of Man-Sacrifices against a modern Diatribist 67. That what Faith soever Plato might have in the Delphick Apollo he was no other than an Evil Daemon or Devil An Answer to the Pagans Argument from Divine Providence 68. That the Pagans Religion unsound in its Foundation was Infinitely more Corrupted and Depraved by means of these Four Things First the Superstition of the Ignorant Vulgar 69. Secondly the Licentious Figments of Poets and Fable-Mongers frequently condemned by Plato and other Wiser Pagans 70. Thirdly the Craft of Priests and Politicians 71. Lastly the Imposture of evil Daemons or Devils That by means of these Four Things the Pagan Religion became a most foul and unclean thing And as some were captivated by it under a most grievous Yoke of Superstition so others strongly inclined to Atheism 72. Plato not insensible that the Pagan Religion stood in need of Reformation nevertheless supposing many of those Religious Rites to have been introduced by Visions Dreams and Oracles he concluded that no wise Legislator would of his own head venture to make an Alteration Implying that this was a thing not to be effected otherwise than by Divine Revelation and Miracles The generally received Opinion of the Pagans that no man ought to trouble himself about Religion but content himself to worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law of that Country which he lived in 73. Wherefore God Almighty in great compassion to Mankind designed himself to reform the Religion of the Pagan World by introducing another Religion of his own framing in stead of it after he had first made a Praeludium thereunto in one Nation of the Israelites where he expresly prohibited by a Voice out of the Fire in his First Commandment the Pagan Polytheism or the worshipping of other Inferior Deities besides himself and in the Second their Idolatry or the Worshipping of the Supreme God in Images Statues or Symbols Besides which he restrain'd the use of Sacrifices As also successively gave Predictions of a Messiah to come such as together with Miracles might reasonably conciliate Faith to him when he came 74. That afterwards in due time God sent the promised Messiah who was the Eternal Word Hypostatically united with a Pure Humane Soul and Body and so a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man Designing him for a Living Temple and Visible Statue or Image in which the Deity should be represented and Worshipped as also after his Death and Resurrection when he was to be invested with all Power and Authority for a Prince and King a Mediatour and Intercessour betwixt God and Men. 75. That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man was so far from intending to require Men-sacrifices of his Worshippers as the Pagan Demons did that he devoted himself to be a Catharma Expiatory Sacrifice for the Sins of the whole World and thereby also abolished all Sacrifices or Oblations by Fire whatsoever according to the Divine Prediction 76. That the Christian Trinity though a Mystery is more agreeable to Reason than the Platonick and that there is no absurdity at all in supposing the Pure Soul and Body of the Messiah to be made a Living Temple or Shechinah Image or Statue of the Deity That this Religion of One God and One Mediatour or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man preached to the Pagan World and confirm'd by Miracles did effectually destroy all the Pagan Inferiour Deities Middle Gods and Mediatours Demons and Heroes together with their Statues and Images 77. That it is no way incongruous to suppose that the Divine Majesty in prescribing a Form of Religion to the World should graciously condescend to comply with Humane Infirmity in order to the removing of Two such Grand Evils as Polytheism and Idolatry and the bringing of men to Worship God in Spirit and in Truth 78. That Demons and Angels Heroes and Saints are but different Names for the same things which are made Gods by being worshipped And that the introducing of Angel and saint-Saint-worship together with image-Image-Worship into Christianity seems to be a defeating of one grand design of God Almighty in it and the Paganizing of that which was intended for the Vnpaganizing of the World 79. Another Key for Christianity in the Scripture not disagreeing with the former That since the way of Wisdom and Knowledge proved Ineffectual as to the Generality of Mankind men might by the contrivance of the Gospel be brought to God and a holy Life without profound Knowledge in the way of Believing 80. That according to the Scripture there is a Higher more Precious and Diviner Light than that of Theory and Speculation 81. That in Christianity all the Great Goodly and most Glorious things of this World are slurried and disgraced comparatively with the Life of Christ. 82. And that there are all possible Engines in it to bring men up to God and engage them in a holy Life 83. Two Errors here to be taken notice of The First of those who make Christianity nothing but an Antinomian Plot against Real Righteousness and as it were a secret Confederacy with the Devil The Second of those who turn that into Matter of mere Notion and Opinion Dispute and Controversie which was designed by God only as a Contrivance Machin or Engine to bring men Effectually to a Holy and Godly Life 84. That Christianity may be yet further illustrated from the consideration of the Adversary or Satanical Power which is in the World This no Mâ—nichean Substantial Evil Principle but a Polity of Lapsed Angels with which the Souls of Wicked men are also Incorporated and may therefore be called The Kingdom of Darkness 85. The History of the Fallen Angels in Scripture briefly explained 86. The concurrent Agreement of the Pagans concerning Evil Demons or Devils and their Activity in the World 87. That there is a perpetual War betwixt Two Polities or Kingdoms in the World the one of Light the other of Darkness and that our Saviour Christ or the Messiah is appointed the Head or Chieftain over the Heavenly Militia or the Forces of the Kingdom of Light 88. That there will be at length a Palpable and Signal Overthrow of the Satanical Power and whole Kingdom of Darkness by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God appearing in an extraordinary and miraculous manner and that this great affair is to be managed by our Saviour Christ as God's Vicegerent and a Visible Judge both of Quick and Dead 89. That our Saviour Christ designed not to set up himself Factiously against God Almighty nor to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superiour to God but that when he hath done his Work and put down all Adversary Power himself will then be subject to God even the Father that so God may be all in all 90. Lastly having spoken of Three Forms of Religious the Jewish Christian and the Pagan and there remaining only a Fourth the Mahometan in which the Divine Monarchy is zealously asserted we may now Conclude that the Idea of
Nevochim to have been the Universal Belief of all the Hebrews or Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know that whosoever committeth Idolatry he doth it not as supposing that there is no other God besides that which he worshippeth for it never came into the minds of any Idolaters nor never will that that Statue which is made by them of metal or stone or wood is that very God who created Heaven and Earth but they worship those Statues and Images only as the representation of something which is a Mediator between God and them Moses Albelda the Author of the Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolath Tamid resolves all the Pagan Polytheism and Idolatry into these Two Principles one of which respected God and the other men themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idolaters first argued thus in respect of God that since he was of such transcendent perfection above men it was no possible for men to be united to or have communion with him otherwise than by means of certain Middle Beings or Mediators as it is the manner of Earthly Kings to have petitions conveyed to them by the hands of Mediators Intercessors Secondly they thus argued also in respect of themselves That being corporeal so that they could not apprehend God Abstractly they must needs have something Sensible to excite and stir up their devotion fix their Imagination upon Joseph Albo in the Book called Ikkarim concludes that Ahab and the other Idolatrous Kings of Israel and Judah worshipped other Gods upon those two accounts mentioned by Maimonides no otherwise namely that the Supreme God was honoured by worshipping of his Ministers and that there ought to be certain Middles and Mediators betwixt him and Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahab and other Kings of Israel and Judah and even Solomon himself erred in worshipping the Stars upon those two accounts already mentioned out of Maimonides notwithstanding that they believed the Existence of God and his Vnity they partly conceiving that they should honour God in worshipping of his Ministers and partly worshipping them as Mediators betwixt God and themselves And the same Writer determines the meaning of that First Commandment which is to him the Second Thou shalt have no other Gods before my face to be this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not set up other Inferiour Gods as Mediators betwixt me and thy sâ—lf or worship them so as thinking to honour me thereby R. David Kimchi upon 2 Kings 17. writeth thus concerning that Israelitish Pâ—iâ—st who by the King of Assyria's command was sent to Samariah to teach the new inhabitanâ—s thereof to worship the God of that Land of whom it is afterwards said that they both feared the Lord and served their Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he should have altogether prohibited them their Idolatry they would not have hearkned to him that being a thing which all those Eastern people were educated in from their very Infancy insomuch that it was a kind of First Principle to them Wherefore he permitted them to worship all their several Gods as before they had done only he required them to direct the intention of their minds to the God of Israel as the Supreme for those Gods could do them neither Good nor Hurt otherwise than according to his Will and pleasure but they worshipped them to this purpose that they might be MEDIATORS betwixt them and the Creatour In the Book Nitzachon all the Polytheism and Idolatry of the Pagans is reduced to these Three Heads First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped the Ministers of God as thinking to honour him thereby and Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped them as Orators and Intecessors for them with God and Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they worshipped Statues of wood and stone for Memorials of him And though it be true that Isaak Abrabanel upon 2 Kings 17. does enumerate more Species of Pagan Idolatry even to the number of Ten yet are they all of them but so many several Modes of creature-Creature-worship and there is no such thing amongst them to be found as the worshipping of many Unmade Independent Deities as Partial Creators of the World Moreover those Rabbinick Writers commonly interpret certain places of the Scripture to this sence That the Pagan Idolaters did notwithstanding acknowledge One Supreme Deity as that Jeremy 10.7 Who is there that will nâ—t feâ—r thee thâ—u King of Nations For amongst all their wise men and in all their Kingdoms there is none like unto thee though they are become all togâ—ther brutish and their worshipping of stocks is a doctrine of vanity For Maimonides thus glosseth upon those Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if he should say all the Gentiles know that thou art the only Supreme God but their errour and folly consisteth in this that they think this vanity of worshipping Inferiour Gods to be a thing agreeable to thy will And thus also Kimchi in his Commentaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will not fear thee It is fit that even the Nations themselves who worship Idols should fear thee for thou art their King and indeed amongst all the wisemen of the Nations and in all their Kingdoms it is generally acknowledged that thâ—re is none like unto thee Neither do they worship the Stars otherwise thâ—n as Mediators betwixt thee and them Their wise men know that aâ— Idâ—l is nothing and though they worship Stars yet do they worship thâ—◠〈◊〉 thy Ministâ—â—s and that they may be Intercessors for them Another place is that Malachi 1.11 which though we read in the Future Tense as a â—rophâ—cy of the Gentiles yet the Jews understand it of that preâ—â—nt time when those words were written From the rising of the Sun to the going down thereof my name is great among the Gentiles and in every place incense is offered to my name and a pure oblation for my name is great amongst the Gentiles saith the Lord of Hosts But you prophane it c. Upon which words R. Solomon glosseth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Polytheists and Idolaters Know that there is One God Superiour to all those other Gods and Idols worshipped by them and in every place are there Free-will-offerings brought to my name even amongst the Gentiles And Kimchi agreeth with him herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Pagans worshipped the Host of Heaven yet do they confess me to be the first Cause they worshipping them only as in their opinion certain Mediators betwixt me and them Whether either of these two places of Scripture does sufficiently prove what these Jews would have or no yet however is it evident from their interpretations of them that themselves supposed the Pagans to have acknowledged One Supreme Deity and that their Other Gods were all but his Creatures and Ministers Nevertheless there is another place of Scripture which seems to found more to this purpose and accordingly hath been thus interpreted
which interpretations it is supposed that the Pagans did worship the True God the Creator of the whole World though they worshipped the Creature also Besides him or perhaps in some sence Above him and More than him also But as for that other Interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza chose rather to follow that they worshipped the Creature the Creator being wholly Passed by this is no true Literal Version but only a Gloss or Commentary upon the words made according to a certain preconceived and extravavagant opinion that the Pagans did not at all worship the Supreme God or Creator but universally transfer all their worship upon the Creature only But in what sence the Pagans might be said to worship the Creatures Above or Beyond or More than the Creator because it is not possible that the Creature as a Creature should be worshipped with more Internal and Mental Honour than the Creator thereof look'd upon as such we leave others to enquire Whether or no because when Religious Worship which properly and only belongeth to the Creator and not at all to the Creature is transferred from the Creator upon the Creature according to a Scripture-Interpretation and Account such may be said to worship the Creature more than the Creator Or whether because some of these Pagans might more frequently address their Devotions to their Inferiour Gods as Stars Demons and Hero's as thinking the Supreme God either Above their Worship or Incomprehensible or Inaccessible by them Or lastly Whether because the Image and Statue-worshippers among the Pagans whom the Apostle there principally regards did direct all their External Devotion to Sensible Objects and Creaturely Forms However it cannot be thought that the Apostle here taxes the Pagans meerly for worshipping Creatures Above the Creator as if they had not at all offended had they worshipped them only in an Equality with him but doubtless their sin was that they gave any Religious Worship at all to the Creature though in way of Aggravation of their crime it be said that they also worshipped the Creature more than the Creator Thus we see plainly that the Pagan Superstition and Idolatry according to the True Scripture notion of it consisted not in Worshipping of Many Creators but in Worshipping the Creatures together with the Creator Besides this we have in the Acts of the Apostles an Oration which St. Paul made at Athens in the Areopagitick Court beginning after this manner Ye men of Athens I perceive that ye are every way more than ordinarily Religious for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken there in a good sence it being not only more likely that St. Paul would in the beginning of his Oration thus captare benevolentiam conciliate their benevolence with some commendation of them but also very unlikely that he would call their worshipping of the True God by the name of Superstition for so it followeth For as I passed by and beheld your sacred things or monuments I found an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO THE VNKNOWN GOD. It is true that both Philostratus and Pausanias write that there were at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altars of Vnknown Gods but their meaning in this might well be not that there were Altars Dedicated to Unknown Gods Plurally but that there were several Altars which had this Singular Inscription TO THE UNKNOWN GOD. And that there was at least One such besides this Scripture-record is evident from that Dialogue in Lucian's Works entituled Philopatris where Critias useth this form of Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No by the Vnknown God at Athens and Triephon in the close of that Dialogue speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But we having found out that Vnknown God at Athens and worshipped him with hands stretched up to Heaven will give thanks to him as having been thought worthy to be made subject to this power Which passages as they do unquestionably refer to that Athenian Inscription either upon One or more Altars so does the latter of them plainly imply that this Vnknown God of the Athenians was the Supreme Governour of the World And so it follows in St. Paul's Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom therefore you ignorantly worship under this name of the Vnknown God Him declare I unto you the God that made the World and all things in it the Lord of Heaven and Earth From which place we may upon firm Scripture-Authority conclude these Two Things First that by the Vnknown God of the Athenians was meant the Only True God He who made the World and all things in it who in all probability was therefore styled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vnknown God because he is not only Invisible but also Incomprehensible by mortals of whom Josephus against Appion writeth thus That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowable to us only by the Effects of his Power but as to his own Essence Vnknowable or Incomprehensible But when in Dion Cassius the God of the Jews is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only Invisible but also Ineffable and when he is called in Lucan Incerius Deus an Vncertain God the reason hereof seems to have been not only because there was no Image of him but also because he was not vulgarly then known by any Proper Name the Tetragrammaton being religiously forborn amongst the Jews in common use that it might not be prophaned And what some learned men have here mentioned upon this occasion of the Pagans sometimes sacrifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Proper and Convenient God without signifying any name seems to be nothing to this purpose that proceeding only from a Superstitious Fear of these Pagans supposing several Gods to preside over several things lest they should be mistaken in not applying to the Right and Proper God in such certain cases and so their Devotion prove unsuccessful and ineffectual But that this Vnknown God is here said to be ignorantly worshipped by the Athenians is to be understood chiefly in regard of their Polytheism and Idolatry The Second thing that may be concluded from hence is this That these Athenian Pagans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religiously Worship the True God the Lord of Heaven and Earth and so we have a Scripture-confutation also of that opinion That the Pagans did not at all worship the Supreme God Lastly St. Paul citing this passage out of Aratus a Heathen Poet concerning Zeus or Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we are his Off-spring and interpreting the same of the True God in whom we live and move and have our being we have also here a plain Scripture-acknowledgment that by the Zeus of the Greekish Pagans was sometimes at least meant the True God And indeed that Aratus his Zeus was neither a man born in Crete nor in Arcadia but the Maker and Supreme Goveâ—nour of the whole World is evident both from the antecedent and the subsequent Verses
though Formally Idolaters according to their own false Hypothesis yet were not Materially and Really so whereas these Religious Angel and Saint-Worshippers must be as well Materially as Formally such And here it is observable that these Ancient Fathers made no such Distinction of Religious Worship into Latria as peculiar to the Supreme God it being that whereby he is adored as Self-Existent and Omnipotent or the Creator of all and Dulia such an Inferiour Religious Worship as is communicable to Creatures but concluded of Religious Worship Universally and without Distinction that the due Object of it all was the Creator only and not any Creature Thus Athanasius plainly in his Third Oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Son or Word of God were to be Worshipped though a Creature because transcending us in glory and dignity then ought every Inferiour Being to Worship what is Superiour to it Whereas the case is otherwise For a Creature doth not Religiously worship a Creature but only God the Creator Now they who distinguish Religious Worship into Latria and Dulia must needs suppose the Object of it in general to be that which is Superiour to us and not the Creator only which is here contradicted by Athanasius But because it was objected against these Orthodox Fathers by the Arians that the Humanity of our Saviour Christ which is unquestionably a Creature did share in their Religious Worship also it is worth the while to see what account Athanasius gives of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We give no Religious Worship to any Creature far be it from us For this is the Errour of the Pagans and of the Arians But We Worship the Word of God the Lord of the Creation Incarnated For though the Flesh of Christ considered alone by it self were but a part of the Creatures nevertheless was it made the Body of God And we neither Worship this Body by it self alone divided from the Word nor yet intending to worship the Word do we remove it at a great distance from this flesh but knowing that of the Scripture The Word was made Flesh we look upon this Word even in the Flesh as God And again to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let these Arians Know at length that we who Worship the Lord in Flesh Worship no Creature but only the Creator cloathed with a Creaturely Body And for the same cause was it that Nestorius afterwards dividing the Word from the Flesh the Divinity of Christ from the Humanity and not acknowledging such an Hypostatick Vnion betwixt them as he ought but nevertheless Religiously Worshipping our Saviour Christ was therefore branded by the Christian Church with the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Man-Worshipper or Idolater To conclude they who excuse themselves from being Idolaters no otherwise than because they do not give that very same Religious Worship to Saints and Angels which is pecular to God Almighty and consists in honouring him as Self-Existent and the Creator of all things but acknowledge those others to be Creatures Suppose that to be Necessary to Idolatry which is Absolutely Impossible viz. to acknowledge more Omnipotents as Creators of all than One or to account Creatures as such Creators as they imply all those to be Uncapable of Idolatry who acknowledge One Supreme God the Creator of the whole World which is directly contradictious to the Doctrine of the Ancient Church Hitherto in way of Answer to an Atheistick Objection against the Naturality of the Idea of God as including Oneliness in it from the Pagan Polytheism have we largely proved that at least the Civilized and Intelligent Pagans generally acknowledged One Sovereign Numen and that their Polytheism was partly but Phantastical nothing but the Polyonymy of one Supreme God or the Worshipping him under different Names and Notions according to his several Vertues and Manifestations And that though besides this they had another Natural and Real Polytheism also yet this was only of Many Inferiour or Created Gods Subordinate to One Supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vncreated Which notwithstanding is not so to be understood as if we did confidently affirm that Opinion of Many Independent Deities never to have so much as entred into the Mind of any Mortal For since Humane Nature is so Mutable and Depravable as that notwithstanding the Connate Idea and Prolepsis of God in the Minds of Men some unquestionably do degenerate and lapse into Atheism there can be no reason why it should be thought absolutely impossible for any ever to entertain that false Conceit of More Independent Deities But as for Independent Gods Invisible we cannot trace the footsteps of such a Polytheism as this any where nor find any more than a Ditheism of a Good and Evil Principle Only Philo and others seem to have conceived That amongst the ancient Pagans some were so grosly sottish as to suppose a Plurality of Independent Gods Visible and to take the Sun and Moon and all the Stars for Such However if there were any such and these Writers were not mistaken as it frequently happened it is certain that they were but very few because amongst the most Barbarian Pagans at this day there is hardly any Nation to be found without an acknowledgment of a Sovereign Deity as appears from all those Discoveries which have been made of them since the improvement of Navigation Wherefore what hath been hitherto declared by us might well be thought a sufficient Answer to the forementioned Atheistick Objection against the Idea of God Notwithstanding which when we wrote the Contents of this Chapter we intended a further Account of the Natural and Real Polytheism of the Pagans and their Multifarious Idolatry chiefly in order to the Vindication of the Truth of Christianity against Atheists forasmuch as one grand Design hereof was unquestionably to destroy the Pagan Polytheism and Idolatry which consisted in Worshipping the Creature besides the Creator But we are very Sensible that we have been surprized in the Length of this Chapter which is already swelled into a Disproportionate Bigness by means whereof we cannot comprehend within the compass of this Volume all that belongs to the Remaining Contents together with such a Full and Copious Confutation of the Atheistick Grounds as was intended Wherefore we shall here Divide the Chapter and reserve those Remaining Contents together with a further Confutation of Atheism for another Volume which God affording Life Health and Leisure we intend shall follow Only subjoyning in the mean time a Short and Compendious Confutation of all the Atheistick Arguments proposed A CONFUTATION OF ATHEISM CHAP. V. HAving in the Second Chapter revealed all the Dark Mysteries of Atheism and producâ—d the utmost strength of that Cause and in the Tâ—ird made an Introduction to the Coâ—â—utation of those Atheistick Grounds by representing all the several Forms and Schemes of Atheism and shewing both thâ—ir Disagreements amongst themselves and wherein they all agree together
Aether Animated or the subtle Fiery Substance that pervadeth all things the God of the Heracliticks and Stoicks or the Sun the Cleanthaean God Page 455 456 Though Macrobius refer so many of the Pagan Gods to the Sun and doubtless himself lookt upon it as a Great God yet does he deny it to be Omnipotentissimum Deum the Most Omnipotent God of all he asserting a Trinity of Divine Hypostases Superiour to it in the Platonick way Page 456 457 That the Persians themselves the most Notorious Sun-worshippers did notwithstanding acknowledge a Deity Superiour to it and the Maker thereof proved from Eubulus As also that the Persians Countrey-Jupiter was not the Sun confirmed from Herodotus Xenophon Plutarch and Curtius Cyrus his Lord God of Heaven who commanded him to build him a house at Jerusalem the same with the God of the Jews Page 458 That as besides the Scythians the Ethiopians in Strabo and other Barbarian Nations anciently acknowledged One Sovereign Deity so is this the Belief of the generality of the Pagan World to this very day Page 458 459 XXVIII Besides Themistius and Symmachus asserting One and the same Thing to be worshipped in all Religions though after different ways and that God Almighty was not displeased with this Variety of his Worship Plutarch's Memorable Testimony That as the same Sun Moon and Stars are common to all so were the same Gods And that not onely the Egyptians but also all other Pagan Nations worshipped One Reason and Providence ordering all together with its Inferiour Subservient Powers and Ministers though with different Rites and Symbols Page 459 460 Titus Livius also of the same Perswasion That the Same Immortal Gods were Worshipped every where namely One Supreme and his Inferiour Ministers however the Diversity of Rites made them seem Different Page 460 Two Egyptian Philosophers Heraiscus and Asclepiades professedly insisting upon the same thing not onely as to the Egyptians but also the other Pagan Nations the Latter of them Asclepiades having written a Book Entitled The Symphony or Harmony of all Theologies or Religions To wit in these Two Fundamentalls That there is One Supreme God and besides him Other Inferiour Gods his Subservient Ministers to be worshipped From whence Symmachus and other Pagans concluded That the Differences of Religion were not to be scrupulously stood upon but every man ought to worship God according to the Law and Religion of his own Country The Pagans Sense thus declared by Stobaeus That the Multitude of Gods is the work of the Demiurgus made by Him together with the World Page 461 XXIX That the Pagan Theists must needs acknowledge One Supreme Deity further Evident from hence Because they generally believed the whole World to be One Animal Actuated and Governed by One Soul To deny the Worlds Animation and to be an Atheist all one in the sense of the Ancient Pagans Against Gassendus that Epicurus denyed the Worlds Animation upon no other account but onely because he denyed a Providential Deity This whole Animated World or the Soul thereof to the Stoicks and others The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First and Highest God Page 462 Other Pagan Theologers who though asserting likewise the Worlds Animation and a Mundane Soul yet would not allow this to be the Supreme Deity they conceiving the First and Highest God to be no Soul but an Abstract and Immoveable Mind Superiour to it And to these the Animated World and Mundane Soul but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Second God Page 463 But the Generality of those who went Higher than the Soul of the World acknowledged also a Principle Superior to Mind or Intellect called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One and The Good and so asserted a Trinity of Divine Hypostases Subordinate Monad Mind and Soul So that the Animated World or Soul thereof was to some of these but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Third God ibid. The Pagans whether holding Soul or Mind or Monad to be the Highest acknowledged onely One in each of those severall Kinds as the Head of all and so always reduced the Multiplicity of things to a Unity or under a Monarchy Page 464 Observed That to the Pagan Theologers Vniversally the World was no Dead Thing or meer Machin and Automaton but had Life or Soul diffused thorough it all Those being taxed by Aristotle as Atheists who made the world to consist of nothing but Monads or Atoms Dead and Inanimate Nor was it quite Cut off from the Supreme Deity how much soever Elevated above the same the Forementioned Trinity of Monad Mind and Soul being supposed to be most intimately united together and indeed all but One Entire Divinity Displayed in the World and Supporting the same Page 464 465 XXX The Sense of the Hebrews in this Controversy That according to Philo the Pagan Polytheism consisted not in worshipping Many Independent Gods and Partial Creators of the World but besides the One Supreme other Created Beings Superior to men Page 465 466 That the same also was the Sense of Flavius Josephus according to whom This the Doctrine of Abraham That the Supreme God was alone to be Religiously Worshipped and no Created thing with him Aristaeus his Assertion in Josephus That the Jews and Greeks worshipped one and the same Supreme God called by the Greeks Zene as giving Life to all Page 466 467 The Latter Rabbinical Writers generally of this Perswasion That the Pagans acknowledging One Supreme and Universal Numen worshipped all their Other Gods as his Ministers or as Mediators and Intercessors betwixt him and them And this Condemned by them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Worship or Idolatry The first Commandment thus interpreted by Maimonides and Baal Ikkarim Thou shalt not set up besides me any Inferiour Gods as Mediators nor Religiously Worship my Ministers or Attendants The Miscarriage of Solomon and other Kings of Israel and Judah This That believing the Existence of the One Supreme God they thought it was for his Honour that his Ministers also should be worshipped Abravanel his Ten Species of Idolatry all of them but so Many several Modes of creature-Creature-Worship and no mention amongst them made of many Independent Gods Page 467 c. Certain Places of Scripture also Interpreted by Rabbinical Writers to this purpose That the Pagan Nations generally acknowledged One Sovereign Numen Page 469 470 The Jews though agreeing with the Greeks and other Pagans in this That the Stars were all Animated nevertheless denyed them any Religious Worship Page 470 471 XXXI This same thing plainly confirmed from the New Testament That the Gentiles or Pagans however Polytheists and Idolaters were not Vnacquainted with the True God First from the Epistle to the Romans where that which is Knowable of God is said to have been manifest amongst the Pagans and they to have Known God though they did not Glorify him as God but hold the Truth in Unrighteousness by reason of their Polytheism and Idolatry
too in another sence that is Produced and Derived by way of Emanation from that One who is every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderived and Independent upon any other Cause And thus Proclus Universally pronounces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Gods owe their Being Gods to the First God He adding that he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain of the Godhead Wherefore the Many Gods of the Intelligent Pagans were derived from One God and but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch somewhere calls them The Subservient Powers or Ministers of the One Supreme Vnmade Deity Which as hath been before observed was frequently called by these Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in way of Eminency as likewise were those other Inferiour or Generated Gods in way of distinction from him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods And accordingly the sence of Celsus is thus represented in Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Gods were the Makers of the Bodies of all Animals the Souls of them only being the Work of God Moreover these Inferiour Gods are styled by Ammianus Marcellinus Substantiales Potestates Substantial Powers probably in way of distinction from those other Pagan Gods that were not Substantial but only so many Names and Notions of the One Supreme God or his Powers severally Personated and Deified Which Substantial Powers of Am. Marcellinus as Divination and Prophecy was by their means imparted to men were all said to be subject to that One Sovereign Deity called Themis whom saith he the ancient Theologers seated In Cubili Solio Jovis in the Bed-chamber and Throne of Jupiter as indeed some of the Poets have made her to be the wife of Jupiter and others his Sister And Anaxarchus in Plutarch styles her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter's Assesor though that Philosopher abused the Fable and grosly depraved the meaning of it as if it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That whatsoever is done by the Sovereign Power is therefore Just and Right whereas the True Moral tâ—ereof was this That Justice or Righteousness sits in Counsel with God and in his Mind and Will prescribes Laws to Nature and the whole World Themis therefore was another Name of God amongst the 〈◊〉 according to his Universal Confideration besides those befoâ—â— mentioned and when Plato in his Book of Laws would have men to swear by the Names of those Three Gods Jupiter Apollo and Themis these were but so many several Partial Notions of the One Supreme Deity the meaning thereof being no other than this as Pighius observeth Timore Divino Veritate ipsa ac Aequitate sanciri debere Juramenta In Jove enim Summi Numinis Potestatem Falsi ac Perjurii Vindicem in Apolline Veritatis Lumen in Themide Jus Fas atque Licitum esse intelligitur Est enim Themis ipsa Lex aeterna atque Vniversalis Mundo ac Naturae praescripta or according to Cicero Ratio recta Summi Jovis And Ficinus in his Commentary as to the main agreeth herewith So that when the Pagan Theologers affirmed the Numen of Themis to preside over the Spirits of the Elements and all those other Substantial Powers from whom Divination was participated to men their meaning therein was clearly no other that this That there was One Supreme Deity ruling over all the other Gods and that the Divine Mind which prescribeth Laws to Nature and the whole World and conteins all the Fatal Decrees in it according to the Evolution of which things come to pass in the World was the Fountain from whence all Divination proceeded as these Secrets were more or less imparted from thence to those Inferiour Created Spirits The Philosophy of the Pagan Theology amongst the Greeks was plainly no other than this That there is One Vnmade Self-existent Deity the Original of all and that there are many other Substantial Powers or Spirits created by it as the Ministers of its Providence in the World but there was much of Poetry or Poetick Phancy intermingled with this Philosophy as the Flourish to it to make up their Pagan Theology Thus as hath been before declared the Pagans held both One God and Many Gods in different sences One Vnmade Self-existent Deity and Many Generated or Created Gods Onatus the Pythagorean declaring that they who asserted one only God and not Many Vnderstood not what the Dignity and Majesty of the Divine Transcendency consisted in namely in ruling over Gods and Plotinus conceiving that the Supreme God was most of all Glorified not by being Contracted into One but by having Multitudes of Gods Derived from him and Dependent on him and that the Honour done to them redounded unto him Where there are Two Things to be distinguished First that according to the Pagan Theists God was no Solitary Being but that there were Multitudes of Gods or Substantial Powers and Living Understanding Natures Superiour to men which were neither Self-existent nor yet Generated out of Matter but all Generated or Created from One Supreme Secondly that forasmuch as these were all supposed to have some Influence more or less upon the Government of the World and the Affairs of Mankind they were therefore all of them conceived to be the due Objects of mens Religious Worship Adoration and Invocation and accordingly was the Pagan Devotion scattered amongst them all Nor were the Gods of the Oriental Pagans neither meer Dead Statues and Images as some would conclude from the Scripture but Living Vnderstanding Beings Superiour to men though worshipped in Images according to that Reply of the Chaldeans in Daniel to Nebuchadnezzar when he required them to tell his Dream There is none other that can shew this thing before the King Except Those Gods whose Dwelling is not with Flesh that is The Immortal Gods or who are exalted above the Condition of Humane Frailty Though some conceive that these words are to be understood of a Peculiar sort of Gods namely that this was such a thing as could not be done by those Demons and Lower Aerial Gods which frequently converse with men but was reserved to a Higher Rank of Gods who are above humane converse Now as to the Former of these Two Things that God is no Solitary Being but that there are Multitudes of Understanding Beings Superiour to Men the Creatures and Ministers of One Supreme God the Scriptures both of the Old and New Testament fully agree with the Pagans herein Thousand Thousands ministred unto him and ten thousand times ten thousand stood before him and Ye are come to an innumerable Company of Angels But the Latter of them That Religious Worship and Invocation doth of right belong to these Created Spirits is constantly denied and condemned in these Writings that Being a thing peculiarly reserved to that one God who was the Creator of Heaven and Earth And thus is that Prophecy of Jeremy to be understood expressed in the Chalday Tongue
Three Gods therefore the Second and the Third must of necessity be Inferiour Gods because otherwise they would be Three Independent Gods whereas the Pagan Theology Expresly disclaims a Plurality of Independent and Self-originated Deities But since according to the Principles of Christianity which was partly designed to oppose and bear down the Pagan Polytheism there is One only God to be acknowledged the meaning whereof notwithstanding seems to be chiefly directed against the Deifying of Created Beings or giving Religious Worship to any besides the Uncreated and the Creatour of all moreover since in the Scripture which is the only true Rule and Measure of this Divine Cabala of the Trinity though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word be said to have been With God that is God the Father and also it self to Be God that is not a Creature yet is it no where called An Other or Second God Therefore cannot we Christians entertain this Pagan Language of a Trinity of Gods but must call it either a Trinity of Divine Hypostases or Subsistences or Persons or the like Nevertheless it is observable that Philo though according to his Jewish Principles he was a zealous Opposer of the Pagan Polytheism and Idolatry yet did he not for all that scruple to call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Word after the Platonick way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Second God as not suspecting this to clash with the Principles of his Religion or that Second Commandment of the Decalogue Thou shalt have no other Gods before my Face possibly because he conceived that this was to be understood of Creature-Gods only whereas his Second God the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word is declared by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal and therefore according to the Jewish Theology Vncreated However this Language of a Second and Third God is not so excusable in a Jew as it might be in a Pagan because the Pagans according to the Principles of their Religion were so far from having any Scrupulosity against a Plurality of Gods so long as there was only One Fountain of the Godhead acknowledged that they rather accounted it an honour to the Supreme God as hath been already shewed that he should have Many other not only Titular Gods under him but also such as were Religiously Worshipped Wherefore besides this Second and Third God they also did luxuriate in their other Many Creature-gods And indeed St. Austin doth upon this accompt seem somewhat to excuse the Pagans for this their Trinity of Gods and Principles in these words Liberis enim verbis loquuntur Philosophi nec in rebus ad intelligendum difficillimis offensionem religiosarum aurium pertimescunt Nobis autem ad certam Regulam loqui fas est ne Verborum licentia etiam in rebus quae in his significantur impiam gignat opinionem Nos autem non dicimus Duo vel Tria Principia cum de Deo loquimur sicut nec Duos Deos vel Tres nobis licitum est dicere quamvis de Vnoquoque loquentes vel de Filio vel de Spiritu Sancto etiam singulum quemque Deum esse fateamur The Philosophers use Free Language nor in these things which are extremely difficult to be understood did they at all fear the offending of any Religious and Scrupulous ears But the Case is otherwise with us Christians for we are tied up to Phrases and ought to speak according to a certain Rule lest the licentious use of words should beget a wicked Opinion in any concerning those things that are signified by them That is though this might be in a manner excusable in the Pagans because each of those Three Hypostases is God therefore to call them severally Gods and all of them a Trinity of Gods and Principles they having no such Rule then given them to govern their Language by as this That though the Father be God the Son God and the Holy Ghost God yet are they not Three Gods but One God yet is not this allowable for us Christians to speak of a Second or Third God or Principle or to call the Holy Trinity a Trinity of Gods notwithshanding that when we speak of the Father or of the Son or of the Holy Ghost severally we confess each of them to be God And indeed when the Pagans thus spake of a First Second and Third God and no more though having Innumerable other Gods besides they did by this Language plainly imply that these Three Gods of theirs were of a very different kind from all the rest of their Gods that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Created but Eternal and Vncreated Ones And that many of them did really take this Whole Trinity of Gods for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general the Divine Numen and sometimes call it the First God too in way of distinction from their Generated Gods will be showed afterward So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First God was used in different sences by these Pagans sometimes in a larger sence and in way of opposition to all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generated or Created Gods or the Gods that were made in Time together with the World and sometime again more Particularly in way of distinction from those Two other Divine Hypostases Eternal called by them the Second and Third God Which First of the Three Gods is also frequently by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Emphatically and by way of Excellency they supposing a Gradual Subordination in these Principles Neither was this Trinity of Divine Subsistences only thus ill-languag'd by the Pagans generally when they called it a Trinity of Gods but also the Cabala thereof was otherwise much Depraved and Adulterated by several of the Platonists and Phythagoreans For first the Third of these Three Hypostases commonly called Psyche is by some of them made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Immediate Soul of the Corporeal World informing acting and enlivening it after the same manner as the Souls of other Animals do their respective Bodies insomuch that this Corporeal World it self as together with its Soul it makes up one Complete Animal was frequently called the Third God This Proclus affirmeth of Numenius the Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the World according to him was the Third God And Plotinus being a great Reader of this Numenius seems to have been somewhat infected by him with this conceit also though contrary to his own Principles from those words befored cited out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World as is commonly said is the Third God Now if the World be not a Creature then is there no Created Being at all but all is God But not only Timaeus Locrus but also Plato himself calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Created God the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here put for that which after it once was not is brought into
Paradigm of that God truly Good which is Self-begotten and his own Parent For this is greater and before him and the Fountain of all things the foundation of all the first Intelligible Ideas Wherefore from this one did that Self sufficient God who is Autopator or his own Parent cause himself to shine forth for this is also a Principle and the God of Gods a Monad from the first One before all Essence Where so far as we can understand Jamblichus his meaning is that there is a Simple Vnity in order of Nature before that Tagathon or Monad which is the First of the Three Divine Hypostases And this Doctrine was afterward taken up by Proclus he declaring it in this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato every where ascends from multitude to Vnity from whence also the order of the Many proceeds but before Plato and according to the Natural order of things One is before Multitude and every Divine order begins from a Monad Wherefore though the Divine Number proceed in a Trinity yet before this Trinity must there be a Monad Let there be Three Demiurgical Hypostases nevertheless before these must there be One because none of the Divine orders begins from Multitude We conclude that the Demiurgical Number does not begin from a Trinity but from a Monad standing alone by it self before that Trinity Here Proclus though endeavouring to gain some countenance for this doctrine out of Plato yet as fearing lest that should fail him does he fly to the order of Nature and from thence would infer that before the Trinity of Demiurgick Hypostases there must be a Single Monad or Henad standing alone by it self as the Head thereof And St. Cyril of Alexandria who was Juniour to Jamblichus but Senior to Proclus seems to take notice of this Innovation in the Platonick Theology as a thing then newly crept up and after the time of â—orphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But those before mentioned contradict this Doctrine of Porphyrius the ancient Platonists affirming that the Tagathon ought not to be connumerated or reckoned together with those which proceed from it but to be exempted from all Communion because it is altogether Simple and uncapable of any Commixture or Consociation with any other Wherefore these begin their Trinity with Nous or Intellect making that the First The only difference here is that Jamblichus seems to make the first Hypostasis of the Trinity after a Monad to be Tagathon but St. Cyril Nous. However they both meant the same thing as also did Proclus after them Wherefore it is evident that when from the time of the Nicene Council and Athanasius the Christian Doctrine of the Trinity came to be punctually stated and settled and much to be insisted upon by Christians Jamblichus and other Platonists who were great Antagonists of the same perceiving what advantage the Christians had from the Platonick Trinity then first of all Innovated this Doctrine introducing a Quaternity of Divine Hypostases instead of a Trinity the First of them being not Coordinate with the other Three nor Consociated or Reckoned with them But All of them though Subordinate yet Universal and such as Comprehend the whole that is Infinite and Omnipotent and therefore none of them Creatures For it is certain that before this time or the Age that Iamblichus lived in there was no such thing at all dream'd of by any Platonist as an Vnity before and above the Trinity and so a Quaternity of Divine Hypostases Plotinus positively determining that there could neither be More nor Fewer than Three and Proclus himself acknowledging the Ancient Tradition or Cabala to have run only of Three Gods and Numenius who was Senior to them both writing thus of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he also before Plato Asserted Three Gods that is Three Divine Hypostases and no more as Principles therein following the Pythagoreans Moreover the same Proclus besides his Henades and Noes before mentioned added certain other Phantastick Trinities of his own also as this for example of the First Essence the First Life and the First Intellect to omit others whereby that Ancient Cabala and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theology of Divine Tradition of Three Archical Hypostases and no more was disguised perverted and adulterated But besides this Advantage from the ancient Pagan Platonists and Pythagoreans admitting a Trinity into their Theology in like manner as Christianity doth whereby Christianity was the more recommended to the Philosophick Pagans there is another Advantage of the Same extending even to this present time probably not Unintended also by Divine Providence That whereas Bold and Conceited Wits precipitantly condemning the Doctrine of the Trinity for Nonsence absolute R. pugnancy to Humane Faculties and Impossibility have thereupon some of them quite shaken off Christianity and all Revealed Religion professing only Theism others have frustrated the Design thereof by Pagmizing it into creature-Creature-Worship or Idolatry this Ignorant and Conceited Confidence of both may be retunded and confuted from hence because the most ingenious and acute of all the Pagan Philosophers the Platonists and Pythagoreans who had no byass at all upon them nor any Scripture Revelation that might seem to impose upon their Faculties but followed the free Sentiments and Dictates of their own Minds did notwithstanding not only entertain this Trinity of Divine Hypostases Eternal and Vncreated but were also fond of the Hypothesis and made it a main Fundamental of their Theology It now appears from what we have declared that as to the Ancient and Genuine Platonists and Pythagoreans none of their Trinity of Gods or Divine Hypostases were Independent so neither were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature-Gods but Vncreated they being all of them not only Eternal and Necessarily Existent and Immutable but also Vniversal that is Infinite and Omnipotent Causes Principles and Creators of the whole World From whence it follows that these Platonists could noâ— justly be taxed for Idolatry in giving Religious Worship to each Hypostâ—sis of this their Trinity And we have the rather insisted so long upon this Platonick Trinity because we shall make use of this Doctrine afterwards in our Defence of Christianity where we are to show That one Grand Design of Christianity being to abolish the Pagan Idolatry or Creature-Worship it self cannot justly be charged with the same from that Religious Worship given to our Saviour Christ and the Trinity the Son and Holy Ghost they being none of them according to the true and Orthodox Christianity Creatures however the Arian Hypothesis made them such And this was indeed the Grand Reason why the Ancient Fathers so zealously opposed Arianism because That Christianity which was intended by God Almighty for a means to extirpate Pagan Idolatry was thereby it self Paganized and Idolatrized and made highly guilty of that very thing which it so much condemned in the Pagans that is Creature-Worship This might be proved by sundry testimonies of Athanasius Basil Gregory Nyssen
sermone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicatur qui Graecis vel Gentilibus auctoribus ostenditur quum de Incorporeâ Naturâ à Philosophis disputatur In hoc enim Libello Incorporeum Daemonium dixit pro eo quod ipse ille quicunque est habitus vel circumscriptio Daemonici Corporis non est similis huic nostro Crassiori vel Visibili Corpori sed secundum sensum ejus qui composuit illam Scripturam intelligendum est quod dixit non esse tale Corpus quale habent Daemones quod est naturaliter Subtile velut Aura Tenue propter hoc vel imputatur à multis vel dicitur Incorporeum sed habere se Corpus Solidum Palpabile The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Incorporeal is not to be taken here in that sense wherein it is used by the Greek and Gentile Writers when they Philosophised concerning the Incorporeal Nature But a Demon is here said to be Incorporeal because of the Disposition of the Demoniack Body not like to this Gross and Visible Body of ours So that the sense is as if Christ should have said I have not such a Body as the Demons have which is naturally Subtle Thin and Soft as the Air and therefore is either supposed to be by many or at least called Incorporeal but the Body which I now have is Solid and Palpable Where we see plainly that Angels though supposed to have Bodies may notwithstanding be called Incorporeal by reason of the Tenuity and Subtlety of those Bodies comparatively with the Grossness and Solidity of these our Terrestrial Bodies But that indeed which now most of all inclineth some to this Perswasion That Angels have nothing at all Corporeal hanging about them is a Religious regard to the Authority of the Third Lateran Council having passed its Approbation upon this Doctrine as if the Seventh Oecumenical so called or Second Nicene wherein the contrary was before owned and allowed were not of equal force at least to counterbalance the other But though this Doctrine of Angels or all Created Vnderstanding Beings Superiour to men having a Corporeal Indument or Clothing does so exactly agree with the Old Pythagorick Cabbala yet have we reason to think that it was not therefore meerly borrowed or derived from thence by the Ancient Fathers but that they were led into it by the Scripture it self For first the Historick Phaenomena of Angels in the Scripture are such as cannot well be otherwise Salved than by supposing them to have Bodies and then not to lay any stress upon those words of the Psalmist Who maketh his Angels Spirits and Ministers a flame of fire though with good reason by the Ancient Fathers interpreted to this sense because they may possibly be understood otherwise as sometime they are by Rabbinical Commentators nor to insist upon those passages of S. Paul where he speaks of the Tongues of Angels and of the Voice of an Arch-Angel and such like there are several other Places in Scripture which seem plainly to confirm this Opinion As first that of our Saviour before mentioned to this purpose Luke the 20. the 35. They who shall be accounted worthy to obtain that world and the Resurrection from the dead neither Marry nor are given in Marriage neither can they die any more for they are Equal unto the Angels For were Angels utterly devoid of all Bodies then would the Souls of Good men in a State of Separation and without any Resurrection be rather Equal to Angels than after a Resurrection of their Bodies Wherefore the Natural meaning of these words seems to be this as St. Austin hath interpreted them that the Souls of Good men after the Resurrection shall have Corpora Angelica Angelical Bodies and Qualia sunt Angelorum Corpora such Bodies as those of Angels are Wherein it is supposed that Angels also have Bodies but of a very different kind from those of ours here Again that of St. Jude where he writeth thus of the Devils The Angels which kept not their First Estate or rather according to the Vulgar Latin Suum Principatum Their own Principality but left thei◠Proper Habitation or Dwelling House hath he reserved in everlasting Chains under darkness unto the Judgement of the Great Day In which words it is first Implied that the Devils were Created by God Pure as well as the other Angels but that they kept not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their own Principality That is their Lordly Power and Dominion over their Worser and Inferiour part they having also a certain Duplicity in their Nature of a Better and Worser Principle of a Superiour Part which ought to Rule and Govern and of an Inferiour which out to be Governed nor is it indeed otherwise easily conceivable how they should be Capable of Sinning And this Inferiour Part in Angels seems to have a respect to something that is Corporeal or Bodily in them also as well as it hath in men But then in the next place St. Jude addeth as the Immediate Result and Natural Consequent of these Angels Sinning that they thereby Left or Lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suum Proprium Domicilium That is not only their Dwelling Place at Large those Etherial Countries and Heavenly Regions above but also their Proper Dwelling House or Immediate Mansion to wit their Heavenly Body For as much as that Heavenly Body which Good men expect after the Resurrection is thus called by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Habitation or Dwelling House that is from Heaven The Heavenly Body is the Proper House or Dwelling Clothing or Indument both of Angelical and Humane Souls and this is that which makes them fit Inhabitants for the Heavenly Regions This I say was the Natural effect and Consequent of these Angels Sinning their Leaving or Loosing their Pure Heavenly Body which became thereupon forthwith Obscured and Incrassated the Bodies of Spirits Incorporate always bearing a Correspondent Purity or Impurity to the different disposition of their Mind or Soul But then again in the last place that which was thus in Part the Natural Result of their Sin was also by the Just Judgment of God converted into their Punishment For their Etherial Bodies being thus changed into Gross Aerial Feculent and Vaporous ones themselves were Immediately hereupon as St. Peter in the Parallel Place expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast down into Tartarus and there Imprisoned or Reserved in Chains Under Darkness until the Judgment of the Great Day Where it is observable that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by St. Peter is the very same that Apollodorus and other Greek Writers frequently make use of in a like case when they speak of the Titan's being Cast down from Heaven which seems to have been Really nothing else but this Fall of Angels Poetically Mythologized And by Tartarus here in all probability is meant this Lower Caliginous Air or Atmosphere of the Earth according to that of St. Austin concerning these
Peculiar to the Second as if the First were therefore devoid of Mind Reason and Wisedom This an Arcanum of the Platonick and Pythagorick Theology That whereas Anaxagoras Aristotle and the Vulgar make Mind and Understanding the Oldest of all things and the Highest Principle in the Universe this supposes Mind Knowledge and Wisedom to be not the First but Second Partly because there is Multiplicity in Knowledge but there must be Unity before Multiplicity And partly because there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Object or Intelligible before Intellect As also because Intellection or Knowledge is not the Highest Good or Happiness and therefore to be some Substantiall thing in order of Nature Superiour to Mind Hence concluded that the Supreme Deity is Better then Logos Reason Word or Intellect That not Logos from whence Logos is derived Thus Philo The God before Reason or Word better then all the Rationall Nature But this Difficulty common to Platonism with Christianity which likewise makes Word or Reason and Wisedom not the First but Second Hypostasis Thus does Athanasius denie that there is any Word Reason or Wisedom before the Son of God What then Is the First Hypostasis therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devoid of Reason and Mind Plotinus his Attempts to answer this That the First hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Simple Light different from that Multiform Light of Knowledge Again That the First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligence it self and therefore Superiour to Intellect or that which hath Intellection For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligence it self doth not Understand Besides which another Attempt also to salve this Difficulty Page 583 586 The Ground of this Platonick Dependence and Subordination in the Divine Hypostases Because there is but One Fountain of the Godhead so that the Second must needs differ from the First as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Splendor from the Sun Page 586 587 Though the Second Hypostasis said to have been Begotten from the First yet this not to be taken for such a Generation as that of Men where Three Men Father Son and Grandson all Adult have no Essential Dependence upon one another nor Gradual Subordination This but an Imperfect Generation Page 587 Furthermore the Platonists would recommend this their Gradation in the Deity or Subordination of Hypostases from hence Because by this means not so great a Leap or Jump in the Creation as otherwise there must be nor the Whole Deity screwed up to such a Disproportionate Height as would render it Vncapable of having any Intercourse with the Lower World Were the whole Deity either One Simple Monade or else an Immovable Mind it could have no such Liberty of Will as is commonly attributed to it nor be Affectible with any thing here below nor indeed any fitter Object for mens Devotion then an Adamantine Rock Whereas all the Phaenomena of the Deity salvable by this Platonick Gradation Page 587 588 As also according to this Hypothesis some reasonable satisfaction to be given why just so many Divine Hypostases and neither Fewer nor More Page 588 The Second thing to be Observed concerning the Genuine Platonick or Parmenidian Trinity That though the Hypostases thereof be called Three Natures and Three Principles and Three Opificers and Three Gods yet they all Really make up but One Divinity For the World being Created by all Three and yet having but One Creation they must needs be all One Creatour Porphyrius in S. Cyril explicitly That according to Plato the Essence of the Deity extendeth to Three Hypostases Page 588 589 Platonists further adde That were it not for this Essential Dependence and Subordination the Three Divine Hypostases must needs be Three Co-ordinate Gods and no more One God then Three Men are One Man or Three Suns One Sun Whereas the Sun its Splendor and Derivative Light may all well be accounted One and the same Thing Page 589 590 These Platonists therefore suppose so close a Union and so near a Conjunction betwixt their Three Hypostases as no where else to be found in Nature Plotinus That there is Nothing between them and That they are Onely Not the very same They acknowledge also their Perichoresis or Mutuall Inexistence The Three Hypostases One Divinity to the Platonists in the same manner as the Centre Radious Distance Immovable and Movable Circumference of a Sphear all One Sphear The First Infinite Goodness the Second Infinite Wisedom the Third Infinite Active Love and Power Substantiall Page 590 591 From this full Account of the True and Genuine Platonick Trinity it s both Agreement and Disagreement with the Christian Plainly appeareth First its Agreement in the Three Fundamentall things before mentioned and consequently its Discrepance from Aâ—ianism Page 591 592 Secondly its Disagreement notwithstanding from the Now-received Doctrine in that it supposes the Three Hypostases not to have One and the same Singular Essence nor yet an Absolute Co-Equality but a Graduall Subordination and Essentiall Dependence Vpon which account sâ—id by some to Symbolize with Arianism hâ—wever different from it in the Main Point Page 592 Bâ—sides which the best of the Platonists sometimes Guilty of Extravagant Expressions Plâ—tinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—t our Humane Soul is of the same Species with the Mundane Soul or Third Hypostasis Thâ—t being but the Elder Sister Which indeed is to make it Co-Essentiall or Consubstantiall with us Men as S. Austine understood it This a Foundation for Creature Worship or Idolatry Why the Arians by Constantine called Porphyrianists But this Doctrine as Repugnant to Plato so elsewhere Contradicted by Plotinus himself Page 593 594 That notwithstanding a Platonick Christian would Apologize for Plato and the Genuine Pythagoreans after this manner First That having no Scriptures Councills nor Creeds to direct them in the Darkness of this Mystery and to guide their Language they the more excusable if not always Uniform and sometimes Extravagant More to be wondred at that they should approach so near the Christian Truth Page 594 595 And for their Gradual Subordination of Hypostasâ—s and Dependence of the Second and Third upon the First That these Platonists hâ—rein the more excusâ—ble because the Majority of Christian Doctors for the first Three Centuries seem to have asserted the same Page 595 596 The Platonick Christians further Apologie That the Platonists Intention in Subordinating their Three Hypostases onely to exclude a Plurality of Co-ordinate Independent Gods That none of Plato's Three Hypostases Creatures but that the Essence of the Godhead belongeth to them All they being all Eternal Necessarily Existent Infinite or Omnipotent and Creatours Therefore in the sense of the Nicene Councill Consubstantiall and Co-equall The Essence of the Godhead wherein all the Three Hypostases agree as well to the Fathers as Platonists Generall and Universall Page 596 597 Besides which the Genuine Platonists would