or no;

Now, if the fews have so many priviledges, why are not they content? Why do not chey rest satisfied with them? Why will they thus be chaiming, and arrogating more then their due?

Are they the first-born, and have they a double portion, and do they envy their younger Brethren their Birth, and Being? Have they a bright, and eminent Sünojnine; aud dochey envy a Gentile the Candle of the Lord?

No (as that learned Author tells us) they will grant, that the Gentiles had their Candle, and their Törch, but it was lighted ac the fews Sun. They must have some Bottles of Water to quench their thirft; but they must be filld at their streams, én of Esegir. xã v vapucé Trov, ex fluentis Hebraicis.

> But truly, if they were at their disposing, there be fome that will question, whether they would let them fip at their Fountain,

whether they would let them light a Candle with chem, or no. Yesímay some say)Pythagoras lighted his Candle there, and Plato lighted bis Candle at theirs.

But what did they borrow common Notions of them? Did they borrow any Copies of Natures Law from chem? Was this Nou Destis onely some Jewish Manuscripts, which they translated into Greek? Can Pythagoras know nothing, unlesse by a prefent uetieduzewors a Jews Soul come, and inform liim? That Pxthagoras should be circumcis'd, by perswafion of the fews, is not impossible, but that he could not know how to forbid Blafphemy, without the fews Teachings, deserves a good Argument to prove it.

If they will but attend to Pythagoras himself; they shall hear him resolving these first Notions of his, and others into Nature's bouncy, and not inco the fewps courtesies for thus he singsi

felor per a legtoisi, “Oις Γερα οροφέρεσα ουσικ δείκνυσιν έκαστα. And Hierocles,in his Comment (wbich is as golden as Pythagoras his Verses) does thus paraphrale upon bis meaning: Táviss deopa μας έχοντες ή συμφό τις ομος επίγνωσιν τής ευ 80 εσίας. And thefe principles, which he does call here rand ocuu.puta, he does not long after stile ra's cugina's expoius.

Then as for Plato, to be sure lee'l tell them, that he has con Hiale species of his own'; for which he was never bebolding to the Iews. Hee'll tell them, that he has many Spermatical Notions,

a

that were never of their fowing; many vigilant sparks, that were never of their striking, or kindling. He'll but let bis Reminiscence on work, and will visit his old acquaintance, recall many antiënt Truths, that are now slipt out of his Memory, and have been too long absent.

And surely Aristotle never thought, that bis Rafa Tabula could have nothing printed upon it,till a few gave it an Imprimatur; hę fitcle imagin'd, thar che Motion of his Soul depended upon chele Oriental Intelligences.

Therefore, if they please, they may spare that pretty Story of theirs, which that learned Author, whom I have so often com mended, does acquaint us with, but yet withall esteems it fabue lous, of Simeon the tuft, the High Priest, reading of Lectures to Aristotle, a little before his death, of the Immortality of the Soul, and the reward, and punishment, which are reserved for another lifes and that so powerfully, as that he convinced him, and convers, ted him.

But certainly that brave Philosopher could easily spy out Ima mortality stamp'd upon his own Soul,though such a Monitour had been abfent, and did know long before that time by the improve most of his own Intellectuals, that he must give an account of his Being, and Operations to his "Or or twr.

What means then that voice of the Oracle, Môvoi Xox drãos sopiar nazor, ýso 'Elegioe 'Αυτογενεθλον ανακτα στιβαζόυθώοι Θεόν αγνώς. Truly, the Oracle here is not so obscure, but that you may eafily perceive, that by Eopía ir did not mean Intelligentia, which is si Jowers ofere patwo scxciw , but onely Sapientia, which is in yowas shot Timotatak. Now, why they had more of this, the Apostle will give you the best account of it; 'One omsiu Sucan ta 200 to Ost, because they had a better Oracle to consult withall, then this was.

Yer surely neither few, no Geniile need go to an Oracle to ens quire of common Notions. Buc,in respect of these, that Anonymus Author of the Life of Pythagoras fpeaks an unquestionable Truth; ' 'Our impimax 7o , as s'ativ, vi troudiside o tas 'Agáveis, Mix Buteo lozexxtuthar is, The Athenians bad not an advena Ventitious, and precarious kindef knowledge; but that Nature, which gave them Being, gave them Education also; As her womb bare

them,

them, so her Breasts gave them suck: "As they were 'Auré z goress so likewise 'Aund deur.

But you shall hear a bragging, and doting Egyptian tell you, 'Ewnvas da praides The Greeks were alwaies Boies in knowledg. Grant that they were Children; yet cannot they suck at Nature's Dug? Cannot chey read Natures Alphabet, unlesse a lew come with his fescue, and teach them?

Howe're, the Egyptian bas little Realon to triumph; for, to be sure, if there be any light in Egypt more then this of Nature, the y may thank Ifraelites for it: if there be any corn in Egypt,

y they may thank a Toseph for providing of it. These, if any, lighted their Candle at the Israelites, and receiv'd more precious fewels from them, then ever they were robb'd of by them.

This indeed must be granted, thac the whole generality of the Heathen went a gleaning in the fewish fields. They had

some of their grapes, some ears of Corn, that dropp'd from them. Pythagoras, and Plato especially, were such notable gleaners, as chat they stole out of the very leaves, out of those Truths, that are bound up in the Sacred volume. Yet all this while they ne're stole first Principles, nor Demonstrations, but they had them ónósu, and needed not to take such a long fourney for them.

Give then unto the few the things of the fewes, and to the Gentile the things that are the Gentiles; and that, which God has not common, call not thou peculiar. The Apostle Paul's Question is bere very seasonable; "H’licte' wr i @tàs cover; ógé gt3ywv, vai, aj evrov. There was never any partition-wall between the Elence of few, and Gentile; Now the Law of Nature'tis founded in Esentials

. And that, which is disconvenient to that Rational Nature, which is in a few, is as opposite, and disagreeable to the same Nature in a Gentile; as that good, which is suitable, and proportionable to a jew in his Rational Being, is every

way as intrinsecal to the welfare of a Gentileg. that does not differ esentially from him. So likewise for the promulgation of this Law, being it does equally concern them both, and equally oblige chem both; it is also by Nature equally publish'd, and manifested to them both. So that what the Apostle speaks in respect of the freeness of Evangelical Light, we may say the very fame in respect of the commonnesse of Natural Light; 'Oux és os mano ai ledai, ataround sjalepoßusian

βάρβαρα,

Beipcep. Ex'IN, NAG, ŝa fu G. but all these are one, in respect of Nature, and Nature's Law, and Nature's Light.

CHAP. IX.

• The Light of Nature.

His Law of Nature, having a firm, and unshaken Foundati

on in the necessity, and conveniency ofics materials, becomes formally valid, and vigorous by the mind", and command of the Supreme Lap.giver. So as that all the strength, and nerves, and binding vircue of this Lan are rooted, and fasten'd partly in the excellency, and equity of the commands themselves: But they principally depend upon the Sovereigncy, and Authority of God himself

, thus contriving, and commanding the welfare of bis Creature, and advancing a Rational Nature to the just perfe&tion of its Being. This is the rise, and original of all chae obligation, which is in the Law of Nature. But the publishing, and manifestation of this Law, which must give notice of all this, does flow from thar heavenly Beame, which God has darted into the Soul of Man; from the Candle of the Lord, which God has lighted up for che discovery of his own Lapps ; from that intellectual eye, which God has fram'd, and made exactly proportionable to bis Light.

Therefore we shall easily grant, that the obligation of this Law does not come from this Candle of the Lord; and ocbers, 'I fuppole, will deny, that the Manifest ation of this Law does' come from this Candle of the Lord, that the promulgation of this Lan is made by the voice of Reason,

In order of Nature, chis Law, as altochers, must be made, before it can be made known, Entity being the just root & botcom of Intelligibility. So that Reason does not facere, or ferre legim but onely invenire: as a Candle does not produce an object, but onely present it to che eye, and make it vifible. All Viritie, 'cis but the glofs of Entity; there's a loving Union, and communion between them, as soon as Being is, it may be known.

So

ز

So that Reason is the Pen, by which Nature writes this Law of ber own compoling. This Law, 'tis publith'd by Authority from Heaven, and Reason is the Printer. This eye of the Soul, 'tis to fpy out all dangers, and all advantages, all conveniences, and difconveniences in reference to such a Being, and to warn the Soul in the Name ofics Creatour, to fly from such irregularities, as bave an intrinsecal, and implacable malice in them, and are prejudicial, and destructive to its Nature ; bac to comply with, and embrace all such acts and objects, as have a native comelineffe, and amiables nile, and are for the besghtning, and ennobling of its Being,

Hierocles does most excellently set forth this, wbilest he brings that golden verse of Pythagoras to the Touch-stone.

Modi'é'nogi w siauray iXH9 meil under 25 %, and does chus brighten it, and display it in its full glory,ʻI2s 98 money's κανόνα το» καισίω ημου αποβλέποντες, το δίον ώ πάσιν ευeίσκομαι. και η όρε Sop abgor, cupóias Savoie boril naçõrtis

. His meaning is this: , τη δω διαζώντες. there is a kind of a Canon-Law in the effences of men, and a Rational Tuning all their faculties according to those Leflons, which Nature has fet; it does my cuufa'ras, with a most graceful and harmonious life,pleases both it self, and others. So, whileft he weighs chat other gold:Verse in the Balance, he speaks very high,

Βελέυε και από έργα και πως μή μώρα πέλη ται" he gives us this learned accompt of it; Arya do opo te shistoin j Θεώ ταυτόν όξι το γδ λογικόν γένΘ, ουκουρήσαν οικείας έλαμψεως, ταύτα Bémetus, e o gero bei sau pou Go aj zivs told og 400G @qb" Orso διακειμί η ψυχή και vess το θείον, και το λαμογών αποβλέπεσα πρέλες α αν πρότα. . αντίως διαχειμώύη ωρίς το αβον, και σκοτεινόν, cirə, x's wis ēruge, oregulín, eta al porns se's uns, vê, rj @es S7587d. Which I may thus render; To obey Right Reason, 'tis to be perswaded by God himself; who has furniff'd, and adorn'da Racional Nature with this intrinfecal, and effential Lamp, that Shines upon it, and gnides it in the waies of God; So, as that the Soul and its Creat our become perfe&t Unisons, and being blefl'd with the light of hes Countenance, it stears all its motions, and actions, willa much security, and happinelle

. But, if this Lamp of Reason be darka ned, and obscured, the Soul presently embraces a Cloud, and courts a Shadow, the blackest, and most palpable Atheism, and Wickedness must needs cover the face of that soul, that starts back, and

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