters of Incorporeal Suhjiance , who left , God and Spiritt , 
 being thus made Vnextended 5 (hould quite Vanilh into No" 
 thing i Anfwer that Athei^ic^ Argumentation after a different 
 manner 5 by granting to thcfc Atheills, that Propofition , that lehat' 
 foever Is, is Extended j and what is Vnextended is Nothings but 
 then denying that other of theirs , That nhatfoever is Extended 
 is Body : They aflerting , Another Extension , Specifically Diffe- 
 ring from that of Bodies. For whereas Corporeal Extenfion, is not 
 ovxiy Impenetrable, foas that no one Part thereof, can Enter into 
 another, but alfoboth Mentally and Really Divifible 3 one Part being 
 in its Nature Separable from another j they affirm, that there is ano- 
 ther Incorporeal Extenficn, which is both Penetrable , and alfolndif- 
 cerpible 5 fo that no One Part thereof, can poffibly be Separated 
 from another, or the whole , and that to fuch an Incorporeal Extenfiott^ 
 as this, belongeth L//1', Cogitation, zr\dVnderJianding , the Deity 
 having fuch an Infinite Extenfion , but all Created Spirits, a Finite 
 and Limited one: which alfois in them fuppoled to be CtfwfrdS?//'/^ 
 and Dilatable. Now it is not our part here , to oppole Iheijit, but 
 Atheijii : wherefore we rtiall leave thefe Tivo Sorts of Incorporealifit 
 to difpute it out friendly amongft themfelves , and indeed there- 
 fore with the more Moderation, Equanimity , and Toleration of Dif- 
 fent Mutually ; becaufe it feemeth,that Some are in a manner Fatally 
 Inclined, to think one way in this Controverfie , and Some another. 
 And what ever the Truth of the Cafe be , it muft be acknowledged, 
 that this Latter Hypothefis.mzy be very ufeful and Serviceable to retain 
 fome in Theifm, who can by no means admit.of a Deity ^or Any thing 
 elfe , Vnextended. Though perhaps , there will not be wanting 
 others alfo; who would go in a middle way betwixt thefe Two, 
 or Compound them together , by fuppofing the Deity to be in- 
 deed zXtogethcr Vnextended, and all of it Every where; but F/«77e 
 Incorporeals or Created Spirits , to have an Vnextended Infide , a Life 
 or Mind, Diffufing it felf into a certain Amplitude ofOutxvard Exten- 
 fion, whereby they are Determined to a Place; yet fo as to be all in 
 every Part thereof; which Outward Extenfion , is therefore not to be 
 Accounted Body, becaufe Tcnetrablc, Contra&able, and Dilatable ; and 
 becaufe no one Part thereof is Separable from the reft, by the RuQiing 
 or Incurfion of any Corporeal thing upon them. And thus is the 
 
 Atheijis
 
 8^4 Incorpor. Subft. Not from Book I. 
 
 Atheifls Argument^ againji Incorporeal Subjiance, Anfwered Two man- 
 ner of ways 5 Firfl: , That there // Something Vnexf ended -^ and Se- 
 condly, That If there were none, yet muft thereof necejfityhc^ a Sub- 
 Ham e othertvjfe Extended than Bodji is ^ fo as to be neither Antitypous 
 nor Difcerpible. And Our felves would not be Underftood here. 
 Dogmatically to Aflert any thing in this Point, fave only what 
 all IticorporeaUJis do agree in ; To wit. That befides Body , which is 
 Impenetrably and Divijibly Extended^ there is in Nature another Sub- 
 fiance , that is both Penetrable of Body and Indifcerpible ; or which 
 doth not Confift, of Tarts Separable fi-om one another. And that there 
 is at leaft, fuch a Subftancc as this, is unqueftionably manifeft , from 
 what hath been already declared. 
 
 But the Aihejfl will in the next place, give an Account of the Oa- 
 ginaloi this Err our fas He calls it) of Incorporeal Sub fiance, and Un- 
 dertake to (how, from what Mijiake it proceeded ; which is yet an- 
 other Pretended Confutation thereof. Namely, that it fprung Partly 
 from the Abufe of Abfira& N^«/e/and Notions , Men making 6'«i/?<2«- 
 ces of them, and Partly from the Scholajlicl^^ Effenccs^ Diftinft from 
 the Things themfelves , and (aid to be Eternal. From both which 
 Delufions and Dotages together, the At heiji conceives , that Men 
 have been firft of all much Confirmed in the Belief of GhoHs and 
 Spirits^ Demons and Devils, Invifible Beings called by feveral Names. 
 Which Belief had alfo another 0r;^;«4/ , mens Mi/iakjng their own 
 Thancics for Realities. The Chief of all which afFrightful Chojis^nd 
 Spe&res, according to thefe Atheijis is the Deity, the Oberon^ or Prince 
 oi Fairies and Phancies. But then whereas men by their Natural 
 Reafon, could not conceive otherwife , of thefe GhoHs and spirits^ 
 then that they were a kind of Thin , Aerial Bodies^ their Under- 
 ftandings have been Co Enchanted by thefe Ab!ira£f Names (which are 
 indeed the Names of Nothing) and thofe Separate Effences and ^iddi- 
 ties oi SchoUjiickj , as that they have made Incorporeal Subfiances of 
 them. The AtheifiickjConclufion is 5 That they who affert an Incorpo- 
 real Deity, do Really but make a Scholafiick_ Separate Effence^ or the 
 mcer Abfira& Notion of an Accident, a Substantial Thing, and a Choji 
 or Spirit, prefiding over the whole world. 
 
 To which our Reply in General firfl of all is, That all this, is No- 
 thing but Idle Romantick^ Fi&ion, The Belief of a Deity and Subfiance 
 Incorporealy^SLnd'mg upon none of thofe Imaginary Fonndations, And 
 then as for that Impudent Atheifiick^ Pretence, That the Deity is Nothing 
 but a Figment or Creature of Men's Fear and Imagination, and there- 
 fore the Prince oC Fairies and Phancies. This hath been already Suf- 
 FromP. if«4. ficiently Confuted, in our Anfwer to the Firft Athei^ick Argumenta- 
 to 6^1- iion. Where we have alfo over and above (hew'd , that there is not 
 only a Natural Prolepfis or Anticipation of a God in the Minds of 
 Men , but alfo that the Be//>/ thereof, is Supported by the ftrongefl 
 and moft Subftantial Reafon j His Exijience Being indeed Demon- 
 ftrable, with Mathematical Evidence, to fuch as are capable i and not 
 blinded with Prejudice, nor Enchanted by the Witchcraft of Vice, 
 and WickednefSjto the Debauching of their Underftaadings. It hath 
 
 been
 
 C H A p. V. Abftrad: Names^ and Effcnces. 8 9 «? 
 
 been al(b (hewed, that the Opinion of other GhuDt and spirits be- 
 fides the Dc///, Sprung not mecrly from Fc^r and r/j.^w^;)' neither as 
 Childretjs Bugbears^bnt from Real rh£Komef7a 5 True Scnfible Appariti- 
 ons^ with the HiSiories of them in all Ages, without which the Belief 
 of fuch things could never have held up fo Generally and Conltantly 
 in the World. As likewife that there is no Repugnancy at all to 
 Reafon, but that there may be as \wt\\^/}erial and Ethcrial^ as there are 
 Terrelirial Animals 5 and that the Dull atrdEarih} Stuprdity of mens 
 Minds, is the Only thing which makes them, fo prone to think, that 
 there \snoV»clerJiancling Nature, Superior toMankind j but that in 
 the world , all is Dead about Us 5 and to difbelieve the Exrjience of 
 any thing, which themfelvcs Cannot, t'nher See or Feel. Alluredly, 
 The Detty is no rhancy j but the Greateft Reality in the World, and 
 that without which, there could be Nothing at all Real 5 it being the 
 only NeceJJary ExiHeni 5 and Confequenfly Atheifm is either raeer 
 SotttJI)r3cjs\ or elfe a ftrange kind of Irreligioas Fanaticifw. 
 
 We now further add , that the Belief of Cl.ojis and Spirits Incor- 
 foreaU and conftquently of an Incorporeal Deity, fprung neither from 
 any Ridiculous Mi(take of the Aljiira^ Names and Notions of meev 
 Accidents^ ior Sub[fances, nor from the Scholaftick F/7t'«fe/ , faid to 
 be Edrnal^. For as for the Latter , none of thofe Scholafticks ever 
 Dream'd, that there was any Vnivcrftl Man, or Vniverjal Horfc, Ex- 
 ifting alone by it felf, and Separate from all Singulars 5 nor that the 
 AbiiraCi Metaphydcal EJfences of men^ after they vvere Dead, Subfift- 
 ing by thcmfclves, did Wa'kup and down amongft Graves, in Airy 
 Bodies. It bemg abfolutely impoflible, that the Real Ejfe me of any 
 thing (hould be Separable from the thing it felf, or Eternal^ when that 
 is not Co. And were the EjJ'enccs of all things, look'd upon by thefe 
 Schohjiickj, as Suhjianccs Incorporeal , then mufl: they have made all 
 things, (even Body it felf.) to be Ghofts,and Spirits, and Incorporeal} 
 znd Accidents alio, (they having their EfTences too) to be Sitbjianti- 
 al. But in very Truth, xheCeScholaJiick Ejjences^ faid to be Eternal^ 
 are nothing but the Intelligible Effences of things, or their Natures as 
 Conceivable^ and oLjeCfs of the Mind. And in this Senfe, is it an ac- 
 knowledged Truth, rh2t theEjfences of things , (as for example of a 
 Sphere, or Triangle) are Eternal , and fuch as were never Made , be- 
 caufe there could not otherwife be, E/erw4/Fer///e/ concerning them. 
 So that the True meaning of thefe Effrw^/ Effcnces , is indeed no o- 
 ther than this, That Knowledge if Eternal j or that there is an Eternal 
 Mind, that comprehcndeth the /«/eii'/^^//'/e Natures and Ideas of M. 
 things, whether Aftually exifting , or PofTible only 5 their NecefTary' 
 relations to one another , and all the Immutable Verities belonging to 
 them. Wherefore though thefe Eternal Ejfences themfelves , be no 
 Chcjis nor Spirits, nor Suhjiances Incorporeal, they being nothing but 
 Ohj-^ive Evtitiet of the Mind , or Noem.it i , and Ideas j yet does it 
 plainly follow, from the Neceffary Suppofiaon of them (as was be- 
 fore declared) That there is One EttrnalVnmade Mind, and Perfect 
 Incorporeal Deity, a Ke^] and Suhjlantiil Ghr^Ji or Spirit , which com- 
 prehending /^/e/f, and all the Extent of its own Power, the rejjlbili' 
 ties of things, and their InteUigible Natures, together with anExfw- 
 
 B b b b b pUr
 
 hS Incorpor. Subftance Proved, B o o k I. 
 
 fUr or rlatform of the whole World 5 Produced the fame according- 
 
 But onx Atheifiick. Argytaeutator^ yet further urges. That thofe 
 Scholajlickj and Metaphyjicians , who becaufe Life or Cogitation, can 
 beconfidered alone A bftra&ly , without the Confiderution oi Body^ 
 therefore conclude it not to be the Accident or A&ion of a Body , but 
 a Suhjiafice by itfelf, (and which alfo after men are Dead , can Walk 
 amongft the Graves) that thefe, (I fay) do fo far Abufe, thofe AlftraS 
 Names and NotioMi>o( meer Accidents ^ as plainly to make Subjiamei 
 Incorporeal of them. To which therefore wc Reply alfo. That were 
 the AbBraU Notions of Accidents m General , made Incorporeal Sub- 
 fiances^ by thofe Philofophers aimed at 3 then muft they have fuppofed 
 all the ^alities or AffeiHons of Bodies , fuch as U'hitemf and Blacl^' 
 tiefs^ Heat and Cold^ and the like, to have been SubHances Incorporeal 
 alfo 5 a thing yet never heard , or thought of. But the Cafe 
 is far otherwife, as to Confciom Life, or Cogitation , though it be aa 
 AhJiraB alfo 5 becaufe this , is no Accident of Body , as the Aiheijl 
 (Serving his own Hypothefis,) fecurely takes it for granted , nor in- 
 deed, of any thing elfe^ but an EJ/ential Attribute , of another S«i- 
 Jiance^ diftinft from Body, (or Incorporeal j ) after the fame manner, 
 as Extenfion or AlagnitHde, is tlie EJjential Attribute of Body, and not 
 a meer Accident, 
 
 And now having fo copioufly Confuted , all the moft Confidera- 
 ble AtheiJiicl{_Grounds,we are neceflitated to difpatch thofe that fol- 
 low, being of lefTer Moment, with all poffible Brevity and Compeo- 
 dioufnefs. The F(?«r next, which are the F//7^, S/x/A, Sez/f«/A, and 
 "Eighth, Atheifiic^ Argumentations, pretend to no more than only this, 
 to difprove a Corporeal Deity 5 or from the Suppofition, That there is 
 no other Subjiance'm the World befides Body, to infer the Impojjibi- 
 liiyofaCod, that i.«, of an Eternal Vnmade Mind, the Maker and 
 Covernonr of the Whole World ; all Which therefore fignifie no* 
 thing at all, to the Afletters of a Deity Jwf<7>-/)crf(»/, who are the 
 only Genuine Theifis. Neverthelefs, though none but Stoic/{s ^ and 
 fuch other Corporealifis , as are notwithflandingT/ie//?/ , be dire<^Iy 
 concerned in an Anfwer to them 5 yet (hall we firft , fo far confider 
 the Principles of the Atheijiicli Corporealifm, contained in thofe Two 
 Heads, the Fifth and Sixth, as from the Abfolute ImpoJJzbiliiy of thele 
 Hypothefes to Demonflrate, a Neceffity of Incorporeal Snbfiance 3 from 
 whence a Deity will alfo follow. 
 
 Here therefore , are there Tivo Atheiliick^ Hypothefes , founded 
 upon the Suppofition 5 That All is Body ; The Firft , in the 
 way of ^alities , Generable and Corruptible , which we call the 
 Hylcpathian-j The Second in the way oiVnqualified Atoms; which 
 is the Atomic^, Corporealifm and Atbeifm. The Former of ihefe, 
 was the moft Ancient, and iheE'n^ Sciagraphy, ox Rnde Delineation 
 of Atheifra. For Arijiotle tells us , That the moft Aficicnt Aiheiiis, 
 were thofe who fuppofed , Mjtter or Body , that is Bidkie Extenfion, 
 to be the only Subjiancs j and Vnmadc thing , that out of which all 
 
 things
 
 C H A p. V. From the Atb4f:ick Grounds. 857 
 
 things were Made, and into which all things are again Refolvedj 
 Whatfoever is elfe in the world, being nothing , but the Vajjionsi 
 ^alitiet, and Accidents thereof, Generable and Corruptible^ or Frodn- 
 cjble out of Nothing, and Reducible to Nothing again. From whence 
 the Necefl'ary Confequence is , That there is no EternalVnmade Life 
 or Vnderjlanding ^ or that Mind^ is noGod^ or Principle in the Uni- 
 verfe, but Eflentially a Creature. 
 
 And this Hyhpathian Atheifm, which fuppofeth whatfoever is in the 
 Univerfe , to be either the Subftance of Matter and J5»/4, or elfe the 
 glltalities and Accidents thereof, Generable and Corruptible, hath been 
 called alfo by us Anaximandrian. Though we deny not , but 
 that there might be formerly, fome Difference amongft the Atheifts 
 of this Kind j nor are we ignorant, that Simplicius and others, con- 
 ceive Anaximandcr , to have allerted befides Matter, ^alities alio 
 EtcrnaHnd Vnmade, or an Homosomery, and Similar Atomolvgy, jult in 
 the fame manner as Anaxagoras afterwards did , faveonly, that He 
 would not acknowledge any Vnmade Mind or Life 5 Anaximandcr 
 fuppofing all Life and Vnderfianding whatfoever, all Soul and Mind, 
 to have Rifen up, and been Generated from a Fortuitous Commixture 
 of thofe Similar Atoms, or the ^alities of Heat and Cold, Moiji and 
 Dry, and the like , Contempered together. And we confefs , that 
 there is fome probability for this Opinion. Notwithftanding which, 
 becaufe there is no Abfolute certainty thereof, and becaufe all thefe 
 Ancient Atheifts agreed in this, that Life and Vnderjianding, are ei- 
 ther FirB and Primary , or el(e Secondary ^alities of Body , Gene- 
 table and Corruptible ^ Therefore did we not think fit, to Multiply 
 Forms of Atheifm, but rather to make but one kind of Atheifm , of 
 ail this, calling it indifferently, Hjlopathian, or Anaximandrian, 
 
 The Second AtheiJlic^HypotheJis, is that Form of Atheifm defcribed 
 tinder the Sixth Head , which likewise fuppofing Body to be the on- 
 ly Subjiance j and the Principles thereof , devoid of Life and Vnder- 
 jianding:, does rejed: aU Kcal ^alities , according to the Vulgar 
 Notion of them, and Generate all things whatfoever, befides Matter 
 meerly from the Combinations , of Magnitudes, Figures, Sites, and 
 Motions, or the Contextures of Vnqualified Atoms , Life and Vnder- 
 Jianding not excepted : Which therefore according to them being 
 no Simple Primitive and Primordial thing, but Secondary, Compound- 
 ed and Derivative , the meer Creature of Matter and Motion , could 
 not poifibly be a God or Fir^ Principle in the Univerfe. This is 
 that Atomick^.Atheifm , called Democritical 5 Leucippus and Democri- 
 tm being the Firft Founders thereof. For though there was before 
 them, another Atomology, which made Vnqualified Atoms, the Princi- 
 ples of all Bodies, it fuppofing befides Body, Subjiance Incorporeal, yeC 
 were thefe, as Laerttuf declareth, theFirft that ever made, a^jg:? rJcT 
 c'A6)V aTC(U»?> SenJleJ^ Atoms the Principles of al/ things whatfoever J eveti 
 of Life and Vnderjianding, Soul and Mind. 
 
 Indeed it cannot be denied, but that from thefe Two Things grant- 
 ed, That all is Body, and That the Principles of Body , arc devoid of 
 
 B b b b b 3 all
 
 ggS Lz/^ Subftantial 5* and Book I 
 
 all Life and Vnderfianding^ it will follow unavoidably , that there 
 can be, no Corporeal Deity. Wherefore the Stoickj who profeffed to 
 acknowledge no other Subflance befides Body, and yet neverthelef?, 
 had a ftrong Perfwafion of the Exijience of a God, or an Eternal Vn- 
 Ktade Mnd, the Maker of the whole World, denied that other Propo- 
 fition of the AtheiJiick,CorporealjJis , that the Principles of all Bodiet 
 were devoid of Life and Vnderjianding, they averting an InteUeHnal 
 Tire Eternal and Vnmade^ the Maker of the whole Mundane Syftem, 
 Which VofiHl<itum^<Qi2L Living IntelleSual Body Eterna!,weTe it granted 
 to thefe Stoicks,yet could not this their Corporeal God notwithftand- 
 L I c Q/r ingjbe /4/'/('/«/e// i^«'^^'*''«/'*^^/«3 as Ori^e« often inculcateth, 'o ©to? to? 
 
 W it) fAATU&Ky^-W , X, cc-TmixTrKZ^ ^va/^evov cp^^wcu , la^^ to yi>wi^V l- 
 vcu TO (tSS^cv ou3tov. God to the Stoickj, if a Body, and therefore Muta- 
 ble , Alterable , and Changeable , and he would indeed be perfeHly Cor- 
 ruptibkytpere there any other Body to a&: upon him. Wherefore he k on- 
 ly Havpy in this , that he wants a Corrupter or Dejiroyer. And thus 
 much was therefore rightly urged , by the Atheijiick, Argument at or, 
 that no Corporeal Deity , could be Abfolutely in its own Nature In- 
 corruptible, nor otherwife than by Accident only Immortal, becaufe of 
 its Divifibility. For were there any other Matter without this 
 World , to make Inroads orlncurfions upon it , or to Difunite the 
 Parts thereof, the Life and Vnity of the stoical Corporeal God , muft 
 needs be Scattered and Deftroyed. And therefore of this Stoical 
 7. 1 g^] God,does the fame Origen thus further write, 'o '^l' xtz^ikSv etc? , kts 
 <ra/-uj: TT/fj^voiv, o'rj /jAv i\yk,iuu}Vi7c6v txi tUo oAhv ztnxv, otov^ m c/x.'jrv^ccmt; vt • 
 o'-JT ^ ''^■)n fJii^zt; ^vCTou owtw;, otov vT SlxniQ/xyian; • iSi '^ (^Jl/'fHvToa Sroi 
 Tg^-vScrai tIw) cpusiKlu) tS ^iS tvvoiav, ^? Wi'Tj) occp^^a j^ ccirhS , j^ ocin/i'- 
 ,^iT», ;9 a^owgfcTa* The God of the Stoickj being a Body, hath fometimet 
 the whole for its Hegemonick. in the Conflagration 5 and fometjmes only 
 a part of the Mundane Matter. For thefe Men were not able to reach, 
 to a clear "Notion of the Deity, as a Being every way Incorruptible,Srmple, 
 Vncompounded, and Indivifible. Notwithftanding which, thefe 6"/^- 
 ickji were not therefore to be ranked amongft the Atheifts, but far 
 to be preferred before them , and accounted only a kind of Imper- 
 feU rheifis. 
 
 But we (hall now make it evident , that in both thefe Athei^ic^ 
 Corporealifms,(zgreemg in thofe Two thingSjThat Body is the only Sub- 
 Jiance,znd That the Principles of Body are not Vital) there is an kbfo- 
 lute Impolfibility 5 not only becaufe, as Arifiotle objefteth, they fup- 
 pofed noA&ive Principle ■-, but alfo becaufe their bringing of Life and 
 Underftanding (being Real Entities) out of Deadaad SenflefS Matter 
 is alfo the Bringing of Something out of Nothing. And indeed the 
 Atomick. Atheifi , is here of the two rather the more Abfurd and Un- 
 reafonable, for as much as he difcarding all Real Qualities , and that 
 for this very Reafon , becaufe Nothing can come out of Nothing , doth 
 himfelf notwithftanding, produce L;/e, Senfe, znd Vnderjianding (Un- 
 queftionable Realities) out of meer Magnitudes , Figures, Sites, and 
 Motions -J that is, indeed. Out of Nothing. Wherefore there being 
 an Abfolute Impojfibility^ of both thefe AtheiJiiek^Hypothefes, (neither 
 
 . ' of
 
 C H A p. V. Some Unmade. 839 
 
 of which is able to falve the fhsnotmnon o^ Life and VnderJiandiMg) 
 from that confefled Principle of theirs, that A/4«<rr as fuch , hath no 
 Life nor VnderUdnding belonging to it, it follows unavoydably.that 
 there muft be fome other Subtlance befides Body or Matter^ which is 
 Eflentially Vital and Intelle&ual : 'ou yk^ Wvra x?ht(U iimvJ^ci Z,o:yi 
 Becanfe all tbingt cannot pojfibly have a Veregritie^ Adventitious and Bor- 
 roroedLife, but fomething in the Univcrfe, muft needs have Life Na- 
 turally and Originally. All Life cannot be meerly Accidental^ Genera' 
 hie and Ctfrrw/'Z/Z'/^jproducible out of nothing and Reducible to Nothing 
 again, but there muft of Necefiity be, fome SubjiuntialLife, Which 
 Point (That all Life,is not a meer Accident ^m that there is Life Sub- 
 ftantialjhath been of late with much Reafonand Judgment, infifted 
 upon , and Urged by the Writer Of the Life of Nature. Neither 
 muft there be only , fuch a Subjiantial Life, as is Naturally Immortal 
 for the future, but alfo fuch as is Eternal , and was never Made 5 all 
 other Lives and Minds whatfoever , (none of which could poffibly 
 be Generated out of Matter) being derived from this Eternal Vn- 
 made Fountain^ of Life and Vaderjianding. 
 
 Which thing, the Hylozoick Atheifts being well aware of; name« 
 ly, that there muft of Necefiity be^ both Subjiantial and Eternal Vn- 
 made Life 5 but fuppofing alfo Matter to be the only Subftance 5 
 thought themfelves neceffitated , to attribute to all Matter as fuch. 
 Life and Vnderjianding^ though not Anintalif) and Confcious, but Na^ 
 tural only ; they conceiving , that from the Modification thereof a- 
 lone by Organization, all other Animahfl) Life, not only the Senfitive 
 in Brutes, but alfo the Rational in Men, was derived. But this Hylo- 
 zoic^ Atheifm , thus bringing all Confcious and Reflexive Life or Ani- 
 t»ality ^ out of aSuppofed SenJJef Stupid and Inconfciom Life of Na- 
 ture, in Matter, and that meerly from a different Accidental Modifica- 
 tion thereof, or Contexture of Parts, does again plainly bring Some- 
 thing out of Nothing, which is an Abfolute Irapoflibility. Moreover 
 this Hylozoick^ h.ihcifm,w2i% long fince and in the firft Emerfion thereof 
 Solidly Confuted by the ktomich^ ktheifls , after this manner 5 If 
 Matter as fuch, had Life, Perception, and Vnderiiandtng belonging to 
 it, then of Necefiity muft every Atom or Smalleji Particle thereof, be 
 a DiJiinS Percipient by it felf ; from whence it will foUow^that there 
 could not poflibly be, any fuch jycn and Animals as now are, Com' 
 pounded out of them, but every Man and Animal, would be a Heap 
 of Innumerable Percipients, and have Innumerable Perceptions and In- 
 ieUedions 5 whereas it is plain , that there is but one Life and 
 Vnder Handing, one Soul or Mind , one Perceiver or Thinker in every 
 one. And to (ay, that thefe innumerable Particles of Matter, Do all 
 Confederate together i that is, to make every Man and Animal, to be 
 n Multitude or Common-wealth of Percipients and Perfons as it were 
 clubbing together , is a thing fb Abfnrd and Ridiculous,that one would 
 wonder, the Hj/lozoijis fhould not rather chufe, to recant that their 
 Fundamental Erreur, of the Life of Matter, than endeavour to feek 
 Shelter and Sanftuary for the fame , under fuch a Pretence, For 
 though Voluntary Agents and Perfons , may Many of them , refign 
 Up their wills to One, and by that means, have all but as it were One 
 
 Artificial
 
 840 Life and LI nderlL not from B o o k L 
 
 Artifcial Will , yet can they not poffibly refign up their Senfe and 
 'Vnderjianding too, fo as to have all but one Artificial Life, Senfe.and 
 Uaderftanding : much lefs could this be done, by Senfelefs ktoms, or 
 T articles of Matter fuppofed, to be devoid of all Cotifcioufnej^oT A- 
 nimalitj/. Belides which , there have been other Arguments already 
 fuggefted, which do fufficiently Evincejthat Se»fe and VnderilandiKg 
 cannot poffibly belong to Matter any way , either Originally or ^e- 
 condariljii to which more may be added elle where. 
 
 And now from thefe Two things , That Life and VnderJIandiffg 
 do not Ejfentiall)! belong to Mutter as fuch , and that they cannot be 
 Generated out of Dead and Senjlefs Matter , it is Demonftratively 
 Certain , that there muft be fome other Subjiance , befides Body or 
 Matter. However, the hnaximandrian and Democritick^ htheifis 
 taking it for granted, that the Firft Principles oi Body, are devoid of 
 all Life and Vnderjianding , muft either acknowledge a Neceffity, 
 of (bme other Subjiance befides Body, or elle deny the Truth of that 
 Axiom, fo much made ufe of by them(elves , That Nothing can come 
 out of Nothing. And this was our SecondVndcrtakjng, to (hew that 
 from the very Principles of the AthciJiic^Corporealiffa , reprcfented 
 in the Fifth and Sixth Heads, Incorporeal Subjiance is, againft thofe 
 Atheifts themfelves Demonftrable. 
 
 Our Third and LaH was this , That there being undeniably Sub- 
 fiance Incorporeal , the Two next foWow'ing Atheiliicl^^Argumenf a* 
 tions, built upon the contrary Suppofition , are therefore altogether 
 Injignificant alfo, and do no Execution at all. The firft of which 
 (being the Seventh) Impugning only , fuch a Soul of the IVorld , as is 
 Generated out of Matter , is not properly Direfted againft Theifm 
 neither , but only fuch a Form of Atheifra (fometirae before mentio- 
 nedj as indeed cometh neareft to Theifm. Which though conclud- 
 ing all things to have fprung Originally , from Senflefs Matter , Night 
 and chaos j yet fuppofes things from thence to havealcended Gradu* 
 ^iZ(k, to higher and higher perfeftion 5 Firft, Inanimate Bodies, zs the 
 Elements, then Birds and other Brute Animals (according to the fore* 
 mentioned Ariftophanick Tradition, with which agreeth this of £«- 
 cretim, 
 
 Principio Genus Alituum, vari£que Volucres.^ 
 
 Afterward Men , and in the laft place Gods j and that not only the 
 Animated Srars,but Jupiter ox a S^«/of the world,Generated alfo out 
 of Night and Chaos^zs well as all other things. We grant indeed, that 
 the True and Eleal Theiftsamongft the Ancient Pagans alfo, held the 
 World's Animation, and whofoever denied the fame, were therefore ac- 
 compted kbfolute Atheijis. But the World's Animation,\n a larger Senfe, 
 fignifies no more than this , That all things are not Dead about us, 
 but that there is a Living Sentient and Vnderjianding Nature Eternal^ 
 that firft Framed the World, and ftill Prefideth over it: and it is 
 certain, that in this Senle , all Thcijis whatfoever , muft hold the 
 World's Animation. But the Generality of Pagan Theifts held the 
 
 World's
 
 C H A p. V. Flefli, Blood, and Brains. 84 1 
 
 World's htiimution alfo in a ftrifter Senfe j as if the VVorld 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 iVorld-A»imjl,was to fome of them the Higheji or S«- 
 preffte Deity, but to others only a Secondary God, they fuppofing an A- 
 hfiraCf Afwd Superionr to it. But God's being the Soul of the IVorld in 
 this Latter raganicl{Stv\(ie,znd the World's being an knimalox a Cod-^ 
 are things Ablblutely difclaimed and renounced by us. However this 
 Seventh Aihcijiick^ Argument ^ is not direfted againft the Si;//cf the 
 world in the Senfe of the raganick^Theijis nt\\\\tx,t\ns being, as they 
 think,already Confutedjbut in the Senfe of the AtheJJlicl{_TheogoniJis ; 
 not an EternalVnmade Soul ot A^ind , but a Native and Generated 
 One only , fuch as refulted from the Difpv fit ion of Matter, and Con- 
 texture of Atoms^ihe 0_fjpring of Night and Chaoj : theAtheifts here 
 pretending, after their Confutation of the True and Genuine Theifm, 
 to take away all shadows thereof alfo, and fo to free Men from all 
 manner of Fear, of being obnoxious to any Underftanding Being, Su- 
 periour to themfelves. Wherefore we might here omit the Confu- 
 tation of this Argument, without any detrimental all, to ihe Caufe of 
 T'heijm. Ncverthelefs becaufe this in General, is an Athei[iick^ Affer- 
 tion , That there is no Life and Vnderfianding , prefiding over the 
 Whole World, we (ball briefly examine the Suppofed Grounds there- 
 of, which alone vrill be a fufficient Confutation of it. The Firfi of 
 them therefore is this, that there is no other SubSJance in the world 
 befides Body j The Second, That the Principles of Bodies, are de- 
 void of all Life zndVnderJlanding 5 and the Laji, That Life and Vn^ 
 derjianding are but Accidents of Bodies rtfulting from fuch a Compo- 
 fition or Contexture of Atoms , as produceth foft Fledi, Blood, and 
 Brains, in Bodies Organized,and of Humane Form. From all which, 
 the Conclufion is, that there can be no Life and Vnderjianding in the 
 Whole, becaufe it is not of Humane Form^ and Organized, and hath 
 no Bloody and Brains. But neither is Body, the only Subftance, Nor 
 are Life and Vndcrjianding Accidents refulting from any Modification 
 of De^is^and Lifelefs Matter j Nor is Blood or Brains, that which Vn- 
 derjiandeth in us 5 but an Incorporeal Soul or Mind, Vitally uni- 
 ted to a Terrejirial Organized Body 5 which will then underfland 
 with far greater advantage, when it comes to be Clothed with 
 a Ture , Spiritual and Heavenly One. But there is in the Univerfe 
 alfo, a higher kind o^ InteUe&nal Animals ^ which though con- 
 fifting of *o«/and fijafylikewifcjyet have neither Flelh.nor Blood, nor 
 Brains , nor Tarts fo Organized as ours are. And the moft Perfeft 
 Mind and Intelledi of all , is not the Soul of any Body, but Complete 
 in it felf , without fuch F//^?/ Vnionznd Sympathy with Matter. We 
 conclude therefore, that this Paflage of a Modern Writer ; We Worms, 
 cannot conceive how, God can "Dnderjiand without Brains , is Vox Pe- 
 cudff ^ the Language and Phihfophy , rather of Worms or Brute A- 
 nimals, then of Men. 
 
 The next, which h the Eighth At heifiicl^ Argument ation , is briefly 
 this, that whereas the Deity by Theifts is generally fuppofed , to be a 
 Living Being Terfe&ly Happj , and Immortal or Incorruptible j there 
 
 caa
 
 842 The Atheifts Argument, B o o k L 
 
 can be no fuch Living Being l/^fvtf/rial, and Confequcntly, none Tcr- 
 fe&ly Happy. Becaufe all Living Beingt whatfoever , are Concretions 
 of A^tfw/, which as they wereatfirft Generated^ fo are they again lia- 
 ble to Death zr\d Corruption j Life being no Simple Primitive Nature, 
 nor Suhjiantial thing , but a meer Accidental A/odif cation of Cofn-, 
 pounded Bodies only, which upon ihe Difunion of their Parts, or the 
 Diforderingcf their Contexture^vanifheth again into Nothing, And 
 there being no Life Immorul, Happinefs muft needs be a meer Infigni- 
 ficant ivord^and but a Romantick. Fi&ion. Where firft, This is well, 
 that the Atheifts will confefs^ that according to their Principles, there 
 can be no fuch thing at all^ as Happincjij becaufe no Security of F«- 
 ttire Permanency^ all Life perpetually coming 0«/ of Nothing^ and 
 whiiling back into N^fA/>^ again. But this /4/.fi'7f//f/< ArgKment,\s like- 
 wife Founded, upon the Former Errour 5 That Body is ihe Only Sub- 
 ftance, the Firft Principles whereof are devoid of all tz/t' and t;«> 
 dtrjianding'j whereas it is certain , that Lije Cjinnot pv-iTibly refult, 
 from any Compofition of Dead and Lifelcfs ihingj j and therefore muft 
 needs be a Simple and Primitive Nature. It is true indeed, rhat the 
 Participated Life, in the Bodies of Animals (which yet is but impro- 
 perly called LifCjit being Nothing, buf their being iafnated^ by a LiV' 
 ing Soul) is a meer Accidental ibing^Cena-abk and Corruptible \ (ince 
 that Body which is now. Vitally united to a Living Soul, may be DiP- 
 united again from it,and thereby become a Dead and Lijfelefs Carcafe: 
 but the Primary or Original Life it felf is SuhUantiil^ nor can there be 
 any Dead Carcafe of a Humane Soul. That which hath Life EJJentially 
 belonging to the Snljiance of ir^muft needs be Naturally Immartal.be-' 
 caufe no SubUance can of it felf TcrZ/ZfjOr FanifJj into l^othing. Befides 
 which, there muft be alfo, fome, not only Suhfiantial^ but alfo Eternal 
 Vnmade Life ^ whoCe Exijience is Nece/jary. and wh\ch is AbfolutelyVa- 
 aunihilabk by any thing elfe ; which therefore muft needs have, Per- 
 fe[i Security of its own future Happinefs, And this is an Incorporeal 
 Deity. And this is a Bri^f Confutation , of the Eigth Atheifiicl{_ Argu- 
 ment. 
 
 BUt the Democritick^ Atheifl proceeds , endeavouring further to 
 Difprove a Ccd^ixom the rh£nomena o( Motion and Cogitation:^ in 
 the Thvee following Argumentations. Firft therefore, whereas Theiffj, 
 commonly bring an Argument from Motion, to Prove a God, or Firft 
 Vnmoved Mover^the Athcijls contend on the contrary ^ that from the 
 very Nature of Motion, the Impoffibility of any fuch Firji Vnmoved 
 Mover, is clearly Demonftrable. For, it being an Axiom of undoubt- 
 ed Truth, concerning Motion, Thzx,lVhatJoever is Moved^ is Moved 
 by fome other thing ', Or, That Nothing can Move it fefj it follows 
 from thence Unavoydably, That there is No ^tervum Immobile, No 
 EternalVnmoved Mover j but on the contrary, that there was ^<fr- 
 num Motum, an Eternal Moved •■, Or, That One thing Was Moved by 
 Another , from Eternity Infinitely , Without any Firji Mover or 
 
 Caiife^
 
 Chap.V. From Motion, Confuted. 845 
 
 Caufe 5 Becaufe, as Toothing iculd move it felfj So could nothing ever 
 Alove Another, but what was it felf before /l/^w^, by Something 
 clfe. 
 
 To which we Reply ; That this Axiom , Whatfoever is Moved, if 
 Moved by Another, and not by It fclf^ was by Anjiotlc, and thofe other 
 Philofophers, who madefo much ufe thereof, retrained to the Local 
 Motion of Bodies only 5 That no Body Locally Moved^was ever Moved 
 Originally from it felf, but from fomething elfe. Now it will not at 
 all follow from hence. That therefore Nihil Movciur nifi a Moto,7hat 
 No Body u-(fs ever Moved but by jome cthir Body , that was alfb before 
 Moved, by Something elfej or,That of neceflity,One Body rvas moved 
 by another Body^AVid that by another. _zx\(i fo back wardSj/zT/f/zz/e/y, with- 
 out any Firji Vnmoved or Self-Aloving and Self- A&ive Mover , as the 
 DemocritickAtheift fondly Conceits. For the Motion of Bodies might 
 proceed (as Unqueftionably it did) from fomething elfe, which is not 
 Body, and was not Before Moved. Moreover the Dentocritick, Atheiji 
 here alfo without any Ground imagines , That were there but One 
 TttJ}} once given to the world, and no more ; this Motion would from 
 thence forward , always continue in it , one Body flill moving ano- 
 ther, to all Eternity. For though this be indeed a Part of the Car- 
 teftan Hypothejis , that according to the Laws of Nature, A Body 
 Moving, will as well continue in Motion , as a Body Refting in Reft, 
 until that Motion be Communicated and Transferred to forae other 
 Body •-, yet is the Cafe different here, Where it is fuppofed, not only 
 onePurti to have been given to the world at firft, but alfo the fame 
 ^aniity of Motion or Agitation , to be conftantly Conferved and 
 Maintained. But to let this pals, becaufe it is fomething a Subtle 
 Point 5 and not fo rightly Underftood by many of the Cartefians 
 themjehes. We fay, that it is a thing Utterly Inif'jjible , That One 
 Body fhould be Moved by Another Infinitely, without any fi:iiCaufe 
 or Mover , which was Self ASive^ and that not from the Authority 
 of Arijiotle only, Pronouncing aV; oi/vaxiv c3iv h a?;^ '^ Kiu(nuq \i- 
 vou, ei? ii-n\p_cv , &c. That in the Caufes of Motion , there could not PoJJz' 
 bly be an Infinite Progrefs , but from the Reafbn there fubjoyned by 
 Ariflotle, Becaufe , u'-th^ fmSiv '6^ ttj tt^^Itdv , oKon; aj.-nov a^'v '^ , If 
 there were no firft "Unmoved Mover, there could be no Caufe of Motion 
 at all. For were all the Motion, that is in the World, a Pajjion,. from 
 foraethiogelfe , and yet no Firft Vnmoved A&ive Movent then muft 
 it be a Pajjion from no Agent,ox without an A3ion; and Confequently 
 proceed from Nothing, and either Caufe it felfot be Made without a. 
 Caufe. Now the Ground of the AtheiftsErrour here , is only from 
 hence, becaufe He taketh it for granted , That there is no other Sub* 
 fiance belldes Body , nor any other Aftion but Local Alotion j from 
 whence it comes to pals, that to Him, this Propofition , No Body can 
 Move it Jelf, is one and the fame with this j Nothing can Acit horn It 
 felfjor be Self A&ive. 
 
 And thus is the Atheiftick Pretended Demonftration againft a Cod, 
 or FirJi Caufe, from Motion, abundantly Confuted , we having made 
 it Manifeft , that there is no Confequeme at all in this Argument, 
 
 C c c c c That
 
 844 ^ ^^^^ Mover Vemonjlrated, Book t 
 
 That becaufc No Body can Move it Self, therefore there can be no 
 ¥\x^ V» moved Mover j as alio having difcovered , the Gronncl of 
 the Atheifts Erroiir here, their taking it for granted, that there is No. 
 thing but Eodj! , and laftly having plainly (bowed , that it implies a 
 Contradiftion, there (houid be Aihm and Alotion in the World, and 
 yet NothiKg Self- Jllovingov Self-ACfive : So that it is Dcmonftrative- 
 ly certain from Motion, that there is a Firji Caiife or Vti/ttsved Mover. 
 We (hall now further add. That from the Principle acknowledged by 
 the Dcmocritic}^ Atheijis themfelves , That No Body can move it felf, 
 n follows alfo undeniably, that there is fome Other Subjiance befides 
 l?W>',fomething Incorporeal,vj\nch. is Self- Moving and Self-A&ive, and 
 was the Firii 'Unmoved Mover of the Heavens or World. For if no 
 -Body from Eternity^vjas Ever able to Move it felf, and yet there muft 
 of neceffity be fome Adivc Caufe of that Motion which is in the World 
 ((ince it could not Caufe it felf) then is there unqueftionably, fome 
 Other Subliance be(ides Body , which having a PcAverof Moving 
 Mattefj was the Firft Caufe of Motion, it Self being Vnmoved. 
 
 Moreover it is certain from hence alfo, That there is another Spe- 
 cies of ^^/fw, 'diftinft {lO^Locd Motion , and fuch as is not Hetero- 
 chinejic, but Autochine(ie or Self-AQiviiy. For fince the Local Motion 
 of Body is EflTentially Heterochinefie , not Caufcd by the Subftanceit 
 felf Moving, but by fomething elfe Afting upon it , that Ad ion by 
 which Local Motion is Firfl: Caujed, cannot be it felf Local A4otion, but 
 muft be Antockinefieox Self-A&ivily , That which is not a r.<ijfion front 
 any other Agent^hm fprings from the immediate Agent it felf j which 
 Species of Adion is called Cogitation. All the Local Motion that is 
 in the World , was Firft Caufed by fome Cogitative or Thinking Be- 
 ing., which not Acted upon by any thing without it, nor at all Locally 
 Moved , but only Mentally j is the Immoveable Movtr of the Heaven, 
 or Vsrticei. So that Cogitation is in Order of Nature, before Local Mo- 
 tion, and Incorporeal before Corporeal Subjiance, the Former having a 
 Natural Imperium upon the Latter. And now have we not only Con- 
 futed the Ninth Athcifiick^ Argument , from Motion , but alfo Demon' 
 firated againft the Democriitcli Atheilfs from their own Principle, 
 that there is an Incorporeal and Cogitative Suhflance, the V\i^ Immove- 
 able Mover of the Heavens , and Vortices 3 that is , an Incorporeal 
 Deity. 
 
 But the Democritick, Aiheifi , will yet make a further Attempt, to 
 prove that there can be Nothing Self-Moving or Selfh&ive, and that 
 no Thinking Being could be a Firii Caufe ; He laying his Foundation 
 in this Principle 5 That Nothing takeih its Beginning f cm it felf, 
 but from the Ad:ion of fome other Agent v.'ithout it. From 
 whence he would infer , that Cogitation it felf is Heterochinefie , 
 the Pajfion of the Thinker , and the k&ion of fomething without it 5 
 no Cogitation ever rifing up of it felf without a Caufe : and that Co- 
 gitation is indeed, Nothing but Local Motion^ or Mechanifm--, and all 
 Living Vnderfiatiding Beings Machines , Moved from v»'ithout ; and 
 then make this Conclufion. That therefore no Vnderjianding Being 
 could poffibly be a F/V/? Caftfe. He further adding alfo, that no Vn- 
 
 derlianding
 
 Chap. V. Something Self- A dive. 845 
 
 derUatiditig Being as fuch, can be PerjeQly Happy neither , as the Deity 
 is fuppofcd to be , becaulc Dependent upon Something without it 5 
 and this is the Tenth At keijiicli Argumentation, 
 
 Where we (hall Firfl: confider , that which the Dimocritick^htheijh 
 makes his Fundamental rrinc/ple , or Common Notion to difprove all 
 Autochinejie or Self h&ivjiy by. That Nothing ta^eth Beginning front 
 it felf but from the h&ion oj fame other thing without it. Which Ax- 
 iom, if it be Underftood of SubHantial Things^ then is it indeed ac- 
 knowledged by us to be unqueftionably true, it being the fame with 
 this, That No Suhflance which once was not, could ever polTibh cattfe it 
 felf or bring it jclfrnto Being 5 but Ptuji tal{c its Beginning fiom theAHi- 
 on of Jomething elfei, but then it will make Nothing at all againfl: 
 Theifm. As it is likewife True, That No A&ion whatlbcver, (and 
 therefore no Cogitation,') tal{elh Beginning from it felf , orcaufethit 
 felf to be, but is always produced by fome Subfiantial Agent , but this 
 will no way advantage the Atheift neither. Wherefore if he would 
 direft his Force againft Theifm, he ought to underftand this Propofiti- 
 onthus,Th3t No/45/o«whatroever,taketh Beginning from ihc Imme- 
 diate Agent, (which is the Subjeft of it) but from the A3i$B of (brae 
 other thing without it ; or, That Nothing can Move or AH otherwife 
 then as it is Moved and AUed upon, by fomething eife. But this is 
 only to beg the ^leflion, or to Prove the thing in Difpute , Identic 
 cally, That Nothing is SclfA&ive, becaufe Nothing «•<?» A& from it 
 felf Whereas it is in the mean time, undeniably certain, That there 
 could not poffibly be any Motion or A&ion at all in the Univerfe, 
 were there not fomething Self-Moving or Self-A&ive , for as much as 
 otherwife all that Motion or Adlion would be a Pajfion from Nothing^ 
 and be Alade without a Catife. 
 
 And whereas the Atheifls would further prove, that no Cogitation, 
 Taketh its Beginning from the Thinker, but always from the A&ion of 
 (bme other thing without it, after this manner j Becaufe it is not Con- 
 ceivable, why This Cogitation , rather then that , (hould ftart up at 
 any time , were there not fome Caufe for it , without the Thinken 
 Here in the firft place we freely grant , that our Humane Cogitati- 
 ons, are indeed commonly Occafioned , by the Incurfions of Senjible 
 Gbje&s upon us 'j as alfo , that the Concatenations of thoCe Thoughts 
 and Phantafms in us, which are diftinguilhed from Senfationt, (whe- 
 ther we be afleep or awake ) do many times depend upon Corporeal 
 and Mechanical Caufes in the Brain. Notwithftanding which , that 
 all our Cogitations, are Obtruded, and Impofed upon us from without 5 
 and that there is no Tranfition in our Thoughts at any time , but fuch 
 as had been before in Senfe 5 (which the Democritick Atheift averrs) 
 this is a Thing, which we abfolutely deny. Forjhad we no Majiery at 
 all over our Thoughts^bm they were all like Tennis Balls,Bandied,and 
 Struck upon us, as it were by Rackets from without ^ then could we 
 not fteadily and conftantly carry on any Defigns and Purpofes of Life, 
 But on the contrary that of ArifiotWs , is moft true, (as will be clfe- 
 where further Proved) that Man and all Rational Beings ^ are in fome 
 fenfe, «-^;)(^ vr^^ecjv, a Principle of A&ions, fubordinate to the Deity 5 
 
 C c c c e 3 which
 
 84^ ^ Prodig. Paradox 0/ Atheifts • B o o k I; 
 
 which they could not polTibly be, were they not alfo, a Principle of 
 Cogitations, and had fome Command over them j but the(e were all 
 as much determined, by Caufes without, as the Motions of the Wea- 
 thercock are. The Rational Soul is it felf an ACti-ve and Bithling Foun- 
 tain of Thoughts 5 that perpetual and Reftlefs Defire , which is as 
 Natural and EiTential to us, as oar very Life , Continually Railing up 
 and Protruding, New and New Ones , inus ; which are as it were 
 Offered tons. Befides which, we have alfo , a further Self Recolle- 
 &ive Power, and a Power of Df/er«//»i»^ and F/"x/»^ our Mind and 
 Intention, upon fome certain Objefts, and of Ranging our Thoughts 
 accordingly. But the Atheift is here alfo to be taught, yet a Further 
 Lejffonj that an Abfolutely Perfe& Mind, (fuch as the Deity is fuppo- 
 fed to be,) doth not (^as Arijiotle writeth of it ) ote //iv voeiv ori 9 » 
 voeiV, Sometimes Z)nder§f and, andfometimenotVnderJiand^ it being 
 Ignorant of Nothing, nor Syllogizing about any thing 5 but compre- 
 hending all Intelligibles, with their Relations and Verities at once, 
 within it felf; and its Effence and Energie , being the fame. Which 
 Notion, if it be above the Dull Capacity of Atheijis , who meafure 
 z\\ Perfe&ionhy ihtit ovin Scantling, this is a thing, that We can- 
 not help. 
 
 But as for that Prodigious Paradox of Atheifts , that Cogitation it 
 felf 5 is nothing but Local Motion or Mechanifm , we could not have 
 thought it poflible that ever any man (hould have given entertain- 
 ment to ftich a Conceit i but that this was rather , a raeer Slander 
 raifed upon Atheifts, were it not certain from the Records of Anti- 
 quity, That whereas the old Religious Aiomi[is, did upon Good Reu- 
 fon, reduce all Corporeal ABion (as Generation, Augmentation, and 
 alteration) to Local Motion , or Tranflation from place to place 5 
 (there being no othQx Motion befides this Conceivable in Bodies) the 
 ancient Atheizers of that Philofophy (Leucippus and Dernocritvs) not 
 contented herewith^did Really carry the bufinefs ftill on further,foas 
 to make Cogitation it felf alfo 5 Nothing but Local Afotion. As it 
 is alfo certain, that a Modern Atheiftick Pretender to Wit, hath pub* 
 lickly owned this fame Conclufion , That Mind is Nothing elfe but 
 Local Motion in the Organic^ parts of Mans Body. The(e men have 
 been foraetimes indeed a little Troubled^ with the Phancy, Apparition, 
 or Seeming of Cogitation, that is The ConfciotifneJ? of it , as knowing 
 not well what to make thereof j but then they put it offagain,and fa- 
 tisfie themfelves worfhipfully with this, that Phaacy is but Phancy^ but 
 the Reality oi^Cogitation,noth\ng but Local Motion j as if there were 
 not as much Reality in Phancy and Confcioufnej? , as there is in Local 
 Motion. That which inclined thefe men fo much, to this Opinion, 
 was only becaufe, they were Senfible and Aware of this, that if there 
 were any other AQion, befides Local Motion admitted, there rauft 
 needs be fome other SuhHaace acknowledged, befides Body. Carte- 
 ^us indeed undertook to defend Brute Animals, to be Nothing elfe 
 but . Machines , but then he fuppofed that there was Nothing at all of 
 Cogitation, in them , and Confequently nothing of true Animalily or 
 Life.j\o more, than is in Artificial Automaton, as a Wooden Eagle, or 
 the like 5 Neverthelefsjthis was juftiy thought to be Paradox enough. 
 
 But
 
 C H A p. V. That C ogitation, Local Motion. 847 
 
 But that Cogitation it felfjfhould be Local Alotion^znd Men nothing but" 
 Machines j this is fuch a Paradox, as none but either a Stupid and Be- 
 fotted, orelfeanEwz/jw/J^yi/V^jBigotical, or Fanatick Atheift, could 
 poffibly give entertainment to^ Nor are fuch men as thefe , fit to be 
 Difputed with, any more than a Jlluchiac is. 
 
 But whereas the Atheiflick^ Ohje&er , adds alfo ovqr and above , in 
 the laft place, that no Vnderjianding Being can be Perfe&lj/ Happy nei- 
 ther , and therefore not a God, becaufe Ellentially Depcwc/t «/ upoa 
 fomething elfe without it 5 This is all one as if he (hould fay, That 
 there is no fuch thing as Happinef at all in Nature 5 Bccaufe it is cer- 
 tain5that without Confcioufnefs or Vnderjianding nothing can be Happy 
 (fince it could not have any Fruition of it felf ) and if no Vnderjiand- 
 ing Being can be Happy neither , then muft the Conclufion needs be^ 
 that of the r^rc«rf/c4^5 that t^J^ca/uuiuoc avu-zro^^-rcv , Happinefs is a nteer 
 Chifftera , a Phn7itajiick Nation or FiClion of Mens Minds j a thing 
 which hath no Exijience in Nature. Thefe are the men, who after- 
 wards Argue from IntereJJe alfb againft a God and Religion. Not- 
 withftanding that they confefs their own Principles to be fofar, from 
 promifing Happinefs to any, as that they abfolutely Cut off, all Hopes 
 thereof. It may be further obferved alfo in the laft place, that there 
 is another of the Atheifts Dark Myfteries here likewife couched. 
 That there is no Scale or Ladder of Entity and Perfeclion in Nature, 
 one above another 5 the whole Univerfe from top to bottom, being 
 Nothing but One and the fame Senjlefs Matter , diverfly Modified. 
 As alfo 5 that Vndcr^anding as fuch , rather fpeaks ImperfeUion ; it 
 being but a meer Whijling, Evanidy and Phantafiickjhing-^ fothat the 
 moft abfolutely Perfett, of all things in the Univerfe, is Grave, Solid^ 
 and Sitb^antial Senfiefs Matter : of which more afterwards. And 
 thus is the Tenth Atheiftick Argumentation alfo Confuted. 
 
 But the Deffiocriticl{^and Epicurean Aiheijis , will make yet a fur- 
 ther Ajjault, from the Nature of Knowledge, Vnderffanding, after this 
 manner i If the World were Made by a God, or an Antecedent Mind 
 andllnderftanding, having in it felf an Exemplar 01 Platform there- 
 of, before it was made, ihen muii there he A&ual Knowledge^ both in 
 order of Nature , and Time, before Things ^ whereas Things which 
 are the Obje&s of Knowledge and Vnderjianding , are unqueltionably 
 in order of Nature before Knowledge j this being but the Signature 
 of them, and a Pajjion from them. Now the only Things, are Singu- 
 lar Senfihles or Bodies. From whence it follows , that Mind is the 
 Toungeji and moft Crcaturely Thing in the world ; or that the IVorld 
 was before Knowledge and the Conception of any Mind ; and no Know- 
 ledge or Mind , before the world as its Caufe. Which is the Eleventh 
 Atheijiick^ Argumentation. 
 
 But we have Prevented our felves here in the Anjwer to this Argu- 
 went, (which would make all Knowledge, Mind, and Vnderjianding 
 "junior to the World, and the very Creature of Senfihles,) having al- 
 ready Fully Confuted it , and clearly Proved, That i'/w^w/jr Bodies, 
 are not the only Things ^ and Obje&s of the Mind j but that it con- 
 
 taineth
 
 848 Mind Senior to the World ,• and Boo k I. 
 
 taincth its Immediate IntelJigibles within it felf-, which Intelligiblei 
 alfo are Eternal, and That Mind is no Phatftafiick^Imjge of Senjibles, 
 nor the Stamp and Signature of thera, but Archetypal ro them 5 the 
 FirftM/W being That of a Perfcd Being, comprehending it ft If, and 
 the Extent of its own Omnipotence, or the PcjftbiUtjes of all things. 
 So that Knowkdg is Older than all Senftble things j Mind Senior to the 
 World , and the Architc3 thereof. Wherefore we Qiall refer the 
 Reader for an Anfwer to this Argument, to P<^^e 729. and fo on- 
 wards, where the Exijience of a God, (that is, a Mind before the PVorld) 
 is Demonftrated alfo/rom this very Topick, z^/z.. the Nature of Know- 
 ledge and Vnderjianding, 
 
 We (hall in this place only add , that as iht Atheijis can no way 
 Salve the rh£nomenon of Motion, Co can they much lefs that ofc*?- 
 gitation , or Life and Vnderjianding. To make which yet the more 
 Evident, we (hall briefly reprcfent, a Syllabm or Catalogue of the ma- 
 ny Atheijiick^ HaUiicinations or Deliraiions, concerning it. As Firf^, 
 That Senjlefs MaUer being the only Subjiance , and all things elfe but 
 Accidental Modifications thereof jLife and Mind is all a meer Acciden- 
 tal Thing, Gentrable and Corruptible, Producible out of Nothing , and 
 Reducible to Nothing again; and that thexe'n no Subjl ant ial Life or 
 Mind any where. In Oppo(ition to which , we have before proved. 
 That there muft of necefliry be fome Subjiant ial Life, and that Hu- 
 mane Souls being Lives Subftantial , and not meer AccidentalModi/r- 
 cations of Matter, they are confequently in their own Nature Immor- 
 tal, (ince No Substance of it felf ever vaniftieth into Nothing. 
 
 Again the Democritickj , and other Atheiits conclude , that Life 
 and Mind, are no Simple and Primitive Natures , but Secondary and 
 Compounded things j they refulting from certain Concretions and 
 Contextures of Matter , and either the Commixtures and Contempora- 
 lions of ^alities, or elfe the Combinations of thofe Simple Elements 
 of Magnitude^ Figure, Site, and Motion^ and fo being Made up, of 
 that which hath Nothing of Life or Mind in it. For as Flejlj is not 
 Made, out ot Flepy Particles, nor Bone out of Bony^ (as Anaxagorai of 
 old dreamed) fo may Life as they conceive, be as well Made out of 
 Li^elef Principles, and Mtnd out of that which hath no Mind or Vn- 
 derjianding at all in it ; jufl: as Syllables Pronounccable,do refult from 
 Combinations of Letters , fome of which are Mutes , and cannot by 
 themfelves be Pronounced at all, others but Semi- Vocal. And from 
 hence do thefe Atheiits Infer, that there could be no Eternal Vn- 
 made Life or Mind , nor any that is Immortal or Incorruptible ; (ince 
 upon the Diflblution o( that Compages or Contexture of Matter, from 
 whence they Refult, they muft needs Fanifl) into Nothing. Where^ 
 fore according to them, there hath probably , fbmetime heretofore 
 been , no Life nor Vnderjianding at all in the Univerle, and there 
 may Poflibly be None again. From whence the Conclufion\s, That 
 "Mind and Vnderjianding, is no God, or Principle in the V niverfe ^ it 
 being ESentiaWy Faditiyuf , Ndtive and Corruptible:, or as they 
 exprefs it in Plato, ^vnii^ q/a. .^vhtcj.', Mortal from Mortal things : 
 as alfo. That the Souls of men, cannot fubfift Separately, after 
 
 Deatl^
 
 C H A p. V. No Syllable of things. 849 
 
 Death , and walk up and down in Airy Bodies -j no more than the 
 I'orm of a Houfe or Tree, after the Diffolution thereof, can fublllt by 
 it felf Separately, or appear in fome other Body. But all this Foole- 
 ry of Athei/if, hath been already Confuted, we having before ihew- 
 ed, thdit Life and V»cler[iaKcJi^gare Ad:'tve Powers, Vigours, and Per- 
 fe&ians , that could never poflibly refult from meer P<7///t;i? B»/i^, or 
 Dead and Scvjlcji Matter, however A/jdiJicd and CompoJifrded'-, be- 
 caufe Nothing can come Efe&ively from Nothifig. Neither is there 
 any Confequence at all in this, that becaufe Flefli is not made out of 
 FleOiy Principles , nor Bone out of Bony, Red out of Red things, 
 nor Green out of Greeny thertfore Life and Vtiderjlanding, may as 
 well be Compounded , out of things Dead and Scnpjs : becaufe 
 thefe are no Syllables or Complexions , as the others are , nor can ci- 
 ther the ^alities of Heat and Cold, Moift and Dry j or elfe Mtg'- 
 nitudes. Figures, Sites^ and Motions, however Cow/'iwfc/ together, as 
 Letters Spell them out, and make them up j but they are Si^j/ple and 
 Primitive things. And accordingly it hath been proved, that there 
 muft of neceflity be , fome Fternal Vnmade Life and Alind : For 
 though there be no necedity that there (hould be any Eternal Vn- 
 made Red f or Green y becaufe Red and Green may be Made out of 
 things not Red nor Green, they and all other Corporeal ^alities ((o 
 called) being butfeveral Contextures of Matter^ or Combinations, o£ 
 Magnitudes, Figures, Sites, and Motions , caufing thofe feveral Phan- 
 cies in us: and though there be no neceflity , that there Qiould be 
 Eternal Motion, becaufe if there were once no Motion at all in M.it- 
 ter , but all Bodies Refted , yet might Motion have been Produced 
 by a S)t\i- Moving or Self Active Principle 5 And Laftly, though there 
 be no neceflity that there Qiould be Eternal Vnmade Matter or Body 
 neither, becaufe had there been once no Body at all, yet might it be 
 Made or Produced by a PerfcS Omnipotent Incorporeal Being : never* 
 thelefs is there an Abfvlute Neceflity , that there fhould be Eternal 
 Vnmade Life, and Mind, becaufe were there once no Life nor Mind 
 at all, the(e could never have been produced out of Matter altoge- 
 ther Lifelefs and Mindkfs. And though the Form of a Honfe cannot 
 poflibly Exift Separately from the Matter and Subftance thereof, it 
 being a Meer Accidental Thing , refulting from fuch a Compagesof 
 Stone , Timber and Morter , yet are Humane Souls and Minds , no 
 fuch Accidental Forms of Compounded Matter , but Aftive Suhjian" 
 Hal things, that may therefore fubdft Separately from theCe Bodies, 
 and Enliven other Bodies of a different Contexture. And however 
 fome that are no Atheifl:s,be over prone to conceive, Life^Senfe, Cogi- 
 tation, and Confcioufnefs in Brutes, to be Generated out of Dead, Sen- 
 fiefs, zndVnthinkJng Matter, (they being difpofed thereunto by cer- 
 tain Miftaken Principles , and ill Methods of Philofophy) neverthe- 
 lefs is this unqueftionably in it felf, a Seedof Atheijvi i becaufe if a- 
 ny Life, Cogitation, and Confcioufnefs, may be Produced out of Dead 
 and Senjkfs -^J/w^cr^then can no Philofophy hinder, but that all might 
 have been fo. 
 
 But the Democriticl^ Atheills,v/\\\ yet venture further to deny,that 
 there is any thing in t^?LKm^ Self Moving or Self- Acfive, but that 
 
 whatfoe'^er
 
 850 Thoughts, Not Adion o/Ob;eds, B o o k I. 
 
 whatfoever Moveth znd A&eth, was before Moved by jometbiffg tlfe^ 
 and Made to Ac? thereby 5 and again, that from Ibme other thing j 
 and So backward Infinitely ; from whence it would follow , that 
 there is no Firji in the Order of Cuujes^ but an Endlefi Retro- Infinity, 
 But as this is all one, as to Affirm , that there is no fuch thing at all as 
 Life in the World , but that the Univerfe is a Compagcs of Dead and 
 Stupid Matter, fo has this bifiniiy in xheOrder of Caufej been already 
 exploded for an hbjolute Impojfibiljty. 
 
 Neverthelefs the ktheijis will here advance yet an Higher Para- 
 dox'^ That a\\ h&ion whatfoever, and therefore Cc^z74/7tf»,f/;/?»9', 
 and Confcioufnefs it felf, is Really Nothing elfe but Local Motion-^ and 
 Confequently not only Brute- Animals, but alfo Men themfelvcs meer 
 Machitts^ Which is an equal, either Sottifhnefs or Impudence , as to 
 afferr, a Triangle to be a Square^ or a Sphere , a Cube , Number to be 
 Figure^ or any thing elfe to beany thing: and it is Really all one as 
 to affirm, that there is indeed no fuch thing in our felves, as Cogitati- 
 on : there being no other hHion in Nature, but Local Motion and 
 Mtchanijm. 
 
 Furthermore the Dei^iocritieliznd Epicurean Atheifis , Univerfally 
 agree in this, that not only Senfations, but alfb all the Cogitations of 
 the Mind, are the meer rnjfjotis of the Thinker , and the j^Bions of 
 J?^^/'ejExifting without, upon him : though they do not all declare 
 themfelves , after the fame manner herein. For Firfl-, the Democri- 
 <7f4/ conclude , that Senfe is Caulcd by certain Grt^fTcr Corporeal Ef- 
 fluvia, (treaming from the Surfaces of Bodies Continually, and en- 
 tering through the Nerves 5 But that all other Cogitations of the 
 Mind , and mens either fleeping or waking Imaginations , proceed 
 from another fort of Simulachra , Idols and Images , of a more Fine 
 and Subtle Contexture, coming into the Brain, not through thole 
 open Tubes, or Channels of the Nerve;5but immediately through all 
 the fmaller Pores of the Body : fo that , as we never have fenfe 
 of Any thing , but by means of thofe Groffer Corporeal Images 5 ob- 
 truding themfelves upon the Nerves s, (b have we not the leaft Cogi- 
 tation at any Time in our y3//»^ neither , which was not C-jw/e^/ by 
 thofe Finer Corporeal Images , and Exuviout Membranes , or Effluvia^ 
 lufhing upon the Brain, or Contexture of the Soul. h^ttn-nQr iij Ant-tc- 
 v.g,/T®- -riuj A'lodfmv It, tIw No'vwv hlSilKuiV i^cc^iv tt^'iovtzov • fJ^A^n -y: ^^- 
 eaM<jv fj^yh-d^v -^^iq rs vr^Q-mT^o^Q^, Leucippus and Democritus 
 determined,that as rveil Noefis as Atiihejis^ Mental Cogitation as External 
 Senjation , vpos Caufed by certain Corporeal idols , coming from Bodies 
 vpithout't fince neither Senfation nor Cogitation, could othervpife pojfibly 
 be produced. And thus does Laertius alfo reprefent the fenle of 
 thefe AtheiiiickShilofopbers, that the Effluvia from Bodies called Idols, 
 were the only Caufes , t^ov >i^' -^ylw Kivti^Tzsv ;t, |saAn//aT5.'V e>w!?av ly 
 vi3ji) iij Tra^-v , Of all the Motions^ Paffions, and Affc&ions, and even 
 the very Volitions of the Soul. So that as we could not have the leaft 
 Senfation, Imagination, nor Conception, of any thing otherwife than 
 from thofe Corporeal Effluvia , ruftiing upon us from Bodies without, 
 and begetting the fame in us , at fuch a time, fo neither could we 
 
 have 
 
 ^1
 
 C H A P. V. and P^iTion of the Thinker. 85 1 
 
 have any PaJJion, Appetite , or Volition , which we were not in like 
 vmnnet ^Corporeally PaJJive to. And this was the Ground of the De- 
 mocritick^ hate, or hit a j/ity o( ill H» mane A&iotis ^ maintained by 
 them 5 in oppofition to the tt) \.(p' vplv , or Liberty of Will , which 
 cannot be conceived without Self-AQivity , and fomething of Con- 
 tingency. They fuppofing Humane Volitions zMo^ as well as all the o- 
 ther Cogitations , to be Mechanically Caufed and Neceflitated , from 
 thofe EjjlHvJous Images of Bodies, coming in upon the WiUers. And 
 however Epicurtts fometime pretended to Aflert Liberty of Will ^ a- 
 gainft Democriius , yet forgetting himfclf, did healfo here fecurcly 
 Philofophize, after the very fame manner, 
 
 Hunc age qii£ movcant Animum ret^ accipc pauck 5 Lucret. z. 4. 
 
 ^£ veniitnt veniant in Mentem, percipe paucif. J*- 3 f ' J ^9- 
 
 Vrincipia hoc dico Rerum Simulachra vagari. ^c. 
 
 But Others there were amongft the Ancient Atomijis , who could not 
 conceive 6'e»/i//<7«f themfelves, to be thus Caufed by Corporeal Ef- 
 fiuvidj or ExMviotfs Membranes , ftreaming from Bodies Continually, 
 and that for Divers R.ca(bnsalledged by theraj but only by a PrefTurs 
 from them upon the Optick^Nerve by Reafon of a Tenfion of the Inter- 
 medious Air or iEther (being that which is called Light) whereby 
 thedidant Ob^eft is Touched and Felt^ oTcv Sik ^wm^ax,^ as it were 
 by A staff. Which Hypothefit concerning the Corporeal Fart of Senfe^ 
 is indeed much more Ingenious , and agreeable to Reafon than the 
 Former. But the Atheizers of this Atomology, as they fuppofed Senfe 
 to be Nothing elfe but fuch a Prejfure from Bodies without , fo did 
 they conclude ImaginttioH and Mental Cogitation , to be but the Re- 
 liques and Remainders of thofe Motions of Senfe formerly Made, and 
 Conferved afterwards in the Brain ("like the Tremulous Vibrations of 
 a Clock or Bdi , after the ftriking of the Hammer , or the Rouling 
 of the Waves, after that the Wind is ceafed) Melting, Fading, and 
 Decaying infet>fibly by degrees. So that according to thefe. Know- 
 ledge ^nd Vnder Handing , is Nothing but Fading and Decaying Senfe^ 
 and all our Volitions but Mechanick Motions caufed from the A3iont 
 or Trufions of Bodies upon us. Now though it be true, that in Se»- 
 fation, there is alwayes a Pajfion Antecedent, made upon the Body of 
 che Sentient from without 5 yet t$ not Settfation it (elf this very 
 Tajfion , but a Perception of that Pajfion ^ much left can Mental Con- 
 ceptions be (aid to be the Adion of Bodies without , and the meer 
 Tajfion of the Thinker 5 and leaft of all Volitions fuch , there being 
 plainly here,romething l^p wi-^f -s f« our own Power ^(hy means where- 
 of, we become a Principle of A&iom , accordingly deferving Cont- 
 mendttion or Blimey) that is, fomething of ^ei|^-A(5fw/if^. 
 
 Again according to this Democritic^%nd EpicttreanAtheifls^aM Know- 
 ledge and Vnderjiandittg is Really the fame thing with Senfe : the Dif- 
 ference between thefe Two, to fome of them being only this , That 
 what is commonly called <y<ff/e, \% Primary and Original Knowledge^ 
 and Knowledge but Secondary, or Fading and Decaying Senle : but to 
 Others, that Senfe is Caufed by thofe more Vigorous Idols , or Ej^a- 
 
 D d d d d vii
 
 852 ^11 Knowledge to Atheifts, Book! 
 
 via from Bodies, intromitted through the Nerves 5 but VndcrftaKding 
 and KnoToledge, by thoi'e more l^Fea^aad Thin, Vmbratilc and Evanid 
 onesjthat penetrate the other fmaller Pores ot the Body : (o that both 
 way s^VfiderJiandtKg and Knoivledge,w\\l be but a lVeal{er Senfe. Now 
 from this Doftrine of the Athe/Jiicli^ktom/Jis, that all Coaception and 
 Cogitation oi the Mind whatfoeverjis Nothing elfe but i'ew/e and Pajji' 
 on from Bodies without , this Abfurdity firft of all follows unavoid- 
 ably, that there cannot poffibly be , any Errour , or Falfe Judgment^ 
 becaufe it is certain , that all Pajfion is True Pajjion , and all Senfe- or 
 Seeming^ and Appearance, True Seeming and Appearance. Wherefore 
 though fome i'ew/e and r<j//ztf»5 may be more O/j/fwre than other, yet 
 can there be none Falfe ^ it felf being the very Efencc of 7riaL\ And 
 thus Protagoras, one of thefe A//jei/?/c^ Atomijis, having Firft affertedj 
 That Knowledge k Nothing elfe but Senfe , did thereupon admit this as 
 a Neceff'ary Confequence , That iw.im, oi^ct. aAn^; , Every Opinion is 
 True i becaufe it is Nothing but Scenting and Appearance, and every 
 Seeming and Appearance is truly Jtich : and becauje it zf not pcjfible, fffr 
 any one to Opine that which is Not, or to Thinl^otherwife than he Sufferrs. 
 Wherefore Epicurus being Senfible of this Inconvenience, endeavour- 
 ed to Salve this Phenomenon of Errour and Eal\e Opinion or 'judgement, 
 confiftently with his own rri«f;/)/ex, after this manner , That though 
 z\\ Knowledge be6"e/;/eand all 6"e«/e Tr^e , yet may Errour arife not- 
 withftanding, Ex Animi Opinatu, From the Opination of the Mind, add- 
 ing fomcthing of its own , over and above , to the Tajfion and Phanfie of 
 Senfe. But herein he (hamefully contradicts himfelf; 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 Pajjlve Thing , but 
 muft needs have a Sclf-A&ivc reiver of its own, and confcquently will 
 prove alfo Incorporeal , becaufe no Body can AH othcrwifc , than it 
 Supers, or is Made to ACt by fomething elfe without it. We conclude 
 therefore, That fince there is fuch a thing as £rr(?//r , or Falfe Judge'' 
 ment, all Cogitations of the Mind cannot be meer Paijions 5 but there 
 muft be fomething of Self-Activitytn the Soul it SeU,by means where- 
 of, it can give its Affent, to things not clearly Perceived, and fo Err, 
 
 Again from this Athcifiick. Opinion , That all Knowledge is Nothing 
 elfe but Senfe, eithex Primary or Secundary , it follows alfo; That 
 there is no Abjolute truth nor Falfjood , and that Knowledge is of a 
 Private Nj^»re, Relative, and Phantaflical only, or meer Seeming^ , 
 that is, Nothing but Opinion : becaufe Senfe is plainly. Seeming, Phan- 
 iafie , and Appearance ; a Private thing and Relative to the Sentient 
 only. Andhere 3\^o did Protagor as y according to his wonted Free- 
 dom, admit this Confequence, That Knowledge being Senfe, there was 
 no AbJoluteneJ? at all therein, and That nothing was True otherwife, 
 than TiSTos Ty "nvi , To this and to that man fo Thinking , That every 
 man did , but ^ bwn /n^vov 5b|a^<Jy , Opine only his Own things 5 
 That TreciTOV x?n/^TOV f/Aj^v av6g6)7r©- ^ Every man was the Aleafure 
 »f Things, and Truth to himfelfj and Laftly , to cpouvo/x,4vov kyAsM t»t« 
 Kj ivcu S) cpcdvilcu , That whatfoever Seemed to every one , was True to 
 him to whom it Seemed. Neither could Dc«/flm/«f himfelf, though 
 a man of more difcretion than Protagoras^ dilTemble this Confequence 
 
 from
 
 Chap. V. Phantal^ual W Relative. 85^ 
 
 from the fame Principle afl'erted t y him, that Uoderftanding is vhan- 
 tajhcal, and Knorvledge but Opinion 5 he owning it fometimes before 
 he was aware 5 as in thefe wordt- of his, ■y.^vciC,\^.\v \^vi ocve^cjTrov taj^ 
 rS) xocvovi, 077 (u-n»i; aWMscaTou * iFe ought to Know Man, According^ to 
 this RhIc^ Th:it he is fuch a things as hath Nothitrd. to 4^ with Ahjohte. 
 Truth 'f and again, cuMyi (or irr-^fj i^i/ iQix^v /st^i ■>s^vo(; , «M' tTngu- 
 Qim exa?r«nv H Sti^i^' IVe kjjop.-' ?70thif!g Abfolutely^ concerning anything;^ 
 and all our Knowledge is Opinion. Agreeably to which , he determi- 
 ned , that mens Knowledge was diverfified by the Temper of their 
 Bodies , and the Things without them. And Arijiotle Judicioufly 
 obferving both thefe Dodtrines, That there is no Errour or Falfe Judg- 
 ment, but every Opinion True 5 and again , That Nothing is Abfo- 
 lutely True but Relatively only 5 to be Really and Fundamentally 
 One and the fame j imputeththem both together, to Democritus , in 
 thefe words of his, ^^'i &oct ccAm^?'?' oAt? 3 ^i^ -ri vmKocy.^d.v^v cpplvw' 
 m //Av tIlu cuLoSjiatv , 7X) (pocivofjuivov H^ tIjjj oj.c^mv '<^ a.\'(xf>cn<; d.Kvi3i(; iivxi^ 
 Democritus held , that there was Nothing Abjolutely True : but becaufe 
 he thought Knowledge or Vnderjlanding , to he Senfe ; therefore did he 
 conclude that whatfoever Seemed according to Senfe, muji of necejjity he 
 True (not Abfolutely , but Relatively) to whom it fo Seemed. Thefe 
 Grols Abfurdities did the Atheijiic^ AtomiUs plunge themfelves into, 
 whilft they endeavoured to Salve the Phanomenon of Cogitation , 
 Mind^ or Vnderjianding , agreeably to their own Hj/pothefit. And 
 it is certain, that all of them, Democritus himfelf not excepted, were 
 but meet Blunderers in that Atomick Phy(iology,which they fo much 
 pretended to, and never rightly Uoderftood the Same. For as much 
 as that with Equal Clearnels teaches thefe Two things at once , That 
 Senfe indeed is PhantaHical and Relative to the Sentient ^ But that 
 there is a Higher Faculty, of Vnderjianding and Reafon in us, which 
 thus difcovers the Phantajiry of Senfe, and reaches to the Abfolutenep 
 of Truth -^ or is the Criterion thereof. 
 
 But the Democritick^and Epicurean Atheijis will further Conclude, 
 that the only Things or Obje&s of the Mind, are Singular Senfihles, or 
 Bodies Exifting without it 5 which therefore muft needs be in Ordeif 
 of Nature, before all Knowledge, Mind ^ and Vnderjianding whsitCo' 
 ever 5 this being but a Phintafiick^Image or Reprefcntation of them. 
 From whence they Infer , that the Corporeal World, and thefe Scnfible 
 things, could not poffibly be Made, by any Mind or Vnderjianding 5 
 becaufe Ejfenti ally Junior to them, and the very Image and Creature oi 
 them. Thus docs Arijiotle Obferve, concerning both Democritus and 
 Protagoras ^ that they did \i'mKot.fA^oi\\v to oVtw ^ctovov avoti loi alcd}]^ ^ 
 Suppofe the only Things or Ohje^s of the Mind tobeSenflbles 3 and that 
 this was the Reafon, why they made Knowledge to be Senfe , and therefore 
 Relative andPhaniaJiical: But we have already Proved, that Mind 
 and Vnderjianding is not the PhantaJiicl^Image ofScnftbleS or Bodies j 
 and that it is in its own Nature not EQypal, hut Archetypal.zndArchite- 
 Qonical of all. That it is Senior to the World , and all Senfible 
 Things, it not looking abroad, for its Objeds any where without, but 
 containing them within it fclf. The fir(t Original Mind , being an 
 Abfolutely perfeQ; BeiDg,Coraprehending it relf,and the Extent of its 
 
 Ddddd 2 owd
 
 Mind Depetiated; and the Scale B o o k I. 
 
 own Ommpotertce, or all ?oftbilities of things , together with the Beft 
 Platform of the wholejand poducingthe lame accordingly. 
 
 But it being plain, that there are befides Singulars, other Ohje&s 
 of the Mind Vniverfal^ from whence it feeras to follow , that 
 Senfibles , are not the only Jhit;gs j fome Modern Atheiftick^ Wits, 
 have therefore invented , this further device to maintain the Caufe, 
 and carry the Bufioels on 5 That Dniverfals are nothing elfe but 
 'Nantes or IVords^ by which Singtilar Bodies are called , and Confe- 
 quehtly, that in all Axioms and Propofitions, Sententious Aijprm/tti" 
 ons and Negations (in which the Predicate at leaft is Vniverjal) we 
 do but Add or Subltraft, Affirm or Deny, Names of Singular Bodies .♦ 
 and that Reafon oxSylJogifm , is Nothing but the Reckoning or Compu- 
 ting , the Confeqitences of thefe Names or Words. Neither do they 
 want the Impudence, to Affirmjthat befides thofe PaJJions or Phanfies^ 
 which we have from things by Senfe 3 we know Nothing at all of a- 
 ny thing, but only the Names , by which it is called. Then which 
 there cannot be a greater SottipneJ^ or Madnefi : For if Geometry, 
 were nothing but the Knowledge of Names by v/hich Singular Bodies 
 are called , as it felf could not deferve that Name of a Science 5 fo 
 neither could its Truths be the fame in Greek^znd in Latinc: avd Ge- 
 ometricians, in all the feveral diftant Ages and Places of the World, 
 muft be fuppoftd to have had , the fame Singular Bodies before themy 
 of which they Affirmed and Denied, thofe Vniverfal Names. 
 
 In the Laft place, the Epicurean and Anaximandrian Atheifts , a- 
 greeably to the Premifed Principles, and the Tenor of their Hypothe- 
 Jis , do both of them endeavour to Depreciate and Undervalue, 
 Knowledge or Vnderlianding , as a thing which hath not any Higher 
 Degree of PerfeBton or Entity in it, than is in Dead and S en fle^ Mat- 
 ter, It being according to them, but a Paffion from Singular Bodies 
 Exifting without, and therefore both Junior, and Inferior to them 5 
 a Tumult raifed in the Brain, by Motions made upon it, from the Ob- 
 jedls of Senfe j That which Eflentially includeth in it , Dependence 
 upon Something elfe ; at beft, but a Thin and Evanid Image of Sen^- 
 bles , or rather an Image of tho(e Images of Senfe '^ a meer Whifling 
 and Phantafiick, thing; upon which account they conclude it , not 
 fit to be attributed, to that which is the Firfl Root and Sourfe of all 
 things, which therefore is to them no other , than Grave and Solid, 
 Senfefs Matter'^ the only Suhjiantial, Self-Exijicnt , Independent 
 thing, and Con(equently the moft PerfeCf and Divine. Life and Vn- 
 derjianding , 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 
 ^alities j Contextures either of Similar or Dijjimilar Atoms. • And 
 as themfelves are "juniors to SenQefs Matter and Motion, and to thofe 
 Inanimate Elements, Fire, Water, Air and Earth, the Eirfi, and moft 
 Real Produ&ions of Nature znd Chance j fo are their Effe&s , and the 
 Things that belong to them , comparatively with thofe other Real 
 Things of Nature^ but Slight, Ludicro/^ ^ and VmbratHj as Land. 
 
 siip
 
 C H A p. V. ^/Entity ImfHgjfd- by Atheids. 855 
 
 skjp in Pidure^ compared with the Real ProJpcCf, of High Mountains, 
 and Low VA\\eys,lVinclw^ or Meandrous Rivers,Towering Steeples, 
 and the Shady Tops of Trees and Groves; as they are accordingly 
 commonly difparaged, under thofe Names of Notional and Artificial. 
 And thus was the Sence of the Ancient Athcijit represented by rlato-^ 
 
 7r^(m.yi?<^'oyU.€V T/)f^ fay, th.it the Greateji and ntoji Excellent ihings of 
 all^ TPcre made by Serficjt Nature., and Chance : hut all the Smaller and 
 more Inconflderable, by Art, Adind, and Vnderjianding j which talking 
 from Nature, thofe Fi)Ji and Greater Things as its Ground-vccrk^to A^ 
 tipo»f doth Frame and Fabricate all the other Leffer Things^ which are 
 therefore Commonly called Artificial. And the Mind of thefe Athe- 
 ifts 5 is there alfo further declared , by that Philofopher after this 
 manner. The Firfi , moli Real, Solid and Subjiantial things in the 
 whole fVorld, are thofe Elements, Fire, IVater, Air and Earth, made by 
 Senflef Nature and Chance, without any Art, Mind^ or Vndcrfianding : 
 and next to thcj'e the Bodies of the Sun, Moon, and Stars, and this Ter~ 
 reBrial Globe , produced cut of the forejaid Inanimate Elements , by 
 Z)nl{noTf>ing Nature or Chance likswife^ without any Art, Alind or God. 
 The Fortuitous Concourfe of Similar or Dijjimilar Atoms, begetting 
 this whole Syftem and Compages of Heaven and Earth 5 -n-^liu 3 i^- 
 gi^v Q/x. rirav vgi^v y<.\'oixivlw , aufia) ^vtillu) i/x. Bwiz^v , u?Boqt. yi^y\.\<\i'A- 
 
 yt.v'vi icujrav , mv m y^(pi>cyi , jt, rk i^v\^ • But that afterwards , Art or 
 Mind and Vnderjianding, being Generated alfo in tht lali place, out of 
 thofe fame Sen fiefs and Inanimate Bodies or Elements ^ ( it rifing up 
 in certain Smaller Pieces of the Univerfe , 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, "VfUbrages and Imitations , as Pi&ure and Land- 
 skjp^d^c. hut above all, thoje Moral Dijferences of fuli andVnjufl, Ho- 
 tteft and Difioneji, the meer Figments of Political Art, and Slight TJm- 
 bratil Things , compared with Good and Evil Natural, that confill in 
 nothing , but Agreement and Disagreement with Senfe , and Apppetite .* 
 Tot ^ yjxKk cpvQ^ /utv aM« vo/^a j t"?^^. Toe 3 S^x^ioc »J^ to -zsj^^'ttocv 
 cpvQi ' For, as for Things Good and Honefi, thofe that are fetch by Na- 
 ture, difi^er fiom thofe which are Juch by Law 5 but as for Jufi and Un- 
 jufi, there is by Nature nofuch thing at all. The Upfhotand Conclu- 
 fion of all is , That there is no fuch Scale or Ladder in Nature, as 
 Theifis and Metaphyficikns fuppofe, no Degrees of Real Peyfe&ion and 
 Entity one above another , as of Life and Senfe , above Inanimate 
 Matter , of Reafon and Vnderfianding above Senfe j from whence it 
 would be Inferred , that the Order of things in Nature, was in IFay 
 of Defcent, from Higher and Greater PerfeQion, Downward to Leficr 
 and Lower, which is indeed to Introduce a God. And that there is 
 no fuch Scale or Ladder of PerfeQion and Entity, they endeavour fur- 
 ther to prove from hence, becaufe according to that Hypothcfis, it 
 would follow, that every the Smallefi and moft Centemptible Animal, 
 that couldfee the Sun, had a Higher degree of Entity and PerfeUion 
 
 in
 
 856 ^ Scale of Entity aferted-y Book I; 
 
 in it, than the Sun it (elfj a thing idiculoufly Abfurd; or elfe ac- 
 cording to Cotta'slnii&ncei Idcircb Formicam anttponendam ejj'e huic 
 Tulcheri/Jts Vrbi^ quod in Vrbe Senfus Jit ttuUus, in tcrmica non modo 
 Senfui^ fed ttiam Mens, Ratio, Memoria. That there] ore every Ant or 
 nfmire, were far to be preferred , before thi< mojl beam ^ful City of 
 Rome 5 becaufe in the City ^t here is no Senfe 5 whereas an Ant hath not 
 only Senfe , hut alfo Mind, Reafon a7id Memory ; ti is, a certain .$"«- 
 gacity (npenonx to Senfe. Wherefore they conchiac ,.iiat there is no 
 iuch Scale or Ladder in Nature, no fiich Climbii.-^ S; iirs of Entity and 
 Terfe&ion, one above another, but that the whok Vniverfe is One 
 Flat and Level, it being indeed all , Nothing but the fame Vniform 
 Matter, Under feveral Forms, Drcjffes,znd Dijguijes 5 or l^ariegatcd by 
 Diverfity of Accidental Modifications : one of which, is that offuch 
 Beings as have Phancy in them , commonly called Animals j which 
 are but fome of Sportful or Wanton Natures, more trimly Artificial 
 and Finer Gamaieus , 01 Pretty Toys 5 but by reafon of this Phancy, 
 they have no Higher Degree of £«l/7y and Perfe&ion in them, than is 
 in Senflels Matter : as they will al(bjbe all of them quickly transform- 
 ed again^into other feemingly d\i\l,Vnihinl{ing and Inanimate Shapes. 
 Hitherto the Senfe ofAtheifis, 
 
 But the Pretended Grounds, of this Athei!fick_Do&rine,(oT rather 
 Madnefjihavebeen already alfo confutedjover and over again. Knorr- 
 ledge and Vnderjianding, is not a meet Pajjion from the thing Known, 
 Exifling without the Knower, becaufe to Knovp and Vnderjiand,as A' 
 fiaxagoras of old determinedjis v.^eiv, to Majier and Conquer the thing 
 Known^and confequently not meerly to Suffer from it, or Paffively to 
 Lie Under it,this being k^TSo^c/, to be Majiered and Conquered by it. 
 The Knowledge ofVniverfal Theorcmes in Sciences , is not from the 
 Force of the thing Known exiting without the Knower , but frotn 
 the A&ive Power , and Exerted Vigour or Strength , of that which 
 ConfL.j. Knows. Thus Severinus Boetif^ ^ Videfne Ht in cc^/iof'i:ndo,cun&a Su'i 
 Tro. 4. fotius Facultate, quam Eorum qua Cognofcuntur Vtantur .<? Neque id in- 
 juria, nam cum omne Judicium Judicantif AHu^ exijiatj neceffe eiJ ut 
 fuam quifque Operam, non ex Altena, fed ex propria Potejiate perficiat» 
 See you not, how all things in Knowing, ufe their own Power and Facul- 
 ty, rather , than that of the thing Known .<? For fince Judgment k the 
 AiSion of that which Judgeth, every thing mufi of necejfity perform itf 
 oxen AUion, by its own Power, Strength, and Faculty, and not by that of 
 another. Senfe it felf is not a meer Pajfion^ or Reception of the Mo- 
 tion from Bodies without the Sentient , for if it were fo , then would 
 a Looking-Glals, and Other Dead things See : but it is a Perception 
 of a PaJJion,mzde upon the Body of the Sentient, and therefore hath 
 fbmething of the Souls own Self-AHivity in it. But Vnderjianding 
 and the Knowledge of AbJiraH Sciences, is neither Primary Senfe, nor 
 yet the Fadingind Decaying Remainders, of the Adotions thereof, but 
 a Perception of another kind , and more Inward than that of Senfe , 
 not Sympathetical hut Vnpajfionate ^ the Noemata of the Mind , being 
 things diftinft from the Phantafmata of Senfe and Imagination ; which 
 arc but a Kind of Confufed Cogitations. And thoufih the Objefts of 
 Senfe be only Singular Bodies, Exifting without the Sentient, yet are 
 
 not
 
 Chap. V. and the Defcent ofThingf. 857 
 
 not thefe Senfibles therefore, the only Ihrrgssnid Cvgitables'-y but 
 there are other Objc&s of Science , or Intelligibles , which the MiMci 
 Cotitaifjfth within it Self. That Ddr^ rhilojo^hy of forae, tending fo 
 direftly to Atheifm , That there is Nothing in the Mi»d or Vnder- 
 fiandifig which was, not Firji in Corporeal Scfife, and derived in way 
 of PaJJion frrorn Matter , was both Elegantly and Solidly Confuted by 
 Boetiui his rbilofophicl{_ Alufe^ after this manner, ■^'^' ^""f- 
 
 ^ondam Vortictfi affi/litf Obf euros nimium Senes^ 
 
 Uni Senftfs & Imagines, E Corporibus extimk, 
 
 Crtdant Mentihus itfiprimi 5 Vt quondam Celerijiylo 
 
 Mos eji (Cquore pagin<£, ^£ nuUashabeat not as, 
 
 Trejfas Figere literas. Sed Mens ft proprik vigcns 
 
 'Nihil molibus explicate Sedtantvm paticns jacet 
 
 Nofis fubdita Corporum, Caffafque in Speculi vicent 
 
 Kerum reddit imagines, Vnde hac fic animis vi^et 
 
 Cernens omnia Kctio .■? gh^a visfingula profpicit .<? 
 
 Aut qn£ cognita dividit } §lu£ divifa recoil igit .<? 
 
 AlternumqHC Irgens iter. Nunc Sumniis Caput inferif, 
 
 Nmic decidit in Infima 5 Turn fefe refer ens Jibi 
 
 Verisfalfa redarguit .'? H£c eJi Effjciens magn 
 
 Longc Caufa potentior, ^am qu£ Materi£ modo 
 
 Imprcffas patitur not as. Fr£cedit tamen Excitans 
 
 Ef Vires Animi movens. Vivo in corporePajfio. 
 
 Cum vel Lux oculos ferit, VelVox auribus injirepit : 
 
 Turn Mentis Vigor excitus, ^as intusfpecies tenet. 
 
 Ad Mott/ifimiles vocans^ Notts applicat exterjs. 
 
 tt is true indeed, that the nohto, ox 7hing VnderBood, is in ordet 
 of Nature before the Intel/e&ion and Conception o{"it,aad from hence 
 was it, that the Pythagoreans and Platonifis concluded , that n??, 
 Mind ox IittelleQ , was not the very Firji znd Htgheji Thing \q the 
 Scale of the Vniverfe , but that there was another D/z;/«e Hypojiafis, 
 moxdexoi Nature before it, called by them "£i' and t' a>«^i'. One 
 and The Good , as the nohtov or Intelligible thereof But as tho(e 
 Three Archical HypoFiafes of the Platonijis and Pythagoreans^ are all 
 of theth Really but One eeiov or Divinity : And the Firft of thofe 
 Three, (Superiour to that which is properly called by thera, Mind 
 oxIntcUeCt) is not fuppofed therefore to be Ignorant of it (elf: So 
 is the Firfi Mind or Vnderflanding, no Other, than that of a Perfed: 
 Being, Infinitely Good, Fecund, and PowerfuL and vertually Contain- 
 ing all things 3 comprehending it felfand the Extent of its own Good- 
 nefs. Fecundity, Veriue, and Power i, that is, all Pojfibilities of things^ 
 their Relations to one another, and Verities 5 ^ Mind before Senfe, 
 and Senfihle Things. An Omnipotent Vnder/ianding Being, which is it 
 felf its o\vn Intelligible , is the FirH Original of all things. Again, 
 that there mufl: of neceffity be fome other Subftance befides Body 
 or Matter, and which in x\\eScale of Nature is Superiour to it, is evi- 
 dent from hence, becaufe otherwife , there could be no y!/:;//ow at 
 all therein , no Body being ever able to move it felf There muft 
 befomethingSr//-/4^;^eand Hylarchicat, foinething that can Aft both 
 
 froiif
 
 858 Mind Oldeft; mid Lord over all. Bo ok I. 
 
 from it felf, aad upon Matter, as having a Natural Imperium, or Com- 
 mand over it. Cogitation is in order of Nature, before Local Moti- 
 on. Life and Vnderfianding, S»ul and Mind^ are no Syllables or Cotu- 
 plexions of things, Secuftdarji and Derivative, which might therefore 
 be made out of things devoid oi Life and Vnderjianding 5 but Simple^ 
 Frimitive^and Vncompounded Natures : they are no ^alities or Acci- 
 dental Modifications oi Matter, but Substantial Things. For which 
 Caufe Souls or Minds can no more be Generated out of Matter, than 
 Matter n Self, can be Generated out of Something elfe : and therefore 
 are they both alike (in fome fenfe) Principles, Naturally Ingenerablc 
 and Incorruptible 5 though both Matter , and a\\ ImperfcS Sffu/s and 
 Minds , were at firft Created by one PerfeS Omnipotent Vndtrjianding 
 Being. Moreover Nothing can be more Evident than this,that Mind 
 Zfid Vnderjianding hath a Higher Degree of Entity or PerfeQion in it, 
 and is a Greater ReaHty in Nature, thanmeer Senjflefs Matter ot Bul^ie 
 Extenfion. And Confequently the things which belong to Soitls and 
 Minds, to Rational and Intelle&ual Beings as fuch, muft not have Lefy 
 but More Reality in them, than the things which belong to^ Inani' 
 tttate Bodies. Wherefore the Differences of JuSt and VnjuU, Honeji 
 and DiJhoneH , are greater Realities in Nature, than the Diffe- 
 rences of Hard and Soft, Hot and Cold^ Moiji and Dry. He that does 
 not perceive any Higher Degree of Perfection 5 in a Man, than in an 
 Oyjler, nay than in a Clodoi Earth or Lump of Lee, in a Piece of Pajl, 
 or Pye- Cruji, hath not the Reafon or Underftanding of a Man in him. 
 There is unqueftionably, a Scale or Ladder of Nature , and Degrees 
 of Perfe&ion and Entity, one above another, as of Life, Senfe, and 
 Cogitation, above Dead, Senflels and Vnthink,ing Matter '-i oi Reafon 
 and Vnderfianding above Senfe, &c. And if the Sun be Nothing 
 but a il/^j?of Fire, or Inanimate S«Z'//e /^^//er Agitated , then hath 
 the moft Contemptible Animal , that can fee the Sun , and hath Con' 
 fciovfnefs and Self enjoyment, a Higher Degree of Entity and Perfe- 
 &ionin it , than that whole Fiery Globe , asalfo than the Materials^ 
 (Stone, Timber, Brick and Morter) of the moft Stately Strufture, or 
 City. Notwithftanding which, the Sun in other regards, and as its 
 vaftly Extended Light and Heat, hath fo great an Influence, upon the 
 Good of the whole World, Plants and Animals ; may be (aid to be 
 a far more Noble and Vfeful thing in the Univerfe, than any one Par- 
 ticular Animal whatfoever. Wherefore there being plainly a Scale 
 ot Ladder of Entity -^ the Order of Things was unqueftionably, ia 
 way o[ Defcent , from Higher Perfeftion , Downward to Lower, 
 it being as Impoffible , for a Greater PerfeQion to be produced 
 from a Lejfer, as for Something to be Caufed by Nothing. Nei- 
 ther are the Steps or Degrees of this Ladder , ( either upward 
 or downward) Infinite^ but as the Ft?o/ , Bottom, or Loweji Round 
 thereof, is Stupid and SenJJefs Matter , devoid of all Life and 
 Vnderfianding •■, fo is the Wead, Top, and Summity of it, a Perfeif Om- 
 nipotent Being, Comprehending it felf, and all PoIIibilities of things. 
 A PerfcH Underftanding Being , is the Beginning and Head 
 of the Scale of Entity ^ from whence things Gradually Defcend 
 downward , lower and lower, till they end in SenJJefs Matter. nS^ 
 Wi-TOv 7r^;^v£saT©- , Mind is the OldcU of all things, Senior to the E- 
 
 leraents^
 
 C H A p. V. Jll Souls, Subftantial. 859 
 
 lements,and the whole Corporeal World s and likewife according td 
 thefame Ancient Theifts,rt is ku*/®- ifj^ ^tvmv , hy Nature Lord we^ 
 all, or hath a Natural J/w/»er7ww and Dominion over all 5 it being 
 the mod: Hcgemonical thing. And thus was it al(b affirmed by Anax- 
 ageras, n»? ^ocmKi\j<; »^vS -n k^}v<;, that Mind is the SoVeraign Kitig 
 of Heaven and Earth. 
 
 We have now made it evident , that the Epicurean and AnakV-' 
 mandrian Atheijis, who derive the Original of all things from Senf 
 lef Matter , devoid of all Manner of Life , can no way Salve the 
 Ph(enof»enon of Cogitation (Life and Vnderiiauding, Soul and Aiind) 
 ho more than they can that of Local Motion. And the Reafoh 
 why we have infifted fo much upon this Point , is becaufe thefe A- 
 thtiftsj do not only pretend to SaJve this Phenomenon of Cogitation 
 without a God^ and fo to take away the Argument for a Deity from 
 thence i but zMo w Demonjhate t\\t tmpojfibility of its Exiftencc, 
 from the very Nature of Knowledge^ Mind, and Vnderjlanding. For 
 \i Knowledge, be in its own Nature, Nothing but a Pajfion from Sin- 
 gular Bodies Exifting without the Knower ; and \i Life and Vnder- 
 Jianding, Soul and A^Iind, be Junior to Bodj/, and Generated oiit of 
 Senflef Matter, then could no Mind or VnderBanding Being, Poflibly 
 be a God, that is a Firji Principle, and the Maimer of all things. And 
 though Modern Writers^take little or no Notice of this, yet did Phto 
 anciently, make the very State of^ the Controverjie , betwixt Theifts 
 and Atheifts principally to confift in this very thing,w7z„Whether Life 
 and Vnderjlanding, Soul and Mind, were Juniors to Body,zn6. Sprung 
 out of Senflefs Matter , as Accidental Modifcations thereof, or el^ 
 were Suhjiantial things, and in order of Nature Before it. For after 
 thePaflages before Cited, he thus concludeth, yuvovvA^l Ki-^m touu- pi.l. xo. d 
 
 (pvaiv ovofjuil^v tcoj-to. cujtx , -^yluj 3 ox. TaT&v l'?J^v * toiKi. 3 « kh^- 
 vAj^v , dcMo. oVTZ)? mfj.&J.v\v rcwmv. m/juv t&j AcTa. ''a^ iv tt^c? aic? oTov otj- 
 ^v Tjv&c avoMTS (5b'|M? av<^5Mx«/x£v av9f&7nroV , o-nimi 7^ <2Z)^' cpLiTECo^ e<fv}- 
 ^lavTT) ^^tTW/^TOv • TAe/e men feem to f«ppofe. Fire , IFater , Air and 
 Earth, to be the very Firji things in the Vniverfe, and the Principles of 
 all , calling them only Nature ; but Soul and Mind , to have fprung up 
 afterwards out of them. Nay , they do not only Seem to fuppofe this 
 hut alfo in Exprej? Words declare the fame. And thus ( by Jupiter ) 
 have we difcovered , the very Fountain of that Atheijiick^ Afadneff , of 
 the Ancient Phyfioldgers 5 to wit , their making Inanimate Bodies^ Se- 
 nior to Soul and Mind. And accordingly, that Philofbpher addreH- 
 fes himfcif to the Confutation of Atheifm^ no otherwife than thus, by 
 proving Soul not to be Junior to Senflefs Body, or Inanimate Matter 
 and Generated out of it j -n^Z-nv yviifnac, ly cpSn^'-? cunov octtUvtvov ■ 
 tSto » tt^iStov , aMoc l'?t(9^v aTr^cpJi'vav-n) avou y<i.yovQ^ , 01 t!^ '^^ (k<nQciv 
 
 ^6V 'V o\T(i)5 itndc, -^y^ virvOHJiAi'cu iux^\Ajissi f/Av oAiTa lu/XTrecvrf? , oTov T5 
 oV Tj/l^^KJ K) §^'i'«;xiv m i)(^<J • T^^i" ti ci?^tov cuhyi<; nd^ iif ^ x^ y\,viaiod^ 
 
 to? «-^\ ' 'fhit which is the Fir^ Caufe of the Generation and Corrupt 
 tion of all Things , the Athei^icl{, Do&rine fuppofes , not to have beeA 
 
 E e e e e f /r/?
 
 S6o The Generat. of Souls, out of B oo k I; 
 
 Firji Made ; but what is indeed the La^ thing , to be the Firji , A?id 
 
 hence isit^ that they crre concerning the Ejjenca. of the Codi. tor they 
 
 are ignorant what kind of thing Sod is , and what j^vper it hath-) as 
 
 alfo efpecially concerning its Generation and ProduCtion , 'That it veat 
 
 firji of all made before Eody^ it being that rrh/ch Govern t the Amotion/, 
 
 changes, and Transformations thereof. But if Soul be Firji in Order 
 
 of Nature before Body, then niuji thoje things which are Cognafe to Soul, 
 
 he alfo before the Things which appertain to Body j and fo Mind and 
 
 Vnderjianding^ Art and Law be before Hard and Soft, Heavy avdLrght: 
 
 and that which ihefe Atheiiis ca!lNature.(the Motion of Inanimate Bo- 
 
 dies^Junior to Art and Mindjt being Governed by the fame. Ni^'.v that 
 
 Soulis in order of Nature before Body, this Philofopher demor.riTates 
 
 only from theTopick or Head o^ Motion , becaufe it is fmpoffible, 
 
 that one Body ftiould Move another Infinitely , without any Firji 
 
 Catife or Mover'-, but there mufl: of Neceffity be fomething Self- 
 
 Afoving, and SelfA&ive, or which had a power of Changing it Self^ 
 
 that was the firfl: Caufeof all Local Motion in Bodies. And this bf- 
 
 ing the very Notion of Soul, that it is fuch a thing, as can Move or 
 
 Change it felf (in which alfo the EiTence of Lr/e confifteth.) He 
 
 thus inferreth , ijcav^Taia (5Vc/^<j}iIou "^^ "^i^ mvT&v 7rf£o"SuTa''TO vtvo- 
 
 f/Avn 71 oc^^ Kmanccq • Jt is therefore pj^ciently demonjirated from 
 
 hence, that Soul is the Oldc^ of all things in the Corporeal IVorld ; it 
 
 being the Principle of all the Motion, and Generation in it. And his 
 
 Conclufion is, of-^u,'? c<^ ei^HK^Ti^ ccv m/^£v 4^x!"^ I^'^ -K^Ti^v y<.y>moj. 
 
 vov ■iQ) cpuffiv // hath been iherefore rightly affirmed by us, that Soul is 
 Older thtn Body, and was JIfadc Bcf re it, a/:d Body Tcu^ger and Junior 
 to Soul j Soul being that which Rhlcih, and Body that which is Ruled. 
 Frofft whence it foUows that the Things of Soul alfo, are Older thau 
 the things of Body , and therefore Cogitation, Intelle&iott , Volition, 
 and Appetite^ tn order ofNiinre before Length , Breadth and Trofun- 
 dity. Now it is Evident, that Plato in all this Underftood, not only 
 the Mundane Soul, or his Third Divine Hypo^ajis, the Original of that 
 Motion that is in the Heavens and the whole Corporeal Univerfe, 
 but alfo all other Particular Lives and Souls whatsoever , or that 
 Vj\\o\e Ran l^of Beings called ^^//Z, he fuppofiog it all to have been 
 at hrft made , before the Corporeal Syftem, or at leaft 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 whatfoever, to be Generated out of Semficfs Matter. 
 
 Wherefore we muft needs here condemn that Doftrine of (bme 
 Profeffed Theifts and Chriflians of Latter Times, who Generate all 
 Souls, not only the Senfitive in Brutes, but alfo the Rational in Men, 
 out of Matter. For as much as hereby, not only that Argument for 
 the Exiftence of a God, from Souls , is quite taken away j and no- 
 thing could hinder but that Senjlef Matter might be the Original 
 of all things j if L/'/cand Vnderji an dingus ad and Mi«i^ fprung out of 
 it 5 but alio the Atheiji will have an advantage, to prove the ImpoJJz^ 
 bility of a God from hence. Becaufe if Life and Vnderfianding, ia 
 their own Nature be Fa&itioifs, and Generable out of Matter , then 
 
 are
 
 C H A p. V. Matter j a Seed 0/ Atheifm. 861 
 
 are they no Suhjianlial Thingt , but Accidental only, from whence it 
 will plainly follow, that no Mind could poffibly be a God^ or F/W? 
 Cunfe of all things , it being not fo much as able to Subfift by it Selfl 
 Moreover if Mind as fuch, be Generabk^ and Educible out ofNothi};^ 
 then muftit needs be in its own Mature Corruptible alfb, and Reduci- 
 ble to Nothing again 3 whereas the Deity is both an Vnmade and J«- 
 corruptible Being. So that there could not poffibly be according to 
 this Hjpothejif , any other Cod , than fuch a Jiipitef , or Soul of the 
 World, as the Athcijiick^theogonifis acknowledged , that Sprung out 
 of Nrght, chaos, and Non-Entity , and may be again Swallowed up 
 into that Dark^Abyfs. Senfleft Matter therefore, being the only Vn- 
 ntade and Incorruptible thingi, and the Fountain of all things, E- 
 ven of Life and Vndcrjiandmg j it mult needs be acknowledged to 
 be the Only Real Nufnen. 
 
 Neither will the Cafe be much different, as to fome others 5 who 
 though indeed they do not profciledly Generate, the Rational, but 
 only the Senfitive Soul^ both in Men and B:utes j yet do neverthe- 
 le(s maintain, the Humane Soul it felf,to be but a meer Blanks, or tvhite 
 Sheet of Paper , thcit hath nothing at all in it , but what was Scribled 
 upon it, by the O/y'eS.f of Se»yc5 and Knowledge or Underftanding 
 to be nothing but the Rcfult of Senfe, and fo a rajfion from Senfible 
 Bodies exifting without the Knower. For hereby, as they plainly 
 make Knowledge and Vndcr Handing, to be in its own Nature, Junior 
 to Senfc , and the very Creature of Senfibles 5 fo do they alfo imply, 
 the Rational Soul and Mind it felf, to be as well Generated as the Sen- 
 fitive , wherein it is Vertualiy Contained : or to be nothing but a 
 Higher Modification of Matter'-, agreeably to that Leviathan-D^- 
 &rtne , That men differ no otherwife from Brute Animals, then only 
 in their Organization, and the life of Speech or IVordt, 
 
 In very truth. Whoever maintaineh , that any Life or Soul , any 
 Cogitation ot Confcioujnefr, Self-Perception and SelfA3ivity, can fpring 
 out of Dead, SenOefs and Unaftive Matter, the fame can never poffi- 
 bly have any Rational Affiirance , but that his own Soul , had alfo a 
 like Original , and Conftquently is Mortal and Corruptible. For if 
 any Life and Cogitation can be thus Generated, then is there no Rea- 
 fon , but that all Lives may be fo , they being but Higher Degrees 
 in the fame Kind : and neither Life, nor any thing elfe, can be in its 
 own Nature Indifferent, to be txthei Subftance ox Accident, and 
 fbmetimes one, fometimes the other; but either all Life , Cogitation^ 
 and ConfciouJneJ? , is Accidental , Generable and Corruptible^ or elfe 
 none at all. 
 
 That which hath inclined fb many, to think the Senfitive Life at 
 lealt, to be nothing but a ^ality or Accident of Matter , Generable 
 out of it, and Corruptible into it, is that ftrange Protean Transforma- 
 tion of Matter, into fo many feemingly Unaccountable Forms and 
 Shapes, together with the Scholaflick Opinion threupon, of Real 
 ^alitiesj that is. Entities diflinft from the Subfiance of Body, and 
 its Modifications, but yet Generable out of it, and Corruptible, into 
 
 E e e e e 3 itj
 
 862 The Grand Objed. againjl the B o o k L 
 
 it. They concluding that as Lights and Colours, Heat and Cold, &c. 
 according to thofe Thancus which wc have of them, are Real ^ali- 
 ties of Matter, diftind from its Suhjiance and Modifications , fo may 
 L//e, Senje^ and Cogitation, be in like manner ^alities of Matter al- 
 fo Generable and Corruptible. But thefe Real ^alities oi Body in the 
 Seofe declared, are things that were long fince juftly exploded, by 
 the Ancient Atomifts, and expunged out of the Catalogue of En- 
 tities, of whom Laertiui hath Recorded, that they did ciieaM^v ndq 
 TroicTTjTO?, quite capier and hanrjl) ^aliiics out of their Philofophy : 
 they refolving all Corporeal rhtenomcna , and therefore thofe of 
 Heat and Cold, Light and Colours, Fire and Flame, d^e. intelligibly, 
 into nothing but the Different Modijications of Extended Suljiance, 
 yiz. More or Ltfs Magnitude of Parts, Figure, Site, Motion or lieji, 
 ( or the Combinations of them ) and thofe different Phancies Caufed 
 in us by them. Indeed there is no other Entitji , but SubUancc and 
 its Modifications. Wherefore the Democriticki and Epicureans, 6\d 
 mod (hamefuUy contradift themfelves, when pretending to rejeft and 
 explode, all thofe Entities of Ke^/ ^/««//7/"!,'j , themfelves neverthe- 
 lefs, made ZLz/eand Vnder§}anding : iiich Real ^alities of Mdltcr^ 
 Generable out of it, and Corruptible again into it. 
 
 There is nothing in Body or Matter, but Magnitude, Figure, Site, 
 and Motion or Reft ^ now it is Mathematically Certain, that thefc 
 however Combin'd together, can never poffibly Compound or Make 
 up Life or Cogitation : which therefore cannot be an /Occident oi Mat- 
 ter,h\.\t. mult of neceflity be a Subjianiial thing. We fpeak not here of 
 that L7/f (improperly fo called) which is in Vulgar Speech attributed 
 to the Bodies of Men and Animals : for it is plainly Accidental to a 
 Body^to be Vitally Vnited to a Soul, or not. Therefore is this Life of 
 the Compound, Corruptible and Dejiroyable, without the Dejlru&ion of 
 any Real Entity , there being nothing Defrayed, nor Loft to the U- 
 niverfe,in the Deaths of Men and Aniraalsjas fuch j but only a Dif- 
 union or Separation made, of thofe Two Subftances , Soulsiad Body 
 one from another. But we fpeak here of the Original Life of 
 the Soul it felf , that this is Substantial , neither Generable nor Cor- 
 ruptible, but only Creatable and Annihilable by the Deity. And it is 
 ftrange , that any men fhould perfwade themfelves, that that which 
 Rules and Commands, in the Bodies of Animals,moving them up and 
 down, and hath Senfe or Perception in it , (hould not be as Subftan- 
 tial , as that Stupid and Senflefs Matter , that is Ruled by it. Nei- 
 ther can Mattir, ( which is alio but a raeer Pajjive thing ) Efficiently 
 produce Soul^ any more than Soul Matter : no Finite Imperfe<^ Sub- 
 Itance , being able to produce another Subftance out of Nothing. 
 Much lefs* can fuch a Subftance as hath a Lower Degree of Entity 
 and Perfe&ion in it. Create that , which hath a Higher. There is a 
 Scale or Ladder of Entities and Perfc&ions in the Univerfe, one above 
 another, and the Produftion of things cannot poffibly be in Way of 
 Afcent from Lovper to Higher, but muft of neceffity be in way of Dc/^ 
 cent from Higher to Lower. Now to produce any One Higher Rank, 
 of Being, from the Lovper^ as Cogitation from Magnitude and Body, 
 is plainly to invert this Order , in the Scdc of the Univerfe , from 
 
 Dovpnroard
 
 C H A p.V. Subftantiallity of all Souls. 86? 
 
 Downvpards toVpwarcls ^ and therefore is it Atheiifjcah^ and by the 
 Same reafon , thst One Higher R^tik^oi Degree in tliis Scalc^ is thus 
 unnaturally Produced from a Lower, may all the reft be fb produ- 
 ced alfb. Wherefore we have great reafon to ftand upon our Guard 
 here, and to defend this roH againd: theyfr/ie//?i j That no Life or 
 Cogitation ^ can either Materially or FjficicKtly refult from Dead and 
 Senp^ Body •■) or that Souls being all Subjiantial^ and Imfftaterial 
 things , can neither be Generated out of Matter, nor Corrupted into 
 the fame, but only Created or Annihilated by the Deity. 
 
 The Grand Objeftion againft th'isSjiljJlantiality of Souh Senjiiive^ 
 zs well :is Rational^ is from that Confequence, which will be frorri 
 thence inferred, of their Permanent Snhfijience after Death, their Per- 
 petuity, or Immortality. This feeming very abfurd , that the Souls 
 of Brutes alfo (hould be Immortal^ or fubfirt after the Deaths of the 
 Refpedive Animals : But efpecially to Two Sorts of Men 5 Firfl:, 
 fuch asfcarcely in good carntft believe, their owPi Soul's Immortali- 
 ty j and Secondly, fuch Religionijis, as conclude, that if Irrational 
 or Senfitive Souls, fubfifl: after Death , then muft they needs go pre- 
 fently , either into Heaven or Hell. And R. Carteftus was fo fenfible 
 of the Offe»f(venefs of this Opinion , that though he were fully 
 convinced of the neceffity of this Disjiin&ion^ that either Bnttcs have 
 nothing of Senfe or Cogitation at all, or elfe they mud have fome 
 other S«A)?/i«fc in them beGdes Matter^ he chofe rather to make 
 them meer Senpfs Jllachins , then to allow them Siil^[fantial Souls. 
 Wherein avoiding a Lejfer Abfurdity or Paradox^ he plainly plunged 
 himfelf into a Greater 5 fcarcely any thing being more generally re- 
 ceived, than the S:nfe of Brutes. Though in truth all thofe, who de- 
 ny thcSuhJlaniial/ty of Senfitive Souls , and will have Brutes to have 
 nothing but Matter in them^ought confequently according to Reafon, 
 to do as Cartefiui did,deprive them of all Senfe. But on the contrary, 
 if it be evident from the Phenomena, that Brutes are not meer Senf- 
 lef Machins or Automata, and only like Clocks or IFatches^thea ought 
 not Popular Opinion and Vulgar Prejudice fo far to prevail with us, as to 
 hinder our Allent, to that which found Reafon and Philofophy clearly 
 diftatcs, that therefore they muft have fomething more than Matter 
 in them. Neither ought we, when we clearly conceive any thing to 
 be true, as this, That Life and Cogitation cannot poffibly rile , out of 
 Deiid2iV\6. Senpfs Mtttcr; to abandon it,or deny our AITent thereunto 
 becaufe we find it attended with fome Difficulty , not eafily Extri- 
 cableby us, or cannot free all the Confequences thereof from foms 
 Inconvenience or Abfurdity, fuch as feems to be in the Permanent 
 Suhfijlence of Brutijii Souls. 
 
 For the giving an Account of which nctwithftanding, Plato and 
 the Ancient Pythagoreans, proposed this io\\ov>\ng H^pothcfis. That 
 Souls as well Senfilive,as Rational, being all Subilantial^ but not Sclf- 
 Exjfient , ( becaufe there is but one Fountain, and Principle of all 
 things) were therefore Produced or Caufed by the Deity. But this ; 
 not in the Generations of the refpeftive Animals ; it being indeco- 
 lous that this Divine Miracuhm Creative Power, fhould conftantly 
 
 lacquey
 
 864 ^ ^^ Py thagor. Cabala , for the Book!. 
 
 lacquey by and attend upon Natural Generations j as alfo incongru- 
 ous, that SottU (hould be Co much Juniors to Every Atom of Duft, 
 that is in the whole World 3 but either all of them from Eternity 5 
 according to thofe who Denied the Novity of the Iforld'^ or rather 
 according to others, who aflerted the Cofwogonia, in the firft begin- 
 ning of the World's Creation. Wherefore, it being alfo Natural to 
 Souls as fuch, to A&uate and Enliven fome Body, or to be as it were 
 Clothed therewith, thefe as foon as Created, were imraediatly Inve- 
 Jied with certain ihin and Subtle Bodies , or put into Light Ethereal 
 or Acreal Chariits and Vckiclts ; wherein they fubfift both before 
 their Entrance into other Crofs TerreJirial^Bodies and after their Egrefj 
 out of them. So that the Souls not only of men, but alfo of other 
 Animals, have fometimes a Thicksr:, and fometimes a Thinner Indu- 
 ment or Clothing. And thus do we underftand Loetius , not only of 
 the Rational 5 but alfo of the other Inferior Scnfitive Souls, in thefe 
 Verfes of his, 
 
 Tu Caujis AnitfiM paribm Vitafque Minores, 
 Trovehis^ & Levibusfublimes Curribuf aptans, 
 lit Ccelum Terramqueferk. 
 
 Where his Light Chariots^ which all Lives or Souls at their very Firft 
 Creation^by God are placed in^ and in which being wafted, they are 
 both together as as it were Sowed into the Grofs Terrelhial Mutter j 
 are Ihin.Aerealund Ethereal Bodies. But this is plainly declared by 
 Procluj upon the Timaus^ after he had fpoken of the Souls of Demons 
 L.s f.ijo. and Men,in this manner^ k, "i^ -ro'crav 4t;;j^v ocvafnAi vr^o 7^^,&vnra» ctofjA- 
 
 And every Soul^muU of necejjity havc,beJore thefe Mortal Bodies, certain 
 Eternal aud eafily moveable Bodies , it being Ejjential to them to move. 
 There is indeed mention made by the fame Proclut^and others.ofao O- 
 pinion ofx-Koyoi (f^cdjuxm;, Irrational or ErutiJI} Demons, or De»fo»iac^ 
 i4.pi83. ^trta/Brutrsjof which he fometimefpeaks doubtfully, as £1-7^? ^ eioiv 
 ccKoyoi ^oj.fxcN'ic, ^Lc, ol ,^y§^<;, /y^ there be any Irrational Demons.^ as the 
 Theurgiiis affirm. But theDifpute, Doubt or Controverfie here on- 
 ly was. Whether there were any fuch Irrational Demons Immortal or 
 no. For thus we learn from thefe Words of Ammonius upon the 
 Torphyrian if^goge , o\ fxiv ■^dq cpxmv itvcd n tP-caf.u>vl(jiv oCK6yt)v ylv^ oc- 
 ^vcn-nv , 0/ Jy cpoLm k, Tti tdiStxiV ylvQ^ Swn'J eivou , Some affirm , that 
 there is a certain kind of Irrational Demons Immortal ^ but others, 
 that all theCe Irrational or Brutifl) Demons^ are Msrtal: Where by Ir- 
 rational Demons Immortal^ feem to be underftood, fuch as never Def- 
 cend into Terrejlrial Bodies, ( and thefe are there difclairaed by Am- 
 monius) but the Mortal Ones, fuch as aci alfo upon Grofs Terreftrial 
 Bodies , obnoxious to Death and Corruption. As if Ammonius 
 fhould have faid , There are no other Brutiflj ox Irrational Demons, 
 than only the Souls of fuch Brute Animals, as are here amongft us, 
 fometimes afting only Aereal Bodies. Thus according to the ancient 
 Tythagorick^Hypothefis 't There is neither any New Suhjiantial thing 
 now Made, which was not before, nor yet any R.eal Entity Deftroy- 
 ed into Nothing, not only no Matter , but alfo no Soul nor Life : 
 
 God
 
 Chap. V. Vehicles of Brutish Souls. 86 '^ 
 
 God after the Firft Crciitioa, neither making any Nen> Suhjia»ce, nor 
 yet AnmhiLiting any thing made. He then Creating nothing that was 
 not fit to be Conferved in Being, and which could not be well llfed 
 and Pljccd in the Univerle ; and afterward never Repenting him 
 of what he had before done. And Natural Generations and Cor- 
 ruptions^ being nothing but Accidental Alntatiotts^ Concretions and Se- 
 er eii on s , or Anagrammatical Tranfpofitions of rr£- and Poji-Exijiing 
 things, the fame Souls and Lives, being fometimef United to one Body, 
 and fometimes to another, Sometimes in Thicl^pr andfometimesin 
 Thinner Clothing ; and fometimes in the Vifihle, fometimes in the /«- 
 vifible: (they having Aereal as well as Terrejirial Vehicles-^') and 
 never any Soul quite naked of all Body. And thus doe% Proclus 
 complain of fomeas^p«;7&«/ rUtoniJis, o'l cpSei^VTs; -rho^ijux dmikd^ Inl^mf.^^o^. 
 lov\ca TiLTB twvtb; ow'/xaT@-' tfa ttoiSi' "ni'J "^x^^ > If'ho Dtjiropng the 
 Thinner Vehicles of Souls , tvere therefore ncccjjiiated fometimes , t0 
 leave thet» in a State of Separation fom all Body , or without any Cor- 
 poreal Indument. Which Cabbala probably derived from the Egypti- 
 ans^ by Pphiporas 5 was before fully reprelented by us out of Ovid^ 
 though that Tranfmigrarion of Humane Souls there into Ferine Bo- 
 dies, hath not been by all acknowledged, as a Genuine Part thereof. 
 And the fame was likewife infixed upon by Virgil. Georg. L. 4. asal- 
 fo owned and confirmed by Macrobius^ for a Great Truth, Conjiat fe- Somn.Scif.h, 
 cundum ver£ rationk Affertionem^ quam nee Cicero ncfcit^ «fc Virgili- 1. C. a. 
 usignorat, dicendo^ 
 
 Nee Morti efjc Locum j '- 
 
 Conjiat inquxm^Nihil intra Vivnm Mundttm perire^fed eoruvt qu<g interire 
 videntur^jolam mutari Spcciem. It is mjnifeB according to Reafon and 
 True Fhilofophy.vphiih neither Cxctxo.nor Virgil, if tre uaacquiinted with, 
 (the Latter of thefe ajfirming. That there is no place at al/left for Death) 
 I fay^ it is n/anjfeli, that none of thofe things^ that to ns Jeem to dic^ do 
 abfolutely pcrifl}jx'ithin the Living^lVorld^bnt only their Fortfts changed. 
 
 Now how extravagant foever this H)potheJis feem to be, yet 
 is there no Queftion , but that a Pythagorean would endeavour 
 to find fome Countenance and Shelter for it, in the Scripture 5 
 efpecially that place which hath Co puzled and«^»-plus'd Interpreters, 
 Rom. 8. 19. For the Earneji expeHation of the Creature^ vpaitetb for the 
 A^anjfejiation of the Sons of God. For the Creature vpos made jubjeS itnto 
 Vanity ^not veillinglyy but by rcafon of hint vcho hathfubjc&ed thejame in 
 hope. Becaufe the Creature it felf aljo fiall be delivered fiom the Bondage 
 of Corruption^ into the glorious Liberty of the Children of God. For we 
 kjiovp^that the whole Creation Groaneth, and TraveUeih in pain together 5 
 until now. And not only they , bttt our f elves alfo which have the Firji 
 Fruits of the Spirit^ Groan within Our felves. Wailing for the Adoption, 
 even the Redemption of our Bodies. Where it is firftof all evident,<8te 
 that the KTi'm?, Creature ox Creation Spoken of, is not the very fame/t'z^&t 
 the T^K.va or t^i^' tS ^jS^ the Children or Sons of Cod^ but foraething 
 diftinft from them. Wherefore in the next place the Pythagorean will 
 add, that it mufl: of necelfity be underftood, either of the Inanimate 
 Creature only,or ofthe Lopcer Animal Creation^ov elfe oi both thefe tc 
 
 gether.'
 
 856 Brutifh Souls, (??/^ <?/ Bodies, Book I. 
 
 gether. Now though it be readily acknowledged, that there is a 
 profopopctja here ■, yet cannot all thofe Expreflions for all that, with- 
 out difficulty and violence be underftood, of the Inanimate Creation 
 only, or Senjle^ Matter. Vi%. That this hath a.-m%a.^-^ruca ^ an 
 Earnefi ExpeBation of fome future Good to it felf ; That it is now 
 made Suhjei^ (M^cuoi^tj , to Vanity , FruSiration and Difappointment 
 of Defire , and cp^?? , to Corruption and Death : And that »x tuStra, 
 not Willinglj :,hwx. Eleluftantly 5 And yet W khrmh too. In Hope not- 
 withltanding of fome further Good to follow afterward 5 and that 
 it doth in the mean time mgivdt^^v and mmhMv Groan and Travel in 
 Pain together, till it be at length delivered, from the Bondage of Cor- 
 ruption, into the glorious Liberty ef the Children of God. Moreover, 
 in the Generations and Corruptions of Senflefs Bodies, as of Minerals 
 and Vegetables , or when for example , Oyl is turned into Flame, 
 Flame into Smoke 5 Water into Vapour, Vapour into Snow or Hail 5 
 Grafs into Milk , Milk into Blood and Bones , and the like, there is 
 I fay in all this, no Hurt done to any things nor any Real Entity de- 
 ftroyed, all the Subiiance of Matter ftill remaining intirely the fame, 
 without the leaft diminution , and only Accidental Transformations 
 thereof made. All this , is Really Nothing , but Local Motion 5 
 and there is no moxQToylnov Labour to an InanimateEody in Motion, 
 than in Reft , it being altogether as Natural for a Body to be Moved 
 by fomething elfe, as of it (elf to Reft. It is all nothing, but Change 
 of Figure, Dijiance , Site , and Magnitude of Parts , caufing fcveral 
 Senfations, Phancies, and Apparitions in us. And they who would 
 have the meaning of this place to be, That all fuch like Mutations^ 
 and Alternate Vicijjltudes in Inanimate Bodies , (hall at Length quite 
 ceafe, thefe Groaning in the mean time^and travelling in Pain, to be 
 delivered from the Toylfome Labour of fuch Rcjilefs Motion ^and to be at 
 Eafe and ^iet', by taking away all Motion thus, out of a fond 
 regard, to the Eafe and Quiet of Senflefs Matter, they would there- 
 by ipfo faiio Fetrifie , the whole Corporeal Univerfe , and Confe- 
 quently the Bodies of Good Men alfo after the Refurreftion, and 
 Congeal all into Rockje Marble or Adamant. And as vain is that other 
 Conceit of fome , that the whole Terreftrial Globe , (hall at laft be 
 Vitrified, or turned into Tranfparent Cryjial, as if it alfo Groaned ia 
 the mean time for this. For whatfoever Change (hall be made of 
 the World, In the "Nevo Heaven, and the Nen? Earth to come , it is 
 Reafonable to think , that it will not be made , for the fake of the 
 Senjlef Matter, or the Inanimate Bodies themfelves, to which all is a- 
 like, but only for the Sake of Men and Animals , the Living SpeSa- 
 tors, and Inhabitants thereof, that it may be fitter , both for their 
 Vfe and Delight. Neither indeed can thofe words ; For the Crea- 
 ture it felf Jl)all be delivered fiom the Bondage of Corruption, into the 
 Cloriout Liberty of the Children of God, be underftood of any other, 
 than Animals 5 for as much as this Liberty of the Children of God, here 
 meant, is their being Cloathed, inftead of Mortal, with Immortal Bo-^ 
 diesi, of which no other Cre^/wre/ are Capable, but only fuchascon- 
 fift of Soul and Body. And that TniQa. v.Tim(; , that tvhole Creation, 
 which is (aid afterwards to Groan and Travel in Pain, together, may 
 be well underftood, of all That of the Creation, which Can Groan, ot 
 
 be
 
 Chap. V. In a State o/ Ina6i:ivity. 867 
 
 be Senfibh of Evil or Mifery. Wherefore the Tythigorean would in- 
 terpret this place , of the Lowiv Animal Creation only , which is 
 Senfible of Good and Evil ^ That as this , was Unwillingly , or a- 
 gainlt its own Inclination (after the Fall o^ man, or La^fe of Souls) 
 made {\xh)t(!t.x.o Vanity^ and the Bondage of Corruption^ Pain, Mifery 
 and Death , in thofe Grols Terreftrial Bodies : In the manifeftation 
 of the SoKs of C(?^5 when they in (tcad of thefe Mortal Eodics^ihzll 
 be clothed with Cclejiial aad Immortal ones ^ then fhall this Creature 
 alio have its certain (hare in the Felicity of that Glorious Time, and 
 partake in fome Meafure of fuch a Liberty, by being Freed in like 
 manner from thefe their Gr<?/} Terrejirial Bodies^ and now living only 
 in ihin Aerial and Immortal ones ; and fo a Period put to all their 
 Miferies and Calamities , hy h\m who made not Death ^ neither hath 
 pleafure in the Dc^iriiQion of the Living , but Created whatfbevcr 
 Jivethj to this end, that it might have its Beings and enjoy it felf But 
 however thus much is certain, that Brute Animals, in this place can- 
 not be quite excluded , becaufe the Traff* Kr/sn^ the Whole Creation^ 
 will not Suffer that : and therefore a Fythtgoriji would conclude it a 
 warrantable Inference, from this Text of Scripture, That that whole 
 Rank in the Credinoxxpi Irrational & Brutif) Animah^helow MeUjOiall 
 not be Utterly Annihilated, in the Confummation of things , or Future 
 Renovation of the ^F^rW quite ftrip'd of all this Furniture 5 Men be- 
 ing then left alone in it : but that there (hall be a Continuation of 
 this Species or Rank of Being. And not only fo neither , as if there 
 (hould (till be aconftant SuccefTion of fuch Alternate Generations and 
 Corruptions , Produftions or Births and Deaths of Brute Animals, 
 to all Eternity 5 but alfo that the /«6^/z^/W«4//themfelves fliall con- 
 tinue the fame, for as much as otherwife there would be none at all 
 delivered from the Bondage of Corruption. And Laftly, that thefe 
 very Souls of Brutes , which at this time Groan and Travel in Paiuj 
 fhall themfelves be made partakers of that Liberty of the Children of 
 God j fince otherwife, they fhould helVith Child^ox Parturient of No- 
 thing '-i Groaning not for themfelves , but others. But enough of 
 this Pythagorick^ Hypothefis, which fuppofing all manner of Souls, Sen- 
 Jttive as well as Rational, to be SuhBantial things, and therefore to 
 have a Permanency after Death, in their diftincl Natures, allows them 
 certain Thin Aerial Ochemata , or Vehicles, to Subfift in , when thele 
 Grofs Terreftrial ones (hall fail them. 
 
 But let thefe Aerial Vehicles of the Souls o^ Brutes go for a Whimfcy 
 or meer Figment 5 nor let them be allowed , to Aft or Enliven 
 any other, than Terrejirial Bodies only, by means, whereof they muft 
 needs be , immediately after Death , quite Deltitute of all Body 5 
 they Subliftingneverthclefsjand not vanifhing into Nothing, becaufe 
 they are not mecr Accidents , but Snbjlantial things : We fay that in 
 this cafe, though the Subftances of them remain, yet muft they needs 
 continue in a State of Infenfibility and Ina&ivity, unlefs perhaps they 
 be again afterwards united to fome other Terrejirial Bodies. Becaule 
 though InieUeUion be the Energie of the Rational Soul alone, with- 
 out the Concurrence of Body , yet is the Energie of the Senfttive, al- 
 ways Conjoyned with it ; Senfe being, as Artjlotk hath rightly de- 
 
 Fffff terniinecfij'
 
 868 NothinpCrtutcd, Bo ok. I. 
 
 terminedj a Cof»plicatioK oi" Soul and Bodji togetherjas tVeavirg is of the 
 Weaver and IVeavinglnJlru/nents. Wherefore we fayjthat if the Irrati- 
 onal and Senfiiive Soub in ?>x\xits,hz\ngSuhjiafjtial things ilfu.be after 
 Death quite deftitute of all Body, then can they neither have senje of 
 any thing, nor A^ upon any thing, but rauft continue for fo long a 
 time/m a State oUnjenfibility and InaUivHy. Which is a thing there- 
 fore to be thought the left ImpoiIible,becaure no mrmcan be certain 
 that his own Soul in SleepXethargitSj and Apoplexies, &c. hath al- 
 ways an uninterrupted Confcioufnels of it fclf j and that it \\3l% ne- 
 ver without Thoughts^ even in the Mother's Womb. However there 
 is little Pveafon to doubt , but that the Setifitive Souls of fuch Ani- 
 mals, as Lie Dead or Alleep all the Winter, and Revive or Awake 
 again, at the Approaching warmth of Summer, do for that time con- 
 tinue, in a State o^InaStvity and l/jfettfibility. Upon which account, 
 though thefe Souh of Brutes may be faid in one Senfe to be Immor- 
 tal , becaufethe Subjlance of them , and the Root of life in them, 
 (fill remains, yet may they in another Senfe, be faid alfo to be Mor. 
 tal, as having the Exfr«7e of that L//e for a timeatleaft, quite fuf- 
 pended. From whence it appears, that there is no Reafon at all, 
 (or that Fear and SufpitioM o( Com^j That if the Souls of Brutes be 
 Subjlantiul, and continue in Being after Death, they muft therefore 
 needs go either to Heaven or HeU. But as for that Suppofed Pofli- 
 bility, of their awakening again afterwards, in fome other Terrcfiial 
 Bodies^i\\\s feemeth to be no more, than what is found by dayly Ex- 
 perience , in the Courfe of Nature , when the Silk-worm and other 
 fForms, dying, are transformed into Butterflies. For there is little 
 Reafon to doubt, but that the fame Soul which before Afted the Bo- 
 dy of the Silk worm, doth afterward /}^ that of the Buiterfiy: up- 
 on which account it is, that this hath been made by Chriftian Theo- 
 logers, an Emblem of the Refurre&ion. 
 
 Hitherto have we declared Two feveral Opinions^ concerning the 
 Snbjiantial Souls of Brutes, (uppofed therefore to have a Permanent 
 Subfijlence after Death , one of Plato's and the Pythagorean's , that 
 when they are devefted of thefe GroG Terrejirial Bodies , they Lire 
 and have a Senfe of themfelves, \nTbin Aerial ones. The other, of 
 fuch as Exploding thefe Aerial Vehicles of Brutes, and allowing them 
 none but Terrejirial Bodies, affirm the Subftanccs of them Surviving 
 Death, to continue in a State of Ina&ivity and Infenfibility, Sleep^Si- 
 lence, or Stppor. But now to fay the Truth , there is no Abfolute Ne- 
 cejflty, that thefe Souls of Brutes, becaufe Subftantial , fhould there- 
 fore have a Permanent Subfiftence after Death to all Eternity ; Be- 
 caufe though it be True, that no Subfliance once Created by God, 
 will ofit felf ever vanilh into nothing, yet is it true alfo, that what- 
 (beverwas Created by God out of Nothing, may poffibly by him 
 be Annihilated and Reduced to nothing again. Wherefore when 
 it is faid, that the Immortality of the Humane Soul is Demonjirable by 
 Natural Reafon, the meaning hereof is no more than this, that its Sub- 
 Jiantiality is fo Deraonftrable ; from whence it follows, that it will 
 Naturally no more perilh or vani(h into Nothing, than the Subftance 
 of Matter it felf ; and not that it is Impoffible, either for it, or Mat- 
 ter 

 
 C H A p. V. Ahfolntely Unannihilable. 869 
 
 ter , by Divine Power to be Annihilated. Wherefore the af- 
 furance that we have of our ovi'n Souls Immortality, rcuft de- 
 pend upon fomething elfe, befidcs their Suhjlantialiiy ^ namely a 
 Faith alfo in the Divine Grodmj?, that he will conferve in Being or 
 not Annihilate, all fuch SuhUancei Created by him 5 whofe rermavetjt 
 Subfijietice , is neither Inconfiftent with his own y^//r//>«/f/ , nor the 
 Good of the Vniverfe :, as this oFRitional Souls unqueftionably is 
 not •-, they having boih/lfjr/il/tj and Libiriyoi Will, and thereby be- 
 ing capable of Reiparch and rHt77jI.imef7ts ^ and Confequcntly Fit Ob- 
 jects for the Divine Jujiice to difplay it felf upon. But for ought 
 we can be certain, the cafe may be otherwife, as to the Souls of Brute 
 Attimuls Acvoxdhoxh. oi Morality znd Lrbryty o(V^\]\ ^ and therefoi"e 
 Uncapableof Rcrvardd^nA Tz/w/yZwrw/. That though they will not Na- 
 turally of themfelves. vani(h into Nothing, yet having been Created 
 by God, in the GcHerationt of the Refpeftive Animals, and had fome 
 enjovraent of themfelves for a time, they may by h:ra again be as 
 well Annihilated in their Deaths and Corruptions: and if this be Ab- 
 folutely the Beft then doubtlefs is it (o. And to this feemeth agreeable 
 the Opinion of Porphyrins amongfl the Philofbphers, when he affirm- 
 ed every Irratiotral Power or Soul, to be refol vcd into the Life of the 
 IVhok'-i that is. Retraced and IVefumed into the Deity, and fo Anni- 
 hilated as tons Creatnrely Nature. Though poflibly there may be ano- 
 ther Interpretation of that Fhilofophers meaning here, Fiz. That all 
 the Senfttjvc Souls Q^ Brute?, are Really but one and the fame Mutj' 
 c/iiweSoiil,as it were Out flovving,and varioudy Difplay ing it felf], and 
 Ading upon all the ftveral parts of Matter, that are capable to re- 
 ceive it, but at their Deaths retiring again back into it felf; But we 
 have Sufficiently retunded the Force o( that. Ol>ji& ion sgainfi: the 
 Ingetaerability of all Souls j and the Subjlantiality of thofe of Brutes 
 alfo, from their conftquent Pcrmanetice after Death, we having 
 (hewed , That notwithltanding this their SubjiaKtiality, there is no 
 Abfolute Neoelfity,oi' their Perpetuity after Death , and Permanency 
 to all Eternity. or elfe that if they do continue to Subfift.(God Anni- 
 hilating no Subf^ance) unlefs they have Aerial Vehicles to Adt, they 
 muft remain in a State oi In ti&jvity ^znd Infenfibility^SiUnce, or Slee^. 
 
 Now therefore if no Souls 5 no Life nor Cogitation^ could poflibly 
 be ever Generated out of Dead and Senflc^ Matter , they being not 
 meei" Accidents^ but Suhjiatitixl thino^s , which muft in this cafe have 
 come from Nothing j then either all Souls Exifted of themfelves from 
 Eternity, or elfe there muft of Neceflity be fome Eternal Va- ' 
 made Life and Mind, from whence all the other L/t^f/ and /I//w^i 
 were derived. And that this was the Dodrine of the Ancient The- 
 ifts, That no Sotd or Mmd^ no Life or 'Vnderjlanding, was ever Gene- 
 rated out of Matter, but all Produced by the Deity, the Sole Foun- 
 tain of Life and Underftanding ; might be here proved, were it 
 needful, at large by fundty Tetfimontes, but it may fufficiently ap- 
 pear from thofe Vtrfes o{ Frgil, Fiift in his Sixth AEnead,wheTe after 
 he had fpoken of God, a, a Spirit and Mind diffufed thorough 
 out the whole world , he addeth, 
 
 Fffff2 tndi
 
 870 Hylozoick Atheifm ^ the Book I. 
 
 Inde hominiwt fecHclfifftque genui^ Fit deque Volantum^ 
 Etqt(£ marmoreofert movflrafub £quore Vonttu^ 
 
 That f-om thence^ are the Lives of all Men and Beajls , Birds flying in 
 the Air and Monjiers fwimming in the Sea. And again in his Gear- 
 gicks:, where after thefe words, 
 
 ■Deum namque ire per ontnes 
 
 Terrafqne Tra&ufqne Maris ^Coelumque profundunt^ 
 
 That God pajfeth, through all TraUs^ of Earths^ Seat^ and Heavens^ 
 He fubjoyneth, 
 
 Hinc Pecudes, Armenia^ Viros, genus omne Ferurunt 
 ^luemqui jibi tenues nafcentem arcejjere Vitas. 
 Scilicet hue Reddi deinde d^ Re/oluta Referri^ 
 Omnia^ nee Morti efje locum. 
 
 And from Hence , not only Men , hut alfo all manner of Brute Animals 
 and Bealls , when produced into this reorld , do every one derive their 
 Lives or Souls, as alfo at their Deaths they render the fame back, again^ 
 to him J in tehofe hand or cujiody they remain undejiroyed 3 Jo that there 
 is no place anywhere in the world, left for Death. This was therefore 
 undoubtedly, the Genuine Doftrine of the Ancient TheiHs, however 
 feme of late, have Deviated and Swerved from it 3 That no Life was 
 Generated out o( Mstatr , but all Crca/f^ by the Deity, or Derived 
 from it, the Sole Fountain of Lives and Souls. 
 
 And it is a Tmih To evident , That Life being Subftantial , and 
 not a mcer Accidental thing Generated and Corrupted , there muft 
 therefore of Neceffity , be Some Eternal Vnmade Life and Mind^ 
 from whence all other Lives and Minds are derived , That the Hylo- 
 %oi ck. At he yfls themselves (xnihh far wifer than the Atomickj) v/exQ 
 fully convinced thereof: Nevertheless beingftrongly poffe(Ld with 
 that Atheidick Prejudice, that there is no other Subftancc befides 
 Bodyjthey Attribute this firfl: Original Vnmade Life and Underftand- 
 ing , to all Matter as fuch, (but without Animal ConfcioufnelsJ as an 
 Efiential part thereofior Inadequate Conception of it. From which 
 Fundamental Life ofNature in Matter,IVlodified by rgan 1 za 'i on, ihey 
 phancy the Lives of all Animals^ and Men , to have proceeded. So 
 that though the Modificated Lives of Animals and Alen, as fuch, ac- 
 cording to them be Accidental thwgi, Generated znd Crruptcd, pro- 
 duced out of Nothing and reduced to Nothing again . y ^t this Funda- 
 mental Life of Matter, which is the F^/?/ upon which J htyftand, be- 
 ing Subftantial, is alfo Eternal and IncorritptibL: T"<ere Hy'oznifis 
 therefore, to avoid a Deity, Suppofe every Atom ofSerfeJs Matter, 
 to have been from all Etein'ity, Infallibly Omnifient, that is, to know 
 all things without either Errour or Ignorance, and to have a Knowledge 
 before Senfe , andVnderived from Scnfihles ( quite contrary to the 
 Doftrine of the Atomick,Athei!is , who make all Knowledge Senfe, 
 
 or
 
 C H A p. V. Deity Crumbled into Matter. 87] 
 
 or the Produft thereof) though without any Anifftil confcioufneft 
 and Self- Perception. 
 
 But as nothing can be niore Prodigioudy Abfurd, than thus to at- 
 tribute Infallible Omnifcicnce, to every Atom of Matter 5 /b is it alfo 
 direftly Contradiftious , tofiippoferfr/f(5f Knowledge ^ Wifdom , or 
 Vnderjiandittg^ without any Coafcroufneff or Self Perception j Confci- 
 oufnejs being Eflential to C:^git.ition : as alfo, that the Su/jjiantial and 
 Fundamental Life in men and other Animals, ftould never Perifb 
 and vet Notwithlhnding their SohIs and Perfonalitiei^ in Death, ut' 
 terh vanilh into Nothing. Moreover this Hypothecs ^ can never polli- 
 bly Salve the rh<etomenon of ^/e« and Animals neither^ not only 
 becaufe no Organisation or Midifica'.ion of Matter whatfoever, could 
 ever produce Confcionfneff and Self Perception , in what was before 
 Incoufciousjbut al(b becaufe every S;//'?/i'f/?y^//?»« thereof being fuppo- 
 fed to be a Percipient by ir felf, and to have a Perfeft Life and Vndcr* 
 fiandtng of its own, there muft be in every one Man 'nd Aiiimal,not 
 one, but a Hjapor Commonwealth of innumerable Percipients. Laftly. 
 whereas thefe Hjlozoicl^ Al bet fh, m:}kii eveiy Atom o^ Matter Omnifci" 
 ent, but nothing at all Omnipotent^ or aflTert PcrfeS Knowledgej\N'nho\it 
 any Perfe& Pon>er , a Knowledge without Senje and Vnderiveditom 
 Senfibles ', we demand of them, where the /w/cZi'/i^/^/^/, or Objects 
 oi this Knowledge are? and whence the Ideas thereof are derived? for 
 fincethey proceed not in a way of PalJion from Senfib!esEx\[ting with- 
 out, nor could refult from thofe Atoms neither as Comprehending 
 themfelvesj they mull needs Come from Nothing, and many of 
 them at leaf!:, be the Conceptions of Nothing. There cannot pollibly 
 be any other Original by the wit of man devifed , of Knowledge and 
 Vndcrjianding, than from an Abfolittely Pcrfe^ and Omnipotent Being, 
 Comprehending it felf, and the Extent of its own Infinite Power , or 
 all Pojfibilitics of things, that is, all Intelligibles. But there can 
 be but One fuch Omnipotent Being , and therefore no more, than 
 One Original , and Eternal Vnmadc Mind , from whence all the o- 
 ther Minds are Derived. Wherefore this Hylcz,oit\ Atheifm, is no- 
 thing but the Breaking and CrifMbling of the Simple Deity , One Per- 
 feft Underltanding Being, into Matter, and all the leveral Atomt 
 of it. 
 
 And now have we made it raanifeft', that thefe Atheifts, are fo far 
 from being able to difprove a God , from this Topick of Cogitation, 
 Knowledge or Vnderjianding , that they cannot pyffibly Salve the 
 Phttnomcnon thereof, without a God 5 it indeed aftording Invincible 
 Arguments of his Exijiencc. For Fufl: j If no Life or Cogitation, 
 Soul or Mi'id, can pollibly S-ulrig out of Mitter cr Body . devoid of 
 Life and VnderB.inding--) and which :s nothiog but a Thing Exten- 
 ded, into Lengthy Breadth and 7hic!{nefs i then is it fo far from being 
 True, that all Life and Vnder^.iro.ng is Junior to Senfl-fi Matter, 
 and the OfFfpring thereofj that or" ncccffi'-y , tither aM Lives and 
 Souh , were Self-Exiflent from Efernr!- , orelfe there muff be One 
 PerfeCf Vimade Life and /Uind , ir >m whence all other r>»p(:rfe^ onet 
 were derived ; there muft bean Ettrnul Knowledge, before Senfe and 
 
 Senfibles j
 
 872 Atheifts Arguments againU Book 1. 
 
 Senftblcs-j which is that that hath printed the Stamps and Signatures 
 of it felf, upon the Mjtter of the whole world. Indeed nothing 
 can be more certain than this , that all Knowledge and Vnclerjl-mding 
 in Our felves , is not a meet rajfion from Singular Senjibles, or Bodies 
 Exifting without us-, as the forementioncd Atheijts alfo conclude, 
 (from whence they would again Infer ^ that Knowledge as fuch, is in 
 its own Nature Junior to Senftbles , and the mecr Creature of them, 
 and Confequently no Creator.) There being nothing which comes 
 to us, from the oljt&soC Senfe without, but Only Lcrul Motion and 
 Pre////rt', and there being other Objcfts of the Mind, befides Singular 
 Senjililes-, not on\y aWVniverfals^ but alfo fuch IntcUigibles^ as never 
 were nor can be in Senfe. Now if our Humane Knowledge and Vn- 
 derjianding be not a rjjjion from thingi Exiiiing without us ; then 
 can it have no other Original , than in way of Participation , from a 
 PerfeS jyind, the Mind of an Injininlji Fecund and Powerful Being, 
 comprehending It felf, and in It felf all things ; all the r,.(fihilittes of 
 things before they were Made, their Kefpc&s and the Ferities belong' 
 ing to them. So that a Perfedl Omnipotent Being together with the 
 Poffibiiitiesof things contained in it; isthef/V/? nohw, Intelligihle^ 
 or Obj^U of Mind and Vn derjianding^ by which all oxhcx Singulars 
 areUnderftood. And were there no fuch PerfeQ ^ Infinitely Fecund, 
 and Powerful Being, there could have been, no Mind or Uuderftand- 
 iug at all. As alfo, were there no PerfeU Mind^ viz,. That of an Om- 
 nipotent Being Comprehending it fe.lj\ and all Poijihihties of things 
 vertualJy contained in it , all che Knowledge , and Intelligible Ideas^ 
 of our Imperfe& Minds, muft needs have Sprung from Nothing. And 
 thus is the Exiftenceof a God, again Deraonftrated , from that rh£- 
 notHcnon of Knowledge or Vnderjianding. 
 
 HAving quite Routed and Vanquifhed the Aiheifts Main Bodji^we 
 fhall now blow away the Remainder of their weaker and fcatte- 
 red Forces (viz. Their Objections againft Providence, their ^eries, 
 and their /^/'^//wew// from I/7/eref/J with a Breath or two. Then Firji 
 Obje&ion is againft Providence, as to the Fabricl^^ of the World, from 
 the Faultinefs of the Mundane Syfient, Intellectually confidertd, and 
 in Order to Ends , ^ia tantajiat Pradita Culpa ; That Bccaufe it 
 is fo Ill-Made, therefore it could not t>e made by a G^^. Where 
 the Atheiji takes it for granted , that vvhofoever afferts a God, or a 
 PerfeS Mind to be the Original of alJ things , does therefore ipfo 
 /jc/fl fuppofe All things to he Well Made ^ and as rhey should be. 
 And this doubtlefs was the Senfe of all the Ancient Tkcologers 5 how- 
 ever fome Modern Theirs deviate there from 5 thefe Concluding the 
 Perje&ion of the Deity, not at all to confift in Coodncj^--^ but in Power 
 znd Arbitrary Will on\y. As if to have a WjU determined by a 
 Rule or Reafon of Good, were the Virtue of Weak_, Impotent, and 
 obnoxious Beings only , or of fuch as have a Superior over them to 
 give Law to them , that is of Creatures, but the Prerogative of a 
 
 Being
 
 C H A p.V. rrovidence, Confuted, 873 
 
 Being Irrcjijtiblj I otrvrjal^ W Iv^vc a IV/ll ablolutcly Indifferent to all 
 things J and VKdeterr-iined by any thing but it felf^ or to IVill no- 
 thing becaufe it is Good.bm lo mike its own Arbitrary ox Contingent 
 and Fortuisoui Determination^ the Sole Reafon of all its Adtions, nay 
 the very Rule or Meafure , of Goodncj?.^ Justice , and IVifdom it fclf. 
 And this is fuppofed by them , to be the Liberty , Sovereignty ^ and 
 Dominion of the Deit^. Wherefore fuch Tkeifts as thele, would 
 think therofelves altogether Uncor.cerned,in thefe Aiheifiic\obje3i-' 
 ons againlt Providence ^ or in Defending, the Fabrick of the World, 
 as FaHltUf s, they being as ready as the Atheifts themfelves , to ac- 
 knowledge,that the World might really have been much better made, 
 than now it is 5 (Only that it muft be faid to be Well , becau(e fd 
 made) but pretending neverthelefs, that this is no Impeachment at 
 all of the Exijience of a Cod , ^ia Deuf non fenctur ad Optimutjt^ 
 Becaufe God is No way Bound or Obliged to the Biji •■, he being indeed 
 according to them, nothing but Arbitrary Will Ovfnipotent. But 
 what do thefeTAf;/?/ here elfe, then whilft they deny, the Fortui- 
 tous Motion of Senilefs Matter, to be the Firft Original of all things, 
 themfelves in the mean time, Enthrone .Fort uitoufnejS' and Contingen- 
 cy, in the IVil/ of an Omnipotent Being, and there give it an Abfolntc 
 Soveraignty and Dominion over all ? So that the Cantroverfie be- 
 twixt the Atheifis, and thefe Thcijis , feems to be no other than this 5 
 Whether Serjlefs AUtter FortuitouJJy Moved , or a Fortttitous Will 
 Omnipotent, fuch as is altogether undetermined , by Goodneft, jf«- 
 iiice and lVi(dom, be the Sovereign Numsn, and Or/g;»^j/of all things. 
 Certainly, we Mortals could have little better Ground, for our Faiih 
 and Hopt^ in fuch an Omnipotent Arbitrary Will &% this,then we could 
 have in the Motions o{ Sen/I eft Atoms , furioufly agitated 5 or of a 
 Rapid whirlwind. Nay one would think, that of the Two, it (hould 
 be raoredefirable , to be under the Empire of Senjlcfs Atoms, Fortui- 
 toujly moved, then of a Will altogether Undetermined by G(?i?J»e//j 
 jf«f//fe, and f/>';yi:/<?«/, armed with Omnipotence^ becaufe the Form- 
 er could harbour no Hurtful or Mifchievous Defigns, againft any, as 
 the Latter might. Bnt this Irrational Will, altogether Undetermi- 
 ned by Good nefs, Juftice, and Wifdom, is fo far from being the 
 Higheft, Liberty, Soveraignty and Dominion 5 the Greateft Perfe&ion, 
 and the Di©7«r/^ thing of all :; that it is indeed nothing elfe but 
 Weaknejs and Impotcncy it felf, or Brutijh Folly and Madnefs. And 
 therefore thofe Ancients who affirmed, that Mind was Lord over all^ 
 and theSupream King of Heaven and Earth, held at the Same time, 
 that Good was the Soveraign Monarch of the Univerfe, Good Reigning 
 in Mind and together with it 5 becaufe Alindis that which orders all 
 things for the Sake of G/7(?(i, and vvhatfoever dothotherwife, was ac- 
 cording to thtm.not nS?, but *^Avo;a, not Mens, but Dementia, and 
 Conftquently no Gcis/. And thus does Celfus in Origen declare the 
 Nature if God , i y: 'V zrKi^jqxiXSc o?e'|e6); , i^ ^ -thttAixvh/^'vh? ikitca: p 
 fA&i;, aMflt 1^ o^^i )tj ^Accictc, cputrsix; etc? '6^v a^xiylTn^, God is not 
 the Preftdent or Head of Irregular and Irrational Luff or Appetite, and 
 ofloofe Erratick, Diforderlinejs, but of the Juji and Righteous Nature. 
 And though this were there mifapply'd by him, againft the Chrifti- 
 aa Doctrine of the Refurrecfion (not under(food) yet is the Pafliige 
 
 highly 
 
 240,
 
 874 Divine Goodnels Afferted, Boo k I; 
 
 highly approved by Origen 5 he adding further in Confirraatioa 
 
 thereof, and that as the general Senfe of Chriftians too, cpa/xii' 071 x 
 
 5'a'iaTou odj^^ d otor, tVei t'sai etoi; ^va/^^v©^ jom eivou eto? , ei ^ 
 
 tu^^v n<^^ 0eo?, »K. I'fi ©to'?* ^^e C6r/^i4«/ (who hold the Re- 
 
 furre^^ion ) pjy us n'^ ^ ^ yo»i that God can do nothings vebich is in it 
 
 felf Evil, Inept, or Abfurd 5 no more than he is able not to he God. 
 
 So likewife, p. p^^ jf God do any Evil he is no God, And again, x^v //-') Ti^i-mv kouj- 
 
 Ifi.pht^ul^iai 0£o? P)5sA£TO/, avoa§£77;wv Tuyjavov tS Uvea cu)to 3iov, Godwilleth 
 
 "^ctfillZXy^- nothing Vnhecoming himfelf, or vphat is truly Indecorous 5 for as Much 
 
 •m.^ji:^ih(3i-^ ffjj^ jf jfjcondlient with his Godpip. And to the fame purpofe 
 
 oc. AcarJingto • " ,. '/ •^. ■ i / ^. ti , i . ~ . , Vv f 
 
 Z/salfp, Godi-aa plotinUS, * TTOia TT3 ©BOl' li? TTECpUZ^, TTECpDKt ;) J^* TtiO OU)T» JSfflOCV,' H 7T5 )ca- 
 
 do nothinz that it _ , t t^ t / > r^ \ v r-/ . , . ' i » ^Q^ \ » «> rw 
 
 Mfurj/rbeJiJe, Kbv &* TOI? iV£5)'aca? 0U;7« ;t, TO amcUOV ffV\-iii<pi^i, B '/) IM] %V.a XCfJiTOC, 
 
 ^'^"ig "^^ ^^ ^"* -^'^^ De;/;' a&eih according to its own Nature and Effence 3 
 
 and its Nature and Ejfence difplaielh GoodneJ^and Justice : For ifthefe 
 Things he not there , where fisuld they elj'e be found. ^ And again elfe- 
 
 P, 743, where, etc? otr? txcuv §V(W, « tdi'vuv a-ra (tt/ii£'€m, aM' t^ »tzj* t^ <A' ^- 
 t/'cj 7«-n) , a.^^ -r^^ cm. ij^l • God is Ejfentially That which Ought to be^ 
 and therefore he did not Happen to be fuch as he is : and this Firji 
 Ought to be , ;/ the Trincipk of all things whatfoevcr , that Ought 
 to be. Wherefore the Deity is not to be conceived j as meer 
 Arbitrarincf, Humour , or Irrational Will and Appetite Omnipotent^ 
 (which would indeed be hut Omnipotent Chance)iyntas an Overflow- 
 ing Fountain of Love and Goodnef, Jujily and IVijely difpenfing it 
 (elf, and Omnipotently reaching all things. The Will of God, is Good- 
 fiefs,jujiice, and Wifdom f, or Decoroufnefs, Fitnefs, and Ow'^A/ it felf, 
 .Willing-^ fo that the to E£\Tr?rv, that which is Abfolutely The Bei?, 
 is vo'/x©^ aTTKf^Socf©^ , an Indifpenfable Law to it , bccanfe its Very Ef- 
 fence. God is //ir^v Wi-r&v , an Impartial Ballance, lying Even E- 
 qual and Indifferent to all things , and Weighing out Heaven and 
 Earth, and all the Things therein, in the molt juft and exaft Propor- 
 tions , and not a Grain too much or too little of any thing. 
 Nor is the Deity therefore Bound or Obliged to do the Self, in 
 any way of Servility ("as men fondly imagine this to be contrary to 
 his Liberty) much lefs by the Law and Command of any Superiour 
 ( which is a Contradiftion ) but only by the Perfe&ion of its own 
 Nature, which it cannot poffibly deviate from, no more than Vngod 
 it felf. In Conclufion therefore, we acknowledge the Atheijls Argu- 
 ment to be thus far Good , that If there be a God, then of Necefli- 
 ty muft all things be Well made,and as they should be j c^ vice versa. 
 But no Atheiji will ever be able to prove , that either the Whole 
 Syifem of the World, could have been Better Made, or that fo 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 Reafons of, they being made by a Knowledge far 
 Superior and Tranfcendent, to that of Ours, and our Experience and 
 Ratiocination, but Slowly difcovering the Intrigues and contrivances 
 of Providence therein 5 Witnefs the Circulation of the Blood,ths Milkje 
 and LymphatickVc&h, and other things, (without which the Mecha- 
 nick Strufture of the Bodies of Animals cannot be underftood) all but 
 fo lately brought to light:wherefore we muft not concInde,that what- 
 
 foeves
 
 C H A p. V. IncJinat. of the Earths Axis. 875 
 
 foever we cannot find out the Reafon of, or the ufe that it ferveth 
 to , is therefore Ineptly Mtde. We Hiall give one laftance of this ; 
 The IntcJliNHmCcccHm^ in the Bodies of Men and other Animals feems 
 at firft fight, to be but a meer Boich or Bungle of Nature, and an Odd 
 impertinent Appendix 3 neither do we know that any Afidtomiji or 
 Thyfiologer^ hath given a Pvational Account thereof, or difcovered its 
 Ufe, and yet there being a Valve nt. the Entrance of it, thefe Two 
 both together, are a mo(t Artijicial Contrivance of Nature , and of 
 great advantage for Animals , to hinder the Regurgitation of the Fa- 
 ces upward, towards the Ventricle, 
 
 The Firft Atheijlick, Injlance of the Faultinej? of things, in the 
 Frame of Nature , is from the Conjiitution of the Heavens , and the 
 Difpofition o( the ^^uat or and Ecliptick^^ interfering each other in 
 an Angle^ of Three and Twenty Degrees and upwards j whereby as 
 they pretend, the Terreftrial Globe, is rendred much more Un- 
 inhabitable , than otherwife it might be. But this is built upon a 
 Falje Suppofition of the Ancients , that the Torrid Zone , or all be- 
 tween the Tropickj, was utterly Uninhabitable by reafon of the Ex- 
 tremity of Heat. And it is certain, that there is nothing which doth 
 more demonttrate a Providence than this very thing, it being the moft 
 Convenient Site or Difpofition , that could bedevifed , as will ap- 
 pear if the Inconveniences of other Difpofitions be confidered, efpeci- 
 ally thefe Three i Firft,If the Axes of thofe Circles (hould be Paral' 
 lei, and their Plaint Coincident 5 Secondly , If they (hould Interfeft 
 each other in Right Angles , and Thirdly, (which is a Middle betwixt 
 both) If they (hould cut one another in an Angle of Fortji Five De- 
 grees. For it is evident, that each of thefe Difpofitions would be 
 attended with far greater Inconveniences to the Terreftrial Inhabi- 
 tants, in refped o( the Length of Days and Nights , Heat and Cold. 
 And that thefe two Circles (hould continue thus , to keep the fame 
 Angular Interfedion , when Phyjical and Mechanich^ Caufes , would 
 bring them ftill nearer together ; this is a farther Evidlion of a Pro' 
 vidence alfo. 
 
 In the next place, the AtheiU fuppofes , that according to the ge- 
 neral Perfwafion of Theifis , the world and all things therein, were 
 Created only for the Sake of Man , he thinking to make fome ad- 
 vantage for his Caufe from hence. But this feemeth , at firft , to 
 have been an Opinion only, of fome fcrait- laced Stoicks , though af- 
 terward indeed recommended to others alfo, by their own Self-love, 
 thehOvevlVeaning, and Puffy Conceit of themfelves. And fo Fleas 
 and Lice,had they Underfl:anding.,might conclude the Bodies of other 
 greater Animals and Men alfojto have been made only for them. But 
 the whole was not properly made for any Part, but the Parts for the ThusVhto. 
 Whole , and the Whole for the Maker thereof. And yet may the txi^©- ju-y'v 
 things of thisLower World, be well faidjto have been Mtde, Prin- 'evtJca^'As, 
 cipally, (though not Only) for Man. For we ought not to Monopo- Jt^^X^^"^ 
 lize the Divine Goodnefs to our felves , there being other Animals '"■-?^^ "^' 
 Superiour to us, that are not altogether Unconcerned neither in this ^'°^' ^ ^^' 
 Vifible Creation : and it being reafonable to think, that Even the Lorp- P*^°^* 
 
 G g g g g er
 
 87^ ^vilsy from the Neceflity B o o k I. 
 
 cr Anirfuls likevvife, and what foe verjhaih Confciom Life j was made 
 partly alfo, to Enjoy it felf. But Atheifts , can be no Fit Jn^lgcs, of 
 iforUs being made Well ox III , either in general , or refpeftivcly to 
 Mankind, they having no Standitig Aleafure for Well and ///, without 
 a God znd Morality ^ nor any True Knowledge of themfclves , and 
 what their own Good or Evil Confifteth in. That was at firft but a 
 Frowjrd Speech, of fome fullen difcontented Perfons , when things 
 falling not out agreeably , to their ovjnPrivtte, Setjijl) , and Partial 
 Appetites^ they would Revenge themfelves , by Railing upon Nature, 
 (that is. Providence) and calling her a Stepmother only to Mankind, 
 vvhilft (he was a Fond, Partial , and Indulgent Mother to other Ani- 
 mals 5 and though this be Elegantly fet off by Lucretius , yet is there 
 rothingbut Poetid^^Flourif), in it all, without any Philofophicl{_Truth. 
 The Advantages of Mankind being fo notorioufly confpicuous above 
 thoCe of Brutes. 
 
 But as for Evils in general , from whence the Atheijl would con- 
 clude, the God of the Theifi , to be either Impotent or Envious •■, it 
 hath been already declared, that the 7'rwe Original oi them, is from 
 the NeceJJitj/ of /w^e/'/e^ Beings , and the IncompoJJzbility of things 5 
 but that the Divine Art and skill, moft of all appeareth, in Bonifying 
 theYe Evils^ and making them like Difcords in Mufick,to contribute to 
 the Harmony of the Whole, and the Good of Particular Perfons. 
 
 Moreover a great part of thole Evils, which men are afflidled with, 
 is not from the Reality of Things, but only from their own Phavcy 
 and Opinions, according to that of the Aloraliji , T«^<w<j ra? avS^fij-. 
 Tra? « Tix TT^I^TK , aMoc VK -ajg/ v^'' Ti^Xixd'TToV S^I/xocra , // jf not 
 Things themfelves that difiurb men , but only their Own Opinions cott' 
 cerning things-, and therefore it being much in our own Power to 
 be freed from thefe. Providence is not to be Blamed upon the account 
 of them. Pain, is many times nearly linked with r/frf/«re , accord- 
 ing to that Socraticl{^Fable , That when God could not reconcile their 
 ContraryNatures(ai he rx>ould)he Tyed them Head and Tayl together. And 
 good men know that Pain is not the Evil oi the Man^hnt only of the 
 Part (o zEQOicd,(zi Socrates d\[o)'n oiKy^v dv iziT QxAM ^^e'v-j , It goet 
 no further than the Leg where it is. But this is many times very Ser- 
 viceable,to free us from the Greater Evils of the Mind j upon which 
 all our Happinefs dependeth. To the Atheijis who acknowledge no 
 Malum Culpa, No Evil of Fault, (Turpitude, or Difionejif') Death is the 
 Greateft and mojl Tragical of all Evils. But though this according to 
 their forlorn Hypothecs, be nothing lefs than an Abfolute Extinftion 
 of Life 5 yet according to the Doftrine of the Genuine Theifts , 
 which makes all Souls Subfiantial^ no Life of it felf (without Divine 
 Annihilation") will ever quite Vanijli into Nothing , any more than 
 the S«b§iance of Matter doth. And the Ancient Pythagoreans and 
 Platonics have been here fo Kind , even to the Souls of Brutes alfo, 
 as that they might not be left in a Stale of Ina&ivity and Infenfibility 
 after Deathjas to beftowupon them certain Stibtle Bodies, which they 
 may then continue to Aft in. Nor can we think othervvife , but 
 that Arijiotle from this FountaiOj derived that Doftrine of his in his 
 
 Second
 
 C H A P.V. Oflmpcrfed Beings. 877 
 
 Second Book, De Gen. An. c. 5. where after he had declared the Sen-^ 
 (itive SouL to be Injeparahle from Body, he addeth , irdmc, Si; -^v^.q 
 "^miu.'; i-ri^s crJacciXit; toiyji yji-Mivaw,Kiv(U i^ ,9<Jot5^» '^^ ^.K^jt/Avav gti. 
 y4av •■ CiC, 3 ^<oc4j^§a(^ "niJxoTim cd -^xcd £, ciTi[Aa. aMiiA&v , stzo ly m ttji- 
 ocu-nj Sioupi^a <|)u<n? " All Soult therefore^feemto have another Body^ and 
 Diviner than that of the Elements 5 and at themfelves differ in Dignity 
 and Nobility J fo do thefe Bodies of theirs^d/ffer front one another. And 
 afterwards calling this Subtle Body ttv^i^x, or a Spirit, he affirmeth 
 it to be, dvocKoyov iJ -iy! Hs^Qv ?5ixei<3t), Analogous to the Element of 
 the Stars. Only as Galen^ and S.A/f/iin, and others have conceived 
 Ariftotle deviated here from the Pythagoreans in this, that he fuppofed 
 the Senjitive Soul'n felf, to be really nothing elfe, but this Very Sub- 
 tle and Star-like Body , and not a diftindiSubftance from it , ufing it 
 only as a yehicle. Neverthelefs he there plainly affirmeth the Mind 
 or Rational SouLto be really diftinft from the Body, and to come into 
 it FrontlVithout Pre-Exijiing^ and confcquently.lhould acknowledge 
 alfo it? After Int/nortality. But whatfoever Ariiiotles Judgment were 
 (which is not very Material) it is Certain that Dyings to the Rational 
 or Humane Souf is nothing but a withdrawing into the Tyring-houfe, 
 and putting off the Clothing of this Terre^rial Body. So that it will 
 ftill continue after death, to live to God^ whether in a Body^ox rcithout 
 it. Though according to Plato's ExprefsDodlrine, the Soul is never 
 quite Naked of all Body , he writting thus , cLh ^k';^ 'QrmT^'i'ixiv^^^^^i- 1°- 
 ow'[-«t77, TOTi /w-tv ocMae) tote 5 aMfid* the Soul is always conjoyned with 4^''°^' 
 Body .^ but fom-ti^es of one kind, and fometimes of another ^ which 
 many Chriftian Doftors alfo^as is before declared^have thought high- 
 ly probabk'. However our ChriUian F-azz/j^affures us, that the Souls 
 of Good men, (hall at length be clothed, with Spiritual and Heaven-^ 
 ly Bodies , fuch as are, in Arijiotle's Language , dvtxKoycc -n^ -P^ ois^av 
 5«iXa'<>' 1 Analogous to the Element of the Stars. Which Chrijiian Re- 
 fur, e^ion therefore, to Life and Immortality , is far from being , as 
 Ce^W reproched it, QvMKwAUiV kKmi; ^ Jhe Mcer Hope of IVcrms. And 
 thus much fhall fuffice, in way of Confutation, of the Firfl: Aiheijiicli 
 Objetiion againft Providence, which is the Tveelfth Argumentation pro- 
 pounded, in the Second Chapter. 
 
 The Thirteenth Athei^ick. Argument , or Second Ohj''&ion againft 
 Providence ^ is from the Seeming Confujion of Humane Affairs 5 That 
 all things fall alike to all j the Innocent and the Nocent, the Pious and 
 the Impious , the Religious and the Prophane : nay, That many times 
 the IVorfer Caufes and Men, prevail againft the Better, as is intimated 
 in that PafTage of the Poet, though in the Perfon o[ iTheiJi^ 
 
 Fi&rix Caufa Deo placuit,fed Vi&a Catoni 5 
 
 And That the Vnjuji and Vngodly^ often flow in all kind of Profperity^ 
 whilfl the Innocent and Dez;o«f Worfliippers of the Deity , all their 
 Lives long, conflid: with Adverfity. Whereas were there a God and 
 Providence^as they conceive, Prophanennd Irreligious Perfons would 
 be prefently Thunder- ftruck from Heaven, or othervvife made 
 remarkable Objc<5s of Divine Vengeance , as alfb the Pious Miracu- 
 
 Ggggg a loufly
 
 878 Providence in the Oeconoiiiy B o o k 1 
 
 loudy protefted and refcued from Evil and Harms. 
 
 Now vvc grant indeed, that this Confideration hath too much puz- 
 led and daggered IVeak Minds in all Ages. Becaufe Sentence againfi 
 an Evillvork^is not executed fpeeJily, therefore is the heart of the Sons 
 of men fitlh f'''t '« them to do Evil. And the rjalmiji himfelf , was 
 fometime much perplexed with this Phenomenon, the Profperityof the 
 Vngodly j who fet their Mmths againji Heaven , and rvhofe Tongue 
 rtalketh through the Earth ; fo that he was Tempted to think , He 
 had c/eanfed his Heart in Vain , and WafJied his hands in Innocency 3 
 (till at length entring into the Sanduary of God, his Mind became 
 Illuminated, and his Soul fixed in afirmTruftand Confidence upon 
 Divine Providence 5 Whom have I in Heaven but thee, df'C My FlefJ) 
 and my Heart faikth , but God is the Strength of my Heart , and my 
 Tort-ion for ever.) For as fome will from hence be apt to infer » That 
 there is no God at all, but that blind Chance and Fortune fteer all (the 
 Fool hath faid in his heart, there is no God'-^ ) So will others conclude. 
 That though there be a God, yet he either docs not know things 
 done here below, (How does God Know^ and is there Knowledge in 
 Tim did *^^^ ^"fi ^'^^ ^ ) °'' *^'^^ ^''' "°^ ^° ^^^ Humble himfelf, or Difiurb his 
 fome in Pla- own E,i/e and ^iet , as to concern himfelf in our Low Humane Af- 
 to from f/iirs. 
 hence con- 
 clude , eivxi pirf^ of all therefore we here fay,That it is altogether unreafonable, 
 'tfpv. .^^' to require that D/Z'7«e Providence (hould /l//rjtf«/y>///y interpofeupon 
 T^i joci9§63- turn, in PnniflnnQthe Vnpodly and Preferving the Pious, and thus 
 
 ASi-Tre^y- perpetually interrupt the Courfe ot Nj/»re, (which would look but 
 nA-m\'. D; like a Botch or Bungle.and a violent bufinefs) but rather carry things 
 Leg. 10. on (x.-^^(fi KAXi^eao, in a Still and Silent Palh,?ix\d iliew his Art and Skill, 
 in making things of themfelvcs fairly unwind , and clear up at laft 
 into a Satisfaftory Clofe. Paifion and Self /'^rerei? is blind, orlhort 
 fighted j but that which fteers the whole world is no Fond, Pcttilh, 
 Impatient and Paffionate thing; but an Impartial, Difinterejed, and 
 Vncjptivated Nature. Neverthelefs it is certain, that fometimes we 
 have not wanted Inftances, in Cafes extraordinary, of a eeo^ ocm /uv.- 
 j^vii? , God appearing., as it were Miracnloufly upon the Stage, and mani- 
 fefting himfelf in taking immediate Vengeance u^on 'Notorious Mx\g- 
 faftors, or delivering his Faithful Servants from imminent Dangers 
 or Evils Threatned , as the fame is often done alfo , by a (ecret 
 and Undifcerned overruling, of the things of Nature. But it muft 
 be granted, that it is not always thus, but the Periods of Divine Pro- 
 vidence, here in this World, are commonly Longer^ and the Evoluti- 
 ons thereof Slower: According to that of Euripides^ which yet has 
 a Tange of Prophanenefs in the Expreffion, 
 
 MtM<J TO oeiov J^' 'Q^t toiStov cp^Q\i 
 
 The Deity is Slow or Dilatory, and this is the Nature of it. For it is 
 not from Slacknefs and Remifnefs in the Deity, but either from his 
 Patience and Long-fuffering , he willing that men (hould Repent, or 
 elfe to teach us Patience by his Example (as Plutarch fuggefteth) or 
 
 that
 
 Chap. V. Of Huaun Affairs ; Defended, 870 
 
 that all things may be carried on with the more Pomp and Solemnity ; 
 or Laltly, for other particular Reafons, as Plutarch ventures to.aliign 
 one, why it might not be expedient, for E^nyfiu^ the Tyrantjthough 
 fo Prophane and irreligious a Ferfon, to have been cut ofFfuddainly. 
 But Wicked and Ungodly Perfons often times fail not, to be met 
 withal at laft, and at the long run, here in this Life, and either in 
 Therafelves or Poftcrity to be notorioufly Branded with the Marks of 
 Divine Difpleafure: according to that of the Poet, Rarb antece- 
 dent em Scehjium., d^c. It is jeldom that IVhke^ttej? altogether /capes 
 Tumfwicnt 'f though it come Jluwly after , limping with a Lame Foot ^ 
 and tho(e Proverbial Speeches araongft the Paganr, 
 
 Mills of the Gods, do flowly wind. 
 But they at length to powder grind. 
 
 And 5 Divine Jujiice jieuls on Softly with WooUen Feet, hut Strikes ai 
 lafi with Iron Hinds. 
 
 Neverthelefi we cannot (ay , that it is always thus neither, but 
 that Wicked Perfons, may po(iibly fometimes , have an Uninter- 
 rupted Profperity here in this Life, and no viftble Marks of Divine 
 Difpleafure upon them : but as the generoufly vertuous^will not Envy 
 them upon this account , nor repine at their own condition they 
 knowing , that i^v xauMi tJ oc><x9ij x</i' otD toT c^^Kcc a}«5Bv , there 
 n neither any thing truly Evil to the Good , nor Good to the Evil'f (b 
 are they (6 far from being ftaggered herewith , in their Belief of a 
 G^^aad Prtft/iJcwce, that they are rather the more confirmed, in their 
 Perfwafions of a Future Immortality and Judgment after Death , 
 when all things (hall be fet ftraighr and right, and Rewards and Pu- 
 TiifJoments Impartially Difpenfed. That of Plutarch therefore, is moft 
 true here , e^ 5v o K6y(^ o to oeS tIm Tr^c'rciav ocixa. }y rlw hxf.w.'ho t^ 
 
 ^», That there k a Neceffary Connexion betwixt thofe Two things. Di- 
 vine Providence, and the Permanence or Immortality of Humane Souls, 
 one and the fame Reafon confirming them both '•, neither can one of thefe 
 be taken alone without the other. But they who becaufe Jadg- 
 ment is not prefently Executed upon the Vngodly, blame the Manage- 
 ment of things as Faulty , and Providence as Defe&ive , are like fuch 
 Speftatorsof a Dramatick.Poem ^ as when wicked and injurious Per- 
 fons are brought upon the Stage, for a while Swaggering and Tri- 
 umphing^ impatiently cry out againff the Drjwj///? , and prefently 
 condemn the Plot : whereas if they would but expeft the winding up 
 ofthings.and (tay till the lartClofe theyfhould then fee them come 
 ofFwitli fhame and (ufBcient punithment.The Evolution of the World, 
 as Plotintm calls it, is oLKuMc^Ppv tn'mux , a Truer Poem, and we men 
 Hifkrtonical Adersupon theScage, who notwithftanding infert fome- 
 tbing of ourOiPw into the Poem tooi but God Almtghty,is that skjlful 
 DramatiU, who always connefteth that of ours which went before, 
 with what of his follows after , into good Coherent Senfe , and wiH 
 
 at
 
 88o ^o£ Parts of the World alone, Book I. 
 
 aTlaft make it appear , that a Thred of exaft Jufticc did run through 
 all, and that Ren>ards and rnKJjhments aremeafured out \a Geometri- 
 cal Proporttoff. • 
 
 Laftly, it is in it felf Fit, that there (hould be fome where, a Dottht- 
 ftil and Cloudy State of things , for the better Exercife of Vertue and 
 Faith. For as there could have been no Hercules, had there not been 
 Monfieri to fubdue , fo were there no fuch Difficulties to encounter 
 with no Puzles and Entanglements of things , no Temptations and 
 Tryals to aflault us; Vertue would grow Languid j and that Excellent 
 Grace oi Faith, want due Occafions and Ohje&s to exercife it felf up- 
 on. Here have we therefore, fuch a State of things , and this World 
 is as it were a Stage erefted , for the more Difficult part of Vertue to 
 Aft upon j and where we are to Live by Faith and not by sight : 
 That Faith , which is the Suhjlance of Things to he Hoped for^ and the 
 Evidence of things not Seen j a Belief in the Goodnef, Power, and IVif. 
 dom of God , when all things are Dark, and dowdy round about us. 
 The Juji pall live by his Faith. 
 
 We have now fufficiently Confuted, the Second Athejjiicl{^ O'jeSfi- 
 on alfo , againft Providence, as to the Condu^ and Oeconomy of Hu- 
 mane Affairs, Neverthelefs this is a large Field , and much more 
 might be faid in Defenfc of Providence , both as to thefe and other 
 Inftances, had we room here to Expatiate in. Wherefore, for a Sup- 
 plement of what remains, we (hall refer the Reader, to the Writings 
 of others, who have profeffedly undertaken, Apology's for Pro- 
 vidcnce , both as to the Fabrick^, and Oeconomy of the World i but 
 efpecially the Learned and Ingenious Author of the Divine Dia- 
 logues. Only we (hall here add Some few Confiderations not (b much 
 for the Confutation of Atheifis, as for the better SatUfaBion of fuch 
 Religionists, who too eafily Concluding , That aU Things might have 
 been much Better than they are 5 are thereupon apt to call in Quefti- 
 on the Divine Attribute of Goodnef in its full Extent 5 which yet is 
 the only Foundation of our ChriBian Faith. 
 
 Firftjtherefore we fay,that in 'judging of the Works ofGodyWe ought 
 not to con(ider,the Parts of the World alone by themfelves ; and then 
 becaufe we could Phancy much Finer things , thereupon blame the 
 Maker of the Whole. As if one (hould attend only to this Earth,vi\nch 
 is but the Loweft and molt Dreggy Part of the Univerfe 3 or blame 
 Plants,becaufe they have not Senfe,Brutes becaufe they have not Rea- 
 fon,Men becaufe they are not Demons or Angelsjand Angels becaufe 
 they are not GodSjOr want Divine Perfedion. Upon which Account, 
 God (hould either have made nothing at all.fince there can be nothing 
 befideshimfelf/^^/o/wfe/y Perfe&j or elfe nothing but the Higher Rank 
 oC Angelical Beings, free from Mortality and all thole other Evils,that 
 attend mankind 5 or fuch Fine things , as Epicurus his Gods were 
 feigned to be, living in certain delicious Regions, where there was 
 neither Bluftring Winds , nor any Lowring Clouds 5 nor Nipping 
 Frofts, nor Scorching Heat, nor Night nor Shadow ; but the Calm 
 and Unclouded JEthet always , Smiling with gentle Serenity. 
 
 Whereas
 
 Chap. V. hut the Whole to be Confidered. 88 1 
 
 Whereas were there but one kind of thing, (the Beft) thus made; 
 there could have been no Mufick^nox Hirfftony at all, in the World 
 for want of rai-ictj. But We ought in the firft place , to confider 
 the IVholc, Whether that be not the Beji, that Could be Made, hav- 
 ing all that belongeth to it 5 and then the Parts in reference to the 
 Jf^/^xj/e, whether they be not in their feveral Degrees and Ranks, Con^ 
 gruouf and Agreeable thereunto. But this is a thing which hath been 
 (6 well infifted upon by Plotrnuf , that we cannot (peak better to it, 
 than in his Words. "oKov ^ tt tTitiwcrE mfica^ov , ;^ odnw^x^; , ;^ cplKov p , ^ 
 
 T5)? -X^dCpO^K; • TOnUV die l^iJ fJCi^Zv to oAoV OUTTOj/H^V©^ , O-TOTT©^ k.v 
 
 m '^ (V.-nctc ' TOTc yu f/A^n tj-^c^ ou3t^ to oAov J^ei ffKOTt&v ei (nj(UcpCLn<x ;^ 
 a^HAMTJowx. (Mavoi , 19 to oAov ffjcoTrijm^vov^ f/^ ""^c? />ti?ti 'octJx [jxk^ ^Ki- 
 •jr\v • tSto ^ a tcv mQ/luv cutiojijJj^ ochAx nvoc ■■?^ oujtS ;v&'f^<? Aa€cvTX, 
 oiov ej , ;t, 1^ e^M?. Go J »/4^e the Whole moli Beautiful , Entire^ Com- 
 pleati and Sujjicietit 5 aU agreeing friendly with it felfand its parts 5 
 both the Nobler and the meaner of them being alike Congruous there' 
 unto. Whofoever therefore^ font the Parts thereof will blame the whole, 
 if an Ahfurd and Vnjiiji Cenjnrer. For we ought to Confider the Parts, 
 not alone by themfelves , but in reference to the whole , whether they be 
 Harmonious and Agreeable to the fame. Otherwife we f/jall not bUme 
 the Vniverfe^ but fome of its Parts only^ taken by themfelves '-i as if one 
 fjjould blame the Hair or Toes of a man , taking no notice at all of hif 
 Divine Vifage and Countenance 5 or omitting all other Animils , one 
 fliould attend only to the mojl contemptible of them : or lajily overlook,' 
 ing all other men^confider only the mofi Deformed Therfites. But that 
 which God made was the tVhole as one things which he that attends 
 to . may hear it fpeakjng to him after this manner. God Almighty 
 hath made me\ and from thence came I , PerfeU and Compleat , and 
 Jianding in need of nothings becaufe in me are contained all things 5 
 Plants and Animals^ and Good Souls, and Men happy with rirtue^ 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 moji no further than to the Seas j as if 
 the whole Air and Mt her and Heaven , in the mean time , were quite 
 devoid of Soul , and altogether unadorned with Living Inhabitants, 
 Moreover all things in me defire Good , and every thing reaches to 
 it , according to its Power and Nature. For the whole World depends 
 upon that Firji and Higheji Good, the Gods themfelves who reign in my 
 feveral parts, and all Animals and Plants, and whatfoever feems to be 
 Inanimate in me. For Some things in me, partiks only of Being, fome 
 of Life alfo, fome of Senfe,fome of Reafon, and fome of IntelleCf above 
 Reafon. But no man ought to require Equal things fom Vnequalj nor 
 that the Finger f/jould fee , but the Eye 5 it being enough for the Finger 
 to be a Finger, and to perform its own Office. And again afterwards, 
 coQ-m^ TExviTTi; » -TTzivKc TO. it izS t^ccOfi ocjiSacA/xa? -rroia, stzs; « tA' AoT©^ 
 nulvTV. rSfs^ €i§><x{£TOC flcMoc TJX. fj.h ^a? , toc ^ JVo-'.^tovai; <l^AM^v cpxim, 
 aia avSgiiTrx? , ii) ZZa ecftf S; , » (p9i\ai , aA\« Xoyoo Tioi^^Aiav voe^v 'iy^v- 
 Ti' viix^c, 3 cjQ-tvi^ 01 ocTini^i y^(p!fc/,tt; tI^vh^ oItiZv^ ca , dit; is jcaAcc tdc 
 -^qcjixccTa TTOV-racx^j </^' oc^ toJ tt^otI^ovto: xTri^yJiv ticoi^a tottim h e-n; 
 ^^ijM (A.i!A.(poi'n , oTT fjLV! mVTi? vig6;t? eV olmttS , ^ Td i|5? • As an Arti' 
 
 ficer
 
 882 The Vaftnefs of the Univerfe Boo k I. 
 
 ficer teonldnot mak_e all tljir;cs in an Animal to be Eyes 5 fo neither has 
 the Divine K6yQ^ , or Spermatick^Reafon of the IVurld made all things 
 Gods--, hut feme Godsj andfome Dement, andfovie Men, and feme Low- 
 er Animals. Not out of Envy , hut to difphy its own Variety and Fe- 
 cundity. But roe are Itk^ 'Dnskjlpd Spe&ators of a ri&nre , who con- 
 demn the Limner , becaufe he hath not put bright Colours every where : 
 whereas he hadfuited his Colours to every part refpe&ively , giving to 
 each fuch as belonged to it. Or elfe are we like thofe who would blame a 
 Comedy or Tragedy, becaufe they were not all Kings or Heroes that adfed 
 in it, but fome Servants and Rufiick^Clowns, introduced alfo, talking af- 
 ter their Rude faJJjion. Whereas the Dramatick. Poem would neither be 
 Compleat, nor Elegant and Delightful, were all thofe IVorfer Farts taken 
 out of it. 
 
 Againj We cannot certainly conclude that the Works of God and 
 his Creation do not tranfcend thofe narrow Limits , which Vulgar 0- 
 pinion and Imagination fets them ^ that commonly terminates the 
 Univerfe, but a little above the Clouds , or at moft fuppofes the 
 Fixed Stars, being all faftned in One Solid Sphere, to be the Utmoft 
 IVall, or Arched Roof, and Rowling Circumference thereof. Much lefe 
 ought we, upon fuch Groundlefs Suppofitions , to infer, That the 
 World might therefore have been made much Better than it is , be- 
 caufe it might have been much more Roomy and Capacious. We 
 explode the Atheifiick^Infnity of Diftant Worlds, nor can we admit 
 ihzt C art efian J feemingly more Modeft , Indefinite Ext enfion o? one. 
 Corporeal Univerfe, which yet really according to that Philofophers 
 meaning , hath Nullos Fines , no Bounds nor Limits at all. For We 
 perfwade our felves that the Corporeal World, is as Uncapableof a 
 Tofitive Infinity of Magnitude , as it is of Time 5 there being no 
 Magnitude fo Great, but that more ftill might be Added to it. Ne- 
 verthelefs, as we cannot pofiibly Imagine the Sun^ to be a Quarter, or 
 an Hundredth Part fo big as we know it to be 5 fo much more may 
 the whole Corporeal Vniverfe , far tranfcend thofe narrow Bounds, 
 which our Imagination would circumfcribe it in. The New Celejiial 
 Th(£nomena, and the late Improvements of Ajircnomy and Fhilofophy 
 made thereupon , render it fo probable, that even this Dull Earth of 
 ours is a Planet, and the Sun a Fixed Star, in the Centre of that Vortexy 
 wherein it moves, that many have (hrewdly fufpefted, that there are 
 other Habitable Globes, befides this Earth of ours, (which may be 
 Sayled round about in a year or two) as alfo more Suns, with their 
 , refpe^ive Planets, than One. However the Diftance of all the 
 Fixed Stars from us , being foVaft, that the D/'4«?e/er of the Great 
 Orb, makes no difcernible Parallax in the Site of them j from whence 
 it is alfo probable , that the other Fixed Stars are likewife vaftly dt- 
 ftant from one another; This, I fay, widens the Corporeal Vniverfe 
 to us, and makes thofe Flammantia AJirnia Mundi, as Lucretius calls 
 them, Thofe Flaming IValls of the World, to fly away before us. Now 
 it is not reafonable to think, that all this Immenfe Vafinefi, (hould lie 
 WaUe, Defer t, andVninhabited , and have nothing in it , that could 
 Praife the Creator thereof, fave only this One Small Spot of Earth. la 
 my Father's Houfe, ffaith our SaviourJ are Many Alinfionr. And Ba- 
 
 ruchf
 
 Ch A p. V. Future and ['aft, with i'reient. 882 
 
 rhch (chap. 3. appointed by our Church to be read publickly) If- 
 rail , hiivc great is the Houif. of God, and hovp large is the flmco; hif 
 rojfejjliiti .<? Great and hath mo End, High and Vm»cajurahlc. Which 
 ytt we undciftand not, of an Abj'olute Jt.finity , but only luch an /»»« 
 mcMJe Va^nejs^ as far tranfcends Vulgar Opinion and Imagination. 
 
 We fliall add but one thing more; That to make a right Judg- • 
 raent of the IVap of Vrovidtnce, and the jf//f//Ve thereof, as to the 
 Oeconomy of mankind. we muft look both torrrards and Backjvards 5 
 or btfides the Vrefent, not only upon theFw/wrej but alfo the Pafi 
 Tintc. Which Rule is hkewife thus fct down by Plotinus, is<P-' dx-ei- ^' ^^4. 
 
 TTgoc TO^ TT^f'cStv •Tng^o'c/'x?, ;t, oc5 Tt) ytt^Mov Neither if that DoUrine of 
 the Ancients to be ncghded ^ that to give an Account of Providence 
 rve ought te look^back^upon former Periods, as weU as forward, toivh'at 
 if Future. Indeed he and thofe other Philofophers, who were Reli- 
 giouf , underftood this fo, as to conclude a Pre-Exifient State of all 
 Particular Souls , wherein they were at firft Created by God Pure 5 
 but by the Abu(eof their own Liberty Degenerated, to heaNece/fa- 
 ry Hjipolhe(i/JoT the Salving that Phenomenon, of the Depraved State 
 of Mankind in general here in this Life. And not only Cq, but they 
 endeavoured in like manner to give an account alfo, of thofe Diffe- 
 rent Conditions of Particular Perfons as to Morality, from their In- 
 fancy, and their other different Fates here, deriving them all, c^-y. 7^1" 
 7r^6£6i<i>//^vtv , from their fcveral Demeanors heretofore in a Pre-Ex- 
 ijient State. And there have not wanted Chriftian Doftors, who 
 have complied with thefe f'hiloibpheri in both. But our Common 
 Chrijiianity only agrees thus far ^ as to fuppofe a Kind of Imputative 
 Pre-Exjience in Adam, in whom all were created Pure , and fo confe* 
 quently involved in his after mifcarriage, to faJve the Pravity of Hu- 
 mane Nature^ Upon which account we are all fiid to be . (piQ^ Tiavoc ThusUkto- 
 o^jr? , by Nature Children of Wrath. But as for the different Con- cles, i6ea- 
 ditions of Perfons, and their feveral Fates, more difadvantageous to /^^^^^oa 
 fbine than others this indeed the Generality of Chrijiian Do&ors.,.'^^.^^ '''^'' 
 have been content to refolve , only into an Occult, but Juji Provi- ^n"^^^'©^' 
 dence. And thus does Origen himfelf lometimes modtftly pafs it o £1, u^mujui- 
 ver. As in his Third Book againR Crlius^'^'TnhAo]'; ^^ tk ^ ocvoiJpccp'i^g rmv tcpeAa- 
 TDta-ra? ycy-luHcu, <i? /u*;<5^ (pxvw.o'ixv 'b^^iiyivoj. ■2^'' K5<j'^oi'6)V Aaeav -uTou ^'I^Toe.' 
 aAA' x& Xj ox. TT^ajTH^ viXudxc, mtoi aV TrouSi^w?? &\,'cu aKoKaga^v ai'cA^^i/ , J) 157. 
 ^^TTDT^v 11 gV «AA.h Tivi ymKv^Qv] tIw \l^vtu) a'.aSAiTT^v )iaftc</^ cnjUcvioc ^•'34. 
 7a? -^^^ TSTTisv (VTicfA Tny.i'TTo? {.Liv ei;«)C ed'ow, a/- to;? 'r vrpcvoictq Kcyoc^- 
 -m-^iflv b cuhx(; c'? aifif^Trx? ik. euxtCt?* // hippeneth to many j fo to have 
 been brought up pom their very Childhood, as that^ by one means or other 
 they could hive no opportunity at all of thinking of the Belter things 
 C^c. And it if very probable , that there are Caufes of thefe things in 
 the ReafoKs of Providence, though they do not eajily fall under Humane 
 notice. 
 
 But there is jet nThird AtheiJiicl{^Objciiion aga'xnH Providence be- 
 hind 5 That is is impojfible, any One Being fhould Animadvert and Or- 
 der all things in the Djjlant places of the world at oncej and were 
 
 H h h h h thk
 
 884 Providence, not Laborious Book I; 
 
 thk pojjible , jet would fuch Ivfinite Negotiojily he very Vneafie atid Di' 
 finhiom to it , and altogether Incvvjificnt with HappiKcJi", Nor wcttld 
 A Being Irrefijiibly Tovperful , concern tt felf in the Good or Welfare of 
 any thing elje j it fiandtng in Need of nothing 5 and all Benevolence and 
 Good will arifingfiom Indigency and Imbecillity. Wherefore jnch a 
 Beings would wholy be taken up in the Enjoyment of it felf ^ and its own 
 Happinef; utterly Rtgarcilefs of all other things. 
 
 To which the Reply ig,Firft 3 That though our felves and all Crea- 
 ted Beings, have but a Finite Ammadverfion , and Narrow Sphere of 
 A&ivity^ yet does it not therefore follow , that the Cafe muft be the 
 fame with the Deity, fuppofed to be a Being Infinitely Perfeft, d-n\p_p- 
 St/i'«;w@-' , that hath no manner of Defeat, either of Knowledge or Pow- 
 er in it. But this is a meer Idolum Specus, an Idol of the Cave or Den^ 
 Men Meafuring the Deity, by their own Scantlings and Narrowmf. 
 And indeed were there Nothing at all, but what we our felves 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 fee 
 and perceive every Atom of Matter , that its out ftretched Beams 
 reached to, and touched. Now all Created Beings.are themfelves in 
 fomefenfe, hMli\{G Rayes of the Deity '^ which therefore cannot but 
 Feel and Senlibly Perceive, all thefeits own Bfjiuxcs and Emanations. 
 Men themfelves can order and manage Affairs, in feveral diftant Pla- 
 ces at once, without any Difiurbance , and we have innumerable Noti- 
 ons of things in our Mind , that lie there eafily together , without 
 Crowding one another, or Caufiog any DiiJraSion to us. 
 
 Neverthelels the Minds of weak Mortals may here be (bmewhat 
 eafed and helped by confidering, what haih been before fuggefted. 
 That there is no ncccjjity , God Almighty fhould aufxeyeiii ccTravTW, do 
 all things himjelf Immediately and Drudgingly j but he may have his 
 Inferiour Minifters and Executioners under him , to difcharge him of 
 that Suppojed Encumberment. As Firft of all , an Artificial Pltiiick. 
 Nature , which without Knowledge and Animal Confcioufnefs , dif- 
 pofes the Matter of the Univerfe , according to the platform or Idea 
 of a Perfect Mind , and forms the Bodies of all Animals. And this 
 was the Reafon why we did before infift fo 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 refulting only from the Fortuitous Motions 
 of Senjlefs Matter^ unguided by any Mind 3 nor yet the Deity be fup- 
 pofed to do every thing it felf Immediatly and MiraculouJJy, without 
 the Suhfervient Mmijiery of any Natural Caufes 5 which would feera 
 to us Mortals, to be not only a Violent, but alio anOperofe, Cumber- 
 fom , and MoUmmom Bufinefs. And thus did Plato acknowledge, 
 that there were, t/U^J^cv©^ 4)1)0^60? oun'ou cu? v'Ttv^ij-kan.ic, y^'viTcfx oeo'i; • 
 Certain Caufes of a Prudent ^that k. Artificial and Orderly Nature^ which 
 God makes nfe of as Suhfervient to himjelf^ in thg Mundane Oeconomy. 
 Befides which thofe Iniiin&s alfo impreflfed upon Animals,and which 
 they are Pafive to , direfting them to Aft for Ends either not un- 
 detftoodj or not attended to by them , in order to their own Good 
 
 and
 
 90h 
 
 C H A P. V. and Diftradious to the Deity. 885 
 
 and the Good of the Univerfe, are another part of that Divine Fate, 
 which inferted into things themfelves, is the Servant and Executioner 
 oi FrovJdence. Above all which there are yet other /cw^Tr//;^ and 
 VndirJianclingMinijlcrs^ of the Deity, as its Eye/ and //j»<r// 5 De- 
 moniac^or Angelick, Beittgt^ appointed to prefide over Mankind, all 
 Mundane Affairs, and the Things of Nature, ihey having their feve- 
 ral diftinft Offices and Provinces affigned them. Of which al(b PU' 
 to thus, T»To;? eioiv ag^VTr? 7r^c5^Ta(uiioi txa'jci;, '^^ to Qj^Rg^TxToi' dol p 
 ■Tni^g K,-n^li06<;' There are certain Rulers or Prejiclents appointed by 
 thit Supreme God , rvho Governs the whole rcorld , over all the feveral 
 things and Parts therein^cven to the Jmal/eji Dijirihution of ihem. All 
 which Infc'jiour Caufes , are conftantly over looked and fupervifed 
 by the IVatchfnl Eye of God Almighty , himfclf^ who may alfo forae- 
 times Extraordinarily Interpofe. 
 
 We need not therefore , reftrain and confine Divine Providence, 
 to a Few Greater things only , as fonie do, that we may thereby 
 confult the eafe of the Deity, and its Freedom Jiom DiJlraClion^ but 
 may and ought to Extend it, to all things whatlbever. Small ^s well 
 zi Great. And indeed the Great /^/»^/ of the World cannot well 
 be ordered neither , without forae regard to the SmalJ and Little : 
 
 As Archite&s ajjirm , that great Jiones cannot he well placed together in 
 a Building, rviihout little. Neither can Generals of Armies, nor Go- 
 vernours of Families, nor Mafters of Ships, nor Mechanick Artificers, 
 difcharge their feveral Functions , and do their Works refpedively 
 as they ought , did they not mind the Small things alfo as well as the 
 Great, mJj toi'vuv (faith the forementioned Philofopher)T^vjj^ eeov a|/i)- 
 m/juiv m^i Sv/irav ^.[jj.'is^'^Mv , cp'jjjKoTi^v , 0/ tx Tr^mifcovTo. ODhoi<; e^/«, 
 
 fjutyc^Kx d-Tn^ycclov^cu • Let w not therefore ma^e God Almighty Inferionr 
 to Mortal Opijicers who hy one and the fame Art^ can order Small things 
 as Toell Oi Great : and fo fuppofe him to he Supine and negligent. Ne- 
 verthelels the Chief Concernment and Employment o( Divine Provi- 
 dence in the World ^ is the Oeconmsy of SchIs , or Government of Ra- 
 tional Beings ', which is by Plato contradled into this Compendium, 
 isSiv aMo 'i^yov tzJ" -TniJ^yi AetTr^ca irKh fjn-vx^i^vca to /Av ci/x^vov yvc- p 
 fjuivov hS©-- ei? [biKTia tothiv x^if^cv 3 Gf? -r x£'£i:i'a , &c. There is no 0- 
 ther vpork^left, for the Supreme Governour of all , then only to Tranflate 
 Better Souls into Better places and Conditions, andlVorfer into Worfer : 
 or, as he after addeth, to difpofe of every one in the world in fuch a 
 manner as might belt render , viKuan.]/ agefW, vi-jjaixmv 3 Ktxfdxv , Ver- 
 tue viCforzouf, and triumphant over Vice. And thus may the flow and 
 Iraperfeft wits of Mortals, belattsfied; that Providence to the Deity^ 
 is no MoUmmous, Laborious, and DiUraUious thing. 
 
 But that there is no higher Spring of Life in Rational Animals, than 
 ContraUed Self Love, and that all GoodlVill and Benevolence, arifes 
 only from Indigency and Imhecillity , and That no Being whatfoever 
 is concerned in the welfare of any other thing, but only whai it felf 
 ftandsinNeedofj aodLattly therefore,That what is Irrefiftibly Po- 
 ll h h h h 2 werful
 
 886 Atheift Queries Aiifwered. B o o k. I. 
 
 werful and Needs nothings would have no manner of Benevolence^ 
 
 nor concern it felf inthe Good and Welfare of any thing whatfoever. 
 
 This IS hm another Idol of the Alhe7jls De»^ and only argues their 
 
 Bad Nature, Low-funck Minds, and Grofs Immorality. And the 
 
 fame is to befaid alfoof that other Maxim of theirs ^ That what is 
 
 ferfc&ly Hjppji, would have nothing at all To Do , but only enjoy its 
 
 own Ea/e and ^iet : whereas there is nothing more troublelome to 
 
 our felves 5 than this avr^-f ia , this havingNothing to Do'-, and the 
 
 yl&ivitjiof the Deity or a Perfedt Being , is altogether as Eajie to it , 
 
 as its Ejfence. 
 
 The Athej^ick^ ^eriet come next to be Anfvpered^ which being 
 but Three ^ are Naturally to be difpofed in this order : Firft , If 
 there were a God or PerfeU Being, who therefore was ju^ciently Happy 
 in the enjoyment of himfclf , Why would he go about to mike a World / 
 Secondly, If he mufi needs mal^e a World, why did he not make it fooner .<? 
 this Late prodiiHion thereof lookjug, as if he had hut newly awaked out 
 out of a long Jkep, throughout Infinite PaU Ages, or elfe had in length of 
 time contra&ed a Satiety of his Solitude. Thirdly and Lajlly , What 
 Tools or Injlrufftents .<? what Machine/ or Engines had he .<? or How could 
 he move the Matter of the whole world j cfpecially if Incorporeal-^ be^ 
 caufe then he would run through all things , and could not lay hold nor 
 fajien upon any thing. 
 
 To the Firft therefore , we fay , That the reafon why God made 
 the WorldjWas from his own Over f awing and Communicative Goodnef, 
 that there might be other Beings alfo Happy belides him , and enjoy 
 themfelves. Nor does this at allclafh , with God's making of the 
 world , for his own Glory and Honour, though Plotinits were fo Qiy of 
 that, 'ytAoTov Vva rifjiarcu , Kj /MTW-cpi^VTriiV dim 7^' dyciKiJM^oiniZv 7^r tv- 
 rcw^ , It is ridiculous to fay^ that God made the world, that he might 
 be Honoured 5 this being to transfer the affeSions of humane Artificers 
 and Statuaries upon him. But the chief Reafon of his faying fo, 
 was 5 becaufe that Philofopher conceived , the World to have pro- 
 ceeded, not fo much from the Will of the Deity, as the Neceffity of its 
 Nature. Though this be true alfo, that God did not make the World, 
 raeerly to Oftentate his Skji^ and Power -j but to communicate his 
 Goodnefs, which is chiefly and properly his Glory , as the Light and 
 Splendor of the Sun , is the Glory of it. But the Atheift demands. 
 What hurt bad it been for us, never to have been made .<? and the An- 
 fwer is eafie, we ftiould then never have enjoyed any Good ; or been 
 capable of Happinefj and had there been no Rational Creatures at 
 all made , it muft have been either from Impotent Sterility in the 
 Deity, or elfe from zn Invidious, Narrow and Contracted Selfijhnefsj 
 or want oi Benignity, and Communicative Goodnefs j i)oth which are 
 Inconfiftcnt with a Perfed: Being. But the Argument may be thus 
 Retorted upon thefe Atheifts j What Hurt would it be for us , to 
 Ceafe to Be , or Become Nothing ? And why then are thele Atheifts 
 as well as others, fo Unwilling to Die > 
 
 But then in the next place they Urge j Why was not the World 
 
 made
 
 C H A F. V. World ZJ neap able ^/Eternity. 887 
 
 made Sooner, fince this Goodnefs of God was without Date, and 
 from Everlafting ? But this ^I'cjlion may be taken in two different 
 Sen(es, Either, If^hy rras not the wurld f-om Eternity ^ as God and his 
 Goodnefs arc Eternal ^ or t:\^t^ Secondly^ If the If'orld could not be f-om 
 Eternity, yst notwithjlandirrg IP'hy was it not fooner^ but fo htcly made? 
 In both which ^eries the Atomiik.Atheifis take it for granted, that 
 theSyltcm of the World was not from Eternity, but had a begin- 
 ning. Now we (ay. That theReafbn why the world was not Made 
 from Eternity , was not from any Defeft of Goodnefs in the Divim 
 Will, but becanfe there is an Abfolute Impojfibility in the thing it felfj 
 or becaufe the Necejfily and Incapacity of luch an IwperfeCt Being hin- 
 dered. For we muft confc;fs , that for our parts, we are prone to be- 
 lieve. That could the world have been from Eternity, it lliould cer~ 
 tainly have been fo. And juft thus does rhiloponns , in his Confiittt' 
 Hanoi Froclns his Arguments for the World's Eternity, declare him- 
 fclf, and no otherwi'e. Kcd h^wS? ag^ yu-ji eivai t- idQf,/u:)-j d'!hov inrJi^- P. 4. 
 fjLivot , »T? Tt) avxi -T ^z]v du x^ciSiv d.(pcuQifj^iSnic , av? «c9tv<jixv '^ JV/xts^- 
 yiiai^ (WTV MCThyvoS/xiv ^vocfxioq' . «M«. f/M Si/va<x9a( ocei avtu t tcoQ- 
 /uLov Si cAMTyiv rlw tS yivo/jJ.v>s cpvnv v-mn9{ij.i^ • Our felvet alfo fuppo~ 
 Jingy the world not to have been Eternal , do neither afcribe this to any 
 DcfeS cither of Godnefs or of Power in the Deity^but only to the Lvipoljz- 
 hility of the Thing itfelf Where in the following words, he gives a 
 Two fold Account of this Intpojjibility, oP^he worlds Eternity, oti -d 
 TO ocTT^pcv xar" ivi^y^ccv C-MP'-Voa , vi Sii^iirH^ov iivxi , a^'yocToi' ^v • ty otj 
 ffWOj-Stov Svai Tsf iniSv^i to yt\'6/^ivov (pdaiv wt i.\\' Firji becaufe^There can 
 be nothing A&uaHy Infinite, and yet Run through, as all the Paji Durati" \ , 
 
 on of the IVorld hath been 5 and Secondly^ becaufe that which is Made or ' ** 
 
 brought into Being by another, as a dijiincf thing fom it, cannot be Co- 
 Eternal with its Adaker. Where it is probable, that ?hiloponus being 
 a Chriftian, defigned not to oppofe the Eternal Generation of the Son 
 of God, but only to allert , that Nothing which was properly Made 
 or Created by God^ and nothing which was not it felf God, could be 
 from Eternity, or without Beginning. And now we fee. How thofe 
 Atheiflick^ Exceptions againft the Novity of the Divine Creation, as if 
 God muft therefore either have slept front Eternity, or el(e have at 
 length contradcd a Satiety of his former Solitude , and the like 5 do 
 of themfelves quite vanilii into Nothing. But then as to the Second 
 Senfe of the ^efiion,Whj the lVorld,thottgh it could not pojfibly be front 
 Eternity, yet was no fooner, but fo lately nude? we fayjthat this is aa 
 Abfurd ^efiionj both becaufe Time was made together with the 
 World, and there was no Sooneroi Later, before Time 5 and alfo be- 
 caufe, Whatlbever had a beginning , muft of neceflity be once but 
 a Day Old. Wherefore the World could not poflibl'y have been (6 
 Made by God in time , as not to be once, but Five or Six Thoufand 
 years old, and no more , as now it is. 
 
 And as for the Third and Laft ^ery ^ How God could move and 
 command the Matter of the whole World ? efpecially If Incorporeal ? 
 We Reply ^ Firft, That all other things being derived from God as 
 their only Fountain and Original, and Eflentially depending on him, 
 who by his Abjolute Power i\ib,cou\d Annihilate whatfoever he Crea- 
 ted 5
 
 No Inrereft in Atheifm. Book I. 
 
 ted j he niuft needs have a Defpotick. rower over all j and every thing 
 whatfoever be NaturaHy SuljeS and Obfequious to him. And fince 
 no Bociv can poffibiy Move it felf, that which firit moved Maiter^muit 
 ofnectflity he Incorporeal :^ nor could it move it by Local Motion^ 
 as one Body moves another , or as Engines and Machinet move , by 
 Trufion or Til Ifion^ they being before moved^but muft do it by another 
 kind o{ ABiot!^ fuch as is not Local Motion^ nor Heierocjnefie, but Au- 
 tocinefie j thai isjoy Cogitaiton. Wherefore that Conceit of the A- 
 thcifis, that an Incorporeal Detly could not poffibiy move the Matter 
 of the World 5 becaufe it would run through it, and could not 
 faften or lay hold thereupon, is Abfurd, becaufe this moves Matter 
 not Mechanically , but Vitally^ and by Cogitation only. And that a 
 Cogitative Being as fuch , hath a Natural Imperium over Matter and 
 Tower of Moving if, without any Engines or Machines ^ is unquetti- 
 onably certain , even from ourowniV«//j which move our Bodies 
 and Command them every way , meerly by Will and 'ihought. And 
 a VerfeS Mincl^ prefiding over the Matter of the whole world , could 
 much more irrefiftibly, and with Infinitely more eafe, move the whole 
 Corporeal Vniverfc , meerly hylFill and Cogitation j then we can our 
 Bodies. 
 
 The Laft Head of Atheijiick^ Argumentation , is from tnterejl; 
 And Firft , the AtheiHs would pcrfwade , that it is the IntereS of 
 mankind in General^ and oj every particular perjon^ that there Jf.iould 
 be no God , that k , no Being Infinitely Powerful^ that hath no Law, 
 but its own Will J and therefore may punifh whom he pleafet Eternally 
 after Death. 
 
 To which our Firft Reply is 5 Thatif there bea God, and Souls 
 be Immortal, then is it not any man's Thinking otherwife, that will 
 alter the Cafe, nor afford the Atherjis any Relitf againftthofe two 
 Imagined Evils of theirs. For Things are Sullen , and will be as 
 they are, what ever we Think them, or Wifh them tobe; and 
 men will at laft difcover their Errour, when perhaps it may be 
 too late. Wijbing is no Proving ; and therefore this Atheijlick^ Ar- 
 gument, from Intereft, is no Argument at all againft the ExiHence of 
 a God, it being nothing but the ignorant wilh, and vain deGre o(Be- 
 fotted Atheijis. 
 
 In the next place \\\\%Wifl} of Atheijis, is altogether founded, upon 
 a Aliiiaketi Notion of God Almighty too , That he is nothing but Ar- 
 bitrary Will Omnipotent-^ which indeed is not the moft Defirable 
 thing. But as it hath been often declared, the Will of God is the Will 
 of Coodnef, Jujiice, and Wifdom it felf Omnipotent. His Will is not 
 mter PF///, fuch as hath no other Reafon befides it felf^ but it is Law^ 
 Equity znA Chancery i, it is the li ^iov , or Ought it Jelf Decreeing, 
 Willing, and Afting. Neither does God Punifh any , out of a de- 
 light in Puniftiment, or in the Evil and Suffering of thePerfons Pu- 
 nifhedj but to thofe who are not avioToi , altogether Incurable, Six-n 
 locT^e'oc, h/f Punifjment is Phyfick^ , in order to their recovery and a- 
 mendment 5 fo that the Sourfe and Fonntnin thereof is Goodnef to 
 
 the
 
 Chap. V. Infinite Hopes from the Deity. 889 
 
 the Perfons thtmfelves Punifhed. But to fuch as are Incurable , 
 the Punifhment inflid:ed on them , is Intended for the G£?<?<^ 0/ //je 
 Whole. So that this Attribute ef Jujiice in God , doth not at all 
 Clafli , with xhc Attribute oi Goodnef ^ it being but a. Branch there- 
 of or Y>^xx\cw\dtX Modification of the fime. Goodnef 2nd Jujiice in 
 God, are alwayes Complicated together; neither his Goodnefs be- 
 ing Fondncfi , nor Wis Ju slice Cruelty j but he being both G^o^;^ in 
 Funtjljing, znd Juji in RexrardiKg and DifpenOn^ Benefit j. Wherefore, 
 it can be the Intereji of none , that there (hould be no God nor Im- 
 mortality , unlefs perhaps'of fuch Defperately and Incurably Wick- 
 ed perfonSj who abandoning their true Intereji of being Good, have 
 thereupon no other Intereji now left them, than Not to be, or become 
 Nothing. 
 
 To be without a God, igto be without Hope in the World, for A- 
 theilts can have neither Faith nor Hope, in Senflejs Matter , and the 
 Fortuitous Motions thereof. And though an underftanding Being, 
 have never fo much Enjoyment of it (elf for the prefent , yet could 
 it not poffibly he Happy, without Immort,ility, and Security of the Fu- 
 ture Continuance thereof. But the Atheijis conclude , that there is 
 Nothing Immortal,&nd that all Life PeriOiesand Vanifhcs into Nothings 
 and confequently alfo , that ivS^if-wiix oLvC-rnqv^ov , Happinefs is a 
 thing , that hath no Exifience in Ndturs ; a meer Figment and Chi- 
 /ȣra, or Idle Wifiznd vain Dre^/w ofMortals, Wherefore it can- 
 not be the Intereff of Mankind, that this Hjpothefis fhould be True, 
 which thus plainly cuts off all Hope from men ; and leaves them in 
 an mter ImpoJJibility of being ever Happy, 
 
 God IS fuch a Being, as if he could be fuppoled not to be, there is 
 nothing which any who are not defperately engaged in Wickednels, 
 no not Atheijis themfelves , could poffibly more fF/fij for, or Defire. 
 To Believe a God, is to Believe the Exijience of all Pojjible Good and 
 Ferfe3ion in the Univerfe '•, It is to Believe , That things are as they 
 should be, and That the World is fo well Framed and Governed, as 
 that the Whole Syftem thereof, could not Poffibly have been Better. 
 For Peccability, arifes from the Necejjity of ImperfeU Freewilled Eeingsy 
 left to themfelves , and therefore could not by Omnipotence it feif 
 have been excluded ; and though Sin Adual might perhaps have 
 been kept out by Force and Violence :, yet all things Computed , it 
 was doubtlefsmoftfor the Good of the Whole, that it (hould not be 
 thus Forcibly Hindered. There is Nothing , which cannot be Ho/jc^ 
 for, by a Good man, from the Deity ; What(bever Happinefs his Be- 
 ing is Capable flf-j and fuch things as Eye hath not feen,nor Ear hcard,nor 
 can now enter into the Heart of man to Conceive. Infinite Hopes lie 
 before us, from the Exiltence of a Being Infinitely Good and Powerful^ 
 and our Own Sonls Immortality : and nothing can Hinder or Ob- 
 ftruft thefe Hopes , but our own Wickednefs of Li/e. To Believe a. 
 God, and Do well, are Tivo, the molt Hopeful, Cheerful, and Comforta- 
 ble things , that poffibly can be. And to this purpofe is that of 
 Lintfj,
 
 gT^ Atheift. Politicks Vnravetl BookI. 
 
 Wherefore as for Democritut and Epicurus, whofe Encomiums the A- 
 thdfts here fo loudly fing forth j we fay, That however rhey have 
 made Jb great a nolle in the World, and have been fo much cried 
 up of late, yet were tht^y really no betier^than a Coiiple of Injaiua- 
 ted Sophijiii or fFittji Fools , and Debauchers of Matjkjnd. 
 
 And now come we to the Lafl: Atheijiicli Argumentatioa 5 where- 
 in they endeavour to recommend their Dodrine io Civil Sovereigns^ 
 and to perfvvade them , that Theijm or Religion^ is abfolutely Incon- 
 fifteot with their Intcreli : Their Reafons for which are thefe Three 
 following. Firft , ^ccauCe the Civil Sovereign Rcig»s only in Fear, 
 and therefore if there be any Power and Fear, greater than the Powet 
 and Fear oi the Leviathan, Civil Authority can fignifie little. Second- 
 ly, Becaufe Sovereignty , is in its own nature abfolutely Indivifible, 
 and muft be either Infinite, or None at all : fo that Divine Laws (Na- 
 tural and Revealed) Supt-riour to it, circumfcribing it, would confe- 
 quently DcTtroy it. Wherefore Religion and Iheijm, muft of ne- 
 ceffity be Difplaced, and Removed out of the way, to make room 
 for the Leviathan ^ to Roll and 'lumbJe in. Thirdly and Laftly, Pr/- 
 -vate 'judgment of Go(d and Evil^ Juji and VnjuU, h alfo Contradi- 
 ftiousto the very Being of a Body Polnick'j which is One Artificial 
 Alan, made up of many Natural men Ur.ited under One Headj having 
 one Covmon Rcajon, judgment and V/ill , ruling over the whole. 
 But Confcience , which Religion introductlh, is Private Judgment of 
 Good and Evil, Juji and Vt.jtiji, and therefore altogether Inconfiftent 
 with true Poht.ckj i that can admit cfno Private Conjciences , but 
 onlyO«e Publtck^ConJcience of the Law. 
 
 In way of Anfwer to the Firft of which, we muft here briefly c^«- 
 ravelihe AtheiJiiil^Ethicks and Politicks. The Foundation where- 
 of is firft laid , in the ViUanizing of Humane Nature 5 as that which 
 has not fo much as any the leaft Setds, either of P&liticalneji, or £- 
 ih'calnef at all in it j nothing of Equity and rhilanthropy ^ (there 
 being no other Charity or Benevolence any where according to them, 
 fave what refulteth from Fear, Imbecil/ity, and Indigency) nothing of 
 Tublick^and Common Concern,h\M all Private and Se'jijl). Appetite,and 
 Vtility, or the Defires of Senfual Pleafure, and Honour, Dominion, 
 and Precellency before others , being the only Meajures of Good in 
 Vature. So that there can be nothing Naturally jufi or Vnjuif, no- 
 thing in it felf Sinful or Vnlawfid, but every man by Nature hath 
 J^ ad omnia, a Right to Every thing, whatfoever his Appetite inclin- 
 eth him unto , or himfelf judgeth Profitable •-, even to other mens 
 Bodies and Lives. Si occidere Cupis, 'jm habes^ If thou Defirejl to 
 Kill, thou hafi then Naturally, a Right thereunto ; that is, a Liberty to 
 Kill Without any Sin or InjuHice. For Jus and Lex , or Jujiitia^ 
 Right and Law or Jujiice in the Language of thefe Aihei!fic\PoiJti- 
 cians^ are direftly contrary to one another, ihtxi Right being a 
 
 Bellujns
 
 C H A p. V. Atb. Vilianize Humane Nature. 
 
 891 
 
 Bdluine Liberty, not Mjcle , or Left by Jufiice, but fuch as is Found- 
 ed in a Suppolition, of its Abjolute Hon-Exijience , Should therefore 
 a Son not only murder his own Parents, who had tenderly brought 
 him up 3 but aifo Exqui(itely torture them , taking pleafure in be- 
 holding their ru(ul Looks, and hearing their lamentable Shreiks and 
 Outcries j there would be Nothing oi Sin orlnjufticeat all in this, 
 nor in any thing elfe; becaufe Jujiice is no Naif/re^ but a meer f <f^/- 
 cious and Artijicial things Made only by Men and Civil Laws. And 
 according to thefemens Apprehenfions , Nature has been very kind 
 and indulgent to mankind herein , that it hath thus brought us into 
 the WorldjWithout any Fetters or shackjes upon us, Free from all Du- 
 ty and obligation^ Ju^ice and Morality, ihefe being to them nothing 
 but Rcjiraints and Hinclcrances oS Trtie Liberty. From all which it 
 follows J that Nature abfolutely Diffociates and Segregates men from 
 one another, by reafon of the Inconfijitncy of thole /Ippetitet of 
 theirs, that are all Carried out only to Frtvate Good, and Conkquent- 
 ly that every man is by Nature, in a State oj IVar and Hof}ilitji,3gaiatt. 
 every man. 
 
 In the next place therefore , thefe Atheiliick Politicians further 
 add -f that though this their State of Nature which is a Liberty from 
 all 'jujiice and Obligation, and a Lawlcfi, Loofe, or Belluine Right to 
 every thing, be in it felf Abfolutely the Beji , yet neverthelefs by rea- 
 fon of mens Imbecillity^ and the Equality of their Strengths , and In* 
 confiftency of their Appetites, it proves by Accident the IForjl : this^F^r 
 with every one , making mens Right or Liberty to every thing , in- 
 deed a Right ox Liberty to Nothing : they having no fecurity of their 
 Lives, much lefs of the Comfortable enjoyment of them. For as it is 
 not poffible. that all men fhould have Dominion (which were indeed 
 the mult defirable thing according to thefe Principles) (o the Gene- 
 rality muft needs be fenfible of more Evil'm fuch a State of Liberty 
 with an Univerfal War againft all , than of Good. Wherefore whea 
 men had been a good while Hewing , and Slafhing , and Jfjiling a- 
 gainfl: one another, they became at length all weary hereof, and con- 
 ceived it neceflary by Art to help the Deje& of their own Power here, 
 and to choofea Lejfer Evil, for the avoiding of a Greater,th^t is, to 
 make a Voluntary Abatement, of this their Infinite Right, and to Sub- 
 mit to Terms of Equal- ty with one another, in order to a Sociable and 
 Peaceable Cohabitation: and not only So, but alfo for the Security of 
 all, that others Qiould obferve fuch 2?«/e/ as well as themfelves, to 
 put their Necks under the Tol{e of a Common Coercive Power, whofe 
 IVill being the IVill of them all, (hould be the very Rule, and Law, 
 and Meafure of Jujiice to them. 
 
 Here therefore thefe Atheijiick. Politicians, as they firft of all Slan- 
 der Humane Nature, and make aFillain of it 5 fo do they in the next 
 place, reproach jujiice and C/t;// Sovereignty alfo, making it to be 
 nothing but an Ignoble and Bajiardly Brat of Fear ; or elfe a Leff'er 
 Evil, fubmitted to , meerly out of Neccjjity •■, for the avoiding of a 
 Greater Evil , that of iVar with every one, by reafon of mens Natu- 
 ral Ifahecillity. So that according to this Hypotkejisj Jujiice and Civil 
 
 liiii Government
 
 892 Juftice to Ath. a NecefT. Evil. B o o k I. 
 
 Government are plainly things not Good in themltlves, nor Defireuble, 
 (they being a Hinderance of Liberty, and Nothing but Shackles and 
 Fetters^} but by Accident only, as NereJ/ary Evils : And thus do thefe 
 Politicians themfdves fomeiimes diftinguilli betwixt Cord and Jujl, 
 that Boniim Amatur Per Se, Jufhim Per Acctdens '-, Good if that ivhich 
 is Loved for it felf ^ hut Juji by Accident. From whence it follows 
 unavoidably, that all men mult of neceflity be o^yto-.-nc, iWaxoi _^ "Un- 
 xpillingly JuJi , or not with a full and perftft , but A/jxt Will only : 
 Juft being a thing that is not Sincerely Good, but fuch as hath a great 
 Dap or Doje oi Evil blended with it. And this was the Old Athe- 
 iJiick^Gencrationoi Julfice, and of a Body Politic^, Civil Society., and 
 Soveraignty. For though a Modern Writer affirm this H^poiheffs 
 ( which he looks upon as the onlytrue Scheme of Politicks) to be a 
 New Invention, as the Circulation of the Blood, andi no older than the 
 Book De Cive , yet is it Certain , that it was the corrmonly received 
 Do&rine of the At heiHick^ Politicians and I hihjophers before Plato's 
 time 5 who reprefents their Senfe concerning ihe Original of Jajiice 
 De Rcp.L.i. and Civil Society inih'is manner , Trg^Ttv Vcpiw fs>^ tsts: ajcat , li -n 
 f.5j8,3jj. ov 'ni'\y^x\ it) o3ev ylyovi Slv.cu.cmvvi' TTtcpvyJ.vai. y. ^v cpaoi -ri /uiAv aSiK,av 
 KyaSiv , -n 3 a§^K.?c5a( yjxiccv • TrAeovi 3 yMHOi uT^^gaM^v li d.SlmcdTx.i , ij 
 «t>ot6aij -ji dSimv ' a,gi \.-n\Stxv df^viKiii; a^yMtn tj K) d^xuvfoji , k, a/U<$CTi§cov 
 ^i^covTou , TD?? {M) ^vot.pA\oi<; 7X1 f/Av c^cp^LTeii; to 5 ol^^v , ^aS AuomAiiV 
 
 V0jU»$ Ti'^Ea^ai , ;t, ovo/xoJaai to uttd tS vo/U,» ^^'to:/^ voiujlwv t? ;^ S/. 
 Kouov f 4W ft? declare firji what Jujiice is ^ according to the fenje of 
 thefe Philofophers ^ and from whence it reoiGenerated. They fay thire' 
 fore, that by Nature, LawleJ? Liberty, and to do that which is now called 
 Injufiice, and Injury, to other men is Good 5 but to Suffer it from others 
 is Evil. But of the two^ there is more of Evil in fuffering it , than of 
 Good in doing it : IVhereupon when men had Claflied a good while. Doing 
 and Suffering Injury^ the Greater part, who by reafon of their Imhecillity 
 reert not able totali^the Former without the Litter, at length Compound- 
 ed the bufinefs amongfi themfelves,and agreed together, by Pa&s and Cove- 
 fiants neither to Do nor Suffer Injury, but to Submit to Rules of Equali^ 
 ty and make Ldws by Compa^ , in order to their Peaceable Cohabitation^ 
 they calling that which was required in thofe Laws by the Name of Jufi. 
 And then is it added ^ Jc, avai tchvtIiv ylvimv te ;^ iaixv (Sinaiocro'iH^, /aa- 
 •m|u2(ra.v tS /j^j ag^As ovf@^ , ixv ccSIk^V /jm §i^ S^lalw, TO 3 ycodsa , 
 eav a^RX(Utv©^ Ti/Aii^eicdrx.i <xSb'v«"f©^ m* t^ 3 Si^xtov iv /l^Qm cv riizov «^- 
 cpOTiqCdV , dyccimo^^i i\ ^c, dyciSiv., ocM" d><; d^^u^ce. tS d^mv rtf/M /^ivov 
 And this is according to thefe Philofophers , the Generation and Fffence 
 of Jufiice 3 as a certain Middle thing betwixt the Befi and the IVorJi. 
 The Bt/?, to exercife a Lawlefs Liberty of doing whatfoeves one pleafe to 
 other men without Suffering any inconvenience from it j AndthelVor^i 
 to Suffer Evil from others without being able to revenge it. Jufiice 
 therefore, being a Middle thing betwixt both thefe, is Loved, not as that 
 which is Good in it felfy but only by reafon of mens Imbecillity , and 
 their Inability to do Injufiice. For as much as he that had jufficient 
 Tower would never enter intofuch Compa&s and Submit to Equality, and 
 Subje&ion. As for Exam^le^ if a man had Gyges his Magical Ring^ 
 that he could do whatfoever he liSled^ and not be fcen or taken Notice
 
 C H A P. V. Their Authority.Made by Words. 893 
 
 of by any , fiich a one would certainly never Enter into Covenant t tioY 
 Submit to Laws of Equality and StibjcB ion. Agreeably vvhcrcunto ic 
 hath been concluded alfo by (bme of thefe Old AtheitiiL\philofovhers 
 that jHpce was i^Aor^iOv ocyccdiv. Not properly and diredly ^ ones own 
 Good:, *^^ Good of him that if Juji , but another mans Good , partly of 
 the Fellow-Citizens^ but chiefly of the Ruler ^ wbofe Vajfal he is. And it 
 is well Known , that after ?lato'% Fime , this Hypothefis concerning 
 Jujiice , that it was a meer FaStitistts things and fprung only from 
 mens Fear and Imbed Uity, as a LcJJer Evil , was much infifted on by 
 Epicur/ff alfo. 
 
 But let us in the next place fee , how our Modern Atheiflick^ rhilo- 
 fophers and Politicians, will mannage and carry on this Hypothefis^ fo 
 as to Confociate men by Art , into a Body Polttick^, that are Naturally 
 Diffoeiatcd from one another, as alfo Mikcjujiice, and Obligation Ar- 
 tificial, when there is none in Ntture. Firlt of all therefore , thefe 
 Artificial Juflicc- Maimers, City Afikers, and Authority- Makers, tell US, 
 that though men have an Infinite Right by Nature, yet may they Alie- 
 nate this R/ght or part thereof, from themfelves , and either Simply 
 Renounce it, or Transfer the fame upon fome other Perfon s by meaiB 
 whereoftit will becom^rUilavvful for themfelves, afterwards, to make 
 life thereof Thus a late Writer, Men miy by Signs Declare ^ Velle fe 
 non Licitum fibi amplius f»re, crtum aliqitid facere quhd'^ure antea fe- 
 cifje poterant. That it is their IVill , it pall no longer be Lawful for 
 them, to do fomething which before they had a Right to do 5 and this is 
 called by him, a simple Renunciation of Rrght j and further faith he, 
 they may declare again, Vellc fe non Lictium fibi amplius fore alicui Re- 
 fifiere, 3"C. That it is their Will , it fiyall be no longer Lawful for them, 
 to Refiji this or that particular Perfon, wham before they might Lawfully 
 have refifiedj and this is caWed a Tranflation of Right. But if there 
 be Nothing in its own Nature VnLiwful , then cannot tbis be Vnlaw- 
 ful for a man afterwards , to make ufe of fuch Liberty as he had be- 
 fore in Ivords Renounced or Abandoned. Nor can any man by his 
 Trteer IVlll, make any thing "Unlawful to him , which was not fo in it 
 felf i but onlySufpend theExercifeof fo much of his Liberty , as he 
 thought good. But however, coul^ a man by his IVill, Oblige him- 
 felf, or make any thing 1^«/-/ii'/a/ to hira , there would be Nothing 
 got by this, becaufe then might he by his Will, Difoblige himfelf a- 
 gain, and make the fame Lavpfulzs before. For what is Made meer- 
 ly by WiU , may be Deflroyed by Will. Wherefore thefe Politicians 
 will yet urge the bufinels further, and tell us , That no man can be 
 Obliged but by his own A&, and that the Effence of Injufiice, is Nothing 
 elfe, but Dati Repetitio, The taking away of that, which one had before 
 given. To which we again Reply , that were a man Naturally Vn- 
 obliged to any thing, then could he no way be Obliged, to (tand to his 
 own aS , ^o that it (hould be Really Vt/JuB and Unlawful for him, 
 at any lime upon Second thoughts, Voluntarily to undo^ what he had 
 before voluntarily done. But the Atheifts here plainly Render /«« 
 justice, a meer Ludicrous thing 5 when they tell us, that it is Nothing 
 but fuch an Abfurdity in Life, as it \s in Difputation, when a man De- 
 nies a Proprjiiion that he had before Granted. Which is no Real Svil 
 
 I i ! I i 2 irt
 
 894 Obligation ; neither B o o k. I. 
 
 in him as a Man^ but only a thing Called an Abjurdiiy, as a Djjpiitant, 
 That is 5 Injujiice is no Abfolute Eviloi the Man:y but only a Relative 
 Incongruity in him, as a Citizen. As when a man fpeaking Latine, ob- 
 ferves not the Laws of Grammar, this is a kind of Inju^lice in him, 
 as a Latinift or Grammarian j fo when one who lives in Civil Society^ 
 obferves not the Lavpi and Conditions thereof, this is, as it were. The 
 Falje Latine of a. Citizen, and nothing elfe. According to which 
 Notion of Injujiice, there is no fuch Real Evil or Hurt in it, as can any 
 way withftand, the Force of Appetite and Private Vtility, and Oblige 
 n7en to Civil Obcdience^when it is Contrary totheftrae. But thefe Poli- 
 tical Juglers and Enchanters , will herecafl: yet a further n<iiji before 
 mens Eyes with their Paffs and Covcnants.For men by then Covenants, 
 fay they may Unqueftionably O/'/i^eihemfelves^and make things Va- 
 j u [} ind Vn lawful to them , that were not fo before. Wherefore J/;y«. 
 Ifice is again IDcfined by them,and that with more Specioufnefs, to be 
 the Breach of Covenant s.Ent though it be true,that if there be Natural 
 Jitjiice 3 Covenants will Oblige'-yyct upon the Contrary Suppofition^thu 
 there is Nothing Naturally Vnjuji'^ this cannot be Vnjiiji , neither to 
 Breaks Covenants. Covenants without; Natural Jujiice, are nothing but 
 meer IVords and Breath j (as indeed thefe Atheijiuk^ Politicians them- 
 felves.agreeably to their own Hypothefis ^czW them) and therefore can 
 they have no Ftfr^re to Oblige. Wherefore thefe Jufiice- Maimers , are 
 themfelves at hft neceffitated,to fly to Laws ofNature.und to Pretend, 
 this to be a Law of Nature, That men (hould Stand to their PaUs and 
 Covenants. Which is plainly to Contradid their main Fundamental 
 Principle, that by Nature nothing is Vnjuji or Vlawfulj for if it be fo, 
 then can there be no Laws of Nature 5 and if there be Laws of Na- 
 ture , then mufl: there be (bmething Naturally Ucijuft and Unlawful. 
 So that this is not to Make Jufiice , but clearly to Vnma^e their own 
 Hypvthefis , and to fuppofc Jufiice to have been already Made by N«- 
 ture^ or to be in Nature 'f which is a Gro^ Abfurdity in Dijpntaiion 3 to 
 ji^rm what one had before Denied, but thefe their Laws of Nature 
 are indeed nothing but Jugling Equivocation , and a racer Mockery 3 
 themfelves again acknowledging them to be no LiiO'/, becaufe Law if 
 nothing but the If'ord of him , who hath Command over others 5 but 
 only Conclnfions or Theorems concerning what conduces to the Con- 
 fervation and Defence of themfelves •-, upon the Principle of Fear 5 
 that is , indeed the Laws of their own Timorous^ and Cowardly Com' 
 flexion i for they who have Courage and Generofity in them , ac- 
 cording to this Hypot hefts . would never Submit to fuch fneaking 
 Terms of Equality, and SubjeiJ ion, but vemure for Dominion :> and 
 refolve either to Win the Saddle, or Loofe the Horfe. Here therefore 
 do our Atheiffick, Politicians p\a\n\y daunce round in a Circle^ they 
 firfl: deriving the Obligation of Civil Laws, from that of Covenants, 
 and then that of Covenants from the Laws of Nature 5 and Laftly, 
 the obligation both of thefe Laws of Nature, and of Covenants them- 
 felves, again, from the Law, Command^ and SanUion of the Civil So- 
 ■aereign'-i without which neither of them would at all Oblige. And 
 thus IS it manifeft, how vain the Attempts of thele Politicians are, to 
 Make Jufiice Artificially , when there is no fuch thing Naturally^ 
 (which is indetd no Iefsthan,tomake5'<?wc//)/>^ out of Noihing^znd
 
 C H A p. V. Artificial, nor Violent. 895 
 
 by Art to Cotifociate into Bodies PoUtJck^, thofe whom Nature had Dif- 
 ' fociated from one another : a thing as impoffible as to Ty Knots in the 
 Wind or IVatir--, or to build up a Stately Palace or Cajile out of Sand. 
 Indeed the Ligaments^ by which thefe Politicians would tie the Mem- 
 bers of their huge Leviathan, or Artificial Man together , are not (b 
 good as Cobwebs'^ they being really nothing, but meer Will^nd 
 IVords. For if Authority and Sovereignty be made only by IVil/and 
 Words, then is it plain, that by Wil/ and Words, they may be Dnmad'i 
 again at pleafure. 
 
 Neither indeed are thefe Atheifiick^ Politicians themCdves, altoge- 
 ther unaware hereof,that this tht'xx Artificial Jitiiice and Obligaiion,cin 
 be no firm Vinculum o{ a BodyPoliticl{^, to Confociate thofe together, 
 and Unite them into One.who are Naturally Dijfociated and Divided 
 from one another ^ they acknowledging, that Covenants rvithout the 
 Svpord, being but IVords and Breath, are of nofirength, to hold the Metft' 
 hers of their Leviathin , or Body Politick, together. Wherefore they 
 plainly betake themfelves at length, from y^r/ to Force and Power, znd 
 xaTtkcthtn Civil Sovereign , really to Reign only in Fear. And this 
 muft needs be their meaning , when they foconftantly declare , All 
 obligation , Juji and Vnjnily to be derived only from Lawj they by 
 Law there underftanding, a Commind dire&ed, to fnch as by reafon of 
 their Imbecillity are not able to Refiji : Co that the Will and Command 
 of the more Powerful , Obliges by the Fear of Punifijiy/ent Threatned. 
 Now if the only Real Obligation to obey Civil Laws , be from the 
 Fear of Pitni/hment , then could no man be Obliged to hazard his 
 Life for the Safety of his Prince and Country, and they, who could 
 reafonably promife themfelves Impunity, would be altogether Difob- 
 liged , and Confcquently , might JuUly break any Laws , for their 
 Own Advantage. An Affertion fo extravagant, that thefe Confound- 
 ed Politicians themfelves, are afhamed plainly to own it, and therefore 
 Difguife it, what they can by Equivocation; themfelves fomttiraes 
 alfo confcffing , fo much ofTruth.that PtKna non Obligat,fed Obligatum- 
 tenet, Punifl}ment does not Oblige, but only hold thofe to their Duty, who 
 were before Obliged. Furthermore, what is A-Iade by Power and Force 
 only, may be Vnmade by Power and Force again. If Civil Sovereigns 
 Reign only in the Feur of their own Sword, then is that Riahtof 
 theirs (b much talked of, indeed nothing elfe but Adight, and their Au- 
 thority, Force ; and confcquently Succesful and Profperous Rebellion^ 
 and whatfoevercan be done by Power , will be ipfo fa&o thereby 7«- 
 Jiified. Lartly, were Civil Sovereigns and Bodies Politic^, meer Vio- 
 lent and Contra-Natural things,then would they all quickly Vanifli into 
 nothingjbecaufe Nature will prevail againft Force and Violence:WherC' 
 as men conftantly every where fall into Political Order , and the Cor- 
 ruption of one Form of Government, is but the Generation of another. 
 
 Wherefore fince it is plain , that Sovereignty and Bodies Politic^, 
 can neither be meeriy Artificial, nor yet Violent things, there muft of 
 necefTity be fome Natural Bond or Vinculum to hold them together, 
 fuch as may both really Oblige Subje&s to Obey the Lawful Commands 
 of Sovereigns y and Sovereigns in Commanding , tofeek the Good and 
 
 I ! i i i ^ Welfard
 
 89<5 Sovereignty ,w<? Creit.ofthe People. B o o k I. 
 
 ^dfare^f^icit Suhje3s 5 whom thefe Atheifiick^ Politicians, (by 
 their Infinite and Belluifte Right ) qnitediCcharge irom any fiich thing. 
 Which Bond or Ji»cuhint can be no other, than Natural Jujiice 5 and 
 fomethingof a Common and rubUc\, of a Cementing and Conglutina- 
 ting Nature, in all Rational Beings; the Original of both which , is 
 from the Deity. The Right and Authority oi God hirafelf is Found- 
 ed in Jufiice 3 and of this is the Civil Sovereignty alfo a certain Tar* 
 ticipatijtt. It Js "ot the meer Creature, of the People, and of mens 
 Wills i and therefore Annihiiablc again by their if'"//// at pleafurcj 
 but hath a Stamp o^ Divinity u^on it, as may partly appear from 
 hence, becaufe that Jift Vita & Neci?, that Power of Life and Deaths 
 which Civil Sovereigns have , was never lodged in Singulars^ before 
 Civil Society ; and therefore could not be Conlerred by them. 
 Had not God and Nature made a City 3 were there not a Natural Con- 
 liliation of all Rational Creatures, and SubjtSion oi them to the Dei. 
 1y as their Head (which is Cicero's^ Vna Civitoi Deorum at^ue Homi- 
 »«««, One City of Gods and Men) had not God made oi^x^v k, «?x^a9w' , 
 Ruling and being Ruhd, Superiority and Suhj^clion, with their refpe- 
 ftive Duty and Obligation, men could neither by Art, or Political En- 
 chantment ^nov yet by Force, hzvc made any (irmC//«/ or Polities. The 
 Civil Sovereign is no Leviathan, no Bcafi , but a God ( / have f aid ye 
 are Gods : ) he reigns not in meer Brut/Jlj Force and Fear , but in Na- 
 tural Ji/Jiice and Confcience , and in the Right and Authority of God 
 himfelf. Neverthelefs we deny not , but that there is need of Force 
 and Fear too, to Conftrain thofe to Obtdience, to whom the Con- 
 fcience of Duty proveth inefftdual. Nor is the Fear of the Civil So- 
 njereigas owQ Sword, alone (ufficient for this neither , Unafiiftcd by 
 Religion, and the Fear of an Inviflble BeingOmnipotent, who leeth all 
 things, and can Puni(h Secret, as well as Open Tranfgreffors, both ia 
 this Life, and after Death. Which is a thkig fo confcfledly true, that 
 Atheifts have therefore Pretended , Religion to have been at firft a 
 mttx Political Figment. We conclude therefore , that the Civil So- 
 vereign reigneth not, meerly in the Fear ot hi^ own Povper and Sward^ 
 but firlt in the Jutiice, and Authority, and then in the Power and Fear 
 alio, of God Almighty. And thus much for the Firji AtheifficI^Pre- 
 fence, from the Inter eji of Civil Sovereigns. 
 
 To their Second , that Sovereignty is Effetitially Infinite, awd there- 
 fore altogether InconftSient, with Religion, chat woald Limit and Coo- 
 fine it. We Reply; That x\is Right and Authority of Civil Sove- 
 reigns, is not as thefe our AtheiJiicJ{ Politicians ignu-ianily liippofe, a 
 meer Belluine Liberty, but it is a Right tflentiaily Founded in the Be- 
 ing of Natural Jufiice, a<ihzih been declared. For Authority of Com- 
 manding is fuch a Right as fuppofcs Obligation in others toO%,with- 
 out which it could be nothing but meer IFtll and Force. But none 
 can be Obliged in Duty to Obey, but by Natural fuflice ; Commands as 
 fuch, not Creating Obligation, but Pre/itppofing it. For if Perfbns were 
 not before Obliged to Obey , no Commands would figniHe any thing 
 to them. Wherefore the Firft Original obligation is not from ^/// 
 but Nature. Did Obligation to the tilings of Natural Jujiice , as 
 many fuppofe , arife from the IVill and Pofitive Command of God, 
 
 only
 
 Chap. V. Infinite Righr, a Non-Entity, 897 
 
 only by reafcm of Puniinments Threarned, and Rervardf Promifed 5 
 the Conftqutnce of this would be , that no man was Good and Jyji^ 
 but only JSy Accident , and for the Sake of Something e/fe-^ Whereas 
 the Coodtuf of "jid^/ce or Right eon ffiefu Intrinfccal to the thing it 
 felf^and this is that which Obligctb , (and not any thing Forrcign to 
 it) it being a different Speciet of Geod from that of Appetite and Pn- 
 vate Vtilitjf , which every man may Difpeiife withal. Now there 
 can be no more Injinite Jnfiice , than there can be an Ivfir.ite Rnle^ 
 or an Iufnite Mcafure. Jujiicc is Eflentially a Determinate thing j 
 and therefore can there not be any Infi'riie Jus , Right or Authority. 
 If there be any thing in its own Nature Juji, and Obliging^ or fuch as 
 Ought to be done i then muft there of ncctflity be fomething c^w/«/^ 
 otVnlarjjuK which therefore c.innot be Obligingly Commanded by a- 
 jiy Authority vvhaif)ever. Neither ought this to be thought any 
 Impeachment of Civil Authority, it extending Univerfally to ail, 
 even to that of the Deity it felf. The Right and Authority of God 
 himfelf, who is the Supreme Sovereign of the Vniverje^ is alto in like 
 manner Bounded and Circumfcribcd by Ji/Jiice, God's IP'ill is Ruled 
 by his Jujiice, and not his Jujiicc Ruled by his JVilli, and therefore 
 Go"! himfelf cannot Command , what is in its own nature Vnjulf. 
 And thus have we made it Evident, that Infinite Right and Authority^ 
 of Doing and Commanding any thing without Exception, fo that the 
 Arbitriry will of the Commander , Ihould be the very Rule of Ju- 
 jiicc it felf to others , and confcquently might Oblige to any thing, 
 is an Abfouile Contradi&icn^ and a Non Entity ^ it fuppofing nothing 
 to be in its own Nature , Jiijl or V/ijhji , which if there were not, 
 there could be no Obligation nor Authority at all. Wherefore the 
 Atf)£ijis who would flatter Civil Sovereigns, with this Injinite Right, 
 as if their IVill ought to be the very Rule of Jufiice and Confcience, 
 and upon that Pretence Prejudice them againft Rcligio/?, do as ill de- 
 ferve of them as of Religion hereby, they indeed Ablblutely Deve- 
 ftiog them of all Right and Authority, and leaving them nothing 
 but mcer BrutJfi Force , and Belluine Liberty. And could Civil So* 
 vereigns utterly Demolifhand Deftroy , Conlcience and Religion in 
 the Miiids of Men, (which yet is an Abfolute Impojjibility ) they think- 
 ing thereby to make Elbow-room for themfclves , they would cer- 
 tainly Bury themfelves alfo , in the Ruins of them. NevertheJe(s 
 thus much is true^i That they in whom the Sova-eign Legijlative 
 Power of every Polity \s lodged , (whether Single Perfons ox Affcm- 
 hlies) they who Make Civil Lawtznd can R-everfe them at plealure, 
 though they may Unqueftionably Sin againft God , in making Vn- 
 jtfji Laws, yet can they not Sin Politically or Civilly^ as Violators or 
 Trataigreflbrs of thofe Laws Cancelled and Reverfed by them , they 
 beiiigSaperiour to ihem. Nor is this all , But thefe Sovereign Le« 
 gifittive Powers^ may be faid to be Ahfolute alfo, in another Senfe, as 
 being oiwiri^dt'-ot , 1)u-Jitdi cable or Va Ceufurable by any Humane 
 Court, becaufe if they were fo obnoxious , then would that Court of 
 Potvfr which had a Right to Judge and Cenfure them . be Superiour 
 to them i which is contrary to the ihpothefis. And then if this 
 fovoer were again Judicable by fomc other, there muft either be, an 
 Infinite Pragrefi ox Endief Circulatson (a thing not only Ahfurd , but 
 
 alfo
 
 8q8 ^tl-^' ^^ Private Judgment. B o o k I. 
 
 ~ alfo utterly Inconfiftent with Government and rrc/jfr/y.becaufe there 
 
 being no Vltimate Judgment Unappealable from , there could never 
 be any Final Determination of Controverfiesj) or elfe at laft, all muft 
 be devolved, to the Multitude of Singulars^ which would be a DifJ'o' 
 lution of the Body Tolitic!^^ and a State of Anarchy. And thus have 
 we Fully Confuted^ the Second AtheilJick Pretence alfo^ for the Incon- 
 fijiency ef Religion with Civil Sovereignty. 
 
 Their third and Laji follows , That Private Judgment of Good and 
 Evil^ is Contradi&iom to Civil Sovereignty , and a Body Politicl^^ this 
 being One Artificial Man^ that mufi be all Governed^ by One Reafon and 
 WilL But Confcience is Private Judgment of Good and Evil, Lawful 
 and Vnlaivful, &c. To which we Keply , That it is not Religiony 
 but on the contrary, the Principles of thefe Atheiftick Politicians, 
 that Unavoidably introduce Private Judgment of Good and £&z/,fuch 
 as is Abfolutely inconfiftent with Civtl Sovereignty j there being ac- 
 cording to them , nothing in Nature , of a Public^ or Common 
 Good, Nothing of D///; or obligation^ but aW Private Appetite , and 
 Vfility 5 of which alfo every man is Judge for hirafelf. For if this 
 were Co, then when ever any man Judged it moft for his Private Vli- 
 lity, to Difobey Laws,Rebel againlt Sovereigns, nay to Poyfon or Stab 
 iheraj he would be Unqueftionably bound by Nature, and the Reafon 
 of h\s own Good, as the Highefl Larv , to do the fame. Neither can 
 ihefe Athejjiicii Politi'.ians , be ever ab!e to bring men out of this 
 State of Private Good.Judgmeni.and ;^F//7,which is Natural to themjby 
 any Artificial Trickj and Devices, or meer Enchantments of IVords, as 
 Artificial Juflice, and an hrtf'cial Man^ and a Common Perfon and IVill^ 
 and a Publick, Confcience , and the iike. Nay it is obfervable, that 
 themfelves are neceffitated by theTtnourof thefe their i'rinciples, 
 Cafujjiically to allow fuch Privite Judgment and IVill, as is altogether 
 inconfiftent with Civil Sovereignty j as, That any man may Lawfully 
 Refiji in Defence of his own Life , and That they who have once ^e- 
 helled,miy afterwards Jujily defend therolclves by Force. Nor indeed 
 can this Private Judgment of men , according to their Appetite and 
 Vtility, be poffibly otherwife taken away, then by Natural Ju^ice^ 
 which is a thing not of a Private, but of a Publicliznd Common Na- 
 ture ; And by Confcience,thu Obligeth to Obey all the Lawful Com-' 
 mands of Civil Sovereigns, though contrary to mens Appetites, and 
 Private Intereii. Wherefore Confcience al(b , is in it felf not of a 
 Private and Partial , but of a Publick^ and Common Nature j it refpe- 
 fting Divine Laws, In/partial Jujiice, and Equity , and the Good of the 
 Whole,when claftiing with our own Selfjj}> Good j and Private Vtility. 
 This is the only thing,that can Naturally Confociate /l^anl^ind together, 
 lay a Foundation for Bodies Politick^,and take away that Private Will 
 and Judgment according to mens Appetite and Z)tility^v]\i\ch is Incon- 
 fiftent with the fame: agreeably to that of Plato's, t^ y-ctvov (r^i/'S, li 
 iSJov SixQ-Tm , That which if of a Common and Publicl{_ Nature Vnitet, 
 but that which k of a Private Segregates and Dijfociates. It is true in- 
 deed, that particular Perfons muft make a Judgment in Confcience for 
 themfelves (a Publick Confcience, being Nonfenfe and Ridiculous )3ind 
 that they may alfo Erre therein 5 yet is not the Rule neither , by 
 
 which 

 
 C H A P. V. One Perfed: B. The Root of All-. 899 
 
 which Confcience Judgeth , Prtvatej nor it ie\{ Vnaccountahle^unlQis 
 in fuch miftakcn Fanatickj , as protefltdly follow Private It»j)uljei 5 
 but either the Natural and Eternal Laa>s ot God , or elfe his revealed 
 Will, things more rublick^, than the Ctvil Lavps of any Country, and 
 of which others alfo may Judge. Neverthelefi we deny not . but 
 that Evil Perfons may and do fometimes make a Pretence of CoaJci'_ 
 ence and Religion in Order to Sedition and Rebellion , as the Beft 
 things may be Abufed ^ but this is not the Fault of Religion^ but oti- 
 ly of the Men : Confcience Obliging, though Firfl to obey God, yet 
 in Subordination ro him , the Laws of Civil Sovereigns alfo. To 
 conclude, Confcience and Religion , Oblige Subjefts h&ively to Obey 
 all the Lawful Commands of Civil Sovereigns or Legiflaiive Tower r^^ 
 though contrary to their own Private Appetite, Inten^, and Vtililj/y 
 but when thefe fame Sovereign Legillative PowerSjCommand Vnlaw- 
 ful things, Confcience though it here Obliges to Obey God rather than 
 Men , yet does it Notwithftanding Oblige , NottoRcfiSt. Rom. 13. 
 PFboJoevcr Refijieth the /'o»o-, Refjieth the Ordinance of God, and they 
 that Refifi fljall Receive to themjelves Damnation. And Matthew the 
 26. All they that tak,e the Sword , full penj]} with the Sword. Here if 
 the Patience and the Faith of the Saints. And thus does Religion, g^ive 
 unto Csefar the things that are CxCars.^asiPellas unto Cod^ the things that 
 are Cods. 
 
 And now having fully Confuted, z\\ the y1theiJiick^GrouncIs,we con- 
 fidently ConcIudCjThat the FirftOr/g7w.2/ofallthings,was neither Stu- 
 pid and Senflefs Matter Fortuitoufly moved. Nor a Blind and Ncfci- 
 ent, but Orderly and Methodical Plajiic^ Nature^ Nor a Living Mat' 
 ter having Perception or Vnderjianding Natural , without Animal 
 Senfe or Confcioujnef :, Nor yet did every thing Exift of it itMNeceffa- 
 rily from Eternity, without a Canlc. But there is One only NeceJJa- 
 ry Exiftent,the Caufe of all other things, and this an Abfolutely Per- 
 feft Beingjnfinitely Good, Wile, and Powerful 5 Who hath made all 
 that was Fit to be made , and according to the Bcji IVijdom, and ex- 
 ercifeth an exaft Providence over all. Whofe Name ought to be Hal- 
 lowed and Separated from all other things, to whom be all Honour^ 
 and Glory f and IVorJfiip, for ever and ever. Amen, 
 
 THE END.
 
 THE 
 
 CONTENTS. 
 
 CHART. 
 
 Cbntaining an Account of tire Atomkk, 
 Phjijiohgjfy as made the FoHttdation 
 of the Atheiftick^Fate^ or the Materi- 
 al Necejjity of all things. 
 
 I. rnpHREE Fatalifmsi (<;r. The 
 I Neceflity of all Human Adi- 
 "*» ons and B/ventt^ maintained 
 itpott Three Jeveral Ctoxinds') which are 
 fo many Falfe Hypothecs, of the Intel- 
 ledual Syftem of the Univerfe. Page 3 
 
 II. Concerning the Mathematical , or 
 AQrological Fate. 4 
 
 III. Of the Opinion of thofcy n>ho fnp- 
 pofed a Fate SUperioair to the Higheft 
 Deity. 5 
 
 IV. The Moderation of the Intended 
 J^ifcourje, concerning Liberty and Ne- 
 cemty. 6 
 
 V. The Atheiftical Hypdthefis, or 
 Democritick Fate, as founded upon the 
 Atomick Phyfiology, which therefore 
 briefiy Defcribed. 7 
 
 VI. The Antiquity of thk Atomick 
 Phyfiologyjir//^ the Account given there- 
 of by Ariftotle. 8 
 
 VII. A clear ahd full Record of the 
 fame Phyfiology in Plato, not commonly 
 taken notice of. to 
 
 VIII. That neither Protagotas, nor 
 DemocritUs, nor LeUCippus, nor any 
 Athei(t, rvas the firfl Inventour or Foun- 
 der of this Atomick Phyfiology .* and 
 the Neceffity of being thoroughly acquain- 
 ted therevpith^ in order to the Confutation 
 of the Modern Atheifin. 1 1 
 
 IX. The Tradition of Poficlonius the 
 Stoick^^ that Mo^chvLS an Atnicnt Phoe- 
 nician, before the Trojan Warr^ was the 
 
 firfi. Inventour of this Aioftiical Phyfio» 
 Jogy, bri^fy f»ggefied. Page 12 
 
 X. That thic Mofchus, the Inventour 
 of the Atomical Phyfiology, was Proba- 
 bly the fame with Mochus the Phyfiologer 
 in lamblithus^ with whofe Succejfours^ 
 Priefis and Prophets^ Pythagoras con'^ 
 vers'd at Sidon. ibid. 
 
 XI. Other Probabilities for thk, thai 
 Pythagoras was acquainted vith the A- 
 tomick Phyfiology. 1^ 
 
 XII. That Pythagoras hk Monad^ 
 were fotUetimes tak§n for Corptrreal A- 
 toms 5 front Ecphantus in Stobxus and 
 Ariftotle. ibid. 
 
 XIII. Proved clearly, that Empedo- 
 cles , who was a Pythagorean^ Ph5'fiolo« 
 gized Atomically. 14 
 
 XIV. The fahie further evlncid, from 
 Plato, Ariftbtle and Plutarch. t $ 
 
 XV. That Anaxagoras, (Senior to De- 
 raoCritus,^ was a Spurious or Bungling 
 Atomift, and anUnskilfuU Imitatour of 
 that Phyfiology, before in ufe^ i5 
 
 XVI. That Ecphantus the Pythdgore-^ 
 an, Xenocrates, Diodoi?us and Mefro- 
 dorus Ghias, were all Ancient Ajferters 
 of the AtOmlek Phyfiology 5 together 
 with Ariftotle'/ Tefiimony, That the Ge^ 
 nerdlity of Fotmer Phyfiologers went 
 that way. ibid. 
 
 XVII. Hori) Ariftotle is to be recon" 
 died with hinifelf and the Credit of 0- 
 ther Writers to be Salved^ when they im- 
 pute this Philojophy to LeUcippus and 
 Democritus 5 That thefe were the fir ft- 
 Atheizers theteof, ahd confequently the 
 Founders of that Philojophy, which » 
 
 : Atheiftically Atomica/. if 
 
 XVIII. That the Atomifts before De- 
 mocritus, were Ajprttrs of a Deity and^ 
 Subftance Incorporeal, 18' 
 
 ' (a) 5CIX. A
 
 The Contents. 
 
 XIX. A Cofjfittittion of thofe Neote- 
 rickf, n>ho deny Incorporeal Subftance, 
 to have been ajferted by any of ths An^ 
 cknts. The Antiquity of that DoBrine 
 proved from Plato, voho alfi profcffcdly 
 Ki4iMtainedit. Ps^e 1 8 
 
 XX. Ari{)otle Ukmifi'^ Ajfert&r of 
 Incorporeal Subftance. 19 
 
 XXI. That Epicurus confiitcth this 
 Opinion^ as that which had been before 
 f»aintained by Plato mnd other Attcients. 
 
 20 
 
 XXII. That ali thofe Philojbphers,ivho 
 before Plato, held the Ifflmoitality of the 
 Soul, 4nd a Deity Diftinft fi-om the 
 Vporld, were nndokbtedly Incorporealiftsi 
 at fartieuUrly Pythagoras , tf>h0 aifb 
 tfj.aintained a Trinity of Divine Hypo- 
 Jftafts. ibid. 
 
 •>. XXIII. Parmenides, ^ Strennous Af- 
 Jkrterof\x\cox^otc^\ Subftaoce, tvgetheir 
 ffith thofe veho held^ Thaf all things did 
 «:<?/^ Flow, b}{t jbffte things %mvi, 33 
 ;' XXIV. EmpedtKles vmdkaud frmt 
 liei^ either an Atheift, or CorpOredIift» 
 at'J^«* ibid. 
 
 ' !XXV. Anaxagoras, an efe» and pr6- 
 fejfed Ajferter <?/<«/; Inccwporeal Mind. 26 
 , XXVI. Inferred from all thk. That 
 the Ancient Atomifts before Demoaitus, 
 were both Theifts and Incoiporealifts ; 
 and tha fHr'ther confirnted. ibid. 
 
 , XXVII. That there is not onely ne Itt- 
 CQit(ijiency , betwixt Atomology and 
 T^ologyy but atfo a Natural Cognation^ 
 proved from the Origin of the Atortiical 
 Phyfiology, vehich proceeded in general^ 
 fri>m the ViUory and Triumph of Realbn 
 over^tQi\&. ' a 7 
 
 , XXVrit. A more Partkular Account 
 of the Origin of this Atomical Philofo* 
 phy ^Jrotn that one Principle of Realbn, 
 Thai' in Nature^ Nothing corties fiom 
 Nothing, nor goes to Nothing. And 
 that the ancient Atomology was built ftp- 
 a^ thk Foundation^ proved at large. 2p 
 ^ XXIX. That tfj^ fctf-fit^e Principle, 
 vehich made the Ancient Atomifts d if card 
 Qiialities and'SuhJiantial Forms, madt 
 them alfo affert Incorporeal Subftanoe. 3 5 
 , XXX. And with it Immortality of 
 
 %^^^', ' ■ „.., : ..,..3? 
 
 .:ia:.' 
 
 /.' 
 
 XXXI. That the Do&rine <?/Pre-exi- 
 ftence and Tranfinigration <?/ Souls, had 
 alf(^ the fame Original. Page 38 
 
 XXXII. This not Confined by thofe 
 Ancients to Tinman Souls onely ^ but Ex- 
 Undcd to all Souk and Lives whatfotyer. 
 
 XXXIIL. /// this pr^ed from Emge- 
 doclcs, who plainly affcrted the Prc-exi- 
 ftence, as well as the Poft-exiftcnce of all 
 Souls, from this Fundamental Principle^ 
 That Nothing can cooae from Nothing, 
 nor goe to Nothing, 40 
 
 XXXIV. A Cenfure of this Da^nve, 
 That from this Ground may be folidty pro- 
 ved, the Future Immortality of Hiuitan 
 Souls , but not their Pie-exift^ucc ; be- 
 caufe all Souls f/jufi be Created by God^ 
 fame tiftte or dther. ^ 
 
 XXXV. An Hypothecs to Salve the In- 
 corporeity of the Souls of Brutesi, w/th- 
 otit their Poft-exiftence, and Sttc^ej^fiug 
 Tranfinigrations. t >. 44 
 
 XXXV L And, Tlitf'thif wUvat Pt;» 
 jtidice the Immortality of Thunan Souls. 
 
 4$ 
 
 XXXVII. But thai the Enapedodcan 
 Hypothecs, » indeed of the Two, ntovt^ 
 Rational^ than the Opinion of thofe^ who 
 taah- tht Souk tf/ Brutes «//(' Corporeal. 
 
 ii>Mv 
 
 XXXVIII. Moreover, that the Confiz- 
 tution of the Atomical Phyfiology, is 
 fueh init felfasthat whofoeverEntertauts 
 it, thoroughly underjiaading the fime^ 
 «?///? needs hold Incorporeal Subftance j 
 m Five Partnfdars. 45 
 
 XXXIX. Tivo great Advantages af 
 the Atomical or Mechanical Phylioiogyi 
 the Firji wherefffk this. That tt revdcrs 
 the Corporeal world Intelligible, which 
 no other Philofophy doth. 48 
 
 XL. The Second Advantage fif if, 
 that it prepares an e^y and clear way^ ftr 
 the Demonfiration of Incorporeal SqI> 
 ftance. ibid, 
 
 XLI. Concluded from all thefi Premil* 
 ^cs^ That tl>c Amient Mofchical Philofo" 
 phy , vp^fs Integrated and Made t^ »f 
 thefe Two Parts, Atomical Phyfiology, 
 clnd Xii'eofdgy or Pnaimatology. 5Q 
 ^*^LU. Bfit tlMtihit Entin Philofophy^
 
 The Contents. 
 
 was afterwards Mangled and DiJ mem- 
 bred^ fofne taking one Part thereof alone, 
 andfonie the other. Page 5 I 
 
 XLIII. That Leucippus and Demo- 
 ciitus, being Atheiftically inclined, took 
 the Atomical Phyfiology alone, endea- 
 vouring to Atheize the fame, and fo be- 
 gat a Mongrill and Spurious Philofophy, 
 Atheiftically Atomical or Atomically A- 
 theiftical : and their TJnfucccfsfidnefs 
 herein. 5 1 
 
 XLIV. That Plato took '^^'^ Theology 
 or Pneumatology of the Ancients alone, 
 reji&ing their Atomical Phyfiology , 
 and upon what Prejudices he did fo. 52 
 
 XLV. That An([ot\e fol/owed Plato 
 herein. A Commendation of his Philofo- 
 phy, (together with an Impartial Cenfure) 
 and a Deferved Preference thereof, before 
 the Democritick4«<^ Epicurean. 53 
 
 CHAP. IL 
 
 Wherein are contained , all the Preten- 
 ded Grounds of Reafbn, for the Athe- 
 ijiick^ Hjpothefis. 
 
 I. ^ I '^Hat the Democritick Philofb- 
 
 X phy» fff'^de up of Corporealifin 
 
 and Atomifin complicated together, is Ef- 
 
 fentially Atheiftical. Pag. 59 
 
 Though Epicurus, who was an Ato- 
 
 IV. That Tve being to treat concerning 
 the Deity, and to bring allthofe Prophane 
 and Unhallowed Myftcricst^/Atheifm in- 
 to light, in order to aConfutation of them-^ 
 the Divine Affiflence and Direct ion ought 
 to be implored'-, as it commonly was by Pa- 
 gans themfclves in fuch Cafes. 6^ 
 
 V. That we are both to difcover the 
 Atheifts Pretended Grounds of Rcafon 
 againfi the Deity, and their Attempts to 
 Salve all the Phenomena without a God. 
 The Firji of their Grounds, That no man 
 can have an Idea or Conception of God, 
 and therefore he is but an Incomprehenfi- 
 ble Nothing. ibid. 
 
 VI. A Second Athcifiick, Argumentati- 
 on, That there can be no Creation out of 
 Nothing, nor Omnipotence; becaufe 
 Nothing can come from Nothing 5 and 
 therefore whatJoe7jer Subftantially is, was 
 from allEtcrnity, Of it Self, Uncreated by 
 any Deity. 64 
 
 VII. A Third Pretended Ground of 
 Reafbn againfi a Deity 5 That the flricl- 
 efl Notion of a God implying him to be 
 Incorporeal, there can be no fuch Incor- 
 poreal Deity, there being no other Sub- 
 ftance be fides Bod)\ Becaufe vphatfoever 
 Is is extended, and whatfoever is exten- 
 ded, is either empty Space, or Body. 65 
 
 VIII. The Atheifts Pretence, That the 
 Doctrine tf/ Incorporeal Subftance J^;-//;/^ 
 from a ridiculous miflake , of Abftradt 
 Names and Notions for Realities. Their 
 
 II. 
 
 mical Corporeaiift , pretended to ajfert a Impudence in making the Deity but the 
 
 Democracy of Gods, yet was he for all 
 that an Abfblute Atheift. And that A- 
 theifts commonly equivocate and difguife 
 themfelves. 60 
 
 III. That the Democritick Philofb- 
 ph)' , which makes Senflefs Atoms , not 
 onely the fjrfi Principles of Bodies (as the 
 ancient Atomology did ) but alfo of All 
 things whatfoever in the TJniverfe , and 
 therefore of So\x\ andy]i\ndi,is nothing elfh 
 but a Syfiem of Atheology, or Atheiftn 
 fwaggering under a Pretence to Wifedom 
 and Philofophy. And though there be ano- 
 ther oppofite Form of Athe\Cm,which we call 
 Stratonical, yet is the Democritick Athe- 
 ilm chiefly confidcrable j all the Dark My- 
 fteries whereof will be here revealed. 6 1 
 
 <- 
 
 chief of Spe&res, an Oberon or Prince of 
 Fayries and Phancies. This the Fourth A- 
 theifiick. Argument, That tofuppoje an In- 
 corporeal Njlind to be the Original of all 
 things, is nothing elfe, but to 7}2ake the 
 Abftraft Notion of a mcer Accident to 
 be the Firft Caule. 6^ 
 
 IX. A Fifth Pretended Ground of A- 
 theifm , That an Incorporeal Deity be- 
 ing already confuted, a Corporeal one may 
 be difproved alfb, from the Principles of 
 Corporealifm in General 5 Becaufe Mat- 
 ter being the onely Subftance, and all 0- 
 ther Differences of things nothing but the 
 Accidents thereof Generable and Corruj - 
 tible 5 no Living TJnderflanding Being , 
 can be Eflentially Incorruptible. The 
 ( a 2 ) Stoical
 
 The Contents. 
 
 Stoical God If/corruptible onelj by Acci- \ really nothing kit Local Motion : from 
 
 dent. Page ^9 
 
 X. Their further Attempt to doe the 
 fame Atomically, That the Firji Princi- 
 ple of all thing f whatfoever in the Vni- 
 verfe king Atoms, or Corpulcula, devoid 
 of all manner <?/ Qualities, andconfequent- 
 ly <?/ Senfe ./W Underftanding ( rvhich 
 fprung up afterwards from a certain Com- 
 pofition or Contexture of them ) Mind 
 or Deity, could not therefore be the Firft 
 Original of all. 70 
 
 XI. A farther Atheiftick Attempt to 
 impugn a Deity , by difproving the 
 World's Animation, or its being govern- 
 ed by a Living TJnderflanding Anima- 
 lifll Nature, preftding over the whole j 
 Becaiife forjboth^ Senfe and Underftan- 
 ding are peculiar Appendices to Flefh , 
 Bloud , and Braines j and Reajbn is no 
 rvhere to be found but in Human Form. 
 
 73 
 
 XII. An Eighth Atheiftick Inftance , 
 That God being takgn by all^ for a Mofi 
 Happy ^ Eternal and Immortal Animal (or 
 Living Being) there can be no fuch 
 thing 5 becaufe all living Beings are Con- 
 cretions of Atoms that were at firft gene- 
 rated^ and are liable to Death and Cor- 
 ruption by the Dijfolution of their Compa- 
 ges. Life being no Simple Primitive Na- 
 ture, but an Accidental Modification of 
 compounded Bodies onely^ which upon the 
 D/finion of their Parts^ or Dijiurbance 
 of their Contexture, vaniJJjeth into No- 
 thing. 75 
 
 XIII. A Ninth Pretended Atheiftick 
 Demonftration, That by God is meant a 
 Firft Caufe or Mover, and fuch as was 
 fiot before moved by any thing elfe without 
 it 5 but Nothing can move it felf, and 
 therefore there can be no unmoved Mo- 
 ver, nor any FirJi in the Order of Cau- 
 fes^ that if, a God. J 6 
 
 XIV. 1 heir farther Improvement of the 
 fame Principle, That there can be no A&i- 
 on whatfoever , without fame external 
 Caufe 5 or that. Nothing taketh Begin- 
 
 whence it follows, that no Thinking Be- 
 ing could be a Firft Caufe any more than a 
 Mac hi n or Automaton. Page 76. 
 
 XV. Another Grand Myftery <?/Athe- 
 ifm. That all Knowledge and Mental 
 Conception is the Information of the 
 things themfelves known exifling without 
 the JCnower , and a meer Pafsion from 
 them 5 and therefore the world muji needs 
 have been before any Knowledge or Con- 
 ception of it, hut no Knowledge or Con- 
 ception before the world, as its Caufe. jj 
 
 XVI. A Twelfth Atheiftick Argumen- 
 tation, That things could not be made by 
 a God 5 becaufe they are fo Faulty and 111 
 made. That they were not contrived for 
 the Good of Man, and that the Deluge of 
 Evils which overflows all, faows them not 
 to have proceeded from any Deity, ibid. 
 
 XVIL A Thirteenth Infiance of Athe- 
 ifts, from the Defedi <?/" Providence, T/i.^^ 
 in Hitman Affairs all is Tohu and Bohu, 
 Chaos and Con fu (ion. 7^ 
 
 XVIII. A Fourteenth Atheiftick Ob- 
 jeftion. That it is iwpojfible for any one 
 Being /<? Animadvert andOxdex all things 
 in the diflant places of the whole world 
 at once ; But if it were pojfible. That fuch 
 Infinite Negotiofity would be abfolutely 
 incon(ijient with Happinefs. 80 
 
 XiX. Queries of Atheifts , Why the 
 world WM not made fooner? and. What 
 God did before ^ Why it was made at all, 
 (ince it was fo long unmade ? and. How 
 the Architect of the world could rear up 
 fo hufi^e a Fabrick^? 8 1 
 
 XX. The Atheifts Pretence, That it is 
 the great Intereffe of Mankind, There 
 fljould be no God : And that it was a No- 
 ble and Heroical Exploit of the Democri- 
 ticks, to Chafe away that Affrightfull Spe- 
 ctre out of the world, and to free men 
 from the Continual Fear of a Deity, and 
 Puniftiment after Death, Embittering all 
 the Pleafures of Life. 83 
 
 The Laji Atheiftick Pretence , 
 
 XXL ifoe 
 
 That Theifm is alfo inconfijient with Cl- 
 uing from it felf, but from the Aftionof vil Sovereignty, it introducing a Fear 
 fbme other Agent without it; y^ that no \ greater than the Fear of the Leviathan : 
 Cogitation can arije of it felf without a \ and that any other Confeience , bcfldes 
 Caufe ; all Adion and Cogitation being \ the Civil Law ( being Private Judg- 
 
 ' ment )
 
 The Contents. 
 
 ment) is Ip(b Fafto a DilTolution of the 
 Body Politzcli, attd a Revolt to the State 
 of Nature. Page 84 
 
 XXII. The Atheifts Conclufion from 
 all the former Premiffes^ (<fi it is fet down 
 in Plato und Lucretius, ) That all things 
 fprnng Originally from Nature and 
 Chance , ivithout any Mind or God , or 
 proceeded from the Neccffity of Material 
 Motions TJndireBedfor Ends. And that 
 Infinite Atoms Devoid of all Life and 
 Senfe, Moving in Infinite Space from E- 
 tern/ty, did by their Fortuitous Rencoun- 
 ters and Entanglements, produce the Sy- 
 ftem of this whole TJniverfe , and as well 
 <?// Animate <^ Inanimate ^^7«'^j'. ^y 
 
 CHAP. III. 
 
 An Introduftion to the Confutation of 
 the Atheiftick^ Grounds •■) wherein is 
 contained a particular Account of all 
 the Severall Forms ofAtheifn^ *^oge- 
 ther with a neceflary Digrejfion^ con- 
 cerning a Plafiic/{_ov Artificial Nature. 
 
 I.' I "^Hat the Grounds oftheiiylozoick 
 J_ Atheifm could not be inftjied on 
 by us in the former Chapter^ together with 
 thofe of the Atomick, they being dire&ly 
 oppoflte each to other 5 with a farther Ac- 
 count of this Hylozoick Atheifm. P. 104. 
 
 II. A Suggejlion in way of Caution^ for 
 the Preventing of all mifiak^s ^ That 
 every Hylozoift rnufl not therefore be 
 prefently condemned as an Atheift, or but 
 a meer Counterfeit Hiflrionical Theift. 
 
 105 
 
 III. That neverthelefs fuch Hylozoifts, 
 as are alfo Corporealifis , or acknowledge 
 no other Subftance befides Body, can by 
 no means be excufed from the Imputation 
 £?/ Atheifm, for Two Reafons. 106 
 
 IV. That Strato Lampfacenus (com- 
 monly called Phyficus ) was probably the 
 Firfi Ajferter of the Hylozoick Atheifm, 
 he acknowledging no other God , but the 
 Life of Nature in Matter. 107 
 
 V. Further Proved^ that this Strato 
 Was an Atheift, and of a different Form 
 
 from Democritus, he attributing an Ener- 
 
 getick Nature, but without Senfe and A- 
 nimality, to allMzxxcx. Page ic8 
 
 VI. That StXdXo^not deriving all things 
 from a meer Fortuitous Principle, as the 
 Democritick Atheifts did^ nor yet ac- 
 knowledging any one Plaftick Nature to 
 preftde over the whole ^ but deducing the 
 Original of things from a Mixture of 
 Chance and Plaflick Nature both toge- 
 ther , in the Jeveral parts of Mitter 5 
 mufi: therefore needs be an Hylozoick A- 
 theift. ibid. 
 
 Vlf. That the Famous \{\^fOCx:xtcs ^ 
 was neither an Hylozoick nor Dt^raocri- 
 tick Atheift, hut rather an Heraclitick 
 Corporeal Theift. 109 
 
 VIII. That Plato took_no notice of the 
 Hylozoick Atheifm, nor of any other , 
 five what derives the Original of all 
 things from a meer Fortuitous Nature 5 
 and therefore either the Democritical, or 
 the Anaximandrian Atheifm, which Lat- 
 ter will be next declared. HO 
 
 IX. That it is hardly Imaginable fPhere 
 Jljould have been no Philofophick Atheifts 
 in the world before Democritus and Leu- 
 cippus : Plato obferving alfo , that there 
 have been fome or other in all ages fick_ of 
 the Atheiflick,Difeafe : And An^oxXe af- 
 firming^ many of the firji Ph/lofophers to 
 
 have ajfigned onely a Material Caufe of 
 
 the mundane Syjiem, without either In- 
 tending, or Efficient Caufe. They fitppo- 
 (ing Matter to be the onely Subftance, and 
 all other things^ nothing but the Paflions 
 and Accidents thereof Generable and 
 Corruptible. 1 1 1 
 
 X. The DoBrine ofivhich Materialifts 
 may be more fully underflood from thofe 
 Exceptions which Ariftotle mikes againfl 
 them. His FirJi Exception 5 That they 
 ajfigned ;;(? Caufe <?/Motion, but intro- 
 duced it into the world Unaccomptably. 
 
 112 
 
 XI. Ariftotle'j- Second Exception , 
 That thefe Materialifts ajfigned no Caufe, 
 Ts E'j >i^l KzA-;Jc, of Well and Fit; that 
 is^ gave no Accompt of the Orderly Regu- 
 larity of things. Anaxagoras faid to be 
 the Firfl lonick Philofbpher who made 
 Mind and Good a Principle of the Uni- 
 verfe. ibid. 
 
 C •« 3 J XII. Con-
 
 The Contents. 
 
 XII. Concluded from hctjce^ That thefe 
 Materialifts in Ariftotle rvere downright 
 Atheifls, not merely becaiifc they held all 
 Subftance to he Body, forafmitcb as He- 
 raclitus and Zeno did the like , and yet 
 are not therefore numbered amongfl the A- 
 theifts (thefe fiippofing the whole World to 
 be an Animal, and their Fiery Matter 0- 
 riginally Intelledual ) but becaufe they 
 made Stupid Matter, devoid of all Un- 
 derftanding and Life, to be the onely 
 Principle. Page 115 
 
 XIII. And fuppofed every thing, be- 
 (ides the bare Snbfiance of Matter^ to be 
 Generable and Corruptible, and confe- 
 qnently. That there could be no other God, 
 thanjuch as was Native and Mortal. That 
 thofe Ancient Theologers and Theogo- 
 nifts, who Generated all the Gods out of 
 Night and Chaos rvithont exception, were 
 onely Verbal Theifts, but Real Atheifts ; 
 Senfelefs Matter being to them the High- 
 eft Numen. ibid. 
 
 XIV. The Difference obferved betwixt 
 Ariftotle' J Atheirtical Materialifts<«W the 
 Italick Philofbphers ^ the former deter- 
 mining all things, befides the bare Sub- 
 fiance of Matter, to be Made or Gene- 
 rated ; but the latter, that no Real Enti- 
 ty was either Generated or Corrupted ; 
 they thereupon both defiroying the Quali- 
 ties and Forms of Bodies , and afferting 
 the Ingenerability and Incorporeity of 
 Souls. 1 14 
 
 XV. How AriftotleV Atheiftick Ma- 
 terialifts endeavoured to baffe and elude 
 that Axiorae of the Italick Philofbphers, 
 That Nothing can come from Nothing 
 nor goe to Nothing. And that Anaxa- 
 goras was the Firji amongfl the lonicks, 
 who yielded fo far to that Principle, as 
 from thence to affert Incorporeal Sub- 
 ftance, and the Pre-exiftence of Quali- 
 ties and Forms ; he conceiving them to 
 he things Really difiindt from the Sub- 
 fiance of Matter. 1 1 6 
 
 XVI. The Err our of fame Writers,who 
 from Ariftotle'j- afirming. That the Anci- 
 ent Philofopbers did generally conclude the 
 World to have been Made, from thence 
 infer them, to have been all Theifts, atid 
 that Ariftotle contradiiis himfdf in re- 
 
 prejenting many of them as Atheifts. T/6rf^ 
 the Ancient Atheifts did generally K57/.0- 
 TTOisiV, affert the World to have been 
 Made, or have had a Beginnings as on the 
 other hand,fome Theifts did maintain its 
 Ante-Eternity,^«/7>; a way of Dependen- 
 cy upon the Deity. That we ought there- 
 fore here to diflinguiflj betwixt //jeSyftem 
 of the World, and the bare Subftance of 
 the Matter ^ All Atheifts contending the 
 Matter to have been not onely Eternal , 
 but alfo fuch Independently upon any 0- 
 t her Being. Page 117 
 
 XVII. Some of the Ancients concluded 
 thk Materialifm , or Hylopathian Athe- 
 i{m, to have been at leafi as old as Ho- 
 mer 5 who made the Ocean ( or Fluid 
 Matter ) the Father of all the gods : 
 and that this was indeed the Ancientefi 
 of all Atheifms, which verbally acknow- 
 ledging gods, yet derives the Original of 
 them all from Night and Chaos. A De- 
 fcription of this Atheiftick Hypothefis in 
 Ariftophanes ; That Night and Chaos 
 firfl laid an Egg, out of which fprung 
 
 \ forth Love, which afterwards mingling 
 
 'again with Chaos, begat Heaven and 
 
 Earth, Animals and all the Gods. 120 
 
 XVIII. That notwithfianding this , in 
 Ariftotle'/ Judgment, not onely Parmeni- 
 des, but alfo Hefiod, and other Ancients, 
 who made Love, Senior to the Gods , 
 were to be exempted out of the number of 
 Atheifts 5 they underfianding by this 
 Love an Aftive Principle or Caufe of 
 Motion in the TJniverfe : which therefore 
 could not refult from an Egg of the 
 Night, nor be the Offspring of Chaos , 
 but mufi be fomething in order of Na- 
 ture Before Matter. Simmias Rhodius his 
 Wings, a Poem in Honour of this Divine 
 or Heavenly Love. This not that Love 
 neither which was the Offspring of Penia 
 and Porus in Plato, in what Re&ified 
 and Refined Senfe it may pafs for True 
 Theology:, That Love is the Supreme 
 Deity, and Original of all things. 121 
 
 XIX. That however Democritus and 
 Leucippus be elfewhere taxed by Ari- 
 ftotle for this very thing , the ajjigning 
 onely a Material Caufe of the TJniverfe 5 
 yet were they not the Perfons intended by 
 
 him
 
 The Contents. 
 
 hijii, in the fai-^/fiintioncclAccHfation^ but 
 certain Amkntey Pliilofophers^ who alfo 
 were not Atomifts, hut Ajfcrters <?/ Qua- 
 lities, or Hylopathians. Page 125 
 
 XX. That Arillotk'/ Atheiftick Ma- 
 terialifts, rvereimleecl ,tll the Firji lonick 
 Philofophcrs before Anaxagoras, Thales 
 bcii/g the Head of them. Bitt that Tha- 
 les being acquitted from thk Imputation 
 tf/Atheilm, bji feveraL Good Authoiirs, 
 his next Succejf&ury Anaximander, is rw 
 ther to be accounted the d^yr^yl^ or Prince 
 of this Atheiftick Philofophy. ibid. 
 
 XXI. APaPgcout of AiiftotleO^- 
 je&ed^ which at Jirfl (Ight^ fecms to mal{e 
 Anaximander a Divine Philofopher, and 
 therefore hath led both Modern and An- 
 cient Writers into that Mijlake. But 
 that thrs well confidered^ proves the Con- 
 trary^ That Anaximander wa& tli& Clticf 
 of the old Athciftick Philofbphers. 124 
 
 XXII. That it »" ne vponder, //Anaxi- 
 mander called Senlelefs Matter To &^zv^ 
 or The Divinity, (ince to all AtheJfts, 
 that ntuji needs be the Higheft Nurrten. 
 And how this may be f aid to be Immortal^ 
 and to Qomrn all : with the concnrrent 
 Judgment of the Greel{_ Scholiafis npon. 
 tlik Place. 126 
 
 XXIII. A fin- ther Account of the Ana- 
 ximandrian Philofophy, from whence it 
 appear eth to have been Purely Atheiftical. 
 
 127 
 
 XXIV. That as the vulgar have always 
 been ill Judges of Theifts and Atheifts, 
 fo have learned men commonly Juppofed 
 fewer Atheifts than indeed there were. 
 Anaximander and Democritus Atheifts 
 both alike^ though Philo/ophizing diffe- 
 rent ways : and that fome Paffages in Pla- 
 to, refpeS^ the Anaximandrian Form of 
 Atheilm, rather than the Democritical. 
 
 129 
 
 XXV. The reafon why Democritus 
 and Leucippus, New-modell'd Atheifm 
 into this Atomick Form. 151 
 
 XXVI. That bcfides the Three Forms 
 of hxhtlCm already mentioned, we fbme- 
 times meet with a Fourth, which fuppofes 
 the Univerfe to be, though 7wt an hv\- 
 t^?L\,yet a kind of Plant <?r Vegetable, 
 having one Regular Plaftick Nature in 
 
 it , but devoid of Underftanding and 
 Senfc , which difpofes and orders the 
 whole. Page 151 
 
 XXVII. That z/^^- Form of Atheifm, 
 which makesi One (enfelels Plaftick and 
 Plantal Nature to prefide over the veftoJA, 
 is different from the Hylozoick, i» that it 
 takes away all Fortuitoufnels :, Suhje&ing 
 all things Univerfally to the Fate of this 
 One Methodical Unknowing Nature. 
 
 132 
 
 XXVIII. Pojfible, that fome in all ages 
 might have entertained, this Atheiftical 
 Conceit, That \H things are difpenfed by 
 One Regular and Methodical Senfelels 
 Nature y mverthelefs it feemeth to have 
 been chiefly affertcd by certain Spurious 
 Heracliticks atid Stoicks, Upon which 
 account this Cofmo-plaftick Atheilm may 
 be called Pfcudo-zenonian. 153 
 
 XXIX. T/&4^^e/^e//y&ePhilofophick 
 Atheifts, there have been always in the 
 World Enthufiaftick and Fanatick A- 
 thcifts •-, thoirgh indied all Atheifts may 
 in fxmsfmfe.be f aid to be bath Enthufiafts 
 and Fanaticks, as being meerly led by an 
 'Qpfjm "AAoyj; , or Irrational Impetus. 
 
 134 
 
 XXX. That there cannot eafily be any 
 
 other Form of Athcifin befides thefe Four 
 already mentioned ; becaufe all Atheifts 
 are Carporealifts, and yet not all Cor- 
 porealifts Atheifts ^ but onely fuch of 
 them as mak^ the Firft Principle not to be 
 Intelleftual. ibid. 
 
 XXXI. A Djjlribution of Atheifms 
 Producing the forementioned Quaternio, 
 and flnwing the Difference that is be- 
 twixt them. 1^6 
 
 XXXII. That they are but meer Bun- 
 glers at Atheifm, who tal/i of Senfitive 
 and Rational Matter, Specifically Dif- 
 fering. And that the Canting Aftrolo- 
 gical Atheifts, are not at all confidera- 
 ble. becaufe not TJnderfianding themfelves. 
 
 137 
 
 XXXIII. Another Diflribution of A- 
 thcifms, That they either derive the Ori- 
 ginal of all things, from a meerly Fortui- 
 tous Principle, and the Unguided Moti- 
 on of Matter,<?r elfe froma Plaftick, Re- 
 gular and Methodical, but Senlelefs Na- 
 ture'.
 
 The Contents. 
 
 ture. What Atheifts denied the Eterni- ' 
 ty of the World, and what afferted it. 
 
 Page 138 
 
 XXXIV. That ofthefe Four Forms <?/ 
 Atheifm, the Atoitlick or Democritical, 
 a»d the Hylozoick or Stratonical, are 
 the Principal: which Two being once 
 confuted, all Atheifin vpill be confuted. 
 
 142 
 
 XXXV. Thefe Two Forms of A- 
 theifin, being contrary to each other, that 
 me ought in all Reajbn to inftji rather, 
 Hpon the Atomick .• neverthelejs tve flidll 
 elfewhere confute the Hylozoick alfo 5 
 and further prove again fi all Corporea- 
 Kfts, that no Cogitation nor Life can be- 
 long ta Matter. I45 
 
 XXXVI. That in the mean time, we 
 fhaU not negleS the other Forms of k- 
 theifm, but Confute them all together, 
 as they agree in one Principle. Ai alfo 
 by way of Digreffion here inftji largely 
 upon the Plaftick Life of Nature, in or- 
 der to a fuller Confutation , as well of 
 the Hylozoick, m the Cofino-plaftick 
 Atheifin. t\6 
 
 1. That thefe Two Forms of Atheifm, 
 are not therefore Condemned by us, meerly 
 becaufe they fuppofe a Life of Nature, di- 
 jiin& from the Animal Life : however 
 this be a thing altogether Exploded by 
 fome profeffed Theifts, therein fymboli- 
 %ing too much with the Democritick A- 
 theifts. ibid. 
 
 2. That if no Plaftick Artificial Nature 
 be admitted, then one of thefe two things 
 muji be concluded j That either a^ things 
 come to pafs by Fortuitous Mechanifin or 
 Material Neceflity (the Motion of Mat- 
 ter Z)nguided) or elje that God doth 
 Avra^y^ aTrzwia doe all things Himfelf 
 Immediately and Miraculoully ^ fra- 
 ming the Body of every Gnat and Fly, as 
 it were, with his own hands : forafmuch 
 as Divine Laws and Commands cannot 
 execute themfelves, nor be alone the proper 
 Efficient Caules of things in Nature. 147 
 
 3. To fuppofe the Former ofthefe, that 
 all things come to pafs Foituitoufly^ by 
 the Unguided Motion of Matter, and 
 without the Dire&ion of any Mind, a 
 thing altogether as Irrational as Impious ; 
 
 there being many Phenomena both A- 
 bove the Mechanick Powers, and Con- 
 trary to the Laws thereof. That the Me- 
 chanick Theifts mak^ God but an Idle 
 Spedtatour of the Fortuitous Motions of 
 Matter, and render his Wiledom altoge- 
 ther ufelefs and inftgnificant. Ariftotle'x 
 Judicious Cenfure of this Fortuitous Me- 
 ,chanifm, and his Derifion of that Con- 
 ceit, that Material and Mechanical Rea- 
 fons, are the onely Philofophical. Page 
 
 148 
 
 4. That it feeMs neither Decorous in 
 refpeH of God, nor Congruous to ^eafon^ 
 that he flmdd AyVa^ytiv a.Tnantt, doe all 
 things Himfelf Infimediately and Mira- 
 culoully, rvtthout the Subferviency of any 
 Natural Caufes. This further Confuted 
 from the Slow and Gradual Procefs of 
 things in Nature, as alfo from thofe Er- 
 rours and Bungles , that are Committed, 
 when the Matter proves Inept and ContU' 
 macious, which argue the Agent not to be 
 Irrefiftible. 149 
 
 5. Reafbnably inferred from h&nce , 
 That there is an Artificial or Plaftick 
 Nature in the Univerfe, as a Subordinate 
 Injirument of Divine Providence, in the 
 Orderly Difpofal of Matter : but not 
 without a Higher Providence alfo preft- 
 ding over it ; forafmuch as this Pla- 
 ftick Nature cannot AB Eleftively or 
 with Difcretion. Thofe Laws of Nature 
 concerning Motion , which the Mecha- 
 nick Theifte themfelves fuppofe. Really 
 Nothing elfe, biit a Plaftick Nature, or 
 Spermatick Reafons. ^50 
 
 6. The Argeeablenefs of this Dol^rine 
 with the Sentiments of the befl Philofi- 
 phers of all Ages. Anaxagoras though a 
 profeffed Theift, feverely Cenfured both 
 by Plato and Ariftotle as an encourager 
 r»/ Atheifm, meerly becaufe he ujed Ma.- 
 terial and Mechanical Caufes, more than 
 Mental and Final. Phyfiologers and 
 Aftronomcrs, for the fame Reajbn alfo, 
 vulgarly fufpeSled <?^Atheifrn /« PlatoV 
 time. 151 
 
 7. The Plaftick Artificial Natare, no 
 Occult Quality, but the onely Intelligible 
 Caufe of that which is the Grandefi of all 
 Phsenomena , the Orderly Regularity 
 
 and
 
 The Contents. 
 
 and Harmoriy of Things ^ which the Me- 
 chanick Theifts, however pretetidiftg to 
 Salve all Phenomena, give no accompt 
 of. A Cod or Infinite Mind ajjerted by 
 thefe^ in vain and to no purpoje. Pag. 1 54 
 8. Two things here to he Perform- 
 ed, To give an accompt of the Flaftick 
 Artificial Nature ; and then, Tojlww how 
 the Notion thereof is Miftaken .z;;;^ Abu- 
 fed by Atheifts. The Firjl General Ac- 
 compt of this Nature according to Ari- 
 ftotle, That it is to be conceived as Art ;/ 
 jelf aCfing Inwardly and Immediately up- 
 on the Afjtter-^ as //Harmony Living in 
 the Mufical Infiritments Jliould move the 
 Strings thereof without any External Im- 
 pdfe. 155 
 
 9. Two Preeminences of Nature a- 
 bove Humane Art ^ Firfi, That whereas 
 Humane Art aBs upon the Matter with- 
 out, Cumhcrfomely or Moliminoiifly, and 
 in a. way of Tumult or Hiirlyburly ^ Nu- 
 tnre, a&ing upon the fame from Within 
 more Commandingly, doth its w^r^Eafi- 
 ly. Cleverly and Silently. Humane Art 
 a&eth on Matter Mechanically , but Na- 
 ture Vitally and Magically. 155 
 
 10. The Second Preeminence of Na- 
 ture, That whereas Human Artifts are of- 
 ten to feek. 't"d. at a lofs, Anxioufly Con- 
 fnlt and Deliberate, and upon Second 
 thoughts Mend their former rvorkj^ Na- 
 ture is never to feek^ or "Unrefolved what 
 to doe, nor doth fie ever Repent of what 
 fie hath done, and thereupon corre& her 
 Form:r Courfe. Human Artifts them- 
 felves Confiilt not as Artifts, but always 
 for want of Art , and therefore Nature , 
 though never Confulting nor Deliberating, 
 may notwithjlanding aB Artificially and 
 for Ends. Concluded, that what is by us 
 called Nature, is Really the Divine Art, 
 
 156 
 
 1 1 . Neverthelefs , That Nature is not 
 the Divine Art Pure and Ahjlra&, but 
 Concreted and Embodied jn Matter : 
 the Divine Art not Archetypal but Efty- 
 pal. Nature differs from the Divine 
 Art or Wiledom, as the Manuary Opifi- 
 CQi from the Axc\Me^. 1 55 
 
 12. Tn?tf Imperfections 0/ Nature, in 
 refped whereof it falls fiiort ^Humane 
 
 Art. Firfi, That though it aS for Ends 
 Artificially, yet it felf neither Intends 
 thofe Ends, nor Underftands the Reafbn 
 of what it doeth 5 for which caufe it can- 
 not a& Eledively. The Difference be- 
 twixt Spermatick Reafbns and Knovi^- 
 ledge. That Nature doth but Ape or Mi- 
 mick the Divine Art or Wifedom 5 be- 
 ing itfelf not Mafter of that Reafon, <«f- 
 cording to which it a&s, but onely a Ser- 
 vant to it , and Drudging Executioner 
 thereof Page 156 
 
 13. Proved that there may be ftich a 
 thing as aHeth Artificially, though it Jelf 
 do not comprehend that Art and Reafbn 
 b)i which Jts Motions are Governed. Firfl 
 from Mufical Habits 5 the Dancer rer 
 femblcs the Artificial Life of Nature. 157 
 
 14. The fame further Evinced from the 
 Inftinds of Brute Animals , DireHing 
 them to aU: Rationally and Artificially, 
 in order to their own Good and the Good 
 of the Univerfe, without any Reafon of 
 their own. Thefe Inftinfts in Brutes, but 
 Paffive Imprefles of the Divine Wife- 
 dom, and a l{ind of Fate upon them. 158 
 
 15. The Second Imperfeftion of Na- 
 ture , that it A3eth without Animal 
 Phancy, 'S,vujxi&nai<;, Con-fen(e, or Con- 
 fciou(he(s, and hath no exprefs Self-Per- 
 ception and Self-Enjoyment. ibid. 
 
 1 6. Whether this Energy of the Pla- 
 ftick Nature, be to be called Cogitation 
 or no. Nothing but ^ Logomachy, or Con- 
 tention about Words. Granted that what 
 moves Matter Vitally , muft needs do it 
 by feme Energy of its own, difiindi from 
 Local Motion ^ but that there may be a 
 Simple "^Ktal Energy, without that Du- 
 plicity »/wA*f 7> Synsfthefis, or clear 
 and exprefs Confcioufiiels. Neverthelefs, 
 that the Energy of Nature, may be cal- 
 led, a certain Droufie, Unawakened, or 
 Aftoniftied Cogitation. 159 
 
 17. Severall Infiances which render it 
 probable, that there may be a Vital Ener- 
 gy without Synsefthefis, clear and exprefs 
 Con-lenle er Confcioufhefs, 160 
 
 18. Wherefore the Plaftick Nature, 
 acfing neither Knowingly ?ior Phanta- 
 ftically, muji needs ad Fatally, Magical- 
 ly and Sympathetically. The Divine 
 
 ( b ) hxvfs
 
 The Contents. 
 
 Laws and Fate, as to Matter^ not rnecr 
 Cogitation in the Mind of God, hitt an 
 Energetick and EfFedual Principle in it. 
 And this Plaftick Nature, the Trite and 
 Proper Fate of Matter, or of the Corpo- 
 real World. What Magick is, and that 
 Nature which acfeth Fatally, a&cth alfo 
 Magically .z;/^ Sympathetically. P. i6i 
 1 9. That Nature, though it be the Di- 
 vine Art, or Fate, yet for all that, k riei- 
 ther a God, nor Goddefs, but a Lotp and 
 lmperfe[t Creature, it a^ing Artificially 
 and Rationally, no otherwife than Com- 
 pounded Forms of Letters, when Printing 
 Coherent Philofophick Senje :, nor for 
 Ends, than a Saiv or Hatchet in the hands 
 of a skjUfnU Mechanick. The Plaftick 
 rfW Vegetative Life <?/ Nature, the Low- 
 eji of a// hives, and In feriotir to the Senfi- 
 tivc, A Higher Providence, than that 
 of the Plaftick Nature , governing the 
 Corporeal World it felf. ibid. 
 
 20. Notwithjianding which, forafmitch 
 as the Plaftick Nature is a Life, it muji 
 tieeds Zie Incorporeal. One and the felf 
 fame thing, having in it an entire Mode] 
 and Platform of the Whole, and alting 
 upon feveral Difiant parts of Matter , 
 cannot be a Body. And though Ariftotle 
 him felf do no ivhere declare this Nature 
 to be cither Corporeal or Incorporeal , 
 (which he neither clearly doth concerning 
 the Rational Soul, ) and his Followers 
 commonly take it to be Corporeal, yet, 
 according to the Genuine Principles of that 
 Philofophy, miift it needs be otherivije. 
 
 165 
 
 21. The Plaftick Nature being Incor- 
 poreal miifi cither be a Lower Power 
 lodged in Sowh,* which are. alfo Confcious, 
 Senftive or Rational 5 or elfe a difiin& 
 SuHftantial Life by it Self, and Inferi- 
 our Soul. That , the Platonifts ajfirm 
 Both ; with Ariftotle' j- agreeable Deter- 
 
 Midtiply Entities rvithoiit Necejfity. The 
 Sold endued with a Plaftick Nature, the 
 ChiefFoxmOitnx of its own Body, the con- 
 tribution of other Cuufcsnot excluded. J 66 
 23. That, be fides the Plaftick in P:>-- 
 ticular Animals, Forming them as fc ma- 
 
 ny Little Worlds , there is a General 
 Plaftick or Artificial Nature in the 
 Whole Corporeal Univerfe, which lil{e-tvtje, 
 according to Ariftotle, is either a Part 
 and Lower Power of a Confiious Mun- 
 dane Soul, or elfe fomething depending 
 thereon. i6j 
 
 24. That no lefs according to Ariftotle, 
 than Plato and Socrates, Our felvzs par- 
 take ofL\fefrom the Life of the Univerfe, 
 ifs well as we do of Heat and Cold from 
 the Heat and Cold of the Univerfe. Fron 
 whence it appears, that Ariftotle alfo held 
 the World's Animation, which is further 
 Undeniably proved. An Anfwcr to Two 
 the moji confiderable Places in that Phi- 
 lofopher obje&ed to the contrary. That A- 
 riftotlcV Fiift Immoveable Mover was 
 no Soul, but a Perfeft Intelled abftraft 
 from Matter, which he fuppofed to nwve 
 onely as a Final Caule, or as Being Lov- 
 ed 5 and befides this, a Mundane Soul 
 and Plaftick Nature to move the Heavens 
 Efficiently. Neither Ariftotle'/ Nature 
 nor Mundane Soul the Supreme Deity. 
 However, though there be no fuch Mun- 
 dane Soul, as both Plato and Ariftotle 
 conceived, yet may there be notwithjiand- 
 ing, a Plaftick or Artificial Nature de- 
 pendif/g upon a Higher IntcUeftual Prin- 
 ciple. 1 68 
 2$. No Impojfibility of other Vmicu- 
 lar Plafticks 5 and though it be not rea- 
 Jonable to think, every Plant, Herb and 
 Pile of Grafs, to have a Plaftick or Vege- 
 tative Soul of its own, nor the Earth to 
 be an Animal , yet may there pojjibly be 
 one Plaftick Artificial Nature prefiding 
 
 mination 5 That Nature is either Part of i over the Whole Terraqueous Globe, by 
 a Soul, or not without Soul. ibid, which Vegetables may be feverally orga- 
 
 22. The Plaftick Nature ^i- to the Bo- , nized and framed, and all things per- 
 dies of Animals, ^ Part, orho^Nex'^cm- formed, which tr an fiend the Power of 
 ev, of their rcfpc&ive Souls. That /Ae , Fortuitous Mechanifm. 17 1 
 
 Phenomena pr(?z;e ^ Plaftick Nature t/r 26. 0//r Second Undertaking, which 
 Archeus 7"», Animals f, to viak^ which a' was to Show, How grofly thofe Atheifts 
 difiinB thing from the Soul, would be to (who acknowledge this Artificial Plaftick 
 
 ' ' Nature.
 
 The Contents. 
 
 Nature , rvitbout Animality , ) Mifun- 
 derftaiid ?>, and Abu(e the Notion, to 
 ff/ake a Counterfeit God Almighty, or 
 Numcn of it ^ to the excUtjion of the 
 True Deity. Firfi, hi tkeir Stippoftng^ 
 That to be the Firil and Higheft Princi- 
 ple of the Univerfe^ which ii the Lafi: 
 aful Lowcft of all Lives, a thing as Ef- 
 fentiallji Derivative from^ and Depen- 
 dent upon, a Higher Intclleftual Princi- 
 ple, as the Echo on the Original Voice. 
 Secondly , /// their making Senle and 
 Reafbn in Animals to emerge out of a 
 SenOefi Life ^/Nature, by the nicer Mo- 
 dification and Organization <?/ Matter. 
 That no Duplication oj Corporeal Or- 
 gans can ever makf One Single Inconfci- 
 ous Life to advance into Redoubled 
 Coniciou(he(s and Self-Enjoyment. 
 Thirdly, In attributing (fbmcofthem) 
 Perfeft Knowledge and Underftanding 
 to thk Life of Nature, ivhich yet them- 
 felves Jiippofe to be devoid of all Ani- 
 mal Scnfe and Confcioufnefs. Lajily , 
 In making this Plaftick Life of Nature 
 to be meerly Corporeal : The Hylozoifts 
 contending. That it is but an Inadequate 
 Conception of Body as the onely Sub- 
 ftance, and fondly dreaming that the Vul- 
 gar Notion of a God , is Nothing but 
 Jftch an Inadequate Conception of the 
 Matter of the whole ZJniverJe, Mijlaken 
 for an Entire Subftance by it Jclf the 
 Cattfe of all things. And thus far the 
 Digrcffion. 172 
 
 XXXVIIL That though the Confutati- 
 on of the Atheirtick Grounds, according 
 to the Laws of Aid hod , ought to have 
 been referved for the laji part of this Dif- 
 courfe , yet tee , having reafon to violate 
 thofe Laws, crave the Reader's Pardon 
 for this Prepojieroufnefe. A confiderable 
 Obfervatton of V\'MO s^hat it is not one- 
 ly Grofs Senfualitv which inclines men to 
 Atheize, but alfo an Affectation of fee m- 
 ing Wifcr than the Generality of mankind. 
 As liketvife, that the Mhe'l([s making fich 
 Pretence to Wit , it is a feajbnable aid 
 proper Undertaking, to Evince, that they 
 Fumble in all their ^ratiocinations. And 
 we hope to make it appear, that the Atheifts 
 are no Conjurers : and that all Forms of 
 
 Atheifrn are Nonfenle and IrapolTibility. 
 
 Page 174 
 
 CHAP. IV. 
 
 The Idea of God declared, in way of 
 Anfwer to the Firft Axtheifiick Argu- 
 ment ^ and the Grand Ohje&ion a- 
 gainft the Nuturality o£ tK\s Idea (as 
 Ellentially including Unity or One- 
 linefs in It ) from the Pagan Polythe- 
 ifm, removed. Proved, That the In- 
 telligent Pagans Generally acknow- 
 ledged One Supreme Deity. A fuller 
 Explication of whofe Polytheifm and 
 Idolatry intended f in order to the 
 better giving an Accompt of Chrijii- 
 anity. 
 
 I. * 1' ' HE either Stupid Inlenfibility^ 
 J or Grojs Impudence fl/Athe- 
 ids, 7« denying the Word God to have 
 any Signification 5 or that there is any 
 other Idea anfvering to it, befides the 
 meer Phantafm of the Sound. The Dif 
 eaje called by the Philofopher, 'A-TroA/Sa.'- 
 csic, T^ vormJiS, The Petrification, or Dead 
 Inienfibility, of the Mind. 192 
 
 II. That the Atheifts them/elves mufi 
 needs have an Idea of God in their 
 Minds, or otherwife, when they deny his 
 Exiftence, they flwuld deny the Exiftence 
 ^/Nothing. That they have alfo the fame 
 Idea of him in General! with the The- 
 ifts j the One Denying the very fame 
 thing which the Others Affirm. 194 
 
 III. .^ Lemma or Preparatory Propo- 
 fition to the Idea of God, That though 
 fame things be Made or Generated , yet 
 it is not pojjible that all things fiould bo 
 Made, but fomething niitji of necejftty Ex- 
 ift of it Self from Eternity Unmade, and 
 be the Cauie of thofe other things that 
 are Made. ibid. 
 
 IV. The Trvo mojl Oppofite Opinions 
 concerning ivhat was Self-Exiftent frof/t 
 Eternity, or Unmade, and the Caule of 
 all other things Made 5 One, That it was 
 Nothing but Senllefs Matter , the Moft 
 Imperfedi: of all things. The Other, Th.tt 
 it was Something Moft Perfect , and 
 
 (I' 
 
 } 2 
 
 therefore
 
 The Contents. 
 
 therefore Conlcioully Intelleftual. The 
 Ajjcrters of this hatter opittion, Theifts, 
 in a Strict and Proper Senfe ^ of the For- 
 mer, Atheifts. So that the Idea of God 
 in Generall is A Perfeft Confcioufly 
 Underftanding Being, (^rMind,) Self- 
 Exiftent from Eternity, and the Cau(e 
 of all other things. Page 194, 195. 
 
 V. Obfervable, That the Atheifts, who 
 deny a God according to the True Idea of 
 him, do Notwithjianding often Abttfe the 
 Word, calling Senflefs Matter bji that 
 name '■> they meaning Nothing elfe thereby 
 hut onely a Firft Principle, or Self-Exi- 
 ftent Unmade thing : according to which 
 Notion of the word God, there can be no 
 fuch thing at all as an Atheift , no man 
 being able to perfttade himfelf That all 
 things fprnngfrom Nothing. 195 
 
 VI. In order to a more Pitn&uul De- 
 claration of this Divine Idea, the Opinion 
 of thofe tak^n notice of who f'tppofe Two 
 Self-Exiftent Unmade Principles , God 
 and Matter : according to which, God 
 not the Principle of all things , nor the 
 Sole Principle, but onely the Chief. 196, 
 
 197. 
 
 VII. Thefe Materiarians , Imperfeft 
 and Miftaken Theifts. Not Atheifts, bc- 
 caufe they fuppofe the World Made and 
 Governed by an Animalifti, Sentient and 
 Underftanding Nature i whereas no A- 
 theifts acknowledge Confcious Animality 
 to be a Firft Principle, but conclude it to 
 he all Generable and Corruptible : Nor 
 yet Genuine Theifts , becaufe they ac- 
 knowledge not Omnipotence in the full 
 Extent thereof. A Latitude therefore in 
 Theifm ••, and none to be condemned for 
 Abiblute Atheifts , but fuch as deny an 
 Eternal Unmade Mind the Framer and 
 Governour of the whole World. 198, 199. 
 
 VIII. An Abfolutely Perfeft Being , 
 the moji Compendious Idea of God : 
 Which Includeth in it, not onely Necefla- 
 sy Exiftence, and Confcious Intelleftua- 
 lity, but alfo Omni-Caulality, Omnipo- 
 tence, or Infinite Power. Wherefore Cod 
 the Sole Principle of all things, and Caule 
 of Matter. The True Notion 0/ Infinite 
 Power. And that Pagans commonly ac- 
 knowledged Omnipotence , or Infinite 
 
 Power , to be included in the Idea of 
 God. Page 200, 201. 
 
 IX. That Abfblute Perftftion implies 
 yet fomething more than Knowledge and 
 Power. A Vaticination in mens Minds, 
 of a Higher Good than either. That, ac- 
 cording ^f; Ariftotle, God is better than 
 Knowledge ^ and hath Morality in his 
 Nature, wherein alfo his Chief Happincfs 
 confjicth. This borrowed from Plato, to 
 whom the Higheft Perfedion, and Su- 
 preme Deity, is Goodncls it fclf Sub- 
 jhintiaU, above Knowledge and Intellect. 
 Agreeably with ivhich, the Scripture ma!\es 
 God, and the Supreme Good, Love. 
 This not to be underjiuod of a Soft, Fond, 
 and Partiall Love •■, God being rightly 
 called alfo , an Impartial Law , and the 
 Meaftre of all things. Atheifts alfo fiip- 
 pofe Goodnels to be included in the Idea 
 of that God who/e Exiftence they deny. 
 This Idea here fnore largely declared, 
 
 202, 205, &c, 
 
 X. That this forementioned Idea of 
 God, Effentially Includeth Unity, One- 
 linefs , or Solitariety in it : (ince there 
 cannot pojfibly be more than One Abfo- 
 lutely Supreme, 0//C Caufe of All things. 
 One Omnipotent, and One Infinitely 
 Perfeft. Epicurus and his Followers 
 profeffedly denyed a God according to 
 this Notion of him. 207 
 
 XI. The Grand Objeftion againjl the 
 Idea of God , as thm Effentially Inclu- 
 ding Onelinefs and Singularity in it, 
 from the Polytheilm of all Nations for- 
 merly , ( the ]ews excepted) and of all 
 the Wtfeji men, and Philofophers. From 
 whence it is Inferred , that this Idea of 
 God, is not Natural, but Artificial, and 
 owes its Original, to Laws and Arbitrary 
 Inflitutions onely. Jin Enquiry therefore 
 here to be rnade concerning the True 
 Senfe of the Pagan Polytheilm : the Ob- 
 je&ors fcciirely taking it for granted, that 
 ^/je Pagan '9 o\yt\i&\{is univerfally ajfcrted 
 Many, Unmade, Self Exiftent, Intelle- 
 ctual Beings, and Independent Deities, 
 as fo many Partial Caules of the World. 
 
 208, 209. 
 XII. The Irrationality of which Opini- 
 on , and its manifeji Repugnancy to the 
 
 Phdsno-
 
 The Contents. 
 
 Ph(eno»te?2a , render it lefs probable to i JVor/ci, ) by Typhon. The onelji ^ejli- 
 
 have been the Belief of all the Pagan Po- 
 ly theifts. Page2io 
 XIII. That the Pagan Deities mere not 
 all of them Univerfilly lool(d upon as Jo 
 many Unmade, Self-Exiftent Beings, 
 Unqnefiionably Evident from heme 5 
 Becaufe they Generally held a Theogonia, 
 or Generation of Gods. This Point of 
 the Pagan Theology infijied upon by He- 
 rodotus, //jc mojl ancient Profaick Greek 
 Writer, 
 ^/ejiion. 
 
 on concerning the Arimanius of the Perfi- 
 an Magi. T/6/f, JVhethcr u Seif-Exiftent 
 Principle, or no^ D/fpi/ted. Page 222 
 
 Plutarch and Atticus, the onely Pro- 
 fcjfed Ajjerters of thif Dodlrine among 
 the Greek Philofophers , (befides Nu- 
 menius in Chalcidius ) Who therefore 
 probably, the Perfons Cenfiired for it by 
 Athanafius, 229,224 
 
 Ariftotle'j- Explofton and Confutation. 
 
 In whom the meaning of thatufitoyT^ad a.^-Yxl, Many Principles. 225 
 - _ , Whether the Gods were Ge- That a better "judgment may be made 
 
 nerated , or E^iifted all from Eternity , i of the Pagan Deities, a General Survey 
 feems to have been the fame with this of of them. They all Reduced to Five Heads ^ 
 
 The Souls of men Deceafcd or Hero's, 
 The Animated Stars and Elements, De- 
 mons, Accidents and Things of Nature 
 Perfbnated, And lafly^ leveral Pcrfonal 
 Names, given to One Supreme God, ac- 
 cording to the feveral Manifeftations of 
 his Power and Providence in the World j 
 mijiaken^forfo many Subftantial Deities, 
 or Self-exiftent Minds. 226, &:c. 
 
 Pagans acknowledging Omnipotence, 
 
 PlatoV, Whether the World were 
 Made or Unmade. 211 
 
 Certain alfo , that amongfl the Hefio- 
 dian Gods , there wcH either but One 
 Self-Exiftent, or elfe None at all Hefi- 
 od's Love fuppofed to be the Eternal 
 God, or the Aftive Principle <?//^e TJni- 
 verfe. 212 
 
 That the Valentinian Thirty Gods or 
 ^ons ( having the greateji appearance of^ 
 
 Independent Deities ) were all derived muji needs fuppofe One Sovereign Nu 
 
 from One Self- Originated Being", caUed\ men. Fauftus the Manich£an his Conceit., 
 
 Bythus , or an Unfathomable Depth, that the Jews and Chriftians Paganized, 
 
 21:^] in the Opinion of Monarchy. With 
 S. AuftinV Judgment of the Pagans there- 
 
 That , befides //le Manichseans, fome 
 Pagans did indeed acknowledge a Dithe- 
 ifm, or Duplicity of Unmade Gods, One 
 the Principle of Good, the Other <?/Evil, 
 (Which the neareji Approach, that can be 
 
 upon. 231, 232 
 
 XIV. Concluded, That the Pagan Po- 
 
 Ij'theifrn, muJi be underfiood of Created 
 
 Intclledtual Beings, Superiour to men. 
 
 found, to the fuppofed Poly thc\Cm.^ Plu- j Religioufly Worftiipped. So that the 
 
 tarchus Chxronenfis, One or the Chief 
 of thefe ; though not fo commonly taken 
 notice of by Learned men. His Reajons 
 for this Opinion Propofed. 2 1 3, &c. 
 
 Plutarch' J- Pretence, That this was the 
 Generall Perfwafion of all the Ancient 
 Philofophers and Pagan Nations. His 
 Grounds, for Imputing it to Plato, Exa- 
 mined and Confuted. 2 1 8, occ. 
 
 The True Accompt of the Ptatonick O- 
 rigin of Evils, from the Neceflity of Im- 
 perfeft things. 220 
 
 Pythagoras, and other Philofophers , 
 Purged likei^jfe from this Imputation.221 
 
 That the Egyptians probably did but 
 Perlbnate Evil', ( the Confujion, and Al- 
 ternate Vicijjitudc of things in this Lower 
 
 Pagans held, both Many Gods, and One 
 God, in different fenfes , Many Inferi ■ 
 our Deit\es,fubordinate to One Supreme^ 
 Thus Onatus the Pythagorean in Stofase- 
 us. The Pagans Creed, in Maximus Ty- 
 rius 5 One God the King and Father of 
 all, and M^ny Gods the Sons of God, 
 The Pagan Theogonia, thus to he under- 
 flood, ofbiizny Gods Produced by One 
 God. 235, 234 
 
 This Pagan Theogonia, Reall)/ one and 
 the fame thing with the Coftiogonia. 
 PlatoV Cofmogoma a Theogonia. 234, 
 
 See. 
 
 Hcfiod'j- Theogonia, the Cofhiogonia, 
 
 23^ 
 
 The Pcrfians and Egvptians in hke 
 
 (b 3)
 
 The Contents. 
 
 manner^ holding a. Colmogonia, called 
 it a Theogonia. Page 239 
 
 Thif Pagan Theogonia, how by fame 
 Mtfiaken. ibid. 
 
 Both this Theogonia, a»d Cofmogo- 
 nia of the Ancient Pagans, to be under- 
 fiood of a Temporary Produftioh. ibid. 
 
 that Plato Really afferted the New- 
 nefs or Beginning of the World. 240,241 
 
 A/nongjl the Pagans, Tivo forts of 
 Theogonifts, Athciftick and Divine. 
 Plato a Divine Theogonift. 242, 245 
 
 Other Pagan Theogonifts, Theifts, or 
 afferten of One Unmade Deity. 244, 
 
 245, &c. 
 
 Thefe Divine Theogonifts alfo^ made 
 Chaos and Night fenior to the Gods 5 
 that »■, to the Generated ones. 248 
 
 The Orphick Cabbala of the Worlds 
 Prodn&jpn, from Chaos (or Night) and 
 Love ; Originally Moiaical. 249 
 
 Other Pagan Theifts neither Theogo- 
 nifts nor Cofinogonifts : they holding the 
 Eternity of the World, and of the Cods ; 
 as Ariftotle and the Junior Platonifts. 
 
 250, &c. 
 
 Theje notroithflanding acknowledged 
 all their Eternal Gods fave One^ to be 
 yivririiy that zf, to have been Derived 
 from that One f and that there was in 
 this jenfe, but ix<; Qi% izyivrf!o(;, One one- 
 /y Unmade, or Self-exiftent God. 255, 
 
 254 
 
 Necejfary here tojbew, how the Pagans 
 did put a difference, betwixt the One Su- 
 preme Unmade Deity, and their other 
 Many Inferiour Generated Gods. 255 
 
 This done, both by Proper Names, and 
 Appellatives emphatically ufed, 256, &c. 
 
 (dizi or Cods, often put for Inferiour 
 Cods onely, in ti>ay of dijiin& ion from 
 /^^e Supreme. 261 
 
 To ©ttoV, a:nd To Amjimviov alfo , the 
 Supreme Deity. 263 
 
 Other Full and Emphatical Defcripti- 
 ons of the Supreme God, amofigfi the 
 Pagans. 16^,26$ 
 
 XV. Further Evidence of this, that 
 the Intelligent Pagan Polytheifts, held 
 onely a Plurality of Inferiour Deities 
 fubordinate to One Supreme. Firfi, be- 
 caufe after the Emerpon <?/ Chriftianity 
 
 and its contcjl with Paganifm, no Pagan 
 ever afferted Many Independent Deities, 
 ^ but all prof effed to acknowledge One So- 
 vereign tfr Supreme. Page 265 
 
 Apollonius Tyanxus, fct up amongfi 
 the Pagans yir a Rival with our Saviour 
 Chrift. 266, &c. 
 
 He, though fiyled by Vopifcus a true 
 Friend of the Gods , and though a (lout 
 Champion for the Pagan Polytheifm, yet 
 a profeffed acknowledger of One Supreme 
 Deity. 269, 270 
 
 CeKus the Firfl public^ Writer againji 
 Chriftianity, and a zealous Polytheiftj 
 notwithfianding freely declareth for One 
 Firfi: and Greateft Omnipotent God. ib. 
 
 The next and mofl Eminent Champion 
 for the Pagan Cattfe, Porphyrins, an un- 
 doubted offer ter of One Supreme Deity. 
 Who in Proclus not onely oppofeth that 
 Evil Principle tf/ Plutarch and Atticus, 
 but alfo contendeth, that even Matter it 
 felfwas derived from One Perfeft Be- 
 ing. 271 
 
 Hierocles the next Eminent Antagoniji 
 of Chriftianity , and Champion for the 
 Pagan Gods, did in the cloje of his Phi- 
 lalethes, (as we learn from LaftantiusJ 
 highly Celebmte the Praifes of the One 
 Supreme God, the Parent of all things. 
 
 271, &c. 
 
 Julian the Emperour, a zealous con- 
 tender for the Rejiitution tf/Paganifm, 
 plainly derived all his Gods from One. 
 
 274, 275 
 
 This true of all the other Oppofers of 
 Chriftianity , as lamblichus, Syrianus, 
 Proclus, SimpHcius, &t. Maximus 
 Madaurenfis a Pagan Philofopher in 
 S. Auftine, his profejjzon of One Sove- 
 reign Numen above all the Gods. The 
 fame alfo the fenfe of Longinianus. 2 7 j, 
 
 27^ 
 
 The Paigans in Arnobius univerfally 
 difclaim the Opinion of Many Unmade 
 Deities , and profefs the Belief of an. 
 Omnipotent God. 276,277 
 
 Thefe Pagans acknowledged by others 
 of the Fathers alfo, to have held One 
 Sovereign Numen. Q79,&c. 
 
 But of this more afterwards, when w& 
 /peak of the Asians, 
 
 XVI. r^^
 
 The Contents. 
 
 XVI. That this was vo Rcfifiement or 
 Interpolation of Paganilm, made after 
 Chriftianity (((s fnight he fnfpc&ed) but 
 that the Dolfrhie of the mojl Ancient 
 Pagan Theologers, and greatejl Promo- 
 ters of Polytheiffn, was confonant here- 
 unto : which will be proved from nnfu- 
 fpe&ed Writings. Page 28 1 
 
 Concerning the Sibylline Oracles, Troo 
 Ext reams. 082, &c. 
 
 That Zoroafter the Chief Promoter of. 
 Polythcifiii in the E/Ji, Profcffed the ac- 
 ktwivkdgment of One Sovereign Deity, 
 (and that not the Sun neither^ but the 
 maker thereof) proved from Eubulus in 
 Porphyry. 285, 286 
 
 Zoroafters Supreme God Oromafcies. 
 
 287 
 
 Of the Triplafian Mithras. 288 
 
 The Magick, or Chaldaick Trinity. 
 
 289 
 
 The Zoioaftrian Trinity, Oromafcles, 
 Mithras and Arimanes. Thm the Per- 
 fian Arimanes, no Subftantial Evil Prin- 
 ciple, or Independent God, 290 
 
 Concerning the Reputed Magick or 
 Chaldaick Oracles. 292, 293 
 
 XVII. That Orpheus, Commonly cal- 
 led by the Greeks^ The Theologer, and 
 the Father of the Grecanick Polytheiffn, 
 clearly affcrted One Supreme Numen. 
 The Hiftory ^/Orpheus, »ot a meer Ro- 
 mance. 294,295 
 
 Whether Orpheus were the Father of 
 the Focms called Orphical. 296, 297 
 Orpheus his Polytheiffn. 298 
 
 That Orpheus notwithjianding,^ ^ffer- 
 ted a Divine Monarchy 5 Proved from 
 Orphick Verfes , Recorded by Pagans. 
 There being other Orphick Verfes, Coun- 
 terfeit, goo, 301 
 In what jenfe Orpheus and other M)i- 
 ftical Theologers amongfi the Pagans, 
 called God 'Ap'pefs'^Aw, Hermaphrodite, 
 cr of both Sexes, Male and Female to- 
 gether. 304 
 Orpheus his Recantation of his Poly- 
 theiffn a Fable ^ He at the fame time ac- 
 /{nowlcdging , loth One Unmade God, 
 and Many Generated Cods and God- 
 defTcs. 305 
 That befides the Opinion c/ Monarchy, 
 
 a Trinity <?/ Divine Hypoftafes fitbordi- 
 nate, was alfo another Part of the Or- 
 phick Cabbala. Orpheus his Trinity, 
 Phanes, Uranus, and Chronus.Page 306 
 The Grand Arcanum of the Orphick 
 Theology, that God is All things 5 but 
 in a different fenfe from the Stoicks. 306, 
 
 307 
 God's being All ; made a Foundation 
 of Pagan Polytheiffn and Idolatry. 308 
 XVII r. That the Egyptians themfclves, 
 the mojl Polytheiftical of all Nations, 
 had an Acl{//on>lcdgment amongfi them of 
 One Supreme Deity. The Egyptians 
 the Firji Polytheifts. That the Greeks 
 and Europeans derived their Gods from 
 them, and as Herodotus ajfirmeth, their 
 very Names too. A ConjeQiire that 
 'A^vivu. tf///je Greeks ipj/Nm'^ ^r N«ir3-aV, 
 the Tutelar God of the City Sais ^ a Co- 
 lony whereof the Athenians are fiid to 
 have been. And that Neptune the Ro- 
 man Sea-god, was derived from the E- 
 gyptian Ncphthus, fignifying the Ma- 
 ritime parts. Of the Egyptians worJJjip- 
 ping Brute Animals. 309i 310 
 
 Notwithjianding this multifarious Po- 
 lytheifm and Idolatry of the Egyptians, 
 that they had an Acknowledgment of One 
 Supreme God, probable Firji, from that 
 great Fame which they had for their Wife- 
 \ dom. Egypt a School of Literature be- 
 fore Greece. g 1 1 
 The Egyptians, though Attributing more 
 Antiquity to the World than they ought, 
 yet of all Nations the mofi con ft ant Affer- 
 ters of the Coffnogonia or Novity and 
 Beginning tff//'e World: Nor did they 
 think_ ^he World to have been made by 
 Chance, as the Epicureans 5 Simplicius 
 calling the Molaick Hiflory of the Crea- 
 tion, an Egyptian Fable. 312, 319 
 That befides the Pure and Mjxt Ma- 
 the ma ticks, the Egyptians had another 
 Higher Fhilofbphy, appears from hence -j 
 becaufe they were the firji Afferters of the 
 Immortality and Tranlfnigration of 
 Souls, which Pythagoras from them de- 
 rived into Greece. Certain therefore^ 
 that the Egyptians held Incorporeal Sub- 
 (tance. 313,314 
 That the Egyptians befides their Vul- 
 
 gas
 
 The Contents. 
 
 gar and Fabulous, had another Arcane 
 and Recondite Theology. Their Sphin- 
 ges, and Harpocrates, or Sigalions, in 
 their Temples. Page 9 1 4, 3 15 
 
 Thif Arcane Theology of the Egypti- 
 ans, concealed from the Vulgar two man- 
 ner ofwiys^ by Allegories and Hierogly- 
 phicks. Thk doiihtkfs a h^ndofMctz- 
 phyficks concerning God, as One Perfedl 
 Being the Original of all things. 3 1 6 
 
 An OhjeSion from Chxremon, (^cited 
 by Porphyrius, in an Epijile to Anebo 
 an Egyptian Prieji,) fully anfrvered by 
 lamblichus in the Perfon (?jf Abammo,/V/ 
 hk Egyptian Myfteries. 317,318 
 
 That Monarchy was an Effential Part 
 of the Arcane and True Theology of the 
 Egyptians, may be proved from the Trif^ 
 megiftick Writings ; though not all 
 Genuine ^ (as the Poemander, and 
 Sermon in the Mount concerning Re- 
 generation") Becaufe though they had been 
 all Forged by Chriftians never fo much, 
 yet being divulged in thofi Ancient times, 
 they mujl needs have fomething of Truth 
 in them --^ this at leaji. That the Egypti- 
 ans acknowledged One Supreme Deity, 
 or otherwife they would have been prefent- 
 ly Exploded. 319,320 
 
 That Cafaubon, from the Dete&ion of 
 Forgery in two or three at mofi oftheje 
 Trifmegiftick Books, does not Reafina- 
 bly infer them to have been all Chriftian 
 Cheats : thofe alfo not Excepted , that 
 have been cited by Ancient Fathers, hut 
 fince lofi. 320,321 
 
 That there was one Theuth or Thoth, 
 (called by the Greeks Hermes J an In- 
 ventor of Letters and Sciences amongfi 
 the Ancient Egyptians, not reafonably to 
 be doubted. Be fides whom, there isjaid 
 to have been a Second Hermes, (irnamed 
 Trifmegift , who left many Volumes of 
 Philofbphy and Theology behind him, 
 that were committed to the Cufiody of the 
 Priejis. 321, &c. 
 
 Other Books alfo written by Egyptian 
 Priejis , in fever al Ages fucceffively , 
 called Hermaical, (as lamblichus infor- 
 meth us) becaufe Entitled fPro more J 
 to Hermes, as the Prefident of Learning. 
 
 322 
 
 That fome of thofe old Hermaick Bocks 
 remained in the Cujiody of the Egyptian 
 Priejis, till the times of Clcm^m A\<^x- 
 andrinus. Page 323 
 
 Hermaick Books taken notice of for- 
 fnerly, not onely by Chriftians, but alfo 
 by Pagans and Philofbphers. lamblichus 
 his Tejiimony of them, that they dru Re- 
 ally contain Hermaical Opinions, or E- 
 gyptian Learning. Fifteen ofthefe Her- 
 maick Books pubhfljed together at A- 
 thens before S. Cyril'/ time. 324, 325 
 
 AH the Philofophy of the Prejent Hei- 
 maick Books not meerly Grecanick, as 
 Ca(aubon affirmeth. That Nothing pe- 
 riflieth ^ old Egyptian Philofbphy, de- 
 rived by Pythagoras, together with the 
 Tranfmigration of Souls, into Greece. 
 
 326,327 
 
 The A(clepian Dialogue, or Perfect 
 Oration, (faid to have been tranjlated in- 
 to Latin by ApuleiusJ vindicated from 
 /•ew^ rf Chriftian Forgery. 328 
 
 An anjwer to two Objections made a- 
 gainjl it , the latter whereof from a Pvo- 
 Y)\\ccy taken notice of by S. Auftin; That 
 the Temples of the Egyptian Gods,fl]ould 
 fhortly be full of the Sepulchres of dead 
 men. ibid. 
 
 Petavius his further Sufpicion of For- 
 gery, becaufe as Ladantius and S. Auftin 
 have affirmed, the Chriftian Logos is 
 herein called a Second God , and the 
 Firft begotten Son of God. The An- 
 jwer, that Ladtantius and S. Auftin 
 were clearly Alijiaken, this being there 
 affirmed onely of the Vifible and Senfible 
 World. 929,330 
 
 That befides the A(clepian Dialogue, 
 others oft he prejent Trifmegiftick Books, 
 contain Egyptian Dodrine. Nor can 
 they be all proved to be Spurious and 
 Counterfeit. This the rather infijied on^ 
 for the Vindication of the Ancient Fa- 
 thers. 33I5352 
 
 Proved that the Egyptians, bejfdej 
 their Many Gods acknowledged One 
 Firft Supreme , and Univerlal Deity, 
 from the Tefiimonies (?/" Plutarch, Horus 
 Apollo, lamblichus, (affirming that }^Qt:- 
 m&s derived all things, even Matter itfelf, 
 from One Divine Principle ) lajily of 
 
 Damafcius
 
 The Contents. 
 
 Damalcius declaring that the Egyptian 
 Phiiofbphers at that tinte^ had found m 
 the Writing! of the Ancients^ That they 
 held One Principle of all things, Praijed 
 under the vame of the Unknown Daik- 
 nefi. Page 534, &c. 
 
 The fane thing Proved from their Vul- 
 gar Religion and Theology ^ Hammon 
 being a proper Name for the Supreme 
 God amongfi them ^ and therefore Stjted 
 the Egyptian Jupiten ^37 
 
 Though this word Hammon were pro- 
 bably at firfl the ftme with Ham or Cham 
 the Son (?/ Noah, yet will not this hinder^ 
 but that it might be ufcd afterwards by 
 the Egyptians /»r the Supreme God. 338 
 
 The Egyptian God Hammon, neither 
 confined by them to the Sun, nor to the 
 Corporeal World , but according to the 
 Notation of the word in the Egyptian 
 Language. -? Hidden and Invifible Dei- 
 ty. This farther confirmed from the Te- 
 fiimony o/Iamblichus. 339 
 
 This Egyptian Hammon more than 
 once tahfn notice of inScripture.':^'^<)^'2,^o 
 
 That the Egyptians acknowledged one 
 Univerdd Numen , further proved from 
 that Famous Infiription upon the Saitick 
 Temple, I Am all that Was, Is, and Shall 
 be, and nly Veil no Mortal hath ever 
 yet Uncovered. That this cannot be 
 underflood of Senfelefs Matter, nor of 
 the Corporeal Univerfe, but of a Divine 
 Mind or Wifedom diffiifing it felf thorough 
 all. The Peplum or Veil cafi over the 
 Statue^ as well of the Saitick as Atheni- 
 an Minerva 5 Hieroglyphically (ignified 
 the Invifibility and Incomprehenfibility 
 of the Deity which »• Veiled in its works. 
 From what Proclus addcth to this Infirip- 
 tion beyond Plutarch, And the Sun was 
 the Fruit which I produced 5 Evident^ 
 that this was a Demiurgical Deity , the 
 Creatour of the Sun and of the World. 
 
 341,342 
 How that p^ffage tf/Hecatsus in Plu- 
 tarch is to be Underfiood, That the E- 
 gy pthns fiippofid the Firfl: God, and the 
 Univerfe, to be the fiame^ viz. Becaufe 
 //jc Supreme Deity d/fiufeth it felf tho- 
 rough all things. To -ttvlv a Name of God 
 alfio amongft /Z>e. Greek Phiiofbphers. 343 
 
 That Pan to the Arcadians and other 
 Vulgar Greeks, was not the Corporeal 
 World, as Senlelels and Inanimate, but 
 as proceeding from an Intellectual Prin- 
 ciple diffuftng it fielf through all -^ from 
 Macrobius and Phornutus. Socrates his 
 Prayer to Pan, as the Supreme God, in 
 Plato'/ Phxdrus. Page 343, 344 
 
 Our Saviour Chrifl: called the Great 
 Pan by Demons. 345 
 
 How the old Egyptian Theology j 
 That God is All things, is every where 
 infifled upon in the Trilmegiftick Wri- 
 tings. 346, 347 
 
 That the Supreme God was fometimes 
 worfliipped by the Egyptians under other 
 Proper Perfional names^ as Ifis, O^ms^and 
 Serapis, dv. o'^9t&c. 
 
 Recorded in Eu(ebius, from Porphy- 
 rius, that the Egyptians acknowledged 
 one Intelleftual Demiurgus, or Maker of 
 the World , under the name of Cneph , 
 whom they pi&ured, putting forth an Egg 
 out of his Mouth. This Cneph faid to 
 have produced another God^ whom the E- 
 gyptians called Phtha, the Greeks, Vul- 
 can j the Soul of the World, and Arti- 
 ficial Plaftick Nature. The Tefiimony 
 of Plutarch, That the Thebaites worfiiip- 
 ped onely One Eternal and Immortal 
 God under this name of Cneph, 412 
 
 Thus, according to Apuleius, the E- 
 gyptians worfi}ipped One and the fame Su- 
 preme God under many different Names 
 and Notions. ibid. 
 
 Probable, that the Egyptians difiin- 
 guifijed Hypoftafes in the Deity alfio. 
 Kircherus his Egyptian Hieroglyphick 
 of the Trinity. An Intimation in lambli- 
 chus of an Egyptian Trinity , Eifton, 
 Emeph, or Hemphta, (which is the fame 
 with Cneph,) and Phtha. 415 
 
 The Dodrine of, God's being All , 
 made by the Egyptians a Foundation of 
 Polytheifin and Idolatry, they being led 
 hereby to Perfbnate and Deify the fieve^ 
 ral Parts of the World, and Things of 
 Nature 5 ( which in the Language of the 
 Afclepian Dialogue, is. To call God by 
 the name of every thing, or every thing 
 by the name of God, ) the wife amongji 
 them neverthelefis underfianding^ that all 
 ' ( c ) veoi
 
 The Contents. 
 
 rpas but one Simple Deity, veorjinpped by j 
 Piecc-Meak. Thk hW&^pxxcdWy flgfufied 
 bj Ofiris hff being dijtftembred and rut in 
 pieces by Typhon, and then made up One 
 again by his. Page 354, 355 
 
 XIX. Th.it the Poets many vpays de- | 
 pravd the Pagan Theology, and made ^ 
 it to have a more AiifCociatical Appear- ' 
 
 ance. 3555'^'^- 
 
 Notivithjltndmg which , they did not 
 really ajfert Many SeU-Exiftent and In- 
 dependent Gods , but One onely Un- 
 made 3 and all the reft Generated or 
 Created. HomerV Gods not all Eternal 
 and Unmade, but Generated out of the 
 Ocean i that it ^ a Watry Chaos. Ho- 
 mer/ Theogonia, as well as Hefiod'/, the 
 Cofhiogonia ^ and his Generation of 
 Gods , the fame thing with the Produ- 
 Uion or Creation of the World. 357,358 
 
 Neverthelefs , Homer diftingu/Jhed , 
 from all thofe Generated Gods, One Vn- 
 tnadeGod, rAe Father, or Great our ^ of 
 them, and of the World. 359 
 
 Homer thus underftood by the Pagans 
 themfelves ; as Plutarch , Proclus , and 
 Ariftotle. 359,3^0 
 
 Though Hefiod'/ Gods, properly fo cal- 
 led^ were all of them Generated, yet did 
 He fuppofe alfo One Unmade God, the 
 Maker ofthem^andofthe Wor/d.^6o,^6l 
 
 Pindar likewife^ a Divine Theogonift^ 
 an Ajferter of One Unmade Deity (and 
 no more J the Caufe of all things 5 yet ne- 
 verthelefs of Many Generated Gods be- 
 fides His One God to be worlhipped far 
 above all the other Gods. 361, 362 
 
 The Sujpicion which Kx\^Ol\e fometime 
 had of Hefiod , and Plato of Homer , 
 feems to have proceeded from their not 
 TJnderftanding that Molaick Cabbala , 
 followed by them both , of the World's be- 
 ing Made out of a Watery Chaos. 362 
 
 That famous Paffage £>/'Sophocles, con- 
 cerning One God the Maker of Heaven, 
 Earth, and Seas, C cited by fo ma}?y An- 
 cient Fathers) defended as genuine. 363 
 
 Clear places in the extant Tragedies 
 of Euripides to the fame purpofe ^ with 
 other remarkable ones cited out of his now 
 inextant Tragedies : Be fides the Teftimo- 
 nies of other Greek Poets. 363, &c. 
 
 The Confent of Latine Poets alfo , 
 in the Monarchy of the whole. Page 365 
 
 XX. After the Poets of the Pagans, 
 their Fhilolbphers confidered. ThatE- 
 picurus was the onely reputed Philoib- 
 pher , who pretending to acknowledge 
 Gods, yet profeffedly oppofed Monarchy, 
 and verbally averted a Multitude of E- 
 ternal Unmade Deities, but fuck as had 
 Nothing to doe^ either with the Malting or 
 Governing of the World. He therefore 
 clearly to be reckoned awongft the Athe- 
 ifts. AH the Pagan Philofophers who 
 were Theifts, (a few Ditheids excepted ") 
 TJmverfilly ajjerted a Mundane Monar- h 
 
 chy- 3^9,370. fl 
 
 Pythagoras , a Polytheift as much as ' 
 the other Pagans, neverthelefs a plain Ac- 
 knowledger of one One Supreme God , 
 theMskeioftheZJniverJe. 371 
 
 Pythagoras his Dyad , no Evil God 
 or L?emon Self-exiftent , as Plutarch 
 fuppofcd. 372 
 
 Btit this Dyad of kis^ whether Mat- 
 ter or no , derived from a Monad , One 
 Simple ^Unity^ the Caufe of all things.^yi^ 
 
 373 
 That Pythagoras , acknowledging a. 
 
 Trinity of Divine Hypoftafe, did there- 
 fore fometimes defcribe God as a Monad, 
 fometimes as a Mind, and fometimes as 
 the Soul of the World. 373 
 
 The Pythagorick Monad and Firft 
 God , the fame with the Orphick Love , 
 Seniour to Japhet and Saturn , and the 
 Oldeft of all the Gods ^ a Subftantial 
 thing. But that Lovc which Plato would 
 have to be the Youngeft of the Gods ^ 
 ( the Daughter of Penia, or Indigency, 
 and a Parturient things ) Nothing but 
 a Great urely afFedtion in Souls, Perfo- 
 rated and Deified. Parmenides his 
 Love, the Firft Created God^ or Lower 
 Soul of the Worlds before whoft Produ- 
 Bion^ ^cceiUty is faid to have reigned j 
 that is, the Neceffity of Material Moti- 
 ons undirected for Ends, and Good. 
 
 374, 375- 
 
 That Pythagoras called the Supreme 
 
 Deity, not onely a Monad, but a Tetrad 
 
 or Tetradtys alfo. The Rcafons for this 
 
 given, from the Myfteries in the Number 
 
 Four,
 
 The Contents. 
 
 Four, trifiiKg. More probability of a late 
 Conje&ure^ that the Pythagorick Tetra- 
 ftys, n-as the Hebrew Tetrasrammaton, 
 not altogether tmktioTen to the Hetruri- 
 ans and Latins. Page 575, 376 
 
 Xenophanes a plain AJferter both of 
 Many Gods, and of One God, cal/ed by 
 him^ One and All. Simplicius his clear 
 Tefiitftony for this Theofophy of Xeno- 
 phanes, out <>/Theophraftus. Xenopha- 
 nes mijreprefented by Ariftotle, as an Af- 
 firtcr of a Spherical Corporeal God. 
 
 ^77-> 378 
 
 Heraclitus, though a Cloudy And Con- 
 founded Philofbpher, and one rvho could 
 not conceive of any thing Incorporeal,j'e; 
 both a hearty Moralift, and a "Lealous Af- 
 ferter of 0/7e Supreme Deity. 378, 379 
 
 The lonick Philolbphers before Ana- 
 xagoras, being all of them Corporealifts, 
 andfome of them Atheifts^ that Anaxa- 
 goras was the Firft rvho ajferted an Incor- 
 poreal Mind to be a Principle, and though 
 not the Cau(e <?/ Matter, yet o/" Motion , 
 and of the Regularity of things. The 
 World, according to him, not Eternal, but 
 Made, and out of Pre-Exiftent Similar 
 Atoms , and that not by Chance , but by 
 Mind or God. This Mind ofhiSy purely 
 Incorporeal , as appearcth from his own 
 words, cited by Simplicius. 380 
 
 Probable , that Anaxagoras admitted 
 none of the Inferiour Pagan Gods. He 
 Condemned by the Vulgar for an Atheifi: , 
 becaufe he Ungodded the Stars, denying 
 their Animation, and a^rming the Sun 
 to be but a Ma(s of Fire, and the Moon 
 an Earth. This diflikgd alfo by Plato, as 
 that which in thofe times would difpofe 
 men to Atheifm. 381 
 
 Anaxagoras farther Cenfured, both by 
 Plato and Ariftotle , becaufe though of 
 ferting Mind to be a Principle, he made 
 much more ufe of Material than of Men- 
 tal and Final Caules 5 which was looked 
 upon by them as an Atheiftick Tang in 
 him. Neverthelefs Anaxagoras a better 
 Theift than thofe Chriftian Philolbphers 
 of later times, who quite baniJI) all Mental 
 Caufality/r^J-w the World. 382, 383 
 
 XXI. Parmenidcs his ackfiowledgment 
 of One God the Caule of Gods. Which 
 
 Supreme Deity , by ^axxnenidcs fiy led , 
 One-All-Immovable. That this is not to 
 be taken Phyfically, but MetapliyficaHy 
 and Theologically 3 Proved at large. 
 The Firji Principle of all, to thefe Anci- 
 ents, One, a Simple Unity or Monad. 
 This f aid to be All, becaufe virtually Con- 
 taining All, md Difirihuted into All ^ 
 or becaufe All things are dijiin&ly dif- 
 playedfrom it. Lafily, the fame fnd to 
 be Immovable, and [n6^i\\^\h\e,andrvith' 
 out Magnitude, to diflinguif} it from the 
 Corporeal Univerfe. Page 383, Sec. 
 
 "Ef TO -TrStv, One All, taksn in different 
 Senfes-^ by Parmenidcs and Xenopha- 
 nes, dv. Divinely, for the Supreme De- 
 ity , C One mofi Simple Being the Origi- 
 nal of all things : ) but by others in Ari- 
 ftotle, Atheiftically, as if all things were 
 but One and the fame Matter diverjly 
 I Modified. But the One- All of thefe Lat- 
 \ter, wf Immoveable, />/// Moveable^ it 
 . being nothing eljc but Bjdy ; whereas the 
 '^One-All- Immoveable , is ^^w Incorporeal 
 i Deity, This does Ariftotle, in his Meta- 
 phyficks , clofe with , as good Divinity, 
 That there is one Incorporeal Immove- 
 able Principle of all things. Simplicius 
 his Obfervation, That though divers Phi- 
 lofophers maintained a Plurality or In- 
 finity of Moveable Principles, yet none 
 ever ajferted more than One Immove- 
 able. 385, 38^ 
 
 Parmenidcs in Plato dijiingjiifljes 
 three Divine Hypoftalcs, The Firjl 
 whereof called by him, '''Ev tv ttSlv, One- 
 All 5 the Second , "Ev -Trxv-izt , One All 
 things ; and the Third, 'Yv ;^) ttzlutx. 
 One and All things. 386, 8cc. 
 
 But that Parmenidcs by his One-AU- 
 Immoveable real/y underfiood the Su- 
 preme Deity, yet farther unqueflionably 
 evident from the Verfes cited out of him 
 by Simplicius •-, Wherein there is alfo at- 
 tributed thereunto a Standing Eternity, 
 or Duration , different from that of 
 Time. '^^2 
 
 The onely Difference betwixt Parme- 
 nidcs and Melilliis, that the Former caU 
 led his, One-All-Immoveable, Finite 5 
 the Tatter, Infinite ^ this in Words ra- 
 ther than Reality : The Difagreeing A- 
 C c 2 J) greemenj
 
 The Contents. 
 
 greement of thefe tvpo Philofophers///^ 
 declared by Simplicius. Meliflus his Lan- 
 guage more agreeable with our prefect 
 Theology. Thoi/gh Anaximander'x In- 
 finite rvere mthing but Senile^ Matter, 
 nt Meliflus his Infinite tvas the True De- 
 ity. Page 389 
 
 That Zeno Eleates, by his One-All- 
 Immoveable, meant not the Corporeal 
 World neither^ no more than Mt\\Sns ^ 
 Parmenides , and Xenophanes ^ but the 
 Deity 5 evident front hxiiioxXQ. ZenoV 
 DemonftrationofOnp God, from the I- 
 dea of a moji Powerful! and Perfeft Be- 
 ing, in the fame Ariftotle. 390 
 
 Empedocles his Firft Principle of All 
 things^ To"Ev, or a Unity liketpife , be- 
 Jfdes which he frppofed Contention and 
 Friendftlip to be the Principles ofallCvQ- 
 ated Beings f not onely Plants^ Brutes, 
 and Men^ but G ods alfo. 3 9 1 , &c. 
 
 Empedocles his Original of all the £- 
 vill both of Humane Soul and Demons , 
 from this NtiH^, Difcord and Conten- 
 tion, together with the III ufe of their 
 Liberty. 393 
 
 XXII. The Do&rine of divers other 
 Pythagoreans alfo the fame--, as Philo- 
 laus, Archytas, Ocellus, Ariftsus, &c. 
 Timsus Locrus his God the Creatour of 
 Gods. Onatus his Many Gods, and his 
 One Cod, the Coryphsus of the Gods. 
 Euclides Megarenfis his One the Very 
 Good. Antifthenes his Many Popular 
 Gods, but One Natural God. Diogenes 
 Sinopenfis his God that Filleth all things. 
 
 393, &c. 
 
 XXIII. That Socrates aferted One 
 Supreme God undenyuble from Xeno- 
 
 phon. 598,399 
 
 But that he difclaimed all the other In- 
 
 feriour Gods of the Pagans, and died, 
 
 as a Martyr, for One onely God, in this 
 
 Senfe, a Vulgar Errour. 400 
 
 What the Impiety imputed to him by his 
 
 Adverfaries, appeareth from Plato*/ Eu- 
 
 thyphro, viz. That he freely and openly 
 
 Condemned thofc Fables of the Gods 
 
 wherein Wielded and TJnjufi Anions were 
 
 imputed to them. 40 1 
 
 That Plato really affcrted One onely 
 
 God and no more^ a Vulgar Errour like- 
 
 wife 5 and that Thirteenth Epijile to Di- 
 onyfius, wherein he declared himfelf to 
 be Serious onely when he began his Epijiles 
 with God, and not with Gods, ( though 
 exjiant in Eufebius his time, ) Spurious 
 af2d Suppofititious. He worjhipping the 
 Sun and other Stars alfo ( fuppofid to be 
 animated ) as Inferiour Gods. Page 402 
 Neverthelefs, Undeniably evident, that 
 Plato was no Polyarchift, but a Monar- 
 chift, no Afferter of Many Independent 
 Gods, or Principles, but of One Original 
 of all things -^ One Firft God, One Great- 
 eft God, One Maker of the World and 
 of the Gods. 403, 404 
 
 In what Senfe the Supreme God, to 
 Plato, the Caufe and Producer of Him- 
 lelf ^ C out tff Plotinus ) and this notion 
 not onely entertained by Seneca and Plo- 
 tinus, but alfo by Laftahtius, That Plato 
 really ajferted a Trinity <7/Univer(al Di- 
 vine Hypoftafo, that have the Nature of 
 Principles. The Firft Hypoftafis in Pla- 
 to'x Trinity properly AJtoS?;^, The Ori- 
 ginal Deity, the Caufe and King of all 
 things : which alfo faid by him to be 
 'E-TWi&ivx '^ »(na?, or 'TTn^aai©^ Above 
 Effence. 407 
 
 Xenophon, though with other Pagans, 
 he acknowledged a Plurality of Gods, ^e^ 
 a plain Afferter alfo of One Supreme and 
 Univerfal Numen. 408 
 
 XXIV. Ariftotle a frequent Acknow- 
 ledger of Many Gods. And whether he 
 believed any Demons or no, which he 
 fometimes mentions (" though fparingly _) 
 and infinuates them to be a kjnd of Aeri- 
 al Animals, more Immortal than Men 5 
 yet did he unqueflionably lool{_ upon the ■ 
 Starrs, f>r ?/)e/r Intelligences , ^j Gods. 
 
 408, 8cc. 
 Notwithjianding which, Ariftotle doth 
 not onely often fpeak^ of G06. Singularly, 
 and of the Divinity Emphatically,/'^^ alfi 
 profeffedly oppofes that Imaginary Opini- 
 on of Many Independent Principles, or 
 Unmade Deities. He confuting the fame 
 from the Phenomena or the Compages of 
 the World, which is not iTT&imhae^i;, but 
 all Umfoim, and agreeably Confpiring in- 
 to one Harmony. 4IOj 41 1 
 
 Ariftotle'/ Supreme Deity, the Firji 
 
 Immo-
 
 The Contents. 
 
 Immoveable Mover, 
 ietjvrxt Plato, and 
 
 Original of Motion, a Self-moving Soul, 
 AriftotleV an Immoveable Mind. B/ft 
 thff D/J^erence not fo great as at firjl 
 Jtght it Jeems , becatife Ariftotle'j- Im- 
 moveable Mind, doth not Move the Hea- 
 vens Efficiently, but oncly Finally, or 
 As being Loved. Be fides vchich^ he mnjl 
 fteeds fnppofe^ another immediate Mover, 
 ivhich could he nothing , but a Soul of 
 them. Page 412 
 
 Ariftotle'j- immoveable Mind, not 
 0nely the Cau(e of Motion, but alfo of 
 Well and Fit 5 all the Order, Pulchritude 
 and Harmony, that is in the world Called 
 therefore by Ariftotle, the Separate Good 
 thereof. Thk together with Nature, (its 
 Subordinate Injirument ) the Efficient 
 Caufe of the whole Mundane Syftem ; 
 ti>hich however Co-eternal with it, yet 
 zr, in Order ofNature, Junior to it. 415, 
 
 414 
 Ariftotle and other Ancients, when 
 they affirm Mind to have been the Caufe 
 of all things, Underfiood it thus. That 
 all things were made by an Abfblute 
 Wifedom, and after the Beft Manner. 
 The Divine Will according to them, not 
 a meer Arbitrary, Humourfome, and For- 
 ttfitous thing, but Decency dad Fitnefs 
 itfelf 415 
 
 From thk paffage of AriftotleV, That 
 the Divinity is either God, or the Work 
 of God 5 Evident, that he fuppofed All 
 the Gods , to have been derived from 
 One, and therefore hk Intelligences of 
 /^e Sphears. 415 
 
 That according to Ariftotle, this Spe- 
 culation of the Deity, con flit utes a Par- 
 ticular Science by it felf, dijiinCl from 
 Phyfiology arid Geometry : the Former 
 whereof ("FhyfiologyJ is Converfant a- 
 bout what was Infeparable and Mo- 
 vable, the Second ( Geometry J about 
 things Immovable, but not Really Sepa- 
 rable, but the Third and Laji (which is 
 Theology) about that which is both Im- 
 movable and Separable, an Incorporeal 
 Deity. 416 
 
 Four Chief Points <?/'AiiftotIe'j- Theo- 
 logy or Metaph}ficks, concerning God-) 
 
 The difference here Firfi, that though all thiftgs are not E- 
 Ariftotle \ Plato'/ ternal and Unmade, yet fomcthing mufi 
 needs be fuch, as likewife Incorruptible, 
 or otherrvifc all might come to Nothing. 
 Secondly , that God is an Incorporeal 
 Subftance, feparate from Senfibles, Indi- 
 vifible and devoid of Parts and Magni- 
 tude. Thirdly, that the Divine Intel- 
 left, is the fame with its Intelligibles, or 
 conteineth them all within it felf i, becaufe 
 the Divine Mind , being Senior to all 
 things, and Architedonical of the World, 
 could not then look^ abroad for its Obje&s 
 without it felf. The contrary to which 
 fuppofed by Atheifts. Laflly, that God 
 being an Immovable Subftance j his Aft 
 and Energy is his Eflence, from whence 
 Ariftotle would infer the Eternity of the 
 World. Page 416,417 
 
 Ariftotle'j- Creed and Religion con- 
 tained in thefe Two Articles, firjl That 
 thece is a Divinity which comprehends 
 the whole Nature, or Univerfe. And 
 Secondly, that besides this. There are o- 
 ther Particular Inferiour Gods ^ But 
 that all other things, in the R.eligion of 
 the Pagans, were Fabuloujly fuperadded 
 hereunto for Political Ends. 417 
 
 Speufippus, Xenocrates and Theo- 
 phfaftus, Monarchifts. 418 
 
 XXV. The Stoicks no better Meta- 
 phyficians than Heraclitus , in whoje 
 fostjieps they trode, admitting of no In- 
 corporeal Subftance. The Qualities of 
 the Mind alfo, to thefe Stoicks, Bodies. 
 
 T> , ■ , , 419,420 
 
 But the Stoicks, not therefore hxht\{{s:, 
 they fuppofing an Eternal Unmade Mind, 
 (though lodged in Matter) the Maker of 
 the whole Mundane Syftem. 420 
 
 The Stoical Argumentations for a 
 God not Inconftderable , and what they 
 rvere. 421,422 
 
 The Stoical God, not a meer Plaftick 
 and Methodical, but an Intelleftual Fire. 
 The World according to them, not a 
 Plant, but Animal 5 and Jupiter the 
 Soul threof. From the fuppojed Oneli- 
 nels of which Jupiter, they would fome- 
 times inferre , the Singularity of the 
 World ; (Plutarch on the Contrary affir- 
 
 ming^ 
 
 that 
 
 though there 
 Cc3) 
 
 were 
 
 Fifty, 
 
 or 
 an
 
 The Contents. 
 
 an Hundred Worlds, yet vpould then be 
 for all that, but one Zeus or Jupiter.) 425 
 Beverthekfs the Stoicks at Poly theifti- 
 cal ^ 'tny Se&. But fi, as that theyfup- 
 pofed all their Gods fave One^ to be not 
 Onely Native , but alfo Mortal ; made 
 out of that One, and refolved into that 
 One agaitt : thefe Gods^ being all Melted 
 into Jupiter, in the Conflagration. 424, 
 
 425 
 Wherefore during the Intervals ofSuc- 
 cejjive Worlds, the Stoicks acknowledged 
 but one Solitary Deity, and no more-^ 
 Jupiter being then left all alone, and the 
 other Gods Swallovped up into him. Who 
 therefore not onely, the Creatour of all 
 the other Gods, but alfo the Decreatour 
 of them. 42 5)426 
 
 The Stoicks notroithflanding this. Re- 
 ligious Worlhippers of their Many 
 Gods •■) and thereby fometime derogated 
 from the Honour of the Supreme, byJJjj- 
 ring his Sovereignty amongfi them. 426, 
 
 427 
 
 Neverthelefs, the Supreme God, prai- 
 fed and extolled by them far above all the 
 other Gods ^ and acknowledged to be the 
 Sole Maker of the World. 42 7, &c. 
 
 Their ProfeJJing Subje&ion to his Laws 
 as their greafeji Liberty. 430 
 
 And to fubmit their Wills to his Will 
 in every thing, fo as to k^ow no other 
 Will, /-//f f/»e Will 0/ Jupiter. ibid. 
 
 Their Pretending to Look to God, 
 and to doe nothing without a Reference 
 to him ••, as alfo to Trufl in him and Re- 
 ly upon him. 43 1 
 
 Their Praifmg him as the Authour of 
 all Good. ' ibid. 
 
 Their Addrejjtng their Devotions to 
 him Alone, without the conjun&ion of any 
 other God j and particularly imploring 
 his Ajjijience againji Temptations. 43 2 
 
 Cleanthes his Excellent and Devout 
 Hymn, to the Supreme God. 433 
 
 XXVI. Cicero, though ajfe&ing to 
 write in the way of the New Academy, 
 yet no Sceptick as to Thei(m. Nor was 
 he an Ajferter of Many Independent Dei- 
 ties. CiceroV G(?^j- (theMakeisofthe 
 World ) the fame with PlatoV Eternal 
 Gods, or Trinity of Divine Hypoftales 
 
 Subordinate. This Language, the Pagans 
 in S. Cyrill, would Jnjiifie, from that of 
 the Scripture, Let us make Man. Page 
 
 434,435jS^c'. 
 Varro'j- Threefold Theology , The 
 Fabulous, the Natural, and the Civil or 
 Popular 3 agreeably to Scjevola the Pon- 
 tifex, his Three Sorts of Gods, Poetical, 
 Pholofbphical, and Political. The For- 
 mer condemned by him as Falfe, the Se- 
 cond, though True, faid to be above the 
 Capacity of the Vulgar : and therefore a 
 Neceffity, of a Third or Middle betwixt 
 both ; Becaufe many things True in Re- 
 ligion, not fit for the Vulgar to k»ow. 
 VarroV Supreme Numen, the great SohI 
 or Mind of the whole World: his Infiri' 
 our Gods, Parts of the World Animated. 
 Image-Worjliip Condemned by him, as 
 difagreeable to the Natural Theology. 
 
 438, 439 
 Seneca a Pagan Polytheift, but plain 
 
 ajferter of One Supreme Numen, excel- 
 lently dcfcribed by him. That in his Boo^ 
 ofSuperJiition (now lojl) he did as free' 
 ly Cenfure the Civil Theology of the 
 Romans, as Varro had done the Fabu- 
 lous or Theatrical. 440 
 
 Quintilian , Pliny , Apuleius, their 
 clear acknowledgments ofOnt Sovereign 
 Univerfal Deity. Symmachus, (a great 
 fiicklerfor Paganifm) his Ajfertion, That 
 it was One and the Same thing , which 
 was Worfjipped in all Religions, though 
 in different ways. 440, 441 
 
 The Writer De Mundo, though not A- 
 ftotle, yet a Pagan. His Caufe that con- 
 teineth All things, and God from whom 
 all things are. Which Paffuge being left 
 out in Apuleius his Latin Verfion, gives 
 occaflon offufpicion, that he was infe&ed 
 with Plutarch V Ditheifm, or at leaji 
 held Matter to be Unmade. 442 
 
 Plutarch a Priefi of Apollo, however 
 unluckily ingaged in thofe Two Falfe 0- 
 pinions, of an Evil Principle, and Mat- 
 ter Unmade, yet a Maintainer of One 
 Sole Principle of all Good. 443 
 
 Dio Chryfoftomus a Sophift, his clear 
 Teftimony , jixnXiviQa.i 70 oAiv , That 
 the whole World was under a Kingly 
 Government or Monarchy. ibid. 
 
 Galcn'i'
 
 The Contents. 
 
 Galen'/ True HjiMn to the praije of him 
 that made us^ hi his Book^ De ufu Par- 
 tium. Page 444 
 
 Maximus Tyrius hk fiort Account of 
 his orvn Religion ^ One Supreme God, 
 the Monarch of the whole World, and 
 Three Subordinate Ranks of Inferiour 
 Gods, the Sons and Friends of God, 
 and his Minifters in the Government of 
 the World. Page 444, 445 
 
 A mojl full and Excellent Dejcr/ption 
 of the Supreme God in Ariftides his 
 Firfi Oration or Hymu to Jupiter, TP^frc- 
 in he affirmeth^ all the feveral kjnds of 
 Gods^ to be but a Defluxion and Deri- 
 vation from Jupiter. 445, 446 
 
 AH the Litter Philofophers after Chri- 
 ftianity , (" though mawtuincrs of the 
 Worlds Eternity , yet) agreed in One 
 Supreme Deity, the Cauje of this World, 
 and of the other Gods. Excellent Specu- 
 lations in them concerning the Deity, 
 efpecially Plotinus •-, vpho though deriving 
 Matter and all from One Divine Prin- 
 ciple , yet rvas a Contender for Many 
 Gods-y he fuppofing^ the Grandeur and 
 
 chy amongft the Gods: o/Maximus Ty- 
 rius, That notivithjlanding fo great a Dif^ 
 crepancy of Opinion in other things^ yet 
 throitghoHt all the Gentile World, as well 
 the Unlearned as Learned did univer- 
 fiUy agree in this. That there rvas One 
 God the King and Father of all, and 
 Many Gods the Sons of that One God : 
 Of Dio Chryfbftomus alfo to the fame 
 purpofe j he intimating likewife that of 
 the two, the acknovpledgment of the One 
 Supreme God, tvas more General than 
 that of the Many Inferiour Gods. 448, 
 
 Page 449 
 
 That the fenfe of the Vulgar Pagans 
 herein is further evident from hence, 
 becaufe all Nations had their feveral Pro- 
 per Names for the One Supreme God 5 
 as the Romans Jupiter, the Greeks Zeus, 
 the Africans and Arabians Hammon, the 
 Scythians Pappsus , the Babylonians 
 Bel, &c. 449 
 
 True, that Origen , though alloveing 
 Chriftians to ufe the Appellative Names 
 for God in the Languages of the feveral 
 Nations, yet accounted it unlarvfuU for 
 them to call him by thofe Proper Names 5 
 becaufe not onely given to Idols, but alfo 
 contaminated with wicked Rites and Fa- 
 bles : according to which, they fljould be 
 judged rather the Names of a D^mon 
 than of a God. Notwithfianding whichy 
 
 Majefty of //je' Supreme God, to be de 
 dared by the Multitude of Gods under 
 him. Themiftius , That the Same Su- 
 preme God, rvcis worjliipped by Pagans, 
 Chriftians, and all Nations , though in 
 different Forms ; and that God was de- 
 lighted with this Variety^ of Religions. 
 
 446, 447 I have meant the Supreme God by them. 
 The full Teflimony of S. Cyril, That but often ack^iowledge the fame. But 
 the Greek, Philofophers nniverfally ac- Laftantius indeed denies the Capitoline 
 kfiowledged One God , the Maker of i Jupiter to be the Supreme God, and that 
 the Univerfe, from whom were produ- for two Reafins. Firfi, becaufe he was 
 ced into Being , certain other Gods, \ not worfiipped ivithout the Partnerftiip of 
 both Intelligible and Senfible. ibid. ; Minerva and Juno, his Daughter and 
 
 he does not deny, thofe Pagans ever to 
 
 XXVII. This not onely the Opinion of 
 Philofophers and Learned men, but aljo 
 the General Belief of the Vulgar amongfl 
 the Pagans. A Judgment of the Vulgar 
 and Generality , to be made from the 
 Poets. Dio Chryfbft, his Affirmation, 
 That all the Poets acknowledged One 
 Firft and Greateft God the Father of 
 all the Rational Kind, and the King 
 thereof 447 
 
 The Teflimony of Ariftotle, That all 
 men acknowledged Kingfliip or Monar- 
 
 Wife. Granted here, that there was a 
 Mixture of the Fabulous or Poetical 
 Theology with the Natural to make up 
 the Civil. But that Wife men underfiood 
 theje to be but Three feveral Names or 
 Notions of One Supreme God. This' 
 confirmed from Macrobius. Page 450 
 Voffius his Conjeciure, that in this Ca- 
 pitoline Trinity there was a further My- 
 ftery aimed at, of Three Divine Hypo- 
 ftales. This Roman Trinity derived 
 from the Samothracian Cabiri. Which 
 
 word
 
 The Contents. 
 
 to 
 
 jpord being Hebraidal , gives Caufe 
 fnfpeif thk Tradition of a Trinity a- 
 mongft the Pagans, to have fprung from 
 the Hebrews. Page 45 1 
 
 Laftantius hk Second Rejfon, Beawfe 
 Jupiter being Juvans Pater, rV'is a name 
 below the Dignity of the Supreme God. 
 The Anjiver, that the true Etymon there- 
 of was Jovis Pater, the Hebrew Tetra- 
 gramraaton. ibid. 
 
 That the Capitoline Jupiter rvas the 
 Supreme God, evident from thofe Titles 
 ^/Optimus, Maximus •-, and <?/Omnipo- 
 tens by the Pontifices in their Publick^Sa- 
 crifices. Seneca'/ Tejlimony that the an- 
 cient Hetrurians, by Jupiter meant the 
 Mind and Spirit, Maker and Governour 
 of the whole World. The Roman Sonldi- 
 ers Acclamation in Marcus Aurelius his 
 German Expedition^ fTo Jove the God 
 of Gods, who alone is Powerfiall) ac- 
 cording to Tertullian, a Tejiimony to the 
 Chriftians God. 452, 453 
 
 That as the Learned Pagans in their 
 Writings^ fo lih^wife the Vulgar in their 
 common Speech, when moji ferious, often 
 ufed the word God, Singularly and Em- 
 phatically, for the Supreme, proved from 
 Tertullian, Minutius Felix, and Ladlan- 
 tius ; together with the Tefiimony of Pio- 
 clus, that the One Supreme God, was 
 More nniverfally believed throughout the 
 World than the Many Gods. 453, 454 
 
 That Kyrie Eleefon, TPas anciently a 
 Pagan Litany to the Supreme God, pro- 
 ved from Arianus. The Supreme God 
 often called by the Pagans alfo V,v^i^, 
 i'r the Lord. 454,455 
 
 That even the mofl fottifjly Superjiiti- 
 OHs, Idolatrous, and Polpheifiical amongfi 
 the Pagans, did notwithfianding gene- 
 rally acktiowkdge One Supreme Deity ; 
 fitUy attejied and elegantly declared by 
 Aurelius Prudentius in his Apotheofis. ; 
 
 „ Page 455 
 
 However fonie of the Ancient Pagans 
 
 were faid to have acknowledged none but 
 
 Vifible and Corporeal Gods, yet as they 
 
 conceived thefe to be endued with Life 
 
 and Underftanding, fo did they fuppofe 
 
 One Supreme amongfi them, as either 
 
 the whole Heaven or iEther Animated, 
 
 or the fubtle Fiery Subftance that perva- 
 deth all things, the God of the Heracli- 
 ticks and Stoicks ; or the Sun the Clean- 
 thsan God. P^g^4555 456 
 
 Though Macrobius refer fo many of the 
 Pagan Gods to the Sun, and doubtlefi 
 himfetflookt upon it as a Great God, yet 
 does he deny it to be Omnipotentiffimum 
 Deum, the Mofi: Omnipotent God of all 5 
 he afferting a Trinity of Divine Hypo- 
 ftafts Superioitr to it, in the Platonick 
 way. 45^, 45; 
 
 That the Perfians themfelves, the mofi 
 Notorioifs Sun-worfhippers, did notwith- 
 fianding acknowledge a Deity Superiour 
 to it, and the Maker thereof -.^ proved 
 from Eubulus. As alfo that the Perfians 
 Countrey-Jupiter, was not the Sun, con^ 
 firmed from Herodotus, Xenophon, Plu- 
 tarch , and Curtius. Cyrus hif Lord 
 God of Heaven, who commanded him 
 to build him a houfe at Jerulalem , the 
 fame with the God of the Jews. 458 
 
 That as ( bejtdes the Scythians ) the 
 Ethiopians in Strabo, and other Barba- 
 rian Nations , anciently acknowledged 
 One Sovereign Deity •:> fo is this the Be- 
 lief of the generality of the Vagan World 
 to this very day. 45^, 459 
 
 XXVin. Befides Themiftius4«^Sym- 
 machus, afferting One and the fame Thing 
 to be worfhipped in all Religions, though 
 after different ways, and that God Al- 
 mighty was not difpleafed with this Va- 
 \ riety of his Worfiip 5 Plutarch's Memo- 
 rable Teftimony, That as the fame Sun, 
 Moon,and Stars, jre common to all^fo were 
 the fame Gods. And that not onely the E- 
 gyptians, bjit alfo all other Pagan Nations 
 rvorfljipped One Reafbn and Providence 
 ordering all : together with its Inferiour 
 Subservient Powers and M\n\^e\s,though 
 with different Rites andSymbols. 459,460 
 
 Titus Livius alfo of the fame Perfwa- 
 (ion. That the Same Immortal Gods were 
 Worff)ipped every where (namely One Su- 
 preme, and his Inferiour Minifters) how- 
 ever the Divcrfity of Rites, made them 
 feem Different. ^60 
 
 Two Egyptian Philofbphers, Heraiicus 
 and Afclepiades, profeffedly infijiing up- 
 on the fimi thing, not onely as to the E- 
 
 gyptians
 
 The Contents. 
 
 gyptians, but aljo the ether Pagan bu- 
 ttons : the Latter ofthem;^ ( Alclepiades) 
 having jvritteu a Book^ Rntitled , The 
 Symphony or Harmony of all Theolo- 
 gies or Religions, To wit^ in thefe Two 
 Fiivdan/eutalls , That there is One Su- 
 preme God, and beddes him^ Other In- 
 ferioar Cods, his Siibfcivicnt Minifters 
 to be rvorJJjipped. From rchcnce Symma- 
 chus, and other PaL^^ns concluded^ That 
 the DijfcreKces of Religion were not to be 
 Jcriipnloiijly jiood upon , but every man 
 ought to worjliip God according to the 
 Law and Religion of his own Country. 
 The Pagans Scnle thus declared by Sto- 
 bxus, That the MuUiiude of Gods , is 
 the work, of the Dcmiurgus, made by 
 Him together with the World. Page 
 
 461 
 
 XXIX. That the Pagan Thcifts, muji 
 ficeds acknowledge One Supreme Deity, 
 further Evident from hence ; Becaujc they 
 generally believed the ivhole World to be 
 One Animal, Actuated and Governed 
 by One Soul. To deny the Worlds Ani- 
 mation, and to be an Atheifi: 5 all one, 
 in the fcnfe of the Ancient Pagans. A- 
 gainji Gailendus, that Epicurus denyed 
 the Worlds Animation, upon no other ac- 
 count, but oncly becaufe he denyed a Pro- 
 vidential Deity. This whole Animated 
 Woild, or the Soul thereof to the Sto- 
 icks, and others. The Tl^i-zvi Oes?, The 
 Fiift and Higheft God. 462 
 
 Other Pagan Theologers , who though 
 ajfirting likervife, the Worlds Animation, 
 and a Mundane Soul, yet would not al- 
 lovp this to be the Supreme Deity, they 
 conceiving the Firft and Higheft God, to ' 
 be no Soul^ but an Abftradt and Im- , 
 moveable Mind Superiour to it. And to 
 thefe , the Animated World and Mun- 
 dane Soul, but Lii-rioCfC, 0j'l,', A Second 
 God. 463 
 
 But the Generality of thofe who went , 
 Higher than the Soul of the World, ac- \ 
 k^wwledged alfo a Principle Superior to 
 Mind or IntclledV, called. To "Er and T' 
 Kyx^v, The One, andTho^ Good ; and 
 jo affcrted, a Trinity of Divine Hypo- 
 ftales Subordinate, Monad, Mind, and 
 Soul. So that the Animated World or 
 
 Soul thereof, was to fame of thefe, but 
 T'ti-TVi Odg, The Third God. ibid. 
 
 The Pagans, whether holding Soul, or 
 Mind, or Monad, to he the Higheji, ac- 
 k>20wkdged onely One in each of thofe fe- 
 ver all Kinds, as the Hcdid of all -.^ and Jo 
 always reduced the Ahdtiplicity of things 
 to a Unity, or under a Monaichy. 4^4 
 
 Ob/crved, That to the P'agan Theolo- 
 gers UniverfaUy, the World Wi?s no Dead 
 Thing, or mecr Machin and Automaton, 
 but had Life or Soul diffufed thorough it 
 all : Thofe being taxed by Ariftotlc as A- 
 thcifts, who made the world to confiji of 
 nothing, but Monads or Atoms, i3ead 
 and Inanimate. Nor w,is it quite Cut off 
 from the Supreme Deity, how much foc- 
 ver Elevated above the fame : the Forc- 
 mentioned Trinity, of Monad, Mind, 
 and Soul, being fuppojed to be moji inti- 
 mately united together, and indeed all 
 but One Entire Divinity , Dilplayed in 
 the World, and Supporting the fame. 
 
 464, 4(5$ 
 XXX. The Senfc of the Hebrews iir- 
 tlm Cont rover fy. That according to 
 Fhilo, the Pagan Polytheifm confijled 
 not in rvorfhipping Many Independent 
 Cods, and Partial Creators of the World^ 
 but beCtdes the One Supreme, other Cre- 
 ated Beings Superior to men. 4/^5, j^6S 
 That the fame alfo, was the Senfe of 
 Flavius Jofephus, according to whom. 
 This the Doi^rine of Abraham , That 
 the Supreme God ivas alone to be Reli- 
 giouOy Worfhipped , and no Created 
 thing with him. Arifta^us his Affertion in 
 Jolepbus, That the Jews and Greeks wor- 
 fiipped one and the fame Supreme God, 
 called by the Greeks Zene, as giving Life 
 to all. 466, 467 
 
 The Flatter Rabbinical \NntQxs^generally 
 of this Perfivalton,That the Pagans acl^now- 
 ledging One Supreme and Univerlal Nu- 
 men^worfiipped all their Other Cods,as his 
 , Minifters, or as Mediators .7^/<r/ IntcrceP 
 (brs betwixt him and them. And this Con- 
 demncd by them for mi moj; Strange 
 Worftlip or Idolatry. The firfi Command- 
 ■ ment thus interpreted by Maimonides,. 
 j and Baal Ikkarim , Thou ftialt not let 
 , up befides me, any Infcriour Gods a^ 
 ' W MedTia-^
 
 The Contents. 
 
 Mediators, 7ior Religioufly Worfhip my 
 Minifters or Attendants. The Mifcarri- 
 agc (?/ Solomon cduI other Kings of Ifrael 
 and Judah, Thk^ That belicvhtg the Ex- 
 igence of the One Supreme Cod, they 
 thought it was for his Honour that his 
 Minifters alfi flmdd he vporfiiippcd. A- 
 bravanel hfs Ten Species ^/Idolatry, a// 
 of them hut fo Many leveral Modes of 
 Creature- WorOiip ; and no mention a- 
 mongfi them made, of many Independent 
 Gods. Page 467, &c. 
 
 Certain Places ^/Scripture aljo. Inter- 
 preted by Rabbinical Writers to thk pur- 
 pofe '-, That the Pagan Nations generally 
 ac^novpledged , One Sovereign Numen. 
 
 ^ 469. 470 
 
 The Jews, though agreeing with the 
 
 Greeks, and other Pagans in this , That 
 
 the Stars were rfi^ Animated, neverthelefs 
 
 denyed them any Religious Worfhip. 
 
 470,471 
 XXXI. This fame things plainly confir- 
 med^ from the New Teftament^ That the 
 Gentiles or Pagans , however Polythcifts 
 and Idolaters, were not Unacquainted 
 rvith the True God. Firji from the Epi- 
 ftle to the Romans, where that which is 
 Knowable of God , is faid to have been 
 manjfefl amongfl the Pagans; and they to 
 have Known God, though they did not 
 Glorify him as God, but hold the Truth 
 in Unrighteoufiiels 5 by reafon of their 
 Polytheifin and Idolatry ( or Image 
 Worfhip) The Latter of which, account- 
 ed by the Jews the greatcji Enormity of 
 the Pagans, as is proved from Philo : and 
 this the Reafon , why their Polytheifm , 
 eaUed alfo Idolatry. Plainly declared 
 hy S. Paul, that the Pagan Superftition 
 confified not in worfjipping Many Inde- 
 pendent Gods and Creators, but in joy n- 
 ing Creature-worJIdip fome way or other, 
 with the worjliip of the Creator. Uxo^ 
 
 •nv KiiartvTzt How to be UncLrftood , and thing, h/t the Polyonyray of One Su- 
 in what Senfe; the Pagans, though ac- preme God, or the Worfljipping him nn- 
 knowledging the Creator, fnight be fiiid der fevcral/ PcvfonaW Names 5 to he Re- 
 to have Worfjipped the Creature, beyond membred again, what rvas before Sugge- 
 
 471,472 Jied ; That the Pagan Nations Getieraily, 
 
 S. Paul Preached, Who made the World 
 and all things in it. And thcfe Athenian 
 Pagans are affirmed i^nlibiv, Religiouily 
 and Devoutly to Worftiip this True 
 God. Page 473, 474 
 
 Lajily, that Aratus his Zeus was the 
 True God , whofe Offspring our Souls 
 are ; Proved not onely from the Context 
 of that Poet himfclf, undeniably , and 
 from the Scholiajl upon him, but alfo from 
 S. Pauls Pofttive Affirmation. Nor was 
 Aratus Singular in this 5 That Ancient 
 Prayer of the Athenians, Commended by 
 M. Antoninus for its Simplicity, (^T/Jo? 
 vmv M cpi\i liv. Rain Rain, Gracious 
 Jupiter ^c. ) no otherwife to be under- 
 Jlood. And how that other Pajfage of 
 S. Paul, That in the Wifedom of God, 
 the World by Wifedom knew not God, 
 does not at allClafli herewith. 475, 47^ 
 
 XXXII. In order to a Fuller Explica- 
 tion of the Pagan Theology, and malt- 
 ing it the better appear, that the Poly- 
 theifm thereof, was not ContradiBious 
 to the ackiioroledgment of One Supreme 
 Omnipotent Numen 5 Three Things to 
 be Con(idered. Firji, That much of their 
 Polytheifm was but Seeming and Phan- 
 taflicall onely, and really nothing but the 
 Polyonymy of One God. Secondly , 
 That their Reall and Natural 1 Poly- 
 theifin , confified onely in Religioujly 
 Worjlyjpping, be (ides this One Supreme 
 Univerlall Numen, Alwy other Particu- 
 lar and Inferiour Created Beings; as 
 Animated Stars, Demons, and Hero's. 
 Thirdly, That they Worfiipping both the 
 Supreme and Inferiour Gods, in Statues,. 
 Images, and Symbols ; thefe were alfo 
 Jomctimes Abufively called Gods. To one or 
 other ofwhich'Thvee Heads, all the Pagan 
 Polytheifm, Referrible. 477 
 
 For tlte better perfwading. That much 
 of the Pagan Polytheifm, ivas Really no- 
 
 him. 
 
 4?'"''5 /'■'^^ ^- Pauls Oration to the hefides their Vulgar, had another more 
 Athenians, where their Unknown God, ! A'rcane Theology, which was the Theo- 
 is faid to be that lame God, n?/j£»/5!; j logy of Wife men and of Txmh. That 
 
 IS
 
 The Contents. 
 
 is '^ befides both their Fabulous and 
 J'oeticall, their Politicall a)7d Civil The- 
 ology , they hud another Natural and 
 PhiTofbphick one. This Dijiin&ion of 
 the Vulgar and Civil Theology, from 
 the Nataral and Reall, owned by the 
 Greeks Generally, and amongfi the La- 
 tins, by Scajvola the Pontifex^ Varro, 
 Cicero, Seneca, and others. ibid. 
 
 That the Civil Theology of the Pa- 
 gans, differed from the Natural and Re- 
 all, by a certain Mixture of Fabulofity 
 in it. Of the Komans fnffering the Statue 
 of Jupitcrs Nurfe, to be kept in the very 
 Capitol, as a Religious Monument. 
 Jupiters Nativity, or his having a Father 
 and a Mother, Atheiftically Fabulous ^ 
 Poets themfelves acknowledging fo much 
 of the Natural and True Tcology, That 
 Jupiter being the Father of Gods and 
 Men, /Ae Maker of the whole World, 
 tpas himfelf Eternall and Unmade, 478 
 
 That the Civil as well as Poetic all 
 Theology, had fame appearance of Mzny 
 Independent Deities affo ; they making 
 Severall Supreme, in their fever all Terri- 
 tories and FitnBions 5 One Chief/yr one 
 thing, and another for another. Bftt ac- 
 cording to the Naturall and Philofophick 
 Theology , the Theology of Wife men 
 and of Truth , all theje but Poeticall, 
 Comment itious, Fictitious, and Phanta- 
 ftick Gods •■) fuch as had no diJlinSl Sub- 
 ftantiall Efl'ences of their own 5 and there- 
 fore Really to be accounted nothing elfe, 
 hut Jeverall Names or Notions <7/One Su- 
 preme God. 478,479 
 
 Certain, that the Egyptians hadfeverall 
 Proper and Perfbnal Names, for that 
 One Supreme Univerfal Numen, that 
 Comprehends the rvhole World, according 
 to feveral Notions of it or its feveral 
 Povi^ers : as Ammon, Phtha, Ofiris, 
 Neith, Cneph •-, to which may be added, 
 Serapis and Ifis too. Befides lamblichus, 
 Damafcius his Tejiimony alfo to this pur- 
 pofcj concerning the Egyptian Theology. 
 This the Pattern of the other, efpecially 
 European Theologies , the Greek and 
 Roman. 479,480 
 
 That the Greeks and Romans alfo, 
 often Made More Gods of One, or af- 
 
 fe&ed a Polyonymy of the Same Gods 5 
 Evident from thofe many Proper and Per- 
 fbnal Names bejiowed, Firji upon the Sun, 
 (of which Macrobius ) who therefore had 
 this Epithet of'7niAuu)Vj,ua; given to him 5 
 and then upon the Moon, Styled alfo Po- 
 lyonymous, as well as her Brother the 
 Sun 5 and Lajily upon the Earth, famous 
 likewife, for her Many Names 3 ^.ix Vefta^ 
 Cybele, Ceres, Prolerpina, Ops, d>c. 
 Wherefore not at all to be Doubted, but 
 that the Supreme God, or Sovereign Nu- 
 men of the whole World, was much more 
 Polyonymous. This Title given to hint 
 alfo, as well as to Apollo in Hefychius. 
 He thus Invoked by Cleanthes. Zeno, 
 the Wiriter De Mundo, Seneca, Macro- 
 bius, clearly confirm the fame. Maximus 
 Madaurenfis in S.k^x^ViiJm full acknow- 
 ledgment thereof. Page 480, 48 1 
 The Firft Inftances of the Polyonymy 
 of the Supreme God, amongfi the Pagans, 
 in fuch Names as thefe ; 'RojvTztioi, 'Tl-nz'; 
 
 Tii^ , Sec. And amongji the Latins , 
 Vidor, Invidus, Opitulus, Stator, Ti- 
 gilluSjCentupeda, Almus, Ruminus, e^r^ 
 Again, 'Avxy-rcti, 'EijiA.ot^fjAvn, IliTr^JCfjiAvi^^ 
 MoTq^, 'A^^g-c-ix, all feveral Names of 
 the One Supreme God, as likewife were 
 Clotho, Lachefis, and Atropos, in the 
 Writer De Mundo. And amongji the 
 Latins, not onely Fate, but alfo Nature, 
 and Fortune too, as Cicero and Se-neca 
 affirm. 482 
 
 But befides thefe, there were other Pro- 
 per Names of the Supreme God, which 
 had a greater fhcw and appearance of fo 
 many Several Gods, they having their 
 Peculiar Temples, and feveral Appropri- 
 ated Rites of Worlhip. And Firji, fuch 
 as ftgnijie the Deity , according to its 
 more Univerfal Nature. As for example. 
 Pan •■, which not the Corporeal World 
 Inanimate or endued with a Senilefs Na-^ 
 ture onely, hut a Rational or Intelleftual 
 Principle difplaying it felf in Matter, 
 framing the World Harmonioujly , and 
 being in a manner All things. This alfo 
 /^e Univerfal Paftor and Shepherd, of 
 all Mankind. 48^ 
 
 Again Janus 5 Firji Invoked by the 
 ( d 2 ) Romans
 
 The Contents. 
 
 Romans in their Sacrifices , and never 
 omitted. The mofi Ancient God, and 
 Firft Beginning of all things. Defcribed 
 by Ovid, Martial , and others., as a M- 
 niverfal Numen. Concluded by S. Auftin, 
 to be the Same with Jupiter, the Soul or 
 Mind of the whole World. The word 
 Janus probably derived from la.vl^^ the 
 iEtolian Jupiter. Page 48.:;, 484 
 
 Genius alfo., one of the Twenty Seleft 
 Roman Gods , according to Feftus, a 
 Univerftl Numen : that God who is the 
 Begetter of All things. And according 
 to Varro in S. Auftine, the fame with Ju- 
 piter. 4845485 
 
 That Chronos or Saturn, no particular 
 Deity 5 but a llniverfal Numen alfo , 
 which Comprehends the whole nature of 
 the World, affirmed by Dionyfius Hali- 
 carnaff. The word Saturn Hetrurian (and 
 Originally from the Hebrew ino ) figni- 
 fies Hidden ; called by the Latins Deus 
 Latius, the Hidden God 3 whence Italy 
 Latium , and the Italians Latins ; as 
 Worfiippers of this Hidden God, or the 
 Occult Principle of all things. This ac- 
 cording to Varro, He that Prodhceth out 
 ofhimjelf the Hidden Seeds and Forms 
 of all things^ and Swalloweth them up into 
 hi mfelf again ; which, the Devouring of 
 his Male Children. This Sinus quidam 
 Nature, c^c. a Certain Inward and deep 
 Recefs of Nature, containing all things 
 within it felf'-, as God was fometimes 
 Defined by the Pagans. This to S. Auftin, 
 the fame with Jupiter \ as likgwife was 
 Ccelus or Uranus, in the old Infiription, 
 and therefore another Name of God too. 
 The Poetick Theology, o/Jupiters being 
 the Son of Saturn, and Saturn the Son of 
 Coelus 5 an Intimation ( according to 
 Plato) of a Trinity ofDWme Hy poftafts 
 Llniverfal. 485, 486 
 
 Though Minerva or Athena, were fome- 
 times confined to a narrower Senfi, yet 
 was it often taken., for a Name of God 
 alfo, according to his llniverfal Notion ; 
 it being to Athenagoras the Divine Wi(e- 
 dom,difplaying it felf through all things. 
 This excellently defcribed by Ariftides, as 
 the Firft Begotten OfF-fpring of the Ori- 
 ginal Deity, or the Second Divine Hy- 
 
 poftafis, by which all things were made 5 
 agreeably with the Chriftian Theology. 
 
 Page 486, 487 
 
 Aphrodite Urania, or ^/je Heavenly 
 Venus 3 another name of God alfo accord- 
 ing to his Univerlal Notion ••, it being the 
 fame with that Love which Orpheus, and 
 other Philofophers in Ariftotle, tnade the 
 Firft Original of all things. Plato's Di- 
 flinCfion of an Elder, and a Younger Ve- 
 nus : The Former, the Daughter of Ura- 
 nus, without a Mother, or the Heavenly 
 Venus ; faid to be Senior to Japhet and 
 Saturn. The Latter, aftervpards begotten 
 from Jupiter and the Nymph Dione, the 
 Vulgar Venus. Urania, or the Heavenly 
 Venus, called by the Oriental Nations^ 
 Mylitta 3 that is , the Mother of all 
 things. Temples in Paufanias Dedica- 
 ted to this Heavenly Venus. This de- 
 fcribed by iEfchylus, Euripides,^»(^ Ovid, 
 as the Supreme Deity, and the Creator 
 of all the Gods. God Almighty alfo, thus 
 defcribed, as a Heavenly Venus or Love, 
 by Sev, Boetius. To this Urania or Hea- 
 venly Venus, another Venus in Paufani^ 
 as near a kin 3 called '' hrTTf^^^^ioL or Ver>- 
 ticordia 3 As Convcrdve of mens Minds 
 upwards^ from TJnchafi Love, or Unclean 
 Lufi. 488, 489 
 
 Though Vulcan, according to the Com- 
 mon Notion of him , a Special God, 
 yet had he fometimes a more Univerlal 
 Confideration. Zeno in Laertius, that 
 the Supreme God is called Vulcan as 
 Afting in the Artificiall Fire of Nature. 
 Thus the Soul of the World, fiylcd by the 
 i^gyptians Plitha , which as lamblichus 
 tells us, was the fame with the Greeks He- 
 pha?ftus, or Vulcan. 489,490 
 
 Be (ides all which Names oj the Su- 
 preme God, Seneca informs us, that he 
 was fometimes called aljo , Liber Pater, 
 becaufe the Parent of all things 5 fome- 
 times Hercules, becaufe his Force is Un- 
 conquerable 3 and fometimes Mercury, 
 as being Reafon, Number, Order and 
 Knowledge. 490 
 
 But befides this Polyonymy of God , 
 according to his Univerlal Notion ; there 
 were other Dii Speciales, or Speciall Gods 
 alfo, amongfi the Pagans 3 which Ukgwife 
 
 were
 
 The Contents. 
 
 tPere really but Several Names of One and 
 the fame Supreme Deity, varie utentis 
 fua Potefiate^ f^j' Seneca Writeth) di- 
 verfly ufing his Power, in Particular 
 Cafes , and in the fever al Parts of the 
 World. Thui Jupiter , Neptune, and 
 Pluto, (fnijiaken by fame Chrijlians^ for a 
 Trinity or Independent Gods ) though 
 Three Civil Gods, yet were they Really^ 
 hut One and the Same Natural and Philo- 
 fophick God ; as A&ing in thojc Three 
 Parts of the World ^ the Heaven, the 
 Sea, the Earth and He//. Pluto in Pla- 
 to's Cratylus a Name for That Part of 
 Divine Providence, ivhich is exercijed in 
 the Government of Separate Souls after 
 Death. This Styled by Virgil, the Stygi- 
 an Jupiter. But to others, Pluto together 
 TPJth Ceres, the Manifcjiation of the Dei- 
 ty, in this rvhole Terreftrial Globe. The 
 Celeftial and Terreftrial Jupiter, but 
 One God. Zeus and Hades one and 
 the fame to Orpheus. Euripides doubt- 
 ful/, whether God Jhould be Invoked, by 
 the Name of Zeus or Hades. Hermefianax 
 the Colophonian Poet, ma^es Pluto the 
 Firfi of thofe Many Names of God, Sy- 
 nonymous vpith Zeus. Page 490, 49 1 
 Neptune aljd, another Special God, a 
 name of the Supreme Deity, as A^itig in 
 the Seas onely. This a^rmed by Xeno- 
 crates in Stob^sus, Zcno in Laertius, Bal- 
 bus and Cotta in Cicero, and alfo by 
 Maximus Tyrius. 492 
 
 The Statue of Jupiter rvith Three 
 Eyes , in Pau(anias •-, ((g»Jfyi"g tf^^t '*'■- 
 cording to the Natural Theology, it was 
 One and the Same God , Ruling in 
 thofe Three Several Parts of the World, 
 the Heaven, the Sea , and the Earth 5 
 that was called by Three Names, Jupiter, 
 Neptune, ajtd Pluto. Wherefore (ince 
 Prolerpina and Ceres arc the fame with 
 Pluto ; and Salacia with Neptune •-, 
 Concluded, that all thefe, though Several 
 Poetical and Political Gods ^ yet were 
 but One and the Same Natural and Phi- 
 lofophick God. 492,493 
 
 Juno alfi , another Special God , a 
 name of the Supreme Deity as Affing in 
 the Aire. ThiAs Xenocrates and Zeno. 
 The Pagans in S. Auftin -, that God in 
 
 the i^ther is called Jupiter, in the Aire 
 Juno. iS"^ Minerva Ukewife, when taken 
 for a Special God, a name of the Supreme 
 God, according to that Particular Conji- 
 deration of him, as Afting in the Higher 
 iEther. From whence, S. Auftin difpu- 
 teth againji the Pagans. Maximus Ty- 
 rius, of thefe and many other Gods of the 
 Pagans ^ that they were but ^&.x oiSjuut- 
 TO., Divine Names. Page 493,494 
 
 Tet Many other Special Gods, amongjt 
 the Pagans, which alfo were really nothing 
 />«/ Divine Names 5 or Names of God as 
 varioufly cxercifing his Power, or bejlow- 
 ing Several Gifts ; as in Corn and Fruity 
 Ceres, in Wine Bacchus, in Medicine 
 iEfculapius, in Traffic kMercmy, in War 
 Mars, in Governing the Winds iEoIus, 
 C^c. 494 
 
 That not onely F hilofbphers, did thtfs 
 interpret, the Many Poetical and Politi- 
 cal Gods, into One and the Same Natural 
 God ; but the Poets themfelves alfi , 
 fometimes openly broached this more Ar- 
 cane Free and True Theology ; as 
 Hermefianax amongfl the Greeks, and 
 Valerius Soranus amongfl the Latins. 
 
 494,495 
 That S. Auftin making a large Enume- 
 ration of the other Special Gods, amongjl 
 the Pagans, affirmeth of them TJniverfally^ 
 That according to the Senfe of the Pagan 
 Doftors, they were but one Natural God, 
 and all Real/y the fame with Jupiter. 
 
 495,49^ 
 Apuleius in his Book, De Deo Socra- 
 tis, either not rightly underjiood by that 
 Learned and Indujirius Philologer, G. L 
 Voffius, or elfe not fujjiciently attended to. 
 His defign there, plainly to reduce the Pa- 
 gans Civil Theology, into a Conformity 
 with the Natural and Philoibphick ; 
 which he doth as a Platonift , by making 
 the Dii Conlentes of the Romans, and 
 their other Invifible Gods, to be all of 
 them. Nothing, but the Divine Ideas 5 
 and fo the Off-fpring of one Higheft God. 
 An occafion for this Phancy, given by 
 Plato, where he calls his Ideas Animals. 
 Nor was Apuleius Singular herein ; Juli- 
 an in his Book.againfi the Chriftians,^^^^ 
 the very fame way •■, and no otherwife un^ 
 ( d ^ ) derjiood
 
 The Contents. 
 
 clerjiood by 5. Cyril , than as to makg the 
 Invifible Gods, rvorJJj/pped by the Pagans, 
 to be the Divine Ideas. A Phuncy of the 
 fame Julian, rvbo oppofed the Incarnation 
 of the Eternal Wor-d , that ^fculapius 
 wasfirft of all the Idea of the Medicinal 
 Art, Generated by the Supreme God, in 
 the Intelligible World --^ which afterwards, 
 by the Vivifick^Influence of the Sun, was 
 Incarnated, and appeared in Humane Form 
 about Epidaurus. And that this Pagan 
 Doftrine, Older than Chrifl:iany3 proved 
 out of Ph\lo •■, writing of a Sun, and Moon, 
 Intelligible 3 as well as Senfible, Religi- 
 oitfly worfjippcd by the Pagans ; That zf, 
 the Ideas of the Archetypal World. And 
 thus were thefe Ideas of the Divine Intel- 
 left, w«7b; 350/, Intelligible Gods, to V\o- 
 tinus alfo. Page 496, c^r. 501 
 
 Wherefore Julian, Apuleius, and thofe 
 others^ who thus made all the Pagan Invi- 
 fible Gods, to be nothing elje but the Di- 
 vine Ideas, the Patterns of Things in the 
 Archetypal World ; fuppofed them not 
 to be fo many Independent Deities, nor 
 Really Diftinct Subftances, Separate from 
 one another, but onely fo many Partiall 
 ConfiderationStf/O/ze God. Julian before 
 affirming ihem^ i^ dt/nl yeytiw^xi oZtHq^ 
 avvvyizLij'/Civ ti jyti dtvTzzip^eiv cu/n^. As 
 to have been Generated out of him 5 fo 
 alfo to Coexiji with him, and Inexifl in 
 him. 501,502 
 
 That the Pagans appointed fame Parti- 
 cular God or Goddels by Name, to pre- 
 (Ide over Every thing 3 ( there Being y^y,- 
 Siv a^izv Nothing at all without a God 
 to them ) appeareth from that Catalogue, 
 of their Ignoble or Petty Gods, CoUe&ed 
 by S. Auftine out of Varro. Now it is 
 Incredible 3 that they fiould think^all thefe 
 to be fo many Single Subftantiall Spirits, 
 of each Sex, Really Exifiing apart in the 
 World 5 they muji therefore needs take 
 them, to be fo many Partiall Confiderati- 
 ons(?//Ae Deity, either in the way of the 
 more High-flown Platonifts, as his Ideas 
 Exemplarily and Vertually containing all 
 things 3 or elJe in that more Common and 
 cajiy way of the Generality '■) as fo many 
 Several Denominations of him, according 
 to the Several Alanifejiations of his Pow- 
 
 er and Providence , or as the Pagans in 
 Eufebius declare themfelves, thofe Seve- 
 ral Vertues and Powers, of the Supreme 
 God, themfelves Perfbnated and Deify- 
 ed. Which yet becaufe^ they were not ex- 
 ecuted, without the Subfervient Miniftery 
 of Created Spirits, Angels ^r Demons, 
 appoifrted to pre fide over Jitch things 5 
 therefore might thefe alfo Colledively ta* 
 ken^be included under them.Vage 502,503 
 But for the fuller clearing of this Pointy 
 that the Pagan Polytheifm, was in great 
 part Nothing but the Polyonymy of one 
 God 3 Two Things here to be taken no- 
 tice of. Firfi that the Pagan Theology 
 Univerfally, Suppofed God to be DifFuied 
 thorough all, to Permeate and Pervade 
 all, and Intimately to Aft all. Thus 
 Horus Apollo of the Egyptians. Thus 
 among the Greeks, Diogenes the Cynick^^ 
 Ariftotle, the Italick^, and Stoicall Phi-^ 
 lofiphers. Thus the Indian Brachraans 
 before Strabo. Thus alfo the Latin Po- 
 ets ; and Seneca, Qiiintilian, Apuleius, 
 and Seivius, be fides others. 503, 504 
 
 That Anaxagoras and I htoaljo, though 
 neither of them Confounded God with 
 the World, but ajprmed him to be Un- 
 mingled with any thing ; yet Concluded 
 him in like manner, to Permeate and 
 Pervade all things. Plato's Etymology 
 of^>(^iov, as taken for a Name of God, 
 to this purpofe in /)«■ Cratylus. Where a 
 Fragment <?/ Heraclitus, and his Defcrip- 
 tion of God agreeably hereunto 5 a mofl 
 Subtle and Swift Subftancc, that Perme- 
 ates and Palles through every thing, by 
 which all things are made. But Plato 
 difclaiming this Corporeity of the Deity, 
 will neither have it Fire nor Heat 5 but a 
 Perfect Mind that Pafles through all 
 things Unmixedly. 505. 
 
 Wherefore no wonder, if the Pagans 
 fippofng God to be Tiiffufed thorough all 
 things, called him in the Several Parts 
 of the World, and Things of Nature, by 
 feveral Names, as in the Earth Ceres, in 
 the Sea Neptune, (S^c This accompt of 
 the Pagan Polytheifm given by Paulus 
 Orofius, That whilji they believed, God to 
 be in Many things, they indijcreetly made 
 Many Gods of Him» 505, 50^ 
 
 Further
 
 The Contents. 
 
 Furtkcr to be ohjervecl. That many of^ ology of the Pagans , their Perfbna 
 the Pagan Theologcrs , fecmed to go yet ! ting and Deifying the Natures of things,' 
 a Strain higher, they fuppofing God not ' ' - ■ - • - ™ 
 
 onely to Peivacle all things, bitt alfo to 
 
 Be himftlf all things. That the Ancient 
 Egyptian Theology ran jo high^ Evident 
 from the Saitick Inlcription. A firong 
 Tang hereof in i^lchylus , as alfo in Lu- 
 can. Neither was this proper to thofe , 
 vpho heldGod to be the Soul of the World, 
 hut the Language alfo of thofe other more 
 Refined Philofbphers, Xenophancs, Par- 
 menides, dv. they affirming God, to be 
 One and All. With which agrccth, the 
 Authour of the A(clcpian Dialogue, that 
 God is^Units omnia^Onc all things 5 and 
 that before things were made^ he did then 
 y-fjirlc-iv Hide them, or Occultly contain 
 them all, within himfelf. In like man- 
 ner Orpheus. Page 506, 507 
 This not onely a further Ground of the 
 Polyonyray of One God, according to 
 the Various Manifeftations of himfelf in 
 the World, but alfo of another Strange 
 Ph^enomenon in the Pagan Theology, 
 their Perlbnating the Inanimate Parts of 
 the World^ and Natures of things, and\ 
 
 \ and Inanimate Subftances. That the 
 ' Ancient Poetick Fables of the Gods rp<?rt' 
 many of them in their fir fl and true mean-, 
 ing, //;/// Phyfiologically Allegorical, and 
 not meer Herology, affirmed agaijifi Eu- 
 (ebius. Zcno, Cleanthes and Chryfippus, 
 Fafnousfor thus Allegorizing the Fables 
 of the Gods, Chryfippus his Allegori- 
 zing an Obfcenc Pidure of Jupiter and 
 Juno in Samos. Plato though no Friend 
 to thefe Poetick Fables, yet confeffes fome 
 of them to have contained Allegories in 
 them : the fame doth alfo Dionyfius Ha- 
 licarnaflkus : and Cicero likewife, who 
 afiirmeth, this Perfonating ^W Deifying 
 the Natures of things, to have filled the 
 World with Superftition. Page 5 ic, 5 12 
 Againfi Eu(ebius again. That the whole 
 Theology of the Pagans, condfied not in 
 thus Deifying the Natures of things, and 
 Inanimate Bodies ^ hecaufe he that ac- 
 kfwwh'dgcth no Animant God, acl^ww- 
 ledges no God at all^ but is a downright 
 Atheift. 512 
 
 Neither ought this Phyfiological The 
 
 befiowing the Names of Gods an d God-\ o\ogy of the Pagans, that confified in 
 defies upon them. Thus Mofchopulus be- Perlbnating and Deifying theNaturesof 
 fore cited, and Arnobius. This Plutarch things and Inanimate Bodies, to be Con- 
 thinks to have been done at firfi, Metony- founded, with that Natural and Philolb-' 
 mically onely, theEffc&s of the Cods, be-[ phical Theology <?/ Varro, Scacvola and 
 ing called Gods, as the Books <7f Plato, ' others, which admitted of no other, but 
 Plato. And thus far not drfiiked by him. \ Animant Gods, andfuch as Really Ex- 
 But himfelf complamcth, that afterwards, i ifted in Nature : for which Caufe it was 
 
 called Natural, in oppofition to the Fidi-* 
 tious and Phantaftick, Poetick Gods. 
 
 512 
 S. Auftin'x jujl Cenfure and Condem- 
 nation of the Pagans, /<;>• their thus Theo- 
 
 it was carried on further by Superftitious 
 Religionifts, and not without great Impi- 
 ety. Neverthelefs that Inanimate Sub- 
 ftances and /A)e Natures of things, were 
 formerly Deifyed, by the Ancient Pagans , 
 
 otherwtfi than Metonymically , proved i logizing of Phyfiologv, or Fiftitioufly 
 from Cicero, Philo and Plato. For they I Perlbnating and Deifying the Natures 
 
 of things. 512,513' 
 
 But though the Pagans did thus verbal- 
 ly Perfonate and Dei fie the things of Na- 
 
 fuppofmg God, to Pervade all things, and 
 to be All things, did therefore look^upon 
 every thing as Sacred or Divine ^ and 
 
 Theologize the Parts t)f the World and ture, yet did not the Intelligent amongfi 
 "NatuKSofThrngS'-yTituUrly malting them, them, therefore account thefe True and 
 Gods and Goddeiies. But efpecially fuch Proper Gods. Cotta in Cicero, Though 
 things^ as rrherein Humane Utility was ! we call Corn Ceres, and Wine Bacchus, 
 ffiojl concerned •■, and which had mofi of yet was there never any one fo mad^ v;t to 
 IVonder in them. 507, 510 takf that for a God, which himfelf feeds 
 
 Thh properly , the Phyfiological The- upon and devours. The Pagans really ac- 
 
 ' ' counted
 
 The Contents. 
 
 counted that oficly for a God, by the In- 
 voking vphereof^ they rHight ex^eU heveft 
 to themfdves'^ and therefore Nothing 
 Inanimate. Thk proved from Vhto, A- 
 riftotle, Lucretius, Cicero, and J lutarch. 
 Wherefore thefe Natures of things Dei- 
 fied,/'/// Fiftitious and Phantaftick Gods. 
 jslor can any other fenje be made of them 
 than this, that they rvere really hut jo 
 ftuny feveraf^^mcs of one Supreme God, 
 ai fever ally man if fed in hk roork^ •' ac- 
 cording to that Egyptian Theology, That 
 God may be called by the Name of eve- 
 ry thing, or every thing by the Name 
 of God. With rphich agreeth vSeneca , 
 That there may be as many Names of 
 God, as there are Gifts and Effeds of 
 his ; and the Writer De Mundo, That 
 God may be Denominated from every 
 Nature, he being the Caufe of all things. 
 
 Page 513, 515 
 
 Wherefore thefe Deified Natures of 
 things , were not dire&ly tvor flipped 
 by the Intelligent Pagans, but onely 
 Relatively to the Supreme God, or in 
 Tpay of Complication vpith him one- 
 ly : and fo not fo much Themfelves, as 
 God rporfiipped in them. The Pagans 
 Pretence, that they did not look^ upon the 
 Ivor Id with ftch Eyes as Oxen and Hor- 
 fcs do, but with Religious Eyes, fo as to 
 fee God in every thing. They therefore 
 worfiupped the Invifible Deity , in the 
 Vifible manifeftations ofhimfelfj God 
 and the World together. This fometimes 
 called Pan and Jupiter. Thus was the 
 whole World faid to be the Greatefl: 
 God, and the Circle of the Heavens 
 VPorf)ipped by the Perfians ^ not as Ina- 
 nimate Matter, but as the Vifible mani- 
 fcftation of the Deity, difplayed from it, 
 and pervaded by it. When the Roman 
 Sea-Captains Sacrificed to the Waves, 
 their worfiip intended to that God, who 
 Stilleth the Waves, and Quieteth the 
 Billows. ' 515,516 
 
 Thefe Pagans alfo apprehended^a Ne- 
 eejjity of permitting men to worfiip the 
 Invifible God in his Vifible Works. 
 Thk account given by them in Eufebius. 
 Plato hi mfe If approved of worf lipping the 
 Invifible God in the Sun, Moon, and 
 
 Stars, as his Vifible Images. And thougli 
 Maximus Tyrius would have men endea- 
 vour, to rife above the Starry Heavens^ 
 and all Visible things, yet does hi allow 
 the weaker, to rvorfnp God in hk Proge- 
 ny. And Socrates perfvades Eurhydemus 
 to be contented herewith. Be fides which, 
 fome Pagans worflnpping the Elements, 
 direBed their Intention to the Spirits of 
 thole Elements, as Julian in Ammianus 
 (thefe being Juppofed alfo to be Animated) 
 or elfe to thofe Dxmons, whom they con- 
 ceived to inhabit them, or prefide over 
 them. Page 516, 518' 
 
 X X X HI. Further to be obfervcd. That 
 amongji thofe Natures of things, fome 
 were meerly Accidental, as Hope, Love, 
 Defire, Memory, Truth, Venue, Piety, 
 Faith, Jufi:ice, Concord, Clemency, Vi- 
 ftory, Echo, Night. According to which^ 
 the vulgar Athenians fuppofed S. Paul to 
 have Deified Anaftafis, or made a God- 
 de(s of the Refurreftion, as well its a God 
 of Jefus. Juices alfo fometimes thus Dei- 
 fied by them, as Contumely, and Irnpu- 
 dence, Qo whom ircre Temples dedicated 
 at Athens) thoj/gh to the end thai thefe 
 things might be Deprecated. Thefe Ac- 
 cidents fometimes Deified under Counter- 
 feit Proper Names, as Pleafure under the 
 name ^/Volupia, <^i//<r/LubentinaVenus5 
 Time under the name of Cluonos or Sa- 
 turn j Prudence or Wi(cdom, under the 
 names of Athena or Minerva : againfl 
 which Origcn in his anfwer to Celfiis. 
 Cicero himfelf allowed of Dedicating 
 Temples to Mind, Vertue, Piety, Faith, 
 &c. 518,520 
 
 But fuch Accidents and A ffcftions of 
 Things Dcifyed, could not pojfthly be Ac- 
 counted True and Proper Gods , they 
 having not VTn^xmv x.xt Haixv, any Reall 
 Subfifl:ence,or Subft:antiall Efience of their 
 own. And thus does Origen again difpiife 
 againfi Minerva's Godfhip,/7i' Tropologi- 
 zed into Prudence. As he doth alfo elfc- 
 whcre, upon the fame Ground, againfi that 
 (?/" Memory /At' Mother of the Mufcs, and 
 that of the Graces : he concluding, theje 
 and juch like therefore, to be nothing but 
 Figments of the Greeks , they being 
 Th'.nt^s Perlbnatcd, and FeigPxed with 
 
 Humane
 
 The Contents. 
 
 Humane Members. Thm the Pagans 
 condemned by Prudentius aljb^for Feign- 
 ing Things Incorporeal, with Counter- 
 feit Members. Theje Gods plainlji Ex- 
 ploded by Cotta, or Cicero in difgitife ^ 
 as having onely Vim Return, but not 
 Deoium, the Force of Things, bttt not 
 of Gods in them j or being but Naturae 
 Rerum , and not Figurae Deorum. 
 
 Page 520, 521 
 Wherefore the True meaning of thefe 
 Deified Natures of Things could be no 
 other then this^ that God was to be ac- 
 knowledged and rvorfiipped in All things 5 
 or, as the Pagans themfclves declare it, 
 that the Force of every thing was, both 
 governed by God, and it (elf Divine. 
 Pliny of this Breaking and Crumbling of 
 the Deity into Parts, Every one Wor- 
 Jhipping that in God, and for a God, 
 Tchich himfelf moft jiood in need of. This 
 dividing of the Simple Deity, and Wor- 
 JJjippitig it Brokenly by par cells and piece- 
 meal, as nianifefled in all the Several 
 Things of Nature, and Parts of the world, 
 Jujily Ccnfured, and Elegantly Perjirin- 
 ged, by Pmdentius againji Symmachus. 
 Where Prudentius grants, that Symma- 
 ehus, Tvho declared, that it was One thing 
 which all worlbipped ^ when hefacrificed 
 to Vi&ory, didfacrifice to God Almighty, 
 under that Partiall Notion, as the Giver 
 of Viftory. This in the Egyptian Alle- 
 gory, Ofiris Mangledj and Cut in pieces 
 by Typhon. Victory and Vertue, as 
 well as Neptune, Mars, and Bellona, 
 but feverdl names or Notions of Jupiter, 
 in the Prologue of Flautus his Amphi- 
 tryo. 521,522 
 
 Yo^wxs his opinion, that /Ae/e Deified 
 Accidents , and Natures of Things, as 
 well as the other Pagan Invifible Gods, 
 were commonly lookf upon by the Vulgar, 
 as fo many Single Subftantiall Minds, or 
 Spirits Created by the Supreme God, 
 and appointed to preside over thofefeveral 
 things refpccfively. Where it is acknowledg- 
 ed: that neither the Political, nor the Po- 
 etical Gods ^///je Pagans, were taken fo 
 much as by the Vulgar, for fo many Inde- 
 pendent Deities. 523,524 
 Probable^ that by thefe Gods, the Wi- 
 
 (er Pagans fometimes underfiood , De- 
 mons in Generall, or Collectively 5 thali 
 is, whofoever they were that were appoin- 
 ted to pre fide over thofc fevcral Things, 
 or difpenfe them. As ^olus in Arrianus, 
 feems to be tah^n for the Demons appoin- 
 ted by God Almighty to prefide over the 
 Winds. Page 524, 525 
 
 Laftantius his Reafon, rohy the Con- 
 fentes and Seledt Gods, vulgarly wcrjl)ip- 
 ped by the Romans, could not be Single 
 Demons or A ngels. 525 
 
 And from h\\{iol\€s Obfervation , a- 
 gainfi Zeno , That accordin/ to Law or 
 Civil Theology, One God was chief fit 
 one thing, and another for arother , Con- 
 cluded , that thefe Political Gods were 
 not properly the Subfeivient Vlinifters of 
 the Supreme ; and therefore could be no- 
 thing, but Jeveral 'Namts .*;/;/ Notions of 
 One Natural God , accordi.-g to his Va- 
 rious Powers and Efft fts. 5 2 5, 5 2^ 
 And thus does Voilius himfclf af- 
 terwards confefs , That , according to 
 the Natural Theology, all the Pagan 
 Gods were but Several Denomiija- 
 tions of one God. Where notwith- 
 fiinding this Learned and, Indnfirious 
 Philologer, feems to take the Natutal 
 and Philoibphick Theology , for the 
 Phyfiological, he making the God there- 
 of, the Nature of things. Whereas the 
 Natural Theology, was the True and 
 Real, and Philolbphical, oppofed both to 
 the Fictions of the Poets, and the Infti- 
 tutes of Law-makers and Politicians. 
 As Varro aflrmeth, that in Cities thofe 
 things were WorJ/jipped and believed, ac- 
 cording to Falfe Opinions , which had no 
 Nature, wr Real Siibfiftence, neither in 
 the World, nor without it. The God of the 
 Pagans not the Nature of things , which 
 could be the Numen of none but <?/Athe- 
 ifts, but an Underftanding Being, the 
 Great Mind, or Soul of the whole World, 
 pervading all things. Thus unqucfiiona- 
 bly true, that the Many Poetical and Po- 
 litical Gods, were but feveral Names or 
 Notions , of One Natural , Real, and 
 True God. Beftdes which, there were <?- 
 ther Inferiour Minifters of this Supreme 
 God, acknowledged to be the Inftrunlent^ 
 CO of
 
 The Contents. 
 
 oj hk Providence, and Kdigioufly wor- 
 pfped alfo. A l^rJef, hut fuU accompt^ of 
 the Pagans Natural Theology, fit down 
 by Prudentius. Page 5 2 6, 5 2 7 
 
 And when the more high-flown Pagans 
 referred thefe Poetical and Political 
 Gods to the Divine Idea's, or Patterns of 
 things in the Archetypal World 5 which 
 he fides the Platonifts, the Egyptians in 
 C'elfus are faid to have done, making the 
 Brute Animals worfiipped by them, but 
 Symbols of the Eternal Idea's; They here- 
 by made thefe Gods to be hut fo many 
 Partiall Confiderations £»/One God nei- 
 ther, as being All things, or Containing in 
 himfelfthe Caufes of ail things 5 as Juli- 
 an himfilf declareth in his Sixth Oration. 
 
 527, 528 
 
 An Anacephalsofis, That much of the 
 Pagan Polytheifm, was hut the Polyony- 
 my <7/One God ; he being worfiipped un- 
 der feveral Names. Ftrfi, according to 
 feveral General Notions of him j as of 
 Janus, Genius, Saturn, Minerva, Urania, 
 or the Heavenly Venus, or Love, and 
 others before declared. So alfo of Sum- 
 manus , according to S. Auftin , and 
 Themis , afterwards to be mentioned. 
 
 528,529 
 
 And Secondly, according fo other more 
 Particular Notions of him, (in their 
 Special Gods ) as Acting in fome Parts 
 of the world onely , or exercijing fome 
 Particular Powers. 529,530 
 
 And Lafily, as Pervading All things, 
 and Being AH things, or the Caule of 
 All things, he was thereupon called by the 
 Name of Every thing, or Every thing by 
 his Name. The Pagans in S. Auftin j That 
 their Anceftors were not fo fottijl}, as not 
 to underfiund, that thofe Things of Na- 
 ture were but Divine Gifts,;?^^ not Them- 
 felves Gods. And the Pagans in Eufe- 
 bius; That the Invifible God, the Caufi of 
 All things, ought to be worfiipped in his 
 Vifible EfFefts, wherein he hath difplayed 
 himfelf. 530 
 
 Though the Two former Kinds of thefe 
 Gods onely, called by Athanafius Poetical 
 and Fiftitious, he oppofing them to thofe 
 of the Third (brt, that were Natural and 
 Real things j^e/ may thefe alfo be well cal- 
 
 led Poetical, Fictitious, and Fhantafti- 
 cal Gods too ; becaufe though thctnfelves 
 were Real things, Exifling in Nature, je/ 
 was their Pcrfonation, and Deification, 
 Fiftion, Fancy <?^/is/ Poetry. And 
 
 meer 
 
 accordingly , were they before called by 
 Origen 'Y^Am wv a.va.iiXi.jxa.'nt, meer Fig- 
 ments of the Greeks. Page 530, 531 
 
 XXXIV. Of thofi Pagans who fuppo- 
 fed the Supreme God to be the Whole 
 Animated World. Hitherto fljewed, that 
 even the mofi Refined of the Pagans* 
 agreed in thefe Two things. Firf, in 
 Breaking and Crumbling the One Sim- 
 ple Deity, and multiplying it into Many 
 Gods ; or Parcelling it out into feveral 
 Particular Notions, according to its feve~ 
 ral Powers and Virtues. ( Yl:>\vlivt.ujv 
 being, to thefe Pagans, the fame thing ivitb 
 HoXvhjvcLjuucv.') And then, in Theologi- 
 zing the whole World, Perfonating and 
 Deifying the Natures of Things, Acci- 
 dents, and Inanimate Bodies. Theyfnp- 
 pofmg Cod to Pervade all things, and 
 Himlelf to be in a manner All things : 
 Therefore every thing to the Religious, Sa- 
 cred and Divine 5 and God to be Wor~ 
 fjipped in A\l 531,532 
 
 We flhill noiv add, that both thofe for c^ 
 mentioned Principles, <»/ God's Pervading 
 all things, and hk Being all things, were 
 carried on farther, by thoje Pagan Theo- 
 logers, who had no higher Notion of the 
 Supreme Deity then as the Soul of the 
 World. For Firfi, Whereas the more 
 Refined Pagans fuppofcd God to Pervade 
 all things Unmixedly 5 Thefi Mingled 
 and Confounded him with the whole 
 World. Some of them fuppodng him alfo 
 to be a Subtile Body. ' 532,535 
 
 Agiin,Whcreas the other more Sublima- 
 ted Pagans affrmed God Jo to be All, as 
 ncverthelefs to be (bmething alfo Above 
 all ; Thefe concluded him, to be nothing 
 Higher then the Animated World. 535 
 
 And though they fiippofcd, that as well 
 in thk Mundane Animal, <fj- in other Ani- 
 mals, there was jomcthing Principal and 
 Vic^tmomcdi], (whether theS\in,or &xhcv^ 
 or Fire, ) which therefore was Emphati- 
 cally called God '■, yet did they conceive 
 the whole Matter thereof to be Animated, 
 
 and
 
 The Contents. 
 
 and fo to he All Cod. Not barely as 
 Matter^ but by reafon of the Soul thereof. 
 
 Page 534,535 
 
 Now if the Whole World Animated 
 be the Supreme God , then mnjl all the 
 Parts and Members of the World be the 
 Parts and Members of One God^ but 
 tiot themfelves therefore properly fo Many 
 Gods. This affirmed by Origen, (fs the 
 True Senfe of thefe Pagans, againfi that 
 unvoary Ajjertion of Celfus, That If the 
 Whole were God, then muft the feveral 
 Parts thereof needs be Gods. 555 
 
 Wherefore though thefe Pagans Deified 
 the Parts of the World and Natures of 
 Things, oi well as the Powers of the 
 Mundane ^axA^yet did not the Intelligent 
 amongfh them Worfiip them feverally^ as 
 fo many True and Proper Gods, but one- 
 ly as the Parts and Members of one Great 
 Animal or God j or rather Worfjip the 
 great Mundane Soul (the Ltfe of the 
 whole World ) in them all. This proved 
 from S. Auftin. 5 3 ^? 5 3 7 
 
 The fame plainly declared alfo by the 
 Pagans in Athanafius, That not the Di- 
 viaed Parts of the World were by them 
 accounted fo many (everal Gods, but 
 the Whole., made up of them All^ One 
 God ; which yet might be worfljipped in 
 its feveral Parts. 537 
 
 The Pagans being thus divided., as to 
 their Opinions, concerning the Natural 
 and True Theology 5 fome of them Wor- 
 floippeci the World (fs the Body of God, 
 but others only as his Image or Temple. 
 Thifs Plutarch, though difliking the Dei- 
 fying <?/ Inanimate Things, did notwith- 
 fianding approve of Worjhipping God in 
 the Whole World , as his moji Sacred 
 Temple. And the Perfian Magi, allow- 
 ing of no Artificiall Temples, made with 
 mens hands , Worfjipped God fub Dio, 
 and upon the Tops of Mountains, as con- 
 ceiving the Whole World to be his Na- 
 tural Temple. For the fame Reafon did 
 they condemn alfo Artificiall Statues and 
 Images, concluding Fire, Earth, and Wa- 
 ter, and the like Parts of the World, to be 
 the Natural Images of the Deity. Thus 
 Dino in Clemens Alexandrinus. This 
 Difference amongfi the Pagan Theologers 
 
 noted by Macrobius. Thus were all the 
 Pagans World- Worihippers, /// different 
 Scn/es : but not asaDead and Inanimate 
 Thing, but either as the Body of Cod, 
 or elfe as his Temple or Image. Page 
 
 ^ 537,539 
 Furthermore, the Pagans Univerfally 
 
 acknowledging the World to bean Animal, 
 thofe of them who fuppofed it not to be the 
 Firft and Higheft Cod, conceived it to be 
 either a Second, or elfe a Third God 3 
 and fo Worjhipped it, not onely as a Tem- 
 ple or Image, but alfo as the Son of the 
 Firft God. Celfus pretended the Chrifti- 
 ans to have called their Jefus, the Son of 
 God , in Imitation of thefe Pagans, who 
 fly led the World fo. 539, 540 
 
 Thus have we made it fully to appear. 
 That, according to the Saying <?/Antirthe- 
 nes, the Many Popular Gods of the Pa- 
 gans were but One and the Same Natu- 
 ral God 5 or,according to that tf/Euclides, 
 their Many Gods were but Many Names. 
 So that neither their Poetical , nor yet 
 Me/> Political Theology,Tv.w lookt upon by 
 them as True and Natural. 540 
 
 Neverthelcfs, the Wifer Pagans gene- 
 rally concluded, that there ought to be ano- 
 ther Theology, befidcs the Natural, fitly 
 Calculated for the Vulgar, and having a 
 Mixture of Fallehood and Fabulofity in 
 it. Varro and Scavola agreed, that the 
 Vulgar being Uncapable of the True and 
 Natural Theology, it was expedient for 
 them to be Deceived in their Religion. 
 Strabo alfb,that the Vulgar cannot by Phi- 
 lofbphick Reafon, and Truth, be carried 
 on to Piety , but this mufi be done by 
 Superftition, and by the help of Fables, 
 and Prodigious Relations. The fame 
 partly acknowledged by Synefius fir true. 
 Plato alfo 5 That it is Hard to find out 
 God , but Impoffible to declare him to 
 the Vulgar •-, and therefore a necejfity of a 
 Civil Theology, difiinB from ?/6(?Natu- 
 rahzW Philofophical. 540,542 
 
 XXXV, We come now to the next thing 
 Propofed, That, befidcs this Seeming and 
 Phantaftick Polytheifm of the Pagans, 
 which was nothing but the Polyonymy of 
 One God, they had another Reall Poly- 
 theilm, even in their Natural and Philo- 
 C e 2 ^ fophick
 
 The Contents. 
 
 fophick Theology it Jelf. But this mt 
 <?/Self.exiftentCods, but Generated or 
 Created ones onely. Thuf^ according to 
 Plutarch , One Higheft Unmade God, 
 is the Maker and Father of all the other 
 Gods, Generated or Derived from him. 
 And Proclus concludes, AH the Gods to 
 derive their God (hip from the FirftGod, 
 rvho therefore is the Fountain of the God- 
 head. Hage 542, 543 
 
 Thefe Inferiour Pagan Gods, ftyled 
 by Ammianus MarceUinus, Subftantiall 
 Powers, in way ofoppojition to thofe other 
 Poetical and Political Gods , that were 
 »tf/ Subftantiall or Reall, hut onely feve- 
 ral Names or Notions <?/One Supreme 
 God. Thofe Subftantiall Powers C^/ Di- 
 vination and Prophecy was by them im- 
 parted to men) faid to be all SubjcCi to 
 that One Sovereign Deity, called The- 
 mis, placed by Pagan Theologers in the 
 Throne of Jupiter. This Themis alfo 
 another Name or Notion of the Supreme 
 God, befldes thofe before mentioned. 
 Poetry and Phantaftry intermingled by 
 the Pagans with their Natural or Philo- 
 fophick Theology. 543, 544 
 
 Thus the Pagans held both One God, 
 and Many Gods, in diferent Senfes. 
 Onatus and Plotinus , That the Majefty 
 of the Supreme God confijleth, in have- 
 ing Multitudes of Gods Dependent on 
 him^ and Ruled by him , and that the Ho- 
 nour done to them , redounds to him. 
 The Gods of the Oriental Pagans, not 
 meer Dead Statues and Images, but Li- 
 ving Underftanding Beings, Reprefented 
 by them. That Chriftians afferted no So- 
 litary Deity, as Pagans pretended, but 
 agreed vpith this of Seneca , That God 
 hath Generated, tfr Created, innumera- 
 ble Underftanding Beings Superiour to 
 Men, Minijiers of his Kingdom 5 The 
 onely difference being this, that they gave 
 them no Religious Worftiip ; Out of La- 
 ftantius. 544, 546 
 
 XXXVI. That befldes the Inferiour 
 Gods, generally received by all the Pa- 
 gans , (namely. Animated Stars, De- 
 mons, and Heroes ) the more refined of 
 them , who accounted not the Animated 
 World the Supreme Deity, ackiiowledg- 
 
 ed a Trinity of Divine Hypoftafes, 5«- 
 periour to them all. Which Do&rine af- 
 firmed by Plotinus to have been very 
 Ancient, and no Invention of Plato's. 
 
 Page 545 
 
 Parmenides an Afferter of a Trinity, 
 long before Plato. This imputed to the 
 Pythagoreans, by Moderatus in Simpli- 
 cius, and lamblichus in Proclus. Before 
 Pythagoras, Orpheus had his Trinity, 
 Phanes, Uranus, ^W Chronus, the fame 
 with Plato's Three Kings or Principles. 
 Probable , that Pythagoras and Orpheus 
 derived the fame from the Theology of 
 the Egyptian Hermes. Some Footjieps of 
 fuch a Trinity, in the Mithraick Myfte- 
 ries, amongfi the Perfians, and the Zoro- 
 aftrian Cabala. The fame exprejly decla- 
 red in the Magick or Chaldaick Oracles. 
 A Trinity of Gods worfjipped Ancient- 
 ly by the Samothracians, and called by 
 an Hebrew name Cabiri , the Mighty 
 Gods. From thence the Roman Capi- 
 toline Trinity derived 5 The Second 
 whereof, Minerva, or the Divine Wife- 
 dora. The Ternary, a Number ufed by 
 the Pagans, in their Religious Rites, as 
 Myfterious. 546, 547 
 
 It being no way Probable, that fitch a 
 Trinity c/ Divine Hypoftafes y/jw/i have 
 fprnngfrom Humane Wit, we may reafona- 
 bly affent to what Proclus affirmeth, that 
 it was at firfi 3to7ru^§bTV<; ^?oAo■yLx, a 
 Theology of Divine Tradition or Re- 
 velation : As having been firfi Imparted 
 to the Hebrews, and from them commu- 
 nicated to other Nations. Neverthelefr, 
 as this Divine Cabbala was but little un- 
 derfiood by thefe Pagans ; fo was it by ma- 
 ny of them Depraved and Adulterated. 
 
 547,548 
 This called UniverfaUy by them, a Tri- 
 nity of Gods ; or <2 Firft, Second, and 
 Third God ; byfome a Tiinity of Cau- 
 ses, and of Principles, and e/Opificers. 
 The Tradition of the Three Gods, in Pro- 
 clus , Ancient and Famous. Numeni- 
 us his Three Gods, called by him, the 
 Father, the Son, and the Nephew, (or 
 Grandfon.) Nous or Intelleft, to Ploti- 
 nus, a Second God : as alfo the World 
 an Image of all the Three Gods. Plo- 
 tinus
 
 The Contents. 
 
 tinus and Foiphyrius, their^ Jiippofed Ec- 
 ftatick Union with the Firft of theje 
 Three Gods. Page 548, 549 
 
 That Philo, a Religious Jew, and "Zea- 
 lous Oppojer of the Pagan Polythciffn , 
 called^ votwithftunding^ //6e Divine Woixl 
 aljo, a Second God. This tiot agreeable 
 to the Principles of Chriftianity. Ne- 
 verthelefs S. Auftin partly excufes thk 
 La/zguage in the Pagans. 549, 550 
 
 And They perhaps the more excujahle^ 
 becaufe they Jbmetimcs called alfo thoje 
 Three Hypofta(es,^^4^« all together^ the 
 Firft God. 551 
 
 Nor was this Trinity <?/Divine Hypo- 
 ftales lU-Languaged onely by the Pa- 
 gans, but alfo the Cabbala thereof much 
 Depraved and Adulterated, by fome 
 Platonifts and Pythagoreans. As Firji^ 
 fitch as made the World to be the 
 Third God. Such a Trinity, a Con- 
 founding of God and Creature together. 
 
 551,552 
 
 And that this an Adulterated Notion 
 of the Trinity, evident from hence ; be- 
 caufe no Reafon why thefe Fhilofbphers 
 jimddfiop here , (ince the Sun, Moon and 
 Stars, and their other Generated Gods, 
 differ not in Kind, hut onely in Degree, 
 from the World. 552 
 
 Neither will this excufe them., that they 
 under food this chiefly of the Soul of the 
 World 5 Since if there were fuch a Mun- 
 dane Soul, as together ivith the World 
 made up One Animal, this it felf mufi 
 needs be a Creature alfo. ibid. 
 
 This probably the Rca/bf?^ why Philo, 
 though ackfiowledging the Divine Word, 
 as a Second Cod, and Second Caufe , 
 yet no-where fpeaketh of a Third God ; 
 left he ffjould thereby feem to Deify the 
 jvhole Created World. Though he call 
 God aljo^ in fime Senje, the So\i\ of the 
 World too, (^whether meaning thereby his 
 Firft,(?r his Second God.) So that Philo 
 feeffis to have acknowledged onely a Dua- 
 lity, and not a Trinity, <?/ Divine Hy- 
 poftafes. 552,553 
 
 A^/othcr Depravation of this 3^o7moci- 
 oteTO; r^oAoj/a, Theology of Divine Tra- 
 dition, or Cabbala of the Trinity, That 
 fome of thefe Platonifts and Pythagore- 
 
 ans, concluding all thofi feveral Idea's of 
 the Divine Intelled , »r Archetypall 
 World, to be jo many diflinS Subftanccs, 
 Animals, and Gods '-^ have thereby made 
 their Second Hypoftafis, not One., but a. 
 Heap £?/ Innumerable Gods and Hypofta- 
 /cs ^ and confequently deflroyed their 
 Trinity. ^3ge553 
 
 Though Philo again here Platonized/f 
 far, as to fuppofe an Incorporeal Heaven 
 and Earth , and an Intelligible Sun, 
 Moon, and Stars, to have been made be- 
 fore the Corporeal and Senfible, yet does 
 he no-where declare them to be Jo many 
 difiinB Subftances and Animals 5 much 
 lejs Gods ; but on the contrary cenfures 
 that for Pagan Idolatry. This Pretence 
 of worfl)ipping the Divine Idea's, in all 
 Senfible things , that which gave San- 
 ctuary and ProteSion to the Foulefl and 
 Sottifljejl of all the Pagan Idolatries^ The 
 Egyptians worfiipping Brute Animals thus, 
 and the Greeks, the Parts of the World 
 Inanimate , and Natures of Things. 
 
 554 
 
 A Third Depravation or Adulteration 
 
 of the Divine Cabbala of the Trinity, by 
 Proclus and other latter Platonifts, aj- 
 ferting an innumerable Company of Hena- 
 des, Particular Unities, Superiour to the 
 Firft Nous, or Intellect, their Second Hy- 
 poftafis ; as alfo innumerable Noes, Sub- 
 ilantiall Minds or Intelleds, Superiour to 
 the Firft Pfyche, their Third Hypoftafis- 
 
 555 
 
 Thefe Noes feem to be afferted by 
 
 Plotinus alfo ^ as likervife the Henades 
 and Agathotetes were by Simplicius. 
 
 555,55^ 
 
 A Swarm of Innumerable Pagan Gods 
 
 from hence 5 befides their Intelligible 
 
 Gods, or Idea's, Particular Henades and 
 
 Noes , Unities and Intellefts. 
 
 ibid. 
 
 Now (ince thefe Particular Henades 
 
 and Noes of theirs mufi needs be Crea- 
 
 j tures 5 the Trinity of Proclus and fuch 
 
 ! others, nothing but a Scale or Ladder of 
 
 Nature, wherein God and the Creature 
 
 ' ^re Confounded together-.^ the Junfture or 
 
 Commifture betwixt them being no-where 
 
 , difcernible :, as if they differ d onely in 
 
 \ Degrees: A grofs Mijiake and Adulte- 
 
 (e^) ration
 
 The Contents. 
 
 ration of the Ancient Cabbala of the Tri- 
 nity. Page 55^,557 
 
 Thk that Platonick, or rather Pleudo- 
 Platonick Trinity, by us oppofed to the 
 Chriftian s viz. fuch a Trinity, as con- 
 founds the Differences betvpixt God and 
 the Creature; bringing the Deity, by de- 
 grees^ down lower and lower , and at 
 length fcattering it into all the Anima- 
 ted Parts of the World j A Foundation 
 for Infinite Polytheifm, Cofmolatry or 
 World-Idolatry, and Creature- Worlhip. 
 Heme the Platonifts and Pythagoreans, 
 the Fittejl men to be Champions for Pa- 
 ganifm againfi Chriftianity. 5 5 7^ 5 5^ 
 
 Concerning the Chriftian Trinity,T/(>ree 
 things to be Obferved. Firji^ that it is 
 not a Trinity ofmeer Names and Words, 
 nor Logicall Notions, or Inadequate 
 Conceptions of God:, this DoSfrine 
 having been condemned by the Chriftian 
 Church, in Sabellius and others ; but a 
 Trinity of Hypoftafes, Subfiftences, or 
 
 Perfons. 558,559 
 
 The Second thing Obfervable in the 
 Chriftian Trinity , That though the Se- 
 cond Hypoftafis thereof were Begotten 
 from the Fiift , and the Third Proceed- 
 eth both from the Firft and Second ; yet 
 neither of them Creatures. Firji^ becaufe 
 not made £| iv. Ivrcicv^ or from an Antece- 
 dent Non-exiftence brought forth into 
 Being, but both of them Coetemall with 
 the Father. Secondly , becaufe all Ne- 
 ceflarily exiftent, and Un-Annihilable. 
 Thirdly , becaufe all of them Univerlall, 
 or Infinite , and Creatours of all other 
 Particular Beings. 559 
 
 The Third Ohfervabk as to the Chrifti- 
 an Trinity, That the Three Hypoftafes 
 thereof are all Truly and Really One God , 
 not onely by Reafbn of Agreement of 
 Will, but alfo of a Mutuall -Tnpiyoopnmi 
 and (^i'liTmp^i';, Permeation of each other, 
 and Inexiftcnce. Though no Inflance of 
 the like Unity to be found elfewhere in 
 Nature j yet (ince two diJiinU Subjiances, 
 Corporeal, and Incorporeal, make one Man 
 and Perfon in our Selves ; much more may 
 Three 'Divine Hypoftafes be One God. 
 
 ibid. 
 Though much o/Myftery in the Chri- 
 
 ftian Trinity, yet nothing of plain Con- 
 tradiction to Reajon therein ; that is, no 
 Nonfenfe, and Impoflibility. The 111 
 Defign ofthofe, who reprefent the Chrifti- 
 an Trinity as abfolutely Contradi&ious to 
 Realbn, that they may thereby debauch 
 mens Xjnderfiandings , and make them 
 fwallow down other things which unque- 
 fiionably are fuch. Page 560 
 
 The Chriftian Trinity much more a- 
 greeable to Reafon, then the Pfcudo-Pla- 
 tonick, in the Three Particulars before 
 mentioned. Firji, its making their Third 
 Hypoftafis the Animated VVorld, or Mun- 
 dane Soul. Which, not onely too great a 
 Leap betwixt the Second and Third, 
 but alfo a grofs Debafement of the Deity, 
 and Confounding it with the Creature 5 
 a Foundation for World-Idolatry, and 
 worfiipping Inanimate Things , as Parts 
 and Members of God. ibid. 
 
 God to Origen , but ^tafi Anima 
 Mundi , As it were the Soul of the 
 World, and not Truly and Properly fuch. 
 All the Perfedion of this Notion to be at- 
 tributed to God, but not the Imperfeftion 
 thereof. 560, 56 1 
 
 Certain, thai according to the more re- 
 fined Platonifts, their Third Divine Hy- 
 poftafis, not a Mundane, but Supra-mun- 
 dane Soul, and the ^.juunpyli or Opificer 
 of the whole World. So to Amelius, 
 Porphyrins, and Plotinus. A Double 
 Soul of the World to Plato likewife. The 
 Third Hypoftafis, to thefe, no Creature, 
 but a Cr eat our. 562 
 
 So in their Second Particular, (where- 
 by the forementioned Pleudo-Platonick 
 Trinity, no Trinity ) its making all the 
 Idea's and Archetypal Paradigms of 
 things, fo many Hypoftafes , Animals , 
 and Gods. This a Monfirous Extrava- 
 gancy. Not to be doubted, but that Plato 
 well under fiood thefe Idea's to be Nothing 
 but Noemata, or Conceptions of the Di- 
 vine Mind , exijiing no-where apart by 
 themfelves 5 hoivcver called imctt , E(^ 
 fences or Subftances, becaufe not fuch Ac- 
 cidental and Evanid things as our Hu- 
 mane Thoughts are, they being the Stan- 
 ding and Eternall Objefts of all Science : 
 As alfo ^oUa., or Animals , toftgnify that 
 
 they
 
 The Contents. 
 
 they were not nicer Dead Forms, as Pi- 
 fturcs upon Paper , or Carved Statues. 
 And thui did not oncly Amclius iin- 
 dcrjiand S. John, concerning the Logos, 
 Whatjoever was made Wits iJfs in him^ 
 but aljo divers of the Ancient Fathers, 
 Creek <?w^ Latin. T/^^- Deifying ^/I- 
 dea's, but a. Piece of Pagan Poetry. 
 
 Page 563, 563 
 
 Ljjilj, whereas Proclus and others 
 
 intermingle many Particular Gods, with 
 
 thoje Three Univerlal Hypollafts, tis 
 
 Henadcs and Agathotetes, Unities 'tnd 
 
 Intelledt ^ a>?d Noes, Partin/lur Minds 
 or Intellects, above the Firft Soul f This 
 Hypothefis of theirs^ altogether Irratio- 
 valLind Ahjnrd--, there being Nothing Ef- 
 fentially Goodnejs^ IViJedon/, and San&i- 
 ty^ bitt the Three Divine Hypoftafrs, all 
 other Beings having onely a Participation 
 thereof. Thus Origen exprejly ^ who 
 therefore ackfiowledgeth no higher Ran^ of 
 Created Beings^ then fitch as the Plato- 
 nifts call Souls, that are Self-moveable, 
 
 herence to the Divine Word ?« a Prte- 
 exijient State •■, which he would prove 
 from Scripture. But if a Ranl^ of Souh 
 below Humane, and Specifically differing 
 from them , as Origen himfelf confefies 
 thofc of Brutes to be ; Jto rcajbn why there 
 might not alfo be other Ranks or Species 
 Superiour to them. Page 566, 567 
 
 But leaji of all can we ajjent to Origen, 
 when from this Principle ., That </// Souls 
 are Eilentially endued with Free Will, 
 and therefore in their Nature Peccable, 
 he infers thofe Endle(s Circuits of Souls, 
 
 Goodnefles, Subftantiall above the Firft Upwards and Downwards, and confe- 
 
 qucntly denies them any Fixed State of 
 Holinefs^WHappinefs by Divine Grace: 
 an Ajfertion contrary to the Tenour and 
 Promifes of the Gofpell. Thm per- 
 haps that to be underjiood^ That Chrift 
 brought Life and Immortality to Light 
 thorough the Gofpell : not as if he were 
 the F/rJi who taught the Soul's Immor- 
 tality, a thing believed before by the Pha- 
 rifaick Jews, and Generality of Pagans 5 
 but becauje thefe held their Endleft Tranf- 
 Vitally Unitablerf? Bodies,./W Peccable. I migrations and Circuits, therefore was he 
 With whom agreeth S. Jerome, and others I the firji who brought everlafting Life and 
 
 of the Fathers, That God is the onely Im- 
 peccable Being 5 but all Underftanding 
 Creatures, Free-willed, and Laplable, 
 
 Happincls to Light. 567, 568 
 
 That Origen, a man well skilled in the 
 Platonick Learning, and fo much addi' 
 
 in 
 
 564, 5^5 I ^s<i to the Dogmata thereof would never 
 An Opinion tf/" Simplicius, that even havegoncfofar into that other Extreme had 
 
 there been any Solidity of Reafon, for ei' 
 
 that Rank, of Beings called Souls 
 (though not E.ffentially Immutable, but 
 belf-moveable^ fonie are of fo high a 
 Pitchy as that they can never Degenerate^ 
 fior Smk^or Fall into ViiioHS Habits, Info- 
 much that he makes a ^ncfiion whether 
 Prosrefis belong to them or no. ^6 ^,$66 
 But whatever is to be thought of this^ 
 Origen too fir in the other Extream^ in 
 denying any other Ranks of Souls above 
 Humane j and fuppoiing all the Diffe- 
 rence^ that is now betwixt the highejl 
 Angels, and Men, to have proceeded only 
 from their Merits, and diferent ufes of 
 their Free Will ^ bis Reafon being this, 
 becaufi God would be otherwife a profb- 
 poleptes or Accepter of Perfons. This 
 alfo Extended by him to the Soul of our 
 Saviour Chrift 5 as not Partially chofen 
 to that Dignity, but for its Faithful! ad- 
 
 ther thofe Henadcs, or Noes, of the Lat- 
 ter Platonifts. This Opinion all one. 
 
 as 
 
 if a Clmd'nn fJould fuppofe, be fides the 
 Firfi* Perfon, or Father, a Multitude 
 of Particular Paternities, Superiour to 
 the Second Perfbn •-, and alfo befides the 
 One Son, or Word, a Multitude of Parti- 
 cular Sons or Words, Superiour to the 
 Third, r^e Holy Ghoft. This plainly to 
 make a Breach upon the Deity, and to in- 
 troduce a company of fuch Crcaturely 
 Gods, as imply a Contradiction in their 
 very Notion. 568 
 
 Lafily, this not the CatholickDoftrine 
 of the Platonick School neither , but a 
 Private Opinion onely of fome late Do- 
 Cfours. No Fooiflcps of thofe Henades and 
 Agathotetcs to be found any-where in 
 Plato j nor yet in Plotinus. This Lan- 
 guage
 
 The Contents. 
 
 guage little Older then Proclus. Nor 
 does Phto Jpeak^of any Abftraft or Sepa- 
 rate Mind, frot omly One : His Second 
 things about the Second, being Idea's ^ ^ 
 his Thirds about the Third Created Be- 
 ings. Plotinus alfi doubtful! and fiagge- 
 ring about thefe Noes, he fceming fome- 
 times to make them but the Heads or Sum- 
 mities of Souls. Wherefore this Ffeudo- 
 Platoniek Trinity to be Exploded , as 
 Confounding the Differences betwixt 
 God and the Creature. Whereas the 
 Chriftian Trinity Homogeneall, ai? Dei- 
 ty or Creatour 5 all other things being fup- 
 pofed to be the Creatures ofthofe Three 
 Hypoftafes, and produced by their Joynt- 
 Conatrrence and Influence , they being all 
 Really but One Cod. Page 5 68, 5 70 
 
 Neverthelefs, thefe forementioned De- 
 pravations <?v^ Adulterations <7//A^/ Di- 
 vine Cabbala of the Trinity, not to be 
 charged upon Plato himfelf nor all the 
 other Ancient F latonifts and Pythagore- 
 ans 5 foNte ofvphich approached fo near to 
 the Chriftian Trinity, as to mike their 
 Three Hypoftafcs all truly Divine, and 
 Qxfizto\xxs,other things being the Creatures 
 of them. ibid. 
 
 Firfl therefore, Plato himfelf in his 
 Timsus, carefully diftinguijloeth betwixt 
 Cod and the Creature, and determineth 
 the bounds of each , after this manner. 
 That the Firft, is that which Always Is, 
 and was never Made ^ the Second, that 
 which is Made and had a Beginning, but 
 iruely Is not. His meaning here perverted 
 by Junior Platonifts, whom Boeti«s alfi 
 followed. Where Plato tak^s it for gran- 
 ted. That whatfoever hath a Temporary 
 and Succeffive Duration, had a Begin- 
 xingi, and whatfoever had no Beginning, 
 hath no Succeffive, but Permanent Dura- 
 tion 5 and fo concludes. That whatfoever 
 is Eternall, is God , hut vehatfoever ex- 
 ijts in Time^ and hath a Beginning, Crea- 
 ture. 570,572 
 
 NowtoVhto, more Eternall Gods then 
 One.Which not Idea's <?r Noemata,/'«/ true 
 Subftantiall Things ; his Fiift, Second, 
 tf»<^ Third, in hisEpiJile to Dionyfius, or 
 Trinity o/ Divine Hypoftafes , //je Ma- 
 kers or Creatours of the whole World. 
 
 CiceroV Gods, by whofi Providence the 
 World and all its Parts were framed. 
 
 Page 572,573 
 The Second Hypoftafis in Plato's Tri- 
 nity, to wit. Mind or Intelled', unquejiio- 
 nably Eternal, and without Beginning. 
 The fame ajffirmed by Plotinus aljo, of the 
 Third Hypoftafis, or Pfyche, called the 
 Word of the Second, as the Second, the 
 Word of the Firft. Porphyrius his Te- 
 fiimony to this purpofe in S. Cyril •-, where 
 alfi Mmd,or the Second Divine Hypofta- 
 fis, (though faid to have been Begotten 
 from the Firfl, yet) called tjjj-mTrzviuf , 
 and auTtylmci, Its Own- Parent, and its 
 Own-Otflpring, and fiid to have fprung 
 out ctoTuyjVjtii; ^ Self-begotten)y. Page 
 
 _ 573,574- 
 
 This Mvfterious Riddle expounded out 
 
 <?/ 1- lotii ijb. T/.i plain mCiifing thereof 
 no more then this^ That though this Second 
 Hypoftafis pr: ceded from the Fiift, yet 
 was it not produced by it after a Crea- 
 ture ly manner, nor A^hiiyariorf. by Will 
 and Choice, but in way cf i^atuial and 
 Neccllaiy Emanation. Thus have fime 
 Chi iftians venturca 10 call ihe Logos, ctJ- 
 T^cv, and Ex feipIoDeum , God from 
 himielf 574,575 
 
 Dionyfius Petavius, having declared 
 the DMrine of Arius, that the Father 
 was the onely Eternal God, and the Son, 
 or Word, a Creature, made in Time, and 
 out of Nothing j Concl/tdes it undeniably 
 mamfefl from hence, that Arius was a 
 German, True, <iW Genuine Platonift. 
 Whereas it is moji certain from hence ^ 
 that Arius was no Platonift at all-^ and that 
 Petavius himfelf did not well underfland 
 the Platonick Dodtrine. Had Plato deni- 
 ed the Eternity of his Second Hypoftafis;, 
 called Nous, he muji have demed the E- 
 ternity of Wiledom and Underftanding 
 it felf •-) this being to him that Wifedom 
 by whichGodi himfelf isV^\(e,and whereby 
 he made the World. With which agreetb 
 alfi Athanafius ; Our Lord is Wifedom, 
 and not Second to any other Wiledom : 
 and. The Father of the Word is not 
 himCrlf Word : and. That was not Word 
 and Wifedom, which produced Word 
 and Wifedom. This in oppoftion to 
 
 Arius,
 
 The Contents. 
 
 Arius , rpho maintained Another Word and Opirtcers. "Though Nous or Mind vulgarly lookf 
 
 Wifedom, Senior to that Word and Wifcdom upon <w the Higheji Principle of all things, yet 
 
 i« ChrilK Ihefe Phtoniiis, f) far from deny- fUto fet before it. One Moft Simple Good. 
 
 ing the Eternity of the Word, that they rather When Nous Jaid by Plato, to be y,v>!0i<, of the 
 
 attributed too much to it^ in making it Self- Same Kind, rviththe Firlt Czuk of all things ; 
 
 begotten. IVherefore Vhto^ajferting the Eter 
 nity of hif Second Hypoftalis, Nous or Logos, 
 and not of the IVorld, did thereby, according to 
 Athanaiius his own VoUrine, make it to be no 
 Creature. Page 575 
 
 Nor ii there any force at all in that lejiimony 
 o/Macrobius, citedbyVttzv'vJiS, to the contrary, 
 wherein the FirU Hypoitalis if faid to have Cre- 
 ated Mind from itfelf and the Second to have 
 Created Soul j becauj'e thefe Ancient Pagans 
 did not confine the rvord Creare, to fuch a nar- 
 row fenfe as ChrilHans commonly do ■, but ufed 
 it generally for all manner of ProduSion. Peta- 
 vius his mijiake , chiejly from that Spurious 
 Trinity of the latter Platonirts, rvkofe Third 
 God is by themfelves called ^wy.a. , a Crea- 
 ture. But this not the Dodtrine oft/;? Ancients. 
 
 576 
 Neverthelefs, fome more Keafon to doubt, 
 whether PiatoV Third HypoAafis were Eter- 
 nal, becaufe inhis Timsus, he Generates the 
 Mundane Soul. T/'M Controverfy decided , by 
 fuppofing a Double Pfyche, '•-yKo.rjxiov, and i.V.f- 
 KOffpL'On , a Mundane, and Supra-Mundane 
 Soul i thefrji nf thefe called by Plotinus, a Hea- 
 venly Venus, and a Separate Soul. JFhere- 
 fore though the Lower Venus, or Mundane 
 Soul, according to Plato, made in lime toge- 
 ther with the IForld ■■, yet the Higher Divine 
 Soul, or Heavenly Venus, the Son of Chronus 
 without a Mother, his Third Hypoflafis, E- 
 ternal,<««<^ without Beginning. 576, 577 
 
 This further Evident from hence, Becaufe 
 Plato in his EpijUe to Dionyfius, affirmeth as 
 well of the Second, andThhd-, asoftheVnti, 
 that in allihofe things that are Cognate to our 
 Humane Soul, ( or Crcaturely ) there is iJir 
 TBUTJ, Nothing like thereunto. 577 
 
 Secondly, The Three Hypoftafes of Plato'/ 
 Trinity, not onely ^//Eternall, ia* alfe Necef- 
 farily Exiftent, and Abfolutely Unannihilable. 
 Nor could the Firft any more Exiji without the 
 Second and Third, then the Sun without its 
 Primary Light , and Secundary Splendor. 
 Thefe accordingto Vlounus, the Three Princi- 
 ples of the llniverfei fothat there could be nei- 
 ther More, nor Fewer. They alfo who called the 
 Second, Autopator, fgnifed thereby, the Ne- 
 cclTityo//f/ Exiftence. 577, 578 
 
 _ Thirdly, Thefe Three Platonick Hypoita- 
 fes , af Eternal!, and NecefTary, fo lil^ewife 
 llniverfal, or Comprehenfive of the Whole 
 World, that is, InHnite and Omnipotent. 
 
 this all one as if he had affirmed it to be ouci^cv, 
 Co-Effential orConfubrtantial with ». Pag. 578, 
 
 57? 
 Plato s Third Hypoflafis, Pfyche, or the 
 
 Superiour Mundane Soul, called by him Zeus, 
 from I^h:', as alfo the Caufe and Fountain of 
 Life, and the Prince and K.ir\g of all things. 
 ^nd when faid to be (Kyv&, the Offspring of 
 the Highett Mind, thereby made Confubllantiall 
 with it alfo. So that Plato's whole Trinity Ho- 
 mooufian. 57^ 
 
 Though by the Demiurgus or Opiiieer, Plato 
 commonly meant the Second Hypoltafis, Mind 
 or Intelled ; yet Atticus, Amelius, Plotinus 
 and others, called the Third or the Higher Pfy- 
 che alfo, by that Name. IVherefore according 
 to the Genuine Platonick, and Parmenidian 
 Trinity, al'iheThxec Hypofiafes Jcynt-Crea- 
 tours of the whole World. Thus Ficinus often, 
 and Produs. Porphyrius his Affirmation, that 
 the Deity according to Plato, Extends to Three 
 Hyportafcs. Ibid. 
 
 Certain therefore , that Arius did not Plato- 
 nizc, but rather Athanaiius and the Nicene 
 Fathers •, who notjvitblianding made not Plato, 
 />«*//;? Scriptures, f/;«r Foundation. The Ge- 
 nuine Trinity of Plato and Parmenides, a 
 Middle betwixt that of Sabellius, and that af 
 Arius : /'* being neither a Trinity of Words and 
 Names, (M */;<■ Former; no- an Heterooufious 
 Trinity, aConfufed Jumble f/God rfW Crea- 
 ture together ; but Homooufious and Homo- 
 geneall : all Eternall , Ncceffarily Exiftent, 
 Infinite or Omnipotent, <»m«/ Creatour. 57^, 
 
 580 
 But that it may yet more fully appear , how 
 far the moji refined Platonick and Parmenidian 
 Trinity, does either Agree or Vifagree, with the 
 Scripture i»»^ Chrirtian Dodrine, Two things 
 further to be Obferved concerning it. firli,that 
 the PlatonillsUniverfally ajjerted an EfTentiall 
 Dependence of their Second and Third Hy- 
 pofiafes upon the Fiift, as alfo a Graduall Sub- 
 ordination /M'/'fw. Thus Plotinus j Chronos, 
 or the Second Hypoflafis, is in <» Middle State 
 betwixt his Father who is Greater, and his Son 
 who is Inferiour. And that in this Eternal Ge- 
 neration or Emanation, no Trogrefs Vpward, 
 but all Downward, and a Graduall Vefcent. 
 
 580,581 
 More of the Dependence and Graduall Sub- 
 ordination of the Second and Third Hypofta{es 
 of the Platonick Trinity, to the Firlt. Each 
 
 Therefore called Principles, and duksjand following Hypoitafis called 't/j&, and tIitQ-^ 
 
 (f) ' and
 
 The Contents. 
 
 and i^mv,and «A.a<!v, atid (jauw^o. of that before 
 it. PhiloV Offenfwe Exprefion, Ihat the Lo- 
 gos, or Word, is the Shadow of God. Ihis 
 Gradation commonly lllujirated by the ixActpl'* 
 or ct'TOi-y 5-/:/« , the Effulgcncy or Out-fhining 
 Splendor of the Sun. Page 581,582 
 
 7he fame further manifejled, from the feve- 
 rail DifUndive Charaders , given to each Hy- 
 poftalls, in the True Platonick or Parmeni- 
 dian Trinity. 1heY'ni\,iv-JTe} 7Td.vn>», One be- 
 fore all things i T/'f Second, «/ 7mv-m, One All 
 things, <tf to their Diltinft Idea's •, the Third, 
 tf Kal-Trdv-n.^ One Really producing All things. 
 1he¥\i?i^ Unity and Goodnefs Effentialh the 
 Second , Underftanding and Wifedora \ the 
 Third, Self-A<3ive Love and Power. Ihe 
 Firft or Father a-viviiymOr^ Above Adion : 
 Ihe Second or Son the Demiurgus, T.he Maker 
 or contriving Architect of the World , but an 
 Immovable Nature : Ihe Third a Movable 
 Deity i and the Immediate Governour of the 
 ivhole World. Amelius hii VijUnUion of them 
 
 into rivovia^ liy i';^li-m^ TzV ofwrTS, 5^^5 5°3 
 
 Jhe greatejl Difficulty in the diftindive Cha- 
 raders of thefe Three Platonick Hypoftafcs i 
 Ihat Underftanding, Reafon, and Wifedom, , 
 Jhould be made Peculiar to the Second, as if 
 the Firft rvere therefore devoid of Mind, Rea- 
 fon and Wifedom. fh'n an Arcanum of the 
 Platonick and Pythagorick Theology : Ihat 
 vfhereM Anaxagoras, Ariftotle, and the Vulgar, 
 make Mind and Underftanding, the Oldeft of 
 fli/ things, and the Higheft Principle in the U- 
 niverfe \ this fuppofei Mind, Knowledge, and 
 Wifedom , to be, not the Firft , but Second. 
 Tartly becaufe there ii Multiplicity in Know- 
 ledge, but there mujl be Unity ic/tfre Multipli- 
 city. And partly becaufe there muji be No»nv 
 before N^s , An Objedt or Intelligible before 
 Intelled. As alfo , becaufe Intelledion, or 
 Knowledge, it not the Higheft Good, or 
 Happinefsjawi therefore to be fame Subftantiall 
 thing, in order of Nature Superiour to Mind. 
 Hence concluded, that the Supreme Deity if 
 Better then Logos, Reafon, Word, or Intel- 
 lect, "ihat not Logos, from whence Logos is 
 derived. 7hm Philo ; The God before Reafon 
 or Word, better */;f«all the Rationall Nature. 
 S»t this Difficulty common to Platonifm, xvith 
 Chriftianity, which lik^ervife ma]\es Word or 
 Reafon and Wifedom, not ihe Firfi, hut Second 
 Hypoftafis. Ihu does Athanafius denie that 
 there ii any Word , Reafon, or Wifedom, be- 
 fore the Son of God. What then? Is the Firft 
 Hypoftafis */;f)r/ore Iv^a andlt^oy©-. Devoid of 
 Reafon and Mind ? Plotinus his Attempts to 
 anfcver this i Ihat the Firft hath <J>J« as^Bi-, A 
 Simple Light, different from that Multiform 
 Light of Knowledge. Again, Ihat the Firft 
 
 i/ Ncit(7j{ cttj"T», Intelligence it fejf, and therefore 
 Superiour to Intelleft) or that rvhich hath In- 
 telledtion. (For n vciomi « voh. Intelligence it 
 felf doth not Underftand.J Be f de s which, a- 
 mther Attempt alfo to falvethis Difficulty. Page 
 
 583,58^ 
 
 Ihe Ground of this Platonick Dependence 
 and Subordination in the Divine Hypoftafes i 
 Becaufe there is but One Fountain of the 
 Godhead '-, fo that the Second muH needs 
 differ from the Firft, Oi the a.mt:-}ajiji.a.from the 
 ius, i.he Splendor from the Sun. 586, 587 
 
 "Ihough the Second Hypoftafis faid to have 
 been Begotten, from the Firft i yet this not to be 
 taken for fuch a Generation, as that of Men, 
 where Ihree Men, ( Father^ Son, and Grand- 
 fon) all Adult, have ho Fffential Dependence 
 upon one another, nor Gradual Subordination. 
 Ihis but an Imperfedt Generation. 587 
 
 Furthermore , the Platonifts would recom- 
 mend this their Gradation in the Deity, or 
 Subordination of Hypoftafes,//-!)/?? hence, Be- 
 caufe by this means, notfo great a Leap or Jump 
 in the Creation, as otherwife there muji be j 
 nor the Whole Deity fcrewcd up to fuch a 
 Difproportionate Height, as would render it 
 Vncapable of having any Intercourse with the 
 Lower World. Were the whole Deity, either 
 One Simple Monade, or elfe an Immovable 
 Mind, it could have no fuch Liberty of Will d* it 
 commonly attributed to it^ nor be Affcdtible with 
 any thing here below s nor indeed any jitter ObjeU 
 for mens Devotion, then <a« Adamantine Rock. 
 Whereas all the Phtenomena of the Deity falva- 
 ble by this Platonick Gradation. 587, 588 
 
 As alfo according to this Hy pothelis,/3wf rea- 
 fonable fatisfaGion to be given, why juji fo ma- 
 ny Divine Hypoftafes, and neither Fewer, nor 
 More. 588 
 
 Ihe Second thing to be Cbferved, concerning 
 the Genuine Platonick, or Parmenidian Trini- 
 ty i Ihat though the Hypoftafes thereof be 
 called Three Natures, and. Three Principles, 
 and Three Opificers, and Three Gods iyctthey 
 all Keally mak^e up but One Divinity. For the 
 World, being Created by all Three, and yet ha- 
 ving but One Creation, they muji needs be all 
 One Creatour.Porphyrius in 5. Cyril explicitly, 
 Ihat, according to V\iio,the EfTence of the Deity 
 extendeth to Three Hypoftafes. 588,581? 
 
 Platonifts/«rj/:)fr adde, That were it not for 
 t^ij- Effential Dependence, <»«ii Subordination, 
 the Three Divine Hypoftafes mujl needs be 
 Three Co-ordinate Godsii*«^/;ow;or^ One God, 
 then Three Men are One Man.or Three Suns One 
 Sun. Whereas the Sun, its Splendor , and De- 
 rivative Light , may all well be accounted One 
 and the fame Thing. 5851, 5po 
 
 Thefe Platonifts therefore fi'ppofe, fo clofe a 
 
 Union. 
 
 1
 
 The Contents. 
 
 Union, and fo near a Conjundtion, betwixt 
 their Three Hypoilafes s as no where elfe to be 
 found in Nature. Plotinus, T.hjt there is No- 
 thing between them, and That they are Onely 
 Not the very fame. Ihey ack>iorvledge aljn ^ 
 their Perichorelis sr Mutuall Inexiltencc. Ihe 
 Three HypoAafcs One Divinity to the Plato- 
 nilis, in the jame manner-, as the Centre, Ra- 
 dioiis Dillance Immovable, and Movable Cir- 
 cumference of a Sphear, ^j// One Sphear. Ihe 
 Firji Infinite Goodncfs , the Second Infinite 
 Wifcdom , the Ihird Infinite Adive Love, 
 and Power Subllantiall. Page 5po, 5pi 
 
 ¥rom this full Account of the True and Ge- 
 nuine Platonick Trinity, its buth Agreement 
 and Drfagreement with the Chriliian, tlainly 
 appeareth. Firji^ its Agreement in the Ihree 
 i-undamtntal! things before mentioned ^ and 
 cenfequently its Vifcrepance from Aiianifm. 
 
 Secondly, its Difagreemcnt notwith\ianding., 
 from the 'Nirv-receivedVotirine, in that it fup- 
 pofes f/jc" Three Hypoilafes not to have One. and 
 the fame Singular EfiTence, nor yet an Abfolute 
 Co-Equality, but a Graduall Subordination, 
 dWi^Eirtntiall Dependence. Vpon which ac- 
 count^ j'ud by fome, to Symbolize with Aria- 
 nifm, however different from it in ihe Main 
 Foint. 5P 2 
 
 Bcfides which , the bell of the Platonilts , 
 jometimes Guilty of Extravagant Expreilions. 
 Plotinus his 'o-cotiJi'i Ji kxi n.-^W.-'ct, 'ihjt our 
 Humane Soul is of the fame Species with the 
 Mundane Soul, or Third Hypollalis i That 
 being but the Elder Silkr. Which indeed is 
 to make it Co-EflTentiall or Confubllantial! w/th 
 us Men, as S. Auftine underjiond it. This a 
 foundation for Creature-Worfhip or Idolatry. 
 If^hy the Arians by Conllantine called Porphyri- 
 
 1 hat the Platonifts Intention in Subordinating 
 */7fir TJireeHypoftafes, onelyto exclude iz Plu- 
 rality «f Co-ordinate Independent Gods. Ihat 
 none of Plato's Three Hypoltafes, Creatures., 
 but that the Efence of the Godhead betongeth 
 to them All -., they being all Eternal, Neceilarily 
 Exiitent, Infinite, or Omnipotent, and Cre- 
 atours. Therefore in the fenje of the Nicene 
 CounciU, Confubdantiall and Co-eqnall. The 
 Ejfence of the Godhead, wherein all the Three 
 Hypoftaies agree , iw well to the Fathers , as 
 Platonills, Geneiall and Univerfall. Page 
 
 •y'J^^ 597 
 Bcfides which, the Genuine Platoni(is»vf«/i 
 ackiiowledge alj'o, all their Three Hypolfafes 
 to be Homooufian, Co-effentiall of Confubllan- 
 tiall,j'f*;« a further Senfe; as making up One 
 Entire Divinity: As the Root, Stocky and Bran- 
 ches., Co-cflcntiall fo aJ"i«f. 7/;? Trinity ;/o* 
 fo Undivided, as if Thiee were not Ihree in it. 
 The Inequality and Subordination in the Pla- 
 tonick 1 rinity, within the Deity itfelf onely, 
 and in the Relation of the Hypoftafes to one a- 
 nother:, they being ad extra all One and the 
 fame God , Joyntly Concurring in the fame 
 Adions, and in that refped, devoid c/ Inequa- 
 lity. _ 5^7, 5P8 
 Furthermore, */jf Platonick Chriftian would 
 ttrge, Ihat according to the Principles of Chii- 
 iViznity itfelf, there mujl needs be feme Depen- 
 dence and Subordination in thefe Hypoftafes, 
 in their Relation to one another > a Vnoxily and 
 Polteriority o/ Order and Dignity: Ihat which 
 ii Origin jlly of it Self, having feme kind of Pri- 
 ority iJ«<i Superiority, over that which U whol'y 
 Derived from it. The Second and Third Hy- 
 poftafes, not fo Omnipotent as the Fir(t, be- 
 caufe not able to Beget or Produce that. Hence 
 the Firji fiyled by Macrobius, the Molt Om- 
 
 anilLs. But this Vodrine,as Repugnant to Plato, | nipotcnt of all. Sundry pjjfiges in Scripture., 
 Jo elf'ewbere Contradided by Plotinus himfelf. ^ favouring thU Hypothecs , as alfo Orthodox 
 
 5P3 ,'\9\\ Fathers. Athanalius hli Refemhlanccs to the O- 
 That mtwithflanding, a Platonick Chrilhan j riginal! Light and i/je Secondary Splendor y 
 would Apologize /or Plato and the Genuine Py- to the Fountain and the Stream, the Root and the 
 
 thagoreans, after this manner. Firli, That ha- 
 ving no Scriptures, Councills, nor Creeds, to di- 
 rdl them iniheVark^efs cfthis Mylrery, and to 
 
 Branch,the IVater and the Vapour. The Equality 
 aJJ'erted by the Orthodox, in way tf oppofition 
 to the Arian Inequality, of God and Creature i 
 
 guide their Language, they the more excufable,^ That they Equally God, or Uncreated. Not- 
 if not always Uniterm, and fometimes Extra- ; withjianding which , fome Inequality among\l 
 vagant. More to be wondred at, that they j them allowed by Petavius and others, as This 
 Jhould approach fo near the ChrilUan Truth, i God, and That Perfon. ^pp, 6oo 
 
 5P4, 5P5 j However, no necejfity of any more Inequzli- 
 And for their Gradual Subordination nf\ ty and Subordination in the Platonick, then 
 Hypolhl'cs, ^/^/:/ Dependence o/t/.'f Second i»«i : 2« //'f Chriliian Trinity \ they being but Inri- 
 Third upon the Firll i That thefe Platonills nite Goodnefs, a«i Infinite \Vifedom,<»«(i In- 
 hureinthemore excufable, becaufethe MajoWry finite Adive hove, and Power Subfiantiall. 
 t/ Chriliian VodorsyforthefirliThreeCemuries, [Another Hypotheiis of fome Platonills, hinted 
 feem to have aJJ'erted the fame, 5^5, 5^6 /»)' 5. Aullinc oz<tft/ Porphyry, which makes the 
 
 The Platonick Chrillians/m'/fefr Apologiei! Third Hypolkfis a Myddle betwixt the Firft 
 
 I (f2) ani
 
 The Contents. 
 
 and Second i and implies, not fo much a Gra- 
 dation, as a Circulation in the Trinity. Page 
 
 600, do I 
 
 As for the Platonilts fuppofmg their Three 
 Hyportafes (though One Entire Divinity ) to 
 have their Vijiina Singular Eflences, rvithout 
 rvhich they conceive they could be nothing but 
 Three Names i the Piatonick Chriftian rvonld 
 make this Apology i Ihjt the Orthodox Fa- 
 thers themfelves were generally ofthisperfuafwn, 
 Ihat the Effence of the Godhead wherein all 
 //-»? Three Perfjns^grff, not One Singular, but 
 onely One Common or Univerfal Eljence, Iheir 
 Vijiindion tothis pttrpofe, betwixt ii'mand ^ct'- 
 5-<«57«' thjt the farmer tvM Common or Generi- 
 cal, f/'^/j«fr Singular o- Individual. Thec- 
 doret, Batil, and many others. Petavius his 
 ackjtorvledgement, that the Greeks VniverfaVy 
 agreed herein. 601,602 
 
 Jhe Opinion of Gregory Ny (fen, Cyril, Da- 
 mafcen , and others y That the Perfons of the 
 Tiinky no otherrpaies One, thenM Three Indi- 
 viduals under the fame Species, or as Three 
 Men agree in the fjme common Humanity. 
 Ihefe the Chief AiTextcisof an Abfolute, Inde- 
 pendent , and Un-fubordinate Co-equality. 
 This the onely fault that S. Cyril finds in the 
 Vhtonids^that they did not ajj'ert fuch a Confub- 
 fizniMity.WhereM this Trinity,! ritheifm: the 
 Three Perfons //jfrfof being no more One God, 
 then Three Men are One MitijUorvever this cer- 
 tain,that thefe Fitheis did not fuppofe, the Three 
 Hypoftafesof/^e Trinity to have all the fame 
 Singular EfTcnce. Another Extream,that fprung 
 up afterwards in the room of the former Trithe- 
 \['m,and owned by no other Authority^ then of a 
 LateranCounciil. 6o:^,6c4t 
 
 And that this Samenefso/ Singular tlTence 
 WMnotaffertedbyth; Nicene Fathers, and firji 
 Oppofers of Anus ; Firjl, clearly acknowledged 
 ^_>' Petavius. 604,605 
 
 B«t this further Evident from hence i Becaufe 
 the fame Orthodox Fathers, who oppofed Aria- 
 nifm , did alfo condemn Sabellianifin i which 
 afferted. Father, Son, and Holy Gholl, to he 
 but One Hypoftalis, that is, to have hut One and 
 the fame Singular ElFence i and confequently ac- 
 knowledged mother Trinity then of Names or 
 Words. 605 
 
 It appeareth alfo from hence, Becaufe the Word 
 Homoouiios had never any other Senfe, then to 
 O^nify the Agreement of things Numerically 
 differing, in fame Common and General Nature 
 or EiTence. S. Balil, Ihat the fame thing is 
 not Honiooufious. Co-eiTential, or Confubftan- 
 tial with it J elf ; but always One thing with a- 
 nother. To ouoimsr the fame with n-j^-iina in 
 Plotinus. So alfo in AthdiUzlius, he affirming the 
 Branches to be Homooulious and Congene- 
 
 rous w///^ '^■'^ Ro"'. Befdes which, o'-s^'-iiV, omj- 
 H<A)f, and oico^vits, ufed by Athanalius, and 0- 
 thers, iM Synonymous with ^u.')icn&. None of 
 which words fignify an Identity o/Singular Ei- 
 fence, but General or Univerfal onely. Ihe 
 Council of Chalcedon, Ihat our Saviour Chrill 
 as to his Humanity, was Hom.ooulious or Con- 
 CuhR^nuz] with us Men. Thus <:/ef/ Athanalius 
 deny, the Son or yNord, as fuch^ to beHow.ocu- 
 llous or Confubltantial tviih Creatures i as alj'o 
 heaffrmeth men to be Confubftantial with one 
 anothersevery Son Confubltantial and Co-eflTen- 
 th] with his Father. Page 605, 606 
 
 Moreover the Senfe of the tsiccneF3L{hcrs, in 
 their Confubl^antiality, may more ful'y appear 
 from the VoUrine pf Arius oppnjtd by them; 
 which mjde the Son a Creature, and therefore 
 (as Athanalius writeth)i-nffi^'>''' o''a/Ac7e'Q/<rj5i, 
 »/a different EfTenceor Subflance/rpw the Fa- 
 ther. Froved clearly from Athanalius, thatby 
 </;e Confublfantiality ('/</:;? Woid, was meant 
 no mere then its being not a Creature, or Uncre- 
 ated. 6c6,6cS 
 
 Fitrther Froof out c/Athanaf]us,</^Jf by Con- 
 fubftantiality, // not meant a Samenefs r/Sinau- 
 lar, but onely c/Gcneral EfTence. As alfo out of 
 5. Aufiine. <5c8, dii 
 
 Laftly, Ihat the Flomcou^un Fathers did net 
 ajfert againji Arius, J Samenefs f>/ Singular EC- 
 fence, evident from their Difclaiming thife trvo 
 other words, Teuj-n^Tiov, and Mo tea;? or, (as having 
 a SzheWizn Senfe in them,) the former by Epi- 
 phanius , the latter by Athanalius. So that 
 they who afferted the Son to be Homooulious, 
 Confubflantial with the Father, denied him to 
 be Monooulious or Tautooulious, that is, to 
 have the fame Singular Elfence. 612615 
 
 From all thefe Conf derations , concluded hy 
 ^/'f Piatonick Chriltian, Ihat at the Genuine 
 Trinity of Plato agreed tvith that of the Ox- 
 thodox Chriltians, tn being not Hcterooulun, 
 but Homooufian, Co-effential or Confublfanti- 
 al i not made up of God and Creature, but all 
 Homogeneal of Uncreated, or Crcatour : jo did 
 the Trinity of the Firji Orthodox Anti-Arians 
 herein agree with the Piatonick Trinity ; that 
 it WM not Monooulian, or Tautoouilan,One 
 and the fame Singular Effence , under Three 
 Names or Notions onely ■■> but really 1 hree Hy- 
 portafes or Perfons. 612 
 
 Neverthelejs, here remaineth a Qiicftion to 
 be Anfwered ; IVhtther Athanalius, the Ni- 
 cene Fathers, and all the Firji Anti-Arians did 
 therefore aJJ'crt the fame thing with Greg. Nyf^ 
 fen. Cyril, and others, Ihat the Three Perfons 
 in the Trinity, were but Three Co-ordinate 
 Individuals, under the fame Species, having 
 onely a SpeciHck Unity or Identity i (befides 
 Confcnt of VVillj or that they all agree in the 
 
 Uncrc-
 
 The Contents. 
 
 U ncreatcd Nature (mely. 1 ha GroJ'xty ajfcrted in 
 the Dialogues ot the Trinity, Vids^arly Impu- 
 ted to Atiianaliusi and to thjt piirpoje alfo^ Ihjt 
 Three Men are not Three Men, but onely then, 
 when they Vijfentfrom one another in JVill and 
 Opinion. hut theje Dialogues Pfeudcpigra- 
 phous. Neveriheleff to be Granted, that Atha- 
 natiiis himfelf\in that Book^of the Common £f- 
 icncc of the Vci^ons, feems to lay fomething too 
 tnuch Strejje upon this Common Nature, Ef- 
 fencc,orSubrtance, of the Three Pedons, <w to 
 the nia]q>ifT^of them aU but Onz God, Horve- 
 ver^it u certain he does not there rely upon that 
 alone ; and elferrhere ack^notvledgtth it to be in- 
 fufficient. "the true Keafon^why Athanalius laid 
 Jo great a Strejje upon the Homoouliotes, not 
 becaufe th'n alone rv,:uld make them One God, 
 hut becaufe they could not pnffibly be One God 
 without it. Vor if the Father be Uncreated, 
 and the Son a C\C2WTe, then can they not bot,) 
 be One God. Several Tajfages of Athanalius 
 Cited to this purpife. Ihofe Exprefions in him 
 of One Godlicad , and the Samcnefs of the 
 Godhead, and One EfTcncc or Subllance in the 
 Trinity, not fo to be underjhwd, aj if the Tliree 
 Pcrfons rpere hut feveral Names, Notions, or 
 Modes fl/One Thing. Page 612, (5i6 
 
 Wherefore thjugh Athanafius lay h;f Founda- 
 tion in ttm eiJmt] i oin<, Common SpecihcliU- 
 mty of the Perfons, (rvhich a their ConCuhi\3n- 
 tiality,j in order to their bnng One God-, yet 
 does he fuperadde other Coniiderations alfi 
 thereunto. Ai firji of all thu , 7 hat they are not 
 Three Principles, but onely Onci the Ellence 
 of the Father being the Root and fountain of 
 the Son and Spirit : and the Three Hypoltafes, 
 gathered together under One Head. Where 
 Athanalius implies, 'Ihat were theyperfecilyCo- 
 ordinafc and Independent, they rcould not be 
 One, but Three Gods. 616 
 
 In the next place, be further addeth •, 1 hat 
 thefe Tlnec Hypoltafes are not Three Separated 
 Disjoined Things, but Indivillbly United i 
 as the Splendors Indivilible/^-ow the Sun, and 
 Wifedom from him that is Wife. T.hat nei- 
 ther of thefe Verj'ons could be rvithout the other ; 
 nor any thing come between them : theyfo imme- 
 diately Conjoyned together, as that there U a kjnd 
 of <n,vi-yHa. or Continuity betwixt them. 6 1 6,6 1 7 
 Thirdly, Athanalius gof/^'ft higher; affirming 
 thefe Tliree Hypoltafes, not onely to be Indivili- 
 biy Conjoyned, hut alfo to have a Mutual In- 
 cxilicnce in each other. Ihlf aftenvards called 
 a« Emperichorclis. 2 />;» «/o«»' Saviour, lam 
 in the Father, and the Father in mc, therefore 
 ^uarrcl'ed at by the Arians, becaufe they ca^- 
 cf/ff^ 0/ Things Incorporeal , after a Corpo- 
 real manner. Ihat the Godhead of the Son, 
 is the Godhead of the Father ; and the Fa- 
 
 ther exercifcs a Providence over all, in the 
 Son. Page 6x7, 6ip 
 
 Lajlly , Athanafius alfo in Sundry Places , 
 fuppofes the Three Divine Hypoltafes to makf 
 up one Entire Divinity ■■, as the Fountain and 
 the Stream make up one entire Riverv the 
 Root, Stock, and Branches, one entire Tree. 
 Accordingly the rvord Homooufios ufed by A- 
 thanalius, in a further Senfe, not onely to figni- 
 fy things Agreeing in one Common and General 
 Elfence, but alfo fuch as ElTentially Concurr 
 to the makjng up of One Entire thing. Ihat the 
 Three Hypoltafes do Outroardly, or Ad extra, 
 produce all, uia.i h'^yaa-v, One and the felf-fame 
 A<flion i the Father, By the Word, hi the Ho- 
 ly Spirit, doing all things. Ihat all this Doc- 
 d.*r/«f 0/ Athanalius rvould have been read.lyaf- 
 fented to by Plato and bts Genuine Followers. 
 The Platonick Chriltian therefore Concludcth, 
 Ihat there u no fuch Keal DiJference,betTvixt the 
 Genuine Platonick Trinity, and that of the 
 firji Orthodox Anti-Arian Fathers, as foma 
 conceive, from which notrvcthjianding that Tri- 
 theiftick Trinity, e/5. Greg. Nylfen , Cyril, 
 and others, of Three Co-oidinate Individuals 
 under the fame Species, (.w Three MenJ feemt 
 to have been a Deviation. dip, (52»' 
 
 Hitherto the Platonick Chriftians Apology, 
 for the Genuine Platonick Trinity ■■, or Endea- 
 vour to reconcile it reith the VoSrine of the Anci- 
 ent Church .• Where nothing is ajferted by our 
 jelves, but all Submitted to the Judgement of 
 the Learned in thefe Matters. And ivhatfoever 
 in PlatoV Trinity Jhal! be found Vifcrepant 
 from thefenfeofthe'l'irji Orthodox Anti-Ari- 
 an Fathers, utterly difclaimed by us . Athana- 
 lius a gre^ Injirument of Divine Providence, 
 fvr preferring the ChrilHan Chuich from Lap- 
 fing into a kind of Paganick and Idolatrous 
 Chrillianity. ibid. 
 
 Ihe Keafon of this Apology, for the Genuine 
 Platonick Trinity i Becjuje it is againjiihe In- 
 tereji o/Chriltianity, thit this jhould be made 
 more Vifcrepant from the Qhi\i\\zn, then indeed 
 it is. Moreover certain, that this Genuine Pla- 
 tonick Trinity rpjj Anti-Arian ■-, or rather the 
 Arian, Anti-Platonick. Wherefore Socrates won- 
 dered, that Georgius and Timotheus Presby- 
 tets, Jhould adhere to the Arian Fad^ion i rfheit 
 one of them rp.K accounted much a Platonilt the 
 other an Origenilh 620, 62 i 
 
 Furthermore, Platonick Pagans after Chri- 
 liianity, highly approved cf the Beginning of 
 5. John's Gufpell, concerning the Logos, its ex- 
 a^ ly agreeing with their Platonick Dodrine. 
 Tim Amelius in E.\xkh\\xs,and others. A Pla- 
 tonill in S. Aultine, Ihat it deferved to be writ 
 in Golden Letters, and Jet up infome Eminent 
 places, in tvery Chriltian Church. But that 
 ifi) rt-bich
 
 The Contents. 
 
 rvbkh u moji of aU Confderabte.to Jujufyihi^ 
 Apology, Ihe generality «/Chri(Han Fathers, 
 before and after the Nicene Councill>i^ d upon 
 thU Platonick Trinity, if not as reaJ:y the Same 
 thins, t^ith the Chrillian, yet m approaching Jo 
 ^ear thereunto, that it differed chiefly m Qrcum- 
 fiances, or Manner of Exfrefi on. Vm JuAin Mar- 
 tyr Clemens Akxandrinus,Origen, 5. Cyprian, 
 ortheAuthottrofthe Book, De Spiritu Sandto 
 EufebiusCffarienfisi and, which xi mofi of aU 
 to the purpofe, Athzmlhs himfelf^ hegtvmga 
 Signal Teltimony thereunto, lo which may be 
 added, S. Auftine , and Thcodoret. S. Cy- 
 ril, thoughbhming *^f Platonick Subordina- 
 
 Creature- Worfliip :/?H^ thU ihereafon, why the 
 Ancient Fathers> zealovfy opfofed Anani(m, 
 becaufe it thwarted that Vefgn-, it Paganizing 
 and ldolatri7ing that , which wm intended for 
 the Unpaganizingof the World. One llcmar- 
 
 s;' 
 
 jble FajJ'age of Athanafius 
 
 tion, ( Himfelf fuppofing the Timty to 
 Three Co-ordinate Individuals , tinder the 
 fame Specifick Nature of the Godhead ) yet 
 ackjioivledges that fhto WAS not altogether ig- 
 norant of the Truth, Sec. But that Plato'/ Sub- 
 ordination , of hit Second HypolkHs to the 
 Firft, ivM not (as the Arian j of a Creature 
 to the Creatour i already made unquellionably E- 
 vident. Page 621,(525 
 
 Wherefore a Wonderful Trovidence of Al- 
 mighty God here to betaken notice of ■■, Ihat th'u 
 Dodrine, of a Trinity of Divine Hypolkfes, 
 {hould be entertained in the Pagan World be- 
 fore ChrilHanity, at it were to prepare a way 
 for the 'Reception of it amongjl the Learned. 
 Which the Junior Platonics were fo fenf.ble of, j 
 that befides their other Adulterations of the Pla- 
 tonick Trinhy before mentioned, (for the Counte- 
 nancing nf their Polytheifm and Idolatry^ they i 
 at length Innovated and Altered the whale Cab- 
 bala i How no longer acknowledging a Trinity, 
 hut at leaji a Quaternity (f Divine Hypolta- 
 fes-,«jwf/y, before and befides the Trinity, ano- 
 ther Hypollalis fuperiour thereunto, and Jian- 
 ding alone by itfelf. Ihis firft jiarted by lam- 
 blichus, carried on by Proclus, taken notice of by 
 S. Cyril ; befides which , Proclus alfo added 
 c*/;c'r Phantaftick Trinities of /jw own, 625, 
 
 627 
 Another Advantage of this Platonick Trini- 
 ty, extending to the prefent time ; perhaps not 
 "Unintended alfo by Vivine Providence, to abate 
 the Confidence of thofe Conceited Wits, who fo 
 boldly decry the Trinity /or Non-fcnfe,/4i/«/«ff 
 Contradidion to Rcafon, and Impollibility ; 
 when theyfiiaUf.nd, that the Befi and Freefi Wits 
 amongli the Pagans, though having no Scripture- 
 Kevelation to impofeupon them, were yet fond of 
 this Hypothclls. 627 
 
 And now it fufiiciently appears , That the 
 Ancient Platonilis and Pythagoreans , were 
 nottebe taxed for PolytheiBs i»«<i Idolaters, 
 ingiving Religious Worfliip to their Three Di- 
 vine Hypollafes. One grand Vefign of ChnM- 
 anity , to free the World from Idolatry and 
 
 to th'u purpofe. 
 Page 627, 6zp 
 Where Firft Obfervable, Ihat Athanatius ex- 
 prefly afiirmeth the Pagans to have Worfij'ipped 
 onciy One Uncreated , and Many Created 
 Gods. 7^«*Greg. Naz. Ihat there wjs but 
 One Divinity amongji the Pagans alfo. And 
 Irenseus, Ihat they attributed the fir/l place of 
 the Deity toOne Supreme God, f/^f Ma.sero/" 
 thu Univerfc. And Secondly, Ihat to Athana- 
 fius, and all thofe other Fathers , who chjrged 
 the Arians with Idolatry, th'yt wm fuppofed not 
 tocsnfiji in Worfijipping Wj»'3' Independent, and 
 Self-Exilknt Gods, but in giving Religious 
 Worfliip/oCreatures :/4j- the Arians gave a Re- 
 ligious Worfl>ip to the Son or Word, fuppafedby 
 themfelves tobe but a Creature. 62p, 6^0 
 
 But if AxhDS guilty of PolyihelCm or Idola- 
 try, for bejiowing Religious Wotfliip upon the 
 Son, or Word, as a Creatuie, (though the Chief 
 c/ Creatures, and that by which all others were 
 Made) much more they guilty hereof who Re- 
 ligioully worfliipped other Infcriour Being5. 
 ^ thanalius j That no Creature the Object of Re- 
 ligious Worfliip, and That the Onhodox wor- 
 fljipped the Divinity, in the Humanity p/ o«r 
 Saviour Chrift. Nellorius branded with the 
 name of a Man-wurfliippcr. Some fuppofe 
 7hat necejfaryto Idolatiy, which 'vs Imp.^jjible ; 
 to jyorpip more then One, as Omnipotent, or 
 n?/'//; Mental Latria. ^30,632 
 
 And now have we fufficiently Anfwered the 
 Objection againfithe Naturaliiy of the Idea of 
 God , as including Cnelinefs in it -tfrom the 
 Pagan Polytheifm. What farther here intended 
 concerning the fame, (as a Foundation for our 
 Defence 0/ ChriltianityJ differred ^ to make 
 room for a Confutation of all the Atheillick Ar- 
 guments. 
 
 CHAP. V. 
 
 A Particular Confutation of all the Athei- 
 fiick. Grounds. 
 
 T 
 
 HE Firft Atheirtick Argument i 7h.it 
 there is no Idea of God. Ihat in An- 
 fwer to th'u, Ihe Idea of God hath been already 
 declared: viz. /4 Pfr/a"iUnderftanding Being, 
 Unmade, or Self-Exilient /cuw Eternity, and 
 f/jfCaufe of all other Things. In which, No- 
 thing Unconceivable,?Mr Contradiftious. Ihat 
 thefe Confounded Atheifts themfelves, who deny 
 
 ihat
 
 The Contents. 
 
 that there is any Idcjof God at all ^ tniiji not- 
 rfithjianding ofnecefityfuppofe the contrary i he^ 
 caufe othern'ife, denying hit Exilience , they 
 [hottld deny the Exiltence o/Nothing. And 
 that they agree alfo tv'ith Theifts in the fame I- 
 dea > T.he one denying the Exigence of that ^ 
 Tvhich the other Afferteth ^Ihat an Under/fanding 
 Nature U the Original of all things . 7hU Idea 
 of God, <M containing Onelinefs and Singula- 
 rity in it^ not onely largely Defended and made 
 good againjl that Objedtion from the Pagan Po- 
 lythcifm ; hut alfo Proved^that the Generality of 
 Mankind have a Natural Proleplis or Antici- 
 pation in their Minds, concerning the Real and 
 Adual Exigence of fuch a Being. Atheists 
 hut Monikrs, and Anomalies of mankind. IhU 
 a fufficient Confutation of the Firji AtheilHck 
 Argunnent. Page 65 ^',634 
 
 Neverthelefr, Ihat Atheifts may not Pretend^ 
 any of their Strength to be Concealed'^ all their 
 Particular Exceptions ^/g^w/^ ^^e Idea of God 
 here Declared, being Five.lheir Firft Exception, 
 Ihat Tve can have no Idea nor Thought of any 
 thing not Subjed to Scnfe i much left any Evi- 
 dence of the Exiftence thereof. 7he Anfwer. 
 F/r/f, That rvhcreM the Atheifls fuppofe Senfe 
 to be the Onely Knowledge, or at leaji Origi- 
 nal Knowledge 5 Senfe as fuch is not Know- 
 ledge, or Underftandingi becaufe if it rvere^ 
 then every one that fees L\gh: and Colours, or 
 feels Hedit and Cold, would underjiand Light 
 «»W Colours, Heat <j«^ Cold. Plainly proved 
 alfo, from that Atomic k Philofopiiy, {which 
 the Epicurean Atheills fo much pretend to,) 
 That there is a Higher Faculty of the Soul, 
 which Judges of Senfe, deteBs the Phantafhy 
 thereof, refolves Senllble Things into Intelligi- 
 ble Principles, &c. No Pajfion able to mak^ 
 a Judgement, either of itfelf or of other things, 
 the Confounded Democritus himfelf fome- 
 times acknowledged Senfe to be but Seeming 
 <i>r^ Phantafy, andnotto reachto the Abfolute 
 Truth and Reality of Things. He therefore 
 Exploded Qud.]kks out of the Kank^ o/Entities, 
 becaufe Unintelligible j concluding them to he 
 but our Own Phantafms. Vndeniably Evident, 
 that we have Idea's, Notions, and Thoughts, 
 cf many things that never were in Senfe , and 
 whereofwe have m Genuine Phantafms. A- 
 theills attend not to their own Cogitations. 
 T/jjt Opinion, Ihat there is Nothing in the Un- 
 derilanding which WM not before in Scnfe, Falfe 
 and Atheiftical. Men having a Notion of a 
 PerfedUndcrlianding Being, «/^f Caufe of all 
 things, as the Objed of their Devotion i the 
 Athc\i\s tiotrvithjlanding, would here Perfvcade 
 them that they have none, and that the thing is a 
 Non- Entity, meerly becaufe they have no Senfi- 
 ble Idea, or Phantafm thereof. And fo may 
 
 j they as well prove^ not onely KciCon and Under- 
 
 ltanding,AppetiteaH(iVolition,/ot'f Non-En- 
 
 j tities i but alfo Fh^ncy and Senk it f elf y neither 
 
 ofthefe falling under Senle, but onely the Ob- 
 
 jeds of them. If ere Cod indeed Corporeal, at 
 
 ifome mifiaken Thdih fuppofe, yet his EiTence 
 
 j chiefly confijiing in Mind and Undcrftanding, 
 
 this of him could not pojftbly be fuhje£l fo Senfe, 
 
 But that there is alfo Subltancc Incorporeal, 
 
 which therefore in its own Nature is Infcnfible, 
 
 and that the Deity isfuch^ willbe elfcwhere De- 
 
 monitrated. 0Paged34, 637 
 
 'Though the Evidence of Singular Bodies 
 Exifting, depend upon the Information o/"Senfci 
 yet the Cetmnty of this very Evidence, not 
 from Senfe alone, but a Complication o/Reafon 
 J«<i Underftandingi/*^ it. Senfe Phantafti- 
 cal, not reaching to the Abfolute Truth of things 5 
 and obnoxious to Delution. Our own Imaginati- 
 ons, taken for Senfations and Realities, in 
 Sleep, a«^^^Melancholized perfons when a- 
 wakf. Atomick Atheilis themfelves, affert the 
 Exit\tnr.eoffuch things m they have no Senfe of\ 
 Atoms, Membranes , or Exuvious Images of 
 Bodies, nay Incorporeal Space. If the Exi- 
 ftence of Nothing , to be acknowledged , which 
 falls not under Senfe, then not the Exiftence of 
 Soul ii«^ Mind. God the Great Mind, that 
 Rules the whole UniverCe ■> whence our Imper- 
 fed: Minds derived. The Exiftence of that 
 God, whom no Eye can fee, Demonftiated by 
 KcaCon from his Kfft&s. 6^j,6^% 
 
 Ihe Second Atheiftick Pretence againji the 
 Idea of God, and his Exiftence i from Theifis 
 own acknowledging Him to be Incomprchenfi- 
 ble i from whence they infer him to be a Non- 
 Entity. Here perhaps it may be Cranted^in a 
 right Senfe, that whatfoever is altogether Un- 
 conceivable, is either in Itfelf, or at leaft to Vs^ 
 Nothing. How that c/Protagoras, Ihdt Every 
 man is the meafure of all things to himfelf, in 
 /•'// Senfe falfe. Whatfoever any man sfh allow 
 underjianding cannot clearly comprehend , not 
 therefore to beprefently expunged out of the Ca- 
 talogue of Beings. Neverlhelefs according to 
 Aiiftotle, the Soul and Mind in a manner 
 All things. T'/^i/ ^Cryftalline Globe, or No- 
 tional World, that hath fome Image in it of 
 whatfoever is contained in the Real Globe of 
 Being. 638 
 
 But this Abfohctely falfe •■, 'that whatfoever 
 cannot be fully Comprehended by us, is therefore 
 utterly Unconceivable, and coifequently No- 
 thing. Tor we cannot fully Comprehend Our 
 felves, nor have fuch an Adequate Conception 
 of any Subftance, asperfe£rly to Majier and Con- 
 quer the fame. That of the Scepticks fo far 
 frue,1hat there is Something Incomprehenfible 
 in the Elfence of Every thing > even of Body it 
 
 fdf
 
 The Contents. 
 
 felf. 7r«//rBigger«/'f«o«r Minds. Proper to 
 God Almighty, (who alone is rvife)prfealy to 
 Comprehend the Effences of all things. But it 
 foVoros not from hence, that therefore rve have no 
 Idea «flr Conception at aZ/ of any thing. We 
 mayhavea'iiouonor Idea of a Peifedt Being, 
 though we cannot fully Comprehend the fame by 
 Our Imperfedt Minds i as we may See and 
 Touch a Mountain, though we cannot Enclafp 
 it all round within our Arms. 7his therefore a 
 Falfe Theorem of the Atheifts, 7hat whatfoe- 
 ver cannot be /«£)' Comprehended by Mens Im- 
 perfea Vnderflandings, is an Abfolute Non- 
 Entity. Page <538, 6^9 
 Though Cod more Incomprehenfible </»<■« other 
 Ihingsl becaufe of his Tranfcendent Perfedi- 
 on;yethjth he alfo more o/Conceptibility:(«»/'e 
 Sun, though dazling our Sight, yet hath more 
 c/Vifibility, alfo, then any other Objeii. Ihe 
 Dark Incompreherifibility of the Deity , liks 
 the Azure Obfcurity of the franfparent iEther, 
 >tot any thing Abfolutely iti it felf, but onely Re- 
 lative to us. <53P, 640 
 Ihis Incomprehenfibilityo/'^f Deity /o far 
 from being an Argument againji its Exiltence, 
 that certain, on the Contrary, were there Nothing 
 Incomprelienfible to our Imperfeft Minds, 
 there could be no God. Every thing Appre- 
 hended by fome\nttxm\ Congruity. IheScant- 
 Ttefs and Imperfedion of our Narrow Underftan- 
 dings, mujl needs make them Afymmetral or In- 
 commenfurate,t(?jy/^j* Abfolutely Perfed. 640 
 Nature it felf Intimates, Ihat there is Some- 
 thing Vaftly Bigger then our Mind and 
 Thoughts, by thofe Paffions Implanted inm, of 
 Devout Veneration , Adoration, and Admira- 
 tion , with Ecftalie and Pleafmg Horrour. 
 Ihdt of the Deity which cannot enter into the 
 Narrow Vejfels of our Minds, mnfi be otherwife 
 apprehended , by their being Plunged into it, 
 or Swallowed up and Loft in it. We have 
 a Notion or Conception e/a Pcrfed Being, 
 though we cannot fully Comprehend the fame i 
 hecaufe our felves being ImperfeQ, muji needs be 
 Incommenfurate thereunto. Thus noKeafon at 
 all, in the Second AtheKUck Pretence, againji 
 ihe Ideao/God, and his Exiftencei from his 
 Confeffed Incomprehenlibility. ibid. 
 the Third follows, Ihat Infinity, fuppofed 
 to be Effentiall to the Deity, is a thingFer- 
 feSly Unconceivable, and therefore an Impof- 
 fibility, and Non-Entity. Some Fajfages of 
 a Modern Writer to tlm purpofe. Ihe meaning 
 of them. Ihat there is Nothing of Philofophick 
 Truth in the Idea or Attributes of God, mr 
 any other Senfe in the words , then onely to 
 fignify the Veneration and Aftonifhment of 
 mens ownHmds. Ihat the word Inhnite , fig. 
 nifet Nothing in thelhing it felf fo called^ but 
 
 onely the Inability of our Underftandings, and 
 Admhzuon.And fince God by 1 heU\s,is denied 
 to be finite, but cannot be Infinite, therefore an 
 Unconceivable Nothing. Ihus another Lear- 
 Tied Well-wilier to Atheifm, That we have no 
 Idea of Infinite , and therefore not of God. 
 Which in the Language of AihciRs, all one as to 
 fay, that He is a Non-Entity. Page 640,641 
 
 Anfwer. 1h\t Argument, Ihat there can be 
 nothing Infinite, and therefore no God ■, proper 
 to the Modern and Neoterick Atheifts onely j 
 but Kepugnant to the Senfe of the Ancients. 
 Anaximander'j "att^poi/ Infinite Matter, t/'0K^& 
 Meliflus his "A-THfov the 1 rue Deity. Formerly 
 both '[heitis and Atheifis agreed in this ■■, Ihat 
 there muji be Something er other Infinite, either 
 an Infinite Mind, or Infinite Matter, the 
 ancient Atheifis alfo afferted, a Numericall In- 
 finity of Worlds, thus do Atheiils Cenfute or 
 Contradm Aihdtts. 6^1,6^2 
 
 t hat the Modern Atheiils do nolcfs Contra- 
 diS Plain Ket^on alfo, and their very Selves^ 
 then they do their Predeceiri'urs, when they 
 would difprove a God from hence, Becaufe 
 there can be Nothing Infinite. For Firji, Certain, 
 that there was jomethiug or other Infinite in 
 Duration, or Eternal without Beginning: 
 Becaufe, If there had been once Nothing, there 
 could never have been Any thing. But hardly 
 any Atheifis can be fo Sottijh, as in good earneji to 
 think^ihere was once Nothing at all, but after- 
 ward Senflefs Matter Happened to Be. Notorious 
 Impudence in them, who ajjert ihe Eternity of 
 Matter, to maj^thisan Argument againji the 
 Exiftcnce of a God> Becaufe Infinite Duration 
 without Beginning, iJwImpoflibility. 642, 
 
 d43 
 
 A ConceJJtoH to the Atheirts of thefe two 
 things-, that we neither have a Phantafm of 
 any lnfinitc,hecaufe there was never any in Senfe > 
 and ihat Infinity is not fully Comprehenfible 
 iy Finite Underltandings neither. But fince^ 
 Mathematically Certain, I/;.it there was fome- 
 thing Infinite z« Duration, Demonjirated from 
 hence, againji Athcids^that there is Something 
 Really Exifiing, which we have neither any 
 Phantafm of, nor yet can fully Comprehend i« 
 our Minds. ibid. 
 
 Further Granted, that as for Infinity of 
 Number, Magnitude, andliw.e without begin- 
 ning ; as we have no Phantafm nor full Com- 
 prehenfion of them, fo have we neither any In- 
 telligible Idea, Notion or Conception : From 
 whence it may be Concluded, that they are Non- 
 Entities. Number Infinite in Ariitotle, onely 
 in a Negative Senfe, becaufe we can never come 
 to an End thereof by Addition. For which ve- 
 ry Keafon alfo, there cannot pofjJbly be any Num- 
 ber Pofitively Infinite, JiKcfO«e or More may 
 
 always
 
 The Contents. 
 
 ahvjys be Added* No Magnitude jo Great Three Angles ot'a Triangle, Kot fi' /;e E^wj/ /o 
 neither^ htttihjta Greater nuy be Supfnled.^ fwolW^hi. 'Ih'n to mui^e nne hnxWmtcnf the 
 By Infinite Spate, to be Vfiderjiood, Nothing : Deity Demur and Vejlrry another s Infinite 
 but aVo[\\h\\\i'j of more and more^oif^ fur- 'WiWandVowcx, Infinite Underfianding ^m^ 
 thcr and further Infinitely, by Divine I'grver-, Wifcdom. In fuppvfe God to Undcrlfand and 
 or that ih.^ IForld could never be wj^f/c Great, be Wife, onely by Will, liejUy to give him no 
 as that God n\if not able to make it jiill Greater, llndcrltanding at all. God not fo OiTinipo- 
 Ihis Potential Infinity, or Indcfinity o/Body , : tent, .« that he can deiiroy the Intelligible Na- 
 feemi to be tuijiaken, for an Adual Infinity of tures of things; rvbtchrvere to Baffle and Befool 
 Space. L^if//)', «« Infinity of Time Paft, ^f- , /»<< own VVifedom. Infinite Power, Ihjt 
 eaufe then there muji needs be Time Pa It, tvhich n>hich can doe all thjt U Poilible i that if^ Con- 
 Mfirr n'jx Prefent. v4?/ Argument «/^ Modern ceiv able, flr Implies no Contradidtion. Ihe 
 yXutCY. KeafontherfforeConclttdes, neither the : very Eflence of Poilibility, Conceptibility. 
 World ?wr Time, to have been \w\^x\\{QinVzl\ And thut all the Ancient Theifts. Abfurd for 
 Duration. Page 645, 644 Atheiiis tofay^ that a Torver of doing Nothing 
 
 Here ivill the Atheill thinli^ he has got a but nhat n Conceivable , // Unconceivable. 
 Great Advantage, for difproving the Exliicncc ^ ibid. 646 
 
 of a God i Ihty n^hothm t^]{e arvjy the Eter- 
 
 But bccaufe Athcifis look^ upon Infinity m 
 
 nity of the World, tjkjngarvjy alfo the Etet- fuch a Mohtio^ rw jhaV tak^ ojf the Vizard 
 nity of a God. As if God could not be Eter- from it-, by declaring^ 7hat it is Jieally nothing 
 nal otherreife ^ then by a Succcfiive flux of elfe but Pcrfedtion. Infinite Undeiftanding 
 Infinite Time. But wejjy^ that thU affordeth and Knowledge, Peifedt Undeilianding jt/V/^- 
 a Demonltracion of a God i Becaufe fince both out any Defedf, .j?;<^//;f Knowledge ofallthingt 
 //'f World J«i^ Time had a Beginning-, there Knowable. Infinite Power , Perfed Power", 
 mujiof necejjity be Something^ rvhofe Vuration [or a Vowcv of doing all things PolTible. Infi- 
 M wo/Succtrtive, but Pern;anent, which ivasthe | nitc Duration, Pertcdtion of Eflence. Becaufe 
 Creatour of them both. Wherefore the Atheifis I Infinity, Perfedion v therefore Nothing which 
 can here onely mak^ Gnm^cts, and ^ibble upon includeth any thing of ImpeiieSt'ion in ihe Ef- 
 Nunc-Stans i as if th',s Standing Eternity of fence of it ^ can be truly and properly lni]nke ; 
 the Deity, tvere nothingbut a Pitiful! Moment 45 Number, Magnitude, and Time: all which 
 r/ Time Standing Hill > (»w^ iJ* //<»// Duration cj« but Counterfeit Infinity. Nothing One 
 niuft needs be the Jamc with ourr^ixc. <544, 645 : w-yi Infinite, which U not fo Every way, or a 
 Concluded^ Ihat Infinite and Eternal, are Perfedl Being. 647, 648 
 
 not Words which fignify Nothing in the thing] Now, That we have an Idea 0/ Perfcdtion, 
 itfelf, but onely the Idle Progrefs of our plain from that p/ Imperfedion. Perfection 
 Minds, or cur cwn Ignorance, Stupid Aflo- ' Firjl in Order of Nature^ as the Kule and Mea- 
 niflimcnt , and Veneration : not meer Attri- \fttre. This not the want of Imperfedion, but 
 butes of Honour and Complement, but Attri- i Impcrfcdion the want of Perfedion. A Scale 
 hwies belongingto the Deity, (and th.it alone ) ' or Ladder f/Perfedions in Nature, Perceived 
 
 (if the moji Philofophick Truth. And though 
 we have no Adequate Compiehenlion thereof 
 yet muji we h.ive fame Notion of that, which 
 we can L'emen^irjte to belong to Something, 
 
 by means of that lde2, which we have of a Being 
 Abfolutcly Pcrfed,*/'? Meafure of them. With- 
 out jv/'ii./', we could not take notice of lmpet~ 
 fedion, in the moji Perfcd of all thufe things 
 
 645, 646 ' which we ever had Senfe of.Boct'ms-,7hatwhat. 
 But the Ihing which the Athciih Principal'y foever is Imperfed in any k'ld. Implies fome 
 
 r parrel with, i* Infinite Power, or Omnipo- 
 tence V which thvy pretend aljo to he utterly 
 
 \ Unconceivable, and Impoilible, and a Name 
 of Nothing. Where indeed our Modem A- 
 theifis have the joint Suffrage of the Ancients alfo, 
 who concerned themfelves in Nothing more, then 
 Vifproving Omnipotence, or Infinite Power, ib. 
 j/w Omnipotence, either Wilfully or Igno- 
 rantly M/freprefented by Atheifis, as if it ivere 
 a Power of doing things Contiadidious. An 
 
 thing in that kind Perfed, from whence it wot 
 derived. And ih.H the Szture of things too^ 
 not Beginning, from any thing Incompleat and 
 Imperfed , but defended dorvnward , from 
 whjt was Abfolutely Perfcd, by Jieps and de- 
 grees., Lower and Lower. 64S 
 
 Wherefore fnce Infinite, the fane with Per- 
 fcd ; we having a Notion of the Latter, muji 
 needs have of the Former. And though the 
 Word Infinite be Negative ,yet is the Senfe 
 
 Irony of a Modern Atheiif i Ihat God could \ Pofitive. Finite f/jf Negation of Infinite, ai 
 
 turn a Tree into a Syllogifm. Ihe Abfurd 
 Vodrine of Carteliusi 7hat God could have 
 made T wice two, not to have been Four i or the 
 
 which in order of Nature is before it., and not In- 
 finite o/Finite. However ^in things Vncapable of 
 True Infinity '■> Infinity being here a meer 
 ( g ) Imag,i-
 
 The Contents. 
 
 Imaginary thing tfW Non-Entity, can beonely 
 conceived by the Negation of Finite, m Nothing 
 is, ^jif/'f Negation of Something. An Infi- 
 nite Being, Nothing but a PerfeA Being, fuck 
 as never Wzs'^ot^ and could froduce all things 
 PonTible, or Conceivable. Paged48,64P 
 
 ihe Fourth Atheiltick Pretence againil the 
 Idea of God i l^hat it is an Arbitrarious Com- 
 pilement of Contradidious Notions. Where 
 Firj we deny not, Sut that as fome Religio- 
 nifts IxtendtheD'mne. Power to */^i«gx Con- 
 tradidious, fo may others compound Contra- 
 didions together in the Nature of the Deity. 
 But it does^ not follow from thence, that Theolo- 
 gy itfelfis therefore Contradidious, no more 
 then that Philofophy is fo, becaxfe fome Phi- 
 lofophers ^//o W^ Contradidious things: Or 
 that Nothing is Abfolutely True, neither in 
 Divinity , nor Philofophy , but all Seeming , 
 dw^/PhantaiUcal i according to the Protagorean 
 Doiftrine. ^4Pi^50 
 
 But though it be true, Ihat rvhatfoever re- 
 ally Implies a Contradidion, // a Non- Entity i 
 yet is this Kule Obnoxious to much Abufe, w/^f« 
 tvhatfoever mens fliahw Vnderjiandingr cannot 
 reach to, is therefore prefently cried dorvn by 
 them, as an Impollibility or Nothing. As rehen 
 the Atheifts,^«^ Materialifts, explode Incorpo- 
 real Subftance upon this Pretence i or make it 
 onely an Attribute of Honour, exprefftng the 
 Veneration of Mens Minds, but fignifyingNo- 
 thing in Nature, nor having any Philofophick 
 Truth. But the Atheills true meaning in this 
 Objedion, and what kind of Contradidions 
 they are^ which they impute to all Theology , 
 may appear from aFaJfage of a Modern Writer: 
 Namely , fuch as theje, when God isfaidto Per- 
 ceive Sentible Things, andyet to have no Or- 
 gans o/Senfei as alfoto Underltand, and yet 
 to have no Brains. Ihe Vn-difguifed meaning 
 ef the Writer, That Religion is not Philofophy, 
 but Law , andallmeer Arbitrary Conftirutioni 
 nor God a SubjeU of Philofophy, as all Real 
 V Things are ■■, he beingno TiuelnhzhiUnt of the 
 World or Heaven , but onely of mens Brains and 
 Phanciesi andhis Atttihutesfignifying neither 
 True nor Falfe, nor any thing in Nature, but 
 onely mens Reverence and Devotion, towards 
 what they Fear. And fo may any thing befaid of 
 God, uo matter what, Jo it be agreeable to Civil 
 Law. But when men mijiake Attributes of 
 Honour , for Attributes of Philofophick 
 Truth i that is, when they will fuppofe fuch a 
 thing as a God Really to Exift i then is all Ab- 
 fiird Nonfenfe and Contradidion. God^s 
 llnderftanding without Exains, no Contradidi- 
 on. (550,(551 
 
 Certain, That no Simple Idea, as of k Tri- 
 angle, oraStjuare, ci?« ^e Contradidious to « 
 
 felf i rtuch lefs can the Idea of a Perfed Being, 
 the moji Simple of all. This indeed Pregnant 
 of many Attributes, which if Contiadidious, 
 would render the whole a Non- Entity ■■, but all 
 the Genuine Attributes of the Deity, as De- 
 monfirable of a Perfed Being, as the Properties 
 of <» Triangle, or a Squares and therefore can 
 neither be Contradidious to;t, nor one another. 
 
 Page 652 
 Nay, the Genuine Attributes of ihe Deity, 
 not onely not Contradidious, hut alfo all Ne- 
 ceflarily Connedcd together. ibid. 
 
 In Truth, All the Attributes of the Deity, 
 but fo many ?zxuz\ and Inadequate Concepti- 
 ons of One and the Same Perfed Being, tak^en 
 into our Minds, as it were, by Piece-meal. 
 
 ibid. 
 The Idea of God, neither Fiditicus, nor Fac- 
 titious. Nothing Arbitrarious in it ; but a 
 mo^ Natural and Simple Idea, to which not the 
 Leaji can be Added , nor any thing VetraUed 
 from it. Neverthelefs, may there be different 
 Apprehenfwns concerning God; every one that 
 hath a Notion of a Perfed Being, not Vnder- 
 fianding all that Belongeth to it i no more then of a 
 Triangle, or of a Sphear. ibid. ^53 
 
 Concluded therefore , That the Attributes of 
 God,'bio Confounded Non-(enfeof Religioufly 
 Aftonifhed Minds , huddling up together aO 
 Imaginable Attributes 0/ Honour, Courtfhip, 
 and Complement i but the Attributes o/Ne- 
 cclTary Philofophick Truth : and fuch as do 
 not onely fpeak, the Devotion of mens Hearts 
 but alfo declare the Reall Nature of the thing. 
 Here the Wit of a Modern Atheillick Writer, 
 ill placed. (Though no doubt, butfume^ either 
 (;k* of SuperlUtion, or Ignorance, may Attribute 
 fuchthingsto the Deity, as are Incongruous ta 
 its Nature.) Thus the Fourth Atheiliick Pre- 
 tence, again]} the Idez of God, Confuted. 6^^^ 
 
 ($54 
 In the next place , The Atheifts think, them- 
 felves concerned, to give an Account of this Un- 
 queltionable Phaenomenoniz/'f General Perfua- 
 (lOn of the Exifknce of a Gad, in the Minds of 
 men,and their Propenfity tuP\digion,whence thit 
 fiouldcome , if there were no Reall Objed/or 
 it in Nature. And this they would doe by Im- 
 puting it, partly to the Confounded Nonfenfe 
 of Altoniflied Minds, and partly to the Impo- 
 fture of Politicians. Or elfe to th:fe Three 
 Things > To Mens Fear i and to their Igno- 
 rance of Caufes v and to the Fidion of Law- 
 Makers and Civil Sovereigns. 654 
 The Firji ofthefe Atheiltick Origins of Reli- 
 gion i Ihat Mankjnd byreafon of their Natural 
 Imbecillity, are in continual SoVicitade and 
 Fear concerning Future Events, and their Good 
 and Evil Fortune. And this Pailion of Fear 
 
 raifff
 
 The Contents. 
 
 raifes ttp in them for an Oh]ct\ to it ielf, a 
 moji Aftrigiitfull Phantafm i of An Invilible 
 llnderlianding Being, Omnipotenr, &c. Ihey 
 afterwards Standing in awe of this their own 
 Imagination, and Tremblingly VJrfhipping 
 the Creature of their own Fear and Phancy. 
 
 Page 654 
 
 The Second Atheiftick Origin of Theifm 
 and Religion i IhM Men having a Naturall 
 Curiolity, to Enquire into the dzwic^oi things, 
 wherefoever they can difcover no Vilible and 
 Natural! Caufes , are prone to Feign Caufes 
 Invilible and Supernatural. As Anaxagoras 
 faid, never to have betaken himfeif to a God, 
 but onely when he wM dt a lofs fur NecefTary 
 Mateiiall Caufes. Wherefore m wonder 
 if the Generality »/" Mankind, being Ignorant 
 cf the Caufes of all or mojl Ihings , have be- 
 taken themfelves to a God, as to a Refuge and 
 Sin&uzxy for their Ignorance. 654,655 
 
 Tliefe tfpo Accounts of the Phsnonaenon of 
 Religion i /roTO wf a/ Fear rf«i Solicitude and 
 from their Ignorance of Caufes and Curioluyi 
 Joytied together by a Modern Writer. As if the 
 Deity rvere but a Mormo or Bugbear, raifed 
 up by mens Fear, in the Darknefs of their Ig- 
 norance 0/ Caufes. 1 he Opinion of other Ghoi\s 
 d«<i Spirits alfo^ deduced from th^ fame Origi- 
 nall. Mens takingthingi Cafuall/cr Progno- 
 iticks, and being fo addiUed to Omens^T orients^ 
 Frophecies, &c. frow^jPhantartick dW Timo- 
 rous Suppolition, That the things of the World 
 are not difpofed of by Nature, but by fortie 11 n- 
 derftanding Pcrfon. 655 
 
 But leji thefelwo Accounts oftheVhxnomc- 
 non of Religion, flwuld prove hif undent ■, the 
 Athehh fuperadde a Third, Imputing it alfo 
 to the Fidtion and Impollure ofCiviV Sove- 
 raigns '-, who perceiving an advantage te he made 
 from hence^ for the better keeping men in Sub- 
 jcHion , have thereupon Dextroully laid hold 
 of mens Fear and Ignorance , and Cherijhed 
 thofe Seeds of Religion in them, from the In- 
 firmities tif their Nature: Confrmingtheir Belief 
 of Gholls and Spirits, Miracles , Prodigies, 
 and Oracles, byl^ks , publickjy Allowed and 
 Recommended. And that Religion might be 
 every way Obfequious to their Vefigns ■■, have 
 perjwaded the People, that Themfelves were but 
 the Interpreters of the Gods, from whom they 
 Received their Laws. Religion an Engin of 
 State ■■> to k.eep men bufily Employed ; Entertain 
 their Minds ^ render them Tame and Gentle, 
 aj>t for Subjedion and Society. 655, 656 
 
 All th'n not the Invention of Modern A- 
 theirts.£«< an Old Atheil^ick Cabbal i jhjt the 
 Gods made by Fear. Lucretius, That the Caufes 
 of Religion, Tcrrour o/Mind and Darknefs : 
 and that the Empire of the Gods owes all its 
 
 Being to mens Ignorance of Caufes , as alfo, that 
 the Opinion of Ghofts proceeded from mens not 
 knowing how to d/jiinguijh their Drcams,d^ other 
 Frightfull Pluncks, /row Senfations. 656,657 
 
 An Old AtheilHck Surmize alfo ■■, Ihat Re- 
 ligion a Political Invention. Ihus Cicero. 
 The Atheilhin Plato, Ihat the Gods are not by 
 Nature, but by Art and Laws onely. Critias, 
 one of the Ihirty "Tyrants of Athens, his Poem 
 te thu purpofe. <557,658 
 
 That the Folly and Falfnefs of thefe Ihree 
 AtheilHck Pretences,/()r the Origin 0/ Religion, 
 will be fully Manfejied. Firji, As to that of Fat 
 and Phancy. Such an Excefsof Fear, i« makes 
 any one conjiantly Believe theExii[cr)ctofthat, 
 for which ho manner of Ground , neither in 
 SenfeworReafon, highly tending alfo to hU own 
 T>ifquiet;Nothing lejs then Dillraction. Where^ 
 fore,the generality ofmankjud here affirmed by A- 
 theilts,»fl be Frighted o^t of their Wits, and Dif- 
 llempercd in their brains •, onely d few of them- 
 felves, who have efcaped thU Panick lerrour, 
 remaining Sober or in their Right Senfes. Ihe 
 Sobriety w/AtheiOs, nothing hut Dull Stupidi- 
 ty, tf«^ Dead Incredulity i thty Believing one- 
 ly what they can See or Fcc\. 653, 
 
 True , "ihat there U a Religious Fear, Con- 
 ■Jcquent upon the Belief of ^ God ; as alfo that 
 the Senfe of a Deity, is often awakened in mens 
 Minds, by their Fears and Dangers. But Re- 
 ligion HO Creature of Fear. None lejfe Solici- 
 tous about their Good and Evill Fortune, then 
 the Pious and Vertuous, who place not their 
 chief Happinefs in things Aliene, but onely in 
 the Txight Vfe of their own Will. Whereas the 
 Good o/Atheifts, wholly in things Obnoxious to 
 Fortune. T/?^ Timorous Complexion c/Athc- 
 if]s j from building all their Politicks and 
 JuOicc upon the Foundation of Fear. 658, 65P 
 
 The Atheirts Grand Errour here ; Ihat the 
 Dcky, according to the general! Senfe of Mankind, 
 Nothing but a Terriculum, a Formidable,Hurt- 
 full and Undeiirable thing. Whereas men every 
 where agree, in that Divine Attribute of Good-' 
 ntkand Benignity. ibid. 
 
 ^'^vi^v n Am,«o'v/o:', in the worfi Senfe, ta^ett 
 by none but a few Ill-natured Men; painting 
 out the Deity according to their own Likenefr. 
 This condemned by Ariltotle in the Poets, ( he 
 calling them therefore LiarsJ by Plutarch in He- 
 rodotus, asfpoken llniverfally > Plutarch him- 
 feif reftrainingthe Senfe thereof to his Evill Prin- 
 ciple. Plato'x afcribing the World to the Divine 
 Goodnefs: who therefore made all ihings moji likf 
 Himfeif. The true meaningofthis Proverb j That 
 the Deity affedeth to Humble and Abafe the 
 Pride of men. Lucretius his Hidden Force, that 
 hath as it were a Spite to all O verfwellingGreat- 
 neffes i could be no other then the Deity. Thofe 
 (g 2) among{i
 
 The Contents. 
 
 amortgji Chriftians, rrho maks the vpor\\ Re- | 
 trefeHtatioK of God, yet Phanjy him Kind and ^ 
 Gracious ta Jhemfdves. Page 6 55*, 660 
 
 Irue, that Religion often exprejfed by the 
 Fear of God. Fear, Prima Menfiira Deitatis, 
 the Fiift ImpreHion that Religion makes upon 
 nteninthii Lapfed State. But this not a Fear 
 of God, M Mifchievous and Hurtfull, nor yet 
 Of <» WW Arbitrary Being, but as Juft, and an 
 Impartiall Punifter of Wickednefs. Lucre- 
 tius hU ackjiorvledging , mens Fear of God to 
 be conjoynedrvith a Conkknce c/Duty. A Na- 
 tural! Difcrimination ef Good and Evill, mth 
 a Senfe of an Impartiall ]ulUce, prefiding over 
 the If^orld, and both Rewarding and Punifliing. 
 Ibe Fear of God, df either a Hurtfull, or Arbi- 
 trary and Tyrannicall Being,('»'/;ic/7 mufi needs 
 be joyned rvith fomething of Hditred) not Reli- j 
 gion, but Superftition. t'ear^ Faith ^ and Love ■■> j 
 Three Steps and Degrees of Religion, to the 1 
 Son of Sirach. Taith better Defined in Scrip- 
 ture, then by any ScholalHcks. Godfuch a Be- 
 i»gy "* '/ ^f ^^^^ ""*> Nothing more to be JFiJhed 
 for. 660^661 
 
 7he Reafon n>hy Atheills thus mijlaks the 
 Notion of God, Jf a Thing onely to be Feared, 
 and confequently Hated i from their oren 111 
 Nature and Vice. Ihe latter difpofmg them 
 fo much to think^^ that there U no Diifcrence 
 of Good and Evill by Nature , but onely by 
 Law i rchieh Law Contrary to Nature, as Rc- 
 firaint to Liberty. Hence their denying all 
 Naturall Charity, and Acknowledging no Be- 
 nevolence , or Good Will, but rehat arifes 
 from Imbecillity, Indigency, and Fear. Iheir 
 Friend(}}ip at hcH no other , then Mercatura 
 Utilitatum. Wherefore if there were an Om- 
 nipotent Deity, this (according to the Athc- 
 i(Hck Hypothelis) could not have Jo mucb^ as 
 that Spurious Love or Benevolence to any 
 thing , because jianding in Need of Nothing, 
 and Devoid of Fear. "Thus Cotta in Cicero, 
 ytS this averted alfo , by a late Pretender to 
 Pol'.ricks j He adding thereunto , that God 
 hath no other Right of Commanding , then 
 hii Irrcfiiiible i'owcr: nor men any Obligati- 
 on to obey him^ but nmly from /fct-ir Imbecil- 
 lity ^aw^^ Fear, or becaufe they annot KeCili him. 
 Thus do Atheitls Iranjform the Deity into a 
 Monftrous Shape •, an Omnipotent Being 
 that hjth neither Benevolence nor Jullice in 
 him. Jhn indeed a Mormo or Bugbear. 661, 
 
 662 
 But M this afalfe Reprefentation of Theifm i 
 fo the Atheil^icK Scene of things , moji Uncom- 
 fortable, Hopclels, and Difmall', ttpon feveraH 
 Accounts, "true , that no Spightfull DeCgns 
 
 in Senflefs Atoms i in tvhich Kegard^ Plu- 
 tarch Preferred, even th'n Atheiltick Hypo- 
 thefis, before that 0/ <z« Omnipotent Mifchie- 
 vous Being. However, no Faith , fior Hope 
 neither, in Senflefs Atoms. Epicurus his Con- 
 fcffion, that it was better to believe the Fable 
 of the Gods, then that Materiall Ncceflity of 
 at! things, afferted by the other Atheiftick Phy- 
 fiologers, before himfelf. But he not at all 
 mendingthe Matter, by bis fuppofed Free Will. 
 The Panick Fear of the Epicureans, of the 
 Frame of Heaven's Cracking, and this Com- 
 pilement 0/ Atoms being dijfulvi d into a Chaos. 
 Atheills running from Fear, plunge themfelves 
 into Fear. Atheifm, rather then Theifm,/ro»j 
 the Impofture c/Fear, D\i{x\i[\,and Disbelief 
 of Good. But Vice afterwards prevailing in 
 them, makes them Vefne, there pould be No 
 God. Page 6(53, dd4 
 
 Thus the Atheifts , who derive the Origin 
 of Religion from Fear, Firjiput an AfTrightfuU 
 Vizard upon the Deity, and then conclude it to 
 he but a Mormo or Bugbear, the Creatufe of 
 Fear and Phancy. More likely of the 'two^ 
 that the Opinion of a God, fprung from Hope 
 of Good, then Fiar of Evill ; but neither of 
 tbefe "True, it awing its Bein^ to the Impo- 
 iture of no Palfion, but fupported by the Stron- 
 gejt and cleareji Reafon. Neverthelefs a Na- 
 tural! Prolcph;, (^r Anticipation of a God al- 
 fo, in mens Mi>^ -'< _ Preventing Reafon. Ibis 
 called by Plato (J«^ A: illotle , a Vaticination. 
 
 664, 665 
 
 Ihe Second Atheiftick Pretence, to falve 
 the Phaenoirenon f/ Religion, /rcTO the Igno- 
 rance of Caufes, and mens inn.tte CurioHty, 
 (Vpon which Account the Deity ftid by them^ 
 to he nothing but an Alylum of Ia,norancc, 
 or the Sanctuary of Fools, ) next to be Con- 
 futed. 66'y 
 
 Ibit the Atheifts, both Modern and Anci- 
 ent, here commonly Complicate tbefe Iwo to- 
 gether , Fear, and Ignorance of Caufes > ma- 
 king Theifm the Spawn of both : m the Fear 
 of Children in the Dark, raifes Bugbears and 
 Speiftres. Epicurus /'// Keafon, why be took, 
 fuch gr^at pains in the Study of Phyfiology > 
 that by finding out the Naturall Caufes of 
 things, be might free men from the Terrour 
 of a God, that would otbirwife Affault their 
 Minds. ibid. 
 
 Ibe Atheifts thus Dabbling in Phyfiology , 
 and finding out Materiall Caufes for fome of 
 tbofe Phenomena, which the itnsiqlfuU Vulgar 
 falve onely from a Deity i therefore Confident, 
 that Religion had no other Original!, then this 
 Ignorance of Caufes : as alfo, that Nature, or 
 
 Matter, 
 
 I
 
 The Contents. 
 
 Matter, does all things alone rvithottt a God. Bpit 
 ree flullmike it maiiiftjUThat Philofopliy and 
 the True Knowledge of Caufes Lead to a Deity i 
 and //;jt Atheifm i from Ignoranceof Caufes, 
 and n>j>tt of Pliilofophy. Page (5d5, 656 
 
 For t irji^ No Athcilr, rrho derives till from 
 SenJleJJe Matter, canpoftbly affjgn anyCznk of 
 Himlclf, hit own Soul or Mind : it beins^ Im- 
 fofible, that Life and Senfe jhould be ]<i3it\x- 
 taWy produced^ from rvhjt Dead and SenilcCs ■> 
 or from Magnitudes, Figures, Sites, and Moti- 
 ons, /in Atheiltick Objcdtion , nothing to 
 the purpofe ; That Laughing and Crying 
 things are made out of Not- Laughing and 
 Crying Principles ; becaufe thefe refult from 
 the Mcchznifm of the Body. T/^e Hylozoifts 
 never able neither, to produce Animal Senfe, 
 and Confcioufnefs, out of what Scnilefs and In- 
 confcious. 1 he Athdlls, fuppofing their own 
 Life and UnderHanding, and all the Wife- 
 dom that U in the IVorld^ to have fprung, 
 meerly from Senflcfs Matter, and Fortuitous 
 Motion i Grojfely Ignorant of Caufes. Ihe 
 Philofophy of Our Selves, and True Know- 
 ledge o/ the Czuit of our own Soul and Mind, 
 brings to God. Page 666^ 66-j 
 
 Again, AtheiHs Ignorant of the Cz\xk of 
 Motion, by which they fuppofe all things done : 
 thii PhsnoiTienon being no >vj)' Salvable, ac- 
 cording to their Principles, firli, undeniably 
 certain, Ihat Motion not Effential to all Body 
 or Matter asfuch, becaufe then there could have 
 been no Mundane Syltem, «(> Sun, Mnon , 
 Earth , &:c. All things being continual'y Tern 
 in Pieces, and Nothing Cohering. Certain al- 
 fo,lhjt Dead ay.d Senflcfs Matter , /«£•/; oi 
 that of Anaximander, Democi itus, and Epicu- 
 rus, cannot Move /t/f//Spontaneoufly, iji Will 
 er Af)petite. 1 he WyloTnli^ further confidered 
 elfewhere. Dcmocritus could affign no other 
 Caufef/Motion, thsnthU, 'that one^ody mo- 
 ved another from Eternity Infinitely ; without 
 <»«)/ Fiiit Caule or Mover. Ihus aljb a Modem 
 Writer. Jo AJJ'ert an Inhn'ne Progrcfs in the 
 Caufes of Motion , according to Ariftotle, to 
 afign no Caufc thereof at all. Epicurus, though 
 an Exploder of Qualities , forced here to fiy to 
 an Occult Quality , of Gravity. Which , at 
 Ahfurd in Infinite Space , and without any 
 Centre of Reft i fe indeed nothing but to make 
 his own Ignorance, and He Knows not Why, 
 to be iiCaufe. 7/;^ Motion ofEody, /rew the 
 Adivity of fomething Incorporeal. Ihough 
 Motion tjken for Tranfiation, be a Mode of 
 MzUCT y yet Of it is taken for the Vis Movens, 
 a Mode, or Energy, of Something that is In- 
 corporeal, and Stlf-Adive. Ihe Motion of 
 the whole Corporeal Univerfe, Originally from 
 the Deity. 2/'/« '/'f Ignorance c/ //^fCauft of 
 
 Motion ,dwo/^fr Ground of Atheifm. Page 667 
 
 669 
 
 Thirdly , The Atheifts alfo Ignorant of the 
 Caufe of that Grand Phaenomenon, the n tu 
 ic, v^Kaf, the Regular and Artificial Frame o/' 
 the Mundane Syltem, and if the Bodies of Ani' 
 mals ■■, together with the Harmony of all. They 
 who boaji they can give Caufes of all things, with- 
 out a Cod, able to give no Caufe of this, but one- 
 ly, that it Happened by Qiance/o to be. Ihn^ 
 either to makje the Ahknceod Caufe, a Caufe i 
 CChance being but the Abfencc of an Intending 
 Caufe) or their Own very Ignorance of the 
 Caufe,a«i/They Know not W'hy.fo^f(j Caufe*, 
 or to make One Contrary, the Caufe of Another! 
 (Confulion fl/Orderii/?«/ Harmony, Chance of 
 Art iJ«^ Skill,) or Lajily, to deny it to have any 
 Caufe at alljmce they deny an Intending Caufe. 
 
 66 p 
 
 But here the Atheifts makg feveral Pretences, 
 for this their Ignorance. Firji, That the World 
 is not fo Well Made, but that tt might have 
 been much Better ■, and many Flaws to be found 
 therein : whereof a God, or TerfeQ Being, would 
 have Bungled in Nothing, but have made all 
 things ifter the Beft manner. But this a 
 Twelfth Atheiftick Argumentation, and the 
 Confutation thereof to be expeded after- 
 ward, Keafons why fome Modern Thcid^ give 
 Atheifts/a much advantage hcre^ as to ack^ow- 
 ledgelh/ngs be 111 Made -twhiljl the Ancient 
 Pagan Theids flood their Ground, and gene- 
 roufy maintained, that Mind being the Maker 
 of all things, and not Blind Fortune or Chance, 
 nor Arbitrary Will, and Irrational Humane 
 Omnipotent i the To^ih-ngzv,'lhat which is Ah- 
 folutely the Beft, in order to the Good of the 
 Whole, (fofar as the Necefjity of things would 
 admit) f^f Meafure and Rule of Nature, and 
 Providence. 66t?, 670 
 
 Again, the Atomick and Epicurean Atheills 
 Pretend, 7 hat though many things ferve for \\- 
 ks, yet it does not therefore follow , thjt they 
 were wj^f Intentionally /or //^o/eUfes v becaufe 
 t/^;«g/ */?j* Happen by Chance, may have llfes 
 Confequent. Ihut Lucretius, andtheold A- 
 theiftick Philofophers before Ariftotle, of the 
 Tarts of the Bodies of Animals, and all other 
 things. The Anfwer, Ihat when things cen^ 
 fiji of many Parts, all Artificially Proportioned 
 together, with much Curiofity, m for example the 
 Eyei no man who confiders the Anatomy there- 
 of, and its whole StrttUure, can reafonably con- 
 clude, that it Happened fo to be made ; and the 
 Ufe of Seeing Followed : but that it wm made 
 Intentionally for the Ufe of Seeing. But ta 
 maintain, that not onely Eyes Happened to be 
 fomade, and the life of Seeing Followed, but 
 alfo Ears, and a Mouth, and Feet, and Hands , 
 (g 3) ^»d
 
 The Contents. 
 
 and all the other pjrtt Organkd and Similar, 
 (tvithout any ofrvhich, the Whole rvould he Inept 
 or Vfelefs) all their feieral Ufes, Vn-Intended, 
 following •, Grofs Iiifenilbility, and Stupidity. 
 Galcnfl/z/^f life of Parts. Page 671, 672 
 
 Democritus his Votaies ■■> Countenanced al- 
 fo hyCzxieCmsBit Book of Meteors, (frfitvrit- 
 ten with defign to Salve all thnfe Phsnotnc- 
 ns without a God J but VnfuccefsfuVy. Ne- 
 verthelefs tte ackjfoivledge, Ihjt God and Na- 
 ture doe all things in the moll Frugal and Com- 
 pendious rvay \ and that the Mechanick Powers 
 are taken in, fofar as they veiU ferviceMy com- 
 ply with the Intclltdual Platform. But Na- 
 ture not Mechanical and Fortuitous onely, but 
 alfo Vital and Artihcial i the Archeus of the 
 whole World. 'bid. 
 
 Jgain, AtheiRs further Pretend, Ihat though 
 it may tvell feem jirange, that Matter Fortui- 
 toufly Moved, Jfjould^at the very Firji, fall into 
 fuch a Regularity and Harmony, <« // hotv in 
 the World-, yet not at aUjhange, that Atoms, 
 moving from all Eternity, andmjkjng aV manner 
 0/ Combinations and Contextures, and trying 
 all Experiments, Jhould after innumerable other 
 Inept, <»«^ Difcongruous Forms, at length fall 
 into fuch a Syllem as Ihis. Iheyfay therefore, 
 that the Earth, at firji, brought forth divert 
 Monftrous and Irregular Shapes of Animals i 
 fome wanting Feet, fome Hands, fame tvithout a 
 Mouth, &c. to which the Ancients added Cen- 
 taurs, Scylla's, and Chimxii' St tnixtly^ovi- 
 form, and Hominifbrm Animals, Though 
 Epicurus, ajhamedto own thefe, would feem to 
 exclude them, but without Keafon. But hecaufe 
 we have now m fuch Irregular Siiapes Tradu- 
 ced out of the Earth, thty fay that the Reafon 
 is, becaufe none could Continue and Propagate 
 their kjndby Generation, but onely fuch m Hap- 
 pened to be fitly made. Ihm Epicurus, and the 
 Atheifts if/ore Arirtotle. Ihey alfa adde here- 
 unto , their Infinite Worlds > amongti which 
 ihey Pretend, not one of a Ibouftnd, or oflen 
 thoufand, hath Jo much Regularity in it as 
 this of ours, La}lly,they Prefage likewife, that 
 this World (f ours Jhall not always continue fuch, 
 but after a while fall into Confufion and Dili 
 order again j and then may nee have Centaurs , 
 Scylla's, indC\\iwa:ri's as before. 672,674 
 
 Neverthelefs , becauje this Univerfal and 
 Conftant Regularity of things , for fo many 
 Ages together, is fo Puzzling v they would per- 
 fwade m, that the Scnflcfs Atoms, Playing and 
 Toying up and down, from Ete^tity, without any 
 Care or Ihoughty were at length Vaught , by 
 the Neceffity of things, and driven to a kind of 
 Trade or Habit of kiti^QiaXntk and Methodi- 
 calnefs. 674, 675 
 
 loaU which Atheiftick Pretences Replied, 
 
 ' Firji, That this an Idle Dream, or Impudent 
 Forgery Ihat there was once an Inept Mun- 
 dane Sylkmi and in this World of ours allman- 
 ner c/Irregular Shapes "/ Animals : not onely 
 becjufe no 1 radition of any fuch thing ; but alfo 
 becaufe no Reafon pofftbly to be given, why 
 fuchfliould not be Produced out of the Earth 
 jiill, though thty could not Continue long. That 
 alfo Another /theiiiick Dream, That in this 
 World of ours, all will quickjy fall into Confufion 
 and Nonfenfe again. And as their Infinite 
 Worlds , an Impoflibility , fo their AJJertien 
 of the Irregularity of the fuppofed other 
 Worlds, well enough Anfwered, by a Contrary 
 A£ertion-, Ihat were frfrj Planet a Habitable 
 Earth, and every Fixed Star, a Sun, having 
 all more or fewer fuch Habitable Planets mo- 
 ving round about them , and none of them De- 
 fert or Un-inhabited i thne ■would na be found 
 fo much as one Ridiculous or inept Syliem a~ 
 mongji them all-, the Divine Afk being Infinite. 
 
 Page 675 
 
 Again, That the Fortuitous Motions of 
 Senflefs Atoms^ Jhould in length of Time grow 
 Artificial , and coutrait a Habit or Trade of 
 A(fting as Regularly , as ifdireUed by perfeQ 
 Art and Wifedome i This Atheiftick Fanati- 
 citm. 675, 675 
 
 No more Pofible , Ihat Dead and Senflefs 
 Matter, Fortuitoufly Moved, Jhould at length 
 be Taught,a«(!/ Neceifitated by itfelf to produce 
 */?/■/ Artificial Syitenifl/ the World ■,then that a 
 dozen or more Perjons, umkiHed in Muftck,, and 
 ftriking the Strings as it Happened, fhou Id at 
 length be Ta.u:^ht, and Neceliitated to fall into 
 Exquilite Harmony i Or that the Letters in the 
 Writings of fhto and Ariltotle, though having 
 fo much Philofophick Senfe, Jiiould have been 
 all Scribbled at randome. More Piiilofophy in 
 the Great Volume of the World , then in all 
 ArifiotleV <»«^ PlatoV Workj-,and more of Hii- 
 mony, then in any Artificial Compoiition of 
 Vocall Mufick. That the Divine Art and 
 Wifedom, hath printed fuch a Signature of it 
 felf upon the Matter of the Whole World, 
 as Fortune and Chance could never Counter- 
 feit. 676, 677 
 
 But in the next place, the Atheifls will for all 
 this undertake to Demonflrate, That things 
 could not PnJJihly be made by any Intending 
 Caufe, for Ends and lifts ■■, m Eyes for Seeing, 
 Ears for Hearing, from hence, Becaufe things 
 were all in Order of Time, as well as Nature, 
 before their Wks. Ihu Argument ferioufly pro- 
 pounded by Lucretius in this manner i If 
 Eyes were made for t^f life cf Seeing, then, of 
 necejj!ty,muji Seeing have been before Eyes •, But 
 there was no Seeing before Eyesi Therefore could 
 not Eyes be made for the fake of Seeing. (>'}'].,6-j% 
 
 Evi-
 
 The Contenrs. 
 
 Evident^ that the Lcgick of thefe Athcills, 
 differs from that of all other Moitalls i ac- 
 cording to tvhich, the E-odfor rehich any thing 
 it defignedly made, vf oncly in Intention Firll, 
 but m Execution Lafl. Tr«f, thjt Men are 
 Commonly excited, from Experience of things, 
 and Senfe of ihetr Wants, to Excogitate 
 Means and Remedies : h»t it doth not therefore 
 foUoxv, that the Mikcx of the World could not 
 have a Preventive Knowledge if rvhatfoever 
 would be ll{(.-full/or Animals, and fo makf them 
 Bodies Intentionally fur thofe Vjes. "Ihjt Argu- 
 ment ought to be thits framed : Whatfoever U 
 made Intentionally for any ^x\(!i, oi the h ye for 
 that of Seeing v that Endnittjl needs he in the 
 Knowledge and Intentioii of the Maker, be. 
 fore the Adlual Exiltence of that which is 
 made for it ■■, But there could be no Knowledge 
 of Seeing before there were Eyes s Iherefore 
 Eyes could not be made Intentionally for the 
 Jakf of Seeing. Page 678 
 
 7hn the True Scope of the Premifed Atliei- 
 ftick Argument, however difguifed by them in 
 the frji Propounding. Ihe Ground thereof, 
 Becaufe they tak^e it for granted. That all Know- 
 ledge ii derived from Senfe, or from the Things 
 Known, Pre-Exilling without the Knower. 
 And here does Luctet'ms Triumph. The Con- 
 troverfy therefore at lali refolved into thU \ JVhe- 
 ther all Knowledge be in its own Nature, Ju- 
 nior to Things i for if fo , it muji be Gran- 
 ted, that the World could not be Made by 
 any Antecedent Knowledge. But th'a after- 
 wards fuVy Confuted ■■, and Proved,7^Jt Know- 
 ledge w not, in its own NiJture, EcSypall, but 
 Archetypall v and that Knowledge wm Ol- 
 der then the World , and the Maker thereof. 
 
 But Athcills wiH Except againft the Proving 
 of a God, from the Rcguhr and Artificial I/i'Jwf 
 of things i Ihat it m unreafonable to think^,there 
 floould be no Caufe in Nature, for the Common 
 Phenomena thereof ■■, but a God thm Intro- 
 duced to falve them. Which alfo, to fuppofe the 
 world Bungled and Eotcht up. That Nature 
 i<//;f Caufe fl/ Natural 1 things, Which Nature 
 doth not \nicx\A, moj" A<S/or Ends. Wherefore 
 the Opinion of Finall, Caufality for things in 
 Nature, but an Idolum Specus. Iherefore 
 rightly bani(l}ed, by Democritus, out of Phy- 
 Hology. 6-jp,6io 
 
 The Anfwer: Two Extreams here to be a 
 voided. One of the ktomck Atheifts, who de- 
 rive all things from the Fortuitous Motion of 
 Senllefs Matter i Another of Eigoticall Reli- 
 gion! ft?, who will have God to doe all things 
 Himfelf Immediately, without any Nature. The 
 Middle betwixt both. That there if not onely a 
 Mechanicall and Fortuitous, but alfo an Arti- 
 
 hciall Nature, Suhfervient tothe Deity, as the 
 Manuary Opiricer,<i«^ Drudging Executioner 
 thereof. Irue, that fame Philofophers have ah- 
 furdly attributed their own Properties or Ani- 
 mal Idiopathies to Inanimate Bodies. Never- 
 thelefs, /^M «o Idol 0/ //if Cave or Den, to ftp- 
 pofe the Syrtem of the World to have been fa- 
 med by an Underlianding Being, according to 
 whofeDireUioH, Nature, though not it fr If In- 
 tending, Adieth. Balbus hi* Vefcription of tlm 
 Artiriciall Nature in Cicero. 'Ibat there could 
 be no Mind tn us, were there none in the llni- 
 verfe. That of Ari(totle True, That there m 
 more of Ait info me things of Nitiite, then in 
 any thing Made by Men. Now the Caufes of 
 Artificial! things, rff.»Houfeor Clock, cannot 
 be declared, without Intention for Ends. This 
 Excellently furfued by Ariltotlc.^^o more can the 
 Things of Nature be rightly Vnderjhwd,or the 
 Ciuks of them fully Afigned, meerlyfrom Mat- 
 ter and Motion, without Intention or Mind. 
 They who banijh Finall or Mtntall Caufality 
 from Philofophy, look^ upon the Things of Na- 
 ture , with no other Eyes then Oxen and 
 Horfes. Some pitifuTl Attempts of the Ancient 
 k.thQi\\$, to falve the Plisnoniena o/Animab, 
 w///joat Mentall Caufality. Democritus ^W 
 Epicurus/o cautious, m never to pretend, to 
 give an Account of the Formation of the Foetus. 
 Arittotle'/ Judgement here to be Preferred be- 
 fore thatofDimocntM'. Faged&o.oS? 
 But nothing more Strange, then that thefe 
 Athcills fhottld be jttftifed in this their Igno- 
 rance, by Profeflfed Theifts and Chriftiansi tvho 
 Atomizing //^jpz/e, in their Phytiology, con- 
 tend thit this whole Mundane Sy Item, refultcd 
 onely from the Ncccffiry and Unguided Moti- 
 ons/Matter, either Turned Round in a Vortex, 
 or jumbled in a Chaos, without the Viredion 
 of any Mkid. 7/^f/e Mechanick Theills /wor^ 
 Immodefl then the Atomick Atheiits them- 
 f elves ■■, they fifpprfng thefe their Atoms, though 
 FortuitoLlly moved, yet never to have produced 
 any Inept Syllem, or Incongruous Forms ; but 
 from ihe very firji, all along, to have Ranged 
 themfelves fo Orderly, as that they could not have 
 done it better, had they been directed by a Per- 
 fedt Mind. They quite take away that Argu- 
 ment for a God, from the Phacnomena , and 
 that Artificiall Frame of things, leaving onelv 
 fame Metaphyficall Arguments ■■, which though 
 never f~o good, yet by reafon of their Subtlety, 
 cannot doe fo much Execution. The Athcills 
 Gratified to fee the Caufe of Thcifm thm be- 
 trayed , by its profeffed Friends ■, and the Grand 
 Argument /or the fame, totally Slurred by them.: 
 
 6^5,684 
 
 As this. Great Infenfibility o/Mind, to lool^ 
 
 upon the Things of Nature with no other Eyes 
 
 then
 
 The Contents. 
 
 then Brute Animals do ; fo are there Sundry 
 PiiiEnomena , ^trtly Above the Mechanick^ 
 Poiverj , and partly Contrary to the Came, 
 rvhich therefore can never be Salved, rvithout 
 Mentall andYimW Caufality. As in Animals^ 
 the Motion of the Diaphragma in Refpiration , 
 the Syftole atid Diziiokofthe Heart (Being a 
 Mufcular Conlhidion jw^Relaxation jTo which 
 might be added others in the Macrocofm : df 
 the Interfe<flion of the Planes of the Equator 
 and Ecliptick ior the Earth's Diumall Motion 
 ufon an Axis not ParallcllTP;//? that of its An- 
 nual. Cartelius ha Confefion, that according to 
 Mechanick Principles, thefe jhould continually 
 come nearer and nearer together i which fmce they 
 have not done, Finall or Mentall Caufality 
 here to he ack>iowledged ■■, and hecaufe it was 
 Bdiitpouldbefo. But the Greateft Pliasno- 
 menon of thU kjnd, the Formation and Orga- 
 nization p/ Animals-, which thefe Mechanics 
 never able to give any Account of. Of th.it 
 Polthumous Piece o/Cartelms, De la Forma- 
 tion Du Foetus. Page 684,585 
 Pretended, 7hjt to affign Finall Caufes, if 
 to prefume our felvesto be as Wife m God Al- 
 mighty, or toif Privy to his Counfells. But 
 the ^ejiion, not W hether we can always reach 
 tothe Ends of God AImighty,or j^wojv what is 
 Abfolutely Beft in every Cafe.^ and accordingly 
 Conclude things therefore to he fo tbut Whether 
 any thing in the World be made for Ends, 0- 
 iherwife then would have refulted from the For- 
 tuitous Motion 0/ Matter. A^o Prefumption, 
 mr Intrulion into the Secrets of God Almighty, 
 to fay^that Eyes were made by him Intentionally 
 for the fak^ of Seeing.. Anaxagoras his Abfurd 
 Aphorifm, That Man was therefore the moli 
 Solertofall Animals, becaufe he Chanced to 
 have Hands. Far more Keafinable to think^^ 
 (as Aviiiotle concludeth ) Ihat becaufe Man was 
 the wifcll ofaUAnirmh^therefore he had Hands 
 given him. More proper to give Pipes, to one 
 that hath Muficall skill, then upon him that 
 hath Pipes, *o if/fon' Mulicall skill. 6S5 
 In the Laji place , 7he Mechanick Theirts 
 Pretend, and that with fame more plaufibility^ 
 'Ihat it is below the Dignity of God Almighty, 
 to perform all thofe Mean j«i^ Triviall Offices 
 of Nature, Himfelf Immediatly. Ihis An- 
 fwcred again ; Ihat though the Divine Wife- 
 dom, /* felf Contrived the Syllem of the whole, 
 for Ends ■, yet is there an kxx.\hc'u\ Nature un- 
 der him., iH his Inferiour Minilier and Execu- 
 tioner. Proclus his Vefcription hereof. Ihis 
 Nature to Proclus , a God or Goddefs j but 
 onely as the Bodies of the Animated Stars were 
 called Gods^heciufe the Statues of the Gods, 58 5, 
 
 585 
 7hat we cannot otherwife Conclude, concerning 
 
 f/if/e Mechanick Theifts, who derive all thin^r 
 in the Mundane Syiiem , from the NecefTary 
 Motions p/Senilefs Matter, without the Direc- 
 tion of any Mind or God i but thdt they are 
 Imperfcd Thei/.s, or have a certain Tang 
 of the Atheiltick Enthufiafm, (the Spirit c/ In- 
 fidelity) hanging about them. Page 587 
 
 But theje Mechanick Theids Counterba- 
 lancd by another j art p/ Atheifls, net Fortui- 
 tous nor Mechanical! i namely the Hylo2oirts \ 
 who ackiiowledge the works of Nature to be the 
 works of Undcrftanding , and deride Demo- 
 critus /'/■/ Rough dW Hooky Atoms, devoid of 
 Life i they attributing Life to all Matter as fuch^ 
 andconcludingthe Vulgar Notion of a God, to 
 be hut an Inadequate Conception of Matter, its 
 Energetick Nature being taken alone by it felf 
 as a Complcat Subrtance. Ihefe Hylozoifts , 
 ntver able to fatisfy that Pha'nomenon, of the 
 One Agreeing and Confpiring Harmony 
 /Z'roK^/?o»i</)f whole Univerfe; every Atom of 
 Matter, according to them., being a VijiinCt Per- 
 cipient ■■, and thefe Vnable to confer Notions 
 with One another. 587 
 
 Nor can the other Cofmo-Plaflick Atheilts 
 {to whom the whole TForld., but one Huge Plant 
 or Vegetable, Endued with a Spermatick, Ar- 
 tificial! Nature , Orderly difpofing the whole^ 
 without Senfe or llnderllanding, J doe any thing 
 towards the Salving of Ihis., or any other Phaf- 
 nomena: it being Impoffible, Ihat there jhould 
 be any fuch Regular Natuic, otherwife then as 
 Derived from, and Depending on, a Perfedt 
 Mind. ibid. 
 
 Besides thefe Three Phenomena, 0/ Cogita- 
 tion , Motion , and the Artificial Frame of 
 things, with the Confpiring Harmony of the 
 Whole, (no way Salvable by Atheifls ) Here 
 further Added, That thofe who a£erted the No- 
 vhyofthe World, couldnot pofjihlygite an Ac- 
 count neither, of the Firll Beginning o/Men, and 
 other Animals, not now Generated out of Pu- 
 trefadion. Ariflotle fometimes doubtful! and 
 jiaggeringconcerningthe World's Eternity. Men 
 and all other Animals not produced at firft by 
 Chance, either as Worms out of Putrefadtion, 
 or out of Eggs , or Wombs, growing out of 
 the Earth j Becaufe no Keafon to be given, why 
 Chinee Jhould not as well produce the fame out 
 of the Earth Jiill. Epicurus hU vain Pretence, 
 that the Earth,<?/^ Child-bearing WomanjB'^x 
 now grown Effete and Barren. Moreover^ 
 Men a«(i Animals, w/^f* W ^rjf Generated out 
 0/ Putrefaction, or excluded out of Wombs or 
 Egge-fhells, fuppofed by thefe Atheifls them- 
 felves, to have been produced in « Tender, In- 
 fant-like State, fo that they could neither fup- 
 ply themfelves with nourijfjment , nor defend 
 themfelves from harms. A Dream of Epicurus , 
 
 Ihat
 
 The Contents. 
 
 7hat the Earth fent forth (ireams r>f Milk jftcr 
 thofe her New-born Intants and Niirflings j 
 Confuted by Critolaus n/Pliilo. Another Pre- 
 carious Suppofition or Figment of Epicurus ; 
 That then no immoderate Hejti tior Coldr, nor 
 any blujierine^ IFindj.AnaiximzndcT'S rvay ofSzl- 
 ving thii Difliculty ■■> Ihn Men tvere firji gene- 
 rated and nourijhed in the bellies of Fijhes, till 
 able to Jhift for themfelves--, and then difgorged 
 upon dry land. Kihcviis frv allow any things ra- 
 ther thena God. Page (588, 6Sp 
 
 Wherefore here being Dignus Vindice No- 
 dus, a Qio< ^ /uy)fHiYii^ Reafonably introduced^ 
 in the Mofaick Cabbala, to folve the fame. It 
 appearing^ from all i^.ircumfiances put together^ 
 that thii rvhule Vhxnonttnon fiirpa^'es ^ not one- 
 ly the Mcchanick, but alfo the PlalHck Pow- 
 ers i there being much of Difcrction therein. 
 Horvever^ not denied^ but that the Minilkry of 
 Spirits (Created before Man, and other 1 cr- 
 rellrial Aniiiials ) might be here made ufe of. 
 j4s in Plato, after the Creation of Immortal 
 Souls, by the Supreme God , the Framing of 
 Mortal Bodies is committed to Junior Gods. 
 
 6Sp.,6pc 
 
 Furthermore, Atheijls no more able to Salve 
 that ordinary Pharnomenon, of the Conferva- 
 tion of Species, by the Difference of Sexes, and 
 a due Proportion of Number, kept up between 
 Males and Females. Here a Providence alfo, 
 Superiour, en well to the PlalHckj^w Mechanick 
 Nature. ibid. 
 
 Ljjf/y, Other Phenomena, oi Real, though 
 not Phy ileal s which Atheijls cannot pojfibly 
 Salve, and therefore do commonly Deny ; of of 
 Natural Jultice or Honelly, j«df Obligation j 
 the Foundation of PoViticks, andthe Mathema- 
 ticks (f Religion. And of Liberty of IVill, 
 mt onely Ihat p/F ortuitous Self-determination, 
 when an equal Eligibility »/ Objects » but alfo 
 Ihat which makes men deferve Commendation 
 and Blame. Ihefe not commonly dijiinguiped, 
 ai they Ought. Epicurus hU endeavour to Salve 
 Liberty of Will, from Atoms Declining Vncer- 
 tainly from the Perpendicular, meer Madnefs 
 and Fvenzy. 6po^6pi 
 
 And now have we already Preventively Con- 
 futed the Third Atheiftick Pretence, to Salve 
 the Phsenomenon of Theifm, from the Fidion 
 and Impollure qf Politicians v we having pro- 
 ved, Ihat Philofophy, and the true Knowledg 
 ofCaufes, inferre the Exilience ofaCod.Neier- 
 thelefs this to be here further Anlwered. 6p i 
 
 Ihat States-men and Politicians could mt 
 have made fuch ufe of Religion, as fometimes 
 they have done, had it been a meer Cheat and 
 Figment of their own. Civil Sovereigns in all 
 the diftant places cfthe World, could not have 
 fo wiiverfaVy confpired^ in this one Piece of 
 
 Srate-craft or Cozenage : nvr yet have been 
 able, to pojfefs the Minds of men every-where 
 with fnch aconjiant Awe and Dread of an In- 
 viliblc Nothing. The World would lung fince 
 bjve d.fcovered this Cheat , and fufpeaed a 
 Plot upon their Liberty, in the Fidion of a 
 God '■> at leaft Governours themfelves would 
 have underjiood it \ many of which n.iwiih- 
 [landing as much awed with the Fear of this In- 
 villbie Nothing, as any Others. Other Cheats 
 and Juggles, when once Deteded no longer Pra- 
 Qifed. But Religion now as much in Credit as 
 ever, though fo long ftnce Decried by Atheilts, 
 for a Political Cheat. Ihat Clrittianity. a. 
 Keitgim Founded in no Humane Policy, pre- 
 vailed over the Craft and Power of aUCW\\\ So- 
 vereigns, (»«(iCo«^«frf^»/>f Perfecuting World, 
 by fuffering Deaths and Martyrdoms. 7hh Pre~ 
 figniped by the Prophetick Spirit. Page d(? j , 
 
 6p2 
 
 Had the Idea of God, been <?» Arbitrarious 
 Figment, not conceivable, how men jhould hate 
 univerfjL'y agreed in the fame, and the Attri- 
 butes belonging thereunto :('! his Argument ufed 
 by Sextus : ; ISior that Civil Sovereigns them- 
 felves Jhould fo univerjally have Jumped in it. 
 
 692 6p^ 
 
 Furthermore s Not Conceivable , how thii 
 Thought or Idea of a Cod fi>ottld have been For- 
 med by any,had it been the Idea of Nothing. 7 /ji? 
 Superhcialnefs of Atheilts, in Pretending, th.it 
 Politicians, by telling men of Such a thing, put 
 the Idea into their Minds. No N()tions,or Idea's, 
 put into mens minds by Words, but onely the 
 Phantafms of the Sounds. 5 /j'/wc;/? all Learning 
 be not Remembrance i yet u all Humane Tea- 
 ching, but Maieutical or Obltctricious i not the 
 F'illingof the Soul as a Vejft-l, by Pouring inta 
 it from without ■■, but the Kindling of it from 
 within. Words fignifie nothmg^.to him that can- 
 not raife tip within himjelf the Notions , or 
 Idea s, correfpendent to ihem. however, the Dif- 
 ficulty jjiiU remains ■■, Hon' States- men themflves, 
 or the firji Inventer of this Cheat, cotild have 
 framed any Notion at all of a Non- Entity. 
 
 Here the Atheifis Pretend, That there is a 
 Feigning Power in the Sottl,whereby itcanmakf 
 Idea's and Conceptions 0/ Non- Entities •, m of 
 a Golden Mountain, or a Centaur : and that 
 by this,an Idea ofGodmight be framed, though 
 there be no fuch Thing. Anfwer; That all the 
 Feigning Power of the Soul, confjietk onely in 
 Compounding Idea's of things, that Really Pxiji 
 Apart, but not in that Conjundion. 7he Mind 
 cannot makf any New Conceptive Cogitation, 
 which wM Hot Before \ at the Painter or Limner 
 cannot Feign Colours.Moreover the whjeofthefe 
 Fiditious Idea's, though it have no Adtual, yet 
 
 (h) hath
 
 The Contents. 
 
 hath it a PotTible Entity. 7he Deity it Self, 
 though it could Create a World out of Nothing, 
 yet cm it not Create more Cogitation or Con- 
 ception, then Is , or WM always contained in 
 its en>n Mind from Eternity i nor frame a Po- 
 litive Idea of that ^ rvhich hath no PolTible En- 
 tity. Page<5p4,<5p5 
 
 T:he Idea of God, no Compilement or Ag- 
 gregation of things, that Exiji Severally, apart 
 in the World \ hecaufe then it would be a meer 
 Arbitrarious thing, and what Every one Pleafed^ 
 the contrary whereunto hath been before mani- 
 fejied. 6P$ 
 
 Again ■■, Some Attributes of the Deity, no- 
 where elfe to be found in the whole World ; and 
 therefore mitfl be Abfolute Non-Entities, rvere 
 there no God. Here the Painter mufi Feign Co- 
 lours, and Create New Cogitation, out »/ No- 
 thing, ibid. 
 
 LajUy;Vpon Suppofition,Thjt there if no God, 
 it it Impofible not onely, that there Jhould be 
 any for the Future, but alfo, that there pould 
 ever have been any \ whereas all Fictitious Idea's 
 muli have a Poilible Entity, fince otherwife they 
 would be Unconceivable, and No Idea's, ibid. 
 
 Wherefore feme Athdlh will further Fret end ; 
 That befides this Power of Compounding 
 things together, the Soul hath another Amplia- 
 ting, or Annplifying Power i by both which 
 together, though there be no God Exifting, nor 
 yet Pofible ■■, the Idea of him might be f idi- 
 tioufly Made ; thofe Attributes which are no- 
 where elfe to be found, ariftng by way of Am- 
 plification or Augmentation of Something 
 foundinMen. 6p^,6pd 
 
 Anfweri Firji, That according to thePrinciples 
 ofthefe Atheifts, that all o«r Conceptions are 
 nothing but PalTions from Objedts without ; 
 there cannot Pojpbly be any fuch Amplifying 
 Power in the Soul, whereby it could mal^e More 
 then Is. Thus Protagoras in Plato > No man 
 can Conceive any thing, but what he fuffers. 
 Here alfo, ( as ScKtas Intimateth,) the Athdds 
 guilty of that Fallacy, called a Circle or Dralle- 
 lus. For having Firji undifcernedly made the 
 Idea of Imperfedtion , from Perfedion i they 
 then goe about again, to mak^the Idea of Per- 
 feftion, out o/Imperfedtion. "that men have 
 a Notion of Perfeftion, by which, as a Rule, 
 they Judge things to he \mpexk&i '■> Evident 
 from that BireUion given by all TheologerS, To 
 Conceive of God, in way of Remotion or Ab- 
 ftradlion of all Imperfedion. Laflly, Finite 
 Things addedtogether, can never make up Infi- 
 nite i its more and more Time backward , can 
 never reach ts Eternity without Beginning. 
 God differs from Imperfedl things, not in De- 
 gree, but Kind. As for Infinite Space, faid 
 to cofiftji 0/ Parts Finite j we certain of no more 
 
 then this, that the Finite World might have 
 been made Bigger and Bigger Infinitely ; for 
 which very CauTe, it could never be Actually 
 Infinite. Gaflendus hU Objedion, That the 
 Idea of an Infinite God, might as well be 
 Feigned , as that of Infinite Worlds. But 
 Infinite Worlds, are but Words or Notions 
 ill Put together, or Combined ■■, Infinity being a 
 Real Thing in Nature, but Mifapplied, it be- 
 ing Proper onely to the Deity. Page 6p6, 6py 
 
 Ihe Concliifwn ■, Thatfmce the Soul can nei- 
 ther Make the Idea 0/ Infinite, by Amplifica- 
 tion of Finite 5 nor Feign or Create any "New 
 Cogitation, which wm not before ■■, nor make a 
 Politive Idea, of a Non- Entity i certain, that 
 thejdes. of God, no Fidlitious Thing. 6pj 
 
 Further made Evident , That Religion not 
 the Figment of Civil Sovereigns. Obligation 
 in Confcience, the Foundation of all Civil 
 Right and Authority. Covenants without 
 th'n. Nothing hut Words and Breath. Obliga- 
 tion, not from Laws neither '-, but before them y 
 or otherwife they could not Oblige, Lajfly, "Ihis 
 derived, not from Utility neither. Were Ob- 
 ligation to Civil Obedience Made by mens 
 Private Utility, then could it be Diflblved ^y 
 tlx Same. Wherefore //Religion, a Fiftion or 
 Impofiure i Civil Sovereignty ot«/J needs be fo 
 too. (5p7, 6cf% 
 
 Had Religion been a Fidtion of Politicians, 
 they would then have made it every way Pliable, 
 and Flexible i fince otherwife it would not Serve 
 their Turn, nor confiji with their Infinite Right. 
 
 6pS 
 
 But Religion in its own Nature, a Stiff, In- 
 flexible thing, as alfo Juftice, it being not Fac- 
 titious, or Made by Will. There may there- 
 fore be a Contradidion , betwixt the Laws of 
 God, and of Men ■■, and in this cafe does 'Religi- 
 on conclude, Ihat God ought to be Obeyed, 
 rather then Men. For thU Caufe, Atheiltick 
 Politicians of Latter times, declare againji Re- 
 ligion as Inconfident with Civil Sovereigntyi 
 It deftroying Infinite Right , Introducing Pri- 
 vate Judgment,or Confcience, and a Fear Grea- 
 ter then that of the Leviathan i to wit, of him 
 who can InfliQ Eternal Punifhments. Senflefs 
 Matter the Atheifts Natural God i the Levia- 
 than or Civil Sovereign, his Artificial One. 
 Religion thus difowned and difclaimed by Politi- 
 cians, as Incenfjlem with Civil Power, could 
 not be the Creature of Political Art. Ihus all 
 the Three Atheiftick Pretences , to Salve the 
 Phenomenon of Religion i from Fear, Igno- 
 rance of Caufes , and Fidion of Politicians ; 
 fully Confuted, dp8, 700 
 
 But hecaufe, befides thofe Ordinary Pheno- 
 mena, before mentioned, there are certain other 
 Extraordinary ones, that cannot be Salved by 
 
 Atheills,
 
 The Contents. 
 
 Atheids , rphich therefore they will impute^ 
 Partly to Mens Fear and Ignorance, and Partly 
 to the Fi&ion and Impotiuxe of Civil Gover- 
 nours, (viz. Apparitions. Miracles, and Pxo- 
 phecies ■,) the Keality of thefe, here alfo to be 
 briefly Vindicated. Page yco 
 
 FiriK »'* f""' Apparitions i Though much of 
 Fabiilollty in thefe Relations, yet unqnejiionably 
 fomething of Truth. Atheilis imputing thefe 
 things to mens miliakjfig their Dreams and Phan- 
 cks for Senfations, ContradiQ their orvn Funda- 
 mental Principle, 7hjt Senfew the cnely Crite- 
 rion of Truth i oi alfo Derogate more from Hu- 
 mane Tertimony, then they ought. ibid. 
 
 Ihat fome Atheilis Sensible hereof have ac- 
 kiioipledged the Reality of Apparitions, conclu- 
 ding them neverthelefs to be the Meer Creatures 
 of Imagination i as if a Strong Phancy could 
 produce Real Subrtances, or Objcds of Senfe. 
 7he Fanaticifm fl/Atheifts,w/w rvill rather Believe 
 the grejteji Impollibilities, then endanger the 
 Being ot a God. Invifible Gholts Permanent, 
 eafily introduce One Supreme Gholl of the rvhole 
 "World. 700,701 
 
 Democritus yet further Convinced; ihat 
 there were Invilible Beings Superiour to Men, 
 Independent upon Imagination, and Permanent ■, 
 ( caUed by him Idols ; but having nothing Im- 
 mortal in them \ and therefore that a God could 
 be HO more proved from the Exiftence of them, 
 then of Men. Granted by him, that there were, 
 not onely Terreftrial,iM« alfo Aei ial and iEtherial 
 Animals \ and that all thofe Valt Regions of 
 the Univerfe above, were not Delert and Unin- 
 habited. Here fomething of the Fathers, afferting 
 Angels to have Bodies : but more aftertvards. 
 
 701,702 
 
 To thU Phenomenon pf Apparitions, may be 
 added thofe 7rvo others, of Witches and De- 
 moniacks ■■, both of thefe proving,That Spirits 
 are not Phancies , nor Inhabitants of mens 
 Brains onely, hut of the World : at alfo, Ihat 
 there are fome Impure Spirits, a Confirmation 
 of the Truth of ChriiHanity. Ihe Confident 
 Exploders of Witchcraft, fufpicable fur A- 
 theifm. As for Demoniacks or Energumeni, 
 certain from ]okphus ^ Ihat the Jews did not 
 take thefe Demons or Devils, for Bodily Difea- 
 fes i but Real Subftances, pojfefing the Bodies 
 of Men. Nor probable, that they fuppofed, m 
 the GnolHcks afterward, all Difeafes to he the 
 Infeftation 0/ Evil Spirits) nor yet, (m fome 
 think^) all Demoniacks to be Mad-men. But 
 when there were any llnufual and Extraordina- 
 ry Symptoms, in any Bodily Diftemper, but 
 efpeciaVythat o/Madnefs, they fuppofmg thu to 
 be Supernatural , imputed it to the Infeih- 
 tion of fome Devil. Thus alfo the Greeks. 
 
 702,704 
 
 1 T.hat Demoniacks and Energumeni, are a 
 Real Phenomenon j and that there are fuch alfo 
 j tn thefe limes of ours , Averted by Fernelius 
 J and Scnnertus. Such Maniacal Pci fons, <m not 
 i onely d/fcover Sccte:s, but alfo fpCMk^Lznguzges^ 
 : which they had never learnt, Vnguejiionably 
 i Demoniacks or Energumeni. Ihjt there have 
 beenfuch in the Times ftnce our Saviour, proved 
 o«/ o/P(ellusi m alfo from Ytxr\t\[u?.. 1h.^ for 
 the Vindication of Chiiltianity , agji^ji thofe 
 who fufpeci the 5cript«rf- Demoniacks for Fig- 
 ments. Page 704,706 
 The Second Extraordinary Phenomenon 
 Propofed; Ihat ft/ Miracles, and Effeds Super- 
 natural. Ihat there have been fuch things a- 
 mongji ihe Pagans , and fince the Times of 
 Chrillianity too-, 'Evident from their Recordf. 
 But more Injianees of thefe in Scripture. yc6 
 Two Sorts o/"Miracles. Firlt, Such as, though 
 they cannot be done by Ordinary Caufes , )iet 
 may be effeUed by the Natural Power of Invili- 
 ble Spirits, Angels, or Demons. As Illiterate 
 Demioniacks, fpeakjng Greek. Such amongil 
 </j^ Pagans «/jj* Miracle of the Whetllone, cut 
 in two withaRazour. Secondly, Such as tran- 
 fcend the Natural Power of all Second Caufts^ 
 and Created Beings. 706 707 
 Ihat late Politico-Theo'ogical Treatife, de~ 
 Hying both thefe Sorts of Miracles j Inconfidera- 
 ble , and not deferving here a Confutation. 
 
 707 
 Suppofedin Deut. Ihat Miracles of the for- 
 mer fort, might be done by Falle Prophets, in 
 Confirmation of Idohtry, Wherefore Miracles 
 alone, not fu^cient to confirm every Dodrine. 
 
 ibid. 
 Accordingly in the New Teflament dn we 
 read, o/Te^ara fsu'cTii? Lying Miracles v that if ^ 
 Miracles done in Confirmation of a Lie, and by 
 the Power of Satan, &c. God permitting it^ 
 in rvay of Probation of fome, and Punidiment 
 gf others. Miracles done for the promoting of 
 Creature- Worlhip or Idolatry, injiead o/Jufti- 
 fying the fame , themfelves Condemned by it. 
 
 7c8 
 Had the Miracles of our Saviour been all of 
 the Former Kind onely, yet ought the Jews, ac- 
 cording to Mofes Law, to have ack^7owledged 
 him for a True Prophet, he cominginthe Name 
 of the Lord , and not Exhorting to Idolatry. 
 Suppofed in Deut. Ihat God would not Permit 
 Falfe Prophets to dae Miracles, fave onely in 
 the Cafe of Idolatry i or when the Dcdrine is 
 difcoverable to be Falfe by the Light of Nature i 
 becaufe that would be an Invincible Tempta- 
 tion. Our Saviour, Ihat Eximious Prophet 
 foretold , by whom God would again reveal ha 
 Wm to the IForld \ and no more out 0/ Flaming 
 Fire. Neverthelefs fome Miracles of our Saviour 
 Ch2) ChriltV
 
 The Contents. 
 
 Chrid'sfttch aljo, at could be done onely by the 
 Power of God Almighty. Page 708, yop 
 
 AU Miracles evince Spirits i to disbelieve 
 which U , to disbelieve Senfe, or Vnreajonably 
 to Derogate from Humane Teftimony. Had 
 the Gentiles entertained the Faith of Chrift, 
 Tpithout Miracles, Ih'n it Jelf mttld have been 
 a Great Miracle, 7°9 
 
 Ihe Laji Extraordinary PhaEnoirenon, Di- 
 vination or Prophecy. Thif alfo evinces Spirits, 
 C called Gods by the Pagans: ) andthiK that of 
 theirs True ■■, If Divination , then Gods. 
 
 710 
 Two Sorts of Predidions likerpife , m of 
 Miracles. Firft,fHch m might -proceed from the 
 Natural PreCigeing Power of Created Spirits. 
 Such Predictions ach^iorvledged by Democritus, 
 upon account of ha Idols. Notfo much Con- 
 tingency in Humane Adions, by reafon of 
 Mens Liberty of Will, as fame fuppofe. 710, 
 
 711 
 Another Sort o/Predidions of Future Events, 
 Imputable onely to the Supernatural Prefcience 
 of God Almighty. Epicurus hii Fretence ^ 
 Ihat Divination too\ arvay Liberty of Will i 
 either us Supposing , or Making a Neceffity. 
 Some Thdih alfo denying the Prefcience of God 
 Almighty , upon the fame Account. Certain^ 
 That no Created Being can forek^orp Future 
 Events, othemvfe then in their Caufes. Where, 
 fore Predidions of fuch Events, (U had no Ne- 
 ceflary Antecedent Caufes, Evince a God. 711, 
 
 712 
 That there ta Foreknowledge of Future E- 
 vents , llnforeknowable to Men ■, formerly the 
 general Perfwaiion of Mankind. Oracles and 
 Predidions amongli the Pagans, ivhich Evince 
 Spirits-, as that of A&ius NdiviuiS. Moji of the 
 Pagan Oracles, from the Natural Prefageing 
 Power 0/ Demons, Nevertheleft fome Inllan- 
 ces of Predidions of a higher kjnd amongli them\ 
 as that of Vedius Valens , and the Sibyls. 
 Thus Balaam, Divinely a^j^ed to Predid our 
 Saviour. 712,713 
 
 Scriptures Triumphing over Pagan Oracles. 
 Predidions concerning our Saviour Chrift, and 
 the Converfion of the Gentiles. Amongji rvhich 
 that remarkable one , of the Seventy Weeks. 
 
 713, 7'4 
 Other Predidions concerning the Fates ot 
 
 Kingdoms, and of the Church. Daniel's Fourth 
 Ten-Horned Beali, the Roman Empire. This 
 Prophecy of Daniel's, carried on further in the 
 Apocalyps. Both of them Prophetick Calen- 
 dars o/Times, to the End of the TVorld. ibid. 
 Ihat this Phenomenon c/Scripture-Prophe- 
 cies, cannot Yoffibly be Imputed by Atheifts, oi 
 fome others, to Fear, or Ignorance of Caufes, or 
 to the Fidion of Politicians. Ihey not onely 
 
 Evince a Deity,^«t alfo the Truth of Chriftiani 
 ty. To this Turpofe, of more Vfe to us, whonurv 
 live, then the Miracles themfelves Recorded in 
 Scripture. Page 7 14, 715 
 
 Thefe Five Extraordinary Phaenomena, all 
 of them evince. Spirits *o if «o Fancies, hut 
 Subfiantiall Inhabitants cf the World j from 
 whence a God maybe Inferred. Some of them. 
 Immediately proz/e J Deity. ibid. 
 
 Here have we not onely fully Confuted all the 
 Atheiftick Pretences /row the Idea of God, but 
 alfo by the way, already Profofed feveral Sub- 
 ftantiall Arguments/or a Deity. The Exijhnce 
 whereof will now be further proved from its very 
 Idea. ibid. 
 
 True, That fome of the Ancient Theifts them- 
 felves. Declare God Not to be Demonrtrablc. 
 Thus Alexander Aphrodif. C lemens Alexand. 
 But their meaning therein no more then thii. That 
 God cannot be Demonlirated a Priori, from any 
 Antecedent NecefTary Caufe. Not follow from 
 hence J That therefore no Certainty, or Know- 
 ledge of the Exiftence of a God j but onely 
 Conjedural Probability, Faith, 4«^ Opinion. 
 IVe may have a Certain Knowledge of things^ 
 the JVo-n whereof cannot be Demonttrated a 
 Priori i as. That there was Something or other 
 EternaI,without ^cg\nr\wg.Whenfoever a thing 
 is Necejfarily Inferred, from what is altogether 
 Undeniable, this may be called a Demonltra- 
 tion. Ma»y Geometricall Deiiionrtrations/K(;)& i 
 or of the Iv onely. 715,716 
 
 A Sceptical Poiition o/Cartefius \ Ihat there 
 can he no Certainty of any thing, no not of Geo- 
 metrical Theorems, nor Common Notions i 
 before we he Certain of the Exigence of a God, 
 Ejfentially Good , who therefore cannot Deceive. 
 From whence it would follow , That neither A- 
 theifls, nor fuch Theifts, as affert an Arbitrary 
 Deity, can ever be certain of anything; asThat, 
 Two and Two are Four. 7115,717 
 
 However fome appearance of Piety in this AC- 
 fertion ", yet is it a Foundation c/ Eternal Scep- 
 ticifm, both as to all other things, and the Ex- 
 iftence cf a God. That Carteiius here went 
 Kound in a Circle, proving the Exiftence of a 
 God, /row our Faculties \ and then the Truth of 
 our Faculties./row? the Exiftence of a God « and 
 confeqnently Proved nothing. If it be pojfble, 
 that our Faculties might be Falfe, then muji we 
 confefs it pojjible , that there may be no God ■, 
 and Confequently remain for ever Sceptical about 
 it. ibid. 
 
 Wherefore a NeceJJity of Exploding and Con- 
 futing this New Sceptical Hypothelis, of the 
 Poflibility 0/ o«r Faculties being fo made, as to 
 Deceive uf, in all our Cleareft Perceptions, Om- 
 nipotence itfelf cannot makf any thing to be IH' 
 differently True or Falfe. Truth not Faditious. 
 
 As
 
 The Contents. 
 
 At to the llniverfal Theorems e/Ab(lradl Sci- 
 ence, the Mcafure of Truth, no Forrein or 
 Extraneous thing, but onely our own Clear and 
 Diftindt Perception. Here rehatfuever is Clear- 
 ly Perceived, Is. T^e T^fry EiTencCo/ Truth, 
 Perceptibility. Granted by <»//, That there can 
 be no Falfe Knowledge or Underltanding. 
 Ihe Perception of the Underllanding , never 
 Falfe , but onely Obfcure. Not Nature that 
 Erreth in in, but We Our felvcs, in /IJfentin^ to 
 things not Clearly Perceived. Conclufion j Ihjt 
 Omnipotence cannot Create any Underlknding 
 Faculties, fo as to have as Clear and Diftindt 
 Conceptions of all Falihoods and Non-Entities, 
 as of Truths : becaufe whatfoever is Clearly and 
 Difiindly Perceived, hath therefore an Entity ■■> 
 and Omnipotence it felf ( to ffeak^ with Reve- 
 rence ) cannot mj^f Nothing, to be Something, 
 or Something Nothing. Ihis no more^ then 
 Ihat it cannot doe Things Contradictious. Con- 
 ception the Meafure of Power. Page 717, 7 ip 
 !Z'r«f, IhatSenfeasfuch, i< iw* PhantafHcal 
 and Relative: and were there no other Percep- 
 tion, all Truth would be Private, Relative, and 
 Seemingi none Abfolute.l/jt* probably the Rea- 
 fon, whyfome have fujpelied the fame of Know- 
 ledge d//^- S«* Mind and Underitanding rea- 
 ches beyond ^hzncy and Appearance, to the Ab- 
 folutenefs of Things. It hath the Criterion of 
 Truth within it felf. 7ip,720 
 
 Objefted i "that thU an Arrogance, for Crea- 
 tures to Pretend to an Abfolute Certainty of 
 any thing. Anfwer i That God alone is Igno- 
 rant of Nothing , and Infallible in All things : 
 hut no Derogation /roTO the Deity, to fuppofe, 
 that he Jhould maks Created Minds /«c/^, as to 
 have a Certainty of Something i as the Whole 
 to be Greater then the Part, and the like : fince 
 otherwije they would be but a meer Mockery. 
 Congruom to think,, that God bath made Menfo, 
 as that they may Fojfibly attain to fome Certainly 
 ofhn own Exilknce. Origcn, Ihat Knowledge 
 is the onely thing that hath Certainty in it. 
 
 720,721 
 Having now fome firm Ground or footing to 
 ftand upon ■■, a Certainty of Common Notions, 
 without which nothing could be proved by Rea- 
 fon ; we/hall endeavour by means hereof to De- 
 monlbate the Exiilence of a God from hit Idea. 
 
 ibid. 
 Cartcfius hn Vndertakjng to doe thit with 
 Mathematical Evidence i as this Idea includeth 
 in it NecefTary Exiftence. This Argument hi- 
 therto not fo Suecefsful, it being by many conclu- 
 ded to he a Sophifm. Ihat we jhall impartially 
 fet down all that we can, both For it, and A- 
 gainli it i leaving others to mak^ a Judgment, 
 
 721 
 firfij Againft the Cartcfian Demonftration of 
 
 a God. That becaufe we can frame an Idea of 
 a NecefTarily Exiftcnt Being, it does not at aU 
 follow, that It Is ■■, fnce we can frame Idea's 0/ 
 things, that Never \Xerc,nor Will he. Nothing 
 to be gathered from hence, hut onely that it is 
 Not ImpolTible. Again, from this Idea, In- 
 cluding NecefTary Exiitencc, nothing elfe In- 
 ferrible , but That , what hath no NecefTary 
 txifience, is not Perfcdi \ and. That if there be 
 a Perfe(S Being, its Exiflence always was, and 
 will he Neceflary ; but not Abfolutely, That tt 
 doth Exifh A Fallacy, when from the Necef- 
 llty o/Exillence affirmed onely Hypotheticaliy , 
 </;? Conclufion is made Abfolutely. Though a 
 Perfed Being, Mull Exift NecefTarily; jf/ wof 
 therefore follow, th it it Mud and Doth Exift. 
 The Latter a thing Indemonjlrable. Page 721, 
 
 723 
 
 For the Czrtefun Demonflration of a God. 
 As from the Notion of a thing ImpoiTible, we 
 conclude, Ihat it never Was nor Will he-, and 
 of that which hath a Contingent SchcGs to Ex- 
 igence , That it Might be, ^r Might not be i 
 fofrom that which hath NecefTary Exigence in 
 it J Nature , Ihat it Adually Is. The free of 
 the Argumentation, not meerly Hypothetical!, 
 If there be a Perfed Being, ihenis its Exiftence 
 NecefTary » becaufe this fuppofes , that a Ne- 
 cefTary Exiflcnt Being, is Contingent to be^ or 
 not to be : which a ContradiHion. 7 he Abfiir- 
 dity of this will better appear, ifinjleadofNe- 
 celTary Exiflence, we put in Ad'ual!. No The- 
 iffs can otherwife prove, that a God, though fup- 
 pofed to Exiii, might «o/ Happen ^ji Chance fo 
 Be. Neverthelefs God, or a Pcrfed Being, not 
 here Demonflrated a Priori, when from its orvn 
 Idea. The Reader left to make a Judgment. 
 
 723,724 
 
 A Progymnafma, or Pra?Iufory Attempt, 
 towards the proving of a God from his Idea, as 
 including NecefTary Exiftence. ¥irfl , From 
 our having an Idea o/i* Perfed Being, Implying 
 no manner of Contradi&ion in it, it follows, that 
 fuch a thing is Poirible. And from that Necef- 
 Tary Exiftence Included in this Idea, added to 
 *^f PolTibility //pfr^";;/, it further follows, that it 
 Adually Is. A NecefTary Exiftent Being, if 
 PofTible, Is i becaufe upon the fuppofition of its 
 Non-Exiftence, ;'/ would be ImpolTible /^r it, 
 ever to have been. Notfo /« Contingent things. 
 A Perfed: Being, // either Impoflible to have 
 Been, or elfe it Is. If ere God Foflible, and yet 
 Not, He would not be a NecefTary, but Con- 
 tingent Being. However no Strefs laid upon this. 
 
 724,725 
 Another Plainer Argument, /^r the Exiftence 
 
 of a God, from his Idea. Whatfoever we can 
 
 frame an Idea of in our Minds, implying no 
 
 Contradidion, this dthev Adually Is, or elfe 
 
 (^3) If
 
 The Contents. 
 
 ifitBe Not, '/ Pollible to Be. But if God 
 Be Not, he is not FoiTibk to Be. Iherefure 
 He Is. Ihe Major before Froved, Ihat rve can- 
 not have an lAti of any things which hath nei- 
 ther Aduall «or PolTible Exiltence. Page 725 
 \ A Further Ratiocination from the Idea of 
 God, M including Nece/Tary Exilknce, by 
 certain Steps. F/rjl, CertaiJi, that fomething 
 or other did Exiji of It felf from Eternity, 
 xvithout 'Beginning. Again, IFhatfoever did 
 Exiji ofltjelffrom Eternity, did fo Exijl Na- 
 turally and Neceflarily, and therefore there is 
 a Neceflary Exident Being, 'thirdly. Nothing 
 could Exiji of It fdffrom Eternity Naturally 
 and Neceflarily , but what contained Neceffa- 
 ry Self-Exillence in its Nature. Laftly, A 
 Perfed Being, and nothing elfe, containeth Ne- 
 ceirary Exiltence in its Nature. Therefore It 
 Is. An Appendix to this Argument j "that no 
 Temporary Succellive Being, could be from 
 Eternity without Beginning. Ihis Proved be- 
 fore. 725.72^ 
 Ag.iin, 'fhe Controverfie betwixt Acheirts 
 and Theills, Firji Clearly Stated /^w the Idea 
 o/God, and then Satisfartorily Decided. Pre- 
 mifedi Ihat at every thing was not Made, /o 
 neither WM every thing Unmade. Atheifts a- 
 gree in both. The State of the Controverlie be- 
 twixt Theifts and Atheills i Whether that 
 which beingit felf Unmade, WM the Caufe of 
 all other things Made, were the Moft Perfed, 
 or the Moll Imperfect Being. A certain hind 
 of Atheiltick Theifm,or Theogonifm,w/^ic^ ac- 
 kjtowledging a God, or Soul of the World, /»rf- 
 fiding over the lVhole,fuppofed him notwithjian- 
 ding,to have Emerged o«f o/Night and Chaosi 
 that U, to have been Generated out of Senllefs 
 Matter. 725,728 
 7he Controverfie thus Stated, eafily Deci- 
 ded. Certain, That LelTer Ferfedion may be 
 derived from Greater, or from that which w 
 Abfolutely Peifed i but Impoflible , That 
 Greater Vaki\lon,and Higher Vegrees of En- 
 tity , fliould rife out of LeflTer and Lower. 
 Things did not Afcend, but Defcend. That 
 Life and Senfe may Naturally rife from the 
 wff/" Modification of Dead and Senflefs Mat- 
 ter > as alfo Reafon and Underftanding from 
 Sienfe ■■, the Philofophy of the Kingdom of 
 Darknefs. The Hylozoilh fo Senfible ofth'n, 
 that there muji be fame Subftantial Unmade 
 Life and Undcrftandingi that Atheizing, they 
 thought it Necejfary to Attribute Life and Un- 
 derltanding to all Matter, of fuch. ThU Ar- 
 gument , a Demonftration of the Impoffibility 
 ofAthcifm. 728, 72p 
 The Controverfie again more Particularly 
 Stated, from the Idea of God , as including 
 Mind and Underftanding in it. Viz. Whether 
 
 all Mind rvere Made or Generated out of Senfc- 
 lefs Matter i or Whether there were an Eternal 
 Unmade Mind , the Maker of all. This the 
 VoSrine of Theifts, That Mind the Oldeft of 
 all things i of Atheifts, That it ii a Pollnatc 
 thing. Younger then the World, and an Um- 
 bratile Image of Real Beings. Page 72^ 
 
 The Controverfie th;u Stated, again Deci- 
 ded. Though it does not follow. That if once 
 there had been no Corporeal World or Matter, 
 there could never have been any \ yet is it cer- 
 tain. That if once there had been wa Life nor 
 Mind, there could never have been any Life or 
 Mind. Our Imperfed Minds, not Of Them- 
 felvesfrom Eternity, and therefore Derived from 
 a Perfed Unmade Mind. 72c?, 730 
 
 That Athcills think^, their chief jirength to 
 lie here, in their Difproving a God, from the 
 Nature of Underftanding and Knowledge. 
 According to them. Things made Knowledge, 
 and not Knowledge Things. AH Mind and 
 Underftanding, the Creature of Senfibles,d«(^ 
 a Phantaftick Image of them : and therefore no 
 Mind their Creatour. Thi^ does a Modern 
 Writer conclude. That Knowledge and Under- 
 ftanding if not to be Attributed to God, be- 
 caufe it implieth Dependence upon Thingj 
 without ■, which is all one as if he Jhould have 
 faid. That Senflefs Matter is the meH Perfed of 
 all things, <j«c^ //;f Highefi Numen. 730 
 
 A Compendious Confutation of the Prcmifed 
 Atheiltick Principles. Knowledge not the 
 Adivity o/Senfibles upon the Knower, and his 
 PafTions. Senfible things themfelves,not Known 
 by the Pallion,or Phancy of Senfe. Knowledge 
 not from the Force of the Thing Known, hut 
 of the Knower. Befides Phantafms 0/ Singu- 
 lar Bodies, Intelligible Idea's Vniverfal. A 
 late Atheiliick Paradox, That Univerfals, no- 
 thing but Names. Axiomatical Truths in 
 Abj}ra& Sciences no Pailion from Bodies by 
 Senfe, nor yet gathered by Indudion/rww Ma- 
 ny Singulars ■> we at once Perceiving it Jmpof- 
 fible, that theyfliould be oiherwife. An Inge- 
 nious Obfervationo/AriftotlcVi That could it 
 te Perceived ^jf Senfe, the Three Angles of a 
 Triangle to be Equal to Two Right ; yet would 
 not this be Science, or Knowledge, Properly fo 
 called: which is of Univerfals Eirji, and from 
 thence defends to Singulars. 730, 73 2 
 
 Again; We have Conceptions of things Incor- 
 poreal, as alfo of fuch Corporeals as never did 
 Exiji, and whofe Accuracy Senfe could not reach 
 to : as a Perfed ftraight Line, and Fh'm Super- 
 ficies, an Exi£l Triangle, Circle, or Sphear. 
 That rve have a Power of framing Idea's of 
 things that never roere nor voiU be, but onely 
 Poflible. 732 
 
 hf erred from hence , That Humane Science 
 
 it
 
 The Contents. 
 
 't fc'lf-, not the meer Image and Creature of 
 Singular Senfibler , but Froleptical to them, 
 and in order of Nature Before them. But jince 
 there mitji he NonnV, before N??, Intelligiblts, 
 before Intelkdion i the onely true Account of 
 Knowledge and its Original, // from a Fcr- 
 feft Omnipotent Being, Lomprehenditrg ttfelf 
 and the Extent of its own Foxver, or the Polli- 
 bilities (>/ all things, their Relations and Im- 
 mutable Truths. And of this one Fcrfcd Mind, 
 all Imperfed Minds Partake. Page 732, 
 
 733 
 Knowledge therefore in the Nature of it^ 
 
 fftppofeth the ExHience of a Pertciit Omnipo- 
 tent Being, as its f<otnw, or Intelligible. This 
 Comprehending it felf, the Firji Original 
 Knowledge, a Mind before the World, and all 
 Senlibles, not EHypall, but Archetypall^ and the 
 Framer of all. IVherefore not Atheifm, but 
 Theifm, Demonftrable from Knowledge and 
 Underllanding. 733573 + 
 
 Ibis further Confirmed from hence-, Becjufe 
 there are Eternal Verities, fuch jf were never 
 Made , nor had any Beginning. Ihat the 
 Diagonial of a Square, Incommenfurable to 
 the Sides, an Eternal Truth to Ari(totle. 
 Juftin Martyr'/ cdaviA cA'<^;*, or Eternal Mo- 
 ralis. Geometrical Truths, not Made by any 
 man's Thinking,^/** before all Men ; at alfo be- 
 fore the World and Matter it felf. 734 
 
 Norv if there be Eternal Verities, the Simple 
 Reafons and Intelligible Eflences of Things, 
 mujl needs he Eternal likervife. Ihefe called by 
 Plato, Ihingt that Always Are, but were ne- 
 ver Made, Ingenerable and Incorruptible. 
 HoTPever ArlRotle quarrels with Plato'j Idea's, 
 yet does he alfo agree with him in this^ Ihat 
 the Forms or Species of things^ were Eternal, 
 and Never Madei and that there is No Gene- 
 ration of them i and that there are other things 
 befides Senlibles , the Immutable Objeds of 
 Science. Certain^ That there could be no Im- 
 mutable Science, were there no other Objedts 
 of the Mind, but Senlibles. Ihe ObjeSs of 
 Geometrical Science, no Material Triangles, 
 Squares, Sec. Ihefe, by Ariltotle, faid to be 
 Nowhere. 7he Intelligible Natures of things 
 to Phiio, the moji NecelTary ElTences.735,73d 
 
 Now if there be Eternal Truths, and In- 
 telligibles, whofe Exiftence alfo is NeceiTary i 
 fince thefe can be no where but in a Mind j there 
 muji be an Eternal, NecelTarily Exifting Mind, 
 Comprehending all thefe Idea's and Truths at 
 once, or Being them. Which no other, then the 
 Mind of a Perfedt Omnipotent Being,Cow/)rf- 
 hending it felf and all Pollibilities of things, 
 the Extent of its own Tower. 735, 737 
 
 IVherefore there can be hut One onely Ori- 
 ginal Mind i which all other Minds Partake 
 
 ot. Hence Idea's, or Notions, exadly alike in 
 feveral men; and Truths Indivihbly the Same; 
 Becatife their Minds all Sta'Tiped with the 
 Jime Oiiginal Seal. Tnenaltiusi Ihdt One 
 mm could flat leach Another^ were there not 
 the fame Notion both in the Learner and 
 I cacher. Nor could men confer together at 
 they doe^ were there not One Mind, that All 
 Partaked of. Ihat Anti- Monarchical Opi- 
 nion , of M.iny Underllanding Beings Eternal, 
 and Independent ; Confuted. And now hjve 
 we not onely aJJ'erted the Idea of God , a):d 
 Confuted all the Atheiitick Pretences againii 
 it; hut alfo from this Idea, Demonjirated hit 
 Exiltence. I'age 737, 738 
 
 SECT. II. 
 
 A Confutation of the Second Atheiftick 
 Argument , Againfi Omnipotence and 
 Divine Creation ; Ihat Nothing can by any 
 Power whatibever, be Made out ot Nothing. 
 In Anfwer to which. Three things to be In' 
 fijiedon. Firji, Ihat De Nihilo Nihil, No- 
 thing out of Nothing,// in fome Senfe an Axi- 
 ome of Vnquejiionable Truth, but then makf's 
 Nothing againji Theifm, or Divine Creation. 
 Secondly^ That Nothing out of Nothing, /"« 
 the Senfe of the Atheiliick Objedors, viz. jhat 
 Nothing which once WjS Not, could by any 
 Power whatibever, be brought into Being, // 
 Abfulutely Falfej and that /f it were True, 
 it would mik^e no more agiinji Theifm, then 
 it doth againji Atheifm. Lajily, Ihat from 
 this very Axiome, Nothing from Nothing, 
 in the True Senfe thereof, the Abfolute Im- 
 poiTibility of Atheifm is Demonlirabie. 738 
 De Nihilo Nihil, Nothing from Nothing, 
 in fome Senfe, is a Common Notion of Vn- 
 quejiionable Truth. For Firji, Certain, That 
 Nothing which once was Not, could ever Of It 
 Self come into Being ; or. That Nothing can 
 take beginning of Exiltence from It felfi or, 
 Ihjt Nothing can be Made or Produced, with- 
 out an Efficient Caufe. From whence Demon- 
 jirated, Ihat there was never Nothing i or. 
 That every thing was not Made,i«» Something 
 did Exid of It Self from Eternity, Unmade, 
 or Underived/row any thing elfe. 738, 739 
 Again, Certain alfo, ihat Nothing cuitld 
 be Efficiently Produced by what hjth not at 
 /^<»/^ Equal Perfedion, and a Sufficient Adtivc 
 or Produdive Power. That of sn Effed, which 
 T^ranfcends the Perfeiiion of its fuppofed Caufe, 
 muji Come from Nothing, or be Made with- 
 out a Caufe. Nor can any thing be Produced 
 by another , though having Equal Perfeftion, 
 unleft it have alfo a Sufficient Adive or Pro- 
 
 dudive
 
 The Contents. 
 
 dudive Power. Hence Certain, That rvere there 
 once no Motion at all in the vcorldy and no other 
 Suhl\mc(:beftdes Body, rvhich had na Self-Mo- 
 ving Power, there could never Voffihly be any 
 Motion or Mutation to all Eternity, for rvant 
 of a Sufficient Caufe, or Produdive Power. 
 No Impel fed: Being, hath a Productive Power 
 of any New Sublhnce, rvhich voM not before, 
 but onely of New Accidents and Modifications ', 
 that is. No Creature can Create, ff'hich trva 
 forementioned Senfes refpe& the Efficient Caufe. 
 
 Page 73P 
 
 Thirdly, Nothing can be Materially Produced 
 out of Nothing Prse-Exifting or Inexiliing. 
 And therefore in all Natural Generations (where 
 the Supernaturall Power "/ the Deity interpo- 
 fes not) No New Reall Entity or Subftance 
 Produced , which rvas not Before , but onely 
 New Modifications of what Subftantially Prae- 
 Exi/ted. 739,740 
 
 Nothing out of Nothing, fo much Injijied on 
 by the old Phyfiologers^c/ore Ariftotle, in th'n 
 Senfe ■, commonly mifunderflood by Modern 
 Writers, as if they defigned thereby, to take away 
 all Divine Creation out of Nothing Pra?-Ex- 
 ilHng. Granted, This to have been the Senfe of 
 the Stoicks and of Plutarch i HI? affirming, the 
 World to have been no otherrvife Made by God, 
 then a Houfe U by a Carpenter, or a Garment 
 by a Tailour. Plutarch and the Stoicks there- 
 fire, Impcrfedl Theil^s, but neverthelefs Zea- 
 lous Religionifts. But the Ancient Italick Phi- 
 lofophers here Jded onely as Phyfiologers, and 
 not as Theologers, or Metaphyficians i they not 
 direding themfelves, againji a Divine Creation 
 out of Nothing Prs-Exirtingj but onely con- 
 tending, That neither in Naturall Generations, 
 anynerv Reall Entity rvas Created, nor in Cor- 
 ruptions, Annihilated ■■> but onely the Modifi- 
 cations of what before Exilled, Changed : or. 
 That No New Reall Entity could be Made out 
 f/ Matter. 740,741 
 
 Ihjt this was the True meaning of thofe An- 
 cient Phyfiologers, Evident from the life which 
 they made of this Principle, Nothing out of 
 Nothing-, JVhich Iwofold. Firji, Vpon this 
 foundation , they Endeavoured to eftablijh a 
 Teculiar Kind of PhYiloh^y, and fome Atomo- 
 logy or ether, either Similar or DiflTimilar ■■> 
 Homoeomery or Anomoeomery. Anaxagoras 
 from hence concluded, becaufe Nothing could 
 be Made out of Nothing Pra^-Exifting and In- 
 exifting, that therefore there were in every Body, 
 Similar Atoms, of all Kinds, out of which, by 
 Concretions, and Secretions, all Naturall Ge- 
 nerations Made i fo that Bone wm Made out 
 ef Bony Atoms Prse-Exirting and Inexiftingi 
 Flefii out o/Fltfliy, andthel/ke. This the A- 
 naxagorean Homoeomery, or Similar Atomolo- 
 
 gy, built upon this Frincile , Nothing out of 
 Nothing. P3ge74i,742 
 
 But the ^«c/V«* Italicks, both before and af- 
 ter Anaxagoras,Cn'/^tfw Leucippus,Democritus, 
 and Epicmus here followed ) with greater Saga- 
 city concluded, from the fame Principle, Nothing 
 out of Nothings That thofe Qiialities and Forms 
 of Bodies, Naturally Generated «««^ Corrupted 
 were therefore no Reall Entities, dijiinU from 
 the Subftance of Matter, but onely Different 
 Modifications thereof, Cauftng Different Phan- 
 cies in us > and this an Anomoeomery, or DiG- 
 fimilar Atomology, the Atoms thereof being 
 Devoid of Qualities. Thofe Simple Elements 
 or Letters (in Nature's Alphabet) out of which, 
 varioufy Combined, thefe Philofophers Spelled 
 out, or Compounded all the Syllables and Words 
 ( or Complexions ) p/ Corporeal! Things, No- 
 thing but figure , Site , Motion , Kefl:, and 
 Magnitude of Parts. Were Qualities and Forms, 
 Reall Entities dijiin6i from thefe, and not Y>ix- 
 Exifiing, (as Anaxagoras dreamed ) they muji 
 then have come from Nothing, in Naturall Ge- 
 nerations ; which Impojfible. 742, 743 
 
 Anoth erlmpiovQvatni of this Principle, No- 
 thing out of Nothing, made by the Italick Phi- 
 lofophers i T/'d**/'^ Souls fl/ Animals, efpecial'y 
 Humane, fincethey could not Pojfibly refult from 
 the meerMoil^citions of Matter, Figure, Site, 
 Motion, 8iC. were not Produced in Generations, 
 nor Annihilated in Deaths and Corruptions^ but 
 being Subdantiall things, did?ix and Poft Ex- 
 ift. 7his fet down as the Controverfy betwixt A- 
 theifts and Theifts, in Lucretiusi Whether Souls 
 were Generated, or Infinuated into Bodies. Ge- 
 nerations and Corruptions o/ Animals, to thefe 
 Pythagoreans, but Anagrammatical Tranf- 
 pofitions. Ihat thofe Yh.\\oiop\\tis who averted 
 the Prar-ExiilenceaW Ingenerabilityfl/ Souls, 
 did not therefore Suppofethemto have been Self- 
 Exiftent and Uncreated, but derived them all 
 from the Deity. Thus Proclus, though main- 
 taining the Etctnhy of Souls, with the World. 
 I/jflngenerability of Souls in PlatoV Timsus, 
 no 'more then this, that they were not Generated 
 out o/Matter : and for this Caufe alfo, were they 
 C(i//f<^ Principles, in the fame Senfe, as Matter 
 wasfo accounted. Souls therefore to Plato, Cre- 
 ated by God, though not In the Generation of 
 Animals, ^;<» Before. 743,745 
 
 Saint Auftine himfelf. Sometime Staggering 
 and Sceptical, in the Point of Prae-Exillence. 
 That we have a Philofophick Certainty efm 
 more then this. That Souls were Created by 
 God, o«*o/ Nothing ?iLX-Exi{\ing,fome time 
 or other ; either In Generations, or Before them. 
 That unlefs Brutes be meer Machines, the Kea- 
 fon the fame alfo, concerning Brutifli Souls i 
 That thefe not Generated out of Matter, but 
 
 Created,
 
 The Contents. 
 
 Created , fometime or other ^ by the Deity '-, as 
 well as the Matter of their Bodies was. Page 
 
 , 745 
 That all thefe Three Torementionea Tarticu- 
 
 lars, vcherein it is True, that Nothing can Pof- 
 fibly come from Nothing , are reducible to 
 this One Generall Propolition, Ihjt Nothing 
 can be Caufcd by Nothing > which will no 
 rvay cljjhtvith the Divine Omnipotence or Crea* 
 tive Power, of (hall be Jhewed afterwards , but 
 Confirm the fame. But thofe fame words. No- 
 thing out of Nothing, may carry another Senfe i 
 when that t^ in ovmv. Out of Nothing, is not 
 tal^en Caufally,^?<t onely tofignify the Terminus 
 A Quo, the Term From which, or an Antece- 
 dent Non- Exigence ; and then the meaning 
 thereof will be, Ihat Nothing which be fore wM 
 Not, could afterwards Jby any Power whatfoever, 
 he brought into Being. And this the Senfe of 
 the Democriticii and Epicurean Objedorsi viz. 
 Ihat no Reall Entity can be Made^ or Brought 
 cut of Non Existence into Being i and therefore 
 the Creative Power of Theifts , an Impoilibi- 
 lity. ibid. 
 
 Our Second Undertaking, in way ofAnfwer 
 hereunto ■■, to pew That Nothing out of No- 
 thing, in this Senfe^ is Falfe i as alfo that^ were 
 it True , yet it would make no more againfi The- 
 ifm, then it doth againji Athcifm i and there- 
 fore ought not to be ufed by Atheifts, as an Ar- 
 gument againji a God. Jfthis Vniverfally Irue, 
 Ihat Nothing at all which once was Not, could 
 ever be biought into Being, then could there be 
 «o Making, nor Caulmg at all, »» Motion »or 
 Adion, Mutation or Generation. But our felves 
 have a tower of Traducing New Cogitation in 
 our Minds, and New Motion in our Bodies. 
 Jf'herefore Atheifts forced to rejirain this Propo- 
 fition, to Subltantialls onely. And herefome Ve- 
 ceived with the Equivocation, in this sJkk ovrruv. 
 Out of Nothings which may be takfn either Cau- 
 fally, or elfe to fignify the Term From Which, 
 that is. From an Antecedent Non-Exi(knce i 
 they confounding^ both thefe together ; whereof the 
 Fird onely True, the Latter Falfe. Again, 0- 
 thers Staggered with the Plauiibility of this 
 Propifitioii i Partly, becaufe no Artiriciall thing 
 ('(W a Houfe or Garment) can be made by Men, 
 but out of Prs-Exiliing Matter i and Partly, 
 becaufe AncientVhyi'iologas maintained the fame 
 alfo, concerning Naturall Generations, Ihat no 
 New Reall Entity or SubHance, could be therein 
 Produced ■■, and Lajily, becaufe it is certain, that 
 m Imperfedl Created Being, can Create any 
 New Subltance; 1 hey being therefore apt to mea- 
 fure all Pcwer whatfoever, by thefe Scantlings, 
 But as eafy, for a Perfedl Being to Create a 
 "World, Mznex and aU, Out of Nothing, (in 
 this Senfe, that is, o«/ c/(?« Antecedent Non- 
 
 KxiftenccJ m forw to Create a Thought, or to 
 Move a Finger^ or fir the Sun to fend out Rays. 
 For an Imperfcd Subftance which once was Not, 
 to be brought into Being by Cod, this not Impof- 
 i'lblc, in any of the Forcmentioncd Scnfes. He 
 having not onely Inrinitcly Greater Perfcdion, 
 but alfo Sufficient Produdtive or Emanative 
 Power, true, that Infinite Power cannot doe 
 things in their own Nature Impoflfible i but 
 Nothing thus Impoflible, but what Contradic- 
 tious: and though aConUzdi&ion for any thing, 
 at the fame time, to Be and Not Be ; yet none at 
 all, for an Imperfed Being , ( which is in its 
 Nature Contingent to Exiltcnce) after it had 
 Not been, to Be. Wherefore fince the makjfjg of 
 a Subilance to Be, which was not Before, is no 
 way Contradidious, »or confequently, in its own 
 Nature ImpolTibki it muji needs be an Ohjeti 
 of Perfcd Power. Page 745, 748 
 
 Furthermore, If no Reall Entity or Sub/tance, 
 could pflffibiy be brought out of Non-Exi/icncc 
 into Being \ then muji the Keafon hereof be , Be- 
 caufe «oSubifance can Derive its Wliole Being 
 from another Sublknce. But from hence, it would 
 follow, that whatfoever // Subftantiall, did not 
 onely Exili from Eternity, but alfo Of It ScW, 
 Independently upon any thing elfe. Whereas, Firji, 
 7/^^ Prs- Eternity fl/Tempoiary Beings, not a- 
 greeable to Keafon : and then, tofuppofe Iiri- 
 perfed Subltances, to have Exilied Of Them- 
 felves a«^ NeceflTarily, is to fuppofe Scmeth'wg 
 to come from Nothing, inthe Impoff: hie Senfe ■■, 
 they having no NccefTary Self-Exi(iencc in their 
 Nature, As they who aff.rm, all Subltance to be 
 Body, and no Body fo be able to Move it Self, 
 though fuppofing Motion to have been from Eter- 
 nity i yet ma1{e this Motion to Come from No- 
 thing, or be Caufed by Nothing. What in its 
 Nature Contingently PoiTible, <» Bf, or Not Be, 
 could not Exili Of It Self i but muji Derive its 
 Being from Something elfe, which Neceffarily 
 Exilleth. PlatoV DijiinUion therefure, betwixt 
 Two kinds 0/ Subltances, muli needs be admit- 
 ted , That which always Is, and was never 
 Made •, and, That which is Made, or had a Be- 
 ginning. 748,745? 
 
 Lajily, If this true, */^j*N«Subftance Make- 
 able or Producible i it would not onely follun^ 
 from thence, (as the Epicurean ^thei(\fuppofesJ 
 that Matter , but alfo that all Souls, (at leaft 
 Humane) did Exift Of Themfelves./ro»a Eter- 
 nity, Independently upon any thing elfe •, it be- 
 ing Impvffible^that Mind or Soul , fliunld be a Mo- 
 dilication 0/ Senllefs Matter, or Kefult from 
 Figures, Sites, Motions, and Magnitudes. Hu- 
 mane Souls Subfiantiall, and therefore, accor- 
 ding to this DoSlrine , muji have been Never 
 Madei whereas Atheiils jiifly deny both their 
 PrXj and Poft-Exillencc. Ihofe Pagan Theirts, 
 ( i ) who
 
 The Contents. 
 
 Tvho held the Eternity ot Humane Minds, fnp- 
 pofed them netivithlUnding, io have Depended • 
 upon the Deity, m their Caufe. Bf/bre froved; 
 Ihat there can be but Ont Underllanding Be- 
 ing Self-Exiftent. J/ Humane Souls Vepend 
 upon the Deity m their Caufe, then VoubtUfs | 
 Uzttctalfo. Page 74P, 750 j 
 
 A Common, but Great Mifiake i Ihat m , 
 Pagan Theiit ever acknowledged any Creative 
 Power out of Nothing i orelfe^ that Godwm 
 the Caufe of any SubHance. PlatoV Df/i«/>w« 
 ft/Effeftive Power, ?« GfW"', and his Ap- 
 mation^ That the Divine Efficiency is that, 
 whereby things are Made , after they had 
 Not been. Certain^ Ihat he did not under- 
 ftandthis, of the Produdtion of Souls out of 
 Matter, he fuppofmgthem to be Before Matter, 
 and therefore Made hy God eut of Nothing Prat- 
 Exifting. All Philofophers, who held the Im- 
 mortality and Incorporeity of the Soul, afferted 
 it to have been Caufed by God, either in Time, 
 or from Eternity. Plutarch'x Singularity here. 
 Vnguejiionable, Ihat the Platonilts fuppofed. 
 One Subliancc to receive its whole Being from 
 Another ■■, in that they derive their Second Hy- 
 poftafis or Subftance, though Eternal, from 
 the Firft > and their Third from Bothi and 
 all Inferiour Ranks 0/ Beings /ww al/ Three. 
 Plotinus, Porphyrius, lamblichus, Hieroclcs, 
 Produs, and Others, derived Matter from the 
 Deity. Ihw the Chaldee Oracles i and the 
 old Egyptian, or Hermaick Theology alfo^ 
 according to lamblichus. Ihofe Platonilts who 
 fupfofed the World and Souls Eternal, concei- 
 ved them to have received their Beings as much 
 from the Deity, (K i/Made in Time. 750,752 
 
 Having now Vifproved thu Fropoftion^ No- 
 thing out of Nothing, in the Atheidick Senfc, 
 viz. 7hjt no Stthjijnce WM Caufed^ or Derived 
 its Being from Another \ but vphatfoever is Sub- 
 flantial, did Exiji Of It felf from Eternity , In- 
 dependently i rve are in the next place ^ to ma^e it 
 appear alfo, That were it Irue^ it would no 
 more oppofe Theifm, then it doth Atheifm. 
 Falihoods f/Zw^^A Mot Truths) mayDifagree. 
 Plutarch, '/jf Stoicks, and Others^who made 
 God the Creatour of no Subrtance, though not 
 Genuine, yet Zealous Theilts. But the An- 
 cient Atheifts, both in Plato and Ariftotlc, 
 Generated and Corrupted All things i that if. 
 Produced All things out of Nothing, or Non- 
 Exi/lence, and Reduced them into Nothing 
 again > the bare Subllance of Matter onely 
 Excepted. 'The fame done hy the Democritick 
 and Epicurean Atheifts themfelves, the Ma- 
 kers of this Objeftion : thijugh,according to the 
 Principles of their on>n Atomick Phyfiology, 
 it U Impoffible, thut Life and Unerltanding, 
 Soul and Mindjhould be meer Modifications of 
 
 Matter. AsTbaRsgivea Creative Power of 
 All, out of Nothing, io the Deity ; fo do Athe- 
 ifts, to Pailive and Dead Matter. Wherefore 
 this can be no Argument againji Theifm i '* 
 Equally oppofwg Atheifm. Page 752, 755 
 
 An Anacephalasofis --, wherein Ohfervable , 
 That Cicero makes De Nihilo fieri, and Sine 
 Caufa, To be made out of Nothing, and tobe 
 made without a Caufe, One and the Self fame 
 thing i as alfo that he doth not Confne this to 
 the Material Caufe onely. Our Third and 
 Laft Undertaking i To Prove that Atheifts 
 Produce Real Entities out of Nothing, in the 
 Firjl Impoftble Senfe ■■> that j<, Without a Caufe, 
 
 75^,757 
 A Brief Synopft r/ Atheifm i That Matter 
 being the onely Subftance , is therefore the anely 
 lln-made Thing ■■, and Ihat rvhatfoever elfe is 
 in the World, befides the Bare Subfiance there- 
 of nw Made out of Matter, or Produced /ro>w 
 that alone. 757 
 
 The Firft Argument i When Atheifts af- 
 firm , Matter to be the onely Subftance , aad 
 all things to be Made out ofthat\ they Suppofe all 
 to be Made without an Efficient Caufe i which 
 if to bringt hem from Nothing, in an Impofli- 
 ble Senfe. Though Something may he Made, 
 without a Material Caufe Prae-Exiftingij'ft 
 cannot any thing Poffibly be Made, without an 
 Efficient Caufe. Wherefore if there be any 
 thing Made, which rvM Not before, there mttli 
 ofNeceffity be befides Matter, fome other Sub- 
 ftance, as the Adtive, Efficient Caufe thereof. 
 The Athciftick liy'pot\\ef\s fuppofes. Things to 
 be Made, tvithout airy Active or Effedtive Prin- 
 ciple. ^/;fmw//jf Epicurean Atheifts, Attri. 
 bute the Efficiency of alt to Local Motion i 
 and yet deny Mittct or Body fitf/roMf/y Sub- 
 ftance) a Self- moving Power. They hereby^ 
 make all the Motion that is in the World to have 
 been Without a Caufe, or to Come from No- 
 thing', all Pii-iiot), without an Agent; allEffi- 
 ciencj-, without an Rfficicnt. 758 
 
 Again-, Should we grant thcfe Atheiih, Mo- 
 tion without a Caufe \ yet could not Dead and 
 Senflcfs Matter, together with Motion, fwr be- 
 get Life, Senfe, and Underftanding i becaufe 
 this would be Something out of Nothing, in 
 K>.i)/ o/Caufality: Local Motion, onely ChMi- 
 ging the Modifications o/Matter, m Figure , 
 PIace,Site,««^ Difpolition r/Parts. Hence alfo^ 
 thofe Spurious Thcifts Confuted, who Conclude 
 God to have done no more in the M^ki^tg of the 
 World, then a Carpenter doth in the Building of 
 a Houfe, (upon th'a Pretence, That Nothing 
 can be made out of Nothing and yet fuppofe 
 him , to Make Souls out of Dead and Senilefs, 
 Matter, which is to bring ihimfrom Nothing, 
 mjvjyp/Caufality. 75^,759 
 
 Decla-
 
 The Contents. 
 
 Declared before ^ 1 hat the Ancient Italicks 
 and Pythagoricks, Proved in this manner , Thjt 
 Souls CKuld not ppjjibly be Generated out of 
 Matter i becJufe Nothing can come from No- 
 thing, in way of Caufality. Ibe Subterfuge 
 of the Athciltick lonicks, out of Ariftotle i 
 Ihjt Matter being the onely Subltance \ and 
 Life, Senfe, and Underftanding, Nothing but 
 the PaHions, AfTedtions , and Difpolitions 
 thereof; the Vroiudion of them out tf/Matter, 
 }to TroduUion of any nevp Reall Entity. 
 
 Page75p 
 
 Anftver •, Atheifts taking it for granted^ 1 hat 
 there is no other Subftance befides Body or Mat- 
 ter, therefore fjlJJy conclude. Life, Senfe, and 
 Underltanding, to be Accidents or Modes of 
 Matter i they being indeed, the Modes or At- 
 tributes of Subrtance Incorporeal and Sclf- 
 Adlive. ^ Mode, Ihjtrvhich cannot be Con- 
 ceived, rvithoutthe T^bingrvhereofit is a Modci 
 tut Life and Cogitation may be Conceived^xpith- 
 out Corporeal Extenllon > and indeed cannot 
 be Conceived with it. 75P, 7<5o 
 
 7 he chief Occafwn of this Rrroui, from Qua- 
 lities and Forms i as, Becaufe the Quality of 
 Heat, and Form of Fire, may be Generated out 
 of Matter -■> therefore Life , Cogitation , and 
 Underlianding j//f7. But the Atomick Athe- 
 ifts themfelves , Explode Qualities , as things 
 JLealy dijiinafromthe figure. Site, <j«^ Moti- 
 on of Parts, fortkis very reafon, Becaufe Nothing 
 can be made out of Nothing Caufally. The 
 Vul gar Opinion of fuch B,ea.\ Qiialities in Bo- 
 dies, onely from mens mijiakjng their orvn 
 Phancics, Apparitions, Pallions, Affedtions, 
 aWScemings, for things Ke.3.\\y Exi<tingir/>/'- 
 oHt them. That in thefe Qualities, vchich is 
 difiind from the Figure, Site, and Motion of 
 Parts, not the Accidents and Modihcations of 
 Matter i but of Our own Souls. The Ato- 
 mick Atheids infinitely Abfurd-y tvhen explo- 
 ding Qualities, becauje Nothing can come out 
 of Nothing, themfelves bring L\{e, Senfe, and 
 llnderfianding , out of Nothing, in way of 
 Caufality. Ihat Opinion, Thjt Cogitation // 
 Nothing but Local Motion, and Men themfelves 
 meer Machines, Prodigious Sottiflinefs, or In- 
 tolerable Impudence. 760,762 
 Verv Obfervable here, "that Epicurus him- 
 felf having a Mind to aJJ'ert Contingent Liber- 
 ty, confeJTeth, that he could not doe this, unlejfe 
 there n-ere fomefuch thingin the Principles ; be- 
 caufe Nothing can be made out of Nothing, or 
 Caufed by Nothing: and therefre does heKi- 
 diculoufly feign a Third Motion of Atoms, to 
 falve that Phenomenon 0/ Free- Will. Where- 
 fore he muji needs be guilty of an ImpolTible 
 Produdion, 0/ Something out of Nothing, 
 ivhen he brings Soul and bAind, out of Dad and 
 
 Senflcfs Atoms. TVere there no Sublbntial 
 <^W Eternal Life and Underltanding in the 
 Univerfe, there could none have been ever Pro- 
 duced i becaufe it muji have come from Nothing, 
 or been Made without a Caufe. 7hjt Dark 
 Philofophy n>hich Educes, not onely Real Qua- 
 lities and Subllantial Forms , but alfo Souls 
 themfelves, <a*/e4/f Senfitive, outof the Power 
 I ot the Matter, Educes them Out of Nothing 
 or Makes them without a Caufe i and fo pre- 
 pares a direH way to Atheifm. Page 762, 
 
 763 
 7hey rcho fuppofe Matter, otherwife then by 
 Motion, and by a kind 0/ Miraculous Efficien- 
 cy, to Produce Souls, and Minds, attribute 
 that Creative Power to tlm Scnllcfs and Un- 
 adive Matter, rvhich themfelves deny, to a 
 Peifed Being, as an Abfolute ImpoHibility. 
 7hus have rve Vemonfrrated, the Impoilibility 
 and Nonfenfe of all Atheifm, from th'n very 
 Principle i That Nothing can be made from 
 Nothing, or without a Sufficient Caufc. 765, 
 
 764 
 Wherefore , If no Middle betwixt thefe 
 Trvo i but all things muil either Spring 
 from a God, or Matter v 7hen is this alfo a 
 Demonftration of the Truth of Theifm, by 
 Dedudion to ImpoflTible: Either there is a 
 God, or elfe all things are derived from Dezd 
 and Senflcfs Matter ; But this Latter is Im- 
 poffible ; Therefore a God. Neverthelefs ^ 
 that the Exillence of a God , may be fur- 
 ther Viredly Proved alfo from the fame Prin- 
 ciple, rightly underjhod. Nothing out of No- 
 thing Caufally, or Nothing Caufed by No- 
 thing, «f<//^fr Efficiently, »flr Materially. 764 
 By thefe Steps ■■, Firjl,7hjt there tv.m never No- 
 thing, but Something or other did Exiji Of It Self 
 from Eternity, Vn-made, and Independently upon 
 any thing elfe. Mathematically Certain i from 
 this Principle, Nothing from Nothing. Had 
 there been once Nothing, there could never 
 have been Anything. Again,Whatfoever did Ex- 
 iji Of It Self from Eternity, muji havefo Exijied 
 Ncce/Tarily , and nbt by any Free- Will and 
 Choice. Certain therefore, ''ihjt there is Some- 
 thing AUually in Being , whaje Exijience Is , 
 and always Wm Ncceifary. Now thit which 
 Exijls Neceffarily, Of It Self, muji have Ne- 
 ceflity of Exi Hence in its Nature ■■, which 
 Nothing but a Perfed Being hath. 7herefore 
 there Is a Perfed Being ; and Nothing Elfe 
 befides this, did Exiji Of It Self fom Eter- 
 nity, but All other things whatfaever (whether 
 Souls or Matter J were Made by it. 7o fup- 
 pofe any thing to Exiji Of It 5f//Neceflarily, 
 that hath no Neceffary Exigence in its Na. 
 ture, is to fuppofe that Neceflary Exilknce 
 to have Come from Nothing. 754, 765 
 
 ( i 2 ) Ihret
 
 The Contents. 
 
 Three Kejfnus, vchy fame Theifls have been 
 fo Staggering and Scepticall ahoiit the Nccef- 
 fary Self-ExiHence of Matter. FirH, From an 
 Idiotical Conceit, 7hat becaufe Artificial! 
 Things cannot be made by men ^ but Out of 
 Prs-Exifknt Matter, therefore Nothing by 
 God, oraPerfedBeing, can be otherwife Made. 
 Secondly, Becaufe fame of them have fuppofed 
 v\<iv a5ffl>.st7j», an Incorporeal Hyle, or Firft 
 Matter Un-made i an Opinion Older then A- 
 riftotle. WhercM this Really Nothing, but 
 a Metaphyfical Notion of the Potentiality or 
 FoiTibility of Tilings, refpeBively to the Dei- 
 ty. Lajily, Becaufe fame of them have con- 
 ceived, Body and Space to be 'Really the fame 
 thing i and Space to be Pofitively Infinite, 
 Eternal, and NeceflTarily Exiftent. But if 
 Space be not the Extenfion of the Deity it 
 Self, Of fome fuppofe ; but of Body, onelycon- 
 fidered Abitradly , from Ihii or Ihat, and 
 therefore Immoveably ; then no fufficient 
 Ground, for the Politive Infinity, or the Jn- 
 definity thereof, as Cartefius Imagined: rve 
 bein^ certain of no more then this , Ihat be 
 the JForld and its Space, or ExtenlJon,«fffr 
 fo Great, yet it might be ftiU Greater and 
 Greater Infinitely i for which very Caufe , it 
 could never be Pofitively Infinite. This Poffi- 
 bility of more Body and Space, further and 
 further Indefinitely, or Without End, m alfo 
 its Fternity, mi\lak^n, for Adual Space and 
 Diftance Pofitively Infinite and Eternall. 
 Nor is there perhaps any fuch great Abfurdityjn 
 the Finitenefs 0/ Adtual Space aWDifiance , 
 C according to this Hypothefis,J cu fome con- 
 ceive. ^ Page 755, 766 
 Moreover ^the Exiftence of a God may he fur- 
 ther proved, from this Common Notion, No- 
 thing from Nothing Caufally i not onely be- 
 cjuje rvere there no God, that Idea which we 
 hive rt/ d Perfect Being, w«/f have Come from 
 Nothing, and be the Conccpixon of Nothing; 
 but alfo all the other Intelligible Idea's of our 
 Minds,w«/f have Come from Nothing likewife, 
 they being not Derived from Senfe. All Minds, 
 and their Intelligible Idea's, by way of Par- 
 ticipation , from One Perfedt Omnipotent 
 Being, Comprehending it Self, 755, 
 
 However, Certain from this Principle, No- 
 thing from Nothing, or Nothing Caufed by 
 Nothing ■■> That Souls and Minds could never 
 have Emerged out of Dead and Senflcfs Mat- | 
 ter i or from Figures , Sites , and Motions : 
 and therefore tnuji either have all Exijled Of 
 Thenifelves, Neccflarily /row Eternity i orelfe 
 be Created by the Deity, out of Nothing Prs- i 
 Exiting. Concluded, That the Pxillcnce of 
 a God is altogether as certain , as That our 
 
 Humane Souls did not all Exift/row Eternity, 
 Of themfelves, NecefTarily. Thm is the Second 
 Atheiftick Argumentation againji Omnipotence 
 or Divine Creation, from that Falfe Principle^ 
 Nothing out of Nothing , in the Atheiftick 
 Senfe, (which is. That Nothing could be brought 
 (7«t o/Non-Exilkncc »«*o Being, or No Sub. 
 fiance derive its "Whole Being from another 
 Subftance i hut all wm Self-Exiftent from E- 
 ternity J abundantly Confuted. It having been 
 Vemonjirated, That unlefs there he a God, or a 
 Perfed Omnipotent Being, and Cxcztour ^ 
 Something fWKjf fcjT/e Come from Nothing in 
 i/jf Impoffible Senfe i that is, have beenCmCed 
 by Nothing , or Made without a Caufe, 
 
 Page 767 
 
 SECT. III. 
 
 THE Six following AtheiAick Argumen- 
 tations , driving at thefe Two things, 
 (T^he Difproving, Firji of an\x\cot\)orez\, and 
 then of a Coiporez] Deity) next taken all toge- 
 ther. In way of Anfwer to which. Three Ihmgs. 
 Firji , To Confute the Atheifiick Argumen- 
 tations againji an Incoiporeal Deity, being 
 the Third and Fourth. Secondly, Jo Shew^ 
 That from the very Principles of the Atheifiick 
 Corporealifm, in their Y\k\\ and Sixth Argu- 
 ments, Incorporeal Subftance // Dcmonftra- 
 ble. And Lajily, That therefore the Two fol- 
 lowing Athciltick Arguments, ( built upon the 
 Contrary Suppoftion ) are aljo Infignificant. 
 
 , , 7^7 
 
 Before we come to the Atheiftick Arguments, 
 
 againji an lncorp( real Deity, Prcmifed v That 
 though all Corporealilts be not Athcifts , yet 
 Atheifts univerfally^ wjfcr Corporealills. Thus 
 Phto in his Snphiit '■> writingof thofe who main- 
 tained,That Nature Generated all things with- 
 out the Diredionofany Mindi aff.rmeth^That 
 They heldj Body and Subftance to be One and 
 the Self-fame thing. From whence it follows^ 
 That Incorporeal Subftance,// Incorporeal Bo- 
 dy, or Contradifftious Nonfenfe i and That 
 whatfoever is not Body, is Nothing. He 
 likfwife addeth. That they who averted the Soul 
 to be a Body, but had not the Confidence, to makf 
 Prudence, and other Vertues Bodies, (or Bo- 
 dily. J quite overthrew the Caufe o/Atheifm, 
 Ariftotlea//tf reprefenteth «^f Atheiftick Hy- 
 pothefis thus. That there is but One Nature, 
 Matter 5 3«^ */-'/'/ Corporeal, (or endued with 
 Magnitude^ the onely SMhi\zx\ct't and all other 
 things^ the PaflTions and Affedtions thereof. 
 
 7<57, 7dp 
 
 Jn Difproving Incorporeal Subftance, fome 
 
 Difference amongfi iht Atheifts themfelves. 
 
 Firft,
 
 The Contents. 
 
 Firjij 1 hofe rvho held a Vacuum') (of Epicurus 
 and Dcmocritus, &c. ) though takjng it for 
 grant, d^ Ihatrvhat is Un-cxtcnded or Devoid 
 fl/Magnitude, // Nothing ■■, yet ackttorvledged 
 a Double Extended Nature , the Firji Impe- 
 netrable and Tangible , Body j the Second 
 Penetrable ir«^ Intangible, Space or Vacuum i 
 Jo them the Onely Incorpoicil. Iheir Argn- 
 ment thm s Since Nothing Incorporeal befider 
 Space, (which can neither Doc nor Suffer any 
 thing) therefore no Incorporeal Deity. The 
 Anfwcr. Tf' Space be a Real Nature, and yet 
 not Bodily > then muji it needs be either an At- 
 fedion c/Incorporeal Subfiance ■■> or elfe an Ac- 
 cident without a Subdance. Gaffendus his 
 Officioufnefs here, to help the Atheilts ; Ihat 
 Space // «f;//;fr Accident, «or Subltance, but a 
 MiddieNature, or EfTence /'f/n'm Both. But, 
 rphatfoever Is, mujl either Sublili by it Self, or 
 elfe be an Attribute, Affedtion , or Mode of 
 Something that Subliiieth by it Self. Space, 
 either the Extenlion n/Body, oro/Incorporeal 
 Subfiance, or of Nothing: but Nothing can- 
 not be Extended i wherefore Space , fuppofed, 
 not to he the Extenlion of Body, muli be the 
 Extenfion "/ an Incorporeal Subftance Infi- 
 nite, or the Deity > m fome Thcills Affert. 
 
 Page 7<5p, 770 
 Epicurus his Pretended Gods, Such af could 
 
 jteither Touch, nor tf Touched, and had not 
 
 Corpus, ^«* Quail Corpus o«f/)i i and therefore 
 
 Incorporeals d/jii'iU from Space. But Granted, 
 
 that He Col'uded or Juggled in this, y 70 
 
 Other Atheids who denied a Vacuum, and 
 alewed not Space to be a Nature, hut a meet I- 
 maginary thing, the Phantaftii if a Body, or 
 elfe Extenfion confidered Abltradly, Argued 
 thuf. Whatfoever u Extended, >* Body, or 
 Bodily i But whatfoever Is, a Extended i 7 /»frf- 
 fure whatfoeverls, H Body. 770,771 
 
 Ihii Argument againji Incorporeal Sub- 
 fiance, Aafwered Iwo manner of ways : Some 
 ^j(Jfrffr/ r/ Incorporeal Su\>[\zncc denying the 
 Minor, WhatG^evcr Is, is Extended i others 
 the Major of it, Whatfoever is Exended , is 
 Body. Firfi, Ihe Generality r/ Ancient Incor- 
 porealifts real'y maintained , Ihat there was 
 Something Un- Extended, Indiliant, Devoid 
 of Quantity , and of Magnitude , Without 
 Parts, ^i^Indivifiblc. Plato, That theSou\ 
 is before Longitude, Latitude, and Profundity. 
 He alfo Denies, Ihat whatfoever vs in no Place, 
 M Nothing. Ariltotle'/F/>/{ Immovable Mo- 
 ver <>//o, Devoid c/ Magnitude. So l/k^TviJeif 
 Mind, or'l hat which Underltands, to him. He 
 aljo denies Place , and Local Motion to the 
 Soul , ctherwife then ly Accident with the Bo- 
 dy- ' 771.773 
 fhilos Double Subrtance, Diftant and In- 
 
 di/iant. Godalfo tohim, both Every-wherc 
 (becaufe h'.i Towers Intend to all things) and 
 yet No- where, m in a Vhcc-, VhccbeingCre- 
 ated by him, together with Bodies. Plotinus 
 much concerned in th'n VoUrine. Iwo Books 
 of hU upon thif SuhjeU , Ihat One and the 
 fame Numerical thing , ( viz. the Deity ) 
 may be All, or ihe Whole Every- where. Cod 
 to him. Before all things that aie in a Place > 
 therefore Wholly Frefent to whatfoever Frefent. 
 Ihii would he prove alfo from Natural InlUnds. 
 He Affirmeth likewife,lhjt the Humane Soul m 
 Numerically the Same, both ht the Hand, and 
 m the Foot. Sirriplicius his Argumentfor Un- 
 Extendcd Subilance i Ihat Whatfoever is 
 Self-Moving, wwjf ^eIndivilibIe<«M«^Indilhnr. 
 His Affirmation , Ihat Souls, Locally Im- 
 niovable. Move the Body by Cogitation. 
 
 .« . . *'3g<^ 773,775 
 None more full and exprefs in this, then Por- 
 
 phyrius. His AjJ'ertjon, Ihat were there fuch 
 an Incorporeal Space, (as Democritus and E- 
 pkuius J'uppofed) M\nd, or God, could not be 
 Co-Extended with it ; but onely Body. Ihe 
 wboleBeity, Indivifibly and Indiitantly Pre- 
 fent , to every Part (f Divilible and Diftant 
 things. 775,77^' 
 
 Ihiu Origen in his Againji Celfus. Saint 
 Aulline, Ihat the Humane Soul hath no Vi- 
 menfions, of Length, Breadth, <j«^ Thickncfs, 
 and is in it .9f/f lllocabilis. Boctiusrfc/^p^/ this 
 amongji the Common Notions, i^nown onely td 
 wife men , Ihat Incorporeals are in No Place. 
 
 776 
 1 his therefore no Novd or Recent Opinion, 
 That the Deity is not Part of it Here, and Part 
 of it There, nor Menfurable by Jards and Foles ; 
 but the Whole Undivided, Prefent to every 
 Part of the World. But becaufe many ObjeUi- 
 ons againji this \ wejhall further Shew, how 
 thefe Ancient Incorporealilis endeavoured to 
 §Jiit themfelves of them. The Firlt Objedion •<, 
 Ihat tofuppofe the Deity, and other Incorporeal 
 Subltances , Un-Extended , is to make them 
 Abfolute Paivitudes, and fo Contemptible 
 things. Plotinus /w Anfwer-, ihat what is 
 Incorporeal, wo* /ij Indivihble its a Little thing j 
 either a Phyfical Minimum, or Mathematical 
 Point \ for thm God could not Congruere with 
 the whole World, nor the Soul with the whole 
 Body. Again, God not fo Indivihble, as the 
 Lea/l , he being the Greateii of all , not in 
 Magnitude, Zi«/ Power. Hf /o Indivifible, m 
 tf//fl InHnite. This an Frrour proceeding from 
 Senfe and Imaginations That what UnEx- 
 tended, '/'frf/orf Little. Incorporeal Subltance, 
 the Whole of which is Frefent to every Fart of 
 \ Body, therefore Greater then Body. Porphy- 
 l rius to the fame purpofe^ Ihat Cod is neither to
 
 The Contents. 
 
 be lonlCd upon .M the Leart, nor as the Greatell, 
 in a wjy of Migmmde. VzgcyjS.y/S 
 
 Jhe Second Objedtion i That what neither 
 Great nor Little, and pojfejfei no Place, a 
 Non-Entity. Ihif according /o Plato, Ploti- 
 ms,,and Porphyrins, a M/}J^.V, proceedingfrom 
 mens adheringto Senfe and Imagination. 7hey 
 Grant, 1 hat an Un-Extended Being, Isatav- 
 •7«o. Un-Imaginablc. Porphyrias, Jhat Mind 
 and PhSiUCY are not the fame, as fame maintain. 
 Ihatn-hich can either Doe, or Suffer, not No- 
 thing, though it fwell not out into Diiknce. 
 Two kinds fl/Sublhnces toPlotinusi Bulky 
 Tumours, and Un-bulky Adive Powers. 
 Which latter, faid by Simplicius, to have ne- 
 verthelefs a certain Depth or Profundity in 
 them. Something aipnivrngw Un-imaginable, 
 even in Body it felf. If^e cannot Pofibly Ima- 
 gine the Sun offuch a Bignefs, M Keafon Evin- 
 ces it to be. Vrged alfo by Plotinus, Ihat an 
 Un-ftretcht-Out Duration, or Timelefs Eter- 
 nity, .M difficult to be Conceived, as an Un-Ex- 
 tended Subllance i and yet muft this needs be 
 Attributed to the Deity. 778, 7^ i 
 
 Ihat God and Humane Souls, no otherrvife 
 Incorporeal, then as cmiJ-a. As-rTou^fSf, a Thin or 
 Subtile Body, Falfe. Becaufe the Difference of 
 Grnffenefs and Subtilty in Bodies, according to 
 True Philofophy, o}iely from Motion. That 
 the mnji Subtile Body, may pnjfibly be made as 
 GrolTe as Lead or Ironi and the Grofltit, as 
 Subtile as iEther. No Specihck Difference of 
 Matter. 7^- 
 
 Ihc Third Argument , againfi Un-Exten- 
 ded Sublhnce i 7hat to be AU in the Whole, and 
 All in every Part, a Contradiftion, and Im- 
 polfibility. Ihif Granted by Plotinus to be 
 True of Bodies, or that rvhich is Extended, 
 That it cannot be oy.« -zaii' />«* Impoflible, that 
 whit hath no¥zrts,pouldbe a Part here, and 
 a Part there. Wherefore the word aop (in that. 
 Whole in the Whole, and Whole in every Part) 
 to be taken onely in a Negative Senfe, fur /^ 
 y.iUia7uiv(iv, Undivided. The Whole Undivi- 
 ded Deity Every-where ■, and not a Part of it 
 Hereo»f/)', j««i ^i Part There. 782,783 
 
 Ihe Lalt Objedion w again\l the Iliocality 
 and Immobility o/Finite Created Spirits, and 
 Humane Souls onely. That th'vs not onely Ab- 
 furd, but alfo Contrary to that Generally Recei- 
 ved Tradition among\i Theitls, ef Souls Mo- 
 ving Locally after Veath, into another Place, 
 called Hades. Two Anfwers of Plotinus to 
 th'A. Firji, Ihat by Hades, may be meant onely 
 the Invifible j or the Soul's Aiiing without the 
 Body. Secondly, That if byUida, be Meant 
 a Worfer place, the Soul may be faid to be 
 there, where its Idol /'/. But when th'n fame 
 Philofopher, fuppnfeththe Soul (in Good men) 
 
 to befeparable alfo from this Idol, he departeth 
 from the Genuine Cabbala of hU own School. 
 That Souls alwaies united to fome Body or o- 
 thcr. ThU afferted here by Porphyrias i That 
 the Soul U never quite nak^d of all Body i and 
 therefore may be faid to be there, wherefever its 
 Body is. Page 784,785 
 
 Some Excerptions o«f o/Philoponus, where- 
 in the Dodrine of the Ancients, concerning the 
 Soul's Spirituous or Airy Body, (after Death} 
 is Largely declared. 7S5, 787 
 
 Intimated here by Philoponus, That, accor- 
 ding to feme of the]} Ancients, the Soul hath 
 fuch a Spirituous Body here in this Life, as itr 
 Interiour Indument, which then adheres to it 
 when its Outer Garment is jiript off by Death. 
 An Opinion of fome. That the Soul may in this 
 Spirituous Body,/fi/w its Groffer Body for fome 
 time, without Death. True , Ihat our Soul 
 doth not immediately Ad npon Bones and Flcfii; 
 but certain Thin ^«c/ Subtile Spirits, the In- 
 ftruments «/ Senfe and Motion. Of which Por- 
 phyrins thui •, The Bloud is the Food of the 
 Spirit, and the Spirit the Vehicle of the SouL 
 
 787,788 
 
 The fame Philoponus further Addeth, That 
 according to the Ancients , befides both the Ter- 
 iei\ih\,andth!s Spirituous or Airy Body, f/^fr^ 
 is yet a Third kind of Body, peculiar to fuch 
 iK are Souls , as are more thoroughly purged after 
 Death i called by them a Luciform, and Hea- 
 venly, and iEtherial , and Starre-like Body. 
 Of this Proclus alfo, upon the Timsus, (who 
 affirmeth it to he Un-orgarizedO as likewife 
 Hierocles. This called the Thin Vehicle of the 
 Sou] , in the Chaldce Oracles , according to 
 Pfellus and Pletho. By Hierocles, a Spiritual 
 Body, in a Senfe agreeable to that of the Scri- 
 pture : by Synefius, the Divine Body. This 
 Diliiniiion of Two Interiour Vehicles, or Tu- 
 nicles of the Soul, befides the Terreftrial Body, 
 (called by Plato the Oltrcaceous) no Invention 
 of Latter Piatonilisi5«ce Chriltianity i it being 
 plainly infjied upon by Virgil, though commonly 1 
 mtVnderjiood. 788,7510 
 
 Ihat many ofthefe Platonifts and Pythago- 
 reans, /a/'/'p/f^f^e Soul, in ;fx F»yf Creation, 
 when Made pure by God, to be Clothed with 
 this Luciform and Heavenly Body i which 
 alfo did alwaies Infeparably adhere to it, in its 
 After-Defcents, into the Aerial and Terreltri- 
 al •> though Fouled and Obfcured. Thuf Pletho. 
 And the fame Intimated by Galen ; when he 
 calls this, the Firii Vehicle of the Soul. Hence 
 was it, that befides the Moral and Intelledua! 
 Purgation of the Soul, they recommended alfo, a 
 Myihcal or Teleflick way of Purifying the iE- 
 therial Vehicle, by Diet and Catharms. This 
 much Inflh-d on by Hierocles. What Pliny's, 
 
 Dying
 
 The Contents. 
 
 Dying By Wiftdom, or the Philofophick 
 Death. Page ypo, 752 
 
 Buttbli not the Opinion nfaJl^Thjt ihe Sdivnc 
 Numerical iErherial Body , altvtiyt adhereth 
 to the Soul i but onely^that it every where either 
 Finds, or Maizes a Body , fuitable to it f elf. 
 T/'W Poipliyrius. Plato aljo j'eemt to have 
 been of that Perfrvafwn. 7P2, 793 
 
 Ihn /ffirnied by Jrl\emc]es, to hjvebeen the 
 Genuine Cabbala of the Ancient Pythagoreans, 
 vfhich Plato afterwards followed. Hierocles 
 IjH 'Definition of a. Man, A Rational Soul toge- 
 ther with a Cognate Immortal Body \ be de. 
 daring, Iha f«//i/f«f(4 TerrclhialBody, to be 
 but the Idol or Image of the 1 rue man , or an 
 Accfjfion to him. Ihif therefore the Anfwcro/ 
 the Ancient Incorporeal His, to that ObjeSion 
 tfj^iirM/f //n- lllocality <!««/ Immobility of Crea- 
 ted Incorporcals i That thefe being all Natu- 
 rally United to Some Body or other, may be thus 
 faid to be in a Place , and Locally Moved. 
 And, Ibat it does not follow, that becaufe Cre- 
 ated Incorporeals are Un-extendcd , they 
 mijikt therefore inform the whole Corporeal U- 
 niverfe. 7P?5 75'4 
 
 Ihatit wouldhero Impertinent Digreilion 
 here, "To Compare the foremcntioned Pythago- 
 rick Cabbala, with the Dodrine </Chriinani- 
 tyi and to coafider their Agreement or Difa- 
 greemcnt. Firji therefore, A Clear Agreement 
 of thefe mofl Religious Philofophers with Chri- 
 lUanity in th'n, Ihat the Higheli Happincfs, 
 and Perfection of Humane Nature, confijieth 
 ttot^ in a Separate State of Souls, Un-united to 
 any Body i i« fome Higbflvwn Perfons have 
 Conceited. 7/'a.< Piotinusj who fometimes runs 
 as much into the other i xtream , in Juppofin^ 
 Humane Souls to Ammate,Kot onely the Bodies 
 oi ExuXtS, but alfo of 9\^nis. Ibus alfo lAzi- 
 xx\omdesamongjithe](.v,% ■, and therefore fuf- 
 feCiedfor denying the Refurrcdion- f/w Ig- 
 gcrcth Teman, written purpofely to purge him- 
 felf of thU Sufpicion. The AWef^orhxts of the 
 Rediiiciiion, andofthe Life to come, jp^^ 
 
 19% 
 ^gfin, Chriftianity Correfpondeth with the 
 
 Philofophick Cabbala ,^ concerning Humane 
 SouIs,/« th'n,lhjt their Happincfs confijieth not, 
 inConjuniiion with fuch Grofs Terrellrial Bo- 
 dies, Of thefe we now have : Scripture, iM well 
 (U Philofophy, complaining of them, as a Hea- 
 vy Load,and Burthen to the Soul ■■, which there- 
 fore nut to be taken up again, at the Refurrec- 
 tion. Such a Refurredtion as thu, called by 
 Plotinus , a Kcfurredtion to Another Sleep. 
 Ihe nffsrence betwixt the Refurredtion-Body, 
 andtbaVxL^cnt Body, in Scripture. IheKs- 
 furrcdion- Body cf the Juji, (as that of the 
 Philofophick Cabbala j Imir,ortal and Eter- 
 
 nal i Glorious and Lucid •, Star-like a«</ Spi- 
 ritual i Heavenly and Angelical. Not this 
 Grofs f\efh]y Body, Guilded and Varniped over 
 in the outfide onely , hut Changed throughout. 
 7hii the Refurre^ion of Life , ia Scripture, 
 Emphatically called The Refurredlion. Our 
 Souls, Strangers izW Pilgrims i« */^c/e Terrc- 
 ftrial Bodies : Iheir proper Home and Coun- 
 try , the Heavenly Body. Ihat the Grojpji 
 Body that is, according to Philofophy,^:?^' meer- 
 ly by Motion be brought into the Purity and 
 Tenuity of the Finell /Ether. Page 7^5, 
 
 799 
 But whether Humane Souls after Death, al- 
 
 waies United to fome Body, or elfe quite NakfJ 
 from all Body, */////7f RefurredVion ■■, mtfo Ex- 
 plicitly determined in ChrilHanity. Souls af- 
 ter Death, Live unto God. According to O- 
 rigen , ihif a Friviledge Proper to the Deity, 
 ^(? Live and Adi: alone, without Vital Union 
 with any Body. If Natural to ihe Soul, to 
 Enliven a Body, then not probable, that it fhould 
 be kfptfo long in an Unnatural State 0/ Separa- 
 tion. 7PP, 800 
 
 Again ■■, Probable from Scripture, "Ihat wic- 
 ked Souls after Death, have Punijhment ofSenfe 
 or Pain, if/rcif/ Remorfeof Confcicnce : which 
 Hot enfdy Conceivable Hew they jhouldhsve , 
 without Bodies. Ibus Tertullian. He ad- 
 ding, Ihat Men have the fame Shape, or Effi- 
 gies, after this L.\(z,whicb they had here.l hough 
 indeed be drive the bufinefi too far, fo as to makf 
 the Soul it felf to be a Body, Figurate and Co- 
 lourate. 800,801 
 
 But Irensus plainly fuppofed , the Soul 
 after Death fAfwg Incorporeal J '" ^^ Adap- 
 ted to a Body, fuch m h,vs the fame Charadfer 
 aud Figure, with its Body here in th'n Life. 
 
 801,802 
 
 Origen alfo of this Perfrvafion, Ihat Souls 
 after Death, have certain Subtile Bodies, re- 
 taining tlye fame Charadi-triying Form, which 
 their Terreftrial Bod its had. Hii Opinion, 
 Ihat Apparitions cf the Dead are from the 
 Souls themfelves ,furviving, in that which is cal- 
 led a Luciform Body. As alfo that Saint Tho- 
 mas did not doubt, but that ihe Body of a 
 Soul departed, might appear, every way like the 
 Former: onely be disbelieved our Saviour'/ 
 appearing in the Same Solid Body, which be 
 had before Death. 802, 80+ 
 
 Our Saviour telling his Difciples, Ihat 3. 
 Spirit had no Flefh and Bones, that is, no So- 
 lid Body, i» himfelf then had ■■, feems tolmply^ 
 them to />JW Thinner Bodies, which they may 
 Vifihly Appear in, "Ihrn in Apollonius, is 
 Touch made the Sign, to dijHnguip aGboA 
 Appearing, from a Living Man. Our Savi- 
 our'/ Body <j/«er fe/ J Refurredion, accordingfo 
 
 OrigeiT,
 
 The Contents. 
 
 Origen, in a Middle State, betwixt "this Grofs 
 cr Solid Body c/o«rJ, andlhat of a Gholl 
 
 Page 804 
 A place of Scripture, which M interpreted by 
 fhe¥3tbcxs, would Naturally Imply, the Soul 
 of our Saviour after Death, not to have been 
 quite NakedoiM Body, butto have hadaCot- 
 poreal Spirit. Moks and Elias, Vifibly appea- 
 ring to our Saviour, had therefore True Bodies. 
 
 804, 805 
 Ihat the Regenerate here in thu Life, have a 
 certain Earnelt of their future Inheritance^ 
 Crvhich/f, //;f/r Spiritual fl»" Heavenly Body J 
 Gathered from Scripture by Irensus, and No- 
 vatian. Jfhich Praclibations 0/ ♦Z:'^ Spiritual 
 Body, cannot fo well confji with a Perfect Se- 
 paration from all Body , after Death, till the 
 Day of Judgement. 805 , 8od 
 
 Ihis Opinion of henxus, Ongeny and others, 
 fnppofed bythem,not at alltoChJh with the Chri- 
 iUan Article nf the Refurredion. Nothing 
 in this Toint determined by uf. 806 
 
 7he Lajt thingin the Pythagorick Cabbala, 
 Ihat Dairmons or Angels, and indeed all Crea- 
 ted Underltanding Beings , conf^i, as well as 
 Men, qfSoul andBody, Incorporeal andCoi- 
 poreal, Vnited together. Ihuf HierocJes, V- 
 niverfaVy of aUthe Rational Nature', and that 
 MO Incorporeal Subftance, befides the Supreme 
 Deity, /'/ Compleat, without the Conjunftion of 
 a Body. God the Onely Incorporeal in this 
 Senfe y and not a Mundane, but Supra-Mun- 
 dane Scul. Sod, 8c8 
 Onsen's full Agreement with this Old Py- 
 thagorick Cabbala, 7hat Rational Creatures 
 are neither Body, «(?rj^ft without Body, but 
 Incorporeal Subftances, having a Corporeal 
 Indument. 808, Sop 
 Origen mifreprefented hy Huetius, M ajfer- 
 *i»^^ Angels not to Have Bodies, /"wt/o Be Bo- 
 dies ; whereas he plainly ack>iowledged the Hu- 
 mane Soul to ^e Incorporeal, and Ange\s alfo 
 to have Souls. He proveth Incorporeal Crea- 
 tures, from the Scriptures '■> which though them- 
 felves not Bodies , yet always life Bodies. 
 Whereas the Deity // neither Body, nor yet 
 cluibedwith a Body, as the Froper Soulthereof, 
 
 Sop, 810 
 Some of the Fathers, fo far from fuppofing 
 Angels altogether Incorporeal, that they ran 
 into the other Extream, and concluded them 
 altogether Corporeal •, that is, to be All Body , 
 and Nothing elfe. The Middle betwixt both 
 thefe , the Origenick and Pythagorick Hypo- 
 thelis, That they confijl of Incorporeal and 
 Corporeal Subltance , Soul and Body Joyned 
 together. The Generality of the Ancient Fa- 
 thers, for neither of thife Extreams. That 
 they did not juppofe Angels to be per fedly Un- 
 
 bodied Spirits '5 Evident from their affirming 
 Devils, Of the Greek Philofophcrs did De- 
 mons, *9 ^f Delighted with the Nidourso/Sa- 
 crifices i as having their Vipomovi Bodies, or 
 AiryVchic\es,refrejhedthereby. 1hu6 Porphy- 
 rias , and before him Celfus. Amongji the 
 Chriftians, (befides Origen) Juiiin, Athena- 
 goras, Tatianus,&c. S. BM,concerning the Bo- 
 dies 0/ Demons or Devils, if /wgNouriilied with 
 Vapours j not by Organs, but throughout their 
 whole Subftance. PageSio, 812 
 
 Several of the Fathers plainly ajj'erting, both 
 Devils and Angels to confiji of Svu\ and Bodyi 
 Incorporeal <»;fi Corporeal Subftance, Joyned 
 together. Saint Auftine, Claudianus, Mamer- 
 tus, Fulgentius, Joannes Theftaloniccnfis j 
 and Pfellus , who Philofophizeth much con- 
 cerning this. 812,814 
 That fame of the Ancients, when they called 
 Angels Incorporeal , underjiood Nothing elfe 
 thereby, but onely that they had not Gioffe, but 
 Subtile Bodies. 814,815 
 The Fathers, though herein Happening to A- 
 gree with the PhilofophickCabbala,_yff/ffwf^ 
 to have been led thereunto hy Sciipturc. /4j/ro/w 
 that of our Saviour, Ihty who Jhall obtain the 
 Refunedion of theDezd, JJ'all be ]m'y^iAt,i, E- 
 qual to the Angels i that is, according to Saint 
 Auftine, JhaV have Angelical Bodies. Erom 
 that of Saint ]ude, Ihat Angels Sinning, lofi 
 their Own Proper Dwelling-Houfe i that is ^ 
 their Heavenly Body, (called i -.utihioi' hy Saint 
 Paul J which made them Fit Inhabitants of the 
 Heavenly Regions i and thereupon Caji down 
 into the Lower Tartarus v interpreted by Saint 
 Auftine, to be this Caliginous Air or Atmo- 
 Sphear of the Earth. Again, From that Fire 
 faid to have been Prepared for the Devils : 
 which being not to be taken Metaphorically , 
 therefore (as Pfellus concludeth ) Implies them 
 to be Bodied '-, becaufe an Incorporeal Subftance 
 alone, and not Vitally Vnited to any Body, c^aw- 
 Wflttf Tormented with Fire. 815, 817 
 ' Now if all Created Incorporeals, Superiour to 
 Men, be Souls vitally Vnited to Bodies, and 
 never quite Separate from all Body i then Pro' 
 bable,that Hnmdine Souls, afterDeath,not quite 
 Nakjd from all Body, asif they could Live and 
 Ad compleatly without it '■, a Vriviledge Superi- 
 our to that of Angels , and proper to the Deity. 
 Nor is it at all Conceivable, Haw Imperfedi Be- 
 ings wkW have Senie and Iwaginztion without 
 Bodies. Origen Contra Celfum, 0«rSoul in 
 its own Nature Incorporeal, alwaies Standeth 
 in need of a Body, fuitable to the place wherein 
 it is. And accordingly, Sometimes Putteth 
 Off what it had before i and Sometimes a^ain 
 Putteth On fomctliing New, Where the follow- 
 ing words being vitiated b Origen'/ Genuine 
 
 Senfe
 
 The Contents. 
 
 Senfe rejiored. Evident that Origen dijiin- 
 guipeth, the Ti S'.w(2- in 5. Paul, (Tra^iflated, 
 Tabernacle, ) from the Earrlily Houfc > he un- 
 dtrjiandin<T by the former^a Thin Spirituous Bo- 
 dy, nchich vf a Middle betwixt the l:arth!y and 
 the Heavenly, /tnd which the Soul rcmuinethjiiU 
 clothed with , after Deatli. Ihis Opinion of 
 Origen'/, Ihat the Soul after Dcatii, not quite 
 Separate from all Body, never reclamed up in 
 the Catalogue of his Errours. Origen not 
 laxt'd by Mctliodius, for ajjertin;;^ Souls to 
 Have Bodies, but for not averting them to Be 
 Bodies i there being no truly Ineorporeall Sub- 
 itancc, according to Methodius, but the Deity. 
 Ihit One of the Extreams mentioned. And the 
 Origenick Hypotliclis, to be preferred before 
 that fl/' Mctliodius. Page 817,820 
 
 Already Ohferved, That Origcn not Singu- 
 lar, in this Opinion concerning HuiTiane Souls i 
 Ircnanis , Philoponus , Joannes TheflTaloni- 
 cenlis, Pfellus, and others^ averting the fame. 
 S. AulHne in his De Gen. ad Lit. Granteih^ 
 Ihat Souls after Death cannot be carried to any 
 Corporall Places, wwr Locally Moved, without 
 a Body. Himfelf feems to think^^ the Punijh- 
 ruent of Souls, before the KefurreSion, to he 
 PhantalHcall. But gives Liberty of thinking 
 ctherwife. In his Book, De Civ. D. He Con- 
 ceives, that Origenick Opinion ttot Improba- 
 ble^ Jhatfome Souls after Death, and before the 
 RefurrecSion, may Suffer from a certain Fire, 
 for the confuming and burning up of their 
 Drofs : which could not he without Bodies. 820, 
 
 822 
 
 Hitherto Jhewed^ How the Ancient Afferters 
 o/llnextended Incorporealls, Anfwered all the 
 Objedions made againji them ; but efpeciaVy that 
 of the Illocality and Immobility (/Created In- 
 corporealls i namely, Ihat by thofe Bodies, 
 which they are always Vitally United to, they 
 are Localised , and made Capable of Motion i 
 according to that if Origen, Ihe Soul Hands in 
 need of a Body for Locall Motions. Next to 
 be confidcred their Keafnns for this Ajfertion, 
 fl/Unextended (/««^ Indiliant Subllance, fo re- 
 pugnant to Imagination. 822 
 
 Ihat whatjoever Arguments do Evince other 
 Subilance befidcs Body , the Same againji the 
 Atheilts Dcmonltrate, that there is Something 
 Unextcnded •> themfclves talking it for granted, 
 that whatfoever is \i.x^cndcd, is Body. Never- 
 thelefs , other Arguments propounded by thefe 
 Ancients, to prove directly, llnextendcd Sub- 
 liancc. Plotinus /.;// Firit i fo prove the Humane 
 Soul and Muid fu:h. Either every Fart of an 
 Extended Soul is Soul i and of M\nd, Mind i 
 or Not. If the Latter, That no Part of a Soul, 
 or Mind, is by it Self Soul, or Mind s then can- 
 tiotthe Whole, made up of all thofc Parts, be 
 
 fuch. But //every fuppofcd Part of a Soulj 
 be Soul, and of a Mind, Mind ; then would 
 all but One be SupeiHuous i or Every One be 
 the Whole ; which cannot be in Extended 
 tilings. Page 822, 824. 
 
 Again, Plotinus endeavours to Prove, from 
 the Energies of the Soul, ihu it is llnextendcd , 
 Becaufeit is One and the Same Indivilible things 
 thatPerceiveth thewhnle SennbleObjecff. Ihis 
 further purfued ; If the Soul be Extended, then 
 mu!i it either be One Phylicall Point, or More. 
 Impofible Ihat it fhould he but One Phyijcail 
 Point. If therefore More, then mult every one 
 of thofe Points, either Perceive a Point of the 
 Objed, and no more, crelfe the Whole. // 
 the Former, then can nothing Perceive the Whole, 
 ncr compare one Part of it with another : if the 
 Latter, then would every man have innumerable 
 Perceptions of the whole Ob'jeU at once. A 
 Fourth Suppolition, Ihat the ivholc Extended 
 Soul, Perceives both ihe Whole Objed, and all 
 the Parts thercofi ( no Part of thu Soul having 
 any Perception by it Self) Not to be Made ; 
 Becaufe, the Whole of an Extended Subllance, 
 nothing but AH the Parts : andfo if no Part have 
 any Perception , the Whole can have none.. 
 Moreover, lofay^ the Whole Soul Percciveth all, 
 and no Fart of it any thing, M indeed to ackyiow- 
 ledge it Unextended, and to have no DKlant 
 Parts. 824,825 
 
 Again, Ih'n Philofopher would prove the 
 fame thing, from the Sympathy or Homopathy, 
 which U in Animalsi /* being One and the Same 
 thing, that perceives Pain in the Head, and in 
 the t'oot ; and Comprehends the whole Buli(^ of 
 the Body. 826 
 
 Lajily, He difputes further, from the Ratio- 
 nail Energies. A Magnitude could not Un- 
 der/land, what hath no Magnitude, and what 
 is Indivilible : whereM we hjve a Notion, not 
 onely of Latitude Indivilible <<f to Ihick^ieft, 
 and of Longitude .15 to Breadth, but alfo of a 
 Matliematicall Point, every way Indivifible. 
 jye have Notions of things alfo, that b.ive nei- 
 ther Magnitude mr Site, &c. Again, all the 
 Abllracft Effences of things Indivifible. We 
 conceive Extended things themfelves , Unex- 
 tcndedly i the Thought of a Mik,or a Thoufand 
 Miles Ditiance, taking up no more room in the 
 Soul, then the Thought of an Inch, orofaMi- 
 thcmaticall Point. Moreover, were that which 
 perceiveth in us, a Magnitude, /'* could not be 
 Equall to every Sentiblc, and alike Perceive 
 things Greater and Lefjer , then it j elf. 827, 
 
 828 
 
 Bi fides which .f hey might Argue tlmsThat we, 
 M we can Conceive Exteniion without Cogita- 
 tion, and again Co^UAUQn without Exteniion, 
 (from whence their Diltindion i»WSeparabili- 
 {K) ty
 
 The Contents. 
 
 ty is Infenible: ) fo can voe net Conceive Cogi- 
 tation rvith Extenfion i not the Leugth,} 
 Breadth, and Ihick^efs of a Thonght V nor the 
 Half, or a Jhnd, or Iwentieth Fart thereof; 
 mr ih.'t it is Figurate, Round, or Angular. 
 Tho\i^i% therefore my.}\ be Non-Entities , // 
 Tphatfoever is Unextended be Nothing i <b alfo 
 Metaphyficall Truths, they having neither Di 
 menfions, mr Figure. So Volitions and Paffi- 
 ons, Knowledge d«^Wifedome /*/<■//, Juftice 
 and Temperance. If the things belonging to 
 Soul and Mind, be Unextended , then mull 
 themfelves be fo. Again, If Mind and Soul 
 have Diftant Parts, then could none of them be 
 One, but Many Subftances. If Life Divided, 
 then a Half o/W would not be Life. LajUy, no 
 reafon could be given vphy they might not be m rrell 
 T<.eal'y, ai IntelleUusHy Diviiible. Nor could a 
 Thei/i deny, but that Divine Power might 
 Cleave a Thought , together with the Soul 
 tvherein it is ^ into many Fieces. Page 828, 
 
 82p 
 
 Ihe Senfe of the Ancient Incorporealilts 
 therefore this; Ihat in Nature, Iwo kinds of 
 Subltances. the Firji of them PaflTive Bulk, or 
 Dirtant and Extended Subftance ; Which is 
 all. One thing without Another ; and therefore 
 as Many Subltances, M Parts, into which it can 
 be divided. EjJ'entiaJly Antitypous ; one Mag- 
 nitude Joyned to another, always Standing rvith-. 
 out it, and malting the Whole fo much Bigger, 
 Body all Outfide, having nothing Within, no 
 Internall Energy , nor any Adtion befides 
 Locall Motion > ivhich it is alfo Paffive to. 
 
 Sip 
 Were there no other Subftance befides this, 
 there could be no Motion ~ Adtion, Life, Cogi- 
 tation, Intelledtion, Volition ; but Ail rvould 
 he a Dead Lump ; nor could any one thing Pe- 
 netrate another. Wherefore Another Subftance, 
 tvboje CharaSer pu'mt J}>a.gwo(, the Adiive Na- 
 ture ; Life, Self-Adtivity, Cogitation : rvhich 
 »o Mode or Accident c/Extenfion ; it having 
 more of Entity in it. Nor are thefe Ivco, Ex- 
 tenfion J««i Life, Inadequate Conceptions, of 
 One and the Same Subjiance. A Thinker a Mo- 
 nad ■, or One Single Subftance. Not Concei- 
 veahle, horp the Severall Parts of an Extended 
 Sub\Hnce, P^ould Joynily Concurre to Produce 
 One and the SztViCThoas^ht. 82^,830 
 
 7he Energies of thefe Two Subftances, very 
 different. The one Nothing but Locall Motion, 
 or Tranflation from Place to Place ; a meer 
 Outlide Thing: l.he other Cogitation, an In- 
 ternall Energy ; or in the Infide of that tvhich 
 Thinks. Which Infide if the Thinking Na- 
 ture, huh no Length, Breadth, or Profundity, 
 no Qut-fwelling Tumour ; becaufe then it 
 would be Outfide again. Were a Cogitative 
 
 Being Extended, yet mujl it have befides thit 
 Extended Outfide, an Unextended Infide. 
 But One and the Same Subftance cannot be 
 Extended, and Unextended. Wherefore in 
 th'n Opinion of Extended Incorporeal Is, a 
 Complication of Two Subftances , and a 
 Contulion of them together into One. Irue nevtr- 
 thelefs, Ihat <»l!^ Finite Incorporeall Subftance, 
 is alvpays Naturally united voith fame Exten- 
 ded Body, as its Outfide. Page 83 1 
 All Summed up Together. \i^2 
 
 Hitherts the Senfe of the Ancient Afferters of 
 Unextended Incorporealls, reprejented to the 
 beji Advantage. Nothing Ajjerted by uf ; but 
 that thefe, and other Arguments , do Dcmon- 
 ftrate againji the Atheifts , fome Other Sub- 
 ftance befides Body : but whether or no, they 
 Prove th'u to be Indiftant and Unextended ; left 
 to others to make a Judgment. The Athcilts 
 who deny th'a, muji ackitovcledge every Thought, 
 to he not onely Mentally, but alfo Phyfically 
 Divifible and Separable ; together n>ith the 
 Soul : ai aljo <^f;;^' Internal Energy ; and con- 
 fequently make Cogitation, Notlnng but Locall 
 Motion : and Lajily, Hold Ihat no Subftance 
 can Co-Exi(t with Another Subftance, more 
 Inwardly, then ty Juxta-Pofition. 832, 833 
 
 Thii the FirJi Anfwer to the Forementioned 
 Atheiftick Argument againji Incorporeall Sub- 
 ftance i made by the Ancients, By denying the 
 Minora That though whatfoever is Extended 
 be Body, yet Every thing is not Extented. But 
 the Argument etherwife Anfivered, by fome 
 Learned Afltrters of Incorporeall Subftance , 
 By denying the Major 5 That though every thing 
 be Extended , or what Unextended No- 
 thing ; yet what-ever is Extended, if not Body ; 
 they averting another Extenfion Incorporeall, 
 which is both Penetrable, and not made up of 
 Farts Phyfically Separable from one another ; 
 to which belongeth Life, Seif-Adivity, and Co- 
 gitation. Probable, That fome would Compound 
 both the Forementioned Hypothefes together ; 
 by fuppofing the Deity to be altogether Unex- 
 tended, and IndiTifibly all every-where ; but 
 Souls, or Created Incorporealls, tohaveanWa- 
 extended Infide, Viffufed, as it were^ into an 
 Extended Outfide. Ourfelves here onely to Op- 
 pofe Alhdl]s ; and Dogmatize no further, then 
 toAJfert, what all Incorporealifts agree in. That 
 befides Body, there is Another Subftance, which 
 confijieth not of Parts Really Separable from 
 one another ; which is Penetrable of Body, and 
 Self-Adive, and hath an Internall Energy, 
 dijiinS from Locall Motion. All which is De- 
 monftratively Cfrtj/w. Ihis the FuU AniWei 
 to the Firji Atheiftick Argument, Againjiln- 
 corporeal Subftance ; That either there is Some, 
 thing Unextended, or at leaji Extended other- 
 
 jyife.
 
 The Contents. 
 
 jvife then body, fn at to be PcncuMc thereof, 
 and Indifcerpibly One with it felf, and Sclf- 
 Adtive. Page 833, 834 
 
 Ibe Second Atheiftick AfTault againfi Incor- 
 poreal 1 SublUnce i By Fretendingthe Original! 
 ifihis Mi'iiake , to have fprung from the Sclio- 
 lalHck EiTcnces, Vijiinii from the things them- 
 felvei i and the Abufe o/Abllradt Names and 
 Notions, they being made to be Subltances Ex- 
 'l}ing by ibemfelves. Far, though the Opinion 
 ef Ghuils and Spirits, ( rehereof God is the 
 Chief) fprung frji from Fear i yet that thefe 
 fiould be Incorporeall, could never have 
 entered into the Minds of men, had they not 
 been Enchanted rt>ith thefe Ablhadt Names 
 <»«<:/ Separate EfTences. 834 
 
 Ihe Firft Gcnerall Reply to this,7hjt it is all 
 hut Romantick Fidion. Ihat the Opinion of 
 ihe Deity, fprung not from Fear, and Ihat all 
 Inviiibic Gholis are not Vhzncks, already fuffi- 
 ciently Troved i as alfolhe Exificnce of a God 
 Demonlirated by Kcafon. That Apparitions 
 are Rcall Pharnomena ■•, and Reafonable to thinly, 
 Ihat there may as well be Invillble Aeriall, and 
 5LtlieriaIli ai there are Vilible Terre(iriall Ani- 
 mals. Suttijhnefs to conclude. That there is 
 m Undcrlianding Nature, Superiourto Man. 
 
 834,835 
 Ihe Second Particular Reply, Ihat the Opi- 
 nion of Spirits Incorporeall , fprung not from 
 the Schoiallick Efiences , rehether confidered 
 Concretely JJ Univerfalso«f/y,flr Abftraftiy. No 
 man fupppfing , thefe to be Ihings Really and 
 Subltantially Exiting withottt the Mind i ei- 
 ther an UnivcrfallMan and Univeifall Horfe, 
 or elj'e Humanity and Equinity : and that thefe 
 walk, up and down in Airy Bodies j they being 
 onely Noemata, or the Intelligible Effences of 
 Ihings, as Objeds of the Mind. Thefe Effences 
 c/ Things, faid *c ifEtcrnall, as their Vciities. 
 Ihe meaning of thefe Eternall ElTences i not, 
 Ihat they are fo many Eternall Subftances In- 
 corporeall i hut^ Ihat Knowledge is Eternall, 
 and, Ihat there is an Eternall Unmade Mind, 
 that comprehends them i which aU other Minds 
 tar lake of 835,835 
 
 Again, Ihat another Atheiftick Dream, 
 Ihat the Abftraft Names and Notions of the 
 Mcer Accidents of Bodies, were Made Sub- 
 stances Incorporeall » Souls, Minds, and 
 Gholts. Confcious Life, no Accident 0/ Bo- 
 dies, as Atheilb Suppofe •, but ihe EfFentiall 
 Attribute of Another Subltance, which Incor- 
 poreall ■■, as Magnitude, or Extenlion, // ibe 
 ElTentiall Attribute of Body. 83d 
 
 Ihe following Atheiliick Arguments to be 
 difpatched with more Brevity. That the Four 
 Next, Fifth, Sixth, Seventh and Eighth, pro- 
 ceed o'nely upon this Sttppofition, That there is 
 
 no Other Subftance in ihe World, befides Body 
 or Matter » and therefore fignify Nothing , to 
 the Afferters of an Incorporeall Deity. Stoicks, 
 and ihe like, onely concerned to Anfwer them. 
 Neverthelefs, From the ImipoiTibility of thefe A- 
 theillick Corporealilms, contained in the Fifth, 
 and Sixth, a NeceflTity of Incorporeall Sub- 
 ftance will be Evinced, Page 83 d 
 
 Here two Atheillick Corporealifms, Foun- 
 ded upon thefe Suppofitions, That all is Body 
 or Matteri and,Tbat Matter asfuch, u devoid of 
 Life and Underftanding. The Firji in the way 
 of Qualities and Forms, Generable and Cor- 
 ruptible, called the Hylopathian. This the 
 moji Ancient Atheiftick Form, as we learn from 
 Ariftotle i viz.Tbat Bulky Extenlion, ^^^ ote- 
 ly Subliantiall and Unmade thing, and all other 
 things, but ihe PalFions, Qualities, and Acci- 
 dents thereof-, Makeable out of it, and Dc- 
 ftroyable into it. The Confequence from 
 whence; Thai there ij «o Subliantiall Unmade 
 Life and Underllanding : And, Ihat no Mind 
 could be a God, or Creator i // being all Ac- 
 cidental!, Fa(2itious , and Creature. 835, 
 
 837 
 
 IhU Hylopathian Athcifm, called alfo by us^ 
 Anaximandrian. Though we are not Ignorant^ 
 That Simplicius conceives, Anaximandcr to 
 have held an Homoeomcryj or Similar Ato- 
 mology, f/Eternall Unmade Qualities, <m A- 
 naxagoras afterwards : onely, that he acknow- 
 ledged no Unmade Life or Mind, but Genera- 
 ted it all, from the Fortuitous Commixture of 
 tbofe QualiHed Atoms. ( IVkich no Improbable 
 Opinion, though not Certain.) Becaufe however, 
 Anaximander fuppofed Life and Underftan- 
 ding, to be at lea\i Secondary Qualities, and 
 Accidents of Body, Generable <»««/ Corrupti- 
 ble. And not Fit, to multiply Forms of Atheifm, 
 
 Ihe Second Atheiliick Corporealifm, m the 
 way of Unqualified Atoms, producing aU things, 
 even Life, and Underllanding i from Figures, 
 Sites, Motions, and Magnitudes 0/ Parts, From 
 whence it will alfo fallow. That Mind // ?to Pri- 
 mordial Thing, but Secondary, Compounded, 
 and Derivative ; Cxezturc,andno Creator. 7 hit 
 called Democritick •, not becaufe Democritus 
 was ibe Firjl Inventer of the Diilimilar Atomo- 
 logy i but becaufe he w,;s the Firfi Atheizer of 
 it, or the Firji, who made Diilimilar Atoms, 
 ihe Principles 0/ All things whatfoever, even of 
 Life and Understanding. ibid. 
 
 Not to be Denied, But that from ihefe Two 
 things Granted, That All is Body, and. That the 
 Firji Principles of Body are devoid of Life and 
 Underllanding > /'/ wotild follow unavoidably. 
 That there is no God. Therefore ihe Stoicks, 
 who were Corporeal Theifts, denied the Latter j 
 C il 2 ; tkey
 
 The Contents. 
 
 ihey fuppofmg dtt llnderlhnding Fire, Eternal 
 aM llnmade,*/?ir Maker of the whole Mundane 
 Syliem. Truly Obferved by Origen, Ihat th'n 
 Corporeal God of the Stoicks, n-jf but by Ac- 
 cident Incorruptible, and Uippy i and onely 
 becaufe Wanting a Veftroyer. Ihif no Genuine 
 Theifm. Page 837, 838 
 
 But an Abfolute Impo/Iibility, in both thefe 
 Atheiflick Corporealifms s not onely^ becaufe 
 theyfuppofe no Adive Principle i but alfo, be. 
 caufe they bring Life and Underltandin?, that 
 if. Something, out of Nothings or Make them 
 without a Caufe. Where the Atomick Athe- 
 i(ls, of the "Ttvo, moft to be Condemned ■■, becaufe 
 fo grnfy ContradiUing themfelves. From that 
 True Principle, Ihat Matter affuch, if devoid 
 of Life and Underftanding i an Abfolute Ne- 
 ceflity e/'<»«of/'fr Subrtance Incorporeal, which 
 if Ffentially Vital and Intelledtual. Ihat All 
 Life, cannot pofibly he Faditious and Acci- 
 dental, Generable j«i Corruptible 5 but there 
 muji be Sublkntial Lifei and alfo Come Eter- 
 nal. 838,835) 
 
 7he Truth of thif Vnderflood and Ack>ion>. 
 ledged by the Hylozoifls i That there muji of 
 Neceftty be , both Subftantial and Unmade 
 Life and llnderflanding : rvho therefore At- 
 tribute the fame to all Matter <i< fuch •, but with- 
 out Animality i rehich^ according to them, if till 
 Fadtitious and Accidental. JFherefore, thif 
 Hylozoick Atheifm alfo, brings Confcious Life 
 and Animality out of Nothing v or Makes 
 them without a Caufe. The Argument of the 
 Epicurean Atheifts, againji Stratonifm or Hylo- 
 2oifm, Unanfwerable : Ihat upon thif Suppo- 
 fition, there muji he, in every Man and Animal, 
 (»Heap 0/ Innumerable Percipients, mmanyM 
 there are Atoms of Matter i and fo ho One 
 Thinker. T^f Pretence of the Hylozoifts, Ihat 
 all the Particles 0/ Matter, in every Animal, do 
 Confederate i Ridiculous,a«i Impoilible. 839, 
 
 840 
 
 Thu! the Fifth and Sixth Atheiftick Argu- 
 mentations , fully Confuted; and from that 
 True Suppolition in them. That Matter, CK fuch, 
 is Devoid of Life and Underllanding , Incor- 
 poreal Subllance plainly Demonllrated : Which 
 n>M our Second Undertaking. 840 
 
 Tl'e Third and Laft ■, That there being Vn- 
 deniably , Subftance Incorporeal , the Two 
 following Atheiftick Argumentations, (built 
 upon the Suppofttion of the Contrary ) altogether 
 Inftgnificant. The Seventh ?iot properly di- 
 reSed againji The'iCm, but againji a Religious 
 kind of Atheifm or Theogonifm ; which fup- 
 pofed a God or Soul of the World^ Generated 
 "wf "/ Senflefs Matter i and the Offpring ef 
 Night and Chaos. A Sober and True Senfe, 
 efthe World''/ Animation i That there is a Li- 
 
 ving, Sentient and Underllanding NaturP, 
 Frefiding over the whole World. But the Senie 
 0/ Pagan Theifis, Fhat the Whole CorporealJ 
 World Animated, is a God, Fxplodedhy us. 
 Ihis Argument therefore being not againji The- 
 ifm, i«< Theogonifm i the Confutation thcri'.f 
 might be here well Omitted, w:thout any Jjetrr- 
 ment to our Cauft. But becaufe the denying of 
 a Living Underftanding Nature, pnfdmgovcr 
 the World, is AtheilHcall i the Ground cf this 
 Affertion briefly Declared ; Ihat Life and Un- 
 derftanding arr Accidents of Bodies, rejuitntg 
 onely from Such a Contexture of Atoms, iiipm- 
 ^«ceFlefh, Bloud, and^tiins, ;« Bodies Or- 
 ganized j and, Ihat there is no Keafon to be 
 found any-where, but onely in Humane Fium : 
 which alfo Confuted. A Brutiih Paffagc, of .t 
 Modern Writer , Ihat it is VnconceivMe by 
 Men, How God can Undcr(tand without 
 Brains. Page 840, 841 
 
 1 he Next , (which is //'e Eighth Atheiftick 
 Argumentation ) Ihat there can be no Living 
 Being Immortall, nor Perfectly Happy ; built 
 upon that Falfe Suppoiition aljo, Ihat all Lite 
 and Underllanding refults from a Contexure of 
 Dead and Senflels Atoms,a;;(/ therefore is Dif- 
 folvible and Annihilable. But that there it 
 Life Elfentiall, a?;^ SubltantialJ, which 'Nztu- 
 rally Immortall : iH alfo a Necefjity^ of an Eter- 
 nall Life, and Mind Unmade, and Unannihiia- 
 bki nj^ic/? Perfedly Happy. 841,842 
 
 SECT. IV. 
 
 TH E Epicurean Athcifls further Endea- 
 vour, to Dijprove a God, from the Phs- 
 nomena of Motion, and Cogitation h in the 
 Three Following Argumentations, the N;nth, 
 Tenth, and Eleventh. From Motion, thm i 
 Ihat from this Vrinciple, Nothing can move It 
 Self, but Whatfoever is Moved, is moved by 
 Another, it will follow, Ihat there can be no 
 Firii Czuk,and Unmoved Mover? but One thing 
 Moved Another, from Eternity Infinitely ; Be- 
 caufe Nothing could Move Another, which was 
 not It SelfFitd Moved by Something elfe. 842, 
 
 843 
 Anfwer : The meaning rf this Axiome» 
 Not, Ihat Nothing can Ad from It Self, m the 
 Atheiit Suppofcs ; he taking it for granted, that 
 every Thing is Body, and that aZf Adion is Lo- 
 cal! Motion i but,7hat no Body Keliing, could 
 ever Locally Move It Self. A Falfe Suppoli- 
 tion of the Atheiftsi andfome Cartefians ; Ihat 
 were there hut once Moiion in the Matter, this 
 would of it Self continue to all Eternity. True, 
 that of Ariftotle i Ihat to make an Infinite 
 
 Fro-
 
 The Contents. 
 
 Progrefs in the Czafcs ot Motion, and ho Firlt 
 Mover i // all one as to fay Ihat there it No 
 Caufc at all thereof i or, 'Ihat all the Motion 
 in iht' JForld, is a PaiFion without an Agent, or 
 Cnmes from Notliing. Clearly Impofftble, Ihat 
 there fliotild be any Motion at all^ rvere there 
 Notliing Self-Moving or Self-Adtive. Page 
 
 843 
 Wherefore from thijVi\nQ\p\c^ That no Body 
 can Move It Self, it fvllows Undeniably \ Ihat 
 ihfre ii Some other Subfhnce in the World be- 
 fdes Body, thathethan Aftive Power ^/Mo- 
 ving Body. 843,844 
 Another CoxoWzry from the fame Principle ; 
 "Jhat there is another Species 0/ Adion, dijlinB 
 front Locall Motion, and rvhich is not Hetero- 
 kincfy, but Autokinely. Ihat the kiX'ion) 
 by rvhich Local Motion is frji Caufed , could \ 
 nut be it /f// Local Motion. Jll Local Mo- I 
 tion Caufed Originally by Cogitation. Ihus 
 the Ninth Athcillick Argument from Motion j 
 Confuted; and from hence^ That no Body can 1 
 Move it Self, Demonltrated , Ihat there is 
 Something Incorporeal, the Firll Caufe of Lo- 
 cal Motion, by Cogitation. ibid. 
 But the Atheills further Pretend to Trove^ 
 Ihat Cogitation it felf is Hetcrokinefy, the 
 Pailion of the Thinker, andthe Adion offome 
 other External Agent upon him ; Becaufe^ No- 
 thing taketh Beginning from It Self, and^ 
 No Cogitation can rife of It Self, without a 
 Caufe. That therefore, Thinking Beings them- 
 fclves are Machines, and Cogitation Local Mo- 
 tion. And, Ni/ llnderflanding Being, a Firfl 
 Caufe, nor TerfeGly Happy i becaufe Depen- 
 dent upon fomething elfe. 84+, 845 
 Anfrver. True, l.hat no Subftancc taketh | 
 Ecginning//flw it Self., ai alfo, That no Adion 
 Caufeth it Self. But Falfe, Ihat No Adion 
 taketh Beginning from the Immediate Agent i 
 or, Ihat Nothing can Ad otherwife, then as 
 Aded upon by Something elfe. Atheilts 
 here Affirm onely, rvhat theyjhould Prove, and 
 fo Beg the ^ejHon. If Nothing Self-Adive, 
 then all the Motion and Adion in the Univerfe, 
 mufl. Come from Nothing, or be Made without 
 a Caufe. 845 
 True alfo , Ihat our Humane Cogitations 
 are frequently occafonedfrom Externall Objeds, 
 and that the Concatenations of Thoughts and 
 Phantafms, often depend upon Mechanick Cau- 
 fes. But Falfe, Ihat all Cogitations are Ob- 
 truded upon us from without \ and, Ihat no 
 Tranfition in our Thoughts, which rpos not Be- 
 fore in Senfe. Ihe Humane Soul a Principle of 
 A&'ions, and therefore alfo 0/ Cogitations. Jhis 
 a Bubbling Fountain of Thoughts. But that 
 there is fuel) a Pcrfed Mind, as at once Compre- 
 hends all Truth, and was Before Scniibks.S^'), 
 
 84<5 
 
 Ihis a Prodigious Paradox, and Fallity of 
 Atheills i Ihat Cogitation, Local Motion ; 
 and Thinking Beings, Machines. Here a 
 Corredion of what we wrote before, P, 76:1, 
 and a Change of our Opinion, upon further 
 Confideration i Ihat net onely a Modern Wri- 
 ter, but alfo the Ancient Atheiflick Atomilis, 
 did conclude. Cogitation to be Really nothing elfe 
 but Local Motion. Neverthelefr, thefe men 
 troubled with the Phancy o/Cogitation i which 
 becaufe they cannot make Local Motion , they 
 would perfuade us to be no, Reality, or No- 
 thing. Atheifts aware. That if there be any 
 Adion hefides Locall Motion, there mztji then 
 be fome other Subftance act^nowledged befidet 
 Body. Ihey who make Cogitation Local Mo- 
 tion, and Men, Machines, no more to be difpu- 
 ted with , then Scnflefs Machines. Page 84<^, 
 
 847 
 To Affirm, "that no llnderftanding Being can 
 be Happy, nor a God , becaufe Dependent upon 
 Something without it; all one as to Affirm, Ihat 
 Senflefs Matter is the Muji Perfed of all things ; 
 and,T.hat Knowledge, as fuch,fpeak^Hg Imper- 
 fedion, is hut a Whiffling and FhantalUck 
 thing. But of this more afterwards. Ihuf 
 the ifenth Atheiftick Argument Confuted^ 
 
 847 
 Another Atheirtick Argument , Frow </;<? 
 
 Nature of Knowledge and llndeiflanding, 
 ihat the World could not be made by an Under- 
 ding Being , Becaufe there was no Knowledge 
 before Things , which are the Objeds of it -, 
 and the onely Things are SenHbles , which 
 Knowledge a Paflion/rcw. Therefore all Mmi, 
 as fuch , a Creature, and none a Crcatour. 
 
 • ibid.. 
 
 This already fully Anfwered, Page 729, and 
 fo forwards. Where Proved, That Singular 
 Bodies are not the Onely Ihw^s, and Objeds 
 ofthe}^\nA, hut that it containeth its Intelligi- 
 bles within it Self. And, That Knowledge, //. 
 Archetypall to the World, and the Maker of 
 All. 5(?»/'f Exiftence of a God, Demonftra- 
 ble, from the Nature of Knowledge and Un- 
 derftanding. 847, 848 
 
 That the Atheifts can no more Salve the Pha;- 
 nom.enon of Cogitation , then that of Locall 
 Motion j Evident from their Many Hallucina- 
 tions concerning it; whereof a Catalogue fub- 
 joyned. Firji, That all Life and Underllan- 
 ding, <»»Mff>- Accidentall thing, Generabic and 
 Corruptible , and no Life nor Mind Subftan- 
 tiall or Eflentiall. This before Confuted. 
 
 848, 
 
 Again., That Life and Mind, no Simple and 
 Primitive Natures, but Compounded Sylla- 
 bles of things ; and therefore none Immortall 
 nor Incorruptible. Anfwer ; Ihat Life and 
 
 (K3) ^^"
 
 The Contents. 
 
 llnderftanding are Adtive Powers, and could i 
 never refult from meer Paffive Bulk v »or can I 
 a>iy CompfmoH of Dead and Senflefs Matter, 
 fnfibly beget Life and UnderHanding. Ihough 
 m Neceffity^ That there jhould be any Eternal 
 Unmade Red or Green, becaufe thefe might be 
 Made out of things not Red nor Green ; nor 
 Ihat there flmtld be Eternal Motion , becaufe 
 Motion might be produced from a Sdf-Adive 
 Principle i nor 7b Jt there Jhould be any Eter- 
 nall Unmade Matter, becaufe were there mne, 
 it might notwiihftanding be Created, by a Perfedt 
 Incorporeal Being : yet an Abfolute Neceffity 
 nf Eternal Unmade Life a?id Mind i becaufe 
 had there been once none, there could never have 
 been any. Page 8+8, 8 4^ 
 
 Another Atlieiftick Hallucination, 'That there 
 »V Nothing ofSelf-Adtivity/« Cogitation-, nor 
 any thing could Ad otherrvife, then as it is 
 Made to Adt by Something elfe. Ihis to bring 
 all Adion/ro/K Nothing, or to fufpofe it n-ithout 
 aCaufe. 849,850 
 
 Another Madnefs of theirs already mentioned, 
 7hat Cogitation, Locall Motion, and Thin- 
 king Beings, Machines. 7his EqujV Soniih- 
 nefs or Impudence, as to affirm. Number to be 
 Figure, &c, 8 50 
 
 Another Paradox of the Epicurean and De- 
 mocritick Atheilb, Ihat Mentall Cogitation, 
 as well as Senfation , the meer PaiTions of the 
 Thinker, and the Adions of Bodies Exiiling 
 without him: Some of them fuppoftigThoughts, 
 to be Caufed by certain Finer Images, then 
 Senfations i Others, thjt they are the Remain- 
 ders of the Motions of Senfe, formerly made. 
 Anfwer : 7hjt Senfation /* felf, is not a meer 
 Corporeal Paffion , but the Perception of a Paf- 
 lion, in a way of Phancy i much lefs Mental 
 Cogitations fuch ; and leafi of all Volitions. 
 
 850,851 
 
 But Confentaneoufly hereunto , thefe Atheilts 
 Determine , aZ/ Knowledge and Underrtanding, 
 to be Keally the fame thing with Senfe. From 
 whence follow 7wo Abfurdities. Firft , Ihat 
 there can be no fuch thing as Errour, becaufe all 
 Paflfion w True Pailion, and all Senfe, True 
 Senfe i that is. True Seeming and Appearance. 
 Ihis Abfmdity owned by Protagoras. Epicu- 
 rus Endeavoured to avoid this, but in vain, and 
 contradiUioufy to his own Principles. 851, 
 
 852 
 
 A Second Abfurdity confequent thereupon ■, 
 7hat there U no Abfolute Truth nor Falfehood, 
 but all Knowledge Private and Relative, aiid 
 nothing but Opinion. Ih'A freely owned lil^e- 
 wife by Protagoras. Sometimes alfo by Demo- 
 critus. Who therefore but a Blunderer neither, 
 in the Atomick Philofophy i which plainly 
 Suppofes a Higher Faculty of Reafon and Un- 
 
 derllanding, ihat judges of Senfe, and difcovers 
 the Vhzxitz^xy thereof ■■, it reachingto Kh^oiwtQ 
 Truth. Page 852, 853 
 
 Another Atlieiftick Errour i 7hjt Singular 
 Bodies are the onely Objeds of Mentall Con- 
 ception, ^ wfJ/ iM 0/ Senfation. Iha imp::ted 
 by Ariliotle, to Democritus <»«^ Protagoras. 
 But fifficiently before Confuted. 853,854 
 
 ihe better to maintain thu Paradox , Added 
 by a Modern Atheiftick Writer, <w Ins own In- 
 vention j 7hat Univerfals are Nothing elfe but 
 Names , by which Many Singular Bodies are 
 called ; Axiomes or Propofitions, the Addition 
 and Subllraftion of Names', and Syllogifb'ck 
 Reafoning, the reckoning the Confequences of 
 them : and that therefore befdes the Pallions of 
 Senfe, we kiiow Nothing at all of any thing, but 
 onely the Names by which it is Called. Whence 
 it would follow, Ihat Geometricall Truths 
 not the fame in Greek and in Latine, &c. 
 
 854 
 "Ihat the Atheifts, according to thefe premifed 
 Principles, endeavour to Depreciate Know- 
 ledge and Underftanding, as that which fpeaks 
 no Higher Perfeftion, then is in Senflefs Mat- 
 ter. Ihuf the Atheids in Plato, mak^ it but a 
 Ludicrous, Umbratile andEvanld thing i the 
 meer Image of Bodies , the onely Realities. 
 7heir Vefign in this, to take away the Scale, or 
 Ladder of Entities. 855,855 
 
 All the Grounds of this again briefly Confutedi 
 and Particularly, that Opinion fo much favou- 
 ring Atheifm , Ihat there is Nothing in the 
 Underllanding, which wM not Before in Senfe > 
 out o/Boetiiis. Juftiiw^Unjuli, Greater Kti- 
 lities in Nature , then Hard aiid Soft , &c. 
 Vnquejiionably, <j Scale oc Ladder »/ Entities i 
 and therefore Certain, that the O.der of Things 
 muji be in way o/Defcent, from Higher Perfec- 
 tion to LoweT,and not ofACcent,from Lower ta 
 Higher. Ihe Steps of this Ladder not Infi- 
 nite : the Foot thereof Inanimate Matter i the 
 Head, aFcxkdc Omnipotent Being, Compre^ 
 bending in It felf all Poflibilities of Ihings. 
 Mind by Nature Lord over all •, and Sovereign 
 Kingo/Heaven and Earth. 856, 859 
 
 The Keafon why we fo much Infjl upjn this ; 
 Becaufe Athciils Pretend, not onely to Salve the 
 Pha^nomenon of Cogitation without a God i 
 but alfo from thence to Demionltrate//?? Impof- 
 fibility of his Exigence. 7hough Modern Wri- 
 ters not fo much aware hereif, yet is the Con- 
 troverfy betwixt Theiils and AtheiOs, thus 
 Stated by Plato i Whether Soul and Mind Ju- 
 niors to Scnilefs Matter, and the Ofjpring 
 thereof; or elfe Subllantiall Things, and in 
 Order o/Nature Before it. Accordingly Vhto 
 confuteth Atheifm no otherwife , then by pro- 
 ving Soul not to be Junior to Inanimate Matter 
 
 and
 
 The Contents. 
 
 and Generated ent of the fame. Evident^ Ihat 
 Flato by Soul here underjiood^ ml onely the 
 Mundane Soul, but alfo that Whole Kan\ of 
 Beings , caVed Soul ? and^ Ihat no Life wm 
 Generated out of Matter. Page 85p,8(5o 
 
 thofe profejfed Chriftians, who Generate 
 Rationall Souls out of Senflefs Matter , 
 plain Betrayers of the Caufe of Theifm. 8(5o, 
 
 Nor JT the Cafe much different^ at to others ■, 
 »/#(?, though they profejjedly Generate oHf/y Scn- 
 titive Souls , yet makjng the Rationall , hut 
 meer Blanks, rr>hich have Nothhtg in them^ but 
 xvhat mw Scribbled upon them by Senfe ■, andfo 
 Knowledge, in its own Nature ^ Junior to Senfe 
 and Sentiblcs > Highly Gratify the Atheilis 
 hereby. 85 1 
 
 7f i»«y Life <««</ Cogitation may he Generated 
 out of Dead and Senllels Matter, then can no 
 good Reafon be given, why All Jhould not be. 
 Life not partly AccidcnU\, partly Subliantiall: 
 but either AU Confcious Life, Accidental, Ge- 
 nerable and Corruptible '■, or elje None at aS. 
 
 ibid. 
 the VoCirine of Reall Qualities Generable 
 and Corruptible, favourable to Atheifm alfo. 
 And though the Athciftick Atomiiis Explode 
 all the other Qualities , Becaufe, Nothing can 
 eome from Nothing > yet^ contradiSing them- 
 felvei again, do they mal^e Life and Under- 
 ftanding, Reall Qualities, Generated out of 
 Matter, or Caufediy Nothing. 861,862 
 
 Ihere being a Scale or Ladder of Entities in 
 Nature, to produce a Higher Rank nf Beings, 
 out of a Lower i as Life and Cogitation , out 
 of Matter, j«<i Magnitude i is tolnvcntheOt' 
 der of thii Scale, /ro>« Downwards, to Up- 
 wards i andfo to lay a Foundation /or Atheifm. 
 Wherefore great lleafon^ to maintain thii Pnji, 
 againji the Atheifts ; Ihjt no Souls can be Ge- 
 nerated o«» 0/ Matter. 86.?, 853 
 Ihe Grand Objcdtion againfithe Subtiantia- 
 lity pf Senlitive Souls, from that Confequence 
 of their Permanent Subfilience after Death. 
 Cartelius fo Senfble thereof y that he would 
 rather make Brutes to be Senflefs Machines, 
 then allow them Subltantiall Souls s which he 
 granted they muji have, if Thinking Beings. 
 IFhjt clearly Venionjlrable by Keafon^ not to he 
 abandoned, becaufe attended with fome Diffi- 
 culties, or feemingly Olfcnllve Confcqucnces. 
 
 863 
 Ihe Pythagorick Hypothefis i that Souh all 
 Created by God, not in the Generation ('/Ani- 
 mals , but in the Cofmogonia. Ihefe there- 
 fore^ prji Clothed with Thin and Subtile Bo- 
 dies, Aeriall or iEtheriall Ochcmata, wherein 
 they Sublilt, both before their Ingrefs into Ter- 
 rcllriall Bodies, and after their Egrtfs out of 
 
 them. Ihw Boctius and Proclus. Ammonius 
 /w Irrationall Demons Mortall i BrUtiin Souls, 
 in Aerial! Bodies. Si>ice the Ftrji Creation 
 no New Subliantiall thing Made, or Dedroy- 
 cd, and therefore no Life. ThU look^ed upon 
 by Macrobius us a Great Truth. Page 863, 
 
 865 
 thit the Pythagoreans would Endeavour tu 
 gain fome Countenance for this Hypothclis, from 
 f/'e Scripture. 865,867* 
 
 But if ihefe Aeriall Vehicles of Brutifti Souls 
 be exploded for a Whimfcy, and none but Tcr- 
 rcdriall Bodies allowed to them ; though after 
 Veath they will not Vanilh into Nothing, yet 
 mull they needs remain in a State of Infenfibi- 
 lity, <»M(i Inadivity, iiHre-unitedto other Tet- 
 reltriall Bodies. Wherefore thefe in one Senfe 
 Mortall, though in another Iminortall, Sill^. 
 trorftts dying, and reviving in ihe Form of But- 
 terflies, made an Emblem (f the Refurre(fl^ion, 
 by Chrillian Theologers. 867, 868 
 
 But no AbfoluteNeceflity, Ihat ihe Souls of 
 Brutes, though Subftantiall , Jhould have a 
 Permanent Subfiftence after Death, either in 
 a State of Adlivity , cr Inadtivity j Becaufe, 
 rvhitfoever Created by God, may Tojfibly by 
 him be Annihilated. Ihe SuWhntiality onely 
 of the Rationall Soul, Demonilrable by Keafon^ 
 or that it will not of it Self vanifif //;/o Nothing i 
 but not that it is Abfolutely ImpolTible, for it tg 
 be Annihilated j The affurance of this Depen- 
 ding upon a Faith in the Divine Goodneft. 
 I'orphyrius his AJfertion, that Brutifli Souls are 
 Kefolved into the Life of the Univerfe. the whole 
 Anfwer to this Objedion, againji the SubUantia- 
 lity of Erutiili Souls i Ihjt they may notwith- 
 jltnding, F.'fjbly be Anaihlhtcd in the Dcilhs 
 »/ Animals, as well as they were Created in their 
 Generations i but if they do Suhfijl ( without 
 Aeriall Vehicles,) they tnufi remain in J State of 
 Inadivity and Infcniibility. 868, 86^ 
 
 that this ihe Do&iine of ihe Ancient Pagan 
 Theologers-l/jj* no Life, or Soul,Generated out 
 of Dead and Senflefs Matter j but all Produced 
 by the Deify, as will as Matter y Proved out of 
 Virgil: though fundry other TelHmonies alfa, 
 might be added thereunto. 869,870 
 
 Ihe Hylozoick Atheills themfehes, fo Sen- 
 fihle hereof, Ihat there muji be fome Subftan- 
 t'M and Unrr.SLdei^'itc, (from whence ihe Lives 
 and Minds cf all Animals are Derived) That 
 they attribute ihe fame to Matter i and conclude, 
 Ihjtihough ihe Modificated Lives »/ Animals, 
 and Men, be Accidental!, Generated and Cor- 
 rupted , yet the Fundamental Life of them, 
 is Subliantiall, and Incorruptible. Ihefe alfo 
 iiffertcd, a Knowledge before Senfe, and Vn- 
 derived from Scn'iihlti. 870,871 
 
 Ibis Hylozoick Atheifm again Confuted. 
 
 Abfuid
 
 The Contents. 
 
 Abfurd to fttppofe , Knowledge and Under- 
 ftanding, mthont Conkioa^nek; as alfo, Ihjt 
 the Subltantiall and Fundamental! Life , of 
 Men and other Animals , fiiould never Ferijh, 
 and yet their Souls, and Perfonalities, Vanijh 
 into Nothing. Ihat no Organization can 
 produce Confcioufnefs. Thefe Atiieii^s not able 
 pffihly to give an Account^ rvhence the Intelli- 
 gible" Objeds and Idea's, of thii their Know- 
 ledge of Matter, flioHldfping. Ihis Hylozo- 
 ick Atheifm, Nothing but the Crumbling of 
 the Deity into Matter. Page 871 
 
 Concluded^ Ihat /^e Phsenomenon o/Mind 
 and Underrtanding,<:<»« no way poffibly be Salved 
 h kthdl\s,TvithoHt a God i but affordeth a Solid 
 Demonftrationo/i&w Exigence. 871,872 
 
 SECT. V. 
 
 THERE now Remaining onely^ the hihc- 
 iftick Objedions againji Providence, 
 their Qiieries, and Arguments from Interclls ; 
 Their Firtt Objecftion , From the Frame of the 
 World, as Faulty. Or, Becaufe Things are 
 111 Made, that therefore not made by a God. 
 Ihis direUed againji the Senfe of the Ancient 
 Theologers , Ihat God being a Perfed Mind, 
 therefore made the World after the Belt manner. 
 Some Modern Theologers Veviatingfrom thk^as 
 if the terfedion of the Deity conf{iednot at all in 
 Goodnefs, but in Power and Arbitrary Will 
 onely. Ihe Controverfy betwixt thefe and A- 
 theilts ■■, but Whether Matter Fortuitoufly Mo- 
 ved, or a Fortuitous Will Omnipotent, be the 
 Origiuall of all things. No Ground of Faith in 
 a meer Arbitrarious Deity. To have a Will 
 Vndeiermined to Good, no Liberty, nor Sove- 
 raignty, but Impotency. God to Celfus, the 
 Head or Prefident of the Righteous Nature. 
 7hii not onely the Senfe of Origen, but of the 
 Ancient ChrilHans in General}. Pbtinus ■■, 7he 
 Will of God Ejfentially, That which Ought to 
 be. God an Impartiall Balance, Weighing 
 out Heaven and Earth. The Deity, not Servilely 
 Bound to doe the Beft ; but thit the Perfedion 
 of its Nature. No Athcilt able to prove, 
 Ihe Worldto be 111 Made. 872, 874 
 
 Not to be Concluded , llut rehatfoever rve 
 cannot find out the Reafon or ufe of is therefore 
 Ineptly Made. For example ; Ihe InteAinum 
 Cscum, though feemingly an Odd Appendix, 
 and which the Generality of Anatomilts give 
 little Account of ; yet that^ with f/jf Valve at 
 its Enterance^ both together^ an Artiriciall Con- 
 trivance of Nature, to hinder the Regurgita- 
 tion of the Fsces. 874,875 
 
 Ihe Firjl AtheilMck Inftance of the Faultinefs 
 
 of things ; In the Difpofition of the iEquator 
 and Ecliptick , Intafeciing each other in fuch 
 an A.T)g\£.,whereby the Tcrrefirial Globe rende- 
 red not fo Habitable as it might have been. ' 
 Th'/i ObjeCtian Founded upon a Falfe Suppoli- 
 tion, Ihat the Torrid Zone Uninhabitable. 
 But th'n the Beji Vifpof.tion'-, nhich being Con- 
 trary to Mechanick Caufes, therefore its Con- 
 tinuance , together with the Conjiant Paralle- 
 liCmofthe Earth's Axis, a manifeji Eviciion of 
 Providences and that the To Bif-v^^r, The Beit, • 
 w <» Caufe in Nature. Page875 
 
 In the next place i The Athciris would prove 
 againji fome Theiils, That All things not Made 
 for the Sake o/Man.1 his at Firji but the Vodrine 
 o/Strcight-laced Stoicks onely i recommended 
 afterward by mens Self- Love. Whereas Piato'j 
 Dodtrine, Ihat //;e Whole not made for any 
 Part ) but the Parts for the Whole. Ncver- 
 thelefs, Things in the Lower World, made 
 Principally ( though not Onely) for Man. A- 
 theills «o Judges of the Well or Ill-Making of 
 Worlds, they having no Standing Meafure of" 
 Good. Ihat Nature rf Step- Mother <<; Man i 
 but a froward Speech of fome difcontented Per- 
 fans , feekjng to Kevenge themfelves, by Railing 
 upon Nature , that is , Providence. 875, 
 
 876 
 
 Evils in Cenerall, from the Neccfllty oflm- 
 perfed Beings, and Incompofl'ibility of things. 
 
 876 
 
 Men AffliBed more from their own Phsncies, 
 then Reality of things. Pain ( which a Real 
 Evil r/ Senfe j often Linked with Pleafurc, ac- 
 cording to the Socratick Fable. This not the 
 Evil of the Whole Man, but of the Outlidc onely. 
 Serviceable, to free nten from the Greater EviJs 
 of the Mind. Death, according to the Atheiflick 
 Hypothecs, an Abfolwte Extindion of all 
 Life i hut according to Genuine Theifm, ondy 
 aWithdrawing into the Tiring-Houfe, and put- 
 ting off the Terredriall Cloathing. IheDezi. 
 Live to God. Chriflian Faith gives affu- 
 rance of a Heavenly Body hereafter. Ihe 
 Chriflian Refurredion , not the Hope of 
 Worms. I/'ixt^^ Confutation o/*/jf Twelfth 
 Atheiihck Argument. 8715,877 
 
 The Thirteenth •, but Second Objcdtion a- 
 Againjl Providence , as to Humane Afl&irs i 
 Becaufe all things Fall alike to all i and fometimet 
 Vicious and Irreligious Perfons, mnji Profpe- 
 rous. 877, 878 
 
 Granted , That this Confideration h-ith too 
 much Staggered weak^ Minds in all Ae_es. Some 
 concluding from thence, Ihat there is no God, 
 but that blind Chance Steereth all. Others, 
 That though there be a God, yet he Knows no- 
 thing done here below. Others, Ihat though he 
 dok»cw , yet he NegleUcth Humane Affairs. 878 
 
 Vnrea. 
 
 1
 
 The Contents. 
 
 VnTe.jfonable io require, That God Jlmild 
 hliraculoHJIy Interpofe at every turn , or to 
 thinks, ihjt evciy Wicked perfon fhould pre. 
 fi'Htly be Thunder-ltruck. Ihatrvhich Steers 
 the whole JForld, nn Fond and Paflionate, but 
 an Impartial Nature. Tft, Ihat there reant 
 not Inltances of an Extraordinary Providence. 
 Good Keafonsfr the Slownefs 0/ Divine Ven- 
 geance. The Notorioully Wicked, commonly 
 met tvith at the long Kmt. Page 878, 87P 
 
 Jhe Sometimes Impunity of Wicked Per- 
 fons , fo far from Staggering Good men, M to 
 Providence ■■, that it confirms them in their Be- 
 lief, of Future Immortality, and judgement 
 after Death. Ihe Evolution of Humane af- 
 fairs, a kjnd of Diamatick Poem, and God Al- 
 mighty the Skilful Dramatic i ivho alrvays 
 Conneaeth that of Ours, n>hich reent before, 
 tvith what of Hii follows after, into Coherent 
 Senfc. A Geometrical Diliribution c/ Rewards 
 and Punirtiments. 87P, 880 
 
 Ihat there ought to he a Doubtful and 
 Cloudy State of things, for the Exercife of 
 Paith, and the more difficult Part (f Vertue. 
 Had there been no Mcnjiers io Subdue, there 
 could have been no Hercules. Here, we to Live 
 by Faitli, and not by Sight. S80 
 
 But that to make a full Defence of Provi- 
 dence, would require a large Volume. The 
 Header therefore referred to others for a Sup- 
 plement. Oaf/)i/oweFewContiderations to be 
 here propounded, not fo much for the Confuta- 
 tion if Atheills, M Satisfadtion of Theilis, 
 fometimes apt to call in ^ejiion the Divine 
 Goodnd's, though the very Foundation of our 
 Chriltian Faith. ibid. 
 
 Firji ; Ihat in Judging if the TForkj of God, 
 we ought not toconfider »/;f Parts of the World 
 alone by themfelves, but in order to the Whole. 
 Jf^ere Nothing made but ihe Eeft, there could 
 have been no Harrriony, for want of Variety. 
 Plotinus, Ihjt a Limner does not make all 
 Eye, nor ph-ce Bright Colours every-where ; 
 nor a Draniatirt introduce onely Kings and He- 
 ro's, upon the Stage. 880, 882 
 
 Secondly; Thai we ought not to Confine 
 God'/ Creation *o //;e Narrownefs 0/ Vulgar 
 Opinion , which Extends the llniverfe, but 
 little beyond the Clauds ; and Walls it in, with 
 a Sphear of Fixed Stars. Jhe World Vncapa- 
 ble (?/Infii)ity o/Magnitude, as well as of Time. 
 'Neierihelejs, as the Sun m much Bigger then 
 we can Imagine it, jo much more may the JVorld 
 be. 7 he New Celcftiall Phatnoiiicna, widen 
 the Corporeal llniverfe, and make thofe Than- 
 _(if^, Flaming Walls thereof, to fly away be- 
 fore w. Not rejjonable to thinks. That all thU 
 Immenje Vallnefs, jhould be Vekxtand Unin- 
 habited. 882,883 
 
 Thirdly; ihat we cannot make a Right 
 Judgement, of we Ways of Providence, with' 
 out looking both Forwards, upon what is Fit' 
 ture; and Backp^ards, upon what w Paft; at 
 well as upon the Prefect. That the Platonilts 
 and Pythagoreans, falved many Phenomena, 
 from the TV. .ve^gsiJ/ajxiya, Things done in a Prst- 
 Exilknt State. Our Common Chrijiianity fuppo- 
 feth but a kjnd 0/ Imputative Prst-Exiltence ; 
 to Salve the frzvity 0/ Mankind, and the Evils 
 of this State, "the different Fates and Condi- 
 tions of Men here in thu Life, to be ref Ivedinto 
 a Jult, though Occult Piovidence. Page 883 
 
 Ihe Third Objedtion againji Providences 
 or Fourteenib Atheillick Argument ; That it 
 if ImpojJible,for any One Being, to Animadvert 
 and Order all things : and if it were Voffible, 
 thai it would be Diltiaftious, and Incondllent 
 with Happinefs. Moreover, Ihat an Irrefi- 
 liibly Powerful! and Happy Being , would not 
 concern iifelfin the welfare of others : P,ex\e- 
 \o\crxt ar I fwg owf/y/rowImbecil!ity.883 S84 
 
 The Reply ; Thai becaufe our Selves have 
 but a Finite Animadverfion , and Narrow 
 Sphear of Adlivity ; to meafure the Deity 
 accordingly, is but an Idol of the Cave or Den. 
 Certain, that were there Nothing, but what we 
 could fully Comprehend, there could be no God. 
 Had the Sun Life, Equally Coextendcd with 
 its Rays, it would perceive every thing touched 
 by them. Creatures but the Rays of the De- 
 ity. Men able to manage affairs, in many 
 diftant places, without Dilbadtion. And in- 
 numerable Notions, lie together in our Minds, 
 without Crowding one another, or any Viffur- 
 bance tout. S84 
 
 But for the eafmg ihe Minds of weak^ Mor- 
 tals, already Suggejled ; That there is ho Ne- 
 cejfity, GodjJjould Himfelf Immediately do all 
 things ; he having Ministers Under him. Exe- 
 cutioners of h'n Providence : as, an Artificial, 
 Plallick Nature, (for this reafon partly be- 
 fore infijied on;) Injiinas alfo in Animals, a 
 Part of ihat Divine Fate, which is ihe Servant 
 vf Providence. Above which, other Knowing 
 and Underllanding Minilters of the Deity, ap- 
 pointed to Prefide over Humane Affairs. But 
 all ovet'lool^d by the watchfuU Eye of God Al- 
 mighty, n-fco may Himfelf Extraordinarily In- 
 terpofe. 884,885 
 
 Wherefore no need to Confined io\\dence,to a 
 Few Greater things onely,iafree the Deny from 
 Diltraftion. Small things (upon which Greater 
 often depend) net Neglededby it.Neverthelefs 
 the Chief Employment 0/ Divine Providence, 
 in the Oeconomy of -Souls, by VlitoKeduced 
 to thu Compendium; 'i/jf Tranllating of them 
 into Better or jrorjer States, according to their 
 Detneanours,1/;«r may the flow w'tts of Mortals, 
 ( I ) more
 
 The Contents. 
 
 more ejf.ly c(7?j(;f/i'f,Providence )tot to be Labo- 
 rious and Diltradious to the Deity. Page S85 
 
 But that all Benevolence arifes from Imbe- 
 ci]\itY^'')tdthjtTpbat is Perfeiily Happy, would 
 be troubled with no Bulinefs, but enjoy its own 
 lafe i Idols of the Mht'ilh Den. Ihefe other, 
 Ibe ^anow Contn&cdneCs of their Minds, by 
 Vice and Immorality. 885,886 
 
 Ihe AtheilUck Queries, ftext to be Aajwe- 
 red. The FirA Querie. If there were a God, 
 who wM Ferfealy Happy in himfelf Why would 
 he go about to mak^e a World /' Anfw. Ihe 
 Keafon of Gods makjng the World, w.isfrom hii 
 Over-flowing jW Communicative Goodnefs, 
 7 hat there might be other Beings Happy, bepdes 
 Himfelf. Ihir confufent with Cod's making the 
 World, for his own Glory. Ihe reajhn why 
 Plotinus wottld explode that. True, that God 
 did not mjke the World^ meerly to Oiientate 
 h'.s Skill and Power i but to Difplay his Good- 
 nefs. which U Chiefly hli G\orY' ^/j^f Atheiils 
 further Demand ; What hurt would it have 
 been for us, never to have been Made ? Anfw. 
 No other then th'n, That we could never have 
 Enjoyed Good, nor been Capable cfHippineCs. 
 If no hurt not to have been Made, then none 
 to be Annihilated ■■, the Vijlance being as great, 
 from Nuthing to Something^ as from Something 
 to Nothing. 886 
 
 The Second Arheillick Querie. If God's 
 Goodnefs were ihe Caufe of his making the 
 JForld, Why then WM it not made Sooner ? 
 This Qiieftion capable of a Double Senfe. ¥irii. 
 Why WM not the World from Y.x.cxn\iy } The 
 Reply ■•, ThU not from any VefeCi in the Divine 
 Goodnefs, but becjitfe there is >2«ImponibiIity 
 of the Thing 7»/f//i the Neceility -jk^^ Inca- 
 pacity of fuch an Imperfedt Being Hindering 
 it. Our felves Frone to Think., That Could] 
 the World have been from Eternity, it jhould j 
 have been fo. Thus Philoponus, in hU Confu- 
 tation of Proclus h'vs Arguments, fur the World's \ 
 Eternity. And now no place left, for thofe A- i 
 theillick Cavils, againjl the Novity of the 
 Creations m if God muji therefore have Slept | 
 from Eternity ; or had ContraUed a Satiety of: 
 his former Solitude. Another Senfe of the \ 
 Queliion i Why, though the World could not I 
 be from Eternity, yet was it not made Sooner? \ 
 Anfw. The World could not Foffibly have fo , 
 been made in Time, us that it Jhould not have 
 been once, but a Vay Old ; and alfo once, no more 
 then five or fx Ihoufand years Old. 88d, 8S7 ; 
 
 The Third Atheillick Qiierie. How could 
 Cod move the Matter of the whole World; efpe- 
 cially if Incorporeal? Anfw. That all things^ 
 being derived from the Deity, and Ejfentially 
 depending on him^ they mult needs be Com- 
 mandable by him^ and Cbfequious to him. \ 
 
 And fince no Body can Move it felf, that which 
 flr\l Moved the Matter, muji be Incorporeal, 
 and not move it by Machines and lingines , 
 but by Cogitation or Will onely. Thit Con- 
 ceit, That an Incorporeal Deity, could nut, 
 Move Matter, becaufe it would Kun through it i 
 Abfurd j ThU moving not Mechanically, but 
 Vitally. That Cogitative Beings hjve a Ka- 
 turall Fower cf Moving Matter , Vvident 
 from our own Souls, Moving our Bodies, not 
 by Machines or Engines , but meerly by 
 Thought. More eafy f,r the Deity, to move 
 the Whole World, by Will and Cogitation ■■> 
 then for w our Bodies. Page b 87,8 8 8 
 
 The Laft Head nf Atheillick Argumenta- 
 tion, Erom Intereji. Eirfl j That it is the In- 
 terell of Particular Ferfons, there Jhould be no 
 being Infinitely Powerfull, who hath no Latcv 
 but his own Will, The Eirji Reply ; Wifliing 
 // no Proving. Nor wiU any man's Thinkjng,^ 
 make Things otherwife then they are. 888 
 
 But Secondly., ihis Willi of Atheills , 
 Eounded upon a Mii.aken Notion cf God Al- 
 mighty, That he is nothing but Arbitrary 
 Will Omnipotent. Cod's Will, wot meer Will j 
 but Law and Equity i Oight it felf Willing. 
 Nor does Juilice in Cod ^ cl.ijh with Goodnefsi 
 but is a Branch, or Particular MoJihcatioa 
 thereof. The Intcreit of none, There Jhould be 
 no Cod, unlefs perhaps of fuch, as are Irre- 
 claimably Wicked, and wjljidy abandon their 
 ownTrue Good. 888, 88p 
 
 To be Without God i to be Without Hope. 
 No Faith 7ior Hope in Senfelefs Matter. Ac- 
 cording to ihe Atheillick Hypothefis, no Pnjjj- 
 bility of HiippmeCs, «or Security o/Good. 88p 
 
 God Juch a Being, as If he were not^ No- 
 thing more to be Wiflied for. To Believe a 
 God, »o Believe the Exilknce of all Good 
 and Perfcftion i and that things are all Made 
 and Governed as they Should be. Peccability, 
 from the Neceility of Imperfect: Free- Willed 
 Beings. Infinite Hopes from a Being Infi- 
 nitely Good , and Powerfull. D:mocricus 
 and Rpicuvas, however cried up fo much of late i 
 but Infatuated Sophills, or Wuty Fools , and 
 Debauchers of Mankind. SSp,Spo 
 
 T'/^f Laft Atheiliick Argumentation. That 
 Theifm or Religion is Inconfijient with the 
 Intereft of Civil Sovereigns. Their Firli Pre- 
 tence for this , That the Civil Sovereign Reigns 
 onely in Feari and therefore there muji be no 
 Power, nor Fear, Greater^ then that of the Le- 
 viathan. 85^0 
 
 In Anfwer to this, 7)5)? Atheiftick Ethicks 
 and Politicks to beVnraveHed.lheirEoMXxdition 
 laid, in the Villanizing of Humane Nature. 
 That there is no Natural JulHce, Equity, nor 
 Charity. No Publick nor Common Nature 
 
 in
 
 The Contents. 
 
 in Men^ but all Private and Selnfli. Ihjt 
 every Man by Nature, bath a Right to every 
 things even to other Mens Bodiet and Lives. 
 1 hat an Appetite to Kill and Torment, by Ki- 
 tVixe., gives a Right. T.hat Nature hath brought 
 men into the JVorld^ rvithout any Fetters or 
 Slnckks.of Duty and Obligation i t^f Hinde- 
 rances cf Liberty. Lajily^ That Nature abfo- 
 Itiiely DiiTociates and Segregates Men from 
 one another^ by reafon of the Inconlidency of 
 Appetites, and Private Good. Every Man by 
 Nature, in a Sutcoi W»t, againjl evny Man. 
 
 PageSpo. 8pi 
 
 But in the next place, They adde^ That though 
 this State of Nature, rvhick is Belluine Li- 
 berty, and Lawiefs Freedom to every things 
 be in it felf the BelU J"^* by Accident, and 
 by reafun of mens Imbecillity^ does it prove the 
 Worlr. Wherefore^ when Men had been rveary 
 0/ Hewing and Slafliing, they then bethought 
 themfelves at length of Helping Nature by Art j 
 By Submitting to a LefTer Evil, for the A- 
 voiding of a Greater » Abatingtheir Infinite 
 Right, and Tietding to Terms cf Equality with 
 othfrs^ and Subjcdion to a Common Power. 
 
 8pi 
 
 Where^thefe AtheiRs F/Vj? Slander Humane 
 Nature i and then Debafe Jufiice and Civil 
 Authority, wiai^'M^ it </^e Ignoble and Eaflardly 
 Brat of Fear i or a Leffer Evil Submitted to, 
 out of Ncreffiiy. for the avoiding cf a Greater. 
 According to rvhich Afheirtick Hypotheiis, No 
 man is Willingly Julh This noNcrv Inventi- 
 on o/" the Writer De Give, but the old Athe- 
 iiiick Generation 0/ JulHce, and of a Body 
 Politick, Civil Society, and Sovereignty i 
 (before VXzid'stime :) it being ful'y defer ibed, 
 in hir 5fco««iE(7(?il^(i/'^ Common- wealth. IVhere 
 the Philofopher concludes, ]\il\ice, accordingto 
 thefe,tobe but a Middle thmg^betrpixt the Bell, 
 and the Worlt > Loved, not of Good in it Self, 
 hut onely by Keafon of Mens Imbeciliity : 
 Or, Ihat Juiiice is indeed, Another man's 
 Good, and the Evil of him th.it is Juih The 
 fjme Hypotheiis alfo, concerning JulUce, as a 
 Fadiifious thing, thjt fprung onely from I'esn 
 and imbeciliity, and tvm chojen but at a LefTer 
 tvili 7A//!|tfi oM /';)' Epicurus. 8^1,8^3 
 
 Ihe vain Attemps of our Modern Athe- 
 iftick Politicians, to Make Jufticc by Art, 
 rvhen there U None by Nature. Firjl, by Re- 
 nouncing and Transferring mens Kight, by 
 Will and Words. For If Nothing Naturally 
 Unlawfull, then can no man, by Will and 
 Words, ma\e any thing Unlawfull to himfclf. 
 Jf'hjt Made by Will, may be Dcllroyed by 
 Will. The KtdiculoHS Conceit ofthefe Athe- 
 iliick Politicians, 7/>'J*InjulUce /'/ nmhingbut 
 Dati Rcpetitio, and fuch an Abfurdity in 
 
 Lite, <is U in Difpuration, rvhen a man De- 
 nies a Propolition, he had before Granted i 
 No Real Evil inthe Man, but enely a Relative 
 Incongruity iK /jiwiJ/^ Citizen. Again, 'Ihefe 
 JulHce-Makers and Authority-Makers, pre- 
 tend to derive their Faditious Jullice, from 
 Pads akd Covenants. Bttt Pads and Cove- 
 nants, rpithout Naturall JuiHcc, (m themfelves 
 confefs) Nothing but Words and Breath i and 
 therefore can have no Force to Oblige. Where- 
 fore they mak^ another Pretence alfo, from cer- 
 tain Counterfeit Laws of Nature, of their own 
 Vevifing, that are Nothing but meer Juggling 
 Equivocation i thfy being but the Laws of 
 Fear, «>• their own Timorous and Cowardly 
 Complexion. Ihey Kidiculoufy Vance Kound 
 in a Circle, when they Derive the Obligation 
 of Civil Lzws from Covenants i f/ Covenants 
 from Laws ot Natures and of LdiWS of Na- 
 ture again, from Civil Laws. Iheir vain At- 
 tempt .^ by Art to Confociate, what Nature hath 
 Diffociated, likf tying Knots inthe Wind or 
 Water. Iheir Artihcial Obligation, or Liga- 
 ments, by which the Members of their Levia- 
 than are held together, more fender then Cob- 
 webs. Page 8p3,8p5 
 
 Thefe Artifciall Jullice- Makers and Obli- 
 gation-Makers, Senfble of the Weakjtefs cf 
 thefe Attempts, Artificially to Confociate, 
 what Niturc hath DilTbciated j therefore fly at 
 laji from Art, to Force and Power •, malting 
 their Sovereign, to Reign onely in Fear. IhK 
 the True meaning of thjt Opinion, Ihat all 
 Obligation ii derived from Law i that is, the 
 Command ofhim who hath Power to Com- 
 pell. 7/Obligation, to Obey Civil Laws, onely 
 from Fear of Punifliment, then is no man Ob- 
 liged to hazard his Life for the Safety of his 
 Prince ; and whoever can promife themfelves 
 Impunity, may Juftly Difobey. If Civil So- 
 vereigns Keign onely in Fear, then is their Au- 
 thority Nothing but Force-, and Power would 
 Jult;fy Rebellion. LajUy, Jf Civil Riglu or 
 Authority, Nothing but Force and Violence, 
 then could it not /j/f long : What Naturall, pre- 
 vailing againjiwhjt is Violent. 8^5 
 
 Ifhereforefmce Civil Authority and Bodies 
 Politick, can neither be meerly Artihcial], nor 
 yet \'io\cv\X. things, there muji be fame Naturall 
 \/ir]cu]um, to hold them together ■, fuch as will 
 both Oblige Subjects to Obey the Commands 
 of Sovereigns, and Sovereigns in Comman- 
 ding, *o/ff^f/;e Good of their Subjects: Some- 
 thing of a Common, Publick a?/(/Conglutina- 
 ting Nature : Which, no other then Naturall 
 Jultice. The .- uthnrity cf God hinfelf. 
 Founded in Jufticei of which Civil Authority, 
 a Participation. Sovereignty, no Creature 
 of the People, and o/Mcns Wills ; but hath 
 ( I 2 J a Stamp
 
 The Contents. 
 
 ^ Sramp 0/ Divinity «/'»« /'. Had mt God 
 made a City ; Men, neither by Art, or Politi- 
 cal Enchantment, >tor by meer Force, could 
 have made any. T/^e whole World, One City, 
 of God and Rational Beings. Ihe Civil So- 
 vereign no Leviathan i that it. No Eeart, but 
 a God. He Keigns not in meer Brutifh Force 
 and Fear, but in Naturall Juftice and Con- 
 fcience, and the Authority of Godhimjelf. Ne- 
 vertheleffy need of Force andYtzx too, to com- 
 pellSometo their Duty j nor is the Sovereign's 
 Sword here alone Sufficient, but he mufl Reign 
 alfo in the Fear of God Almighty.Page 8p 5 ,8p 6 
 the Second Atheiftick Pretence, to Make 
 Religion Inconfilknt rvith Civil Sovereignty ; 
 liecjufe it Limits and Confines that, which 
 in its oTvn Nature Is, and Ought to be Infi- 
 nite. T^c Reply i 7 hat the Athdlh Infinite^ 
 Right and Authority of Civil Sovereigns, is 
 nothing but Belluinc Liberty -. But true Right 
 and Authority // Efjentially Founded in Na- 
 iural Jufiice j there being no Authority to 
 Command, tvhere there is not an Obligation 
 ^cObeyi and Commands «ot Creating Obli- 
 j^ation, but Prefuppofing it , without which 
 thc-y would fignify Nothing. Ihe Firit Origi- 
 nall Obligation not from Will, but Nature. 
 T^he Errour of thnfe Theifts who derive all 
 Obligation to Moral! Things, /row the Will 
 and Pofitive Command of God, as "fhreat- 
 ning Tunijhments, and Fromifmg 'Rewards, 
 From whence it would follow, that no man is 
 Good and Jitjl, but By Accident onely, and 
 for the Sake of Something elfe. Jujtice a dif. 
 ferent Specks of Good, from that 0/ Private 
 Utility. InHnite Juftice,^/ Ahj'urd, as an In- 
 finite Rukflr Meafurc. /f;w InHnite Jultice, 
 i^f« no Infinite Right i»wa? Authority. God^s 
 own Authority bounded by ]al\\ce.: Hz/ Will 
 ruled by ]\x[\\cc; and not ]u\\\c<i by his Will. 
 hxhciils, under a Pretence of giving Civil So- 
 
 The End of 
 
 I vereigns Infinite Right, "KeaHy Veveji them 
 of all Right aW Authority, leaving them no- 
 thing but Brutilh Force. Proved here, Jhat 
 the Summae Potclktes, muji of necefity be 
 clvv-d.'-'jvi'oi. Page 8p6,8fj8 
 
 The Laji Atheiftick Pretence , /cr the In- 
 conlirtency of Religion with Civil Powers Be- 
 caufe Canfcience is Private Judgement of 
 Good and Evil. Anfwer. Ihat not Religion^ 
 but Atheifm, introduceth fuch Private Judge- 
 ment, as is Abfolutely Inconfijient with Civil 
 Sovereignty, it ackjiowledging nothing in Na- 
 ture, that tends to Publick and Common 
 Good i but making Private Appetite the onely 
 Rule or Meafureof Coed ; and Utility, 0/ Ju- 
 fiice. The Vefperate Confequence from hence-, 
 That Private Vtility may jujiify Rebellion and 
 Parricide. The Atheills ProfefJ'ed AJfi'rtion, 
 That they who have once Kehe]\cd, may julUy 
 Defend themfelves afterward by Force. Though 
 Private Perjons muji make a Judgement in 
 Conk'icncc for themfelves, (the Atheilh Pub- 
 lick Confcience, being Nonfenfe and Contra, 
 diilion ',) yet is the Rule (/Confcience, not Pri- 
 vate, but Publick> except onely to Mijiaken 
 Fanaiirkj j who therefore Sometimes make a 
 Pretence of Confcience and Religion , in order 
 to Sedition and Rebellion. Religion and Con- 
 fcience Oblige Sub]eQs, in all Lawfull things, 
 AClively to Obey the Sovereign Powers i in 'Un- 
 lawful!, Not to Relili. 8p8,8p9 
 The Conclufion of the Whole Bookj, That all the 
 AtheiUick Grounds being fully Confuted, and 
 the ImpoflTibility of Atheifm Demonltrated i 
 it is certain. That the Original and Head of 
 all things, is no Blind and Inconfcious Nature, 
 but a Perfedt Underllanding Being, Self- Ex- 
 igent i JVho hath Made all that was fit to be 
 Made, and after the Befi manner^ and Fxer- 
 cifeth a Jufl Providence over all. To whom 
 be All Honour and Glory, ^c. ibid. 
 
 the Contents. 
 
 ERRATA. 
 
 p. 49.1. 9. to 16. read, (And thus — Body; J p. 61.I. 8. read. woV 
 76, 25. dele, but. Lin. ult. read. To this purpofe. loJ. 1. ulr. dele. 
 
 PAgeis.Lmea.read, XIV. Befides. 
 6J.9. jt)^i/i'){ (,6. 10. llnejiendfd. 70, ^i^-utic, uui. lim. uu. icaa, 10 uns pui^Juic. loz. 1. uii, ucic, 
 with. I03. 1. ?, 4. read, could not rife from an Egg of the Nighr, nor be the OfT-fj.ring o/Ch«os, but mufl befomeihiiig — 
 106. Tiile,r. //;/ti;^o/;? i6i. \g. t. Irregularity 175. 19, so.ilfrt/on and'L'/irf — Line 57. a Fer/eft 201.9 pi^cu 
 212. 34.read,Scholiaftupon!)ini, writing thus, 2^1.2'}. flures erunt 251. 12. ^hA'77v©- 2']6.22.Longimanw 
 299- l^- -yiSTi, 500. 4. Suf^cuci* ^04. 50. Excerption 33i.9.Manifcfled 3^9. Title, r. Invifible 344.17. 
 fhmmw 351. (falfe printed 411.) 1.22. KStAH^) 354. ( f. pr. 414.) 1. 27. toto syi* tfVtf^aifKftsvoi' 555.9. 
 T5A««(^«/{ 357. 37. KcAJc/^Mmilfuf- 358. 21. 75Wff7i/, ^e^.ii.AekJujlin Martyr, 3154. 31. read, -Third and 
 Fourth Verfes, 379- 3'- ;<«fM/:/(il©- 385. 31. ^Tn to^V — vivtw^i/ivoi, 397. Title, read, Very Good, 404.Marg. 
 I. ult. r. Z.. 10. 433. 30. <t|Uf</?a^^' /^^']. \%. Tm}i](i)ifiTo>^ 461.10.4^557. Lin. 30. (n/juipayJi* ^i2. 29. by him 
 determined, 508. 14. rc/pefl/V/;, 516. 14. his Fecundity, 518. 4. aJored ^i^. 2,0. Nature, or Vatures — 543 
 ap-Bffnf $49- ^3- C "iitnlmageinaGlafi J 553. 37. j^ic^Voi' 5^^. 34- «st"^^''»557n<> s^i. fi- The Word 
 585. 18. 7* Ao^sOssf, 587. 6. Son, and Grandfon, 620. 31. it is there- — 624. Title, adde, Trinity 632.31. 
 it need be, fnr another 684. 17. thercfoie not—- 696. !. ult. as it was 717. 39. and alfo 742. 5. Similar Atoms 
 745. 23. that their Souls cannot 752.2, 3, 4. read, froc/w, and other P/«r on//? f, esptefly denied it to have been 
 ar.n>mv,Zlnmade, or Self- Exiflent, and — 753. 8. no not that 765. 24. jW4»er, together 777. 37- e^ei S^ok 
 I'm mv r^rv iS^. 16. hcraj]ated, -j^^. ^i.the Vnevennefs 798. 11. Earth, in — Line 33. dele, it Soj.Marg. 
 1. 14- folveret 8i5, 35. ought to be 8^1.1. penult. Extended Outfide, ir.d an VtiexterdedJnpde, 643. 38. dek,vet 
 883 Marg. 1.9, i^i>KirJ 884. 3s.was OneReafon. 
 
 t I N I S. 
 
 35'
 
 I
 
 239 
 C89t