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muft not limit the Lord, fo as to have this accomplished in our time, but patiently wait the Lords feafon.

Object. 30. If that Light which was in the Gentiles had been of an Evangelicall nature (as you fay it is) then it would have taught them Evangelicall precepts, Viz. to love enemyes, bear injuries without revenge, overcome evill with good c. which are things which no humane light, reason, or naturall faculty of man can teach, much less bring any man to she practice of.

Anfw. It doth appeare, that many of the Gentiles who had not the Scriptures, did not onely teach thefe Doctrines, but also in a large measure practise them, patiently fuffering injuries, not onely without revenge, but shewing love meekness, and rendring good for evill. Seing then, that this objection ingenuously grants that no naturall power of man could teach or lead to thefe practifes, evident it is that that in them which taught and enabled them to obey the truth in these things, was fupernaturall and Evangelicall.

G. K.

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ND because fome through ignorance in Hiftory have prefumed to affirm that none of the Heathens fo (called) knew or practised fuch things, for the conviction of them, and a generall fervice to the truth, we shall here alledge fome remarkable examples to evince the truth of what is affirmed in thofe particulars: which made Ariftotle in his Ethicks lib. 10. chap.4.7. fay, they that did these things did them, not as men, but as having fome thing divine, or of God in them.

Not then to quote at large the Noble Teftimony given by Palladius, Ambrofius and others, concerning Dindimus King of the Brachmans, as they are at large published in Latine and Greek and printed in London by 7. Raicroft 1668. intituled Palladius de Gentibus India & Bragmanibus. S.Ambrofius de moribus Brachmanorum,

Anonymus de Brachmanibus. As alfo another in the high Dutch, language inittuled Historie von dem groffen konig Alexander &c. Perzo auffs new aus der alten Teutschen spzache in dzuck gebzacht. Printed anno 1642.

All which do relate the excellent and Chriftian Evangelicall leffons given by the faid Dindimus to Alexander, who fent Ambaffadors to him to require him to come to him, promifing him great rewards if he did, & loffe of his head if he did not, & this in the Name of Alexander the King of all men & Son of the great God Jupiter. But Dindimus fmiling at this Vapour, and not moving his head from the leavs he lay upon, anfwered, God the great King never begot injury, but light, peace, life, the water, body and foules, which he » alfo receivs when they have finished their courfe, nor was he ever the author of luft. This is my Lord, and onely God, who as he hates murther fo he wageth not war &c. And a little further he faith. The things that I feek I easily attaine to, thofe things which I regard not I am not to be driven to. If therefore Alexander take my head he shall not destroy my foule which will return to the Lord, while the

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body which was taken out of the earth shall therunto return. being made a Spirit, shall afcend unto my God, who included us in the flesh, and placed us upon this earth to try us whether we,being gone forth from him,would live unto him, as he hath commanded: who demands an account of thofe that depart; for he is a judge of all injuries: and the fighs of thofe that are injuriously treated, become the pains of thofe that injure them. Let Alexander then threaten thofe that love filver and gold, and feare death; neither of which hath place » among the Brachmans, who do neither feare the one nor love the other. Go therefore, and tell Alexander, Dindimus sants him not. and if he wants Dindimus, let him come to him. Which being reported to Alexander, he was the more defirous to fee that single old man that could conquer him after he had conquered fo manyNations. And fo coming to him faid, I come to heare a word of wifedome " from thee whom I hear doft converfe with God. To whom Dindimus replyed, Very willingly would I adminifter to thee the words " of the wifedom of God, hadst thou but place in thy mind to receive the » gift of god adminiftred. But thy mind being filled with various lufts, ,, infatiable avarice, and a devilish defire to rule, which fights against ", me, and my defigne of drawing thee off from deftroying Nations and shedding humane blood is in all things contrary to the wifedome by which I and the Brachmans are led, who worshipp God, love men, contemne gold,defpife death, and flight pleasures: whereas Alexander and his, feare death, love gold, cover pleasure, hate men, and despise God. adding, how can I speak unto thee the words of the wifedome " of God, whofe cogitations are fo filled with pomp, oftentation and inordinate lufte that a whole world is not able to fatiate thee? however he refufed not to give him that councell, which Alexander was (as he confeffed)convinced in his heart was good,but could not follow; Viz. to cease warring against men without, engage himself in another warfare,against the enemies within himself, his lufts,his affections, bis defires,if he defired to be rich indeed and to be a true Victor:afsuring him that all his powerfall his hofts,all his Riches, all his Pomp, would at laft not availe him any thing; But (faith he) if thou wilt hearken to my words, thou shalt poffefs of my goods, who have God to my friend, whofe infpiration Iinjoy within me. Thus thou shalt overcome luft

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the mother of penury which never obtains what it feeks. Thus thou shalt, with us, honour thy felf, by becoming fuch as God had created thee. Adding though thou lay me for telling thee these profftable things I feare not. For (faith be) I shall return to my God which created all things, who knows my cause, and before whom nothing is

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I know not (faith he ) whether thou shalt be so happy as to find thy Self perfuaded by my words,but I assure thee,if thou be not,when thou » art departed hence I shall fee thee punished for thy actions & heare thee lament with deep and sharp fighs, the mifery thou hast put many to c. Viz.when thou shalt have no other companion then the ,, memory of the evills thou hast heaped up upon thy felf. For faith be) I know the pains justly inflicted by God upon unjust men. Then thou shalt fay unto me, Dandamis, how good a counfeller wert thou

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These things Alexander heard (as, tis faid of Herod concerning John the Baptift) not onely without wroth, but with a placid countenance & replyed.,, O Dandamis thou true teacher of the Brachmans! I have found thee the most excellent amongst men, by reafon of the "Spirit that is in thee; I know all that thou hast spoken is true. God hath brought thee forth and fent thee into this place in which thou "art happy and rich, wanting nothing, all thy life long quiet, injoying much reft.

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But what shall I do who cohabit with continuall flaughters?c.who if I would live in the defert, my Lieutenants would not fuffer me and though they would being in this ftate, it is not lawfull for me to » quit them, for how shall I defend my felfe before God, who hath affigned me this Lott?

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But thou reverend old man and fervant of God, for thefewords of ,, wifedom where with thou haft helped, and rejoyced me, dehorting ,, me from war, receiv thou my prefents and defpife me not: I am » affected with kindness, honouring wifedom, & fo commanded his fervants to bring forth gold & feverall forts of array, bread and oyle, Which Dandamis beholding laughed, faying to Alexander Perfwade (if thou canft) the birds about the woods to receive thy gold, and fing the better for it but if thou canst not per

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Swade them, nor shalt thou ever perfwade me, to be worse then they. I therefore receive no unprofitable prefent, which I can neither eat nor drink, nor do I ferve foule-hurtfull rithes &c. Heres nothing in this defert to be bought with gold; For God gives me all things freely c. felling nothing for gold, but freely bestowing all good things, and even the mind on thofe that freely accept it &c. But the oyle he took; and walking about the wood gathered fome sticks, and kindling a fire,he faid.,, The Brachmanns have all things, being fed by provi,,dence,& into the fire he poured the oyle,till it was all confumed & fang a hymne unto God. Oh God immortall I givethee, in all things thanks. For thou ruleft in all things, giving all things abundantly unto thy "creatures for their food. Thou creating this world doft preferve it, expecting the foules which thou haft fent into it, that thou mayft, as "God, juftify thofe that have lead a pious life, and condemn those that ", have not obeyed thy laws. For all righteous judgment is with thee & » life eternall prepared by thee. Who with eternall goodness sheweft

» mercy unto all.

He that can doubt from whence thefe ftreames, and from what Spirit thefe Doctrines and exhortations flow. Whether from Nature or grace and that Evangelicall, feems to me to have little. skill in things that differ: he that can afcribe it to Nature can furely not beleeve nature to be fo vitiated and degenerate as it is in mankind, he that shall fay it proceeds from the devill or enemy of mankind is. certainly worse then blind. It were worth the while then to know where the Calvinifts (that acknowledge the cortuption of nature, and deny the univerfality of grace) will place it.

He that shall read Hermes Trifmegiftus his Divine Pimander tranflated out of Arabick by the famous Dr. Everard, printed in english 1657. and efpecially his booke, or fecret fermon in the mount, of Regeneration, and the profeffion of filence, if he understand what he reads, shall without all hefitation fay, the things there uttered tranfcend the reach of naturall wifedome and proceed from a more profound fource. As alfo his Doctrine in his 12. Booke called Crater or Monas, where he doth not darkly preach the Baptifin of Chrift, i. c. of the Spirit which he (in his dialect) calls the mind.

Licupang Emperor of China, taught that't was the part of a great

mind,