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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	soul_n	spirit_n	13,984	5	5.8732	4	false

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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

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

of the Daemons Who from the Beginning Assigned every One His Own Daemon and does in Sacrifices according to His Own Pleasure shew every Man His Own Nor is Iamblicus's Testimony the only One I have in this matter for Plato in his Convivium having spoken somewhat of the Nature and of the Offices of Love to the End he might Discourse more confidently of it Introduces one Diotima a Stranger but a Prophetess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes her answer Socrates inquiring what that Love should be That it was not God himself as he had apprehended it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Daemon Mediator between God and Man She sayes the Great Daemon for she supposeth there are many Daemons but this the Great One or LORD-DEMON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are many and Diverse Daemons and Love is one of them I know you do not startle at the Name nor at the Thing Daemon though I believe some others will who are less acquainted with the Antient Learning and who know no other meaning of the word than what common usage now enstamps upon it But there will be little Reason for any man to Boggle at either if he can have the Patience but to hear Diotima describing the Demonial Nature That it is a middle one between God and what is Mortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is its office to interpret and to carry the Prayers and Sacrifices of men to God and the Precepts and Commands of God with all his Gracious Retributions and Returns to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it filleth being of a middle nature Both the Upper and the Lower Region or is as a haps or common Ligament to bind the Universe in all its parts together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is the Rise and Spring of Divination or Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In fine That God and Man have no immediate communion or commerce together but what intelligence and Intercourse soever is between them Proceeds from this Daemonial Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Diotimae And how well has her Discourse it is so deep and so surprizing Rewarded our Attention to it For all she spake in General of the Daemonial Nature was intended as the scope of that Discourse evinces Principally if not solely for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Daemon and if she mention'd others it was by way of caution only to secure her self and Umbrage what she said that it might down the better amid the many Prejudices of the Vulgar that opposed it Nor durst Plato who was well acquainted with the Fate of Socrates and with the charge that made it more apertly explicate the matter It was the great Crime imputed to the Master and for which he was condemned and Executed that he Introduced New Daemons and it would have been a greater in the Scholar and after such Example less Excusable wholly to exclude the Old Wherefore it is not Injudicious to Understand the Pro●hetess in the Argument preceding principally to Regard the great Daemon and who is He but Christ For it is He and indeed only He that is a Mediator between God and man and that participates them both It is He Interpreteth the mind of God and that presenteth all our Prayers and that Reporteth all his Answers and Returns By him alone we hold Communion and Intelligence with God 'T is he that filleth All things which no other Daemon can and in all the Aethereal Region in the form of God the Inferiour in the form of man and it is he that is the common Ligament that holdeth Heaven and Earth together by whom all the Parts and Members of the Universe Disbanded in the Fall are Re-united under one Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Recapitulate is the Apostles word And well might Iesus Christ the Great Daemon of Plato be styled by him as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love who as one composed all of Love has given greater Demonstrations in Effect of His than it is possible for Men to represent in words Nor is it contradicted by the Story which the Author tells us of the Origin and Rise of Love namely that it was the Offspring of Porus and Penia of Plenty and Poverty for what more easie Applications can be made of it than to our blessed Saviour who is the Issue of the Grace and Goodness of Almighty God and of the Indigency Need and Poverty of Man Had not Man been Indigent and Needy and God Infinitely Rich in Grace and Mercy Christ had never come As for the Resurrection of the Dead Another Article of Christian Religion it was Believed by the Druids it was Preached by the Sibylls it was implyed in the Doctrine of the Immortality of Humane Souls in the Sepulture of Bodies and in the Rights of Sepulchres which for that they preserved the Dust and Ashes of Men against the time of Restitution were esteemed all the World over Sacred and Inviolable So Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Humane to afford Earth unto Unburied Carkases Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not violate the Sepulcher of the Dead nor discover to the Sun things not to be looked on The next Verse is to the same Purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is Infamous to dissolve the Humane frame or disturb his Ashes And why He annexes the Reason in the following Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we hope that ere long the grave ●hall render up again to light the Reliques of the Dead And though in St. Pauls time ●he Multitude at Athens were so ab●olutely unacquainted with the Resurrection of the Dead that when they had the Happiness to hear him Preach concerning it some of them apprehended him to speak of a God and all of a new and strange thing yet we know that at the same time there were Philosophers Rome that were most clear and full in their Belief and Faith of it who not unlikely with their other knowledges Received even this at Athens from some above the many Once Philosophy came from Greece to Rome and at Rome we have some Notice of this Article Seneca shall speak thereof Mors saith he intermittit vitam non cripit Veniet iterum qui nos in Lucem reponat Dies Death is but a sleep an Interruption not an Abolition of Life there wi● a Day come when we may Repossess the Light Thus He of the Resurrection of the Body which yet both Portius Festus and Pliny derided Democritus indeed seems to have spoken of it and that occasioned in part the Extravagant Sally and Talk of Pliny And having treated of the Resurrection of the Body I will now tell you why I premised to it nothing of the State and Immortality of the soul It was because I did esteem it as a Point supposed in all Religions and taken for granted However in regard you may

Son of Iupiter begotten by him on Maia All this and more too is to be read of Mercury in Phornutus which he indeed jejunely applyes as many other Antients also did to Speech But we are to understand it to carry deeper sense than so which we shall more easily be induced to believe if we Re-mind that Admonition necessary for the comprehending both of this and like Discourses of the Poets and Antients which Plutarch gives us Porro autem fabulis utendum est non quasi eae remprorsus doceant sed quod ob similitudinem cum reipsa aliquam commodum ad ejus explicationem offertur desumendum inde est We are not so to use the Fables of the Antients as if they graphically did describe the Thing Discoursed of but for some Resemblance that they have with it they do Accommodate and help us in its explication which is the Use we must make of them But that I may not tire you with consequential Evidences that to some will seem far fetcht I will offer one or two so manifest and plain as shall not only Reflect abundant confirmation on All already offer'd but also effectually Demonstrate of themselves the Truth before us viz. That the Gentiles had a fair Prospect of Christ and that Philosophers as wary and as sparing as they were in making mention of it yet they saw his Day For Plato in his Politicks after he had been discoursing of the Golden Revolution under Saturn and had said a many things thereon seemeth to correct himself for talking so Presumptuously of things so long ago and out of ken and therefore for fuller satisfaction refers to one to come a fit and qualified Person who would give them satisfactory information both in this and all things else of concern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But let us Adjourn this Discourse Until a certain Fit MESSENGER come who will tell c. Indeed it would put the Faith of Plato above Question were that true which Alsted tells us of it he sayes from Boethius de Disciplina Scholastica That in his Sepulchre was found a Golden Lamin having engraven on it these words Credo infilium Dei nasciturum de Virgine I believe in the Son of God that shall be born of a Virgin Had there such a Lamin so inscribed been indeed found in Plato's Tomb and were there no Conveyance of it in by Legerdemain or Pious Fraud it would import much But I am not credulous enough upon so slight motives to believe his Faith so clear and so express especially since I find not any mention of the Story or any thing relating to it in Boethius himself nor in truth in any other but one whose very Relation is a Discredit I mean in Sr. Iohn Mandevile who tells the Tale thus Once upon a time within the Church of St. Sophy an Emperour would have laid the Body of his Father when Dead and as they made the Grave they found a body in the earth and upon the body lay agreat Plate of pure Gold and thereupon was written in Hebrew Greek and Latin Letters these words Iesus Christus nascetur de Virgine Mariâ ego credo in eum And it is thought Hermanes the Wise man writ it A pittiful Story and not found in the Latin Copy of the Travels as they are in Purchas Again who can put a Tolerable Sense on that in Cicero concerning a King without acknowledging the Prospect which the Gentiles had of Christ and that indeed the Sibyll spake of him though perhaps she were as little understood by most others as by her own Interpreter and by the Orator himself who derides her Sibyllae versus observamus quos illa furens fudisse dicitur Quorum interpres falsa quadam hominum fama dicturus in Senatu putabatur eum quem revera Regem habeamus appellandum quoque esse Regem si salvi esse vellemus Hoc si est c. We observe the Verses of the Sibyll which she is said to pour out in her fury Whose Interpreter very lately it was thought would have spoken in the Senate That the King which we have indeed ought also to be called King if we would be s afe Forwhich misapplication of the Text the Interpreter doth as much fall under our Censure as Cicero's for as Suetotonius Percrebuer at Oriente toto Vetus Constans Opinio esse in fatis ut eo tempore Judaea profecti rerum potirentur Tacitus reports the same Again the Humane Sacrifices which obtained among the Heathen all the World over of which beside the Instances alledged in my former Essay we have many more in Porphyrie and others for Evincements I say their Pharmaci and Catharmi were but Depravations and Disguises of that first Tradition of the Seed of the Woman or the man Christ who by Divine appointment was to make his Soul an Offering for sin and so to be the common Pharmacus or Catharmus for the whole Kind Nor is this a Notion so improbable and far fetcht but that it is as capable of Demonstration as any thing of like nature For had not this Custom not of sacrificing only but of sacrificing Men been bottomed on some mistaken Tradition which the rest of the World had received from the first Patriarchs in whom as in a common stock the several Branches concurred It cannot be imagined how it should become so early and so general as Authentick Story witness it since Nothing could obtain so generally in the first ages when there was not such an Intercourse between the Nations to favour it as in following times but what either was a prime dictate of Reason which a thing apparently Inhumane and unreasonable could not be or else a point of First Tradition Yes The Gentiles had a sense of sin and of the Clemency and Grace of God as also that to expiate for the former and to procure the latter there was somewhat else Necessary beside Repentance and Reformation of the sinner which yet the Modern Iews impertinently think enough For else what mean all their Rites of Expiation and Lustration All their Applications and all their Altars to Iupiter Salutaris Iupiter the Saviour and Iupiter Melichius or Placabilis Iupiter the Appeasable and Iupiter the Propitious Of all which we have abundant Instances and Proofs in Homer Plato Thucidides in Xenophon Pausanias and so many others that it would be Infinite to cite them all Be pleased to accept of three Homer in Plato de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are flexible Prayers and Victims appease them c. Plato himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expiations can do much and the Gods are Exorable as the Greatest Cities the Poets Sons of the Gods and the Prophets Affirm Phornutus Porro etiam saith he mitem àppellant Jovem nempe Placabilem esse his qui è scelerata vita pedem retrahant non enim ita erga eos est affectus