XVI. Antipater, a famous, ferious, and acute Stoick, in his difcourfe of God and the world, declares himself to us after this manner: We understand that

which we call GoD, a Spirit full of intelligence or ‹ wisdom; a living nature, or divine substance; bleffed and incorruptible; doing good to mankind; PRESENT through the whole world; receiving feveral ⚫ denominations from the diversity of his appearances, ⚫ and the various operations and effects of his divine power fhewn therein." (s)

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Which kind of evangelical definition may very well induce us to believe him to have been, at least, of those who knew God; but we hope, not of those, who, when they knew him, "glorified him not as "God."

Indeed, what we have hitherto produced of them all, may worthily be accounted divinity; and not the worfe for being gentile, fince GOD is alfo therein to admired. So forcible, fo true, and fo confpicuous are their affertions, and their reasons for them, that they who will yet believe there was not a measure of the • eternal fulness of all divine light fhining in the hearts of these heathens, to give them fome knowledge of the glory of the only true and invisible • God,' must not think it strange, if, upon their example of incredulity, after all their proteftations for, and profeffions of, the Chriftian religion, any fhould believe them to be arrant Pharifees, and that they are overcaft with the darkest clouds of envy and uncharitableness. For my part, I am of the mind that many thousands of Chriftians, at least fo reputed, (I mean not of the rabble neither) believe not God fo clearly,

h Plut. Antip. de Mund. 1. 7,

() God is a Spirit." John iv. 24-" In whom are hid all the treafures of wifdom and knowledge." Col. ii. 3. Of "the incorruptible God." Rom. i. 23." The Lord is good to "all, and his tender mercies are over all his works." Pfal. cxlv. 9.—“ God is not far away from every one of us." Acts xvii. 27.

nor are able to give better reasons for what they do believe of him, than these exhibited in this first part of the gentile-divinity.

Thus much concerning God, with refpect to himfelf, his creation, and providence.

CHAP. VIII.

The fecond fundamental of gentile-divinity, viz. • That God hath imprinted the knowledge of him⚫ felf on the minds of all mankind;' proved from twelve pregnant teftimonies, as well of whole focieties, as particular perfons; and compared with fcripture.

T will be now requifite that I give an account of their belief in God, with refpect to that discovery he is pleased to give of himself unto mankind, how, and where; which amounts to what is laid down in my second affertion, viz. That God imprinteth the ⚫ knowledge of himself in the minds of mankind;' or, That God's way of manifefting himself to mankind is, by enlightening the foul with his own divine. light, which, being obeyed, leads to bleffednefs.'

That this was their doctrine, and the ground of their knowledge they had of God, be pleased to weigh these their following very plain, yet very weighty expreffions.

I. The mind only,' faith Pythagoras, and his difciples, feeth the eternal God, the Ruler and Father of all things. What greater pleasure than to behold the ferene afpect of God?-What things are agreeable to God, cannot be known, unless a man HEAR • GOD HIMSELF." (a) They mutually exhorted one another,

Tim. de Anim. Mund. Jamblich,

(a)" The pure in heart fhall fee God." Mat. v. 8." He dwelleth in immortality; no mortal eye can approach or behold

another, not to divide afunder the GOD THAT WAS IN THEM; for that it ought to be their care to pre-ferve their union with God, and one with another.' Again, faith Timæus, one of the exactest of that school, The most excellent thing the foul is awakened to is, her GUIDE or GOOD GENIUS (that is, a measure of the divine light and spirit) but if she be rebellious to it, it will prove her dæmon or tormentor.'' • But having overcome these things,' faith Pythagoras, (to wit, evils) thou fhalt know Eusas, the co-habitation or dwelling together of the IMMORTAL GOD < and mortal men, whofe work is life; the work of • God is immortality, eternal life.'

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Thus far the Pythagoreans, and certainly far enough to prove the affertion; for next to hearing and seeing God himself, his dwelling and tabernacling with men, what is there of greater fpiritual intimacy or union? O the folly and great uncharitableness of those profesfors of Chriftianity, that exclude both fuch men, and fuch knowledge, the kingdom of God, because it is not delivered in abfolute fcripture phrafe, whilst it imports much of the very fubject of them, as to divine vifion, union with God, and eternal life! I wish they do not take imagination for knowledge, and prefumption, for enjoyment. But to go on,

II. Hieron, that ancient philofopher, entitled the univerfal light fhining in the confcience, which ever witneffed, by its reproof, against evil, and, if obeyed,

* Jambl. 1 De Anim. Mund.

"him." 1 Tim. vi. 16.-" One thing have I defired of thee, O "Lord, to behold the beauty of the Lord." Pfal. xxvii. 4."The things of God knows no man, but the Spirit of God, but "God hath revealed them to us, by his Spirit." I Cor. ii. 10, II. "I will dwell in them." 2 Cor. vi. 16.-" Is Chrift divided " 1 Cor. i. 13." And I heard a great voice, faying, The taberna*cle of God is with men. He that overcometh, fhall inherit all "things I will be his God, and he fhall be my fon." Rev. xxi. iii. 7.

led man to immortality, A DOMESTICK GOD, or GoD WITHIN the hearts and fouls of men.' (b)

‹ The eternal mind is God, MANIFESTING HIMSELF in every PARTICULAR of us.' God is that which in mortal men gives them to know aright concerning God.

Certainly these Gentiles had a high veneration for that light which manifefted darkness, who made it their rule, their guide, their domeftick God: they fet him not at a diftance without them; but believed in him as God the WORD, speaking to them in their own CONSCIENCES. In which refpect, the minor poets notably expreffed themselves.

III. Byas, prince of his country, Priene, being invaded by enemies, and feveral of the inhabitants put to flight, with their greatest wealth; being asked, why he also carried not his choiceft goods with him? Anfwered, I do carry my GOODS with me.' (c)

He bore them,' faith Valerius Maximus, in his breast, not to be seen by the eye, but prized by the soul, inclosed in the narrow dwelling of the mind, not to be demolished by mortal hands; which is always present with those who stay, and never deferteth or ⚫ forfaketh those that flee."??

m Valer. Max. 7, 2.

(b)" In the beginning was the Word; and the Word was with "God, and the Word was God." John 1. "The Word is nigh thee, in thy heart, and in thy mouth." Rom. x. 8.-"Į "dwell in the high and holy place; with him also that is of a "contrite and humble fpirit.' Ifa. lvii. 15.- "Ye are the temples of God; and that the Spirit of God dwells in you?" 2 Cor. vi. 16.-"Whatever may be known of God is manifefted within; "for God hath fhewed it unto them." Rom. i. 19.

(c) "Lay up treasure in heaven, where neïther moth nor rust can corrupt, nor thief break through and steal." Mat. vi. 20."This treasure have we in earthen veffels." 2 Cor. iv. 7.- "Fear 66 not, for the Lord thy God it is that doth go with thee; he will "not fail thee, nor forfake thee." Deut. xxxi. 6. In all their "afflictions he was afflicted." Ifa. lxiii. 9." The Lord is à prefent help in the time of trouble." Pfal. xlvi. 1.

Cer

Certainly then, they thought this divine principle the greatest treasure, the fureft companion, the best comforter, and only fanctuary of the foul in the greateft extremities, enduing it with piety and patience, and giving that contentment, which was able to wade through the deepest calamities.

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IV. Sophocles is alfo of that number that bears tef timony to divine illumination. God grant,' faith he, that I may always be fo happy as to obferve that ⚫ venerable fanctity in my words and deeds, which is commanded by these noble laws (fpeaking of the laws written in mens confciences) which were made in heaven: GOD is their Father, not mortal nature; neither fhall they ever be forgotten or abrogated; ' for there is in them a Great God, that never waxeth ‹ old.'" (d)

This is,' faith he again, with respect to man's confcience, a divine, a facred good, God the over? feer?'

Certainly in themselves very feraphick fayings, fhewing a clear faith of GOD, and that way of inward difcovery he is pleafed to make of himfelf to mankind. For it was he that faid, Truly there is but One only God, who made the heavens and the f earth."'

V. It is frequently faid of Socrates, He had the guide of his life within him; which, it was told his father Sophronifcus, fhould be of more worth to him than five hundred mafters. He called it his good angel or fpirit: that it fuggefted to his mind what was good and virtuous, and inclined and difpofed him to a ftrict and pious life: that it fur

Oedip. Tyr. • Clem. Alex. Strom. 1. 5.

(d) Shall not the uncircumcifion that is by nature, if it fulfil "the law, judge thee, who by the letter and circumcifion doft tranfgrefs the law? For he is not a Jew that is one outward ;” (implying fuch as keep the law is an inward Jew). Rom. ii. 27, 28. But the Word of God (nigh in the heart) shall abide for ever." Ifa. lx. 8.

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