Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30629	Cavsa dei, or, An apology for God wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the Gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by Richard Burthogge ...	Burthogge, Richard, 1638?-ca. 1700.	1675 (1675)	Wing B6149; ESTC R17327	142,397	594

should be able to inspire and principle it He concludes that God did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I affirm it is God that is the Cause But to leave a Point that is not questioned I proceed to entertain you with another that almost deservs to be as little I mean the Doctrine of the Trinity which though denyed by the Modern Iews as we may read in Buxtorfe and called into question by many that profess themselves Christians yet it was undoubtedly acknowledged by the Antient Jews as you may find demonstrated in Morney and was intimated in that Form of Benediction which Galatinus mentions nor was it unknown unto the Gentiles which is now my task to Demonstrate And here I must profess how much I owe to the Learned and Industrions Patricius for saving me a great part of the labour which otherwise I must have put my self to by collecting out of Zoroaster and Hermes such Authorities as manifestly prove the point in hand which partly because they may not be so generally known the Author not lying in every bodies way and partly also to render this Discourse the more Absolute I shall compendiously repeat here For to begin with Zoroaster he speaketh of a Paternal Monad or Unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Paternal Monad is and as Patricius well observes a Paternal is a Generative or Principiant Monad and so is this for he begetteth or Principleth the number next in Nature and that is Two the Son and Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Monad is Protended which begetteth Two which Two he calls the Diad and affirmeth of them that they alwayes sit with the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Diad sits with him In the beginning was with God Now a Monad and a Diad or One and Two makes Three or a Monad protended into a Diad is a Trinity of which he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Trinity whereof the Unity is the Principle shineth out in all the world But you will say here is a kind of Trinity indeed but of what Relation to the Christian Ours is a Father a Son the Wisdom of the Father and an Holy Spirit through which He worketh all and so was Zoroaster's for the first Principle which he mostly calleth the Monad otherwhere he calls the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father Ravished himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father perfected all things The Second Person which he somewhere calls the Fathers Power He calleth otherwhere the Fathers Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The self-begotten Mind of the Father considering the things which were made And for the third Person which as Patricius thinks he calls the Second Mind for the Self-Begotten is the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father Perfected all things and gave them to the Second Mind I say the third Principle is by him acknowledged to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The term of the Patèrnal Abysse and the Spring of Intellectual Beings To whom ascribing the Efficiency and Making of all things that are made he calls him the Maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the Maker c. So much for Zoroaster and there are as many and as pregnant Testimonies in Hermes as in Him all which it were too long to enumerate wherefore I shall only touch on some and those the Principal as that he speaks of God the Father and calls him the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Mind God the Father Which had Zoroaster also ever done I should have thought the Second Mind to be the Son and that the saying which I quoted even now that the Father perfected all things and gave them to the Second Mind were to be understood of the Son to whom the Scripture tells us the Father hath given all things All Power in Heaven and Earth is given unto me but Patricius is express that Zoroaster never calls the Father Mind though Hermes do Indeed in my Opinion Hermes speaketh more expressly of the Son and Spirit and more consonantly to the Sacred Scriptures than Zoroaster for he saith of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the First Mind proceeds the Lucid Word the Son of God Which Word he often calls the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the Issue of the most Perfect the Perfect the Begotten the Natural Son By this Word he sayes the Father made the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Great Creator or Demiurgus the Father He made the whole World not with hands but by his Word And for the Spirit what clearer Testimony can be had of him than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father Male Female Life and Light did by the Word principle another Demiurgical Mind which being the God of Fire and Spirit produced or effected the World In which Assertion as in the Holy Scriptures the Third Principle is compared to Fire and Spirit he shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Holy Spirit and Fire which Spirit Hermes also representeth as the Ligament and band of Union between the Father and Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no other Union of this than the Spirit that containeth all things And it is this Spirit that he somewhere calls the Life for speaking of the Father and the Son he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are indistant from one another for the Life is the Union of these two and so the Scripture speaks which also calls the Spirit the Life But in regard the Works of Hermes and Zoroaster are esteemed by many but Pious frauds though perhaps it were no hard task to evidence them very Antient and to restore them to their former credit a piece of Justice that the Learned Patricius hath in part done them I shall therefore add some other Testimonies not obnoxious to such suspicious in confirmation both of them and of the truths I have design'd to evince Not that I will much insist on the Trinity of the Antient Orpheus or his Three Creators and Makers of the World which some say he calls Phanes Uranos and Chronos concerning which you may peruse Reuchlin and Morney nor on the Testimonies of the Sibyls which yet are very plain and express nor on the three Kings of Plato neither under that Notion of which Patricius whom I have so often mentioned speaketh or on this that Plato in Gorgias if you will believe the Learned Du port teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autorem scil fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Homer was Author of the Trine subsistence of the Demiurgical Principles The first I will insist upon is that of the Pythagoreans who as Aristotle noteth in his Book de coelo affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Universe and all things in it are terminated by three And it was as Plutarch tells us one of the Placits of Pythagoras Diis superis impari numero sacrificare inferis

pari That the number of the Sacrifices offered to the Celestial Gods should be Odd but to the Infernal Even Now we know Pythagoras had been initiated in Aegypt into the Mysteries of Hermes and in Chaldaea into those of Zoroaster and not unlikely in honour of the Doctrine of the Trinity wherein he was instructed he might put this Honorary Mark upon the Ternary number and Vogue it Sacred and Divine which also others did as well before as after him So Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are divided three manner of wayes So Theocritus Ter libo terque haec pronuncio mystica verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Virgil Numero Deus impare gaudet So Ovid Et digitis tria thura tribus sub limine ponit And how inefragable a Testimony of the Doctrine of the Blessed Trinity that it was not utterly concealed and hid from the Antients is this of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore receiving it from Nature as a Law of her establishment we are wont to use this Number viz. the Ternary in the Solemn Worship of the Gods And how could this Usage so obtain so Universally as to be thought a Sanction Law and Ordinance of Nature but that it was received by Tradition from the first and common Parents and so diffused all over So little reason had Cardinal Bassarion to deride Trapezontius But not to importune you with all that might be said I will only offer one consideration more to make it plain which is that the Antient Roman Pontifs who 't is likely might receive the custom from Pythagoras were in their Imprecations their Vota or Solemn Invocations of Divine Goodness and Clemency wont to hold Three fingers up Erect the other two depressed on the Palms of their hands as who would say imploring from the blessed Trinity the Father Son and Holy Ghost that good and blessing they Desired That this was an Antient Custom among the Romans and as Galatinus saith the High-Priest among the Iews when he pronounc'd within the Sanctuary the Nomen Tetragrammaton or name Iehovah did the like is proved by the learned Reuchlin who affirmeth that for this Reason their Imprecations Vows or Blessings were called Indigitaments So Imprecari in Festus Pompeius is indigitari which word though by occasion of the Ignorance of Persons uninitiated in the Mysteries it were read and now is written IN INDIGITARI yet antiently and in the Pontifs Books it was not so but TRI-DIGITARI thus III DIGITARI as they were wont to write One that had been thrice Consul III COSS. You may see more of this in Reuchlin Again and what among the Learned is more discoursed of than the Trinity of Plato who in his Timaeus mentions One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Eternal Being Ingenite whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Maker and Father of this Universe and who is this but God the Father Almighty Then he mentions a Begotten God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all these Reasons did He beget this Blessed God By which truly I think he understood not the Intelligible World or that Idea and exemplar of the sensible extant in the mind of God from all Eternity which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eternal Form or Model but this sensible one or Nature which none can once question that but readeth what he further saith of this Begotten God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such indeed was the Eternal Ratiocination of God about the Future God which he made smooth and Equable on every side and from the middle rising up evenly a Body Perfect and absolute composed of absolute and Perfect Ones This is Plato his Begotten-God or the Son of God not that Intelligible World existent in the mind of God but the Sensible produced by it and of the same mind is Timaeus Locrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made this World c. which afterwards he calls the Son of God or the Begotten-God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing to beget a most fair and beautiful Off-spring produced this Begotten-God the World But to Return to Plato we have him mentioning another Principle which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Soul for he supposeth that the sensible World is an Animal or living Creature and that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Principle that doth enliven and animate it of which he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he Begot the Soul of the World a thing superiour to and before the Body both in Generation and in Vertue and set it over it as a Lady to Rule and Govern it And of this he speaketh in his tenth Book of Laws wherein he seems to make it to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is manifest that the Best soul God must be affirmed to superintend the whole Universe and to act and rule it in that way and method which we have mentioned So near this Great Truth was Plato and had he acquiesced in the General account thereof which it seems he had received from the Antients with the Tradition of the 〈◊〉 or Creation of the World which I am the apter to believe he did because as Moses hints a Trinity in His Genesis whence the Evangelist Iohn derives his so doth Plato in Timaeus or the Heathen Genesis I say had not Plato been too curious to pry into a Mysterie too hard for him to comprehend but had acquisced in the General account received he might have passed for a very Good and Orthodox believer of it For what is more agreeable to Christian Doctrine than that there is a Father without Beginning that there is a Blessed Begotten-God as who would say the Son and that there is a Soul or Spirit proceeding from the Father and Son Who doth inspire all the Motions in the whole Universe and Who doth govern them all But the Gloss and Comment of Plato as may be inferred from what I have Discoursed of it already out of his Timaeus is not as Orthodox and Christian as the text it self and no wonder when among Christians and in the advantage of the Gospel Light and Dispensation there is so little Understanding of the Mysterie and that little so imperfect that even most of us may have as much Reason to correct the Boldness Presumption Temerity of most of our pretending and splendid Talk upon it and explications of it as Plato had to correct his which yet he piously did We may as well say in this matter when we have said the most we can and the best as he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but how rashly and inconsiderately do we speak in this matter which is so much above us By this it seems that what he wrote by way of explication of the Trinity was not so much what he believed of it Himself but what the People of whose capacity he had consideration and respect could bear For however in Timaeus

he disguises the matter 't is most certain he believed better himself For what belief is more agreeing to the Christian Doctrine or more Orthodox than this That there is a God the Governour and Cause of all the world and of all things in it those that are and those that shall be And that there is a Father of that Universal Governour and Cause of all things As who would say that there is God the Son invested in all the Power both in Heaven and Earth and there is God the Father who is the Origin and Source of all that Power from whom the Son derives and receives it And this Belief was Plato's You shall have his own words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swearing by the God the Governour of all both of things that are and of things that shall be and by the Lord the Father of this Cause and Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whom if we philosophize truly and aright we shall all have as clear a knowledge as Happy men are capable of I am the more confirmed in the Pertinency of the present text by the Judgement passed on it by One of the most Learned as well as the most Antient of the Christian Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I mention not Plato He in his Epistle to Erastus and Coriscus speaketh plainly of the Father and Son c. It might be added by way of Confirmation to the sense that I have given of Plato that the Platonists have had the like for proof whereof I will but offer what I find in St. Austin That the Good Simplicianus afterward Bishop of Milan told him that a certain Platonist said in his hearing that the beginning of St. Iohn's Gospel viz. In the Beginning was the Word and the Word was with God and onward to the end of v. 5. was worthy to be written in letters of Gold and to be read in the Highest places of all Temples And Amelius as Vives on St. Austin cites him has the very words of the Evangelist and quotes him And this for Plato I might also instance in other Gentile Writers that do seem to hint somewhat of this Divine Mysterie and there are who think there is no other meaning of the Pallas born of Iupiters brain of which both Poets and Philosophers have spoken so much than that God the Son the Saviour of the World is the Divine Wisdom begotten of the Fathers Understanding and because his Generation is Transcendent and Unspeakable to signifie her being so Pallas her Image as Herodian has assured us was by the Romans Worship't and Adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid and Unseen Again how plain a Testimony to the Son of God the WORD is that of Zeno in Laertius and how agreeable to Christian Doctrine ● viz. that there are two Principles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Active and a Passive Principle that the Passive Principle is matter but that the Active Principle effecting All is the WORD who is God For so I take it we may well translate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of which Word he farther saith that it is Eternal and that it maketh all things that are made in the whole Extent and Latitude of matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for the Holy Spirit there is not only a general Testimony given to it by Poets and Philosophers who conformably to that of Moses in Genesis acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Common Spirit of the World So Ovid Est Deus in nobis agitante calescimus Illo Spiritus hic cèlsae semina Mentis habet Virgil. Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet So Manilius Hoc opus immensi constructum corpore mundi Membraque naturae diversa condita forma Aeris atque ignis terrae pelagique jacentis Vis animae divina regit sacroque meatu Conspirat Deus tacita ratione gubernat Et multa in cunctas dispensat foedera partes But a most particular one both as to its being God and which is the Scriptural Notion its Indwelling Inspiring Ruling and Governing in man Pray hear Seneca Prope est à re Deus faith he to Lucilius tecum est intus est God is not far from thee He is with thee He is in thee Ita dico Lucili Lacer intra nos Spiritus sedet c. This I say O Lucilius a Holy Spirit resideth in us who is the Observer and Register of all the Good and Evil we do This useth us as he is used by us There is no Good man without God How can any raise himself above the Danger of Fortune if not assisted by Him it is He that inspires Great and Generous Counsels Once it is certain a God dwelleth in every Good man though what that God is is not Certain Thus Seneca so like the Apostle You are the Temples of the Holy Ghost And so much for the Trinity as far as it was known among the Gentiles who if you will believe Macrobius as Fabulous and Idle as they were in other matters were not in the least so in this for saith he cum de his inquam loquuntur summo Deo Mente of which latter he had said before that it was nata profecta ex summo Deo nihil fabulosum penitus attingunt That the World had a Beginning was the General belief of most that ever lived in it and Aristotle himself as good as tells us that all Philosophers before him owned it Yes and that it was Produced by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Word was also asserted not only by the Aegyptians and Assyrians who if we may believe Hermes and Zoroaster plainly did so but by many Greeks particularly by Zeno in Laertius in the text before cited and by Plato in his Epinomis in these Terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together finishing the world which the Word the most Divine All things had made Visible St. Austin in his Confessions sayes that he had read the beginning of St. Iohns Gospel In the beginning was the word in Plato but not in the same words That Angels were Created and before man and for his advantage and Utility and consequently that then they were not Devils or enemies to man was asserted by the famed Apollo in one of his Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before us and before the Divine Production of the World there were Immortal Spirits created for our Utility That there was an Apostasie or fall of some of those Angels among whom there was a Chieftain whom they called Typhon or the Devil Isidis nomine Terram Osiridis amorem Typhonis Tartarum accepimus who degenerating from their Proper Natures instead of continuing friends became the mortal enemies of God and man is plainly intimated in the Doctrine of the Ancient Theologues who as Macrobius tells us

expect I should say something not to mention that Pherecides Syrus Master of Pythagoras is said by some by others Thales to be the first that asserted it which I will then credit when I am convinced that before them there was neither Worship nor Theologie I affirm it a Doctrine so Universally believed and known to be so that it were superfluous to be much in Citations You shall therefore have the trouble but of reading one Testimony which for Pregnancy and Fulness of its Sense and its Conformity with that of Holy Writ will supersede all others It is Moschion's or as some Menanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permit the Dead to be covered with Earth And every thing whence it came into the Body Thither to Return the Spirit to Heaven And the Body to Earth So Solomon Then shall the dust Return to the Earth as it was and the Spirit shall Return unto God that gave it And Socrates was sure of it that he should go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods Lords As for Iudgement 'T is manifest by a Passage which I cited out of Iamblicus upon the first Argument that the great Pythagoras both believed and taught it And what Apprehensions the more Antient Times had and how conformable to those that Christians have from Christ in Matthew is deduceable from the Old Story of Erus Son of Armenius which we have in Plato and which I mention'd in the Preface to my former Treatise The Story is this Erus Son of Armenius was in a great Combat slain with many others and after ten dayes when the Bodies of the rest all purified and rotten were removed his was found as sweet and as found as ever which his friends carrying home in order to perform to it all the requisite Funeral Ceremonies on the twelfth day from his decease as they were laying him upon the Funeral Pile Behold Erus reviv'd and being reviv'd related all that he had seen and heard from the time that he first departed His Relation follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said That after the Separation of his Soul from the Body he went with many in his company and at last arrived at a certain Divine Place whence he saw two Openings or Hiatus in the Earth one near another and as many also above in Heaven right opposite to them That betwixt these Openings there sate Judges That these Iudges after they had taken Iudicial Cognizance of all Persons and Matters and accordingly had passed Sentence commanded the JUST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go to the RIGHT HAND up into Heaven Which they did carrying on their Breasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Records of all the Good things acknowledged in that Iudgement to have been done by them But the Wicked and UNJUST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were ordered to the LEFT HAND and to descend to the Infernals they also bearing but upon their backs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intimations as it were Records in writing of all that they had done That Erus himself for his part when he came before the Iudges was told by them that he must return again to Mortals to Report to them all that he had seen and heard and therefore that he should exactly observe c. And how agreeable I say is this Relation of Erus for so much of it as concerns Judgement to that we have from Iesus Christ who tells us that in the last day there shall a Separation be made as of Sheep from Goats The Sheep shall stand at the RIGHT the Goats at the LEFT HAND and that then the Good omitted by the Wicked as that performed by the Just shall come to Light and stand Eternally Recorded with the Sentence passed on them to shew Divine Justice You have another Old Story to Demonstrate the Antient Faith of Gentiles in the point of Iudgement who maketh Socrates to tell it to one Callicles Therein he speaks of Two wayes one to Heaven another to Hell Of three Iudges Rhadamanthus Judge of the Asians Aeacus Judge of the Europeans and Minos presiding over both with a many other not impertinent matters But as he tells the Tale it is so prolix and after what I have already said from Erus so unnecessary here that I will not give my self the trouble to Transcribe or you to Read it only there is a passage in it that imports how Just and how impartial a Judgement that shall be which for that it is Important and concerning I think not fit to omit For Socrates having in Discourse on some part of his Relation said what the Holy Penmen in many places also do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That many of the Dynastes or Rulers of the World are wicked thence he takes occasion to resume his Story and to tell how Uprightly how Equally how Impartially Judge Rhadamanthus does Acquit himself towards them and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the foresaid Rhadamanthus taketh such an one in hand to examine him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He taketh cognizance of nothing in him neither of what Rank or Quality he is or from whom descended but only that he is Wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and finding him so dismisseth him to Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putting on him ● Mark to signifie that he is Curable or else Incurable It seems they held Purgatory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he see another soul that of a man that hath lived Holily and according to Truth and Justly whether it be that of a plain and Unlearned man or else of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Principally I say O Callicles if it be a Philosophers I had almost rendered it if a Christians One that minds his own matters and is no busie-body in other mens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he huggs and sends to the Islands of the Blessed AEacus does the like Minos sits by superintending according to Ulysses in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holding a Golden Scepter and ordaining Right to the Dead This for the Iudgement to come But if any urges that the Testimonies I have cited do concern the Particular one which every soul assoon as it abandons and forsakes the Body undergoes rather than the General wherein all men all together souls and bodies re-united shall appear at the Bar I say 1. Particular Judgement and General differ not essentially but accidentally 2. And who knows but that they meant both But 3. If they apprehended not the Article in all its Circumstances so distinctly as we now do it will not much matter if for all they did believe the substance That All must answer one day for what they do in the Body and be Rewarded accordingly Since this sufficeth for both the Ends of that Discovery namely to Influence the Humane Life and to Justifie Divine Procedure As for the two States of heaven