nished him with divine knowledge, and very often impulfed or moved him to preach (though in the ftreets) to the people, fometimes in a way of fevere reproof, at other times to information; and otherwife gently to diffuade them from intemperance, and vanity of life, particularly from feeing of plays; and to exhort them to repentance, reformation, and felf-denial, in hopes of immortality."' (e)

VI. Plato is not wanting to bring in his vote, for farther confirmation of our affertion on the behalf of the Gentiles: The LIGHT and SPIRIT of God,' faith he, are as wings to the foul, or as that which raifeth · up the foul into a fenfible communion with God above the world, which the mind of man is prone to flug or bemire itself withal.' (f) And adds Plotin, a famous Platonift, God is the very ROOT or LIFE of the foul,' (g) Again, Man hath a divine principle in him, which maketh the true and good 'man.' And the Platonifts in general held three principles to be in man; the firft they called No,

'

P Plutarch. de Gent. Socr. 9 In Phæd.

(e) "There is a spirit in man; but the infpiration of the Almighty giveth understanding." Job xxxii. 8.-" For as many as are led by the Spirit of God, they are the fons of God." Rom: viii. 14.

(f) "God is light." 1 John i. 5.-" In thy light fhall we fee light." Pfal. xxxvi. 9.-" God is not far from every one of <s us; for in him we live, move, and have our being; for we are "alfo his offspring, as certain of your own poets have faid." Acts xvii. 27, 28.-One of whom was Aratus, whom the apostle quotes as speaking truth, and employs it against them, to prove a true God, and to introduce his gofpel; which, if it fhewed their apoftacy, it also implies, that there had been heathens rightly apprehending of God; elfe furely the apoftle would never have cited the poet's saying for a confirmation of his own doctrine.

(g)" Without me ye can do nothing. The Spirit of truth fhall "lead you into all truth." John xvi. 13:-" For the grace of God "that bringeth falvation hath appeared unto all men, teaching us, "that denying ungodliness and worldly lufts, we live foberly, and " righteously, and godly in this prefent world." Tit. ii. 11, 12."God hath fhewn unto thee, O man, what is good." Micah,

vi. 8.

MIND, INTELLECT, SPIRIT, or divine LIGHT. The fecondux, the foul of man. The third they called. *Edwaóv luxus, the foul's image, which, fay they, is her vital energy upon the body, and the feminine faculty of the foul.

By all which it is evident, though I could produce many more teftimonies from their writings, that they believed and held divine illumination and inspiration; and that fuch a principle refided in man, even the eternal Nes, or MIND; which is to fay, in plain English, GOD HIMSELF; by which alone the foul could become what God would have it be.

VII. Cleanthes, the Stoick, alloweth not mankind to be governed of right by the dictates of their own nature, which barely renders them men; but by that divine, infinite, and eternal nature, which is GoD • univerfally diffufed or fown through the whole race of man, as the most fure and infallible guide and rule.' To live,' faith he, according to this knowledge and direction, is truly to live according to virtue; not doing any thing that is forbidden. The virtue and happiness of a man depends upon the clofe correspondence of his mind with the divine will of HIM who governeth the universe.'

Again, faith the fame Cleanthes, The knowledge) of GoD is imprinted upon the minds of men.' (b) VIII. Menander, fignifying God to be good, faith, Every man hath a good dæmon as foon as he is born, an holy inftructor in governing of the life; as that I may confefs him to be an evil dæmon, who hurts the life of a good man." Then he fubjoins, That a good God is in all; that God is perfectly good, and that he is good in all.' (i) Again, on

Eneid. 1. cap. 1.

Clem. Alex. Strom. 1. 5.

(b) "Which fhew the works of the law writ in their hearts." Rom. ii. 15.

(1) A manifeftation of the spirit is given unto every one to "profit withal." 1 Cor. xii. 7." One God, and Father of all, "who is above all, and through all.-The Lord is good unto all.” Pfal. cxlv. 9.

another

another occafion, he faith, God, who is always near, fees this, for God is not a God afar off,'

IX. Philo, though a Jew born, yet a very ferious and refined philofopher, gives us his judgment in this particular, very pofitively, and to purpofe; • How fhould the foul of man,' faith he,know God, if he did not inspire her, and take hold of her by his divine power?' (k)

Again, That the divine reafon we have from God is an infallible law; not a moral rule given by this or that mortal; no lifelefs precepts written in papers, or upon pillars, but immortal, being engraven by the eternal nature in the minds of men.'

This is an undeniable teftimony to the law written in the heart, as a more excellent difpenfation than that which is written in paper, or engraven on pillars. But farther,

X. Nor is Plutarch wanting to the proof of this affertion on behalf of the gentile-divinity; who thus delivers himself, fpeaking of the principle of God in the confcience: It is a law,' faith he, not written in tables or books, but dwelling in the mind always, as a living rule, which never permits the foul to be ⚫ deftitute of an interior guide.' Again, To debafe this ancient faith of mankind, and natural belief; which is planted in all reasonable fouls, is to overthrow the strong and everlasting foundation of virtue."' (1)

He is doubtlefs very zealous and fenfible, on the behalf of an inward divine principle.

(k) The things of God knoweth no man, fave the Spirit of "God." 1 Cor. ii. 11.- "I will put my law in their minds, and "write them in their inward parts; I will be their God, and they fhall be my people." Heb. viii. 10, 11.

(1) "Becaufe whatever may be known of God is manifest within; "for God hath fhewed it unto them: But because they liked not to retain God in their knowledge, God gave them up to vile affec tions." Rom. i. 19, 26, 28.

XI. But

XI. But be pleased to hear what Epictetus fays in this matter, who was admired for his great virtue and living, and whofe memory is preferved in great refpect among many who would think themfelves much wronged if they should not be accounted Christians : When you have fhut your gates,' faith he, and made it all dark within; that is to fay, are retired <to your own dwelling, as alone; do not fay that you are alone, for you are not alone, but GoD is within: what need have you of outward light to discover what is done, or to light to good actions, who have GOD, or that genius, or divine principle for your light? (m) as the following words do farther import.

But above all the Gentiles that have been mentioned, I mean in point of plain and pofitive expreffions, (for I will prefer the life of none before that felf-denying martyr Socrates) let us hear with great attention what kind of lecture Seneca will read us upon the subject handled; truly fomething very weighty.

XII. The multitude,' faith Seneca, is the worst argument. Let us enquire what is beft to be done, not what moft ufually is done; and that may settle us in the poffeffion of everlafting happiness, not what is allotted by the vulgar, the worst interpreter ' of truth. I have,' faith he, a clearer and more certain light, by which I may judge the truth from falfhood: that which appertains to the felicity of the foul; the ETERNAL MIND will direct to."' (n) That was the light within, doubtlefs, Seneca meant. Again, y Senec. Ep. 41.

* Dif. lib. 1. cap. 14. (m)" O Lord, thou haft fearched me, thou understandeft my thoughts afar off; whither fhall I go from thy Spirit ?" Pfal. cxxxix. 1, 2, 7.

(x) We have a more fure word of prophecy. 2 Pet. i. 19."The Lord hath fhewed unto thee, O man, what is good, and what "he doth require of thee." Micah vi. 8.-" In him we live, and have our being." Acts xvii. 28. Such as men "fow, fuch fhall they reap.' Gal. vi. 7." That was the true "light, which enlighteneth all mankind." John i. 9.

move,

It is a foolish thing for thee to wish what by thee ⚫ cannot be obtained. God is near thee, and he is in thee. The holy fpirit fits or refides within us, the < obferver of our good and evil actions: as he is dealt with by us, he deals with us.' But yet farther, 'We have this great gift,' faith Seneca, That VIRTUE (meaning the principle, or GoD) hath fent her LIGHT before into the MINDS of ALL; for even they that follow her not, fee her."'. Where observe, reader, how he confeffeth to the univerfality of the light, yet lays the fault of rebellion against it, not upon the light, (as do our enemies) but upon fuch as refufe to follow it; implying their voluntary rejection of its heavenly difcoveries. Again, Wondereft thou that men go to • God? God comes unto men: nay, which is more C near, he cometh INTO man; and he makes the heart • of every good man his habitation.' Yet again hear him; Nothing is clofed from God; he is within our fouls, and he cometh into the midst of our thoughts.' And lastly, Every man,' faith he, has GOD, indued with that, which if he forfake it not, he shall arise LIKE God.' (0)

How much more weighty, O fober and impartial reader, are thefe inward doctrines of the virtuous Gentiles, than the vehement clamours, and uncharitable exclamations of empty Chriftians against them? who feem as if they were afraid of nothing more than inherent holiness, though of Chrift's working: reputing it a kind of undervaluing of his blood, to feel the inward benefit of it; accounting us the greatest hereticks for affenting to the greatest truth, to wit, the fufficiency of his univerfal light in the hearts of men to falvation; challenging us to prove it by fcripture,

z De Benef. c. 17.

a

Epift. 73. Id. 83. Id. 31.

(0) Behold, the tabernacle of God is with men." Rev. xxi. 3. "He that declareth unto man his thoughts, the Lord, the God "of Hofts, is his name." Amos iv. 13. While ye have the "light, walk in the light, that ye may be the children of the light. "God is light." John xii. 36.-1 John i. 5.

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