Political System, which is their prime fundamental Mistake. For, in this Scheme, God and the Creature are not sufficiently distinguish’d, but criminally confounded by deifying Creatures. The Kingdoms of Good and Bad Angels (or Demons) are not distinguish’d. The Church and the World are not distinguish’d, but confounded, or rather, the Church is shut out of Being, for which there is no Place in the Heathen System. Heaven, Earth, and Hell, are not duly distinguish’d, but confounded into one Political Society, under one Monarch; and they are suppos’d, as friendly conspiring together, whence they thought themselves secure from any Disaster after Death. And, because they thought themselves by Nature, the Citizens of God’s Kingdom already, they could not be prevail’d with, to enter into the real Kingdom of God, when the Gospel was preach’d, which they oppos’d, as opposite to their System. Upon this fundamental Error, was grounded their whole Morality; and upon this Notion, That they were Fellow-Citizens with the Gods, their Practice was, doubtless, grounded of making new Gods, as it were by a right of Suffrage in Heaven it-self.
§III. Some Christian Writers have, in great Measure, adopted these Sentiments, not discerning the Difference between a Holy Divine Republick, and a Heathen Mundan System, heedlesly entertaining false Notions of the State of the Universe, and speaking the Language of Heathen Philosophers, which is irreconcileable with the Jewish, and Christian Religion.
The Worshippers of the true God indeed are, in a large Sense, Citizens of this lower World; they have a Duty to discharge as such, and must not fail of a dutiful and virtuous Correspondence with Nature, and common Providence; but the proper Design, and Effect of God’s reveal’d Laws, was not to instate men Citizens of the World at large, nor was it the proper Law of that Estate of Life, nor was it the Law of Nature governing all Things as such, but it was the Law of that King, who governeth all Things as Law-Giver of his Church.
From which our Author is not free.
The foregoing Language of the Heathen Philosophers, our Author usually speaketh, “The most ample Society of all rational Agents, the City of God. The System of all rational Agents, or the whole natural City of God. The whole Aggregate of rational Beings, or the whole City, the Head where of is God. The System of all rational Agents, the Kingdom of God. God, the Head and Father of all rational Beings, and other rational Agents, as his Sons. All men, altho’ they are not under the same human imperial Power, yet are in the most ample City of God. In the City of God, or in the Universe, they are Subjects, that in a human City are Supreme. This Law of Nature, Care of the publick Good, is the natural Law, uniting all rational Beings. The Summary of the Laws of rational Nature, or of the City of God, which is the Aggregate of Mankind, subordinate to God the Rector, his City constituted by the Nature of it. The whole System of rational Beings, that City, the Head of which is God; the Members, all his Subjects.”6 Such Christian Doctrines, in their Scheme, agree with the Heathens, in making the Universe of rational Agents a Kingdom; in making it one Kingdom; in making common Reason, which directeth to common Good, to be the common Law, which uniteth the Universe of rational Agents into one Kingdom; and in making degenerate Mankind to be by Nature, in the State of Society with God, the Citizens of the City of God, and the Subjects of his Kingdom. But in these Respects they differ. The Heathens deify’d subordinate rational Agents, which these Christian Divines do not; as the Heathens were much more Curious than the Christians, in distinguishing several Orders in their Kingdom of rational Beings, which they generally divided into 6 Classes.
The Heathens divided their system of rational Agents into 6 Classes, 1. The supreme God. 2. Subordinate Gods Invisible. 3. Visible. 4. Demons. 5. Heroes. 6. Men. The Word God, taken by the Heathens in a larger, and more refrained Sense.
§IV. 1. The supreme God. 2. Subordinate Gods Invisible. 3. Visible, such as the 12 Dij majorum Gentium, namely, the 7 Planets, the 4 Elements, and the Earth, and such like. 4. Demons. 5. Heroes, or Souls of illustrious Men deify’d. 6. Men.
In a large Sense they call’d every Thing Superior to Man, a God, as in Ovid, “Deus & melior Natura,” are the same; and Cicero argueth, “There is something Superior to Man, therefore there is a God.”7 But in their classing, or distinguishing, the System of rational Agents, they took the Word God in a restrain’d Sense.
Of the Order of Demons.
§V. These several Orders of rational Beings, the Heroes only excepted, belong to the original Constitution of the Universe, in the Heathen Scheme. The middle Order of Demons does not proceed from any fall of Angels, as Revelation informs us, but is suppos’d originally necessary to the Polity of the Universe. 1. That all the Regions of the Universe may be replenished with proper Animals, and rational Inhabitants. 2. That there may be due Order amongst rational Agents, which requires some First, some Last, and some Middle, according to the usual Method of Nature, which gradually ascends. 3. That the Gods might not be polluted, as it were, nor descend beneath their Majesty, in managing human Affairs by themselves. 4. For the Management of the Affairs of their Religion and Virtue, and rendering their Souls more Happy, presiding over Oracles, and managing the Affairs of Prophecy and Divination. Hence that Prayer in the Golden Verses of Pythagoras, as they are call’d.
Ζεῦ πάτερ, ἤ πολλϖν τε κακῶν λύσειας ἅπαντας
Ἤ πἂσιν δ είξαις οἴῳ τῷ δαίμονι χρϖνται
“Jupiter Father, either do thou thy-self loose all Men from those manifold Evils, or shew them all what Demon is to be made use of for that Purpose.”8 5. For carrying on an Intercourse between Gods and Men, and to be Mediators between them. 6. To manage (in subserviency to the Gods) Nature, Providence, and human Affairs.
The Universe of rational Agents, being thus united into one friendly and harmonious System, constitutes one Monarchy thereof, which is a fundamental Pagan Mistake.
Of Demons Good and Evil, and a Good and Evil Principle.
The Doctrine of the Magi reform’d by Zoroastres.
A mistake of the Author of the Grounds, &c. corrected.
III. These Demons, the Heathens distributed into Good and Evil, (call’d Vejoves.) the former worshipp’d in hopes of their Help, the latter, lest they should Hurt. At the Head of the Good Demons, some set a Good Principle, at the Head of the Evil, an Evil. This Doctrine was embrac’d by the antient Persians, of which Prideaux giveth the following Account. “Zoroastres did not found a new Religion, but only took upon him to revive and reform an old one, that of the Magians, which had been, for many Ages past, the antient national Religion of the Medes as well as of the Persians.—The chief Reformation which he made in the Magian Religion, was in the first Principle of it. For, whereas before they held the Being of two first Causes, the First, Light, or the good God, who was the Author of all Good; and the other, Darkness, or the evil God, who was the Author of all Evil; and that of the Mixture of these two, as they were in a continual Struggle with each other, all Things were made; he introduc’d a Principle superior to them both, one supreme God, who created both Light and Darkness, and out of these two, according to the alone Pleasure of his own Will, made all Things else that are.——But to avoid making God the Author of Evil, his Doctrine was, that God originally and directly created only Light, or Good, and that Darkness, or Evil, follow’d it by Consequence, as the Shadow doth the Person; that Light, or Good, hath only a real Production from God, and the other afterwards resulted from it,
