THE
REASONABLENESS
OF
Scripture-Belief
.
THat
the
being
of
the
Christian
Religion
depends
much
upon
the
Credit
and
Authority
of
that
Book
we
call
the
BIBLE
,
there
needs
little
to
be
said
to
prove
it
.
The
instance
were
as
hard
to
find
,
as
't
is
unreasonable
in
it self
to
suppose
,
that
any
man
should
,
at
the
same
time
,
reject
the
Bible
as
Fictitious
,
and
yet
embrace
the
Christian
Religion
as
True
.
For
it
must
either
be
granted
there
are
No
Laws
any
where
extant
that
do
formally
constitute
this
Religion
(
which
is
absurd
to
suppose
of
any
Religion
)
or
they
must
needs
be
admitted
here
No
man
can
be
a
Jew
,
and
renounce
the
Ol●
Testament
,
nor
he
a
Mahumetan
that
disclaim●
the
Alchoran
.
Because
,
to
deny
the
Authority
of
those
Books
,
is
,
visibly
to
rase
the
great
foundation
of
all
profession
and
practice
in
those
two
Religions
.
Although
the
fact
of
Christs
being
in
the
World
,
and
many
other
things
relating
to
the
Christian
Religion
,
be
attested
to
by
other
writings
;
yet
the
Scriptures
are
the
onely
means
by
which
we
come
to
a
sufficient
knowledge
of
a
Religion
established
upon
that
foundation
,
and
which
alone
,
contain
the
Laws
and
Constitutions
of
such
Religion
.
No
considerable
attempt
has
been
,
at
any
time
made
,
to
set
the
Christian
Religion
upon
any
other
Bottom
then
the
Bible
,
to
promulge
any
other
edition
of
Christian
Laws
,
to
write
any
Counter-Story
of
Christ
and
the
Apostles
;
or
is
there
extant
in
the
World
any
different
account
of
their
Doctrines
,
from
whence
might
be
deduced
a
Contrary
or
other
systeme
of
the
Christian
Profession
from
what
is
recorded
in
this
Book
?
Nor
is
it
reasonable
to
believe
there
can
be
any
foundation
lay'd
,
whereon
to
erect
Christianity
,
where
the
Bible
is
excluded
.
For
,
whatsoever
has
otherwise
then
by
the
Bible
,
by
writing
or
tradition
,
descended
down
to
the
World
,
touching
the
Christian
Religion
,
has
been
either
by
its
Friends
,
or
its
Enemies
.
For
the
Latter
,
no
mention
is
made
in
any
Heathen
Writer
,
of
any
Christian
Laws
,
nor
indeed
of
any
considerable
matter
at
all
relating
to
the
Christian
Religion
,
farther
then
what
we
find
in
the
Bible
it self
:
And
so
amounts
to
no
more
then
a
Cumulative
help
to
its
Credibility
.
And
't
is
evident
,
those
of
the
Heathen
who
have
,
at
any
time
,
opposed
the
Christian
Profession
,
and
disputed
most
against
it
,
have
opposed
it
as
contained
there
.
That
Book
being
granted
,
on
all
hands
,
to
comprise
its
Doctrine
,
and
to
be
the
stated
rule
of
that
Religion
.
For
the
former
,
whatever
has
been
,
by
the
writings
or
Traditions
of
such
who
embraced
the
Christian
Religion
,
and
gave
their
Assent
to
it
,
conveyed
down
to
us
,
can
never
induce
any
other
Rule
of
that
Religion
then
the
Bible
.
For
,
besides
that
all
such
Collateral
traditions
are
,
in
their
own
nature
,
relative
to
the
Bible
,
dependant
upon
it
,
and
such
as
must
necessarily
stand
and
fall
together
with
it
;
they
have
also
come
from
the
hands
of
those
who
have
themselves
Universally
proclaimed
the
Bible
in
all
Ages
,
to
be
the
great
and
infallible
Rule
of
the
Christian
Religion
.
So
that
if
Christian-tradition
be
credited
the
Authority
of
the
Bible
is
thereby
established
.
And
if
it
be
dis-believed
in
tha●
there
can
be
then
no
good
reason
to
receiv●
any
other
matter
touching
the
Christian
Religion
upon
the
credit
of
that
conveyance
▪
To
retain
therefore
the
name
of
a
Christian
and
yet
disown
the
Bible
,
is
to
become
a
perfect
Problem
.
No
such
man
can
produce
an●
Laws
or
Rules
of
his
Religion
,
nor
give
an●
account
wherein
they
are
contained
,
or
b●
whom
or
by
what
Church
(
with
an
exclusion
of
the
Bible
)
they
have
been
at
any
tim●
Received
.
Nor
can
any
man
rationally
make
a
Partia●
rejection
of
the
Bible
,
and
retain
a
Christian
Profession
from
thence
,
in
a
Limited
sens●
of
his
own
.
For
a
man
to
say
,
he
receive
the
Bible
,
as
he
receives
other
credible
writings
,
as
a
book
generally
True
,
and
written
by
men
that
meant
honestly
and
well
,
but
believes
it
not
written
with
an
Infallible
Spirit
nor
to
carry
a
Divine
Authority
along
with
it
,
nor
submits
to
it
as
such
,
is
to
say
a
thing
extreamly
incongruous
to
all
good
sense
,
and
to
indulge
himself
in
a
perfect
Absurdity
.
For
,
the
Bible
comes
to
us
with
a
claim
o●
God's
Authority
attending
it
,
speaks
to
us
in
his
Name
,
is
a
Book
that
disowns
all
humane
contrivement
,
proposeth
it self
as
written
by
Divine
Inspiration
,
and
Immediate
Direction
from
God
,
admits
of
no
Composition
for
its
Reception
.
In
such
a
case
,
there
can
be
no
Middle-way
,
but
either
we
must
receive
this
Book
and
submit
to
it
as
such
,
or
else
reject
it
with
the
justest
contempt
imaginable
.
It
is
in
nothing
to
be
credited
,
if
it
be
not
in
Truth
what
it
pretends
to
be
.
For
there
cannot
be
a
more
vile
and
pernitious
falshood
imposed
upon
the
world
,
then
to
counterfeit
a
Divine
Law
,
and
to
pretend
that
to
come
from
Heaven
,
and
to
be
sent
us
from
God
,
which
is
nothing
but
the
product
of
Men.
Whoever
will
admit
these
premisses
that
the
Scriptures
were
not
written
,
in
every
part
of
them
,
by
the
infallible
direction
of
the
Holy
Ghost
,
when
they
themselves
tell
us
that
they
were
so
,
must
needs
descend
to
this
conclusion
,
that
they
then
contain
the
most
impudent
falshood
,
and
were
composed
by
the
worst
designers
against
mankind
.
The
Christian
Religion
and
the
Scriptures
being
so
related
,
and
standing
in
so
near
a
conjunction
as
they
do
:
The
being
of
the
one
having
so
necessary
a
dependance
upon
the
Truth
and
Authority
of
the
other
,
'T
will
be
easily
granted
to
be
the
great
concern
of
the
Christian
Church
in
all
ages
to
assert
their
Divine
Authority
,
and
to
justify
that
Book
to
be
written
by
men
that
were
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Divinely
inspired
,
and
to
be
sent
us
from
God
as
that
supreme
Law
by
which
he
would
inform
,
Rule
,
and
Judge
the
World
.
He
that
undertakes
this
Province
,
and
designs
to
himself
such
a
service
,
is
obliged
,
First
,
To
consider
with
whom
he
is
like
to
encounter
!
And
to
proportion
his
defence
to
those
various
assaults
the
Scripture
are
usually
exposed
to
.
This
being
admitted
(
which
it
ought
to
be
)
that
no
man
can
,
with
any
good
Reason
,
close
with
the
Christian
Religion
,
and
at
the
same
time
Renounce
the
Bible
.
That
Maxime
of
St.
Austin
being
undeniable
,
that
Contra
Scripturas
nemo
Christianus
.
There
are
but
three
sorts
of
men
by
whom
the
Scriptures
can
,
at
any
time
,
be
generally
Attact
,
and
from
whose
principles
their
sacred
Authority
can
receive
an
Universal
Invasion
.
First
,
Such
who
wholly
deny
the
being
of
God
(
and
consequently
of
all
Religion
,
for
God
and
Religion
are
Relatives
)
such
who
wallow
in
the
mire
of
an
Atheistical
profession
.
Secondly
,
Such
who
admit
the
Being
of
God
,
and
a
supreme
and
first
cause
,
but
deny
his
providence
,
and
believe
he
is
no
way
concer'd
about
the
World
,
nor
troubles
himself
to
exercise
any
Rule
or
Dominion
at
all
over
it
.
Thirdly
,
Such
who
admit
the
Being
of
God
,
and
the
existence
of
Religion
,
and
providence
,
but
reject
the
Christian
Religion
,
as
not
True
,
and
embrace
some
other
in
opposition
to
it
.
Of
those
first-born
Monsters
of
Mankind
,
that
Anomalous
off-spring
who
deny
the
Being
of
God
,
whose
principles
contain
in
them
the
utmost
dreggs
of
all
humane
Apostacy
,
and
are
of
all
others
,
the
most
wild
and
absurd
,
for
,
as
Cicero
sayes
,
Deos
esse
,
ita
perspicuum
est
,
ut
is
qui
negat
,
vix
eum
sanae
mentis
existimem
.
The
Being
of
the
Gods
is
so
evident
,
that
no
man
can
be
thought
well
in
his
wits
that
denies
it
.
A
previous
consideration
is
necessary
to
whatever
is
said
upon
this
or
any
other
Divine
subject
;
and
therefore
I
have
already
contested
with
such
,
and
dispatcht
all
my
concernes
with
them
,
in
order
to
this
matter
,
and
the
last
converse
I
mean
to
have
with
that
evil
generation
,
of
whom
it
may
most
truely
be
said
,
They
are
not
only
the
avowed
opposers
of
all
Religion
,
but
indeed
they
are
Hostes
Humani
generis
,
The
common
enemies
of
all
mankind
:
Who
,
by
denying
a
Supreme
Being
above
,
demolish
the
great
support
of
all
well-being
here
below
.
Of
this
belief
they
were
heretofore
at
Athens
,
in
those
primitive
times
of
Atheism
and
first
dawnings
of
●speculative
Irreligion
upon
the
World
;
and
therefore
Cotta
tells
us
,
in
Cicero
,
that
when
Protagoras
began
his
Books
with
this
Introduction
to
Atheism
,
De
Diis
neque
ut
sint
,
neque
ut
non
sint
,
habeo
dicere
,
Atheniensum
jussu
Urbe
atque
Agro
est
exterminatus
,
Librique
ejus
in
concione
combusti
.
And
he
adds
,
Ex
quo
equidem
existimo
tardiores
ad
hanc
sententiam
profitendam
multos
esse
factos
,
quippe
cum
poenam
ne
dubitatio
quidem
effugere
potuisset
.
For
those
secundary
Enemies
to
the
Bible
,
and
together
with
that
of
all
Religion
,
such
who
admit
the
Being
of
God
,
but
deny
all
Providence
,
and
Divine
Rule
over
the
World
;
such
who
out
of
shame
,
disown
the
grand
principle
of
Atheism
,
but
yet
,
by
this
Method
,
secure
all
the
effects
of
it
to
themselves
.
Of
those
a
preliminary
consideration
on
ought
to
be
had
.
A
previous
confutation
of
such
principles
,
being
of
absolute
necessity
to
make
way
for
the
discourse
in
hand
.
For
it
must
needs
be
a
vain
and
impracticable
project
to
indeavour
to
prove
any
Book
to
be
Divine
,
and
a
Law
given
forth
from
God
,
if
there
be
no
such
Law
any
where
in
Being
;
which
we
are
sure
there
never
can
be
,
if
God
no
way
concernes
himself
with
what
men
do
,
nor
exercises
any
Dominion
at
all
over
them
?
'T
is
plain
,
such
principles
do
,
uno
ictu
,
dispatch
all
Religion
out
of
the
World
,
put
a
perfect
period
to
all
Divinity
,
and
render
it
a
thing
very
absurd
,
to
submit
either
in
our
belief
or
practice
to
any
thing
as
Divine
.
To
this
purpose
Cicero
concludes
in
his
first
Book
De
nat.
Deor.
Sin
autem
Dii
(
says
he
)
neque
possunt
nos
juvare
,
nec
volunt
,
nec
curant
omnino
,
nec
quid
agamus
animadvertunt
,
nec
est
quod
ab
his
ad
hominum
vitam
permanare
possit
,
Quid
est
quod
ullos
Diis
immortalibus
Cultus
,
Honores
,
Praeces
,
adhibeamus
?
If
the
Gods
be
no
way
concern'd
about
us
,
to
what
end
should
we
worship
or
serve
them
?
And
Cotta
in
the
same
book
tells
Velleius
,
That
Epicurus
,
by
making
God
careless
of
the
affairs
of
men
,
Sustulerit
omnem
funditus
Religionem
:
Has
utterly
subverted
all
Religion
.
Quid
est
enim
cur
Deos
ab
hominibus
colendos
dicas
,
cum
Dii
non
modo
hominibus
non
consulant
,
sed
omnino
nihil
curent
,
nihil
agant
?
The
same
Justin
Martyr
observed
in
the
beginning
of
his
Dialogue
with
Tryphon
,
speaking
to
him
of
the
opinion
of
those
Philosophers
who
denyed
the
Doctrine
of
Providence
.
Says
he
,
Hoc
vero
ad
quem
illi
referant
finem
intelligere
disicile
non
est
;
Nam
hoc
efficit
securitas
atque
libertas
loquendi
,
&
eos
qui
haec
docent
sectandi
,
&
quod
volunt
agendi
,
&
dicendi
impunitas
.
Neque
paenam
aliam
metuens
,
neque
bonum
quodque
sperans
a
Deo
.
That
men
by
a
denyal
of
Providence
,
do
only
publish
another
Edition
of
Atheism
is
evident
enough
.
'T
is
in
it self
equally
destructive
to
all
Virtue
and
Religion
,
and
lies
in
no
less
opposition
to
all
true
reasoning
,
to
say
the
highest
Being
no
way
concerns
himself
with
what
men
do
here
below
,
as
to
say
there
is
no
such
Being
at
all
.
That
there
is
such
a
being
,
and
that
this
Being
is
a
punisher
of
evil
doers
,
and
a
Rewarder
of
them
that
do
well
,
is
the
great
Topick
from
whence
all
Religion
,
and
all
good
Manners
are
derived
.
If
God
regard
not
what
Men
do
,
they
are
no
more
obliged
in
their
actions
then
if
there
were
no
God
at
all
:
And
't
is
not
more
unreasonable
to
deny
that
God
Is
,
then
to
admit
him
to
be
,
and
then
deny
those
things
that
must
necessarily
belong
to
such
an
Existence
.
That
the
fixed
belief
of
Gods
Rule
over
the
world
accompanied
the
notion
of
his
Being
,
amongst
the
best
and
wisest
of
the
Heathen
,
will
appear
obvious
,
if
we
consult
the
writings
of
Seneca
,
Plutarch
,
Epictetus
,
Simplitius
,
and
many
others
of
them
.
Balbus
in
Tully
thus
begins
his
Speech
.
Omnino
dividunt
nostri
totam
istam
de
Diis
immortalibus
questionem
,
in
partes
quatour
.
Primum
docent
esse
Deos
,
deinde
quales
sint
,
tum
Mundum
ab
his
Administrari
,
postremo
eos
consulere
rebus
humanis
.
Those
of
our
opinion
always
divide
the
question
about
the
Gods
into
four
parts
;
First
,
we
teach
that
the
Gods
are
:
Then
how
they
exist
!
Then
,
that
the
World
is
governed
by
them
:
And
lastly
,
that
they
take
the
care
of
humane
affairs
.
And
Tully
in
his
second
Book
de
Legib.
tells
us
,
Persuasum
hoc
sit
a
principio
hominibus
Dominos
esse
omnium
rerum
ac
moderatores
Deos
,
eaque
quae
gerantur
eorum
geriditione
atque
numine
.
Men
have
believed
this
from
the
beginning
that
the
Gods
governed
the
World
,
and
that
all
things
were
under
their
Dominion
and
Rule
.
Epicurus
,
who
first
assaulted
the
Doctrine
of
Providence
,
and
by
a
denyal
of
that
found
a
way
to
transform
the
notion
of
God
,
so
far
as
it
concerns
men
,
into
a
meer
nullity
,
would
needs
suppose
it
a
thing
below
the
greatness
of
God
to
take
any
notice
of
humane
affairs
,
or
concern
himself
with
what
men
did
here
.
And
therefore
Cotta
tells
Velleius
in
Cicero
,
speaking
of
him
,
In
illis
selectis
ejus
brevibusque
sententiis
quas
appellatis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hac
ut
opinor
prior
sententia
est
,
Quod
Beatum
&
Immortale
est
,
id
nee
babet
nec
exhibet
cuiquam
negotium
.
This
was
one
of
his
chi-fest
Aphorisms
,
that
the
Blessed
and
Immortal
Being
had
no
imployment
himself
,
nor
occasioned
any
trouble
to
others
,
which
appeared
a
thing
so
absurd
in
it self
,
and
so
Heterodox
to
all
true
Philosophy
,
that
the
best
Moralists
sharply
rebuked
his
folly
,
thought
this
opinion
of
his
to
be
Turpis
&
indigna
,
base
and
unworthy
,
and
refused
him
the
Honour
to
be
stiled
a
Philosopher
,
who
would
be
so
unworthy
to
suppose
that
sloth
and
stupidity
in
the
Deity
,
which
every
worthy
and
good
man
thought
beneath
himself
.
Aristotle
(
though
no
very
good
Divine
,
nor
very
Orthodox
asserter
of
Providence
,
yet
)
so
loathed
this
absurd
fiction
of
Epicurus
,
and
a
total
denial
of
Providence
,
that
he
speaks
of
it
with
this
keen
reflection
:
sayes
he
,
Diversity
of
questions
requires
diversity
of
answers
;
Some
ask
whether
Fire
be
hot
!
These
must
be
answered
by
being
made
to
touch
it
.
Some
ask
whether
their
Parents
are
to
be
honoured
!
These
are
not
to
be
discoursed
with
but
rebuked
.
Others
ask
whether
there
be
any
Providence
that
Rules
the
world
,
and
refuse
to
believe
it
without
apparent
demonstrations
!
Such
men
(
sayes
he
)
should
be
answered
by
a
Whip
,
rather
than
by
a
Philosopher
.
How
extreme
unreasonable
the
denial
of
Providence
and
Gods
universal
Rule
over
the
world
is
,
how
unsuitable
and
opposite
to
those
conceptions
of
him
our
own
Reasons
dictate
to
us
!
will
soon
appear
,
if
we
view
over
those
fond
speculations
men
have
pleased
themselves
with
about
this
matter
.
Some
have
confined
providence
to
the
Heavens
,
and
limited
it
to
what
is
above
us
.
Will
needs
Imagine
that
God
regards
nothing
beyond
the
Sphere
of
the
Heavens
,
and
that
his
Dominion
reacheth
no
farther
then
the
Heavenly
Bodies
;
those
they
acknowledge
,
are
under
a
Divine
disposure
.
God
settles
(
they
grant
)
the
Stars
in
their
courses
,
and
orders
all
the●●
Coelestial
Bodies
;
but
has
no
concern
at
all
for
any
thing
here
below
,
nor
regards
what
happens
on
this
side
the
Clouds
.
This
folly
is
sufficiently
confuted
,
when
we
consider
how
evident
it
is
that
the
Motions
and
Influences
of
the
Heavens
are
all
designed
for
the
use
and
benefit
of
Mankind
,
and
the
good
of
all
sublunary
things
,
and
are
still
guided
with
a
constant
and
suitable
tendency
therunto
.
Now
,
how
unreasonable
is
it
to
suppose
,
That
God
should
provide
and
dispose
means
in
order
to
an
end
,
and
yet
have
no
regard
to
the
end
it self
!
That
God
should
govern
the
Heavens
in
order
to
the
good
of
this
lower
world
,
and
yet
be
no
way
at
all
concerned
about
it
!
And
that
man
(
for
whose
sake
chiefly
all
things
above
,
as
well
as
below
appear
to
be
made
and
disposed
)
should
be
less
regarded
then
those
things
made
subservient
to
his
use
!
Others
have
Imagined
that
Providence
is
exercised
about
Universals
,
but
not
about
Singulars
;
that
God
takes
care
of
Generals
,
but
nor
of
particulars
.
This
Justin
Mart.
in
his
discourse
with
Tryphon
,
tells
him
,
was
the
opinion
of
some
Philosophers
in
Graece
.
Saith
he
,
Illi
etiam
nobis
persuadere
moliuntur
Universitatis
quidem
hujus
ac
generum
specierumque
ipsarum
curam
gerere
Deum
,
mei
autem
,
atque
tui
&
unius
cujusque
singillatim
non
itidem
.
They
will
needs
perswade
us
that
God
hath
a
general
care
of
the
whole
,
but
not
a
distinct
care
of
you
,
and
I
,
and
of
every
particular
part
.
The
vanity
of
which
will
soon
appear
,
if
we
consent
to
this
undeniable
truth
,
that
all
generals
result
out
of
particulars
,
and
consist
of
them
.
The
Species
of
Mankind
subsists
in
the
Individuals
and
Particulars
,
comprehended
under
it
:
And
therefore
God
cannot
be
said
to
take
care
of
Mankind
,
nor
his
Providence
to
extend
to
it
in
general
,
unless
it
do
so
in
particulars
,
and
his
care
reach
to
every
Individual
man
.
Abstract
the
Genus
of
any
sort
of
Creatures
from
the
Species
and
particulars
,
of
which
it
necessarily
consists
,
and
't
is
nothing
.
When
we
place
Providence
so
upon
Generals
,
as
to
abstract
it
from
particulars
,
we
make
it
a
nullity
;
nor
can
there
be
Providence
exercised
over
Generals
,
without
a
distinst
care
of
particulars
;
because
those
generals
do
necessarily
include
each
particular
.
This
is
excellently
proved
by
Plato
in
his
discourse
de
Legib.
That
the
whole
of
nothing
can
subsist
,
without
a
distinct
care
of
all
the
particular
parts
,
and
therefore
infers
;
't
is
no
way
fit
to
be
credited
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
God
who
is
so
wise
and
excellent
a
Being
,
should
neglect
to
precide
over
any
part
of
the
World
,
and
not
take
an
universal
care
of
the
whole
;
and
Cicero
in
his
first
Book
de
Divinatione
,
upon
the
same
ground
concludes
thus
,
Deorum
Providentia
Mundus
administratur
,
ijdemque
consulunt
rebus
Humanis
,
neque
solum
universis
,
verum
etiam
singulis
.
The
Gods
govern
the
world
,
and
take
care
of
humane
affairs
,
and
not
only
of
universals
,
but
also
of
singulars
.
A
third
sort
there
have
been
,
that
will
have
Divine
Providence
reach
no
farther
then
Men
that
say
,
't
is
conversant
,
circa
Homines
,
non
circa
Bestias
,
that
God
descends
not
to
the
care
of
other
Creatures
beneath
man
,
nor
busies
himself
with
those
inferiour
parts
of
the
world
.
This
Doctrine
seems
to
have
been
first
set
on
foot
by
some
of
the
Jews
,
from
whom
't
is
probable
Pythagoras
learnt
it
,
and
became
the
teacher
of
it
in
Graece
;
for
so
we
find
it
in
Hierocles
.
And
it
has
been
too
much
countenanced
since
by
St.
Jerome
,
in
in
his
Exposition
of
the
Prophesie
of
Habakkuk
.
That
God
by
his
Providence
,
after
a
various
manner
,
Rules
over
the
several
parts
of
the
world
,
and
guids
and
disposes
them
according
to
the
Nature
of
their
Beings
,
and
that
proper
end
to
which
he
first
designed
them
,
is
not
to
be
denied
.
But
that
any
parts
of
the
world
(
those
beings
beneath
the
nature
of
Man
)
are
not
under
the
conduct
of
Providence
,
is
a
position
evidently
untrue
;
for
if
we
consider
Providence
as
it
relates
to
preservation
,
the
intire
Fabrick
of
the
world
,
in
the
whole
of
it
,
cannot
be
continued
without
a
preservation
of
every
part
.
If
we
consider
Providence
as
it
relates
to
Rule
and
Dominion
,
there
can
be
nothing
more
plain
,
then
that
all
Irrational
Creatures
are
so
under
the
Sovereignty
and
Dominion
of
Providence
;
because
they
are
all
guided
in
whatsoever
they
do
to
some
particular
end
,
and
all
in
general
to
one
common
End
.
Now
to
move
or
act
towards
some
end
,
is
the
peculiar
property
of
an
intelligent
Being
.
And
therefore
when
we
see
Creatures
void
of
Intelligence
,
constantly
and
regularly
moving
and
acting
toward
some
end
,
and
all
to
a
common
end
:
'T
is
plain
they
are
guided
by
some
superiour
Intelligence
that
has
a
supreme
conduct
of
their
Being
;
which
can
be
no
other
then
that
we
call
God
in
his
Providence
.
But
the
grand
and
total
subverter
of
the
Doctrine
of
Providence
is
Epicurus
,
with
Lucretius
,
Pliny
,
and
others
that
have
in
this
point
embraced
his
sentiments
.
They
wholly
deny
all
Providence
whatsoever
:
Suppose
it
a
thing
beneath
the
supreme
Being
to
take
any
notice
of
humane
affairs
;
Imagine
the
world
wholy
left
to
it self
,
and
that
God
is
retired
above
,
having
not
the
least
imployment
himself
,
nor
at
all
regarding
what
others
do
.
To
what
just
contempt
,
and
to
how
palpable
a
confutation
Epicurus
and
his
followers
,
and
all
deniers
of
Providence
,
expose
themselves
by
the
vanity
and
folly
of
such
an
opinion
,
will
,
with
great
ease
,
be
made
to
appear
to
every
impartial
understanding
.
If
God
exercise
no
Dominion
over
the
world
,
nor
take
any
care
of
its
preservation
,
if
there
be
no
such
thing
as
Providence
in
either
kind
,
it
must
either
be
because
he
cannot
,
or
because
he
will
not
.
To
say
the
first
,
is
to
deny
what
men
say
before
,
when
they
admit
(
which
the
Epicureans
do
)
the
existence
of
an
Infinite
Being
.
'T
is
a
gross
contradiction
to
say
God
cannot
rule
the
world
,
and
yet
to
say
he
is
Infinite
.
(
And
't
is
plain
,
Infiniteness
is
inseperably
annexed
to
his
Being
)
If
there
be
such
a
being
that
was
before
all
,
and
infinitely
above
all
,
there
can
be
no
reasonable
doubt
of
his
power
and
ability
,
to
rule
and
command
all
,
and
where
ever
his
making
and
first
framing
of
all
is
acknowledged
there
cannot
be
any
;
for
there
can
be
no
subjection
in
it self
so
natural
and
so
necessary
as
in
what
is
made
,
to
him
that
made
it
;
nor
any
Dominion
so
absolute
or
so
certain
as
in
the
first
framer
of
all
things
.
To
say
that
God
cannot
Rule
the
world
,
is
,
in
effect
,
to
say
,
there
is
no
God
that
made
the
world
:
for
the
admission
of
the
one
,
naturally
infers
the
possibility
of
the
other
.
'T
is
much
easier
to
suppose
Gods
Dominion
over
it
now
,
then
his
Creation
of
it
at
first
;
and
he
that
denyes
a
possibility
of
the
former
,
can
upon
no
good
ground
suppose
the
latter
.
Secondly
,
to
say
that
God
will
not
,
that
is
,
though
he
could
Rule
and
order
the
world
,
yet
out
of
choise
he
refuseth
do
it
,
and
hath
designedly
withdrawn
him self
from
all
the
concerns
of
it
,
is
an
affirmation
highly
unreasonable
;
and
that
upon
many
accounts
.
First
,
This
is
plainly
to
suppose
(
if
we
admit
Creation
)
that
God
made
the
world
to
no
purpose
at
all
,
beyond
its
bare
existence
,
and
without
any
designed
end
to
himself
by
it
,
future
to
its
simple
Being
:
for
Providence
is
nothing
but
the
preserving
and
guiding
of
all
things
existing
,
to
a
common
end
.
'T
is
to
suppose
a
world
capable
of
many
noble
and
excellent
ends
,
when
made
,
without
proposing
any
end
at
all
to
himself
by
it
.
The
meanest
Composers
in
the
smallest
matters
are
never
guilty
of
such
an
absurdity
!
'T
were
strange
to
Imagine
the
highest
Wisdom
,
and
the
perfection
of
it
should
(
in
that
act
of
making
the
World
)
fall
beneath
the
exercise
of
every
common
discretion
.
No
man
attempts
any
thing
without
a
prospect
of
some
end
:
If
God
have
layed
by
all
thoughts
of
the
world
,
and
concerns
himself
no
more
about
it
then
as
if
no
such
thing
as
the
World
were
at
all
in
being
(
which
by
the
Epicurean
Doctrine
he
does
)
What
end
can
we
conceive
God
to
have
in
the
first
making
of
it
?
Nay
,
't
is
not
only
unreasonable
to
suppose
that
God
infinitely
wise
,
should
make
the
World
without
proposing
any
end
,
but
without
proposing
the
highest
and
utmost
end
to
himself
the
World
is
capable
of
.
If
any
man
say
,
that
God
in
making
the
World
,
had
no
other
end
but
the
making
of
it
,
and
that
the
bare
act
of
making
it
was
his
end
;
he
sayes
that
which
is
extreamly
absurd
,
and
that
upon
these
two
Grounds
.
First
,
The
bare
act
of
Gods
making
the
World
could
never
be
his
end
;
because
the
World
it self
,
when
made
,
barely
considered
,
only
as
made
,
and
in
his
simple
existence
could
not
be
his
end
;
and
if
so
,
then
the
act
of
making
it
could
not
be
his
end
,
because
all
the
rational
End
of
making
must
lie
in
the
Thing
made
.
Whoever
makes
,
without
respect
to
the
thing
made
by
him
,
makes
without
respect
to
the
true
End
of
making
,
which
cannot
be
supposed
of
the
workmanship
of
God
.
Now
;
that
the
simple
being
of
the
World
(
abstractedly
considered
from
all
use
and
exercise
of
it
)
could
not
be
Gods
only
end
when
he
first
made
it
,
is
evident
from
hence
,
that
no
being
,
quà
a
being
,
can
be
Gods
ultimate
end
but
his
own
being
.
All
other
created
beings
contain
Gods
end
in
their
existency
,
as
they
relate
in
that
existency
to
a
dependance
upon
him
,
a
subserviency
and
subjection
to
him
:
Not
simply
as
they
are
beings
,
seperately
considered
from
the
dependency
and
use
of
their
beings
.
And
therefore
,
in
the
denial
of
Providence
,
and
Gods
being
any
way
concern'd
in
humane
affairs
,
the
Epicuraeans
will
be
forded
to
confess
God
made
the
World
without
proposing
any
End
at
all
to
himself
by
it
,
unless
it
were
its
bare
existence
,
which
seperate
from
a
subordination
to
him
,
and
a
dependance
upon
him
(
all
which
purely
relate
to
the
notion
of
Providence
)
is
impossible
to
be
his
end
in
any
being
but
his
own
.
Secondly
,
all
such
as
say
God
had
no
end
in
making
the
World
but
the
making
of
it
,
must
needs
upon
their
own
supposition
acknowledge
,
that
end
ceased
when
the
World
was
once
made
.
And
then
we
must
Imagine
,
God
,
by
his
Wisdom
and
Power
to
frame
such
a
structure
as
this
world
is
,
and
yet
design
it
to
no
use
nor
end
at
all
,
when
it
should
be
existing
,
and
that
so
great
variety
of
such
excellent
beings
,
capable
of
such
noble
Ends
,
should
be
made
by
him
,
with
such
a
capacity
,
without
any
farther
determination
or
future
design
about
them
;
and
that
God
has
continued
this
World
,
or
at
least
suffered
it
to
continue
,
ever
since
it
was
first
existing
,
without
any
regard
at
all
to
it
,
or
any
end
designed
to
himself
by
it
,
all
which
is
most
ridiculous
to
conceive
,
that
infinite
Wisdom
and
power
should
stand
by
,
and
have
no
share
at
all
in
such
an
affair
as
the
continual
revolution
of
this
World
.
Secondly
,
By
saying
that
God
refuseth
either
to
govern
or
care
for
the
World
,
that
(
being
blessed
and
happy
in
himself
)
he
looks
no
farther
than
the
enjoyment
of
his
own
blessedness
within
himself
;
we
deny
the
necessary
effects
and
emanations
of
that
goodness
which
we
must
needs
ascribe
to
him
.
'T
is
a
true
and
a
general
Axiome
of
all
subordinate
good
(
and
much
more
of
the
highest
good
)
Bonum
est
sui
Diffusivum
,
that
's
comprehended
in
its
Definition
.
Who
can
believe
that
infinite
goodness
should
not
delight
in
communicating
good
?
and
should
deny
to
care
for
others
?
This
principle
lies
secured
in
every
worthy
Breast
here
below
,
and
shall
we
shut
it
out
of
Heaven
?
shall
we
believe
God
to
be
of
a
contrary
Nature
to
what
we
our selves
think
best
?
that
were
highly
to
divorce
our selves
from
the
notion
of
him
as
our
Creator
;
can
any
man
reasonably
believe
it
consisting
with
Gods
goodness
to
make
a
World
that
he
knew
would
be
subject
to
so
much
trouble
and
sorrow
as
this
is
,
and
resolve
to
be
no
way
concern'd
about
it
?
What
impotency
and
want
does
this
World
give
us
a
prospect
of
!
or
whether
does
it
naturally
tend
for
supply
,
but
to
infinite
goodness
?
T'
were
a
most
high
indignity
offered
to
the
Divine
bounty
to
suppose
God
so
to
withdraw
himself
;
and
't
is
no
less
a
wrong
done
to
mankind
,
to
exclude
them
from
the
Rule
and
protection
of
such
a
being
as
that
we
ascribe
to
God
,
wherein
they
must
needs
be
most
happy
and
best
secured
.
'T
is
to
forbid
the
most
necessary
actings
of
the
supreme
being
,
and
deny
to
our selves
the
greatest
comfort
of
our
own
beings
.
We
see
in
all
things
created
a
natural
care
to
preserve
their
off-spring
,
and
a
constant
oversight
of
what
Nature
has
charg'd
them
withall
;
And
from
whence
should
this
excellent
genius
,
both
in
rational
and
irrational
creatures
,
be
derived
,
but
from
the
first
framer
and
composer
of
all
things
?
And
can
we
suppose
less
in
Him
then
he
hath
given
to
us
?
Can
we
,
with
any
good
reason
,
put
that
upon
God
which
would
be
the
greatest
reproch
to
our selves
?
Which
is
,
not
to
take
care
of
what
belongs
to
us
,
and
what
we
are
but
the
Secondary
Authors
of
?
When
we
see
every
Creature
,
by
the
Law
of
its
being
,
obliged
to
the
care
of
its
proper
and
peculiar
part
,
't
were
a
most
unworthy
and
unnatural
conception
to
think
the
great
God
did
not
take
care
of
the
whole
.
Thirdly
,
In
denying
Providence
,
we
deny
the
necessary
effects
of
the
highest
Justice
:
nay
,
of
any
Justice
.
Indeed
,
we
charge
perfect
Justice
with
the
greatest
Injustice
.
Were
it
not
so
,
if
God
should
refuse
to
punnish
the
vile
practices
of
men
toward
himself
and
toward
each
other
?
To
suffer
them
to
blaspheme
Him
in
Heaven
,
and
to
commit
all
outrages
upon
Earth
,
and
take
no
notice
at
all
of
it
?
When
,
by
the
infinity
of
his
knowledge
,
he
cannot
be
ignorant
of
it
,
and
by
the
infinity
of
his
power
,
he
cannot
be
unable
to
punish
it
?
And
were
it
not
high
Injustice
,
should
we
suppose
no
reward
for
the
Righteous
,
nor
regard
of
them
?
Nor
any
recompence
for
all
the
Virtuous
Religious
actions
we
see
performed
amongst
Mankind
?
Who
is
able
so
unworthily
to
conceive
of
God
?
What
madness
is
it
to
acknowledge
the
perfection
of
all
those
excellent
Attributes
we
can
conceive
off
to
be
in
God
,
and
yet
suppose
an
exercise
of
them
beneath
what
we
find
amongst
Men
!
To
deny
that
to
Him
which
we
dayly
experience
and
applaud
in
every
virtuous
and
good
Man
!
What
good
Man
,
in
Authority
,
would
refuse
to
punish
an
offender
,
or
reward
a
Worthy
action
?
And
yet
,
if
we
believe
Epicurus
,
we
must
imagine
God
to
sit
still
in
Heaven
,
and
take
no
notice
at
all
either
of
that
Good
or
Evil
which
is
dayly
practiced
amongst
Mankind
.
This
Doctrine
of
Epicurus
does
,
in
trueth
,
transform
the
notion
of
God
into
a
meer
Idol
.
'T
is
in
effect
to
say
God
has
eyes
,
but
sees
not
:
He
has
Hands
,
but
works
not
:
He
is
in
Heaven
,
able
to
do
what
he
will
,
but
his
will
is
to
do
just
nothing
.
God
,
as
he
is
the
Supreme
Maker
of
all
,
so
he
is
thereby
necessarily
the
Supreme
Lord
and
Ruler
over
all
.
The
right
of
Supreme
Magistracy
is
inseperable
to
his
being
,
as
containing
the
highest
Power
and
Authority
both
Legislative
and
Executive
.
All
Dominion
,
whether
Natural
or
Political
,
is
derived
from
him
as
the
Head
of
it
,
and
He
himself
is
the
Supreme
Magistrate
over
the
whole
,
and
can
no
otherwise
stand
related
to
the
World
.
We
can
no
other
way
rightly
conceive
of
Gods
Power
and
Authority
but
as
Magistratical
,
nor
look
upon
him
in
any
other
notion
then
as
our
chief
and
supreme
Ruler
;
and
so
are
to
take
no
measure
of
His
proceedings
from
the
actings
of
private
persons
,
but
are
to
suppose
God
so
to
deal
with
the
World
as
the
supreme
dispenser
of
Justice
,
and
placed
in
the
highest
Seat
of
Magistratical
Authority
.
And
if
this
be
true
(
as
most
demonstrably
't
is
so
)
how
contrary
is
Epicurus
his
Doctrine
to
a
right
apprehension
of
God!
and
how
inconsistent
with
it
!
How
inseperably
is
providence
annexed
to
all
true
Conceptions
of
him
!
And
what
a
poor
account
does
Epicurus
give
us
of
God
without
it
?
What
a
Magistrate
does
he
render
the
most
supreme
Magistrate
?
One
that
neither
relieves
the
oppressed
,
punishes
the
guilty
,
rewards
the
well-doer
,
nor
indeed
takes
any
notice
of
what
his
Subjects
either
do
or
say
.
'T
is
in
short
,
impossible
to
separate
supreme
Magistracy
from
God
;
His
being
supposeth
it
;
't
is
evidently
proved
virtually
and
essentially
to
belong
to
him
,
from
an
induction
of
all
particulars
relative
to
it
.
And
if
so
,
't
is
extreamly
unreasonable
not
to
suppose
from
his
hand
,
the
most
compleat
and
perfect
exercise
of
all
Magistratical
Authority
that
we
are
any
way
able
to
conceive
of
.
Fourthly
,
To
suppose
that
God
declines
the
exercise
of
all
Empire
and
Rule
over
the
world
,
is
to
suppose
him
to
decline
the
most
essential
property
of
his
own
being
,
and
the
noblest
exercise
of
any
being
.
First
,
the
most
essential
property
of
his
own
being
.
'T
is
as
essential
to
God
to
Rule
as
to
Be.
Gods
existence
,
we
say
,
is
a
necessary
existence
;
He
cannot
but
be
;
which
implies
a
necessary
superiority
.
That
which
cannot
but
,
be
,
cannot
but
be
above
all
.
For
,
whatever
has
a
power
superior
to
it
,
has
a
possibility
not
to
be
.
And
that
which
cannot
but
be
above
all
,
cannot
but
Rule
over
all
.
Because
,
the
very
being
of
superiority
lies
in
the
exercise
of
Dominion
,
and
cannot
be
upheld
without
it
.
To
fancy
the
existence
of
infinite
Power
without
exercise
,
is
to
frame
an
Idol
in
in
our
own
imaginations
,
and
to
fancy
what
is
in
it self
impossible
to
be
.
Infinite
Power
to
Rule
,
implies
infinite
Actual
Rule
.
We
can
never
separate
between
infinite
Power
and
infinite
Dominion
.
The
being
of
the
one
necessarily
implies
the
other
.
Whatever
is
in
God
is
actually
in
him
.
God
has
not
only
virtually
an
infinite
power
,
but
an
infinite
power
in
Act.
Infinite
power
must
needs
be
in
continual
Act
,
and
cannot
be
otherwise
,
because
Infinite
.
And
therefore
all
things
must
needs
be
in
subjection
to
it
.
We
are
so
to
conceive
of
all
Gods
Attributes
as
things
not
only
in
Potentia
,
but
in
Facto
esse
.
Gods
infinite
Wisdom
is
not
onely
an
ability
to
be
wise
,
but
an
infinite
Act
and
Exertion
of
wisdome
.
So
his
infinite
knowledg
is
not
only
an
infinite
capacity
of
knowing
,
and
ability
to
know
,
but
an
infinite
actual
knowledge
of
all
things
,
excluding
an
ignorance
of
anything
.
'T
were
to
annex
imperfection
to
Gods
Attributes
to
say
,
they
are
not
in
exercise
;
Power
,
in
its
exercise
,
implies
Dominion
.
'T
is
from
defect
where
't
is
not
so
exerted
.
And
therefore
,
from
infinite
Power
in
which
there
can
be
no
defect
,
must
needs
arise
infinite
Dominion
.
'T
was
a
childish
conceit
of
Epicurus
to
think
that
infinite
Power
could
be
set
by
,
and
not
be
in
continual
operation
,
or
that
any
thing
could
move
,
act
,
or
exist
,
without
a
necessary
subjection
to
infinite
Power
.
Should
the
world
rule
it self
,
and
be
under
no
subjection
,
Gods
Power
would
cease
to
be
,
what
it
can
never
but
be
,
which
is
,
infinite
in
its
Supremacy
.
Should
any
one
thing
be
done
in
the
World
and
not
come
under
the
exercise
of
Gods
supreme
and
Sovereign
Rule
,
his
Power
would
cease
to
be
Infinite
,
because
not
actually
above
all
:
Which
it
can
never
be
unless
it
actually
Rule
over
all
.
Besides
,
Were
it
a
supposition
capable
of
admission
,
or
such
a
thing
as
could
pretend
to
a
possibility
,
that
infinite
power
could
be
set
by
,
and
exist
without
exercise
,
who
could
embrace
so
gross
an
absurdity
as
to
believe
that
God
should
thus
determine
with
himself
,
that
the
best
use
that
could
be
made
of
infinite
Power
,
were
,
to
make
no
use
at
all
of
it
!
And
so
,
having
at
first
made
the
World
by
his
wisdome
and
Power
,
should
leave
it
perfectly
to
its
own
Chanceable
revolutions
,
without
any
farther
effect
or
communication
of
either
.
Secondly
,
We
suppose
God
(
in
declining
the
Rule
of
the
World
)
to
decline
the
noblest
exercise
of
any
being
.
We
can
think
of
nothing
more
excellent
then
Rule
and
Dominion
to
imploy
the
largest
mind
,
and
dispense
the
compleatest
virtues
.
And
is
it
reasonable
to
divest
the
highest
Power
of
it
?
To
have
Power
,
and
to
use
it
for
the
good
of
others
,
is
that
we
most
applaud
amongst
men
.
Those
best
faculties
we
have
(
by
which
we
can
only
conceive
of
Gods
excellent
nature
)
their
Perfection
lies
in
Communication
.
He
that
Rules
well
,
does
the
best
thing
we
can
frame
an
idaea
of
.
And
therefore
the
Rule
of
the
World
is
the
most
excellent
thing
we
can
ascribe
to
God
.
Cicero
,
in
his
2
Book
De
Nat.
Deor.
speaks
fully
to
this
.
Nihil
est
(
says
he
)
praeclarius
mundi
administratione
Deorum
,
Igitur
Consilio
administratur
mundus
:
Nihil
est
praestantius
Deo
;
Ab
eo
igitur
necesse
est
mundum
regi
.
Those
of
the
best
endowments
we
think
the
fittest
for
Empire
.
And
the
more
excellent
any
soul
is
,
the
more
inlarged
and
vigorous
in
action
it
is
.
And
shall
we
suppose
God
not
to
Rule
in
Heaven
?
Shall
we
think
him
very
vain
that
should
tell
us
?
We
then
make
the
best
Vse
of
all
humane
abilities
,
when
we
least
imploy
them
!
Because
the
great
and
natural
end
of
all
ability
for
action
,
is
action
:
And
yet
shall
we
suppose
that
God
layes
by
the
exercise
of
all
his
Infinite
attributes
,
and
wholly
retires
himself
in
Heaven
?
Who
is
able
(
without
assaulting
his
own
Reason
)
to
admit
such
conception
of
that
excellent
being
we
ascribe
to
God
,
and
father
that
upon
him
which
would
make
up
the
Character
of
a
very
ill
man
.
But
to
render
the
absurdity
of
this
Doctrine
more
evident
to
every
impartial
man
,
let
me
ask
the
Epicureans
this
question
;
If
God
doth
not
rule
the
World
,
and
that
darling
Axiome
of
Epicurus
be
true
,
that
Quod
eternum
beatumque
sit
nec
habere
ipsum
negotii
quidquam
,
nec
exhibere
alteri
.
How
comes
God
to
give
Laws
to
the
World
?
to
admit
the
one
,
and
still
to
affirm
the
other
were
ridiculous
;
for
they
are
inseperable
Relatives
.
All
Laws
necessarily
relate
to
Rule
and
Dominion
,
on
the
one
hand
,
and
obedience
and
subjection
on
the
other
hand
.
That
God
has
planted
a
natural
Law
in
every
mans
Being
,
relating
to
his
own
Superiority
and
mans
Subjection
,
is
in
truth
past
all
rational
denial
.
Whence
comes
that
inherent
distinction
of
good
and
evil
every
man
is
born
with
?
and
which
nothing
humane
can
either
alter
or
abrogate
?
but
with
reference
to
Gods
authority
over
him
?
What
is
that
we
call
Conscience
in
every
man
,
but
Gods
vicegerent
here
below
,
and
the
Vicar-general
of
his
supreme
Rule
over
the
World
?
Epicurus
perceiving
that
if
he
once
admitted
any
such
thing
as
that
we
call
the
Law
of
Nature
,
or
an
inherent
distinction
of
good
and
evil
in
Men
,
Providence
(
from
thence
)
would
necessarily
be
implied
,
positively
denyes
it
;
saying
there
is
no
such
thing
as
the
Law
of
Nature
,
nor
any
thing
of
that
kind
;
and
maintains
this
Hypothesis
,
that
there
is
nothing
in
the
naked
Essence
of
things
that
discriminates
them
;
but
that
all
difference
of
things
comes
from
Custom
and
Positive
Law
.
First
,
I
must
needs
say
that
Epicurus
by
this
Doctrine
;
renders
himself
unworthy
of
all
debate
and
discourse
,
because
he
denies
common
experience
,
and
what
every
man
may
know
to
be
true
from
his
own
breast
,
without
farther
information
.
And
there
needs
no
other
demonstration
then
an
appeal
to
all
impartial
Reason
in
the
Case
.
Aristotle
sayes
(
and
upon
good
grounds
)
that
no
dispute
ought
to
be
admitted
against
experience
;
because
,
if
I
once
bring
that
into
question
I
disclaim
all
ground
of
certainty
.
And
therefore
amongst
all
wise
men
,
things
of
common
experience
are
still
excluded
and
set
aside
from
all
debate
and
dispute
.
How
great
stress
soever
the
Epicureans
lay
upon
this
Principle
(
and
they
lay
very
great
upon
it
)
both
from
the
Reason
of
things
in
themselves
considered
,
and
from
common
experience
,
't
is
proved
to
be
equally
false
and
pernitious
.
The
Law
of
Nature
I
call
the
dictates
of
right
Reason
,
shewing
good
or
evil
to
be
in
some
things
by
their
agreement
or
disagreement
with
the
rational
Nature
,
and
so
consequently
,
to
be
commanded
and
forbidden
by
the
Author
of
Nature
,
God
himself
.
The
truth
of
this
definition
will
appear
very
evident
;
for
first
,
a
Natural
Law
must
needs
be
seated
in
the
Rational
faculty
,
as
being
the
superior
part
of
man
.
Nothing
can
truly
or
properly
be
said
to
be
a
Rule
or
a
Law
to
a
Rational
Being
,
arising
from
it self
,
but
the
genuine
dictates
of
Reason
.
Secondly
,
whatsoever
my
Reason
tells
me
is
in
it self
good
(
by
its
agreement
to
that
judgment
my
Reason
makes
of
what
is
so
)
I
must
needs
think
that
agreeable
to
the
Nature
of
God
,
and
must
needs
think
my self
under
obligation
to
it
from
God
.
Under
obligation
to
it
I
must
be
,
because
of
mine
own
judgment
about
it
;
and
that
Judgment
must
needs
oblige
me
as
a
Law
given
to
me
from
God
;
because
't
was
he
made
me
with
a
faculty
so
judging
,
and
is
in
truth
himself
the
author
of
this
Judgment
by
creating
the
faculty
that
necessarily
makes
it
.
Whatever
Judgment
God
makes
a
man
with
,
must
needs
be
a
Law
from
God
given
to
him
,
and
he
can
never
depart
from
it
without
offending
him
that
was
the
Author
of
it
,
and
placed
it
within
him
as
a
Rule
of
his
Being
.
Whatever
judgment
God
made
me
with
,
concerning
my self
and
all
other
things
,
is
his
Judgment
:
And
what
is
Gods
Judgment
is
a
Law
to
me
,
and
I
can
never
oppose
it
without
sin
,
being
in
mine
own
existence
,
made
with
a
necessary
subjection
unto
him
.
Now
I
say
,
that
by
the
Judgment
of
the
Rational
faculty
,
and
the
dictates
of
right
Reason
,
Mankind
necessarily
make
such
a
distinction
of
things
;
that
is
,
they
determine
some
actions
and
some
things
to
be
in
themselves
intrinsically
good
,
and
others
intrinsically
evil
,
from
the
Nature
of
the
things
themselves
,
as
they
stand
related
to
the
Rational
Judgment
,
abstracted
from
all
collateral
considerations
whatever
.
And
there
is
no
reason
to
be
given
of
that
,
more
then
of
the
faculty
of
Reason
it self
,
that
Man
is
created
by
God
with
a
faculty
so
judging
.
He
that
denies
the
being
of
this
natural
Law
,
must
obliterate
the
judgment
of
Reason
,
by
which
every
man
becomes
a
necessary
and
unrepealable
Law
to
himself
in
his
opinion
of
things
:
'T
is
effect
to
deny
a
man
to
be
Rational
,
to
make
all
things
alike
to
him
,
as
to
the
good
or
evil
of
them
;
because
the
faculty
we
call
Reason
exists
in
every
man
with
such
an
innate
distinction
.
No
man
(
using
his
Reason
)
can
think
falshood
and
truth
equally
good
in
themselves
.
Justice
and
injustice
,
Mercy
and
Cruelty
are
distinguished
by
the
fundamental
constitution
of
our
beings
,
and
can
never
be
equal
competitors
to
a
Rational
approbation
.
A
man
may
well
say
,
that
the
determinations
that
men
make
upon
the
plainest
demonstrations
depend
not
upon
the
intrinsick
certainty
of
the
Rational
faculty
,
as
to
say
,
their
determinations
about
good
and
evil
do
not
so
.
For
the
one
lie
,
every
jot
,
as
connate
to
the
Judgment
of
the
Rational
faculty
as
the
other
.
A
corrupt
vicious
man
has
the
Judgment
of
all
unblassed
Reason
against
him
,
as
much
as
a
false
conclusion
in
Mathematicks
:
And
a
Virtuous
man
for
him
,
as
much
as
the
most
evident
demonstrable
Truth
.
No
man
(
of
untainted
intellectuals
)
can
equally
esteem
a
Religious
Socrates
,
and
a
profane
Caligula
,
and
a
sensual
Sardanapalus
,
and
a
virtuous
Cato
.
Many
things
appear
to
us
in
themselves
intrinsically
good
,
and
so
oblige
us
from
the
dictates
of
Reason
,
and
those
primary
statutes
of
Nature
,
and
no
positive
Law
can
alter
or
supersede
the
Obligation
.
That
Children
should
obey
their
Parents
,
and
not
Parents
the
Children
,
has
no
indifferency
in
it
;
nor
can
the
Obligation
be
removed
or
inverted
by
any
Custom
or
positive
Law
,
that
the
Deity
should
be
venerated
is
a
Statute
of
Nature
.
Epicurus
himself
confesseth
we
are
to
venerate
the
Deity
for
its
excellency
.
But
upon
what
ground
I
would
know
?
If
upon
the
ground
of
our
natural
light
,
and
an
Obligation
arising
from
the
innate
dictates
of
Reason
,
he
must
then
admit
the
Laws
of
Nature
;
and
,
by
so
doing
,
't
is
certain
he
destroys
his
own
Doctrine
,
and
will
be
forced
to
acknowledge
a
Providence
.
If
barely
upon
positive
Law
,
he
falls
under
this
horrible
absurdity
,
to
make
it
at
the
pleasure
of
Men
(
for
so
are
all
things
that
depend
meerly
upon
positive
Law
)
whether
the
Deity
shall
be
so
venerated
or
no.
If
the
being
of
a
Deity
,
and
the
excellency
of
such
a
being
,
be
established
by
natural
light
,
I
am
sure
the
Veneration
of
him
is
so
too
;
and
if
it
be
not
so
established
,
but
made
to
be
indifferent
to
believe
whether
there
be
such
being
or
no
,
Men
may
then
by
their
own
pleasure
make
and
unmake
their
Gods
,
as
they
do
their
Pictures
and
Statues
.
When
we
are
told
we
must
venerate
the
Deity
for
its
excellency
,
we
are
told
that
which
is
true
;
but
as
Epicurus
did
circumstantiate
this
Doctrine
,
't
was
not
like
to
produce
much
Religion
;
for
,
at
the
same
time
;
he
denies
the
being
of
all
natural
Laws
,
and
makes
all
things
in
themselves
,
indifferent
,
and
also
denies
all
Providence
,
and
any
future
Estate
after
this
l●fe
,
by
which
all
rewards
and
punishments
are
excluded
;
so
that
the
Epicurean
Religion
is
in
the
very
foundation
of
it
wholly
Precarious
,
and
depends
upon
the
pleasure
of
men
,
or
else
destructive
to
it self
and
its
own
Principles
.
The
Deity
is
to
be
venerated
for
its
excellency
(
sayes
the
Epicureans
)
that
is
,
if
Men
please
to
make
Laws
it
shall
be
so
;
for
otherwise
,
't
is
,
in
it self
indifferent
.
If
they
say
,
't
is
not
indifferent
,
but
that
we
are
obliged
so
to
do
by
a
natural
determination
of
Reason
;
that
's
an
acknowledging
of
the
Law
of
Nature
,
and
therein
an
admission
of
Providence
.
To
say
the
Deity
must
be
venerated
,
and
at
the
same
time
to
say
that
all
actions
and
things
are
in
themselves
indifferent
is
plainly
to
say
,
there
are
no
stated
rules
for
this
veneration
,
farther
than
positive
Laws
make
them
,
and
that
a
man
may
practise
any
thing
,
the
very
worst
of
things
(
supposing
positive
Laws
not
to
forbid
them
)
and
yet
be
a
Religious
venerator
of
the
Deity
;
the
admission
of
which
is
lothsome
to
all
Mankind
.
To
say
that
a
Man
must
venerate
the
Deity
,
and
yet
to
annex
no
reward
to
the
doing
of
it
,
nor
any
punishment
to
the
not
doing
of
it
,
here
nor
hereafter
,
is
to
prepare
men
to
be
Religious
by
telling
them
before
hand
,
if
they
be
so
,
it
shall
be
no
whit
the
better
for
them
,
and
if
they
be
not
so
,
it
shall
not
be
one
jot
the
worse
.
This
notion
of
Epicurus
(
which
yet
is
the
whole
of
his
Divinity
)
so
circumstantiated
,
seems
to
me
so
weak
an
attempt
toward
any
thing
of
Religion
,
that
I
rather
think
of
him
as
Cicero
does
,
That
he
was
a
man
perfectly
without
any
Religion
,
and
had
no
belief
of
a
Deity
at
all
.
For
so
says
he
of
him
,
in
the
end
of
his
first
Book
De
Nat.
Deor
.
Verius
est
igitur
illud
nimirum
quod
familiaris
omnium
nostrum
Posidonius
disseruit
.
In
libro
quinto
De
natura
Deorum
.
Nullos
esse
Deos
Epicuro
videri
:
quaeque
is
de
Diis
immortalibus
dixerit
invidiae
detestandae
gratia
dixisse
.
Two
things
(
of
which
the
whole
world
,
in
all
ages
,
have
had
experience
)
do
evidently
discover
the
falshood
of
this
position
,
that
all
things
are
in
themselves
alike
to
mankind
,
till
custome
and
positive
Law
make
a
difference
.
First
,
We
find
men
passing
a
judgment
upon
themselves
in
the
Closet
of
their
own
breasts
,
accusing
and
excusing
themselves
about
matters
no
way
connizable
and
no
way
determined
by
any
positive
Law
,
but
meerly
guided
herein
by
the
unavoidable
evidence
that
their
own
Reason
gives
in
concerning
the
good
or
evil
of
things
.
In
all
times
and
ages
this
Truth
hath
been
established
.
For
as
Cicero
says
truely
,
Time
wears
out
errours
of
opinion
,
but
confirmes
all
Natural
truths
.
Every
mans
own
reason
carryes
an
innate
condemnation
in
it
to
some
things
as
evil
,
and
an
approbation
of
others
as
good
,
and
this
no
way
founded
in
Customes
or
Laws
of
times
or
places
,
but
in
the
very
faculty
of
Reason
it self
and
is
neither
Created
nor
can
be
Abrogated
by
any
thing
humane
.
For
,
as
Philo
say
well
,
Lex
mentiri
nescia
est
recta
ratio
,
quae
Lex
non
ab
hoc
aut
ab
illo
mortali
mortalis
,
non
in
Chartis
aut
Columnis
exanimis
exanima
,
sed
corrumpi
nescia
,
quippe
ab
immortali
natura
insculpta
in
immortali
intellectu
.
If
there
were
no
Laws
but
positive
,
and
what
had
their
rise
among
men
,
were
men
under
no
obligation
to
the
natural
Light
of
their
own
beings
;
How
can
we
conceive
rational
creatures
to
make
a
Conscience
to
themselves
about
things
no
way
determined
by
any
such
positive
Laws
?
What
mens
Laws
reach
not
,
no
man
can
be
reasonably
thought
to
be
concern'd
in
Conscience
about
,
if
there
be
no
Superiour
Law
of
God
;
because
,
where
there
is
no
Law
there
can
be
no
offence
,
and
so
no
foundation
of
Guilt
.
Nor
is
it
conceivable
that
custome
can
be
the
foundation
of
such
Conscience
in
men
,
and
of
that
different
Judgment
they
make
to
themselves
of
things
,
from
whence
that
Conscience
ariseth
;
because
the
principle
upon
which
men
go
in
these
natural
determinations
are
generally
the
same
and
agreed
to
by
all
.
And
't
is
highly
unreasonable
to
suppose
the
whole
World
should
every where
agree
in
a
custome
of
judging
things
to
be
otherwise
then
indeed
they
be
,
and
subject
themselves
in
their
own
breasts
to
such
an
eroneous
Judgment
,
and
that
the
constant
determination
of
the
publick
reason
of
the
world
,
that
some
things
are
in
themselves
good
and
others
are
in
themselves
evil
,
was
at
first
founded
in
a
mistake
,
and
that
that
mistake
became
customary
and
universal
.
This
is
a
thing
that
carries
the
utmost
of
improbability
in
it
,
and
is
in
effect
,
to
say
mankind
is
not
reasonable
,
and
to
put
the
Fool
upon
the
whole
World
.
Besides
,
the
determinations
of
our
Reason
about
the
good
or
evil
of
things
,
are
at
the
present
justified
to
us
to
be
pure
,
and
abstracted
from
all
byas
,
either
from
custome
or
from
positive
Laws
,
from
the
nature
of
the
things
themselves
and
the
most
genuine
judgment
of
Reason
it self
in
its
judging
of
them
.
And
he
that
will
say
that
we
are
no
way
certain
but
that
our
best
judgment
about
good
and
evil
may
be
,
for
ought
we
know
,
grounded
upon
custome
&
so
mistaken
,
may
as
well
say
that
all
other
judgment
is
so
too
:
And
so
in
effect
say
,
we
are
no
way
sure
but
that
all
the
reason
of
the
world
's
nothing
else
but
a
great
customary
mistake
Secondly
,
There
are
natural
Laws
,
by
which
things
are
in
themselves
differenced
,
proved
to
be
previous
to
all
positive
Laws
;
Because
all
positive
Laws
appear
plainly
to
have
their
rise
from
those
primary
Laws
of
Nature
,
and
to
suppose
them
.
The
common
principles
of
Natures
Laws
have
been
the
common
principles
of
all
positive
Laws
every
where
.
How
different
soever
positive
Laws
have
been
amongst
themselves
in
other
things
,
yet
the
Grand
Maxims
of
Nature
founded
upon
that
innate
distinction
of
good
and
evil
men
are
born
withall
have
been
universally
admitted
by
all
Legislators
.
General
effects
,
we
say
,
must
have
general
causes
.
And
that
general
consent
we
find
in
all
positive
Laws
to
such
natural
Maxims
,
does
evidently
declare
such
Maximes
to
be
the
Universal
sentiments
of
mankind
,
and
those
original
Laws
annexed
to
the
beings
of
men
in
their
first
frame
and
constitution
,
by
which
things
in
themselves
are
primarily
discriminated
antecedently
to
all
positive
Laws
,
and
from
whence
all
positive
Laws
have
their
subsequent
rise
.
Should
this
Epicurean
doctrine
be
admitted
,
That
all
things
are
originally
and
in
their
own
nature
alike
,
till
differenced
by
positive
Law
or
Custome
,
three
things
would
evidently
result
from
it
;
The
first
ruinous
to
all
policy
,
The
second
to
all
Religion
,
And
the
third
destructive
to
both
.
First
,
No
Man
that
thought
all
things
originally
indifferent
,
and
the
whole
world
and
all
the
actions
of
it
,
as
to
good
or
evil
,
to
be
Rasa
tabula
,
could
ever
be
obliged
farther
then
force
or
his
own
interest
prevailed
upon
him
.
For
if
all
things
be
originally
in
themselves
indifferent
,
and
have
neither
good
nor
ill
in
them
,
't
was
then
indifferent
whether
there
should
be
any
Law-makers
,
or
any
Laws
made
.
Authority
it self
is
indifferent
;
and
if
that
be
it self
indifferent
,
and
have
neither
intrinsecal
good
nor
evil
in
it
,
my
obedience
must
needs
be
indifferent
too
.
For
if
it
be
indifferent
whether
there
should
be
any
such
thing
as
civil
authority
,
or
no
,
and
civil
Authority
have
no
real
internal
good
or
ill
annexed
to
it
,
it
must
needs
be
indifferent
(
as
to
matter
of
inward
Conscience
)
whether
I
should
obey
it
or
no.
If
all
things
be
in
themselves
indifferent
,
't
is
impossible
for
men
,
by
positive
Laws
,
to
make
any
thing
otherwise
;
because
the
power
by
which
those
positive
Laws
are
made
,
is
,
in
its
nature
,
indifferent
too
,
and
has
neither
essential
good
nor
ill
belonging
to
it
.
And
if
so
,
it
must
needs
be
indifferent
to
me
,
whether
I
obey
it
or
not
.
For
,
the
things
they
command
or
forbid
are
,
in
their
own
nature
,
indifferent
,
and
the
power
commanding
is
,
it self
,
indifferent
,
as
to
its
own
Being
,
whether
it
should
so
command
or
no!
For
although
a
thing
in
it self
and
all
its
circumstances
wholly
indifferent
ceaseth
to
be
so
to
me
,
when
commanded
or
forbid
by
a
positive
Law
,
because
of
the
conscience
I
ought
to
have
of
the
authority
commanding
or
forbidding
,
as
having
an
intrinsical
good
in
it
,
to
which
I
am
positively
obliged
,
and
as
a
thing
in
its
own
nature
obligatory
to
me
,
yet
,
were
that
Authority
wholly
indifferent
in
it self
,
in
its
being
,
whether
it
should
be
or
no
,
and
had
no
essential
good
or
ill
in
its
constitution
,
it
must
needs
be
indifferent
to
me
whether
I
should
obey
it
or
not
!
There
can
never
be
any
good
or
ill
in
obedience
or
disobedience
,
where
there
is
a
perfect
indifferency
in
the
being
of
that
Power
that
requires
it
.
Secondly
,
If
all
things
were
,
to
mankind
,
in
themselves
alike
and
indifferent
,
and
there
were
no
such
original
distinction
of
good
and
evil
make
in
the
rational
nature
,
't
were
impossible
ever
to
frame
any
amiable
or
excellent
Idaea
of
God
.
'T
were
all
one
whatever
we
thought
of
him
;
We
might
as
well
think
him
cruel
and
unjust
,
as
merciful
and
just
.
For
,
we
have
no
other
way
to
frame
an
Idaea
of
God
,
but
from
that
distinction
of
good
and
evil
we
make
in
our
own
breasts
.
When
the
Epicureans
tell
us
We
must
venerate
the
Deity
for
its
excellency
,
What
excellency
is
it
we
can
ascribe
to
God
?
and
from
whence
can
we
derive
the
notion
of
any
such
thing
?
If
,
to
our
own
reasons
,
all
things
are
alike
,
and
there
is
no
innate
distinction
of
good
and
evil
in
the
rational
nature
,
this
maxime
of
the
Epicureans
does
,
in
truth
,
put
a
total
end
to
all
well-doing
,
and
to
all
well-thinking
,
and
does
utterly
extinguish
all
Religion
amongst
Mankind
.
The
Noblest
and
best
ground
of
all
Religion
is
good
thoughts
of
God
,
arising
from
an
amiable
apprehension
of
him
in
our
minds
.
Without
this
,
't
is
impossible
to
be
truely
Religious
.
And
this
is
utterly
impossible
ever
to
be
made
,
(
but
upon
gross
Delusion
and
mistake
)
if
no
one
thing
be
,
in
the
true
judgment
of
men
,
better
then
another
,
but
all
things
,
as
to
their
good
and
evil
in
themselves
,
equal
and
indifferent
.
'T
is
that
distinction
founded
in
the
rational
nature
between
good
and
bad
,
and
an
ability
arising
from
thence
to
frame
to
it self
an
Idaea
of
excellency
and
perfection
,
that
is
the
ground
of
all
right
conceptions
of
God
.
And
indeed
,
by
finding
things
distinguished
in
our
own
rational
nature
,
we
come
to
know
they
are
eternally
distinguished
in
Gods
Nature
:
Because
he
himself
is
the
Author
of
our
rational
nature
.
And
't
is
not
reasonable
to
conceive
he
should
create
a
nature
contrary
to
his
own
.
And
so
we
know
there
is
not
only
a
Reason
in
our
own
Breasts
why
some
things
are
good
,
and
some
things
are
evil
,
but
there
is
an
eternal
Reason
in
the
nature
of
God
why
they
are
so
!
What
I
think
good
,
I
must
necessarily
think
agreeable
to
God
.
And
what
I
think
evil
,
I
must
needs
judge
contrary
to
him
;
or
else
I
do
not
answer
the
original
notion
my
reason
gives
me
of
his
being
.
And
so
,
by
the
distinction
I
sind
made
of
things
in
mine
own
rational
Nature
,
I
come
to
know
there
is
the
same
Eternal
distinstinction
in
Gods
Nature
,
and
so
an
unalterable
Obligation
arising
from
thence
;
because
my
Reason
tells
me
,
Gods
nature
must
be
agreeable
to
what
I
think
most
excellent
by
the
judgment
of
that
faculty
God
has
made
me
withall
.
And
of
this
I
am
as
well
assured
as
I
am
of
Gods
being
;
for
the
same
faculty
that
tells
me
God
Is
,
tells
me
also
his
Nature
must
needs
be
agreeable
to
what
my
reason
tells
me
is
in
it self
Holy
and
Good
,
and
directly
opposite
to
whatever
it
tells
me
is
in
it self
Evil.
Thirdly
,
were
it
Custom
and
Positive
Laws
that
did
only
constitute
the
difference
of
Actions
and
Things
,
that
difference
must
needs
be
regulated
thereby
.
And
't
will
then
unavoidably
follow
that
Custom
and
Positive
Laws
might
possibly
invert
the
whole
frame
of
things
,
and
that
universal
opinion
of
Good
and
Evil
the
World
is
now
possessed
with
;
that
is
Honesty
,
Truth
and
Virtue
might
come
to
be
in
the
place
of
Wickedness
,
Falshood
and
Vice
.
And
those
we
now
think
the
Best
Actions
,
reckoned
the
Worst
,
and
the
Worst
adjudged
to
be
the
Best
.
The
very
mention
whereof
would
be
as
Nauseous
,
as
the
practise
of
it
would
prove
Ruinous
to
humane
Nature
.
And
every
man
carries
about
him
,
in
his
own
Reason
such
an
innate
abhorrency
of
it
as
renders
it
utterly
impossible
,
upon
any
terms
,
ever
to
be
.
It
would
be
also
a
task
too
hard
for
the
wisest
Epicurean
to
give
any
rational
account
how
the
World
(
without
a
Divine
disposal
,
and
the
admission
of
Providence
)
should
be
continued
in
that
orderly
frame
we
see
it
!
never
any
such
thing
as
the
order
of
the
world
fell
out
by
chance
.
'T
were
absurd
to
suppose
it
,
how
all
things
(
even
some
contrary
to
their
own
Nature
and
proper
tendency
)
should
be
made
so
subservient
as
they
are
to
a
common
end
.
'T
is
not
possible
for
a
rational
Eye
to
view
over
the
general
Oeconomy
of
the
world
,
arising
from
the
regular
motion
of
each
particular
,
and
exclude
the
influence
of
Divine
Wisdom
from
it
.
If
we
look
up
,
of
how
admirable
consideration
is
the
constant
course
of
the
Heavens
,
and
the
suitable
influences
of
the
Heavenly
Bodies
to
the
good
of
things
here
below
!
though
the
motion
by
the
Equator
only
had
been
more
simple
and
direct
,
yet
we
see
they
have
also
an
Oblique
motion
,
whereby
,
with
more
variety
,
they
dispence
their
favours
to
the
World
.
The
motions
of
the
Stars
Eccentrick
and
Epiciclike
,
as
the
best
observers
of
them
find
,
not
only
declare
the
virtue
of
their
own
Materials
,
but
plainly
point
to
us
the
regulation
of
a
superior
Agent
,
which
seeing
how
far
they
are
from
the
reach
of
all
humane
power
,
can
be
no
other
but
the
Divine
Being
.
If
we
look
downward
,
we
find
the
Sea
and
the
Waters
a
standing
Monument
of
Providence
.
The
Sea
kept
within
Bounds
,
and
not
suffered
to
exceed
them
,
restrained
from
the
natural
tendency
of
its
own
Being
;
which
't
is
plain
no
humane
power
could
effect
.
Aristotle
in
his
Book
of
Wonders
,
owns
himself
a
Convert
to
Providence
,
upon
the
single
consideration
that
the
Land
was
not
drowned
in
the
Waters
,
and
the
Earth
overwhelmed
with
the
Sea
,
which
without
a
Divine
Power
must
needs
be
.
Strabo
observes
the
same
necessity
of
Providence
from
the
position
of
the
Waters
,
which
(
sayes
he
)
if
you
respect
only
their
Quality
,
and
suppose
them
left
to
themselves
,
must
needs
take
place
between
the
Earth
and
the
Air
,
when
as
now
we
behold
them
confined
to
one
proper
Chanel
,
and
interfused
in
the
Earth
,
so
far
as
to
make
it
more
fruitful
and
useful
,
nay
,
we
find
the
Water
as
Grotius
observes
in
subserviency
to
the
good
of
the
whole
against
its
own
Nature
,
sometimes
moving
upwards
,
being
so
composed
as
to
sustain
it self
in
such
motion
,
by
a
continued
Cohaesion
of
parts
.
Wheresoever
we
cast
our
Eyes
,
the
whole
of
the
World
,
in
all
the
parts
of
it
,
does
evidently
own
it self
to
the
manage
and
product
of
a
wise
and
excellent
Providence
,
all
things
moving
towards
particular
Ends
,
and
all
those
particular
Ends
issuing
themselves
into
one
Common
End
.
To
move
to
an
End
is
the
plain
effect
of
an
Intelligent
Being
;
And
therefore
,
when
we
see
Creatures
without
intelligence
still
moving
both
to
particular
and
general
Ends
,
't
is
plain
they
are
directed
by
some
intelligence
.
And
we
see
Creatures
Rational
,
and
that
have
Intelligence
moving
and
acting
to
Ends
superiour
to
their
own
intelligence
,
and
which
themselves
knew
not
of
nor
intended
,
and
yet
their
actings
and
motions
towards
them
regular
;
't
is
plain
they
are
conducted
by
a
higher
Intelligence
.
And
this
in
both
cases
,
can
be
no
other
but
the
highest
Intelligence
,
who
at
once
comprehends
all
Ends
and
all
Means
tending
to
those
Ends
;
which
is
God
himself
.
'T
is
likewise
an
irrefragable
proof
of
Providence
,
that
many
things
have
come
to
pass
in
this
World
that
have
been
evidently
supernatural
,
and
beyond
all
humane
ability
to
effect
;
which
could
never
have
been
,
if
God
be
so
withdrawn
from
the
World
as
to
be
no
way
an
actor
in
it
.
What
will
the
Epicureans
say
to
all
the
Miracles
that
have
at
any
time
been
wrought
?
and
to
such
things
as
have
come
to
pass
beyond
all
product
of
Nature
?
to
deny
the
fact
of
such
things
,
and
to
say
they
have
not
been
,
is
at
once
to
impeach
all
humane
Testimony
,
and
to
discard
the
credit
of
all
History
.
If
we
admit
them
,
we
must
needs
confess
they
are
the
effect
of
Gods
supreme
power
,
and
the
evident
Works
of
his
hands
in
a
providential
way
;
and
if
so
,
we
shall
soon
dispatch
with
Epicurus
,
and
spoil
his
fictitious
retirement
of
God
in
the
Heavens
,
and
bring
down
the
Divine
Majesty
to
an
open
converse
with
Mankind
,
and
indeed
undeniably
establish
both
his
care
of
,
and
his
supreme
Rule
over
this
whole
World
.
Two
things
there
are
upon
which
Epicurus
at
first
,
Lucretius
,
Pliny
,
and
all
the
Epicucureans
since
,
have
chiefly
justified
their
denial
of
Providence
,
and
Gods
supreme
Rule
over
the
World
.
First
,
(
say
they
)
't
is
a
thing
beneath
the
excellent
Being
of
God
,
for
him
to
concern
himself
with
the
affairs
of
this
inseriour
world
,
and
to
take
notice
of
every
little
passage
here
below
;
nor
can
he
(
as
Pliny
sayes
)
be
supposed
(
without
great
disorder
to
himself
,
and
being
withdrawn
from
his
own
delight
and
content
)
to
perform
the
charge
tam
multiplicis
&
tristis
Ministerij
:
Of
so
multiplicious
and
ungrateful
a
function
.
Secondly
,
(
say
they
)
the
posture
of
things
in
this
World
is
such
,
good
men
often
suffering
,
and
bad
men
prospering
:
wickedness
succeeding
,
and
Virtue
miscarrying
;
't
is
so
often
bene
malis
&
male
bonis
,
that
we
cannot
believe
this
World
to
be
governed
from
above
,
and
that
all
the
affairs
of
it
should
be
under
the
conduct
of
such
perfect
and
excellent
attributes
as
those
we
ascribe
to
God
.
The
first
is
soon
answered
,
'T
is
an
absurd
diminution
of
infiniteness
,
and
inconsistent
with
it
,
to
limit
or
distinguish
its
comprehension
,
God
hath
an
infinite
Comprehension
,
and
cannot
but
know
all
things
together
,
or
else
his
Knowledge
were
not
infinite
.
Nor
can
there
be
any
distinction
made
in
the
manner
of
his
comprehension
;
great
things
and
small
things
are
all
alike
,
and
upon
even
terms
,
as
to
his
comprehension
and
Knowledge
of
them
.
Nothing
can
be
above
him
or
below
him
in
any
such
respect
:
'T
is
foolish
to
say
any
thing
is
too
mean
for
God
to
take
Cognizance
of
;
because
an
universal
Cognizance
of
all
things
,
past
,
present
,
and
to
come
,
is
included
and
necessarily
implied
in
the
infinity
of
his
Knowledge
,
So
far
the
mistake
is
plain
and
visible
;
nothing
can
possibly
happen
,
of
which
we
can
say
God
takes
no
notice
:
But
supposing
all
things
that
come
to
pass
are
known
to
him
,
yet
(
say
the
Epicureans
)
't
is
not
fit
to
conceive
,
he
any
way
concerns
himself
about
them
,
or
that
he
will
so
far
trouble
or
discompose
himself
,
as
to
undertake
the
Rule
and
Regulation
of
them
;
which
lazy
,
slothful
dream
of
Epicurus
,
above
all
his
other
Hypotheses
,
has
exposed
him
to
the
just
contempt
of
all
sober
and
intelligent
men
;
't
is
so
gross
and
unworthy
a
conception
of
the
supreme
Being
,
and
so
great
an
indignity
offered
unto
him
,
and
most
evidently
contrary
to
all
those
notious
that
result
from
the
true
exercise
of
our
Reasons
about
him
,
and
that
will
easily
appear
several
ways
.
First
,
I
acknowledge
there
are
some
things
God
cannot
do
,
God
cannot
deny
himself
,
nor
do
any
thing
against
the
Nature
of
his
own
Being
,
That
results
from
the
perfection
of
his
Being
,
and
is
included
in
the
necessity
of
it
:
But
to
say
that
whatsoever
God
can
do
;
that
is
,
can
do
,
as
being
no
way
contrary
to
his
Being
to
do
,
and
so
has
a
possibility
,
he
may
do
(
I
speak
not
of
the
bare
Imaginary
supposition
of
what
God
can
do
in
respect
of
his
unlimited
power
;
for
so
we
may
conceive
he
may
destroy
the
World
in
a
Moment
;
but
his
power
cannot
be
actually
so
exerted
;
that
's
but
a
vain
santasm
,
unless
it
be
correspondent
to
his
Justice
,
his
Mercy
,
and
his
other
excellent
attributes
)
but
to
say
,
whatever
God
can
do
in
such
a
sense
;
that
is
,
whatever
is
not
inconsistent
with
his
Being
to
do
,
and
so
may
be
done
by
him
,
he
cannot
do
without
trouble
to
himself
,
and
disorder
to
his
own
excellent
Nature
,
is
to
deny
the
essentiality
of
his
Being
:
The
inseperable
and
essential
property
of
Gods
Being
is
perfection
.
Now
if
he
cannot
perfectly
act
whatever
he
can
act
,
he
is
not
essentially
perfect
,
but
has
a
possibility
of
imperfection
annexed
to
his
Being
.
To
say
God
could
govern
this
World
if
he
pleased
,
't
were
no
way
contradictory
to
his
Being
to
do
it
;
but
yet
if
he
should
do
it
,
it
would
trouble
and
discompose
him
,
is
to
deny
his
perfection
,
and
plainly
admit
him
capable
of
imperfection
,
which
is
directly
opposite
to
all
true
notions
of
his
Being
;
't
is
to
suppose
,
God
cannot
perfectly
do
whatever
can
be
done
by
him
,
and
to
suppose
perfection
not
to
accompany
the
utmost
possibility
of
his
acting
,
which
is
to
deny
his
perfection
,
and
consequently
the
most
inseperable
property
of
his
Being
.
Nor
can
any
man
say
,
the
Government
of
this
World
,
in
it self
considered
,
can
have
any
contrariety
in
it
to
Gods
Being
;
because
Goverment
in
its
Own
Nature
must
needs
be
most
suitable
to
his
Being
,
and
't
is
the
certain
way
to
bring
the
whole
World
into
perfect
conformity
to
him
.
And
to
say
,
't
is
contrary
to
his
Being
;
because
it
would
be
a
trouble
to
him
,
is
plainly
to
say
,
't
is
contrary
to
his
Being
;
because
his
Being
is
imperfect
.
Secondly
,
This
is
to
measure
out
Infiniteness
(
which
can
have
no
measure
)
by
Finiteness
.
'T
is
in
short
,
to
measure
out
God
to
our selves
by
our
own
Line
;
and
when
we
acknowledge
his
Being
to
be
compleat
in
all
Infinite
perfections
,
to
measure
out
the
actings
of
those
perfections
by
our
own
greatest
imperfections
;
and
what
can
be
more
vain
and
less
reasonable
,
then
to
carry
up
those
distinctions
we
make
in
our
own
Actings
,
to
the
Actings
of
God
,
whom
we
acknowledge
infinite
and
perfect
,
when
those
distinctions
arise
,
visibly
from
our
own
imperfection
in
Acting
.
'T
is
the
limited
extent
of
our
own
Beings
that
makes
us
reckon
things
above
us
,
and
below
us
;
no
such
distinction
can
be
made
where
there
is
infiniteness
of
Knowledge
,
and
infiniteness
of
power
.
All
things
are
under
an
even
consideration
to
such
infinite
Attributes
;
and
't
is
because
of
our
own
great
imperfections
that
labour
and
trouble
attends
us
in
what
we
do
:
and
shall
we
suppose
God
capable
of
that
,
in
the
exerting
of
his
infinite
and
perfect
Attributes
?
'T
was
most
unlike
a
Philosopher
to
say
,
God
would
not
govern
the
World
,
nor
take
any
care
of
it
;
because
it
would
trouble
him
so
to
do
.
'T
was
plainly
in
other
terms
,
to
utter
this
contradiction
,
God
,
who
is
infinitely
perfect
,
would
not
govern
the
World
,
because
he
is
imperfect
.
Epicurus
,
by
this
Divinity
of
his
,
deserves
to
be
reckoned
with
such
of
the
prolane
and
fabulous
Poets
,
who
usually
ascribed
the
Infirmities
(
nay
,
the
debaucheries
)
of
the
Worst
Men
to
the
Best
of
their
Gods
,
and
transferred
the
highest
notions
they
had
of
their
Gods
to
very
ill
men
;
and
amongst
such
Cicero
ranks
him
,
and
concludes
against
his
Divinity
with
this
very
good
position
.
Nihil
est
quod
Deus
efficere
non
potest
,
&
ullo
sine
labore
.
Thirdly
,
If
the
happiness
of
the
Deity
lies
in
a
total
retreat
to
his
own
perfections
,
and
the
concerns
of
the
world
would
be
a
trouble
to
him
.
If
that
be
a
sufficient
Reason
against
all
Providence
,
't
is
much
more
so
against
all
Creation
,
and
whoever
upon
that
account
does
with
Epicurus
deny
Gods
providential
Rule
and
Dominion
,
is
engaged
to
embrace
the
whole
of
his
other
Doctrines
against
Creation
:
for
would
it
trouble
and
discompose
the
Deity
to
Rule
the
World
now
,
it
must
needs
do
so
to
make
it
before
.
It
that
Reason
be
good
against
Providence
now
,
't
was
good
against
Creation
at
first
;
either
God
acted
against
the
grand
Principle
of
his
own
felicity
then
,
or
else
't
is
consistent
with
his
Providence
now
.
Besides
that
,
t
is
Childish
to
think
God
would
make
any
thing
too
high
o●
too
low
for
his
own
Dominion
;
or
that
he
should
Create
a
World
that
would
be
a
trouble
to
himself
to
Govern
:
Nor
can
we
imagine
that
any
thing
God
thought
fit
at
first
to
make
,
and
be
himself
the
Author
of
,
should
ever
be
unworthy
of
his
care
,
or
beneath
his
Regulation
.
'T
were
to
impeach
his
wisdom
in
making
,
or
his
Goodness
in
not
regarding
what
himself
at
first
produced
.
God
must
needs
know
also
from
everlasting
all
the
ensuing
Consequences
of
what
he
at
the
first
made
.
He
saw
,
uno
intui●u
,
whatever
would
happen
and
come
to
pass
.
And
't
is
no
way
supposable
that
God
(
with
such
afore-sight
and
infinite
Comprehension
of
all
things
)
should
make
such
a
World
,
the
future
Effects
and
Consequences
whereof
should
be
unworthy
his
notice
,
or
unfit
for
him
to
dispose
,
or
a
trouble
to
him
to
regard
.
Or
indeed
,
that
any
thing
should
ever
come
to
pass
,
from
what
God
first
gave
an
Existence
to
,
that
should
not
naturally
and
necessarily
fall
under
his
Regulation
,
and
be
most
suitable
to
his
Dominion
,
and
the
ex●●tion
of
his
own
excellent
Attributes
,
and
be
,
at
last
,
over-ruled
by
him
to
some
wise
and
excellent
End
.
The
other
Objection
made
against
Providence
,
from
the
various
successes
all
humane
Actions
are
accompanied
with
;
sometimes
the
worst
Actions
,
and
the
worst
Men
prospering
,
and
the
best
miscarrying
,
is
that
which
the
greatest
opposers
of
Providence
have
still
most
applauded
themselves
in
.
And
so
far
it
prevailed
with
some
Philosophers
heretofore
,
that
although
they
admitted
of
Providence
in
all
natural
things
,
supposing
they
could
not
be
〈◊〉
without
it
,
yet
they
much
doubted
,
if
not
wholly
denyed
it
,
in
all
things
Moral
and
Political
.
'T
is
from
hence
,
no
doubt
,
that
the
greatest
Atheism
in
the
world
hath
arisen
.
Men
have
taken
occasion
from
hence
not
only
to
dispute
the
notion
of
Providence
,
but
to
question
the
Being
of
God
himself
;
thinking
them
(
as
indeed
they
are
)
inseperable
Relatives
;
and
not
only
upon
a
general
consideration
of
the
various
and
uncertain
disposal
of
things
;
but
Men
have
also
taken
up
Pikes
against
Providence
and
Religion
upon
particular
occasions
;
because
their
own
Interests
were
not
gratified
thereby
.
Hence
it
was
that
Diagoras
first
set
up
for
an
Atheist
;
because
the
Gods
did
not
immediately
strike
a
perjured
Person
dead
in
the
place
,
as
he
desired
.
Hence
it
was
that
Cato
(
though
a
Stoical
asserter
of
Providence
before
)
when
he
saw
the
Affairs
of
the
Roman
State
decay
under
the
conduct
of
Pompey
,
whom
he
esteemed
a
Patriot
of
his
Countrey
,
and
wished
well
to
,
and
beheld
Caesar
prospering
in
his
attempts
to
what
he
thought
a
tyranny
,
he
falls
soul
upon
Providence
,
and
professed
,
that
he
saw
a
fallacious
instability
in
the
Government
of
the
Gods
:
That
Pompey
was
ever
succesful
when
he
did
no
good
with
his
victories
,
but
never
prospered
when
he
implied
his
Armies
for
the
freedom
of
his
Countrey
.
Hence
it
was
that
Cotta
in
Tully
makes
so
great
an
Harangue
against
Providence
.
That
the
two
Scipio's
and
so
many
good
Patriots
had
miscarried
,
and
in
particular
,
that
his
Uncle
Rutilius
was
banished
,
and
his
friend
Drusus
slain
.
But
seting
aside
all
those
particular
occasions
,
and
private
Interests
,
upon
which
men
have
been
driven
to
a
disgust
of
the
notion
of
Providence
,
(
which
yet
have
been
,
and
still
are
very
many
and
frequent
)
The
general
course
of
the
World
is
visibly
such
as
gives
a
real
Ground
to
this
Objection
:
And
therefore
a
distinct
and
particular
Answer
ought
to
be
given
to
it
.
As
God
,
in
making
the
World
has
left
us
undeniable
Evidence
,
that
he
himself
is
the
Author
of
it
,
but
yet
has
left
us
without
an
Answer
to
many
questions
men
may
ask
about
it
,
and
made
it
very
suitable
to
our
reason
to
think
we
should
be
so
left
,
and
to
suppose
a
sinite
capacity
not
fully
able
to
comprehend
the
product
of
Infinite
Wisdom
and
Power
,
so
in
his
Rule
over
the
World
we
have
undeniably
Evidence
that
he
does
Rule
;
but
in
the
manner
of
his
doing
it
we
see
many
passages
that
far
out-go
our
comprehension
,
If
any
man
say
,
that
in
Gods
first
make
of
the
World
we
acquiesce
singly
in
his
Sovereignty
,
nor
need
we
go
farther
therein
then
the
bare
act
of
his
Will
;
but
in
his
Rule
of
the
World
't
is
not
so
;
there
we
expect
the
visible
effects
of
his
Justice
,
suitable
to
those
natural
Laws
he
has
given
to
us
,
and
that
capacity
of
judging
between
just
and
unjust
,
by
which
we
ascend
upward
,
and
come
to
be
ascertained
,
that
there
is
a
supreme
and
perfect
Justice
in
God
.
I
answer
,
't
is
true
that
Gods
Will
was
the
great
Reason
,
at
first
,
of
the
make
of
the
world
;
but
yet
we
must
look
upon
his
Will
as
the
Effect
of
his
wisdom
,
and
it
cannot
be
otherwise
;
God
could
not
will
to
make
any
thing
that
would
not
be
Wisely
made
,
when
it
was
made
,
nor
can
we
suppose
he
should
.
And
yet
't
were
as
reasonable
to
deny
Gods
make
of
the
World
;
because
I
cannot
see
the
visible
Effects
of
his
Wisdom
in
every
part
of
it
,
as
to
deny
his
Rule
of
the
World
;
because
in
every
passage
of
it
his
Justice
is
not
visible
to
me
.
All
the
Philosophers
heretofore
agreed
to
this
,
as
a
general
Truth
,
that
Nature
produced
nothing
in
vain
:
And
yet
never
any
nor
all
of
them
could
give
a
distinct
account
of
the
Reason
and
Use
of
every
particular
.
If
there
be
sufficient
ground
to
assure
me
,
that
God
made
the
World
in
the
general
,
't
is
absurd
to
question
the
Wisdom
or
the
Reason
of
any
Particular
.
So
if
there
be
Evidence
sufficient
to
establish
Gods
general
Providence
over
the
whole
,
his
Justice
in
Particulars
is
thereby
necessarily
implied
.
The
being
of
Providence
in
general
is
not
only
proved
upon
such
rational
grounds
as
every
unprejudiced
man
must
needs
acquiesce
in
,
but
in
many
things
we
are
experimentally
convinced
of
the
Being
of
it
,
from
the
Effects
of
it
.
He
that
denies
the
existence
of
Providence
,
can
admit
but
of
two
ways
,
by
which
any
thing
can
be
supposed
to
come
to
pass
;
either
from
the
Moral
determinations
of
Men
and
their
Actings
thereupon
,
or
else
from
some
purely
Natural
Cause
.
Now
't
is
evident
that
many
things
have
and
do
come
to
pass
in
a
visible
judicial
way
,
which
have
not
their
rise
from
any
humane
Judgment
,
nor
can
,
with
any
good
Reason
,
be
derived
from
any
natural
operation
,
and
can
be
ascribed
to
nothing
else
but
Gods
supreme
Judgment
.
Virtue
and
Religion
have
been
often
rewarded
,
and
wickedness
brought
to
a
due
punishment
,
before
Mens
Eyes
in
this
World
,
by
ways
unthought
of
and
undesigned
by
any
,
and
out
of
the
reach
of
all
humane
Authority
,
and
in
such
a
manner
as
no
man
,
impartially
judging
,
can
possibly
imagine
to
come
to
pass
by
a
meerly
casual
conjunction
of
natural
Causes
,
but
must
needs
acknowledge
an
effect
of
Divine
Justice
therein
.
And
of
this
we
are
informed
by
the
Records
of
all
Ages
;
and
no
one
Age
passeth
without
some
experience
of
it
.
This
objection
(
how
great
soever
it
may
seem
to
be
)
will
be
sufficiently
removed
in
every
candid
opinion
,
if
two
things
be
made
appear
.
First
,
That
there
is
good
ground
upon
which
to
establish
the
belief
of
a
providence
in
general
,
which
hath
been
proved
already
.
And
Secondly
,
that
a
satisfactory
account
may
be
given
how
the
present
course
of
the
world
and
this
providence
may
very
well
consist
together
.
And
this
latter
may
be
done
by
the
consideration
of
two
things
;
First
,
our
own
great
Incapacity
to
judge
of
the
whole
of
providence
,
or
of
very
many
parts
of
it
.
And
secondly
,
the
rational
supposition
of
a
Future
State
.
The
first
ought
to
make
us
cautious
not
to
impeach
providence
hastily
,
nor
to
deny
it
when
we
cannot
fully
comprehend
it
.
The
second
ought
fully
and
finally
to
satisfy
us
in
all
such
cases
where
we
see
Gods
providence
and
his
justice
are
not
in
this
world
reconcileable
.
For
the
first
,
How
reasonable
is
it
to
conceive
that
the
ways
and
methods
of
God
in
his
providence
should
not
be
fully
grasped
by
our
comprehension
,
when
he
is
so
much
above
us
in
those
excellent
attributes
by
which
they
are
contrived
and
brought
about
.
The
Rule
of
the
world
and
the
harmony
of
providence
in
conducting
all
things
to
a
common
end
,
is
an
effect
of
the
same
infinity
by
which
the
world
was
at
first
produced
.
'T
is
unreasonable
for
us
,
when
God
Rules
,
to
expect
an
exact
and
perfect
Knowledg
of
all
his
proceedings
.
No
humane
abilities
can
create
a
competent
Judg
of
the
whole
,
or
of
very
many
particular
parts
of
Gods
providential
Rule
over
the
World
,
and
that
for
these
three
Reasons
.
First
,
God
knows
the
Aims
,
Ends
and
Intentions
of
all
Men
in
what
they
do
;
he
sees
the
inside
as
well
as
the
outside
of
the
whole
World
,
and
proceeds
according
to
the
compleatness
and
intire
Circumstances
of
every
Action
.
This
we
are
no
way
capable
of
,
and
so
,
in
many
passages
of
his
Providence
,
no
fit
Judges
of
his
proceedings
.
'T
is
a
great
piece
of
folly
to
judg
of
Conclusions
,
when
we
are
uncertain
of
the
Premises
;
and
to
call
in
question
Gods
determinations
,
when
we
know
not
the
grounds
of
them
.
Secondly
,
God
has
designs
to
accomplish
and
bring
about
in
this
World
,
of
which
we
are
totally
ignorant
,
and
't
is
very
unwise
to
find
fault
with
what
God
does
,
and
be
angry
that
we
cannot
comprehend
it
when
we
know
nothing
of
those
Ends
't
is
designed
to
.
'T
was
weakly
done
of
Cato
,
and
a
great
defection
from
his
discretion
,
to
fall
foul
upon
Providence
;
because
he
could
not
find
out
a
Reason
why
Caesar
had
the
conquest
of
Pompey
,
when
he
must
needs
be
ignorant
of
that
future
Monarchy
(
and
all
the
Consequences
of
it
)
God
designed
to
set
up
in
Rome
,
upon
the
foundation
of
his
Successes
.
We
see
often
,
by
a
subsequent
course
of
Providence
,
great
Reason
for
that
of
which
we
could
give
no
account
at
first
.
The
future
Events
of
good
Mens
sufferings
often
reveal
to
us
a
sufficient
Reason
for
it
,
and
reconcile
mens
opinions
to
the
Wisdom
and
Justice
of
Providence
.
The
impunity
of
ill
Men
in
the
worst
Actions
becomes
sometimes
very
intelligible
to
us
even
in
this
World
,
by
the
after
disposal
of
things
.
This
we
have
excellently
discoursed
of
in
Plutarchs
incomparable
Treatise
De
sera
Numinis
vindicta
.
Had
the
famous
Constantine
suffered
what
was
due
to
the
eminent
sins
of
his
Youth
,
what
a
loss
had
the
World
had
of
the
Virtues
of
his
riper
years
?
and
as
Plutarch
tells
the
Athenians
,
if
Themistocles
had
been
punished
as
the
enormities
of
his
Youth
deserved
,
and
Miltiades
for
his
rebellion
in
Chersonesus
,
where
had
been
(
sayes
he
)
those
great
Victories
,
those
two
afterwards
obtained
in
the
Plains
of
Marathon
on
the
Coasts
of
Arlesia
?
and
at
the
River
Eurimedon
?
The
truth
is
,
in
all
humane
Judgment
we
are
bounded
by
particulars
.
Individual
actions
are
the
Grounds
upon
which
Men
proceed
.
Nor
can
they
look
forward
to
know
what
any
will
be
hereafter
.
But
God
has
the
whole
of
every
Man
before
him
,
and
has
not
only
respect
to
the
All
of
every
Action
,
but
to
the
All
of
every
Man
,
in
the
whole
of
of
his
Actings
from
the
First
to
the
Last
.
Thirdly
.
There
is
a
Harmony
in
Providence
,
which
(
unless
we
knew
All
,
from
its
Beginning
to
its
Ending
)
we
can
never
fully
comprehend
.
'T
is
one
intire
System
,
a
compleat
Bottom
wherein
all
Ends
are
exactly
wound
up
:
A
rare
contrivance
of
Divine
Wisdom
:
A
curious
piece
of
Divine
Workmanship
,
wherein
all
particulars
are
so
Interwoven
as
to
make
up
the
beauty
of
the
whole
.
All
the
passages
of
the
world
,
from
first
to
last
,
have
,
in
the
providential
Dominion
of
God
over
them
,
some
dependency
each
upon
other
,
and
are
not
to
be
fully
judged
off
singly
,
and
a
part
.
No
One
Action
but
relates
to
Millions
of
others
;
nay
,
has
some
reference
to
all
others
from
the
first
to
the
last
of
the
world
.
Each
particular
hath
some
reference
to
the
whole
,
like
the
Parts
of
a
Natural
Body
,
where
every
Part
refers
to
the
Whole
:
And
is
not
,
in
its
use
,
to
be
fully
comprehended
without
an
exact
knowledge
of
the
Whole
.
Every
part
of
Providence
hath
somewhat
in
it
Relative
to
all
the
rest
.
Though
God
be
Just
in
each
particular
,
yet
he
still
executes
his
Justice
to
every
part
with
reference
to
the
Whole
;
And
so
,
Times
and
Orders
all
particulars
that
the
beautiful
season
of
every
part
is
,
when
it
bears
its
exact
proportion
to
the
Oeconomy
of
the
Whole
.
Nor
can
we
suppose
this
to
be
otherwise
,
but
that
God
,
who
by
an
Infinite
comprehension
had
all
things
present
and
before
him
,
should
so
rank
and
dispose
them
,
that
at
last
the
whole
business
of
the
World
,
should
appear
but
One
complicated
and
orderly
united
Means
to
bring
about
the
first
designed
Ends.
This
consideration
of
our
own
incapacity
to
make
a
full
and
compleat
Judgment
of
the
whole
,
or
of
many
parts
of
Divine
Providence
,
ought
to
prevent
such
rash
Censures
as
Men
are
too
apt
to
make
upon
it
:
And
to
perswade
them
not
to
deny
it
,
where
they
cannot
fully
comprehend
it
:
And
to
answer
,
in
many
cases
,
the
doubts
men
may
propose
to
themselves
about
this
matter
;
but
does
not
answer
this
Objection
fully
.
Because
't
is
not
to
be
denied
,
but
that
there
are
very
many
particular
cases
wherein
Gods
Justice
and
his
Providence
are
visibly
not
to
be
reconciled
together
in
this
World
.
And
upon
that
consideration
I
say
't
is
much
more
reconcileable
and
natural
to
suppose
the
Being
of
a
future
state
after
this
life
(
by
which
all
Objections
against
Providence
are
fully
answered
)
then
to
make
that
an
Objection
against
Providence
,
and
deny
the
Being
of
it
thereupon
,
and
that
upon
these
two
grounds
.
First
,
the
existence
of
a
general
Providence
is
,
upon
convincing
evidence
proved
to
us
.
We
have
as
good
Reason
to
believe
God
Rules
the
World
;
as
we
have
to
believe
that
he
is
Just
.
And
in
that
case
,
when
we
find
we
cannot
,
here
in
this
World
,
accommodate
his
Rule
and
his
Justice
together
,
't
is
not
reasonable
to
oppose
the
one
by
the
other
(
when
neither
can
be
rationally
denied
)
but
to
admit
a
state
beyond
this
World
,
by
which
they
are
both
safely
reconciled
.
Secondly
,
there
is
nothing
in
the
admission
of
a
future
state
,
in
it self
any
way
unreasonable
:
Nay
,
the
existence
of
such
a
future
state
after
this
life
,
besides
the
evidence
it
has
from
the
notion
of
Providence
,
has
also
many
other
rational
proofs
peculiarly
appurtenant
to
it
,
and
is
a
thing
in
it self
,
upon
other
grounds
,
highly
probable
.
He
that
will
bottom
a
denial
of
Providence
singly
upon
this
Objection
,
must
prove
that
there
is
no
state
of
things
after
this
life
,
or
at
least
,
have
it
granted
to
him
.
The
proof
of
it
is
impossible
,
and
the
grant
of
it
were
very
unreasonable
,
when
't
is
a
natural
and
necessary
consequent
to
all
that
rational
proof
that
is
made
of
a
Providence
in
general
,
and
I
cannot
deny
the
one
without
rejecting
the
other
;
the
thing
in
its
own
Nature
,
is
greatly
credible
,
and
has
been
believed
in
all
Ages
,
not
only
by
the
greatest
part
of
the
wisest
and
best
,
but
even
of
the
rudest
and
most
barbarous
,
〈…〉
which
strongly
tend
to
perswade
us
the
belief
of
it
is
founded
in
the
dictates
of
right
Reason
,
and
the
common
Sentiments
of
Nature
.
'T
is
to
be
taken
as
an
undeniable
Truth
,
that
the
existence
of
Providence
,
and
the
Being
of
a
future
state
have
a
necessary
dependency
each
upon
other
,
and
are
no
way
seperable
.
If
there
be
a
Providence
,
there
must
be
a
future
state
after
this
life
.
And
if
there
be
a
state
hereafter
,
it
must
relate
to
a
Providence
here
:
The
Epicureans
therefore
deny
both
.
Epicurus
under
all
his
pressures
made
his
retreat
to
this
Maxime
,
That
there
had
been
a
time
when
we
were
not
in
Being
,
and
there
would
be
a
time
when
we
should
exist
no
more
.
Of
how
little
a
signification
to
the
World
the
bare
notion
of
a
Deity
would
prove
,
abstracted
from
the
belief
of
a
Providence
here
,
or
any
state
hereafter
,
is
easie
to
discern
.
The
Truth
is
,
whoever
admits
the
existence
of
a
Supreme
and
first
being
,
will
be
rationally
forced
to
acknowledge
the
other
two
.
If
there
be
a
God
,
he
must
Rule
:
Infinite
power
cannot
be
set
by
;
and
if
he
do
Rule
,
there
must
be
a
reversion
of
rewards
and
punishments
after
this
life
,
so
Plutarch
observes
.
The
same
Reason
which
confirms
Providence
,
doth
likewise
confirm
the
immortality
of
the
Soul
:
And
if
the
one
be
taken
away
,
the
other
follows
;
so
that
the
great
fundamentals
of
all
Virtue
and
Religion
will
appear
sufficiently
justified
to
us
from
the
regular
determinations
of
right
Reason
.
Upon
these
and
many
other
invincible
proofs
is
Gods
providential
Rule
over
the
World
established
.
The
true
notion
of
which
frees
us
from
the
manifold
absurdities
of
Epicurus
his
chance
,
and
Chrysippus
his
destiny
,
the
two
wide
extreams
on
either
hand
.
The
first
is
the
poorest
account
that
ever
was
given
of
such
Oeconomy
as
we
see
in
this
World
,
and
a
monstrous
piece
of
folly
,
to
think
Chance
should
be
Predominant
whilst
infinite
wisdome
is
existing
.
The
other
such
an
unreasonable
and
abusive
fiction
of
Providence
,
(
if
related
to
God
)
as
renders
it
inconsistent
with
the
freedom
of
a
Rational
Agent
.
The
one
denies
all
providence
and
makes
God
to
do
nothing
:
The
other
destroys
mans
freedome
,
and
makes
God
to
do
every
thing
.
Both
equally
false
.
'T
is
true
,
that
God
Rules
over
the
Whole
;
And
't
is
as
true
that
his
Rule
no
way
destroys
the
freedom
of
mans
will
.
Nor
is
the
world
subjected
to
any
such
thing
as
a
Stoical
Fate
,
from
any
necessary
connection
of
causes
,
but
all
the
actions
of
men
proceed
from
the
free
choice
and
determinations
of
their
own
breasts
.
Every
mans
own
Will
being
the
true
cause
of
his
own
doings
.
Thus
much
may
serve
to
silence
and
shame
all
the
ignorant
doubts
and
profane
denials
of
providence
,
to
assure
men
there
is
a
God
that
Rule
's
in
the
earth
,
and
to
justifie
the
exercise
of
a
supreme
‛
Dominion
over
the
world
.
Upon
the
truth
of
which
the
validity
of
all
Divine
Laws
must
necessarily
depend
.
Such
who
(
in
the
third
place
)
admit
the
being
of
God
,
of
Providence
,
and
Religion
,
but
reject
the
Christian-religion
and
consequently
the
Bible
,
as
not
true
,
and
close
with
some
other
in
opposition
to
it
,
against
those
the
whole
of
this
discourse
will
chiefly
tend
.
If
the
Divine
Authority
of
the
Bible
be
sufficiently
made
good
,
and
the
Scriptures
proved
in
trueth
to
be
what
themselves
tell
us
they
are
,
Laws
sent
us
from
God
,
by
which
he
will
Rule
and
judge
the
world
,
two
things
will
result
from
it
,
first
,
All
other
Religions
but
the
Christian
will
thereby
appear
to
be
false
and
fictitious
.
Secondly
,
Such
who
have
embraced
the
Christian
Profession
will
be
abundantly
confirmed
in
the
verity
thereof
,
freed
from
all
such
doubts
as
may
arise
about
it
,
and
be
ascertained
of
the
truth
of
those
grounds
upon
which
it
is
established
.
In
the
prosecution
of
this
matter
,
when
we
deal
with
Antiscriptural
men
,
such
as
pay
no
homage
at
all
to
the
Bible
,
nor
yield
any
obedience
to
its
Authority
,
two
things
are
to
be
avoided
,
and
ought
not
to
be
insisted
on
,
in
order
to
their
confutation
.
First
,
'T
is
not
a
reasonable
step
towards
it
,
to
say
the
Scriptures
are
the
Principle
upon
which
our
Religion
is
built
,
and
therefore
ought
to
be
granted
to
us
:
Because
,
in
every
particular
Science
,
some
Principles
must
be
granted
as
the
Substratum
;
without
which
it
cannot
be
upheld
,
and
by
a
denial
of
which
the
being
of
it
is
subverted
.
This
unwary
demand
is
the
ready
way
to
six
every
man
in
his
own
profession
whatever
it
be
,
and
to
prevent
the
most
important
Discourse
of
Religion
amongst
all
such
who
have
already
embraced
any
Religion
;
for
there
is
no
Religion
without
some
prime
Principles
upon
which
't
is
erected
,
and
by
the
grant
of
which
it
will
be
established
.
And
as
we
are
sure
't
will
be
equally
expected
,
so
there
is
no
better
ground
upon
which
it
can
be
denyed
:
Nor
no
less
reason
why
we
should
admit
the
principles
of
other
mens
Religion
,
then
they
grant
ours
.
And
if
so
,
we
shall
soon
come
to
a
full
point
in
all
our
debates
about
different
Religions
.
To
such
who
have
already
closed
with
the
Christian-profession
,
this
holds
good
.
And
he
that
admits
not
the
Scriptures
as
the
first
Principle
and
Rule
of
all
discourse
upon
any
internal
point
of
the
Christian-Religion
,
is
not
to
be
disputed
with
.
Because
,
in
disowning
that
principle
,
he
destroys
the
being
of
the
Religion
he
is
contending
about
,
and
subverts
the
whole
by
the
manner
of
his
disputing
about
a
part
.
But
when
we
deal
with
men
out
of
the
Church
and
Enemies
to
it
,
and
the
doubt
is
about
the
Scripture
it self
,
we
cannot
otherwise
defend
it
then
by
admitting
it
a
matter
Debateable
,
and
indeavouring
its
justification
upon
principles
common
to
us
both
,
and
such
rational
grounds
as
carry
in
them
the
greatest
aptness
to
convince
such
opponents
.
'T
is
not
to
be
denied
but
that
in
all
Rational
enquiries
after
truth
and
all
humane-debates
,
there
must
be
some
common
maxims
and
principles
acknowledged
on
all
sides
,
without
which
there
can
be
no
due
measures
of
any
discourse
,
nor
any
Standard
by
which
a
man
can
proceed
either
to
satisfy
himself
or
convince
another
,
and
't
will
be
utterly
impossible
ever
to
come
to
a
rational
end
of
any
debate
whatever
.
For
,
If
one
thing
be
to
be
proved
(
as
it
must
be
where
things
are
in
controversy
)
by
another
,
and
every
thing
may
be
still
denied
,
we
must
prove
in
infinitum
.
He
that
opposeth
needs
nothing
to
help
him
but
a
bare
Negative
,
and
he
that
is
to
prove
will
be
lost
in
an
endless
circle
.
Some
principles
therefore
there
are
which
govern
all
mens
thoughts
and
discourses
as
things
granted
by
them
,
and
are
of
absolute
necessity
to
the
rational
conduct
of
the
World
.
And
they
are
of
two
sorts
;
First
,
Such
as
are
in
themselves
so
obviously
true
to
our
Senses
and
Reason
that
they
gain
an
Universal
Assent
,
and
are
approved
by
the
common
Vote
of
Mankind
.
These
are
such
things
as
no
man
can
be
supposed
to
deny
if
he
would
,
no
more
then
he
can
deny
himself
to
be
Reasonable
;
and
do
discover
to
us
the
truth
of
the
rational
faculty
,
by
the
natural
Emanation
of
which
we
fix
upon
many
positions
as
undoubtedly
true
and
beyond
all
question
or
dispute
,
and
from
thence
measure
out
the
truth
of
all
other
things
.
Therefore
Aristotle
says
,
that
in
all
acquisition
of
knowledg
there
is
a
proceeding
from
premisses
known
and
agreed
,
to
conclusions
that
before
were
not
known
nor
agreed
.
These
first
principles
are
secured
by
the
innate
rectitude
of
the
rational
faculty
.
These
prove
themselves
by
their
consonancy
to
the
rational
Nature
,
and
cannot
be
otherwise
proved
,
because
they
are
the
ground
and
foundation
of
all
other
proof
.
And
of
these
't
is
true
what
the
Schools
say
,
A
posteriori
possunt
manifestari
,
non
per
aliquid
prius
probari
.
Whatever
knowledge
we
find
attained
to
amongst
Mankind
,
't
is
deduced
from
these
first
principles
,
and
is
a
Science
subalternated
to
them
.
'T
is
from
hence
that
all
thoughts
and
debates
are
steered
to
some
end
,
and
guided
to
some
conclusion
.
These
principles
are
not
to
be
confined
to
any
enumeration
,
being
of
equal
extent
with
the
rational
capacity
it self
,
and
are
occasionally
produced
by
our
reason
,
according
to
the
various
objects
't
is
conversant
about
.
Nor
can
any
other
Character
be
given
of
them
but
that
they
are
such
genuine
Issues
of
Reason
,
as
become
self-evident
Maximes
to
the
universal
Reason
.
Secondly
,
There
are
acquired
principles
amongst
mankind
,
which
are
taken
as
granted
truths
,
and
proceeded
upon
as
such
,
that
are
not
of
this
first
nature
:
These
secondary
principles
lye
more
remote
from
the
first
view
of
our
reason
,
and
are
discovered
by
a
chain
of
Inductions
;
and
our
assent
to
them
proceeds
from
an
Industrious
exercise
of
reason
,
by
which
we
come
at
length
to
acknowledg
their
verity
,
as
agreeing
to
that
idaa
of
truth
we
find
seated
in
the
rational
Nature
,
and
corresponding
to
those
primary
dictates
of
Reason
,
and
equally
true
with
them
.
These
things
men
accidentally
make
principles
to
themselves
;
and
,
laying
them
aside
from
debate
,
as
things
granted
and
agreed
to
,
proceed
to
superstruct
other
notions
and
principles
upon
them
;
such
principles
as
these
(
in
the
pursuit
whereof
mankind
doth
greatly
differ
,
and
often
mistake
)
are
the
reasonable
bounds
of
all
such
future
debates
as
are
bottom'd
upon
them
,
but
ought
not
to
be
imposed
when
the
principles
themselves
are
in
question
,
nor
upon
such
who
make
it
their
business
to
oppose
them
as
erroneous
and
mistaken
.
When
two
Mabumetans
are
in
dispute
,
the
authority
of
the
Alchoran
is
,
to
them
,
a
proper
Umpirage
,
because
a
principle
granted
by
both
.
But
when
a
Mahumetan
disputes
with
a
Christian
,
the
proof
of
the
Alchoran
it self
must
precede
any
proof
he
can
make
of
Religion
from
thence
;
because
whatever
is
it self
under
question
and
doubt
,
can
never
be
a
Rule
to
determine
other
controversies
by
.
Nor
ought
this
(
the
fact
whereof
is
so
verified
to
us
)
to
seem
strange
,
that
men
should
often
mistake
and
generally
differ
and
divide
upon
all
such
acquired
principles
,
as
they
do
,
that
't
is
hard
,
if
not
impossible
,
to
find
an
instance
wherein
the
whole
World
have
been
able
universally
to
take
one
step
together
,
beyond
those
first
and
irrisistible
institutes
of
Knowledge
,
and
those
primary
Elements
of
a
rational
Being
.
'T
is
no
way
strange
to
see
what
is
laid
as
a
foundation
by
one
,
should
seem
an
absolute
nullity
in
the
mind
of
another
.
What
one
man
resigns
up
himself
to
,
as
his
guide
,
another
should
reject
with
contempt
.
If
we
consider
,
first
the
difficulty
wherewith
all
acquired
knowledg
is
attained
,
and
the
various
paths
men
tread
towards
it
:
How
hard
it
is
to
reduce
things
to
a
Harmony
with
the
rational
Nature
!
With
what
labour
and
sweat
of
the
mind
we
come
to
measure
out
things
by
the
line
of
our
Reason
,
and
to
find
out
those
proper
Mediums
of
demonstration
that
lie
in
a
direct
line
to
the
truth
of
any
proposition
!
And
how
natural
is
it
to
doubt
and
object
to
the
utmost
in
all
rational
progression
!
Secondly
,
with
what
various
abilities
the
World
is
capacitated
for
all
intellectual
attainments
!
and
how
differently
men
do
improve
their
knowing
faculty
!
First
principles
arise
from
the
Truth
of
our
Reason
in
its
naked
existence
;
but
all
second
Principles
from
the
exercise
and
improvement
of
it
.
How
few
be
there
that
travel
so
far
as
their
own
Reason
would
guide
them
!
or
suffer
that
noble
faculty
to
do
what
it
would
do
!
What
unequal
concerns
have
Mankind
about
Truth
!
'T
is
the
Jewel
and
delight
of
some
,
'T
is
an
absolute
Drug
to
others
.
Some
men
make
the
Talent
of
their
Reason
ten
Talents
;
oothers
fold
up
their
knowing
faculty
in
the
slumber
of
a
drowzie
sensuality
.
The
greatest
part
of
the
World
sit
down
satisfied
with
what
they
do
know
,
not
what
they
might
know
:
And
choose
a
lazy
enjoyment
of
ignorance
and
errour
,
rather
then
an
inquisitive
possession
of
Truth
.
Men
are
not
only
born
of
several
Statures
in
the
knowing
part
;
but
they
continually
render
themselves
so
,
by
the
various
and
different
improvement
of
those
abilities
they
possess
.
Thirdly
,
the
faculty
of
our
Reason
it self
renders
all
things
capable
of
dispute
and
debate
that
are
not
bounded
with
visible
contradiction
to
its
own
Being
,
and
are
beyond
the
limits
of
those
primary
Laws
it
necessarily
gives
to
it self
,
and
makes
various
determinations
about
all
such
disputable
matters
,
and
very
often
where
we
may
well
suppose
an
equal
ability
on
both
sides
,
men
differ
about
the
same
thing
.
The
cause
whereof
must
not
be
imputed
to
any
innate
defect
in
the
rational
Nature
,
as
if
God
had
made
us
with
a
lame
faculty
(
for
whoever
denies
the
truth
of
that
,
must
needs
retort
the
lie
to
himself
;
because
he
has
no
other
faculty
to
judge
by
)
but
the
true
Reason
of
it
lies
collaterally
,
either
first
,
From
the
difficulty
relative
to
our
Reason
,
in
the
Objects
't
is
conversant
about
,
from
whence
may
well
be
supposed
to
arise
various
and
different
Sentiments
:
for
all
things
are
not
in
their
own
Nature
capable
of
positive
determinations
;
we
meet
with
few
things
without
some
difficulty
,
but
with
very
many
things
that
greatly
pose
us
:
with
some
things
so
much
out
of
our
reach
that
they
exceed
all
bounds
of
comprehension
,
are
beyond
the
Verge
of
Problems
,
and
serve
only
to
shew
us
the
limits
of
a
finite
understanding
.
Or
Secondly
,
from
the
want
of
such
perfect
information
,
as
is
requisite
to
ground
a
compleat
and
perfect
Judgment
upon
:
There
being
not
a
little
share
of
uncertain
guess
and
conjecture
mingled
with
most
of
our
Knowledge
of
things
,
which
nothing
but
experience
can
deliver
us
from
.
Or
Thirdly
,
(
which
is
most
general
,
and
an
undeniable
evidence
of
Mans
fall
)
From
the
Byass
of
some
Interest
or
Concern
whereby
Men
are
engaged
,
or
some
natural
propensity
and
inclination
they
are
born
with
,
that
opposeth
and
undiscernedly
prevails
over
the
true
and
genuine
issues
of
Reason
inslaves
them
to
appetite
,
and
sways
the
Judgment
another
way
.
'T
was
therefore
a
prudent
observation
that
one
made
heretofore
upon
those
various
Sects
that
arose
amongst
the
Philosophers
in
Graece
,
that
Qui
fuerunt
ingenio
severo
,
rigido
,
&
moroso
,
querulo
,
&
aroganti
,
ij
Stoicismum
suns
amplecti
,
qui
vero
fuerunt
ingenio
molli
,
&
stadiosi
tranquillitatis
&
atij
,
ij
fuerunt
Epicurei
,
qui
denique
fuerunt
ingenio
civili
,
modestoque
&
liberali
,
ij
Peripateticorum
Doctrinam
sunt
secuti
.
And
Aristotle
in
his
Discourse
of
the
Summum
Bonum
,
sayes
,
Vnumquemque
prout
animo
affectus
est
,
ita
de
Summ●
Rono
judicare
,
atque
inde
oriri
quod
alij
Summum
Bonum
collecant
in
Divitiis
,
alij
in
Honoribus
,
alij
in
Voluptate
.
'T
is
from
hence
,
and
from
those
many
other
circumstantial
impediments
we
are
liable
to
in
all
our
rational
determinations
,
and
not
from
the
faculty
of
our
Reason
in
it self
considered
,
that
hath
been
derived
that
great
variety
of
Judgment
and
Opinion
whereby
the
World
,
in
all
the
Ages
of
it
,
hath
been
divided
.
Of
this
second
sort
of
acquired
and
accidental
Principles
is
Mens
assent
to
and
belief
of
the
Scriptures
,
as
a
Book
penned
by
Divine
Inspiration
,
and
being
of
extraordinary
Mission
from
God
.
'T
is
not
of
those
first
born
Principles
of
Reason
,
from
which
we
cannot
dissent
without
an
apparent
absurdity
,
and
therefore
is
not
within
the
compass
of
those
first
praerequisites
to
all
debate
and
discourse
,
and
the
standing
boundaries
of
all
Ratiocination
:
but
,
is
of
such
a
Nature
as
admits
mens
doubts
,
quaeries
and
debates
about
it
.
And
the
absolute
positive
belief
of
it
is
not
to
be
imposed
upon
any
man
,
but
all
men
reasoned
and
discoursed
into
an
assent
to
it
,
upon
such
grounds
as
are
most
suitable
to
such
a
subject
,
and
mens
satisfaction
about
it
.
Natural
Religion
is
born
with
men
,
and
is
connate
with
their
Beings
,
and
must
be
supposed
.
But
all
supernatural
Religion
is
discoursed
into
men
,
and
makes
its
entrance
that
way
.
Though
it
be
true
,
that
in
all
Sciences
there
must
be
some
Principles
granted
,
yet
they
ought
to
be
no
other
,
nor
need
to
be
,
then
such
as
are
general
and
common
to
all
Mankind
,
and
such
as
lie
adequate
to
every
mans
Reason
:
And
not
such
as
are
only
the
property
of
one
party
,
and
are
peculiar
to
men
of
one
perswasion
.
Whenever
men
(
in
order
to
the
founding
of
any
Science
)
lay
down
positions
and
Principles
upon
which
they
proceed
,
if
such
Principles
be
beyond
the
first
and
common
rudiments
of
every
mans
Reason
,
though
in
themselves
never
so
true
,
yet
they
ought
to
be
subject
to
debate
,
and
admitted
questionable
in
all
Reasonings
about
that
very
Science
.
Not
to
admit
some
universal
Maxims
,
is
the
way
to
make
Mankind
certain
of
nothing
;
and
to
admit
any
particular
mens
Opinions
,
as
indisputable
Principles
,
is
the
way
to
inslave
the
World
to
every
party
.
The
Scriptures
are
the
first
Principles
of
Christians
,
but
not
of
Men.
The
first
of
Christian
Religion
,
but
not
of
all
Science
:
And
therefore
we
ought
to
begin
their
Proof
against
all
Antiscriptural
opposition
,
from
the
common
Notions
of
every
mans
Religion
and
Reason
,
and
from
thence
induce
an
assent
to
their
Divine
and
Sacred
Authority
;
which
we
shall
find
God
has
made
sufficiently
evident
to
a
rational
and
impartial
inquiry
.
Secondly
,
The
Testimony
given
by
the
Holy
Ghost
in
the
Minds
and
Consciences
of
Men
,
to
the
Truth
of
the
Scriptures
(
though
it
be
the
most
convincing
Evidence
that
can
be
given
to
them
,
and
that
way
God
is
pleased
to
reserve
to
himself
of
giving
men
an
unquestionable
satisfaction
about
that
,
and
all
other
Divine
things
yet
)
't
is
not
to
be
urged
in
proof
of
the
Scriptures
,
against
its
professed
Adversaries
:
And
that
upon
two
accounts
.
First
,
Because
the
blessed
Spirit
it self
is
not
a
common
demonstrable
Principle
amongst
Mankind
,
and
so
cannot
be
made
use
of
against
those
that
know
no
such
Testimony
,
nor
admit
the
being
of
any
such
Principle
.
Nothing
but
what
a
man
does
assent
to
,
can
with
any
good
Reason
,
be
urged
upon
him
to
prove
what
he
does
not
assent
to
.
To
go
about
to
prove
the
Scriptures
by
any
Evidence
arising
from
the
Holy
Ghost
must
needs
be
visibly
absurd
;
because
there
is
no
other
way
to
prove
that
there
is
any
such
thing
in
Being
as
the
Holy
Ghost
,
but
by
the
Scriptures
themselves
.
So
that
what
I
am
about
to
prove
,
must
first
be
admitted
before
I
can
make
good
the
existence
of
that
Medium
I
take
to
prove
it
by
.
Secondly
,
Whatever
Evidence
the
Holy
Ghost
gives
to
any
man
,
to
assure
him
of
the
Truth
of
any
proposition
,
that
Evidence
,
as
such
,
can
never
go
beyond
his
own
Breast
,
nor
can
I
ever
prove
any
thing
by
it
,
as
it
is
a
Divine
and
infallible
Evidence
;
because
such
Evidence
is
no
way
Communicable
to
another
but
in
an
ordinary
way
.
Nothing
is
visible
to
another
in
such
cases
,
but
the
Reasons
I
can
produce
.
The
Divine
illumination
I
have
within
my self
to
convince
me
that
such
Reasons
are
Cogent
and
prevailing
,
can
never
be
so
demonstrated
as
to
convince
another
that
has
no
such
illumination
.
The
illuminations
of
the
Holy
Ghost
in
the
Minds
of
Men
are
no
other
way
to
be
conceived
of
,
then
that
he
is
pleased
to
propose
the
right
Grounds
and
Reasons
upon
which
things
are
to
be
believed
,
and
to
convince
and
satisfie
the
understanding
that
they
are
so
,
and
to
bring
men
to
acquiesce
in
Conclusions
by
assertaining
them
of
the
Truth
of
the
Premises
.
'T
were
Heterodox
and
false
,
and
one
of
the
worst
sorts
of
Enthusiasme
,
to
say
,
That
Divine
illumination
were
not
always
accompanied
with
rational
Evidence
.
And
that
any
thing
were
the
product
of
the
Holy
Ghost
in
the
Minds
of
Men
,
for
which
no
Reason
could
be
given
,
't
were
most
unsuitable
to
a
reasonable
being
,
and
most
contrary
to
the
manner
of
Gods
dealing
with
Men
;
all
the
intercourse
between
God
and
Man
being
maintained
by
the
truest
exercise
of
our
rational
faculties
,
and
no
otherwise
.
Whoever
rests
assured
from
a
Divine
Testimony
of
the
Truth
of
the
Scriptures
as
coming
from
God
,
may
deal
with
an
Antiscripturist
by
those
Grounds
and
Reasons
upon
which
such
Testimony
is
built
:
But
will
vainly
and
to
no
purpose
urge
that
satisfaction
he
receives
of
the
validity
of
such
Grounds
and
Reasons
from
such
a
Testimony
,
when
that
Testimony
can
be
no
further
made
Evident
then
by
such
Reasons
and
Arguments
as
he
is
able
to
produce
for
it
,
of
the
sufficiency
of
which
every
other
Mans
Reason
,
in
an
ordinary
way
,
must
necessarily
be
the
Judge
.
To
this
present
undertaking
,
there
ought
also
to
be
this
praeliminary
Consideration
,
that
as
there
are
divers
Things
of
divers
Natures
,
true
,
so
there
are
various
ways
of
rendring
the
Truth
of
them
Evident
,
and
Mediums
of
proof
proper
and
peculiar
to
each
.
This
is
visible
in
Aethicks
,
in
Physicks
,
in
Mathematicks
,
and
in
all
other
Sciences
.
When
we
discourse
of
the
Bible
,
divers
things
will
come
in
question
,
the
Truth
of
which
,
by
various
Mediums
of
proof
must
be
established
.
First
,
in
the
general
,
whether
it
be
reasonable
to
believe
that
there
should
be
any
such
Supernatural
Law
as
this
,
sent
from
Heaven
or
no!
This
is
to
be
cleared
from
the
exercise
of
our
own
Reason
,
and
the
common
principles
of
such
natural
Religion
as
every
man
is
born
with
.
Secondly
,
whether
this
Book
,
as
't
is
now
proposed
to
us
,
be
,
in
the
Matter
of
it
,
such
as
is
likely
to
come
from
God
,
and
to
be
that
Law
by
which
the
Supreme
Maker
of
all
things
would
Rule
and
Judge
the
World
!
This
must
also
be
cleared
from
that
Natural
Divinity
that
lodges
in
every
Mans
own
Breast
,
and
those
primary
Notions
of
God
and
Religion
,
which
all
unprejudiced
Reason
assents
to
,
and
which
are
antecedently
supposed
to
all
discourses
of
Revelation
,
and
whatever
is
Supernatural
.
Thirdly
,
whether
this
Book
was
written
by
those
Persons
whose
Names
it
bears
,
and
in
those
Times
wherein
it
avows
it self
to
be
written
!
Whether
such
Miracles
were
wrought
!
such
Praedictions
fulfilled
!
All
things
of
that
Nature
(
being
matters
of
fact
)
must
be
proved
to
us
by
credible
Testimonies
,
and
by
such
means
as
can
ascertain
us
about
a
matter
of
fact
,
and
a
thing
long
since
past
.
He
that
demands
to
be
satisfied
about
a
matter
of
fact
long
since
past
,
and
yet
denies
to
acquiesce
in
Historical
Evidence
,
is
so
absurd
,
as
at
the
same
time
to
propose
a
Doubt
,
and
resolves
against
all
way
of
Answer
.
Fourthly
,
whether
this
Book
,
as
now
we
have
it
,
be
the
same
it
was
when
it
was
first
written
!
and
have
not
been
since
corrupted
or
changed
!
The
proof
of
this
depends
upon
what
may
be
rationally
urged
to
make
it
credible
,
That
this
Book
should
still
be
secured
by
a
Divine
care
,
and
to
render
the
ways
and
means
Historically
Evident
,
by
which
such
a
Divine
care
,
in
all
Times
and
Ages
,
hath
been
exerted
.
And
so
,
in
all
other
things
that
may
be
in
doubt
about
the
Bible
,
there
are
proper
inducements
to
our
belief
(
as
will
appear
hereafter
)
and
such
as
the
Nature
of
such
a
subject
requires
.
And
he
that
will
not
acquiesce
in
a
belief
of
things
upon
the
Evidence
they
are
capable
of
(
though
perhaps
,
not
so
full
and
convincing
as
some
other
things
will
afford
)
declares
himself
to
be
obstinately
willful
and
absurd
.
Nothing
can
now
be
urged
in
proof
of
the
Bible
,
that
will
come
under
any
sensible
demonstration
.
The
proposal
of
this
Book
to
the
World
to
be
received
as
a
Law
Divine
,
is
not
so
made
as
by
Mathematical
Evidence
,
or
gross
visible
absurdities
in
its
denial
,
to
introduce
it self
irresistably
at
the
first
sight
.
But
this
book
is
so
proposed
to
our
belief
,
as
that
all
men
,
by
a
serious
and
impartial
consideration
of
the
matter
of
it
,
and
a
due
enquiry
into
all
the
Circumstances
attending
it
,
may
have
ground
sufficient
to
acquiesce
in
it
as
Divine
,
and
judge
it
to
be
such
as
it self
claims
to
be
.
And
that
the
Bible
should
be
upon
such
terms
and
no
other
proposed
to
the
belief
of
the
World
,
seems
highly
reasonable
,
when
we
consider
that
God
intends
this
book
as
the
great
SHIBBOLETH
,
by
which
he
will
try
the
World
;
that
from
the
believing
or
not
believing
of
it
,
shall
arise
the
great
discrimination
between
Virtuous
and
Good
Men
,
and
such
who
free
from
the
prevailing
influence
of
corrupt
and
sensual
Interests
pursue
the
Genuine
dictates
of
right
Reason
,
and
improve
those
notions
of
Divinity
they
are
born
with
,
and
others
who
either
choose
to
be
Sottishly
Ignorant
,
or
else
wilfully
to
oppose
what
God
had
made
in
it self
most
suitable
and
corresponding
to
the
Reason
and
Conscience
of
every
unprejudiced
Man
.
The
truth
is
,
our
Assent
,
or
not
,
to
the
Bible
,
is
made
a
matter
of
Reward
and
Punishment
.
And
therefore
't
is
so
proposed
to
our
belief
,
that
there
may
be
a
sufficient
ground
for
both
.
The
way
to
this
Discourse
in
hand
being
thus
far
cleared
,
I
shall
now
prosecute
the
design
of
it
,
in
this
method
.
First
I
will
indeavour
to
render
it
a
thing
reasonable
to
be
believed
that
there
should
be
some
supernatural
Law
revealed
from
God
and
given
to
mankind
(
in
order
to
their
present
and
future
happiness
)
as
the
great
Guide
and
Rule
of
all
their
actions
towards
God
and
towards
each
other
.
And
that
't
is
not
a
reasonable
supposal
that
the
world
,
in
the
posture
we
find
it
,
should
be
left
singly
to
the
conduct
of
Nature
.
Secondly
,
That
't
is
most
rationally
credible
,
upon
all
such
grounds
by
which
a
judgment
in
this
case
ought
to
be
established
,
That
this
Book
we
call
the
Bible
is
this
Revealed
Law
superadded
to
our
natural
Light
,
and
contains
in
it self
that
compleat
Systeme
of
Divine
Truth
by
which
God
will
Informe
,
Rule
,
and
Judge
the
World
.
And
this
I
shall
endeavour
a
proof
of
,
from
the
matter
of
this
Book
it self
,
and
from
such
external
concomitants
of
it
,
as
highly
concur
to
create
a
belief
of
its
Divine
Authority
.
And
lastly
,
propose
all
such
considerable
Doubts
,
Queries
,
and
Difficulties
as
the
minds
of
men
are
usually
busied
withall
about
this
Matter
.
And
attempt
their
Satisfaction
therein
.
To
make
the
first
thing
proposed
evident
,
that
't
is
Reasonable
to
believe
,
in
the
general
,
that
God
should
give
us
some
further
direction
then
what
our
Natural
Light
will
afford
us
:
That
he
should
promulge
some
Supernatural
Law
to
the
world
:
Let
these
several
things
following
be
duely
considered
.
First
,
What
wretched
and
dismal
Ignorance
has
the
world
been
in
,
yea
the
wisest
and
best
parts
of
it
,
and
in
what
disagreement
with
it self
about
all
parts
of
Religion
,
where
this
supernatural
Law
hath
been
either
not
known
or
not
received
!
How
sadly
hath
that
inbred
principle
of
Religion
wherewith
all
men
are
born
,
been
seduced
and
mislead
,
where
there
has
been
nothing
supernatural
to
guide
and
direct
it
!
The
natural
notion
of
a
Deity
has
corrupted
into
all
folly
and
vanity
,
and
men
have
formed
Religions
not
only
hateful
to
God
,
but
at
last
nauseous
to
themselves
.
Devotion
,
men
still
had
,
to
somewhat
above
them
,
but
they
knew
not
well
how
to
express
it
.
The
Wisest
saw
reason
enough
to
scorn
their
own
Religion
,
but
knew
not
how
to
compose
a
better
.
Some
went
farr
in
the
Negative
,
in
saying
what
ought
not
to
be
,
that
then
was
,
amongst
themselves
,
but
none
ever
attained
to
a
certain
directory
of
what
should
be
.
When
we
view
over
the
utmost
products
of
all
humane
abilities
,
and
the
greatest
discoveries
at
any
time
made
by
natural
light
,
we
shall
find
the
world
without
Revelation
to
have
been
greatly
defective
in
these
three
things
.
First
,
in
their
Divinity
,
in
their
conceptions
of
the
Deity
,
and
their
Worship
of
him
.
Secondly
,
In
the
account
they
gave
to
themselves
of
the
worlds
first
Production
and
of
the
Origine
of
things
.
Thirdly
,
In
their
Morality
,
and
in
their
Ethical
Institutes
of
humane
life
,
and
the
converse
of
mankind
together
.
First
,
In
their
Divinity
.
Varro
ranks
all
the
Heathen
Theology
under
three
heads
,
Their
Fabulous
and
Historical
Theologie
,
Their
Natural
and
Mystical
Theology
,
Their
Civil
and
Political
Theology
,
which
he
also
calls
Mythical
,
Physical
,
and
Civil
.
The
first
came
from
their
Poets
,
and
contains
such
a
Rapsody
of
Nonsense
and
Folly
,
as
the
like
to
it
hath
not
,
upon
any
occasion
,
nor
upon
any
subject
,
been
collected
since
the
world
began
;
That
one
God
was
born
from
a
Mans
Head
,
another
from
a
Mans
Thigh
,
a
third
from
some
drops
of
Blood
.
That
some
Gods
were
Thieves
,
others
Adulterers
,
others
Servants
to
Men
,
with
multitudes
of
such
absurd
and
ridiculous
fictions
.
The
Second
sort
came
from
their
Wise
men
,
and
from
their
Philosophers
.
They
dispute
what
the
Gods
are
!
Where
they
are
!
And
whence
they
are
!
And
amongst
them
,
we
find
an
endless
diversity
,
and
most
stupendious
folly
;
some
making
the
gods
to
consist
of
Fire
,
some
of
Numbers
,
others
of
Atoms
,
and
by
their
Mystical
Divinity
interpreting
Jupiter
to
Fire
,
Juno
to
Earth
,
Pluto
to
Air
,
Nestis
to
Water
,
and
others
of
their
Gods
to
the
several
parts
of
the
World
,
with
many
other
so
gross
and
notorious
absurdities
,
that
Justin
Martyr
tells
the
Graecians
that
the
Divinity
of
their
Philosophers
,
Multo
sit
quam
Poctarum
Theologia
atque
de
Diis
doctrina
ridiculosior
,
is
much
more
absurd
then
that
of
their
Poet.
The
third
sort
relates
it self
to
the
Laws
and
Customes
of
particular
Cities
and
Countreys
,
by
which
they
ordered
their
Priests
what
Gods
they
should
worship
!
at
what
Times
,
and
Seasons
!
and
upon
what
occasions
,
what
Sacrifices
,
and
Services
!
and
all
things
relating
to
the
exercise
of
their
Religion
,
both
upon
the
Stages
in
their
Theatres
,
and
also
in
their
Temples
.
For
in
the
one
,
they
represented
their
Gods
,
and
had
Plaies
acted
in
honour
to
them
,
as
a
part
of
Religion
,
and
in
the
other
they
Worshipped
them
.
In
all
which
we
find
them
shedding
the
blood
one
of
another
,
and
offering
most
inhumane
sacrifices
,
and
a
numberless
multitude
not
only
of
childish
and
foolish
,
but
profane
and
impious
,
obscene
and
lascivious
rites
and
ceremonies
.
If
we
look
back
as
farr
as
any
Heathen
Records
will
carry
us
,
and
view
over
the
Barbarous
Nations
of
the
world
(
for
so
the
Graecians
were
pleased
to
call
all
but
themselves
according
to
that
of
Varro
,
Barbarae
sunt
omnes
nationes
praeter
Graecos
)
the
Phaenicians
,
the
Caldaeans
,
the
Egyptians
,
and
such
others
as
we
have
any
account
of
in
story
,
we
shall
find
them
lost
in
a
strange
mist
of
Ignorance
,
about
all
points
of
Religion
,
and
we
shall
find
Idolatry
to
be
an
Early
as
well
as
an
Epidemical
disease
.
The
worship
of
the
Su●
beginning
probably
not
long
after
the
Babylonian
dispersion
.
And
the
Caldaans
,
who
are
upon
good
grounds
supposed
to
be
the
first
people
that
associated
themselves
into
a
national
government
after
the
stood
,
hasted
apace
into
all
kind
of
Idolatry
.
Bell
or
Bel●
(
for
it
is
the
same
Name
)
the
next
successo●
of
Nimred
and
first
King
of
Babel
after
him
being
Canonized
for
a
Daemon
and
Deifyed
b●
them
after
his
death
.
It
has
fill'd
some
Volumes
with
tedious
and
nauseous
vanities
,
the
Narrative
of
the
Divinity
and
Mythology
o●
those
and
other
Nations
,
the
Names
and
Derivations
of
their
Gods
(
the
most
Rationa●
of
,
which
were
the
Sun
,
Moon
and
Stars
)
wit●
all
their
wild
and
fabulous
Theological
inventions
and
fancies
about
the
worship
and
servic●
of
them
.
This
we
find
by
the
most
Ancien●
writers
of
their
own
,
and
have
also
a
large
account
thereof
in
Diodorus
Siculus
,
the
firs●
that
made
a
collection
of
general
History
,
and
(
as
Eusebius
says
of
him
)
was
Vir
ap●●
Gracos
clarissimus
,
quippe
qui
Universam
Historiam
ad
unum
commodissime
corpus
collegit
.
Nor
was
this
ignorance
and
blindness
wherewith
the
world
,
in
its
more
barbarous
condition
was
benighted
,
any
way
Cured
by
the
increase
of
Knowledge
and
the
propogation
of
humane
Science
:
But
Idolatry
grew
up
with
Philosophy
.
The
Number
of
their
gods
increased
with
their
Philosophers
.
The
more
they
knew
,
the
more
gods
they
worshipped
.
The
more
men
improved
toward
the
utmost
strength
of
humane
abilities
,
the
more
visible
was
their
impotency
about
Divine
things
,
and
the
more
did
principles
of
superstition
and
idolatry
expatiate
themselves
amongst
Mankind
.
The
Reason
of
which
seems
to
be
,
that
being
unable
by
their
natural
enquiries
,
to
arrive
at
a
right
knowledge
of
the
true
God
,
and
a
Certainty
in
Divine
things
,
their
contemplations
did
but
multiply
their
mistakes
,
and
mens
greatest
abilities
proved
but
a
prolisick
Nursery
of
Errours
.
Yea
,
the
more
devotion
they
had
from
a
clearer
knowledg
of
a
deity
in
general
,
and
the
farther
discovery
they
made
of
a
state
of
mankind
after
this
life
,
the
more
propense
they
were
to
an
universal
Apostacy
to
all
the
ills
of
Superstition
and
Idolatry
,
by
representing
false
Images
of
those
things
to
themselves
,
and
dilating
those
Apprehensions
into
Multiplied
Objects
both
of
Fancy
and
Sence
,
having
no
clear
and
fixed
notions
whereby
to
rescue
themselves
from
their
own
fluctuations
about
those
matters
.
That
we
call
Learning
(
which
is
nothing
else
but
acquired
Knowledg
resulting
from
the
improvement
of
our
rational
faculties
)
if
we
consider
its
rise
,
't
is
not
to
be
doubted
but
that
the
several
parts
of
it
had
their
first
preductions
from
the
Nations
the
Graecians
caled
barbarous
,
and
were
begun
amongst
them
as
the
position
of
each
Countrey
,
and
the
inclination
of
each
people
variously
led
to
them
.
If
we
consider
the
progress
learning
hath
taken
,
it
came
from
all
other
parts
,
and
first
concenter'd
in
Graece
,
removed
thence
to
Rome
,
and
in
the
Declension
of
that
Empire
,
diffused
it self
into
all
these
European
parts
of
the
World
.
To
make
the
Graecians
the
first
Authors
of
it
,
as
some
do
,
and
to
derive
it
originally
from
them
,
is
to
abuse
the
World
with
a
false
and
fictitious
pretention
,
as
if
all
the
rational
part
of
the
World
had
been
in
a
Lethargie
but
themselves
,
and
all
mens
intellectuals
had
lain
in
a
Trance
,
and
been
first
awakened
in
Graece
.
'T
is
true
,
that
what
lay
scatter'd
in
several
hands
,
was
their
first
eminently
united
,
and
greatly
improved
by
the
singular
abilities
and
industry
of
their
Philosophers
;
but
to
all
parts
of
the
known
world
were
they
indebted
for
the
general
grounds
of
their
Knowledge
.
Ab
omnibus
fere
Barbaris
Artes
&
utilia
ad
vitam
Documenta
Graecos
didicisse
,
sayes
Eusebius
.
And
he
tells
us
after
,
their
Astronomy
they
had
from
the
Chaldeans
,
their
Geometry
from
the
Egyptians
(
without
doubt
the
most
learned
of
all
the
barbarous
Nations
)
their
Letters
from
the
Phaenicians
,
and
the
notion
of
one
God
from
the
Hebrews
.
Clemens
Alex.
sayes
,
Vita
me
deficiet
si
velim
sigillatim
Graecorum
furta
persequi
.
Stromat
.
Pag.
149.
Two
famous
benefactors
they
had
that
all
Story
makes
visible
:
Cadmus
who
first
brought
them
the
inestimable
Treasure
of
Letters
,
and
instructed
them
in
the
Phaenician
Religion
and
Learning
,
and
Orpheus
,
who
instructed
them
in
all
the
Egyptian
Knowledg
.
Some
of
themselves
,
as
Democritus
,
Heraclitus
,
Pythagoras
,
and
others
who
travelled
much
into
remote
parts
,
acknowledg
the
great
Forreign
helps
they
received
:
But
especially
Plato
,
of
whom
Clemens
Alex.
sayes
,
Clarum
est
autem
semper
inveniri
Platonem
magni
facere
barbaros
,
utqui
meminisset
se
&
Pythagoram
plurima
eaque
praestantissima
&
nobilissima
dogmata
didicisse
apud
Barbaros
.
Stromat
Lib.
1.
Lactantius
tell
us
,
that
Pythagoras
,
and
after
him
Plato
,
were
so
inquisitive
after
Truth
,
that
they
travelled
into
Egypt
and
Persia
,
and
other
Countreys
to
be
informed
of
their
Religion
and
Learning
,
and
wonders
they
never
went
to
the
Jews
.
Which
if
you
believe
Strabo
,
Pythagoras
did
;
for
he
tells
us
,
that
Pythagoras
went
into
Jewry
and
dwelt
a
long
time
at
Mount
Carmel
.
Aristotle
plainly
owns
the
rise
of
Phylosophy
to
be
forreign
to
Graece
,
and
sayes
,
Persis
,
Magos
,
Babylonijs
&
Assyriss
Caldaos
,
Indis
Gymnosophistas
,
Celtis
seu
Gallis
Druidas
,
&
qui
Semnothei
appellabantar
,
ejus
rei
fuisse
Authores
.
Many
of
the
Graecians
we
know
boast
much
to
the
contrary
:
Diogenes
Laertius
in
the
beginning
of
his
Works
,
seems
more
positive
against
it
then
any
;
for
for
he
tels
us
,
that
such
who
think
other
Nations
,
before
the
Graecians
,
began
to
Philosophiz●
,
Per
imprudentiam
Graecorum
recte
facta
inventaque
Barbaris
applicant
,
ab
ijs
enim
non
solum
Philosophia
,
verum
ipsum
quoque
humanum
genus
initio
manavit
.
Two
things
well
joyned
,
and
of
equal
credibility
;
the
latter
as
probable
as
that
fabulous
tradition
amongst
the
Egyptians
,
That
Mankind
came
first
out
of
Egypt
,
and
were
there
originally
produced
by
the
River
Nile
:
And
the
former
against
the
best
and
most
ancient
History
,
and
positively
disproved
by
some
of
the
chiefest
Graecian
Philosophers
themselves
.
Nor
are
the
Reasons
he
gives
after
for
it
,
so
considerable
,
that
they
deserve
either
to
be
confuted
or
named
.
Whatever
could
be
done
without
supernatural
help
,
by
the
Wisdom
and
industry
of
Men
,
seems
to
be
attained
to
between
that
time
wherein
Learning
flourished
in
Graece
,
and
the
declension
of
the
Roman
Empire
.
The
most
famous
Men
that
the
World
hath
had
,
for
all
natural
acquirements
flourishing
in
that
compass
of
time
in
Graece
and
in
Rome
.
And
yet
there
needs
no
greater
or
other
Evidence
of
mans
defect
without
Revelation
,
then
the
Records
of
those
very
times
.
If
we
consider
,
first
,
how
mean
,
confused
,
and
uncertain
an
account
they
gave
of
the
first
cause
of
things
,
and
of
the
Origine
of
the
World
.
Thales
Miletius
the
founder
of
the
Ionick
School
,
who
was
Antiquissimus
Sapientum
in
Graece
,
and
the
first
Author
amongst
them
of
that
Science
they
afterwards
called
Natural
Philosophy
,
and
came
nearest
to
the
Story
of
Moses
,
he
derived
all
things
from
Water
.
Rerum
omnium
principium
dixit
esse
Aquam
;
ex
Aqua
namque
omnia
existere
,
&
in
Aquam
resolvi
omnia
.
Following
therein
Homer
the
great
Prophet
of
Graece
(
whose
Books
were
indeed
the
great
Pagan-Bible
,
and
from
whom
not
only
most
of
the
Gracian
Religion
,
but
most
of
all
the
Heethen
Theology
was
after
derived
)
for
he
makes
the
Sea
the
common
Parent
of
all
things
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Occanum
rerum
genuit
qui
cuncta
parentem
.
Year
,
of
the
Gods
themselves
;
for
he
derives
their
Pedigree
no
higher
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oceanumque
Deūm
patrem
Tethymque
parentem
.
Anaximander
,
his
Successor
,
he
thought
the
World
came
from
no
one
particular
thing
,
but
that
all
things
had
their
proper
and
singular
beginnings
,
which
he
held
to
be
Infinite
,
and
that
Infinite
Worlds
were
thereby
begotten
,
all
which
had
their
successive
Original
,
Continuance
and
End
.
Anaximenes
he
thought
all
things
came
from
Air
,
Ex
Aere
omnia
fieri
,
&
in
hunc
desinere
omnia
.
Heraclitus
ascribed
all
to
Fire
,
thought
all
things
came
first
from
Fire
,
and
would
revert
to
Fire
again
.
Pythagoras
,
the
Author
of
the
Italick
Philosophy
,
and
the
first
introducer
of
the
Name
of
Philosophy
,
according
to
Laertius
;
And
as
Clemens
Alex.
tells
us
,
the
first
that
took
the
Name
of
a
Philosopher
upon
himself
;
which
St.
Austin
sayes
he
did
out
of
modesty
,
refusing
to
be
called
a
Wise
man
(
which
every
Philosopher
was
before
but
chose
rather
to
stile
himself
a
lover
of
Wisdom
;
he
ascribed
all
things
to
Numbers
.
'T
were
endless
to
mention
all
the
absurd
and
contradictory
speculations
the
Philosophers
had
about
this
matter
.
The
three
best
of
all
the
Philosophers
,
who
successively
instructed
each
other
,
and
attained
to
the
top
of
the
Graecian
Literature
,
Socrates
,
Plato
,
and
Aristotle
:
What
a
Cloud
did
those
elevated
understandings
set
in
about
these
matters
!
Socrates
(
so
far
as
we
can
judg
of
him
by
what
his
Scholars
have
collected
of
his
,
for
he
wrote
nothing
himself
saw
so
great
vanity
in
the
Sentiments
of
all
the
Philosophers
about
these
things
,
&
withall
was
so
convinc'd
of
his
own
inability
to
come
to
a
right
comprehension
of
them
,
that
he
applied
himself
chiefly
to
Morality
,
waved
all
disputings
about
them
,
as
uncertain
and
no
way
satisfying
,
and
made
his
business
to
instruct
men
in
the
Rules
of
good
living
,
and
to
withdraw
them
from
such
speculations
wherein
he
found
they
had
been
ever
benighted
and
lost
;
which
doubtless
was
the
wisest
resolve
by
far
that
any
of
them
ever
came
to
,
it
being
a
singular
part
of
prudence
to
be
silent
in
that
about
which
we
are
Ignorant
.
And
in
this
particular
happily
he
made
good
what
the
Oracle
said
of
him
,
Mortalium
unus
Socrates
vere
sapit
.
Plato
asserts
three
first
Principles
of
all
things
,
Deum
,
Materiam
,
&
Idaeam
.
Deum
Conditorem
omnium
;
Materiam
autem
primariae
rerum
genitarum
generationi
subjacentem
,
&
Causam
occasionemque
Deo
creationis
praebentem
;
Ideam
porro
Creaturae
cujusque
exemplar
.
And
sometimes
adds
a
fourth
,
Animam
universalem
.
Aristotle
makes
but
two
Principles
,
Deum
&
Materiam
.
And
indeed
so
contradicted
the
former
Hypothesis
of
Plato
,
and
so
little
agreement
was
there
in
those
things
between
them
(
though
he
had
been
his
Scholer
from
fifteen
)
that
Plato
complains
,
He
kicked
at
him
as
Foals
use
to
do
at
their
Dames
that
have
bred
them
up
.
Some
thought
the
World
Eternal
without
a
Deity
.
Aristotle
he
thought
it
Eternal
with
a
Deity
,
and
that
the
World
flowed
naturally
from
the
Divine
Being
,
as
light
does
from
the
Sun
.
Nor
indeed
was
there
any
one
Philosopher
amongst
them
all
,
but
held
that
the
matter
of
the
World
in
some
posture
or
other
(
about
which
they
much
differed
)
was
Eternal
,
as
well
as
the
Deity
it self
.
And
therefore
one
of
the
Ancients
sayes
,
Omnes
Philosophi
in
his
consenserunt
semper
,
prater
Deum
ab
omni
Eter
nitate
aliquid
fuisse
.
In
this
all
Philosophers
have
agreed
,
that
there
was
somewhat
else
besides
God
from
all
Eternity
.
They
never
admitted
the
matter
of
the
World
could
possibly
come
originally
from
Divine
Potentiality
,
and
so
from
nothing
;
if
you
respect
matter
,
that
Maxim
,
Fieri
é
nihilo
nihil
,
in
nihilum
nil
posse
reverti
,
was
universal
amongst
them
,
and
still
confined
by
them
all
to
the
notion
of
matter
.
For
Divinity
,
no
parts
of
the
world
,
before
or
since
,
ever
produced
a
farther
Corruption
therein
then
Greece
and
Rome
,
in
their
greatest
splendor
.
They
made
Gods
of
all
parts
of
the
World
,
and
of
themselves
living
and
dead
.
Idolatry
was
then
in
its
Meridian
.
That
natural
notion
men
have
of
a
Deity
has
been
in
no
Age
of
the
World
more
notoriously
debauched
to
the
very
dregs
of
all
false
worship
,
then
in
those
knowing
times
.
Whatever
they
generally
loved
or
feared
,
fancied
and
not
understood
,
that
they
were
sure
to
Adore
.
Their
backs
were
bowed
down
with
an
ignorant
implicite
reverence
to
what
they
knew
not
,
and
so
their
Devotions
proved
as
ruinous
to
them
as
their
Vices
.
'T
was
their
Religion
in
Graece
that
made
men
turn
Atheists
,
and
made
that
learned
Countrey
the
first
Soyl
that
ever
Atheisme
grew
in
.
'T
was
so
grosly
absurd
,
and
their
Poets
had
made
it
so
ridiculous
,
that
it
became
lothsome
to
the
most
intelligent
part
of
themselves
.
At
Athens
so
blind
were
they
in
their
Devotion
,
and
withall
so
confused
with
the
multiplicity
of
their
own
Deities
,
not
sometimes
knowing
which
to
apply
to
,
that
they
inscribed
Altars
to
the
unknown
God
(
by
which
they
fell
accidentally
into
the
worship
of
the
true
God
,
before
they
were
aware
:
for
the
unknown
God
,
amongst
them
,
〈◊〉
indeed
the
true
God
)
The
occasion
of
〈◊〉
●uch
we
find
in
Laertius
,
in
the
life
of
Epimenides
,
who
he
sayes
,
in
the
time
of
the
great
Plague
that
was
at
Athens
,
Oves
allas
&
nigras
in
Areopagum
adduxit
,
ac
dimissis
deinde
quo
ire
vellent
auctor
suit
,
ut
ubi
illi
recubuissent
ibi
Sacrificarent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
Altars
are
likewise
mentioned
by
Pausanias
,
Lib.
1.
and
by
Phylostratus
,
Lib.
6.
Such
Altars
so
inscribed
also
they
had
in
Rome
,
upon
the
occasion
of
an
Earthquake
there
,
when
they
knew
not
which
of
their
Gods
to
apply
to
,
as
appears
by
Agelli
.
Lib.
11.
Chap.
28.
In
Rome
,
their
Religion
was
growen
to
that
height
of
absurdity
,
that
one
tels
us
in
Cicero
,
the
Roman
Priests
themselves
did
to
such
a
degree
,
contemn
their
own
Devotions
and
Ceremonies
,
that
they
could
scarce
forbear
smiling
at
each
other
when
they
met
in
the
Streets
.
'T
were
strange
to
believe
God
should
be
pleased
with
what
Men
mockt
at
themselves
.
Cotta
in
Cicero's
Books
de
Nat.
Deor.
sayes
plainly
,
Religions
must
be
continued
as
they
were
first
instituted
for
the
safety
of
Common-Wealths
,
but
that
otherwise
all
wise
people
laughed
at
those
Mysteries
.
Never
any
man
scorn'd
any
thing
more
than
Caesar
himself
did
his
own
gods
,
and
as
Tertullian
observes
,
pleased
himself
often
,
in
that
he
was
able
to
make
his
gods
feel
the
power
of
his
anger
.
What
a
Childish
folly
't
was
then
to
believe
that
a
Roman
Consul
lost
his
whole
Army
,
because
he
slighted
the
feeding
of
some
young
Chickens
!
or
that
Marcus
Crassus
was
therefore
slain
by
the
Parthians
,
because
he
despised
some
fopperies
of
Atteius
!
If
we
look
off
from
their
publick
Religion
,
and
the
general
practice
of
their
Divinity
,
and
take
a
view
of
what
the
Wisest
and
Best
thought
,
what
a
poor
product
were
all
their
Notions
,
compared
with
the
Bible
!
What
a
Midnight
were
men
in
,
in
respect
of
Religion
,
in
that
clear
Sunshine
of
Humane
Knowledge
!
Socrates
,
who
saw
the
furthest
of
any
man
in
the
Age
wherein
he
lived
,
into
the
vanity
of
the
Heathen
Theology
,
and
died
for
a
pretended
Contempt
of
it
,
for
the
Charge
that
Melius
,
one
of
his
Accusers
brought
against
him
at
Athens
,
as
Laertius
sayes
,
was
,
Jura
violat
Socrates
,
quos
ex
majorum
instituto
suscepit
Civitas
,
Deos
esse
negans
,
alia
vero
nova
Demonia
inducens
.
The
first
Philosophical
Martyr
that
we
read
of
,
has
yet
left
but
little
better
Divinity
behind
him
:
Nor
can
I
perceive
he
had
any
design
or
ability
to
reform
the
World
that
way
;
for
he
Answers
his
Charge
by
a
flat
denial
,
as
appears
by
his
Apology
in
Plato
(
and
his
whole
carriage
sufficiently
assures
us
't
was
out
of
choyce
,
and
not
out
of
fear
that
he
did
so
)
Sometimes
also
,
before
,
he
advised
others
to
content
themselves
with
the
Religion
of
the
Countrey
they
lived
in
.
And
we
find
likewise
in
Plato
,
how
uncertain
and
doubtful
he
was
about
that
great
point
of
the
Soul's
Immortality
,
and
a
future
state
of
Men
after
this
life
,
and
could
determine
nothing
with
himself
positively
about
it
,
though
he
seems
to
incline
that
way
,
and
to
think
it
the
more
probable
opinion
that
the
Soul
is
Immortal
:
Much
in
the
same
way
that
Cicero
speaks
of
it
in
his
Tusculane
Questions
,
who
gives
it
but
a
probability
:
And
as
Plato
does
in
his
Phaed
,
who
sayes
in
the
Conclusion
of
his
discourse
,
that
he
is
not
certain
about
it
,
nor
will
not
be
confident
of
it
.
'T
was
doubtless
a
high
degree
of
uncertainty
in
his
thoughts
about
those
matters
that
made
him
say
,
He
knew
not
whether
't
were
better
to
dye
or
to
live
,
and
that
't
was
a
foolish
thing
to
be
troubled
about
that
of
which
we
have
no
certain
Know●edge
,
whether
it
be
to
be
desired
or
feared
.
And
when
he
came
near
to
his
end
,
he
expressed
great
contentment
in
the
hopes
of
being
with
Hercules
and
Palamedes
in
the
next
World
;
but
still
qualified
those
Hopes
with
this
doubtfull
Parenthesis
(
In
case
the
Soul
be
not
extinguished
with
the
Body
)
He
chose
indeed
to
be
rather
a
good
Moralist
,
and
to
deal
in
those
Notions
wherein
he
found
some
certainty
,
then
to
attempt
much
in
the
speculative
part
of
Divinity
,
being
wholly
unable
to
frame
any
satisfactory
Notions
to
himself
about
the
Being
of
God
and
Divine
Worship
.
He
often
plainly
declares
that
of
the
Nature
of
God
,
and
the
business
of
another
World
he
was
wholly
ignorant
,
and
many
of
the
wisest
Philosophers
acknowledged
as
much
,
and
thought
those
things
utterly
beyond
the
reach
of
all
Humane
Knowledge
,
all
Notions
about
them
to
be
full
of
uncertainty
,
and
therefore
chose
to
submit
to
the
Vulgar
Sentiments
,
rather
then
perplex
themselves
with
doubtful
and
unsatisfying
Speculations
,
and
run
the
hazard
of
contradicting
the
publick
Religion
of
those
Countreys
where
they
lived
.
Plato
the
famous
Divine
Philosopher
,
who
exceeded
all
the
Graecian
Philosophers
,
as
much
in
the
Speculative
part
of
Religion
,
as
Socrates
did
in
the
Practick
,
though
there
was
more
true
Divinity
uttered
by
him
then
by
any
of
the
Philosophers
(
where
he
first
had
it
,
is
not
hard
to
determine
)
yet
attended
with
marvellous
vanities
,
and
intollerable
Errours
.
'T
is
not
easie
to
forbear
smiling
in
reading
over
the
account
he
gives
of
the
Creation
of
the
World
(
the
matter
of
which
he
makes
to
be
Eternal
)
the
fabulous
conceits
he
has
about
that
and
many
other
things
of
that
Nature
,
't
would
tire
out
any
ordinary
patience
to
read
.
A
great
promoter
he
was
of
that
gross
Idolatry
of
Damon-Worship
;
for
he
sayes
,
That
when
men
die
,
their
Souls
become
Daemons
,
and
if
their
merits
be
good
,
they
are
Lares
,
if
Evil
,
Lemures
,
if
different
,
Manes
.
Of
which
St.
Austin
gives
a
large
account
,
De
Civ
.
Dei
lib.
9.
Ch.
11.
Though
he
speak
much
of
one
God
,
yet
himself
then
(
as
all
the
Platonists
since
)
held
that
many
gods
are
to
be
Worshiped
;
and
in
his
Timaeus
,
he
calls
Saturn
,
Ops
;
Juno
,
and
others
Gods
;
and
sayes
,
the
Daemons
and
Heroe's
are
to
be
Sacrificed
to
,
and
the
good
Estate
of
the
City
commended
to
them
.
Cicero
observes
likewise
,
out
of
his
Timaeus
,
that
he
spake
with
great
obscurity
and
uncertainty
about
this
one
God
.
Sometimes
calling
him
an
Eternal
Mind
,
And
sometimes
calling
the
Sun
,
Moon
,
and
Stars
,
&
all
parts
of
the
World
,
the
Souls
of
men
,
and
whatever
the
Heathens
worshipped
Gods
.
And
at
last
concludes
,
that
the
whole
of
his
Principles
,
per
se
sunt
falsa
,
&
sibi
invicem
repugnantia
,
Are
in
themselves
false
,
and
self
contradictious
.
Aristotle
,
that
great
Luminary
of
the
Rational
World
,
a
man
of
a
most
sagacious
wit
,
who
travelled
with
such
unparallel'd
success
through
all
the
Theorems
of
Nature
,
and
all
parts
of
Humane
Knowledge
,
what
Mushrom-Divinity
has
he
left
behind
him
!
With
what
obscurity
,
uncertainty
,
and
confusion
with
himself
,
has
he
spoke
of
those
two
great
fundamentals
of
all
Religion
,
the
Being
of
God
,
and
the
Immortality
of
the
Soul
!
to
such
a
degree
that
many
of
his
Disciples
since
have
avowed
that
he
denied
the
latter
.
If
out
of
Aristotles
Books
we
should
but
extract
a
Model
of
his
Religion
,
it
might
be
for
a
Monument
of
wonder
,
that
such
a
Giant
in
all
Natural
Knowleage
should
die
such
a
Child
in
Divinity
.
Cicero
,
who
carried
the
Top-Sail
of
Learning
in
the
Age
wherein
he
lived
,
to
whom
the
elder
Pliny
gave
this
Testimony
,
That
he
only
had
a
Wit
equal
to
the
greatness
of
the
Roman
Empire
,
why
did
not
he
compose
a
right
Systeme
of
Divinity
;
and
leave
a
good
account
of
those
things
to
posterity
behind
him
?
from
whom
might
we
with
more
Reason
,
have
expected
it
?
he
designing
the
Nature
of
the
Gods
,
and
Divinity
for
his
Subject
?
In
the
beginning
of
his
Book
,
he
tells
us
with
what
unequal
Sentiments
men
had
debated
those
matters
!
Some
of
the
Philosophers
doubted
whether
there
were
any
Gods
,
as
Protagoras
;
Some
possitively
affirmed
there
were
none
,
as
Diagoras
and
Theodorus
Cyrenaicus
,
●●●i
vero
Deos
esse
dixerunt
,
tanta
sunt
in
varietate
ac
dissentione
constituti
,
ut
corum
molestum
sit
annumerare
Sententias
.
Nam
&
de
siguris
Deorum
,
&
de
locis
,
atque
sedibus
,
&
Actione
vitae
,
multadicuntur
.
Deque
his
summa
Philosophorum
dissentione
certatur
.
And
those
(
says
he
)
that
do
acknowledge
the
Being
of
the
Gods
,
have
such
various
and
different
Opinions
about
them
,
that
't
were
an
extreme
trouble
to
reckon
them
up
;
For
,
about
the
shape
of
the
Gods
,
their
imployments
,
and
what
they
do
,
and
the
places
where
they
are
,
there
are
endless
dissentions
amongst
the
Philosophers
.
Now
,
why
did
not
he
,
out
of
all
the
several
Sentiments
of
the
Philosophers
,
Compose
a
true
notion
of
his
own
?
unite
their
differences
?
and
rectifie
their
mistakes
by
one
common
Truth
?
instead
whereof
we
find
him
doing
little
else
but
repeating
their
various
opinions
;
which
amount
to
no
less
in
number
then
four
or
five
and
twenty
(
and
in
Diogenes
Laertius
there
is
good
store
more
)
and
generally
condemning
them
all
as
false
and
extravagant
,
unworthy
the
names
of
their
Authors
,
otherwise
famous
and
learned
men
;
and
at
last
sits
down
finding
his
own
inability
for
so
impracticable
a
task
,
and
has
left
the
World
not
much
more
informed
then
they
were
before
in
that
point
.
The
Sum
of
his
three
Books
of
the
Nature
of
the
Gods
,
is
indeed
a
perfect
Condemnation
of
the
whole
Pagan
Religion
;
for
,
he
sayes
directly
,
All
their
Gods
were
but
Men
:
and
reckons
up
their
Ages
,
their
Garments
,
their
Children
,
their
Ancestors
,
their
Alliances
,
and
plainly
confesseth
their
Temples
were
their
Tombs
,
and
their
Sacrifices
and
Ceremonies
,
representations
of
their
Lives
,
and
the
whole
of
their
Religions
,
Superstition
and
Vanity
.
But
when
he
came
to
speak
of
the
Supreme
Deity
that
made
all
things
;
yea
,
the
Heathen
gods
themselves
,
he
openly
declares
his
own
Ignorance
,
and
says
he
can
sooner
admire
then
utter
any
thing
,
and
better
declare
what
the
Deity
is
not
,
then
what
it
is
:
And
concludes
upon
the
whole
.
Vtinam
tam
facile
veram
Religionem
invenire
possim
,
quam
falsam
convincere
.
I
would
I
could
as
easily
find
out
true
religion
,
as
discover
that
which
is
false
.
Himself
,
Socrates
,
and
some
others
of
the
wisest
of
them
,
saw
far
into
the
Impotency
of
their
own
Religion
;
but
I
could
never
yet
find
that
any
of
them
arrived
at
any
ability
to
compose
a
better
.
Nor
can
any
man
in
any
Age
be
produced
that
(
without
Revelation
)
has
been
able
to
give
the
world
aright
or
satisfying
information
about
the
Being
of
God
,
and
the
Truth
of
Divine
things
.
It
having
been
in
fact
according
to
what
is
observed
by
the
most
excellent
Mornay
in
his
discourse
De
veritate
Relig.
Christ
.
Denique
evolve
quaecunque
a
Priscis
mundi
sapientibus
.
To
be
short
(
says
he
)
Amongst
all
the
things
which
the
Wise
men
of
the
World
have
written
here
and
there
of
the
Service
of
God
ye
may
hap
to
find
some
one
good
saying
,
in
a
hundred
years
,
and
some
one
other
in
another
hundred
:
But
when
ye
have
gathered
them
all
together
as
diligently
as
you
can
,
yet
shall
ye
be
able
to
make
of
them
neither
Rules
nor
Grounds
nor
scarcely
good
Problems
.
So
greatly
is
man
,
by
his
corruption
,
both
blinded
in
things
concerning
God
,
and
helpless
in
things
that
concern
his
own
welfare
.
T
is
true
,
that
many
points
of
the
Christian
Religion
,
especially
the
three
Grand
Fundamentals
of
it
,
The
Being
of
God
,
his
Providence
and
Rule
over
the
World
,
and
the
Immortality
of
the
Soules
of
men
,
have
been
even
through
these
Heathen
Ages
,
two
ways
acknowledged
and
justified
.
First
,
Implicitely
and
more
Remotely
,
by
the
general
and
most
corrupt
practice
of
the
Ethnick-Religion
.
What
greater
proof
can
there
be
of
a
God
,
and
that
the
World
still
thought
there
was
something
above
them
,
then
their
grossest
Idolatry
?
All
Idolatry
apparently
taking
its
rise
from
the
corruption
of
mens
natural
notion
of
the
True
God
.
What
meant
their
Imaginary
Deities
for
every
business
,
and
for
every
part
of
the
World
,
and
their
applications
to
them
upon
all
occasions
,
to
seek
their
favour
,
and
appease
their
anger
,
but
that
they
supposed
a
Supreme
Disposal
of
things
,
and
that
the
World
was
Ruled
by
a
Divine
Providence
?
And
what
signified
all
their
fictions
about
Heaven
and
Hell
,
and
their
adoration
of
Daemons
,
and
the
worship
of
dead
mens
Souls
,
which
they
made
to
be
Mediators
to
the
Gods
,
and
variously
called
them
Lemures
,
Lares
,
Manes
,
Larvae
,
some
of
which
(
if
they
were
the
Souls
of
their
friends
)
they
fancied
,
stayed
about
their
Houses
and
Dwellings
for
their
protection
;
others
were
more
at
Large
;
some
were
good
Daemons
and
above
:
Others
Infernal
and
Below
,
as
appears
by
that
of
the
Poet.
—
Vos
O
mihi
Manes
Este
Boni
,
quoniam
superis
Aversa
voluntas
.
Whence
came
all
this
,
but
from
an
obscure
confused
notion
of
mens
existence
after
this
Life
,
and
a
belief
of
the
Souls
Immortality
?
In
the
second
place
,
more
expressly
and
explicitly
,
from
the
Judgment
of
some
particular
persons
amongst
them
,
who
have
uttered
here
and
there
some
fragments
of
Truth
,
and
have
sometimes
spoken
in
justification
of
these
Main
Points
.
So
Plato
and
others
have
spoken
somewhat
of
One
God
(
Though
it
ought
to
be
noted
that
the
Being
of
One
God
was
never
generally
and
distinctly
acknowledged
in
any
Heathen
Country
,
nor
was
there
ever
a
Law
made
in
any
Heathen
State
to
establish
the
Being
and
Worship
of
one
God
.
Nay
,
some
have
supposed
that
no
particular
Person
did
ever
purely
by
Natural
Light
,
determine
that
there
was
but
one
God
:
But
that
such
who
have
spoken
of
it
had
it
from
a
Tradition
originated
in
Revelation
.
So
says
a
Learned
Author
in
reproch
of
the
Grecian
and
Romane
Learning
,
That
setting
aside
what
they
learnt
out
of
Egypt
,
they
could
never
,
by
themselves
,
determine
whether
there
were
many
Gods
or
but
One
)
Cicero
,
Plutarch
,
and
others
,
have
spoken
fully
about
Providence
,
and
others
of
them
have
said
much
to
justifie
the
souls
Immortality
;
so
much
has
been
acknowledged
in
the
Heathen
World
,
that
the
sparks
of
Divine
Truth
,
though
under
much
Rubbish
,
have
been
there
secretly
kept
alive
,
and
so
much
as
does
sufficiently
assure
us
that
the
great
Fundamentals
of
the
Christian
Profession
are
most
Suitable
to
the
Rational
Nature
,
do
only
Rectify
its
Depravations
;
and
have
been
some
way
witnessed
unto
,
in
the
darkest
times
;
And
to
that
end
we
often
make
use
of
their
Testimony
.
But
't
is
not
imaginable
that
God
should
leave
the
world
without
any
further
discovery
of
himself
their
chiefest
good
,
or
any
further
direction
toward
an
eternal
happiness
which
is
mans
chiefest
end
,
then
what
we
find
the
world
(
without
Revelation
)
has
attained
to
:
Nor
can
there
be
a
stronger
evidence
of
the
necessity
of
some
Revelation
,
then
the
condition
the
world
has
been
in
without
it
.
The
whole
of
the
Heathen
Divinity
having
been
,
some
way
or
other
,
tainted
,
and
is
reducible
to
one
of
these
three
heads
,
either
erroneous
,
uncertain
,
or
imperfect
.
Most
of
it
erroneous
,
much
of
it
uncertain
,
but
all
of
it
imperfect
.
If
we
enquire
how
mankind
came
to
be
benighted
as
they
have
been
in
these
things
of
greatest
concernment
,
How
such
a
flood
of
Idolatry
and
Superstition
came
to
overslow
the
Gentile-world
!
Two
things
ought
to
be
considered
in
order
to
the
satisfaction
of
such
an
enquiry
.
First
,
the
Internal
Cause
of
it
,
And
secondly
,
the
External
Means
by
which
it
hath
been
brought
about
.
The
Internal
Cause
of
it
hath
layn
in
two
things
.
First
,
An
Insussiciency
in
our
Natural
Abilities
,
since
the
Fall
,
to
ascertain
us
fully
about
Divine
things
,
and
to
give
a
satisfying
answer
to
all
those
enquiries
we
naturally
make
about
them
;
Secondly
,
the
general
ill
improvement
the
world
has
made
of
those
abilites
it
had
,
and
the
universal
Declension
and
Apostacy
of
mankind
from
that
knowledg
they
might
have
arrived
at
.
For
the
first
,
Though
the
Being
of
God
and
the
existence
of
a
Supreme
Power
be
witnessed
to
,
by
every
mans
Reason
,
and
every
man
be
born
with
a
relation
to
somewhat
Above
him
,
and
there
be
many
Maximes
of
Natural
Divinty
connate
to
the
true
exercise
of
our
rational
faculties
,
yet
there
be
two
things
can
never
be
attained
by
any
Natural
search
.
First
,
A
certain
knowledg
What
God
is
!
And
Secondly
a
certain
knowledg
How
he
is
to
be
Served
!
Neither
a
Satisfying
account
of
the
Nature
of
his
Being
,
nor
of
a
Worship
acceptable
to
him
,
is
to
be
compassed
,
without
Revelation
.
About
these
two
things
,
when
men
have
had
nothing
told
them
from
Heaven
to
fix
them
,
their
Opinions
have
been
as
various
as
their
Inventions
.
The
grosser
part
of
the
world
(
God
being
onely
an
Intellectual
Object
,
whom
they
could
not
see
)
generally
fell
to
conceive
of
him
by
what
they
did
see
.
Cicero
himself
confessing
that
when
we
come
to
consider
Qualis
sit
Deorum
Natura
,
Nihil
est
dificilius
quam
a
consuctudine
oculorum
,
aciem
mentis
abducere
.
Lib.
2.
de
Nat.
Dear
.
And
the
more
Refined
part
lost
themselves
in
a
Wilderness
of
Abstracted
Speculations
about
what
they
could
never
distinctly
comprehend
.
For
the
Second
,
'T
is
plain
,
a
great
part
of
the
Heathen
Idolatry
arose
,
not
only
from
their
Mistakes
in
what
they
could
not
know
,
but
from
a
corrupt
defection
from
what
they
might
know
.
Those
Notices
their
own
natural
abilities
gave
them
of
God
,
thwarting
their
Sensual
Inclinations
,
they
delighted
not
to
retain
such
a
knowledg
of
God
in
their
minds
,
but
willingly
turned
aside
to
Delusion
,
left
the
guide
of
their
Reason
,
and
chose
the
conduct
of
Appetite
.
The
Stupendious
folly
of
their
Religions
,
is
as
a
Thousand
witnesses
to
this
Truth
,
That
they
lived
not
only
below
the
true
Knowledg
of
the
one
God
,
but
farr
beneath
the
exercise
of
Right
Reason
.
For
though
I
am
apt
to
believe
that
a
Supernatural
knowledg
does
much
instruct
us
in
the
true
extent
of
what
is
meerly
Natural
,
and
does
much
inkindle
our
natural
Light
,
and
we
see
many
things
now
to
be
attainable
by
Nature
,
which
the
world
(
so
farr
as
I
can
discerne
)
never
found
out
without
Revelation
.
Yet
't
is
not
credible
that
a
Rational
Being
(
without
some
way
extinguishing
the
dictates
of
his
own
faculty
)
should
make
a
God
of
that
which
he
himself
knew
to
be
but
a
Perishing
Creature
,
or
should
think
to
please
a
being
of
such
perfections
as
every
mans
Reason
must
needs
ascribe
to
God
,
by
debasing
himself
before
the
Meanest
parts
of
the
World
.
Secondly
,
If
we
consider
the
External
means
by
which
these
Internal
Causes
have
operated
,
and
how
all
that
Rubbish
of
Pagan
Theology
hath
been
visibly
induced
to
defile
and
cumber
the
world
,
from
five
things
chiefly
we
may
derive
it
.
First
,
From
a
corrupt
Tradition
of
the
Worlds
first
original
,
and
the
History
of
the
Creation
,
and
the
Flood
,
and
many
passages
both
before
and
after
the
Flood
,
which
Noah
and
his
family
first
conveyed
down
to
the
world
in
its
Repeopling
,
and
the
Jews
from
Moses
afterward
inform'd
them
off
.
This
appears
to
have
been
a
great
rise
to
many
of
the
Heathen
Superstions
and
Vanities
,
and
most
especially
amongst
the
Phaenicians
,
much
of
whose
Religion
seems
to
be
a
plain
corruption
of
those
original
Truths
,
and
an
apparent
Mythology
upon
the
True
History
of
things
before
and
after
the
Flood
,
as
appears
by
Diodorus
Sicubus
,
and
more
anciently
by
their
own
famous
Antiquary
Sanconiathon
,
in
the
Version
of
Philo
Biblius
.
The
occasion
of
which
corruption
in
the
Tradition
of
those
things
was
,
probably
,
the
Confusion
of
Tongues
at
first
,
the
great
increase
of
Barbarisme
after
,
the
proud
desire
every
Nation
had
to
apply
all
Traditional
Stories
of
famous
persons
to
some
of
themselves
;
with
many
other
Reasons
which
Scaliger
,
Bochart
,
and
other
Learned
men
give
for
it
.
Secondly
,
From
the
Fictions
of
the
Poets
,
who
't
is
clear
,
were
the
first
beginners
of
all
the
Graecian
Learning
,
and
were
therefore
anciently
called
in
Graece
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Teachers
,
and
as
Strabo
says
(
and
I
thinks
,
upon
very
good
grounds
)
were
also
the
first
beginners
of
all
the
ancientest
Learning
every
where
.
All
other
Speech
,
whether
Historical
or
Rhetorical
,
being
but
the
progeny
of
Poetry
,
the
Ancients
knowing
no
other
artificial
or
set
form
of
speech
but
what
was
in
Verse
;
and
therefore
,
as
the
same
Author
saies
,
Poetry
was
anciently
called
Prima
quaedam
Philosophia
.
These
fill'd
the
World
with
innumerable
Fables
,
Mythologized
upon
every
thing
,
and
did
greatly
promote
their
Theological
Vanities
and
the
Corruption
of
all
true
Story
.
Thirdly
,
From
the
wild
Speculations
and
multiplied
Theories
of
the
Philosophers
(
of
whom
there
were
some
hundreds
of
Sects
)
which
served
greatly
to
Puzzle
and
Mis-lead
men
.
There
being
,
as
Cicero
saies
,
no
Absurdity
but
had
some
Philosopher
for
its
Patron
.
Fourthly
,
From
their
Oracles
,
by
which
the
world
lay
subjected
to
all
Diabolical
delusions
.
And
fifthly
,
from
their
corrupt
Legislators
,
such
as
Numa
in
Rome
,
and
others
,
who
finding
the
World
Sequacious
in
point
of
Religion
,
and
Mankind
apt
to
adore
every
fiction
,
imposed
upon
their
belief
whatever
they
thought
most
conducing
to
their
own
Politick
Ends.
Nor
has
the
World
without
Revelation
,
been
free
from
defects
in
its
Morals
,
though
Men
attained
far
therein
,
and
their
Morality
much
outwent
their
Divinity
.
Cicero
wrought
with
much
better
success
de
Officiis
,
then
he
he
did
de
Nat.
Deorum
,
yet
the
Bible
has
greatly
improved
the
world
herein
.
Let
any
man
extract
the
most
exact
Scheme
he
can
of
Morality
out
of
the
best
Philosophers
,
and
the
acutest
Moralists
,
and
compare
it
with
the
Doctrine
the
Bible
proposeth
to
us
about
those
things
,
and
the
defects
of
it
will
be
visible
.
Amiraldus
observes
in
his
Treatise
of
Religions
,
That
scarce
can
there
be
found
any
Common-Wealth
amongst
those
which
have
been
esteemed
the
best
policyed
,
in
which
some
Grand
and
Signal
Vice
has
not
been
excused
,
or
permitted
,
or
even
sometimes
recommended
by
publick
Laws
.
Plato
makes
a
Community
of
Women
,
one
of
the
fundamental
Constitutions
of
his
Republick
.
Socrates
and
Cato
I
think
are
agreed
to
be
two
as
famous
Moralists
as
ever
were
in
Graece
or
in
Rome
.
Cato
the
great
exemplar
for
Virtue
and
Justice
amongst
the
Romans
,
and
Socrates
the
Phoenix
of
Graece
for
Virtue
and
Piety
,
of
whom
Xenophon
gives
this
admirable
account
in
his
Book
De
Socratis
memorabilibus
dictis
,
Nemo
autem
unquam
Socratem
implum
q●iddam
&
irreligiosum
aut
facere
vidit
,
aut
dicere
audivit
.
No
man
ever
heard
Socrate
speak
,
or
ever
saw
him
do
a
wicked
and
irreligious
thing
(
that
is
,
according
to
the
conceptions
they
then
had
of
those
things
)
Himself
the
first
Author
of
Ethicks
,
and
the
first
that
contemned
the
fruitless
Speculations
of
the
Philosophers
about
other
things
,
and
reduced
Men
to
the
Doctrines
of
Morality
:
So
sayes
Laertius
of
him
,
Animadvertens
autem
naturalis
speculationis
,
fructum
nullum
esse
,
eamque
ad
officia
vitae
nihil
esse
necessariam
,
invenit
primus
Ethicen
deque
illa
&
in
Officijs
,
&
in
Publico
,
quotidie
Philosophans
,
ea
potius
inquirenda
hortabatur
,
quae
mores
instituerent
,
&
quorum
usus
domi
esses
necessarius
.
Yet
these
two
famous
Vertuoso's
were
no
better
principled
in
Morality
,
but
that
they
could
part
with
their
Wives
unto
others
,
for
their
own
advantage
.
And
therefore
Tertullian
in
his
Apology
,
cries
out
in
derision
of
them
,
O
famous
example
of
a
Graecians
Wisdom
and
Roman
Severity
!
A
Philosopher
and
a
Censor
make
a
shameful
Trade
of
their
Wives
Chastity
.
Aristotle
and
Cicero
both
commend
Revenge
as
a
Laudable
part
of
Magnanimity
.
Self-murder
in
many
cases
,
was
generally
allowed
off
by
the
best
of
their
Casuists
.
One
thing
of
great
worth
in
it self
,
and
of
most
general
use
amongst
Mankind
,
we
are
upon
the
matter
wholly
obliged
to
Divine
Revelation
for
;
That
excellent
Virtue
of
Humility
has
not
a
footstep
to
be
found
amongst
them
:
nor
is
there
a
word
of
true
Solf-denial
in
their
best
Ethicks
.
Nay
,
the
contrary
Vice
had
a
share
with
their
Virtues
.
Pride
and
Self-esteem
was
a
disease
Epidemical
amongst
them
,
and
seems
wholly
incurable
by
any
notions
they
had
.
Some
arrived
to
that
impudence
to
compare
themselves
with
,
nay
,
prefer
themselves
before
their
own
gods
.
'T
was
either
a
horrible
folly
to
Deifie
what
they
Postponed
to
their
own
Self-estimation
,
or
else
't
was
a
stupendious
effect
of
their
Pride
to
prefer
themselves
before
the
gods
they
Worshipped
.
Never
any
man
amongst
them
proposed
the
Honour
of
their
own
Gods
,
as
the
chief
end
of
their
Actions
,
nor
so
much
as
dreamt
of
any
such
thing
;
'T
is
Evident
the
best
of
them
in
their
best
Actions
,
reflected
still
back
to
themselves
,
and
determinated
there
;
designed
to
set
up
a
Pillar
,
to
exalt
their
own
fame
&
reputation
,
&
to
bring
home
a
large
Revenue
of
Glory
and
esteem
to
their
own
names
:
especially
before
the
Gospel
was
extant
,
from
the
light
of
which
't
is
probable
even
the
Heathen
Philosophers
themselves
did
in
many
things
rectifie
their
Morals
in
after
times
.
Nor
is
it
unworthy
our
notice
,
upon
how
much
safer
and
surer
foundations
the
power
of
Princes
and
Magistrates
is
established
by
the
Doctrine
of
the
Scriptures
,
then
what
we
find
it
was
by
any
other
Laws
.
With
what
positive
indispensable
strictness
is
mens
subjection
to
Authority
commanded
!
Not
the
least
allowance
for
any
Opposition
to
be
made
by
private
men
against
their
Superiours
.
The
worst
Princes
have
a
just
claim
to
our
submission
;
when
we
cannot
actually
obey
,
we
are
positively
obliged
quietly
to
suffer
.
We
find
the
World
governed
by
much
looser
Principles
amongst
the
best
of
the
Heathen
,
and
Authority
exercised
upon
much
unsafer
terms
.
'T
was
ordinary
with
them
to
rebel
against
Authority
,
if
they
thought
it
not
well
exercised
;
and
to
lay
violent
hands
upon
such
as
they
had
a
mind
to
call
tyrants
and
invaders
of
the
Peoples
liberties
.
Nothing
more
frequent
in
their
Writings
then
the
highest
Encomiums
of
those
that
murdered
and
assassinated
men
in
highest
Authority
.
And
nothing
more
common
in
their
Cities
,
then
the
Statues
of
such
to
perpetuate
their
Memory
.
What
superlative
praises
of
those
that
slew
the
Tyrants
of
Thebes
are
transferred
to
posterity
!
Nay
,
that
odious
and
detestable
murder
of
Julius
Caesar
is
so
justified
and
applauded
by
Cicero
himself
,
as
if
Brutus
and
his
Complices
had
been
sent
from
the
Gods
to
do
it
;
and
yet
in
truth
scarce
did
the
Sun
ever
afford
its
light
to
a
viler
Action
,
and
the
Sequel
of
it
sufficiently
testified
Gods
high
displeasure
with
such
a
Barbarous
Assassination
:
for
the
people
of
Rome
in
general
exchanged
their
Condition
from
better
to
much
worse
,
and
by
the
absoluteness
and
severity
of
three
or
four
sharp
Masters
,
felt
an
oppression
far
beyond
even
the
most
popular
complaints
of
that
kind
against
Caesar
.
And
for
the
Murderers
themselves
,
it
fared
much
with
them
as
it
did
with
the
accusers
of
Socrates
.
Every
one
of
them
came
to
an
untimely
and
remarkable
End
:
And
some
of
them
(
as
the
antients
have
been
curious
to
observe
)
slew
themselves
with
the
very
same
Swords
wherewith
they
had
assaulted
him
,
and
became
their
own
Executioners
with
those
individual
weapons
,
by
which
they
effected
their
malice
against
his
noble
person
.
The
Laws
of
the
Gospel
greatly
heighten
the
attainments
of
the
World
in
these
things
.
All
revenge
amongst
private
persons
is
there
wholly
exploded
,
much
more
against
such
as
are
clothed
with
authority
.
The
Gospel
bids
us
Pray
for
them
that
persecute
us
and
despightfully
use
us
,
and
subject
our selves
to
Authority
,
not
only
for
fear
,
and
out
of
Interest
,
but
also
for
Conscience
sake
,
And
this
Doctrine
the
Apostles
themselves
made
good
in
their
own
Practice
,
while
they
lived
under
that
Monster
Nero
,
the
worst
of
Emperours
,
and
the
vilest
of
Men.
The
whole
of
these
things
point
us
to
the
reasonable
expectation
of
that
we
are
in
quest
of
,
which
is
some
supernatural
Revelation
.
All
men
have
turned
Banquerupts
upon
those
first
natural
stores
God
intrusted
them
with
.
'T
is
necessary
to
set
up
anew
upon
the
stock
of
Revelation
.
Nothing
can
be
more
pregnantly
urged
to
shew
the
necessity
of
it
,
then
that
the
best
and
most
knowing
persons
of
the
World
,
who
have
ransacked
all
the
corners
of
Nature
,
and
seem
to
have
set
a
Copy
for
succeeding
Ages
to
write
after
,
in
most
Humane
attainments
,
have
been
so
far
from
discovering
the
certain
tracks
to
an
Eternal
happiness
,
that
they
were
never
yet
able
to
frame
such
a
Religion
as
could
reasonably
satisfie
others
,
or
convince
the
wisest
of
themselves
,
or
much
less
upon
any
good
ground
be
supposed
to
find
any
acceptance
with
the
true
God
.
In
what
strange
mists
of
Religious
Ignorance
and
folly
did
those
knowing
Ages
of
the
world
breath
out
themselves
and
expire
!
making
the
meanest
Creatures
their
Gods
,
and
ascribing
the
vilest
qualities
of
the
worst
men
to
their
Deities
!
Loosing
themselves
in
a
wilderness
of
vain
Worship
,
to
She
Gods
,
Wicked
Gods
,
Feigned
Gods
,
Senseless
Gods
,
Many
Gods
;
How
do
these
things
point
us
to
the
Necessity
of
the
Bible
,
to
put
an
end
to
the
foolish
Fancies
and
Inventions
of
Men
!
that
what
man
,
since
the
fall
,
could
not
find
out
,
or
had
lost
the
knowledg
of
,
God
might
acquaint
him
with
,
and
at
once
discover
to
him
all
those
admirable
Topicks
of
Divine
Knowledge
which
the
Scriptures
contain
,
and
give
him
a
clear
and
distinct
account
how
the
World
came
first
to
be
made
!
and
of
those
Methods
by
which
Mankind
came
since
to
be
saved
,
things
beyond
all
natural
kenn
,
and
which
only
served
to
reproch
the
wisest
thoughts
,
and
to
tell
men
how
little
they
could
discover
of
what
they
were
most
concerned
to
know
.
Moses
having
told
us
more
in
two
Pages
then
the
whole
World
ever
discovered
by
the
utmost
of
all
Humane
search
.
Nor
has
the
world
any
way
improved
it self
in
this
kind
of
Sience
to
this
day
.
However
men
by
experience
and
industry
,
have
meliorated
the
condition
of
Humane
Affairs
in
other
things
,
whatever
advance
they
have
made
in
Natural
Theories
,
or
in
any
Mechanick
contrivance
,
whatever
Rust
of
Errour
or
Ignorance
that
stuck
to
former
Ages
,
may
be
worne
off
,
by
an
improvement
of
Natural
Speculation
in
this
,
yet
where
the
Scriptures
are
either
not
Known
or
Rejected
,
they
are
at
the
same
Loss
in
point
of
Divinity
,
they
are
as
Ignorant
of
the
True
God
as
ever
.
And
the
Result
of
all
Natural
Theology
(
without
the
help
of
some
Revelation
)
has
been
,
and
still
is
,
no
other
then
this
,
That
while
men
have
been
most
busily
contemplating
the
nature
of
an
Infinite
Being
,
and
contriving
Ways
to
gain
Acceptance
with
him
,
they
have
Lost
themselves
in
the
Crowd
of
their
own
vain
Imaginations
.
Secondly
,
Such
have
been
the
Principles
and
Practices
of
all
Nations
in
all
ages
,
that
it
evidently
appears
,
The
world
,
men
themselves
,
have
generally
found
and
acknowledged
a
Necessity
of
Revelation
;
and
out
of
an
experimental
sense
of
their
own
Impotency
without
it
,
have
still
lived
in
expectation
of
somewhat
Supernatural
to
be
Revealed
from
Above
.
Mankind
,
since
the
Fall
,
have
been
still
listening
after
some
further
discovery
of
God
then
what
the
Work
of
his
hands
does
afford
them
,
and
some
more
perspicuous
Notices
of
his
pleasure
then
what
their
own
Natural
Abilities
could
dictate
to
them
,
as
that
which
Gods
goodness
and
his
own
excellent
Nature
seemed
to
promise
to
the
World
,
and
mans
natural
Tendency
to
some
Supernatural
happiness
(
as
the
great
end
of
his
being
)
continually
call'd
for
.
The
Genius
of
the
World
has
been
so
suited
to
the
notion
of
Revelation
,
and
mens
thoughts
have
been
so
constantly
taken
up
with
an
Expectancy
of
some
Divine
Instruction
,
that
they
have
been
still
in
danger
to
fall
into
all
the
extreams
of
deluding
Enthusiasme
.
Not
only
their
Religion
but
whatever
else
they
thought
well
off
,
they
were
ready
to
Father
it
still
upon
Revelation
.
Scarce
was
there
a
Mechanick
Invention
but
they
ascribed
it
to
a
Discovery
made
by
the
Gods
.
Pythagoras
when
he
had
found
out
an
excellent
Demonstration
in
Geometry
,
sacrificed
a
hundred
Oxen
in
gratitude
to
the
Gods
who
had
favoured
him
with
such
a
Discovery
.
Whatever
was
in
it self
difficult
,
or
Excellent
,
they
imputed
the
Accomplishment
of
it
to
a
Supernatural
Power
.
Homer
(
the
great
Oracle
of
the
Heathen
Divinity
)
not
only
ascribes
to
the
gods
the
Invention
of
all
abstruse
matters
;
and
all
the
Heroical
motions
of
the
mind
;
but
referrs
our
Ordinary
Cogitations
to
Divine
Impulses
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Talis
nempe
mens
est
Terram
incolentium
hominum
.
Qualem
in
dies
indit
pater
hominumque
Deumque
.
And
his
Book
is
filled
throughout
with
Enthusiastick
Advertisements
directed
to
Men
from
the
Gods
.
Cicero
,
in
the
end
of
his
2.
Book
,
De
Nat.
Deor.
is
large
in
his
expression
this
way
.
Nec
unquam
Magnus
vir
sine
aliquo
Afflatu
Divino
.
Never
was
there
any
great
Man
(
sayes
he
)
without
some
—
Inspiration
.
Not
only
were
the
Poets
(
who
seem
to
be
the
Divines
of
the
Pagans
,
and
the
Priests
of
their
Mysteries
)
all
Inspired
Men
;
but
not
an
eminent
Physician
or
a
Souldier
was
there
among
them
,
nor
a
Man
any
way
excellent
,
but
they
derived
his
Abilities
from
some
Supernatural
Gift
,
and
thought
his
Qualities
from
Above
.
Socrates
that
excellent
person
often
says
,
That
virtue
and
Religion
are
not
things
to
be
learnt
as
Arts
and
Sciences
are
;
but
to
be
had
by
inspiration
,
being
Divine
and
Heavenly
gifts
.
He
avowed
himself
raised
up
by
God
to
Philosophize
,
and
by
his
Precepts
to
Reforme
the
Athenian
manners
:
And
,
when
condemned
to
dye
,
and
sentenced
to
the
Poisonous
Cup
,
Resolutely
protested
,
Though
the
Prison-dores
should
be
opened
to
him
,
with
an
injunction
never
more
to
Philosophize
,
he
would
wholly
refuse
his
Liberty
upon
those
Termes
,
and
would
chose
to
obey
God
rather
then
Men.
We
read
not
of
an
eminent
Legislator
in
a
Commonwealth
but
pretended
he
received
his
Laws
from
the
gods
.
Solon's
Laws
were
said
to
come
from
Minerva
:
Lycurgus
derived
his
Laws
from
Jupiter
.
And
much
more
was
their
Religion
and
the
Rites
thereof
still
fathered
upon
some
Deitie
or
other
,
and
handed
down
to
the
world
with
a
Supernatural
Stamp
.
Numa
Pompilius
,
the
first
founder
of
the
Romane
Ceremonies
,
declared
he
received
them
from
the
Goddess
Egeria
.
No
Religion
in
any
Nation
but
has
made
some
pretence
to
Revelation
.
That
absurd
Imposter
Mahomet
was
wise
enough
to
father
his
Medley
Divinity
and
all
the
confused
trash
of
his
Alchoran
upon
Revelation
.
Nothing
else
could
have
cheated
so
many
into
a
belief
of
such
a
Religion
,
but
that
they
were
first
perswaded
it
came
from
Above
,
and
that
Mahomet
had
it
Revealed
to
him
from
Heaven
.
The
Heathen
world
were
,
in
Truth
,
without
any
Revelation
in
Religious
affairs
,
that
is
,
They
had
no
Divine
Laws
given
them
from
Heaven
to
direct
their
Religious
obedience
(
Whether
it
pleased
God
to
Reveal
any
particular
matters
,
at
any
time
,
to
any
of
them
,
I
dispute
not
;
But
He
gave
his
Statutes
,
his
Divine
Laws
,
to
Israel
,
and
he
did
not
deal
so
wit●
any
Nation
besides
)
And
yet
nothing
more
general
then
the
expectation
of
it
,
and
nothing
more
common
then
Pretensions
to
it
.
This
seems
to
have
been
a
Catholick
Maxime
,
that
the
true
knowledge
of
the
Deity
,
and
the
right
way
of
serving
him
,
must
be
revealed
from
Above
.
All
the
Nations
of
the
Earth
seem
to
have
concenter'd
in
this
belief
,
that
Divine
Revelation
,
and
a
Supernatural
intercourse
between
God
and
Man
was
necessary
,
for
the
present
and
future
good
of
Mankind
.
'T
is
well
expressed
by
the
Learned
Camero
,
Omnium
Gentium
etiam
Barbararum
consensu
receptum
est
,
ut
homini
bene
sit
,
praeter
eam
Rationem
quam
nimis
magnifico
&
superbo
Titulo
vitae
Ducem
vocant
,
requiri
Coelestem
quandam
Sapientiam
;
inde
Nata
est
Religio
,
Ritus
,
Cerimoniae
,
quae
sola
Sanctitate
se
commendant
.
Praelect.
de
Verb.
Dei
.
'T
is
a
thing
(
says
he
)
agreed
to
,
by
the
consent
of
all
Nations
,
yea
the
most
Barbarous
,
that
in
order
to
mans
well
being
,
there
should
be
a
heavenly
Wisdome
to
direct
him
,
besides
the
guide
of
his
own
Reason
,
and
from
thence
comes
Religion
,
&c.
'T
was
from
this
General
apprehension
that
the
World
came
to
be
so
often
and
so
easily
imposed
upon
by
deluding
pretensions
to
inspiration
,
and
the
many
gross
Cheats
of
Enthusiasme
,
the
greatest
Impostors
still
setting
up
for
Enthusiasts
.
'T
was
upon
this
account
that
the
Heathen
parts
of
the
World
were
so
enslaved
to
their
Oracles
,
and
did
so
greedily
embrace
whatever
they
thought
came
from
above
.
The
truth
is
,
there
is
in
every
man
not
besotted
with
sensuality
,
and
brutishly
degenerated
,
an
earnest
thirst
after
the
knowledg
of
God
and
Supernatural
things
.
And
there
is
as
clear
a
Conviction
upon
every
Reasonable
man
,
that
without
some
further
discovery
from
God
himself
,
then
what
this
World
and
our
own
contemplations
thereupon
will
afford
us
,
no
satisfying
account
of
those
things
can
be
attained
.
Thirdly
.
Man
is
a
Creature
designed
by
his
own
Faculties
for
a
Converse
with
the
Diety
,
and
by
Natural
Obligation
,
Tends
to
an
Intercourse
with
God
;
To
serve
him
acceptably
,
and
to
pay
the
Homage
due
from
us
,
in
such
away
as
we
may
be
fully
ascertained
is
pleasing
to
him
,
and
will
be
rewarded
by
him
,
is
absolutely
necessary
to
all
humane
welfare
.
That
is
,
The
greatest
concern
we
have
in
this
world
,
is
to
be
fully
instructed
about
Divine
Worship
.
And
this
seems
no
way
attainable
without
some
Revelation
.
That
God
is
,
and
that
he
is
to
be
Served
,
my
Reason
will
tell
me
;
But
What
he
is
!
and
after
what
Manner
he
Exists
(
the
knowledge
whereof
is
indispensibly
necessary
,
in
all
our
Approches
to
him
,
as
that
without
which
we
shall
be
sure
to
Debase
his
Excellency
,
and
to
represent
to
our selves
some
vain
Idea's
,
and
Fantasmes
of
our
own
imagination
)
I
must
be
taught
from
above
.
And
for
the
manner
how
he
is
to
be
served
,
and
what
will
be
acceptable
to
him
therein
,
I
must
look
upward
,
and
expect
a
full
and
compleat
direction
from
thence
.
Mankind
seem
,
una
voce
,
to
have
concenter'd
in
this
,
as
a
thing
most
sit
,
yea
necessary
,
that
God
should
from
Heaven
reveal
to
us
the
way
of
his
own
Worship
,
and
Teach
us
the
Methods
of
our
Converse
with
Him
.
Where
can
we
find
a
Religion
in
any
Nation
,
not
founded
upon
some
Pretences
to
Revelation
,
and
established
upon
this
Admission
?
'T
were
indeed
a
most
irrational
thing
,
and
a
great
Indignity
offered
to
the
Supreme
Majesty
to
make
Men
their
own
Judges
in
that
case
,
and
to
suppose
it
left
to
the
Arbitrary
Determinations
of
Humane
Discretion
,
How
God
should
be
worshipped
!
The
consideration
of
the
Wisdome
and
Sovereignty
of
God
,
and
our
own
Dependance
upon
him
,
is
singly
sufficient
to
evince
this
Truth
,
that
we
ought
to
be
under
a
Law
,
and
a
Stated
Rule
for
the
Manner
of
our
Serving
of
him
,
Without
which
we
can
never
intitle
the
best
of
our
Services
to
Obedience
,
or
,
upon
any
good
Grounds
,
be
secured
of
Acceptance
.
Not
ought
we
to
judge
that
any
Worship
ever
found
favour
with
God
that
had
not
the
stamp
of
his
own
Command
,
and
was
not
by
himself
,
some
way
or
other
,
Appointed
.
Though
't
is
fit
to
believe
that
God
was
well
pleased
with
the
Moral
goodness
of
the
Heathen
world
,
and
any
real
conformity
there
was
amongst
them
to
that
Natural
Di●inity
that
is
originally
annexed
to
every
mans
Being
,
and
greatly
displeased
with
the
contrary
,
and
rewarded
and
punished
them
upon
their
Good
and
Ill
behaviour
in
those
things
,
yet
t
is
not
to
be
doubted
,
but
that
the
whole
of
their
own
contrived
Worship
,
with
all
the
Rites
and
Ceremonies
of
it
,
was
a
thing
to
God
most
Odious
and
Detestable
.
And
of
this
we
are
well
assured
,
not
only
from
the
Reason
of
the
thing
considered
in
it self
,
but
from
a
very
Authentick
Determination
that
tells
us
The
whole
of
that
Worship
was
a
Service
performed
to
Devils
.
Nor
could
any
the
best
Intentions
that
any
men
ever
yet
had
since
the
world
began
,
sufficiently
excuse
for
Will-worship
and
Idolatry
.
There
are
but
two
ways
by
which
any
worship
can
be
a●pointed
by
God
.
Either
by
a
Law
Natural
,
given
to
us
in
our
first
Constitution
,
or
by
some
Revealed
Laws
since
.
The
Foundation
of
all
Worship
must
be
either
in
Nature
,
or
Institution
.
The
Point
then
to
be
proved
will
be
this
,
That
God
has
not
by
any
Natural
Laws
,
given
to
Mankind
a
sufficient
direction
about
his
Worship
,
and
that
Intercourse
between
Himself
and
the
World
,
that
(
respecting
either
his
own
Honour
or
mans
Happiness
)
is
necessary
to
be
maintained
,
and
all
mankind
naturally
tend
to
:
But
has
left
us
to
expect
it
in
a
Supernatural
way
.
That
God
,
by
a
Law
Natural
,
binds
us
to
acknowledg
his
Being
,
and
has
given
us
sufficient
notices
of
it
in
General
,
and
binds
us
to
acknowledg
that
there
is
an
Honour
and
Worship
due
to
his
Being
,
and
has
given
us
some
General
Innate
directions
about
the
performance
of
it
,
I
grant
:
And
has
also
obliged
us
to
Live
according
to
the
Dictates
of
our
Rational
Nature
(
which
shews
to
us
Good
and
Evil
)
by
that
very
Nature
which
becomes
Obligatory
to
it self
;
In
these
things
,
our
own
Reason
is
our
Law
,
and
according
to
that
Law
,
men
without
Revelation
are
Rewarded
and
Punished
:
And
so
I
doubt
not
but
all
the
Heathen
Nations
were
.
But
the
Laws
of
Nature
,
the
dictates
of
the
best
Reason
,
are
not
intrusted
with
such
a
plenary
direction
about
Worship
as
't
is
necessary
for
us
to
have
,
and
we
all
tend
to
;
Nor
can
any
man
be
a
sufficient
Law
to
himself
in
those
things
.
And
that
may
be
thus
made
to
appear
.
All
Worship
must
either
be
confined
to
Words
,
Thoughts
,
and
Bodily
Gestures
,
and
simply
Terminated
there
;
or
else
it
must
be
extended
to
some
further
expressions
of
Service
,
by
an
Appropriation
of
some
other
Mediums
unto
it
.
First
,
No
part
of
the
World
have
ever
yet
thought
it
a
thing
Reasonable
,
that
God
should
be
no
otherwise
served
then
by
Thoughts
,
Gestures
,
and
Words
.
Both
the
Principles
and
Practices
of
all
Nations
have
,
in
all
times
,
declared
the
contrary
.
Nor
has
any
Worship
,
in
any
Place
,
been
established
,
or
such
a
constitution
framed
as
that
we
call
Religion
,
without
some
other
expressions
of
service
,
and
some
other
External
Mediums
appropriated
to
it
.
And
this
seems
to
have
arisen
from
two
things
.
First
,
Men
have
never
supposed
their
Words
,
or
their
Thoughts
,
or
their
Gestures
,
to
be
alone
,
a
sufficient
expression
of
that
Homage
they
are
naturally
sensible
they
owe
to
the
Greatness
and
Bounty
of
God
,
for
their
own
Beings
,
and
the
Donation
of
this
world
,
which
he
has
visibly
bestowed
upon
Man
,
in
making
the
Whole
in
a
subserviency
to
Him
,
and
giving
him
the
plenary
and
quiet
possession
of
it
;
But
they
still
thought
themselves
bound
to
a
further
expression
of
Gratitude
and
Subjection
.
Secondly
,
Mankind
in
every
Age
have
applied
to
God
under
a
sense
of
Sin
,
and
of
Guilt
contracted
by
it
,
and
upon
that
account
,
have
still
adjudged
it
as
necessary
to
make
some
further
Offering
to
God
for
their
sins
,
and
by
some
other
Mediums
then
bare
Thoughts
and
naked
Expressions
,
to
apply
to
Him
about
them
.
No
man
ever
yet
imagined
such
a
service
a
sufficient
Compensation
for
Sin
,
but
have
still
attempted
a
further
Satisfaction
to
the
Justice
above
,
and
by
some
other
ways
have
indeavoured
to
appease
Divine
Anger
.
Now
,
the
Reason
of
the
world
does
not
issue
it self
into
any
positive
Certainty
about
such
things
,
as
it
does
about
things
in
themselves
Morally
Good
and
Morally
Evil.
No
mans
Reason
determines
about
the
positive
Use
of
any
such
Outward
Mediums
of
Worship
,
nor
can
assure
me
of
Gods
distinguishing
Acceptance
,
in
any
of
them
(
And
,
to
be
upon
certain
grounds
of
Acceptance
with
God
,
is
the
chief
thing
in
all
our
Worship
)
Nor
is
any
man
by
Nature
,
a
clear
and
certain
Law
to
himself
about
such
things
;
Nor
is
it
possible
he
should
;
Because
there
is
no
Intrinsically
Religious
Good
,
as
to
matter
of
Worship
,
in
any
parts
of
the
world
,
but
all
such
goodness
results
purely
from
Institution
.
God
has
not
sanctified
any
part
of
the
Creation
to
his
Service
in
such
a
way
by
any
unalterable
obligation
arising
from
the
Rational
Nature
.
No
such
External
Mediums
of
Worship
are
founded
in
Reason
,
but
all
in
Institution
.
'T
is
true
,
the
Light
of
Nature
will
direct
me
to
that
behaviour
of
my self
in
the
performance
of
all
Worship
,
which
I
think
most
Decent
and
Reverent
,
But
for
any
External
Mediums
of
Worship
,
the
Light
of
Nature
will
give
me
no
certain
Direction
at
all
.
If
any
parts
of
the
World
be
to
be
made
use
of
in
Worship
(
as
by
the
judgment
of
God
himself
,
and
the
practice
of
the
whole
world
,
it
has
been
declared
Necessary
that
some
should
be
)
we
must
then
,
both
for
the
Choice
and
the
Use
,
of
such
parts
of
the
World
,
be
wholly
guided
and
steered
by
Revelation
.
And
the
truth
is
,
every
mans
own
Reason
is
Impregnated
with
Obligations
to
a
further
Degree
of
Worship
and
Divine
Homage
,
then
Reason
it self
is
able
to
be
a
Safe
and
a
Certain
guide
to
us
in
,
and
directs
us
to
many
Duties
which
we
want
Revelation
to
teach
us
how
to
performe
.
Which
has
,
in
all
Ages
,
made
the
world
so
inquisitive
after
it
,
and
shews
us
how
Rationally
we
tend
Upward
in
this
matter
,
and
how
greatly
our
own
Natures
prepare
us
to
expect
and
receive
Instructions
from
Above
.
Secondly
,
Should
this
be
admitted
,
that
Divine
Worship
might
be
confined
simply
to
Thoughts
,
Gestures
,
and
Words
,
yet
would
not
our
natural
light
inable
us
to
acquit
our selves
as
we
ought
in
this
matter
,
nor
well
to
perform
such
a
service
as
that
,
without
supernatural
help
.
There
be
two
great
ends
of
all
worship
,
which
though
inseparable
in
their
attainment
,
are
yet
distinct
in
their
application
,
and
if
not
attained
,
the
whole
of
mens
attempts
that
way
will
prove
altogether
useless
and
fruitless
.
First
,
in
a
right
manner
to
give
to
God
the
Honour
due
from
us
to
him
.
And
Secondly
,
to
provide
sufficiently
for
our
own
welfare
,
by
an
acceptance
with
him
.
For
the
First
,
how
can
we
Honour
God
,
with
the
Honour
due
to
him
,
unless
we
have
a
right
Knowledge
of
him
,
and
such
a
discovery
of
his
Being
as
may
fully
inform
and
ascertain
our
minds
about
him
;
which
we
never
can
have
,
nor
to
this
day
the
World
never
had
,
without
Revelation
.
'T
is
impossible
to
Honour
God
as
we
ought
,
unless
(
according
to
our
measure
)
we
know
him
as
in
truth
he
is
;
and
't
is
equally
impossible
to
know
what
God
is
,
unless
it
be
told
us
by
himself
.
'T
is
not
simply
sufficient
to
Capacitate
me
for
a
due
address
to
the
Deity
to
know
in
the
general
that
there
is
a
Supreme
Wisdom
,
and
Justice
,
and
Power
above
me
,
that
some
way
or
other
exists
(
which
is
all
my
Reason
will
tell
me
)
but
I
must
have
some
direct
and
distinct
Knowledge
of
that
Being
,
wherein
all
those
Attributes
do
exist
:
Upon
which
,
as
the
Object
of
my
Worship
,
my
mind
may
terminate
,
and
without
which
I
shall
be
sure
to
form
an
Idol
to
my self
in
the
room
of
that
Being
,
and
then
apply
those
Attributes
to
It.
To
which
fatal
mistake
and
Idolatrous
delusion
the
World
(
having
by
Nature
,
no
certain
account
what
God
was
,
not
after
what
manner
the
Deity
did
exist
)
in
all
Ages
,
has
been
too
apparently
subject
.
Secondly
,
how
can
we
sufficiently
provide
for
our
own
welfare
,
unless
we
can
be
safely
assured
of
the
forgiveness
of
sin
,
and
the
total
removal
of
natural
guilt
:
And
how
is
it
possible
to
be
so
assured
,
unless
we
knew
the
Terms
of
Gods
forgiveness
,
and
the
Means
of
our
Reconciliation
,
to
him
?
Of
which
we
have
no
certain
satisfying
account
given
us
by
any
dictates
of
Nature
,
nor
can
they
ever
be
found
out
,
until
they
be
told
us
from
above
.
Men
must
needs
make
strange
Prayers
,
and
have
very
wild
and
uncertain
Meditations
about
God
and
their
own
Conditions
,
that
were
benighted
with
Ignorance
in
such
things
.
Prayer
and
whatever
else
is
it self
a
part
of
Natural
worship
,
would
be
very
lamely
performed
,
without
some
Revelation
to
guide
it
.
The
Pagan
devotion
was
a
medley
of
strange
Sentiments
founded
in
horrible
Ignorance
of
God
,
and
of
their
own
Condition
,
and
the
way
of
mans
Restoration
.
Had
Plato
or
Aristotle
or
the
wisest
amongst
them
but
left
us
a
Liturgy
of
their
own
Composition
,
it
would
with
great
effect
have
convinced
us
what
necessity
there
is
of
some
Revelation
to
guide
even
the
best
understandings
in
all
Divine
addresses
.
Two
things
about
Worship
,
the
practice
of
the
Heathen
World
has
taught
us
,
beyond
all
reasonable
denial
.
First
,
that
Mankind
have
generally
acknowledged
it
necessary
that
some
Supernatural
direction
should
be
given
for
the
manage
of
that
intercourse
that
ought
to
be
between
God
and
Man
,
and
have
subscribed
to
the
shortness
and
defficiency
of
Humane
Wisdom
about
it
.
And
Secondly
,
that
there
is
no
one
certain
compleat
Systeme
of
Worship
,
that
by
the
light
of
Nature
,
Men
do
uniformly
agree
in
.
The
one
results
from
their
constant
recourse
to
Supernatural
enquiries
,
and
the
many
Enthusiastick
pretensions
thereupon
.
The
other
,
from
their
great
and
eminent
disagreement
amongst
themselves
;
for
the
Pagan
world
,
who
were
only
under
the
conduct
of
Naturallight
(
and
had
,
in
truth
,
no
Revelation
at
all
,
but
were
still
abused
with
the
counterfeit
of
it
)
fell
by
that
guidance
into
endless
diversity
in
practice
,
and
into
a
numberless
variety
of
opinions
,
about
the
right
way
of
serving
and
approching
the
Deity
,
and
were
universally
engaged
in
multiplied
Mediums
and
Methods
of
worship
,
no
way
prescribed
by
any
Natural
Law
connate
with
Mens
beings
,
or
any
general
uniform
issues
of
right
Reason
;
nor
indeed
were
they
under
any
direction
at
all
,
either
for
their
Choise
,
or
their
Use
,
further
then
what
their
own
fancies
or
best
guesses
,
or
some
Enthusiastick
Imposters
could
suggest
to
them
;
which
plainly
declares
,
there
is
not
an
ability
in
Nature
sufficiently
to
guide
Men
in
Divine
worship
,
so
far
as
their
own
devotions
do
naturally
Steer
them
.
And
we
that
indeed
have
Revelation
,
are
instructed
by
that
Revelation
it self
,
sufficiently
to
know
the
necessity
there
is
of
Revelation
.
For
we
find
that
God
,
by
his
revealed
Laws
,
does
not
only
revive
in
general
the
whole
of
Natures
Laws
about
worship
,
and
instruct
us
in
the
true
Extent
thereof
,
which
he
does
,
and
much
inlightens
our
natural
Knowledge
therein
(
which
we
find
was
greatly
defective
,
even
about
Natural
Duty
)
and
gives
us
a
compleat
view
of
our
Natural
Obligations
to
him
,
and
teaches
us
in
a
duemanner
,
how
to
perform
the
Duties
of
Nature
;
he
does
not
only
do
this
,
not
only
rectifie
,
but
far
exceed
all
natural
dictates
of
worship
,
and
induceth
much
into
his
service
that
receives
its
Virtue
and
worth
singly
from
Institution
,
and
no
otherwise
.
Never
since
Man
was
first
made
,
has
God
left
him
singly
to
the
Natural
Laws
of
his
own
Being
,
for
the
payment
of
that
Homage
he
owes
him
.
Even
to
Adam
in
his
Innocent
state
,
God
thought
fit
to
give
a
Law
Supernatural
.
A
Law
which
for
the
matter
of
it
,
had
no
foundation
at
all
in
Adams
Nature
,
further
then
that
he
was
by
his
own
nature
generally
obliged
to
do
whatsoever
God
required
of
him
.
Much
more
may
we
expect
it
since
the
fall
,
the
whole
Method
of
our
Recovery
being
Supernatural
.
Nor
is
it
fit
to
be
thought
that
God
(
who
has
made
man
not
only
under
an
Obligation
to
the
performance
of
all
moral
goodness
;
but
has
also
implanted
in
his
Being
a
desite
of
a
peculiar
and
supernatural
converse
with
him
,
and
given
him
such
noble
faculties
so
capable
of
it
)
should
not
promulge
some
particular
Laws
by
which
he
might
receive
a
full
and
satisfying
direction
for
the
attainment
of
it
,
or
indeed
,
that
God
should
not
direct
men
to
the
furthest
approches
they
were
able
to
make
toward
him
,
and
glorifie
himself
by
appointing
a
way
to
the
utmost
Homage
and
Service
their
rational
Beings
are
capable
of
.
Fourthly
,
Some
things
most
essentially
necessary
to
the
Being
of
all
Religion
,
and
to
the
present
and
future
good
of
Mankind
,
are
not
discoverable
but
by
Revelation
.
And
't
were
a
barbarous
conception
to
think
that
God
should
leave
the
World
wholly
in
the
dark
about
those
matters
wherein
their
greatest
conceruments
lie
.
I
will
not
speak
particularly
of
the
Nature
of
God
,
how
indiscoverable
it
is
without
Revelation
,
and
yet
how
necessary
to
be
known
(
according
to
our
capacity
)
in
order
to
all
true
worship
;
Mens
Ignorance
in
that
particular
having
evidently
been
the
root
of
all
Polytheisme
and
Idolatry
,
nor
what
marvelous
dark
,
absurd
,
yea
,
prophane
,
and
blasphemous
conceptions
the
World
had
of
it
,
without
Revelation
!
Nor
will
I
speak
further
of
the
Worlds
Original
,
how
useful
and
necessary
the
Knowledge
of
it
is
to
us
,
to
be
truly
informed
how
our selves
and
all
things
else
came
first
to
exist
!
What
marvellous
instruction
to
our selves
and
what
a
natural
Homage
to
God
results
from
it
!
which
yet
depends
purely
upon
Revelation
,
and
the
Knowledg
of
it
is
impossible
to
be
attained
without
it
.
Nor
will
I
mention
those
uncertainties
the
World
hath
been
,
and
must
(
without
Revelation
)
be
still
intangled
with
all
about
Death
,
to
know
whether
it
be
a
Natural
accident
!
a
thing
originally
appurtenant
to
Humane
Nature
,
and
annexed
to
our
Beings
in
their
first
constitution
!
or
hath
been
as
a
punishment
,
or
upon
some
other
account
introduced
since
!
and
the
many
difficulties
that
will
arise
to
our
meditation
either
way
;
nor
will
I
much
insist
upon
that
uncertainty
we
must
needs
be
in
,
about
a
future
Condition
after
this
life
,
unless
particularly
info●med
therein
by
Revelation
.
Though
my
Reason
will
tell
me
(
and
it
may
safely
be
collected
from
the
unequal
disposition
of
rewards
and
punishments
here
)
that
there
is
some
future
estate
of
things
beyond
this
World
,
without
a
supposition
of
which
I
must
either
depose
God
from
his
Government
,
or
else
admit
him
unjust
,
both
which
are
absurd
,
yet
how
conducing
is
it
to
all
true
Religion
,
and
how
necessary
for
the
incouragment
of
Virtue
and
the
supression
of
Vice
to
be
fully
informed
about
these
things
,
and
not
to
be
left
fluctuating
about
with
every
blast
of
uncertain
guess
and
conjecture
!
What
wild
conceptions
had
the
Heathen
world
about
their
Infernal
Regions
,
and
their
Elisian
Fields
!
Nor
were
they
only
fictions
peculiar
to
the
Poets
,
but
admitted
by
their
Wisest
men
,
and
best
Philosophers
,
who
were
able
to
frame
very
little
better
Ideaa's
of
those
things
.
To
give
one
Instance
of
many
,
Plutarch
one
of
the
wisest
and
best
of
the
Heathens
,
in
the
Treatise
he
wrote
upon
this
Motto
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gives
no
better
an
account
of
the
future
state
of
mens
Souls
,
then
that
the
Wicked
are
only
overwhelmed
in
the
perpetual
Oblivion
of
all
things
;
And
for
the
Place
and
Condition
of
such
as
shall
be
happy
hereafter
,
in
his
Consolation
directed
to
Apollonius
,
he
adheres
to
the
opinion
of
Pindar
,
who
describes
those
things
in
the
same
Fictious
and
Ridiculous
way
that
Virgil
does
directly
imitate
Pindar
therein
,
Epicurus
indeed
pretended
to
some
Wiser
Sentiments
;
But
the
end
of
them
was
to
render
all
Notion
of
a
Future
condition
Fabulous
▪
and
to
Allegorize
all
that
was
said
of
another
World
into
this
;
And
to
make
men
believe
that
whatever
was
said
of
the
Sufferings
and
Pains
of
the
Infernal
Regions
,
it
was
nothing
else
but
what
was
suffered
in
this
Life
,
by
Covetous
,
Ambitious
,
and
Fearful
Minds
,
Ex●gitated
with
their
own
Exorbitant
Passions
;
Which
was
a
most
effectual
way
to
banish
out
of
the
World
all
Fear
of
Vice
,
and
all
Love
to
Virtue
,
which
even
by
those
Obscure
notions
they
had
of
a
Future
State
,
was
much
upheld
and
maintained
.
But
to
go
farther
,
How
necessary
must
we
needs
grant
it
,
to
have
the
certainty
of
a
Future
condition
after
this
Life
,
established
by
Revelation
,
when
we
consider
how
Unfixed
some
of
the
Wisest
have
been
,
about
the
very
Being
of
any
such
thing
at
all
!
Such
men
as
Socrates
and
Cicero
were
Doubtful
and
Unresolved
in
the
case
,
and
came
to
no
more
but
That
they
inclined
to
that
opinion
,
and
judged
it
the
more
Probable
.
And
Aristotle
discoursed
of
it
with
much
more
Obscurity
.
The
Resurrection
of
mens
Bodies
is
a
thing
of
farr
Harder
belief
,
stands
in
greater
need
of
Revelation
to
credit
it
.
'T
is
not
the
easiest
task
to
possess
men
with
a
through
perswasion
about
It
,
when
't
is
revealed
.
Saducisme
is
a
weed
very
apt
to
grow
,
and
not
soon
Eradicated
.
We
find
St.
Paul
sufficiently
Laughed
at
,
at
Athens
for
Preaching
the
Resurrection
.
'T
was
a
New
notion
to
the
Philosophers
.
And
yet
if
there
were
any
Glimmerings
of
it
amongst
any
of
the
Philosophers
,
it
was
amongst
the
Stoicks
,
who
were
one
of
the
Sects
he
encountered
.
I
know
,
there
have
been
some
remote
apprehensions
amongst
the
Pagans
tending
this
way
:
But
neither
the
Pagan-world
in
General
,
nor
any
considerable
part
,
nor
indeed
any
part
of
it
at
all
,
ever
agreed
in
a
positive
distinct
belief
of
any
such
thing
.
Some
fancied
there
would
come
to
be
such
a
Revolution
of
the
Heavens
,
as
that
all
the
Stars
would
be
precisely
returned
to
the
very
exact
Punctum
in
which
they
were
when
all
things
began
first
to
be
,
and
that
then
all
that
ever
had
been
should
return
,
in
Order
,
Time
,
and
Nature
,
to
their
former
Condition
and
Station
,
and
be
just
as
they
had
been
.
Some
tell
us
,
the
Magi
,
who
were
the
Caldaean
Philosophers
,
had
some
obscure
notions
that
all
men
should
,
one
day
revive
,
and
become
Immortal
.
And
some
of
the
Stoicks
thought
should
be
burnt
to
Ashes
,
and
then
would
follow
an
immediate
restoration
of
all
things
.
But
these
were
but
wild
and
●oveing
Guesses
in
general
;
no
certain
determination
was
Mankind
able
to
make
about
this
matter
in
particular
.
And
yet
,
of
how
great
use
is
the
assurance
of
it
to
all
the
ends
of
Virtue
and
Religion
!
and
how
Sovereign
a
remedy
is
it
against
the
terror
of
Death
,
which
Aristotle
calls
the
terriblest
of
all
Terrors
,
to
be
assured
,
upon
safe
grounds
,
our
Bodies
shall
be
raised
again
,
and
all
the
Friends
we
part
with
here
shall
,
in
their
Souls
and
Bodies
Re-united
,
Exist
for
ever
.
But
waveing
the
prosecution
of
these
,
there
be
two
things
in
themselves
of
absolute
necessity
to
the
being
of
all
Religion
,
and
beyond
all
possibility
of
a
Natural
discovery
,
from
whence
I
shall
endeavour
to
demonstrate
the
necessity
of
a
Revelation
,
in
order
to
the
present
and
future
happiness
of
Mankind
.
First
,
a
certain
distinct
Knowledge
how
that
Evil
we
find
in
Mankind
came
first
to
Exist
!
whence
the
Corruption
of
Humane
Nature
came
!
In
short
,
how
there
came
to
be
such
a
thing
as
Evil
and
Sin
in
the
World
!
Secondly
,
how
Sin
(
and
Guilt
,
arising
from
the
Conscience
of
it
)
may
be
removed
,
and
Men
brought
to
a
Reconciliation
with
God!
and
an
inward
Acquescency
about
it
!
For
the
first
.
That
there
is
such
a
thing
as
Evil
and
Sin
in
Men
,
and
Guilt
resulting
from
it
,
needs
no
proof
;
every
mans
own
Reason
determines
the
Case
,
and
the
whole
transaction
of
the
World
is
too
sad
an
Evidence
of
.
We
find
in
the
Prayers
of
all
Nations
a
Confession
of
Sin
:
And
no
worship
but
some
way
or
other
tending
to
the
removal
of
it
;
which
is
a
publick
protest
in
the
Case
,
entered
by
the
whole
World
against
themselves
.
'T
is
visible
,
our
Inferiour
faculties
do
combate
our
Superiour
,
and
our
Wills
over
Rule
us
to
that
which
our
own
Reasons
determine
against
.
Aristotle
,
in
the
end
of
the
last
Chapter
of
his
first
Book
of
Ethicks
,
confesseth
There
is
somewhat
in
our
Nature
that
opposeth
right
Reason
.
Whatever
directions
the
Philesophers
and
Moralists
gave
to
Conquer
our
Passions
and
subdue
our
Sensual
Appetites
,
and
to
conduct
us
to
Virtue
,
they
are
all
grounded
upon
this
supposal
.
Hierocles
,
a
Stoical
Philosopher
,
in
his
Discourse
upon
the
Golden
sayings
of
Pythagoras
,
speaks
fully
and
excellently
to
this
point
;
His
words
are
these
.
Man
(
sayes
he
)
is
of
his
own
motion
inclined
to
follow
the
Evil
and
leave
the
Good
.
There
is
a
certain
strife
bred
in
his
affections
;
He
hath
a
free
Will
,
which
he
abuseth
,
bindang
himself
wholly
to
encounter
the
Laws
of
God
.
And
this
Freedom
it self
is
nothing
else
but
a
Willingness
to
admit
that
which
is
not
good
,
rather
then
otherwise
.
That
a
certain
Knowledge
of
the
Origine
of
this
we
call
Evil
,
and
a
clear
discovery
of
the
first
rise
and
Cause
of
it
,
is
of
absolute
necessity
to
the
Being
of
all
Religion
,
and
that
a
Man
cannot
be
Religious
as
he
ought
without
it
,
is
easily
proved
,
and
will
be
sufficiently
so
,
by
a
due
consideration
of
these
four
things
.
First
,
how
can
we
acknowledge
Gods
Justice
in
Punishing
Mankind
,
and
without
repining
submit
to
it
as
we
ought
,
unless
we
know
whence
this
Evil
first
came
!
what
Author
it
had
!
and
how
,
and
upon
what
terms
man
comes
to
be
guilty
of
that
for
which
he
is
punished
!
Secondly
,
how
can
we
be
(
as
we
ought
to
be
)
sensible
of
Gods
general
or
particular
favours
,
and
adore
his
goodness
in
preserving
us
,
and
providing
for
us
,
unless
we
be
rightly
informed
of
our
own
demerits
and
rebellion
again
him
,
and
that
Mankind
have
deserved
a
total
ruine
and
subversion
!
which
we
can
never
be
,
unless
we
know
the
first
entrance
of
evil
,
and
the
original
Cause
of
it
.
Thirdly
,
how
can
we
properly
address
our selves
to
God
to
repair
our
ruines
,
unless
we
perfectly
know
how
the
first
breach
came
to
be
made
!
Lastly
,
how
is
it
possible
,
upon
reasonable
Grounds
to
restrain
Mankind
from
Impeaching
the
Wisdom
,
Power
,
and
Goodness
of
God
in
making
and
Governing
the
world
,
unless
we
know
the
first
rise
and
primary
Cause
of
all
the
disorder
we
see
!
which
is
not
to
be
known
till
we
come
to
the
Spring-head
of
evil
and
sin
.
With
what
Impatience
did
Men
use
to
reproch
God
and
Nature
about
it
,
as
if
there
were
a
kind
of
Malevolens
and
ill
will
in
the
Deity
to
the
happiness
of
Men
!
One
sayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Another
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
a
third
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nor
indeed
can
we
well
blame
the
disorder
of
mens
minds
that
contemplate
the
present
posture
of
the
World
,
and
are
able
to
give
no
satisfying
account
to
themselves
,
how
things
came
at
first
so
to
be
!
And
that
a
certain
account
of
evil
in
its
original
is
impossible
to
be
had
without
revelation
,
will
appear
very
evident
.
How
should
any
man
ever
come
to
discover
whence
that
internal
conflict
first
arose
between
the
Will
and
the
Judgment
!
How
a
man
came
to
be
first
so
divided
against
himself
,
one
condemning
the
other
!
No
man
naturally
knows
any
thing
of
its
Causality
,
nor
more
of
it
then
that
it
is
so
.
How
should
any
man
ever
find
out
from
whence
,
or
by
what
means
those
unrnly
lusts
and
passions
,
those
evil
and
crooked
inclinations
that
naturally
infest
the
minds
of
men
,
and
are
a
part
of
themselves
,
that
create
a
guilt
in
mens
own
Breasts
,
and
prove
so
ruinous
to
others
,
came
first
to
exist
?
What
footsteps
are
there
in
Nature
to
conduct
us
to
the
first
cause
of
these
things
?
and
the
miseries
that
attend
them
?
something
indeed
we
may
say
Negatively
of
the
Origine
of
evil
;
but
we
cannot
affirm
possitively
the
least
thing
about
it
.
We
can
much
less
tell
how
Mankind
came
to
be
wicked
,
then
we
can
tell
how
they
came
first
to
be
!
and
yet
't
is
impossible
to
know
that
,
but
by
revelation
.
'T
is
easie
to
derive
the
beings
of
men
in
general
,
from
some
Supreme
maker
(
though
we
can
never
find
out
the
time
when
,
nor
the
manner
how
they
came
first
to
be
made
)
but
we
can
no
way
at
all
imagine
from
whence
to
derive
the
evil
of
their
beings
,
or
upon
what
to
father
the
Corruption
of
humane
Nature
,
nor
what
Date
to
give
it
.
From
a
Being
infinitely
perfect
and
good
,
evil
it self
could
not
originally
come
;
that
is
,
Men
could
not
at
the
first
be
made
so
.
That
we
may
safely
say
in
the
Negative
to
assert
mans
Apostacy
,
however
any
part
of
the
world
may
dream
otherwise
;
't
is
demonstrable
that
man
is
some
way
or
other
degenerated
from
his
Primitive
state
(
from
the
clear
evidence
of
which
,
if
we
duly
consider
it
,
results
the
absolute
necessity
of
a
revelation
)
'T
is
impossible
evil
it self
should
be
Con-created
with
him
,
and
be
originally
appurtenant
to
him
,
as
part
of
him
.
And
't
is
thus
demonstrable
,
if
man
had
been
at
the
first
made
,
as
now
he
is
,
naturally
inclined
to
evil
and
Vice
,
had
his
inclination
to
evil
as
well
as
to
that
which
is
good
been
Created
with
him
,
his
reason
would
never
have
approved
the
one
,
and
condemned
the
other
;
because
both
natural
,
and
upon
equal
terms
in
our
Constitution
.
To
condemn
any
one
part
of
our
original
constitution
by
another
,
had
been
in
it self
not
only
unnatural
and
unreasonable
,
but
it
had
been
directly
to
reproch
our
maker
,
and
our selves
,
which
nothing
Created
can
be
supposed
to
be
so
Created
as
naturally
to
do
.
Nature
(
as
't
was
first
framed
)
could
never
be
so
divided
against
it self
.
A
man
could
never
have
had
any
Conscience
of
evil
,
nor
any
remorse
for
it
;
nor
could
any
guilt
have
been
contracted
by
it
,
had
it
been
(
as
now
it
is
)
part
of
himself
,
and
at
first
Created
with
him
.
'T
is
not
possible
a
man
should
judge
in
himself
that
to
be
evil
,
and
repent
of
it
as
such
,
which
he
acted
in
prosecution
of
his
first
make
.
There
can
be
no
fault
in
acting
suitably
to
our
original
frame
and
composure
,
nor
any
punishment
due
for
so
doing
,
in
the
judgment
of
a
rational
Being
;
because
't
is
impossible
to
do
better
.
All
Conscience
of
evil
and
sin
must
necessarily
arise
from
an
inward
conviction
that
we
are
not
what
we
ought
to
be
;
which
we
must
needs
be
if
we
be
as
we
were
first
made
.
Whenever
my
Reason
tells
me
I
do
that
which
I
ought
not
to
do
,
the
same
reason
will
tell
me
,
I
am
degenerated
,
and
do
not
what
I
was
first
made
to
do
;
Besides
,
't
is
utterly
impossible
that
a
man
should
be
originally
Made
with
Opposite
Inclinations
,
and
an
irreconcilable
conflict
within
himself
(
one
part
condemning
another
)
by
a
Being
that
is
Unity
it self
in
all
goodness
,
and
one
and
the
same
by
an
infinite
Identity
in
all
Perfection
.
We
can
never
,
with
any
common
sense
,
father
Division
upon
Unity
,
or
that
which
is
Imperfect
and
Evil
upon
that
which
is
Perfectly
Good
,
or
primarily
derive
such
a
Composition
as
Man
now
is
from
what
we
know
God
must
needs
be
.
Nor
can
we
imagine
That
inherent
Shame
we
now
find
in
the
nature
of
Mankind
,
relating
to
much
of
themselves
,
could
be
of
the
Same
Date
with
their
first
Constitution
,
or
that
Man
should
be
at
the
first
so
created
as
to
be
naturally
ashamed
of
any
part
of
Himself
,
or
anything
relative
to
his
own
Being
.
'T
was
an
Apostacy
from
what
he
once
was
,
must
needs
make
him
turn
aside
and
hide
himself
from
his
own
eyes
;
'T
was
Evil
and
Guilt
must
needs
be
the
first
Authors
of
Shame
.
So
far
we
may
go
in
the
Negative
;
What
we
now
are
,
is
not
what
we
first
were
.
But
how
came
the
Change
?
Has
any
ill
Genius
,
Since
,
taken
up
its
abode
in
Humane
Nature
?
And
,
imposing
upon
it
,
Acted
it
to
all
this
Evil
we
See
?
Is
the
world
under
the
Tyranny
of
any
Evil
Spirit
?
Or
,
is
man-kind
degenerated
by
any
Necessary
Decay
in
the
course
of
Nature
?
Or
,
was
mans
own
Will
the
great
root
of
Evill
?
Came
it
from
a
Created
Freedom
?
Have
men
Wilfully
defaced
themselves
?
If
they
have
,
When
was
it
done
?
What
was
the
first
occasion
of
doing
it
?
Was
it
done
all
at
once
?
and
has
it
ever
since
come
by
Descent
,
and
been
intailed
by
a
certain
Propagation
upon
the
world
?
Or
has
its
entrance
been
Gradual
?
Were
some
only
the
first
Authors
of
it
?
Or
has
every
man
in
every
Age
had
his
share
in
the
Conspiracy
?
In
short
,
If
we
suppose
(
which
we
ought
)
that
Man
was
Not
at
first
created
with
an
Actual
principle
of
Evil
in
his
breast
,
Whence
could
it
primarily
Arise
?
And
whence
should
we
come
to
call
it
Sin
?
and
,
in
the
true
judgment
of
Reason
,
Determine
against
it
?
It
must
be
grounded
upon
a
mans
Relation
and
Duty
to
God
.
All
conscience
of
Evil
and
Sin
which
we
have
in
our
own
Nature
,
is
still
with
a
reference
to
God
,
to
his
Nature
,
and
to
his
Will
,
and
our
Subjection
to
him
.
If
such
a
thing
then
as
Evil
and
Sin
(
for
they
are
Conjoyned
by
the
Rational
Nature
)
must
needs
arise
from
mans
Relative
Subjection
to
God
,
it
must
be
by
Opposing
and
Disobeying
his
Will
revealed
by
some
Law
,
And
that
Law
must
be
either
Natural
or
Supernatural
;
If
Natural
and
Created
with
him
,
it
must
needs
be
the
Dictates
of
his
Reason
:
And
't
is
marvellous
hard
to
conceive
how
Man
(
while
he
was
intire
,
and
untainted
,
in
the
compleat
furniture
of
his
first
make
)
should
(
without
some
very
violent
Impressions
,
or
some
very
strange
concurrence
of
Accidents
)
go
astray
from
the
guide
of
his
own
Reason
,
and
transgress
such
a
Law
as
was
the
chief
Ruling
part
of
himself
.
Nor
are
we
able
to
give
to
our selves
the
least
satissying
account
of
it
.
If
a
Law
Supernatural
;
What
that
Law
was
!
or
How
,
or
When
,
or
by
Whom
Transgressed
!
we
can
never
discover
;
Nor
so
much
as
make
one
probable
Guess
towards
it
.
No
man
will
ever
find
an
Answer
to
these
and
many
other
endless
Enquiries
,
that
searches
by
the
Candle-light
of
Nature
.
Nor
is
there
any
one
Way-mark
set
up
to
direct
us
.
No
one
thing
has
so
point-blank
silenced
the
whole
world
in
all
Ages
,
as
this
has
done
.
How
miserably
involved
in
their
own
Confused
notions
were
the
Philosophers
about
this
matter
!
Never
arriving
at
the
least
glimps
of
truth
in
the
case
.
Sometimes
deriving
Evil
from
the
perverseness
and
malignity
of
Matter
,
sometimes
from
I
know
not
what
fancyed
principle
of
Discord
;
Nor
could
they
issue
their
Doubts
at
last
into
any
better
Resolve
,
then
that
there
were
Two
Supreme
Beings
,
one
infinitely
Good
,
and
the
other
infinitely
Evil
,
equally
the
Cause
of
both
the
principles
of
Good
and
Evil.
And
so
were
fain
to
Canton
the
Deity
,
and
to
put
both
the
Principles
upon
even
termes
(
which
directly
overthrows
the
dictates
of
all
right
Reason
)
to
make
room
for
a
Solution
of
this
Problem
.
And
should
we
admit
such
a
Cunning
contrivance
of
Nonsense
as
two
contrary
Supremes
,
it
would
but
still
further
Involve
us
.
If
a
man
were
so
made
as
he
is
,
How
came
it
to
pass
that
both
the
Deities
Agreed
in
the
doing
of
it
,
and
are
yet
perfectly
Opposite
and
Contrary
each
to
other
?
Did
one
make
the
Good
part
,
and
the
other
the
Ill
part
?
Or
did
the
Good
Deity
make
man
alone
,
and
the
other
Debauch
him
and
Un-make
him
after
?
'T
will
not
be
easy
,
in
a
due
manner
,
to
Share
him
Between
them
,
And
if
that
we
naturally
call
Evil
came
originally
,
as
well
as
that
we
call
Good
,
from
a
Being
Eternal
and
equally
Supreme
,
Why
should
the
Judgment
of
right
Reason
in
man
be
so
much
for
the
One
,
and
directly
against
the
Other
?
If
it
be
so
,
the
Pedigree
of
the
One
is
no
whit
meaner
nor
baser
then
the
Other
.
Nor
is
it
a
thing
in
it self
possible
,
to
annex
that
we
mean
by
Evil
,
or
Imperfection
from
whence
it
naturally
results
,
to
what
is
Eternal
;
because
Eternity
necessarily
includes
Perfection
,
and
cannot
be
reasonably
supposed
without
it
.
In
such
a
dismal
Wilderness
of
Ignorance
and
Error
has
Mankind
wandered
about
,
whilst
they
contemplated
these
things
;
about
which
upon
any
good
grounds
to
be
ascertained
is
(
without
Revelation
)
utterly
impossible
;
nor
can
we
(
whilst
Ignorant
of
the
Origine
of
Evil
)
ever
find
out
the
true
Reason
and
primary
Cause
of
all
those
Sorrows
and
Miseries
we
find
the
World
possessed
of
.
'T
is
true
,
the
Heathen
were
deeply
sensible
of
the
ruinous
and
sad
Condition
of
Humane
Nature
,
and
the
troublesome
revolutions
of
the
World
;
some
to
so
great
a
degree
that
they
thought
,
as
Euripides
did
,
that
we
ought
to
weep
at
the
Birth
of
our
Children
,
and
to
laugh
our
Patents
to
their
Graves
;
and
't
was
usual
with
them
to
fancy
Death
as
a
Present
sent
from
the
Gods
to
the
best
men
for
their
best
Actions
:
So
they
fancied
Death
sent
to
Cleobis
and
Biton
for
their
Piety
to
Juno
.
To
Agamedes
and
Tryphonius
for
building
the
Temple
at
Delphos
:
But
they
knew
nothing
how
the
World
came
into
this
posture
we
find
it
!
either
it
must
be
a
necessary
consequent
of
Nature
,
or
else
the
World
is
under
some
great
punishment
imposed
by
the
Supreme
Judge
of
it
.
If
all
we
see
be
necessary
consequents
from
Nature
,
we
must
needs
think
Nature
it self
to
be
some
very
Imperfect
and
Ill
Composure
.
We
must
needs
imagine
it
a
wretched
constitution
at
first
,
that
carry'd
in
its
bowels
so
many
dismal
misfortunes
.
Who
can
suppose
God
should
from
the
beginning
frame
this
World
in
the
posture
we
find
it
?
and
erect
the
course
of
Nature
with
all
those
forrows
we
see
necessarily
attending
it
?
We
can
never
reasonably
believe
things
so
wrought
off
their
makers
hands
at
first
,
as
that
the
necessary
and
natural
consequence
of
them
should
be
their
present
posture
.
And
if
we
suppose
(
as
well
we
may
)
all
the
sad
and
sorrowful
accidents
,
and
troublesome
vicisitudes
of
humane
life
,
to
come
from
a
Judgment
since
imposed
from
above
;
for
some
Treason
of
which
the
World
has
been
attainted
,
and
some
grand
piece
of
Rebellion
against
the
great
Sovereign
,
how
short
a
Stage
will
Nature
conduct
us
,
in
our
searches
after
those
things
!
Who
can
inform
us
of
the
first
Authors
of
such
a
fatal
Treason
?
the
Time
and
Occasion
of
its
Commission
?
What
the
Sentence
was
God
pronounced
when
he
inflicted
these
Judgments
?
How
far
it
Extended
?
Whether
all
the
other
parts
of
the
world
be
punished
for
Mans
Transgression
?
Or
how
it
came
first
to
pass
that
they
are
as
we
find
them
?
Whether
God
will
pursue
the
Execution
into
the
other
world
!
Or
whether
any
Bounds
be
set
to
its
duration
here
!
and
the
world
shall
ever
survive
and
out-last
it
,
and
return
at
length
to
be
in
so
much
a
better
Condition
as
we
may
reasonably
conjecture
at
first
it
was
!
These
and
many
other
necessary
Questions
may
be
asked
;
but
can
ever
be
resolved
without
Revelation
.
And
as
Mankind
have
been
still
reproched
by
their
own
Ignorance
about
this
matter
,
being
never
able
to
make
the
least
probable
guess
at
the
Origine
of
evil
,
nor
to
ascend
by
the
Streams
to
the
Fountain
(
the
Spring-head
of
natural
corruption
being
as
much
concealed
from
the
most
inquiring
men
,
and
as
much
unknown
to
the
wisest
parts
of
the
World
,
as
the
Fountains
of
Nile
were
to
the
ancient
●eographers
)
so
,
in
the
second
place
men
can
never
(
without
supernatural
help
)
upon
good
Grounds
be
assured
how
to
remove
that
guilt
ingendered
by
it
!
the
burden
of
which
they
continually
groan
under
,
as
the
heaviest
and
sorest
of
all
humane
pressures
;
that
is
,
no
man
(
should
he
study
over
all
the
Volumes
of
Nature
)
unless
it
be
told
him
from
Heaven
,
can
certainly
know
upon
what
terms
God
will
proceed
in
pardoning
and
punishing
the
sins
of
the
World
!
should
a
man
imagine
that
God
would
take
no
other
vengeance
upon
mens
disobedience
,
then
those
temporal
judgments
he
has
laid
upon
them
and
the
World
they
dwell
in
?
Should
a
man
imagine
that
God
has
satisfyed
his
Justice
in
Condemning
man
to
Death
,
and
Sentencing
of
him
to
the
Grave
,
and
exposing
him
to
those
Sorrows
that
attend
him
thither
,
and
means
to
go
no
further
?
These
thoughts
will
not
obliterate
mens
Guilt
,
nor
will
such
guesses
at
the
Penalty
at
all
appease
the
minds
of
Men
when
they
do
Ill.
Will
God
have
the
first-born
of
mens
bodies
,
or
the
best
of
their
Substance
,
or
what
parts
of
the
World
to
satisfie
for
their
disobtdience
?
If
we
should
ransack
all
the
particulars
that
Humane
invention
can
reach
in
this
kind
,
we
could
never
be
fully
assured
,
that
the
Expiation
of
mens
Sin
lay
in
any
,
or
in
〈◊〉
of
them
.
The
great
concern
of
the
World
,
and
that
which
Mankind
above
all
other
thing●
naturally
press
after
,
is
a
certain
Knowledge
upon
what
terms
they
may
be
accepted
with
God!
the
sense
of
their
own
Apostacy
,
and
the
Conscience
of
Divine
Justice
necessitate
it
so
to
be
;
and
with
such
a
Knowledge
no
natural
abilities
can
supply
us
.
That
God
is
Just
my
Reason
will
tell
me
,
and
that
he
is
Merciful
my
own
Breast
will
assure
me
;
But
how
he
will
proceed
to
deal
with
men
,
so
as
to
reconcile
both
these
Attributes
!
how
far
the
one
shall
be
Predominant
over
the
other
!
or
whether
they
must
be
in
equal
Conjunction
,
and
both
concur
!
and
how
that
can
be
done
!
What
will
procure
Mercy
,
or
what
will
satisfie
Justice
,
or
how
they
will
be
made
to
meet
in
one
Divine
Act
,
when
both
perfect
,
and
nothing
of
either
can
be
abated
;
because
not
consistent
with
their
perfection
!
are
things
utterly
impossible
to
be
known
without
Revelation
.
If
God
forgive
absolutely
without
any
satisfaction
;
what
becomes
of
his
Justice
,
which
should
secure
and
vindicate
the
Honour
of
his
Laws
?
And
should
he
only
forgive
men
when
they
themselves
make
a
Plenary
satisfaction
to
Justice
,
where
were
his
Mercy
?
And
how
could
such
a
plenary
satisfaction
to
insinte
Justice
for
mens
disobedience
be
ever
found
out
?
what
Proxie
can
a
man
make
in
that
case
to
answer
for
his
sin
?
What
part
of
the
world
can
be
his
sufficient
substitute
?
or
what
can
we
suppose
can
satisfie
Divine
Justice
for
mens
transgression
that
is
beneath
themselves
?
If
we
go
strictly
to
Justice
,
nothing
of
less
Dignity
then
the
Offender
can
compensate
for
the
Offence
,
if
any
thing
but
the
Offender
himself
.
And
so
it
appears
,
some
of
the
Heathens
themselves
thought
by
that
famous
saying
amongst
them
,
Cum
sis
ipse
Nocens
,
moritur
our
Victima
pro
te
?
And
should
we
suppose
God
in
his
Judiciary
proceedings
with
Men
,
to
forgive
upon
a
Partial
satisfaction
,
to
accept
some
Imperfect
satisfaction
to
his
Justice
,
and
to
make
up
the
rest
by
his
Mercy
,
this
were
to
render
his
Attributes
Imperfect
,
and
to
make
him
act
like
a
Man
,
neither
as
infinitely
just
nor
infinitely
Merciful
,
nor
at
all
like
himself
;
nay
,
in
some
measure
to
deny
himself
,
which
is
impossible
.
The
truth
is
,
the
evil
of
the
world
being
in
its
Nature
an
offence
against
God
,
and
the
guilt
arising
from
it
relating
to
his
Tribunal
,
where
no
Sentence
can
pass
but
what
is
the
result
of
infinite
and
perfect
Attributes
,
the
terms
of
our
pardon
must
come
from
God
.
'T
is
not
in
man
to
find
out
how
God
shall
forgive
him
,
or
to
to
Chalk
out
the
Tracks
of
Divine
Justice
and
Mercy
toward
himself
;
nor
will
his
guilt
be
removed
,
nor
his
thoughts
be
at
rest
,
till
he
know
Gods
mind
about
it
.
Nothing
can
assure
us
of
Reconciliation
with
God
,
but
what
is
from
Heaven
appointed
as
the
means
of
it
.
No
natural
knowledg
can
give
us
any
certain
direction
about
it
;
nor
is
it
reasonable
to
believe
it
should
.
If
Humane
Nature
had
no
absolute
security
in
it self
of
its
first
state
,
how
can
we
expect
it
should
restore
it self
when
once
degenerated
?
What
did
not
remain
perfect
when
it
was
so
,
is
much
more
unlikely
to
recover
again
out
of
Imperfection
to
be
so
.
Every
man
may
know
he
is
degenerated
from
what
he
ought
to
be
,
and
so
may
reasonably
collect
from
what
he
once
was
;
but
no
man
can
reason
himself
into
a
ce●ta●n
way
of
Recovery
.
The
whole
world
have
subscribed
to
their
own
Apostacy
,
but
could
never
agree
upon
any
certain
remedy
.
How
miserably
have
Mankind
tired
themselves
,
and
to
how
little
purpose
,
in
finding
out
what
would
appease
Divine
Anger
,
and
compensate
for
their
disobedience
!
No
man
ever
yet
wors●
ipped
any
God
▪
but
he
made
some
Offering
to
him
,
in
hopes
that
might
indemnisie
him
,
and
be
taken
in
Lieu
of
his
own
punishment
.
Men
have
at
a
Venture
offered
up
all
parts
of
the
world
in
Sacrifice
have
tried
all
experiments
,
victimis
&
lavacris
,
and
by
all
other
means
their
best
guesses
could
suggest
to
them
,
to
obliterate
their
own
Guilt
,
and
to
procure
D
v●●e
favour
;
but
never
were
upon
any
su●er
g●ound
then
their
own
vain
fancies
for
acceptance
.
Aga●hias
tells
us
in
his
second
Book
of
the
Pe●sian
war
,
that
the
Persians
were
wont
to
solemnize
a
great
Holy-day
once
a
year
,
which
they
called
The
death
of
Vices
,
in
which
(
as
an
eminent
piece
of
Devotion
)
they
slew
multitudes
of
Serpents
&
all
other
sorts
of
wild
Beasts
,
and
thereby
thought
they
should
Execute
all
their
Corruptions
,
&
safely
bury
their
sins
.
The
Philosophers
abounded
with
remedies
fo●
this
Epidemical
Disease
.
Some
thought
to
cure
the
evil
of
the
world
in
a
Moral
way
,
some
in
a
way
Mathematical
,
and
some
by
Religious
Ceremonies
.
But
alas
,
The
right
way
of
doing
it
has
lain
hid
from
Ages
and
Generations
till
God
himself
made
it
known
,
and
revealed
it
from
Heaven
.
What
a
trifle
is
the
Blood
of
a
Sheep
or
an
Oxe
to
satisfie
for
an
Offence
against
an
Infinite
Justice
!
At
how
easie
and
cheap
a
rate
might
men
Sin
,
and
God
be
satisfied
!
And
what
a
publick
tolleration
of
evil
were
it
,
if
the
Blood
of
Bulls
and
Goats
might
take
away
sin
,
and
the
lives
of
unreasonable
Creatures
Commute
for
the
sins
of
Men
!
The
consideration
of
all
these
things
does
directly
Steer
us
upward
,
and
point
us
to
a
dependance
upon
Revelation
,
to
give
us
a
clear
,
distinct
,
and
satisfying
Knowledge
of
God
,
of
our selves
,
and
of
this
whole
World
?
How
man
came
to
Rebel
,
and
Sin
first
to
enter
;
By
what
ways
and
means
Indemnity
may
be
obtained
?
And
upon
what
terms
we
may
be
again
reconciled
to
God
and
accepted
?
This
precious
discourse
,
the
design
of
which
is
to
render
it
a
reasonable
supposal
that
there
should
be
in
the
general
some
Divine
Revelation
,
some
Laws
Supernatural
promulged
to
the
world
,
and
that
Mankind
should
not
be
wholly
left
to
the
conduct
of
Nature
,
can
be
no
way
ungrateful
to
those
who
are
already
possessed
with
a
due
esteem
of
the
Scriptures
,
and
do
assent
to
their
verity
;
because
't
is
to
re-inforce
one
of
the
great●st
supports
to
all
Scripture-belief
.
Nor
will
it
seem
impertinent
to
those
who
are
any
way
ingenious
in
their
doubts
and
enquiries
about
this
matter
;
because
't
is
naturally
&
necessarily
the
first
step
that
is
to
be
taken
,
in
order
to
their
satisfaction
:
But
may
be
very
well
offensive
to
such
who
shall
design
to
themselves
a
disbelief
of
the
Scriptures
,
and
make
it
their
Province
to
weaken
their
Authority
,
and
render
all
proofs
brought
for
them
insufficient
;
because
it
goes
far
towards
an
evident
and
apparent
determination
of
the
whole
cause
against
them
:
Does
indeed
petere
jugulum
of
their
chiefest
pretences
,
and
virtu●lly
breaks
the
very
Back-bone
of
all
Antiscriptural
opposition
;
for
if
there
be
such
a
thing
as
a
Revelation
m●de
to
the
World
(
as
that
which
the
goodness
of
God
,
and
the
wants
of
men
seem
necessarily
to
call
for
)
If
God
have
given
to
Mankind
a
Law
supernatural
,
Where
is
this
Divine
Law
to
be
found
?
'T
is
but
reasonable
to
suppose
it
somewhere
or
other
upon
Record
.
This
Book
we
call
the
Bible
must
needs
be
it
,
and
will
certainly
carry
it
against
all
Pretenders
,
the
natural
dictates
o
right
Reason
being
Judge
.
What
Book
or
Writing
is
there
extant
under
Heaven
,
that
can
(
with
any
tollerable
colour
)
counter
plead
the
Bible
upon
this
account
?
A
man
must
be
horribly
Hood-winkt
in
his
inte●lectuals
,
that
does
not
evidently
see
't
is
impar
co●gressus
between
the
Bible
and
all
other
Pretenders
.
From
what
pa●ts
of
the
world
will
you
fetch
such
a
Supernatural
L●w
,
by
which
we
may
suppose
God
to
Govern
Mankind
?
one
either
fit
for
him
to
Give
,
or
for
us
to
Receive
,
according
to
that
Natural
Knowledge
we
have
of
him
,
and
of
our selves
,
and
that
Rational
Judgment
to
which
all
Supernatural
pretences
ought
to
be
subjected
?
Where
w●ll
you
find
a
Systeme
of
Divinity
that
makes
known
to
us
(
in
a
way
suitable
to
our
natural
conceptions
of
him
)
the
most
of
God
,
and
of
his
Nature
we
are
able
to
comprehend
,
delivers
us
from
all
the
intanglements
of
Humane
Nature
by
ways
and
Methods
so
p●opo●tioned
thereunto
,
and
discove●s
to
us
ce●ta●n
tracks
to
the
highest
happiness
here
and
hereafter
we
are
capable
to
enjoy
?
Shall
we
go
to
the
Laws
of
Lycurgus
and
Solon
,
because
they
pretended
to
Revelation
?
Can
any
man
be
so
stupid
?
Those
Laws
were
chiefly
Municipal
,
and
made
no
pretence
to
what
we
enquire
after
.
Shall
we
imagine
the
Books
of
the
Sybills
,
because
they
were
thought
to
be
filled
with
many
Divine
secrets
,
contained
such
Revelation
?
The
greatest
part
,
if
not
the
whole
of
them
is
long
since
perished
out
of
the
world
,
which
is
proof
sufficient
they
were
none
of
those
standing
Laws
by
which
God
designed
to
Rule
and
Judge
Mankind
.
Some
excellent
Greek
Verses
there
are
indeed
extant
at
this
day
,
which
go
under
their
Names
;
but
they
are
upon
good
grounds
by
the
most
learned
,
supposed
to
be
none
of
theirs
.
And
i●
they
were
,
the
Christian
Religion
and
the
Truths
contained
in
the
Bible
,
are
so
clearly
described
,
and
the
Pagan
Religion
so
directly
and
strongly
confuted
therein
,
that
the
Scriptures
can
scarce
have
a
greater
Testimony
given
to
their
Divinity
.
Shall
we
go
to
the
inspired
Ent●usiastic●l
Po●ts
for
this
Revelation
?
What
a
ridiculous
foppery
would
that
seem
to
one
that
has
once
conversed
with
the
Bible
!
And
what
a
wild
,
extravagant
Religion
should
we
erect
from
the
Theology
of
Hesiod
!
The
Hymnes
of
Orpheus
!
The
Poems
of
Homer
!
The
Odes
of
Pindar
!
Or
from
Virgil
or
Ovid
!
Shall
we
look
back
to
the
Heathen
Oracles
for
this
Revelation
?
To
those
of
Delphos
,
Dodona
,
Jupiter
Hammon
,
and
the
rest
?
Who
can
be
so
marvelously
vain
?
Besides
,
the
consideration
of
that
general
uncertainty
,
and
sometimes
falshood
that
visibly
attended
their
responses
,
the
Records
of
those
Oracles
,
the
Books
wherein
their
Responses
and
Divinations
were
contained
,
are
long
since
perished
and
lost
.
Shall
we
goe
as
far
as
Numa
Pompilius
,
and
his
Goddess
for
the
old
Roman
Theology
?
That
▪
s
impossible
to
be
retrived
.
The
Religion
of
Numa
is
long
since
vanished
out
of
the
World
,
and
the
Books
wherein
it
was
contained
were
openly
Burnt
.
And
upon
this
occasion
were
they
burnt
long
after
the
death
of
Numa
,
in
the
Consulship
of
Cornelius
and
Bebius
,
there
were
found
in
Rome
two
Coffins
,
in
the
one
whereof
was
the
Body
of
Numa
,
and
in
the
other
fourteen
Books
of
Numa's
,
seven
of
them
in
Latine
containing
the
Laws
and
Ceremonies
of
their
Religion
▪
and
the
other
seven
in
Greek
,
concerning
the
Study
of
Wisdom
;
and
in
these
latter
was
much
contained
not
only
destructive
to
the
Gods
,
and
the
Religion
of
other
Countreys
,
but
also
to
his
own
,
and
to
the
Roman
Profession
;
of
which
the
Senate
well
considerdering
,
resolved
it
as
best
,
that
the
whole
fourteen
books
should
be
openly
burnt
together
:
Which
was
accordingly
done
;
Of
which
we
have
an
account
at
large
in
Valerius
Maximus
and
Varro
.
Or
shall
we
,
at
last
,
come
to
that
Arabian
Prophet
,
to
Mahomet
to
set
up
his
Collection
of
Precepts
,
his
Alchoran
(
which
he
tells
you
,
a
hundred
times
over
,
God
was
the
Author
of
,
and
that
all
Mankind
could
not
have
writ
a
syllable
of
it
)
to
confront
the
Bible
?
'T
were
,
to
the
full
,
as
wife
a
project
to
light
a
Rush-candle
and
resolve
to
out-face
the
Sun
,
as
to
encounter
the
Bible
with
such
Mean
and
Ridiculous
Stuff
.
What
an
absurd
Foppish
Flam
is
that
Alchoran
!
Evidently
a
Cheat
in
every
Page
of
it
;
A
confused
Medley
of
wicked
contemptible
trash
,
heaped
up
together
by
a
Triumvirate
of
Arrians
,
Jews
,
and
Pagans
,
all
known
Impostors
in
the
Ages
,
wherein
they
lived
,
and
so
transferr'd
by
the
History
of
their
own
times
,
to
all
future
Generations
.
God
has
made
every
Reasonable
Mind
(
not
some
way
or
other
Debauched
or
Pre-ingaged
)
a
Touchstone
sufficient
to
discover
such
counterfeit
Metal
.
Some
part
of
it
seems
rather
like
the
Ravings
of
men
Distracted
then
any
product
of
Common
Reason
.
It
tells
us
that
Men
were
first
created
of
Shadow
,
That
the
Earth
was
made
in
two
dayes
,
and
that
God
fastened
it
to
the
Mountains
by
Anchors
and
Cables
,
That
Mahomet
cut
the
Moon
into
two
pieces
,
and
Cemented
it
close
together
again
:
with
a
multitude
of
Such
Raving
and
Distracted
Fantasmes
.
In
many
things
't
is
evidently
self-contradictious
,
and
what
is
said
in
one
place
is
directly
overthrown
in
another
.
Mahomet
himself
sometimes
plainly
Confessing
He
knows
not
whether
He
or
His
be
in
a
way
of
Salvation
,
(
for
which
very
saying
,
I
wonder
the
people
did
not
stone
him
)
The
whole
of
it
a
Rapsody
of
most
prodigious
Absurdities
:
A
c●nlused
Inconsistent
Composure
:
Principles
of
Heathenisme
,
Judaisme
,
and
Christianity
,
all
Generally
Corrupted
,
and
so
wildly
patcht
up
together
,
that
Mahomet
might
very
well
declare
what
he
did
,
That
he
thought
,
No
body
would
ever
be
able
to
understand
his
Law
.
Whatever
we
sind
in
it
that
carries
the
least
Resemblance
of
Truth
,
is
apparently
stollen
out
of
the
Old
and
New
Testam●nt
,
though
for
the
most
part
visibly
Falsified
and
inverted
.
It
tells
us
that
Jesus
was
s●cretly
conveyed
in●o
Heaven
,
and
that
somewhat
in
his
likeness
which
was
not
himself
,
was
nailed
to
the
Cross
.
That
He
was
not
really
Crucified
,
but
that
the
Jews
were
Abused
and
Deluded
.
It
tells
us
also
that
in
the
14th
of
St.
John's
Gospel
(
where
mention
is
made
of
Sending
the
Comforter
)
that
there
was
much
sard
of
Mahomet
,
which
the
Christians
have
since
Raz●d
out
.
Which
is
to
father
a
ridiculous
and
impossible
falshood
upon
them
,
for
that
Gospel
was
Extant
long
before
Mahomet
was
born
or
thought
of
(
for
he
was
not
born
till
the
year
of
Christ
571
)
and
published
most
parts
of
the
world
over
,
not
onely
in
the
Greek
Copies
of
it
,
but
in
divers
Translations
,
in
the
Syriacke
,
Arabick
,
Ethiopick
,
and
Latin
tongues
,
and
was
far
enough
from
the
possibility
of
any
universal
Alteration
that
could
be
made
by
the
Christians
in
Mahomets
time
.
That
which
the
Alchoran
tells
us
in
general
of
the
Bible
and
the
Christian
Religion
directly
overthrows
it self
,
and
Mahomet
thereby
has
utterly
subverted
his
whole
Fabrick
:
For
he
says
that
Moses
and
Christ
were
both
sent
from
God
,
and
that
the
Old
and
New
Testament
are
Divine
Books
,
that
God
imparted
the
Law
to
Moses
,
the
Psalms
to
David
,
and
the
Gospel
to
Christ
.
But
pretends
that
as
the
Gospel
succeeded
the
Law
,
so
the
Alchoran
does
the
Gospel
.
Now
if
the
first
be
true
,
I
am
sure
the
latter
is
false
,
unless
God
can
contradict
himself
,
which
is
impossible
;
For
both
Moses
and
Christ
have
delivered
very
many
Doctrines
directly
Contrary
to
His.
The
Bible
and
the
Alchoran
are
sufficiently
Inconsistent
.
And
therefore
wherever
the
Old
and
New
Testament
are
acknowledged
to
be
Books
Divine
,
and
from
God
,
the
Alchoran
ought
,
reasonably
,
to
be
Rejected
as
a
Vile
and
wicked
Delusion
.
If
it
be
asked
,
as
usually
it
is
,
How
that
Religion
came
to
spread
so
far
,
and
the
Disciples
thereof
to
be
so
Numerous
,
if
it
be
so
Vile
,
and
also
so
absurd
a
Couzenage
as
indeed
it
is
!
Such
a
Question
will
be
easily
answered
if
these
Three
things
be
considered
.
First
,
The
Mahometan
Religion
ows
its
original
to
the
Sword
,
more
then
to
all
its
pretences
besides
.
'T
was
Mahomets
being
a
General
that
made
him
pass
for
a
Prophet
.
Nor
was
his
Alchoran
at
first
received
in
any
Nation
where
his
Sword
did
not
make
way
for
it
.
'T
is
a
Religion
that
was
at
first
Introduced
,
and
has
been
since
Propagated
and
Vpheld
purely
by
Force
.
Not
Discoursed
into
men
,
but
Imposed
upon
them
.
Mahomet
himself
often
declares
that
God
did
not
send
him
to
convert
the
World
by
Miracles
,
but
by
the
Sword
and
by
Instruments
of
War
.
And
indeed
,
There
is
not
a
Chapter
in
his
Alchoran
where
he
does
not
preach
Fire
and
Sword
,
Warrs
and
Massacres
,
for
the
advancement
of
his
Law
.
Secondly
,
Where-ever
that
Religion
is
introduced
,
all
Inquirie
into
it
is
absolutely
forbid
,
and
men
are
Made
,
(
without
the
least
Tasting
or
Chewing
)
to
Swallow
the
whole
Body
of
Mahomets
Divinity
at
Once
.
And
by
this
means
,
Ignorance
is
grown
so
natural
an
Appurtenant
to
that
Religion
,
that
wherever
't
is
setled
,
it
does
not
only
silence
all
Discourse
of
Divinity
,
but
totally
ruines
all
Learning
,
and
brings
men
into
perfect
Enmity
with
all
Liberal
Sciences
.
'T
is
an
easy
thing
to
spread
the
Basest
Metal
as
well
as
the
purest
,
if
we
can
prevent
its
Trial.
Falshood
and
Truth
are
upon
Even
termes
,
where
all
Reasoning
is
Forbid
.
And
,
as
Vives
well
observes
,
(
discoursing
of
this
Mahumetan
Tyranny
)
Tutum
mentiendi
genus
est
,
Nolle
rationem
corum
quae
dicas
reddere
.
'T
is
a
safe
and
sure
way
of
Lying
,
to
resolve
to
give
no
Reason
for
what
we
say
.
As
nothing
is
more
contrary
to
the
nature
of
Truth
and
that
rational
Reception
it
bids
for
,
amongst
mankind
,
then
this
principle
,
so
nothing
can
be
more
Effectual
to
the
introduction
of
all
Errour
and
Deceit
,
then
to
Compel
men
to
lay
by
,
as
useless
,
their
own
Reasons
,
and
vield
up
themselves
,
by
an
implicite
subjection
to
the
conduct
of
such
notions
as
others
provide
for
them
.
Thirdly
,
'T
is
a
Religion
that
Allows
and
Incourages
men
in
the
prosecution
of
Sensual
Satisfactions
,
Say
:
Mahomet
to
his
Disciples
,
Avenge
your selves
of
your
Enemies
,
and
take
as
many
Wives
as
you
will
,
to
propagate
the
Sectaries
of
Mahomet
.
A
sure
way
to
oblige
the
corrupt
part
of
the
World
,
and
by
which
the
Devil
out-numbers
Christ
.
He
himself
Practiced
accordingly
;
for
his
followers
deny
not
but
that
he
took
Wives
at
his
pleasure
,
and
sometimes
other
mens
:
And
then
most
blasphemously
introduceth
God
himself
speaking
as
if
he
had
,
in
an
extraordinary
way
,
Married
them
to
him
.
And
indeed
,
suitable
to
his
Doctrines
and
Practices
is
the
End
he
proposeth
,
and
the
Heaven
he
promiseth
hereafter
:
A
compleat
enjoyment
of
all
Earthly
and
Sensual
delights
:
The
Paradise
he
describes
,
being
a
place
where
men
shall
enjoy
all
the
imaginable
pleasures
of
Meats
,
Drinks
,
Musick
,
Women
,
and
whatever
the
lusts
of
men
can
desire
.
Which
sufficiently
declares
the
Nature
and
End
of
his
whole
Constitution
.
Nor
is
it
any
way
hard
to
discover
(
if
we
consult
the
time
when
this
Enthusiastick
Impostor
composed
his
Alchoran
)
out
of
what
Dunghills
much
of
it
was
raked
together
.
That
vile
Pollution
of
Marriage
by
a
Licentious
Multiplicity
of
Wives
,
he
had
from
the
School
of
the
Nicholaitans
:
His
Carnal
Paradise
from
Cerinthus
;
That
absurd
conceit
that
Christ
did
not
really
suffer
,
but
a
Fantasm
in
his
place
,
was
first
forged
by
the
Cerdonians
:
That
rage
his
Alchoran
is
every
where
stuft
with
,
against
the
Trinity
and
the
Deity
of
Christ
,
came
,
no
doubt
,
from
the
Arrians
,
who
were
famous
at
that
time
,
&
some
of
them
his
great
Assistants
;
In
short
,
The
Religion
of
the
Alchoran
was
at
first
founded
,
has
been
since
propagated
,
and
is
still
upheld
purely
by
the
Sword
;
is
in
it self
so
wicked
,
and
so
absurd
a
constitution
,
in
many
things
so
Heterogeneal
to
the
dictates
of
right
Reason
,
that
when
ever
it
wants
the
Military
prop
to
support
it
,
if
ever
it
come
to
be
nakedly
exposed
to
the
Test
of
mens
Reason
;
or
to
a
Trial
by
Persecution
,
it
being
neither
founded
in
Natural
Reason
,
in
Miracles
,
nor
in
Sanctity
and
Holiness
of
Life
,
the
Compages
of
it
will
soon
be
dissolved
,
and
the
whole
of
it
will
quickly
expire
.
But
to
return
;
He
that
rejects
the
Bible
will
be
easily
reduced
to
this
Dilemma
,
either
he
thinks
there
is
some
Revelation
extant
from
God
to
the
world
,
or
he
thinks
there
is
none
.
If
he
say
there
is
none
,
first
he
puts
the
lie
not
only
upon
the
Christian
and
Jewish
,
but
generally
upon
all
the
Religion
that
either
has
been
,
or
is
,
throughout
the
world
.
Revelation
(
either
real
or
pretended
)
having
been
the
universal
foundation
in
all
Ages
,
of
that
constitution
we
call
Religion
.
All
Nations
have
respectively
attributed
the
Origine
of
their
Mysteries
to
their
Gods
.
Which
though
it
proves
not
that
the
world
has
generally
had
Revelation
,
nor
justifies
any
one
pretence
to
Revelation
,
upon
which
any
one
particular
Religion
is
founded
,
yet
it
proves
thus
much
,
that
by
the
judgment
of
the
whole
world
there
is
good
Reason
to
expect
Revelation
.
And
that
thereupon
Mankind
have
lived
either
in
the
real
or
Imaginary
possession
of
it
.
And
't
were
strange
to
conceive
that
the
world
should
universally
agree
in
the
Reason
and
necessity
of
it
,
and
all
Nations
in
all
Ages
thereupon
pretend
to
it
,
and
yet
there
should
neither
be
,
in
the
general
,
any
real
or
rational
ground
for
the
Expectancy
of
any
such
thing
(
for
if
there
were
,
we
cannot
then
,
without
impeaching
Divine
Justice
&
Goodness
,
refuse
in
the
general
to
suppose
it
)
nor
the
least
truth
any where
in
the
fact
of
any
such
thing
.
Secondly
,
If
he
say
there
is
none
,
he
will
be
forced
to
confess
that
God
(
who
has
made
man
the
Noblest
of
all
Earthly
Creatures
,
and
Lord
of
the
world
)
has
left
him
to
a
worse
Condition
in
the
present
posture
we
sind
him
,
then
the
meanest
Creature
he
has
subjected
to
his
use
,
which
is
greatly
unreasonable
to
conceive
.
The
meanest
Creatures
that
God
has
made
even
to
the
Ant
,
he
has
given
them
a
sufficient
ability
to
attain
the
highest
end
of
their
beings
.
'T
is
so
in
every
Creature
beneath
the
rational
beings
of
men
;
whatever
happiness
they
naturally
tend
to
,
as
their
chief
end
,
God
has
given
them
an
innate
ability
that
sufficiently
directs
them
for
the
obtaining
of
it
;
not
is
there
any
defect
in
the
meanest
Creatures
that
way
.
'T
were
strange
to
suppose
it
otherwise
with
man
,
that
God
should
not
sufficiently
instruct
him
in
all
things
necessary
for
him
to
know
,
in
order
to
his
highest
end
,
and
the
obtaining
of
that
Supreme
good
he
naturally
tends
to
;
supposing
him
degenerated
from
an
ability
he
once
had
,
yet
we
can
no
way
imagine
it
consistent
with
Gods
goodness
to
leave
the
whole
of
Mankind
without
a
sufficient
means
of
Recovery
,
nor
consistent
with
the
great
end
of
Gods
Creation
,
in
all
the
works
that
he
has
made
.
All
other
Creatures
desire
only
what
gratifies
the
sensual
Appetite
,
not
what
is
in
it self
simply
best
.
They
center
in
a
sensual
satisfaction
as
their
highest
end
,
and
are
sufficiently
enabled
for
the
obtaining
of
it
.
Man
by
his
natural
faculty
mounts
upward
,
reaches
after
a
higher
and
more
Noble
happiness
,
a
good
above
and
beyond
this
world
,
Man
by
Nature
has
an
innate
notion
of
a
Deity
,
a
Supreme
Being
above
him
,
that
has
in
himself
all
possible
Perfection
,
is
superlatively
good
;
The
Enjoyment
of
this
good
,
and
a
Converse
with
such
a
being
he
must
needs
aim
at
;
because
't
is
the
highest
Good
his
Reason
discovers
to
him
,
and
in
the
truest
judgement
thereof
the
most
suitable
of
all
other
to
the
rational
Nature
.
He
also
finds
himself
with
a
peculiar
Relation
and
Obligation
(
above
all
other
Creatures
)
to
this
Supreme
being
,
and
designed
by
his
own
saculties
for
present
and
future
Rewards
and
Punishments
from
him
.
Now
man
were
,
in
this
respect
,
of
all
other
Creatures
,
by
far
,
the
most
unhappy
,
should
he
be
left
in
the
dark
,
and
not
fully
informed
and
ascertained
about
these
things
which
are
the
highest
ends
and
the
most
necessary
concerns
of
his
being
,
should
he
not
have
some
certain
account
of
God
,
by
what
ways
and
means
he
may
come
to
enjoy
him
,
and
upon
what
terms
God
will
deal
with
men
here
and
hereafter
,
have
as
full
an
account
of
God
and
of
his
own
Duty
,
in
reference
to
him
as
his
rational
being
calls
for
,
and
he
himself
is
capable
of
.
And
to
arrive
at
this
there
is
no
possibility
without
Revelation
.
Natural
Divinity
,
if
duely
pursued
,
points
men
directly
to
Supernatural
,
from
a
sense
of
its
own
deficiency
:
And
our
Natural
light
shews
us
the
necessity
of
Revelation
,
from
its
own
imperfect
discoveries
,
and
by
directing
us
to
many
Daties
in
general
,
which
(
without
Revelation
)
we
know
not
well
how
to
perform
.
My
natural
light
tells
me
of
a
Sapreme
and
Perfect
Being
that
made
me
,
but
gives
me
no
distinct
or
satisfying
information
about
him
.
My
natural
light
enjoyns
me
to
Worship
him
;
but
cannot
sufficienly
direct
me
in
the
way
of
it
.
My
Natural
light
tells
me
I
am
upon
Ill
terms
with
God
,
and
bids
me
(
is
my
nearest
concern
)
indeavour
a
Reconciliation
with
him
,
and
assures
me
of
the
possi●ilit
)
of
it
from
the
general
notion
I
have
of
his
Goodness
;
but
can
give
me
no
sure
and
certain
Directions
for
the
obtaining
of
it
.
In
short
,
My
natural
light
tells
me
Man
is
a
Creature
made
for
Supernatural
enjoyments
,
for
Rewards
and
Punishments
from
God
,
Superiour
to
this
World
;
but
discovers
not
unto
me
sufficient
and
infallible
means
(
which
in
this
case
is
of
absolute
necessity
to
my
welfare
)
for
the
obtaining
the
one
or
avoiding
the
other
;
but
bids
me
look
upward
,
and
expect
to
be
further
taught
from
above
.
So
that
to
say
there
is
no
Revelation
at
all
,
That
God
has
left
Mankind
wholly
to
the
conduct
of
Nature
,
is
plainly
to
say
God
has
left
Man
under
that
unhappiness
which
no
Creature
is
under
besides
himself
;
that
is
,
not
fully
informed
about
those
things
he
is
most
concerned
to
know
,
nor
sufficiently
enabled
to
obtain
the
great
End
of
his
Being
.
'T
is
to
say
,
God
has
made
a
reasonable
Creature
with
a
direct
tendency
towards
himself
,
and
the
highest
Supernatural
good
,
with
great
Hopes
and
sears
of
Rewards
and
Punishments
from
him
,
and
with
inherent
Obligations
in
his
own
Nature
,
relating
to
both
,
and
yet
hath
left
him
with
great
uncertainty
and
obscurity
to
contemplate
about
these
things
,
and
has
given
him
no
sufficient
(
or
to
his
own
Reason
,
satisfying
)
directions
about
them
;
then
which
no
conception
more
vile
and
impious
,
and
in
it self
more
contrary
to
all
true
notion
of
God
,
can
at
any
time
infest
the
minds
of
men
.
If
it
be
acknowledged
there
is
any
where
extant
a
Revelation
from
God
to
the
World
,
let
it
be
produced
.
Let
the
best
●ival
to
the
Bible
upon
that
account
,
or
all
its
Competitors
together
be
brought
fo●th
,
and
let
but
the
dictates
of
right
and
impartial
Reason
(
of
Reason
,
as
much
it self
as
we
are
able
to
conceive
it
,
as
abstracted
from
all
prejudice
,
all
Byass
of
Custom
,
Education
or
any
c●llateral
interest
,
as
we
can
suppose
it
)
be
the
Judge
,
and
we
shall
soon
pat
an
end
to
the
Contest
.
Let
men
be
but
true
to
that
Divinity
they
are
born
with
,
and
to
the
gennine
issues
of
their
own
Reason
(
which
must
be
the
Judge
in
this
case
)
and
the
Bible
must
needs
be
Predominant
,
and
prevail
against
all
Competition
.
And
that
will
be
thus
made
to
appear
.
There
are
somethings
which
by
the
Judgement
of
right
Reason
must
necesiarily
be
appurtenant
to
a
Revelation
from
God
,
and
such
a
Divine
Law
as
we
are
in
pursuit
of
,
and
without
which
it
cannot
reasonably
be
supposed
.
Now
,
we
find
those
things
peculiarly
to
belong
to
the
Bille
,
and
that
they
are
no
way
applicable
to
any
other
Writings
or
Pretences
to
Revelation
whatsoever
.
And
this
being
so
(
as
by
the
following
particulars
't
will
undeniably
appear
to
be
)
where
any
Revelation
in
the
general
,
is
admitted
,
the
Bible
cannot
with
any
colour
of
Reason
be
rejected
:
And
in
truth
its
Divine
Authority
will
against
all
opposition
be
established
.
First
,
There
must
be
reasonably
supposed
(
in
any
Divine
Laws
God
shall
reveal
to
the
world
)
such
a
Legislative
Authority
expressed
in
Commanding
,
in
Promising
in
Threatning
,
and
throughout
the
whole
of
them
,
as
is
(
by
the
judgement
of
our
own
Reason
)
suitable
to
the
Sovereignty
of
God
and
our
natural
subjection
to
him
,
that
is
,
we
must
needs
suppose
God
to
give
Laws
in
a
way
like
himself
.
In
this
respect
the
Bible
is
singular
.
No
Book
under
under
Heaven
contains
such
an
assumption
of
Supremacy
over
the
world
,
nor
speaks
to
us
in
such
a
manner
,
with
that
Majesty
and
uncontrollable
Authority
in
Gods
own
Name
,
as
this
doth
.
Requires
indispensible
obedience
from
from
all
Mankind
to
whatever
it
enjoyns
,
as
the
Will
and
Pleasure
of
the
Great
God
,
upon
the
highest
Penalty
,
That
of
Eternal
destruction
to
Soul
and
Body
.
How
far
any
man
could
have
gone
in
this
respect
in
personating
the
Supreme
Majesty
of
God
,
and
abusing
the
world
with
a
Counterfeit
of
his
Divine
Authority
,
needs
not
to
be
considered
in
this
case
(
though
,
't
is
certain
,
the
Bible
has
out
gone
all
the
possible
contrivance
of
Men
in
such
a
way
,
and
none
but
God
himself
could
have
spoke
to
the
world
in
words
so
becoming
his
own
greatness
,
and
so
suitable
to
those
conceptions
right
Reason
will
give
us
of
him
)
because
though
many
Books
and
Writings
have
made
a
claim
to
Revelation
besides
the
Bible
,
yet
in
fact
,
no
Book
nor
Writing
has
so
much
as
attempted
to
Command
the
world
in
so
Majestick
a
way
,
nor
indeed
in
any
way
becoming
the
Greatness
and
Sovereignty
of
God
.
The
Bible
has
a
peculiarity
in
this
respect
above
all
other
Writings
that
have
been
extant
since
the
world
began
.
We
find
not
an
instance
where
any
have
so
far
usurped
the
Throne
of
God
,
as
with
such
an
absolute
superintendency
to
dictate
to
the
world
.
All
pretended
Revelations
have
in
this
visibly
discovered
their
own
nakedness
,
and
betrayed
their
own
mean
descent
:
Not
one
of
them
having
been
clothed
with
such
a
Divine
&
Majestick
Authority
as
becomes
a
product
of
Infinite
Wisdom
and
Power
:
and
most
of
them
no
way
suitable
to
the
common
Prudence
of
men
.
The
Ancient
Heathen
pretences
to
Revelation
were
,
for
the
most
part
the
meanest
and
most
trifling
part
of
those
Ages
wherein
they
were
extant
.
And
that
Alchoran
which
,
in
later
times
,
Mabomet
has
father'd
upon
Revelation
,
is
a
Systeme
of
Laws
so
prodigiously
unsuitable
to
the
Majesty
of
God
,
that
't
is
,
much
of
it
,
no
way
reconcileable
to
common
Discretion
,
or
any
way
worthy
an
Edition
from
Wise
or
or
Good
men
.
Secondly
,
My
Reason
will
tell
me
that
a
Revelation
from
God
to
the
World
must
needs
be
supposed
to
give
us
an
Account
of
all
things
necessary
for
us
to
know
,
and
to
carry
in
it
a
Compleatness
and
Sufficiency
of
Instruction
and
Direction
for
all
the
great
Ends
of
Mankind
relating
to
this
life
and
a
future
.
'T
is
not
imaginable
that
God
should
make
a
Revelation
to
the
world
,
and
not
make
it
proportionate
and
sufficient
to
all
the
Ends
of
Revelation
.
The
great
End
of
Revelation
is
to
supply
the
Desiciencies
of
Nature
(
for
if
Nature
were
in
it self
perfect
and
without
defect
,
there
needed
then
no
Revelation
)
and
to
furnish
mankind
with
all
those
necessary
Requisites
to
their
own
present
and
future
happiness
they
stand
in
need
of
,
and
which
they
cannot
otherwise
obtain
.
Adaquate
therefore
to
our
Natural
Defects
ought
our
expectancy
to
be
in
this
matter
.
When
a
Book
proposeth
it self
to
us
as
a
Law
Supernatural
and
containg
Gods
mind
Revealed
and
make
known
to
the
World
,
't
is
a
most
reasonable
way
of
Trial
,
to
examine
whether
This
Book
contain
all
those
things
I
may
justly
expect
from
such
a
Revelation
,
and
be
rationally
accommodated
to
All
those
wants
I
expect
a
Revelation
should
supply
,
and
for
which
a
Revelation
from
God
,
my
own
Reason
tells
me
,
must
needs
be
Designed
.
Now
,
the
Bible
stands
Single
in
this
respect
likewise
.
No
one
Book
,
nor
all
the
Books
that
now
do
,
or
at
any
time
have
pretended
to
Revelation
,
can
answer
all
the
Ends
of
a
Revelation
,
besides
it self
,
or
endure
such
a
rational
Test
,
but
are
visibly
Defective
and
Insufficient
for
those
ends
they
must
needs
pretend
to
be
Designed
.
What
Book
,
besides
the
Bible
,
ever
gave
us
so
full
a
discovery
of
God
as
our
own
rational
Nature
looks
after
,
tends
to
,
and
capacitate's
us
to
receive
?
What
Book
,
besides
This
,
ever
gave
to
mankind
a
clear
and
distinct
account
of
the
First
Existence
of
things
,
and
the
Origine
of
the
Vniverse
?
What
Book
,
besides
This
,
ever
gave
the
least
tolerable
account
of
the
Origine
of
Evil
,
the
first
Rise
and
Inlet
,
with
the
after
-
Progress
of
it
?
the
Punishment
inflicted
for
it
,
and
the
certain
Means
to
Remove
and
Obliterate
it
?
Never
any
Book
so
answered
that
great
End
of
Revelation
,
as
to
make
a
full
discovery
to
us
of
the
whole
business
of
mans
Apostacy
,
and
of
his
Recovery
.
In
short
,
What
Book
,
but
the
Bible
,
gives
us
an
account
of
Gods
proceedings
with
Men
from
the
first
Foundations
of
the
Earth
,
and
has
plainly
and
punctually
told
us
what
he
will
do
to
the
end
of
the
world
,
and
for
ever
?
has
to
the
utmost
discovered
and
supplied
all
our
natural
Defects
,
made
known
to
us
all
that
was
necessary
and
fit
for
us
to
know
,
pointed
us
to
the
furthest
bounds
of
our
duty
to
God
,
and
one
towards
another
,
and
revealed
to
us
plain
and
direct
ways
and
means
to
attain
the
highest
happiness
here
,
and
the
most
excellent
Rewards
hereafter
our
Beings
are
capable
of
?
No
other
Book
can
so
much
as
make
a
pretence
to
it
,
nor
,
with
the
least
colour
,
be
produced
upon
this
account
,
in
competition
with
the
Bible
.
Did
the
world
afford
any
Other
Book
,
with
an
equal
Pretence
,
that
more
fully
answered
all
those
Ends
to
which
we
may
rationally
expect
a
Divine
Revelation
should
be
Designed
,
I
grant
we
had
good
Reason
to
preferr
it
before
the
Bible
,
and
receive
it
as
such
;
But
if
This
Book
alone
,
and
no
other
,
be
found
to
answer
all
the
Rational
ends
of
a
Revelation
,
and
to
exceed
all
the
Attainments
of
Mankind
both
Moral
and
Divine
,
and
whatever
has
made
Pretence
to
Revelation
besides
,
There
can
be
then
no
Reason
at
all
to
doubt
,
but
that
This
Book
ought
to
have
the
Precedence
of
all
others
,
And
really
and
truly
is
,
what
it self
claims
to
be
.
Thirdly
,
All
Revelation
must
needs
be
supposed
to
be
corresponding
to
,
and
perfective
of
,
the
true
and
genuine
Issues
of
our
Natural
Light
.
There
must
be
nothing
in
it
relating
to
God
,
to
our selves
,
or
to
any
part
of
the
world
,
that
any
way
contradicts
the
Law
Natural
.
For
that
being
the
Primary
Law
God
gave
to
the
world
,
and
which
is
originally
annexed
to
our
Beings
,
and
inseperable
from
our selves
,
'T
were
absurd
to
conceive
(
and
indeed
,
upon
many
accounts
,
impossible
to
be
)
that
God
should
ever
Repeal
either
the
Whole
or
any
Part
of
it
,
but
still
proceed
to
Rectify
and
Compleat
it
,
and
Superstruct
all
future
Revelation
upon
it
.
Two
things
,
upon
this
account
,
we
may
reasonably
expect
from
any
pretence
to
Revelation
.
First
,
So
farr
as
it
relates
simply
to
things
Natural
,
it
ought
to
be
justified
to
us
by
the
dictates
of
right
Reason
,
and
to
be
a
Re-inforcement
of
the
Law
truly
Natural
.
Secondly
,
Whatever
it
proposeth
to
our
Belief
as
Supernatural
,
ought
to
be
no
way
unsuitable
to
a
Rational
reception
as
such
.
For
though
I
may
well
suppose
God
to
reveale
things
to
me
that
were
Above
and
Beyond
me
,
and
which
my
Reason
could
not
Discover
(
and
cannot
refuse
so
to
do
,
without
a
Negative
upon
the
great
End
of
Revelation
)
yet
I
cannot
reasonably
suppose
him
to
reveal
any
thing
to
me
that
is
,
in
it self
,
directly
Contradictory
to
my
Reason
to
believe
,
when
't
is
so
discovered
,
or
uncapable
of
a
rational
assent
to
its
verity
,
when
in
such
a
way
proposed
.
Because
the
design
of
all
Revelation
must
needs
be
in
a
Reasonable
though
Supernatural
way
,
to
Instruct
and
Inform
mankind
.
The
Bible
,
upon
this
account
,
will
be
found
to
justify
it self
against
all
exception
,
and
to
prevail
against
all
competition
.
First
,
Not
a
Syllable
in
it
Destructive
to
the
Rational
nature
;
some
things
indeed
above
the
full
reach
and
comprehension
of
it
,
but
no
way
Destructive
to
it
;
And
those
such
,
and
in
such
a
way
proposed
to
our
belief
,
as
ought
to
Enhance
and
no
way
to
Lessen
our
value
and
esteem
of
it
;
Because
't
is
a
thing
proper
and
suitable
to
the
Majesty
and
Greatness
of
God
,
and
that
which
we
ought
to
expect
from
him
,
to
bring
such
things
about
,
and
to
make
such
Sublime
discoveries
of
himself
to
us
as
may
provoke
us
to
Reverence
and
Adore
as
well
as
to
Believe
.
When
God
discourseth
to
us
of
his
own
Infinite
Being
,
and
tells
us
how
the
Deity
it self
does
Exist
,
'T
is
a
most
rational
thing
to
suppose
,
from
the
nature
of
the
Subject
,
he
should
tell
us
many
things
that
we
cannot
now
Grasp
in
our
minds
,
nor
fully
Comprehend
.
Indeed
,
whenever
God
reveals
himself
to
the
world
,
every
mans
Reason
will
tell
him
,
't
is
a
thing
fit
to
be
,
That
many
things
should
be
Received
and
Believed
barely
upon
the
Credit
of
Gods
Authority
,
and
justified
to
us
from
their
Author
when
they
exceed
the
bounds
of
our
Comprehension
.
What
respect
and
Reverence
do
we
otherwise
,
pay
to
the
Great
God
,
more
then
we
should
do
to
the
Meanest
humane
Pretender
,
to
whom
we
cannot
deny
an
Assent
to
whatever
he
can
Demonstrate
either
to
Sense
or
to
Reason
?
And
't
is
no
way
Contradictious
to
Reason
to
bell
us
any
thing
is
,
that
is
in
it self
possible
to
be
,
and
no
way
Unsuitable
to
God
to
bring
about
(
when
we
are
told
God
is
the
Author
of
it
)
but
highly
agreeable
to
it
.
Things
Naturally
and
Humanely
Impossible
are
as
Easy
and
as
Proper
for
God
to
do
,
and
as
fuitable
to
our
Reason
to
conceive
he
that
first
made
all
things
should
do
,
as
the
ordinary
actions
of
men
are
for
them
to
do
.
Nothing
is
a
Barr
to
my
reasonable
Belief
about
God
and
his
Operations
,
but
either
what
is
against
that
notion
I
have
of
his
Excellent
Nature
,
or
what
(
to
my
reason
)
implies
a
perfect
Contradiction
in
its
Existence
,
and
so
is
utterly
Impossible
to
be
.
The
one
,
my
reason
tells
me
,
God
(
because
of
his
Infinite
Perfection
)
never
will
nor
can
do
;
And
the
other
,
it
assures
me
,
cannot
be
done
.
The
Bible
tells
us
of
no
one
thing
(
in
the
highest
Supernatural
Discoveries
it
makes
to
us
)
but
what
is
,
in
it self
,
very
Possible
to
be
,
Nor
of
any
thing
but
what
seems
,
to
our
reason
,
very
agreeable
to
the
Nature
of
God
that
it
Should
be
,
and
very
fit
for
us
to
believe
(
when
we
are
told
of
God
so
)
that
it
is
.
Secondly
,
Never
any
Book
made
such
a
discovery
to
us
of
what
is
truely
Natural
,
and
so
farr
Revived
and
Restored
to
the
truth
of
themselves
,
as
this
has
done
,
the
Natural
Laws
of
our
own
Beings
,
All
impartial
Reason
being
Judge
.
No
Humane
Wisdome
ever
did
,
or
ever
could
have
given
Mankind
such
a
prospect
of
their
Natural
Duties
toward
God
and
toward
Themselves
as
the
Ten
Commandements
have
done
,
or
composed
such
a
Systeme
of
Law
Natural
,
or
made
such
an
exact
Compendium
of
it
.
None
but
God
that
made
man
at
first
,
and
knew
his
Original
,
could
have
so
farr
Discovered
him
to
himself
,
and
retriv'd
to
his
knowledg
so
much
of
his
Primitive
State
,
and
discovered
to
him
,
What
(
by
the
judgment
of
his
own
Breast
)
he
still
Ought
to
be
.
The
whole
of
the
Scripture-Religion
(
both
as
it
relates
to
God
,
and
his
worship
,
and
our
performance
of
Relative
duties
to
each
other
)
carries
in
it
the
Highest
Perfection
attainable
by
our
Natural
Light
;
And
wherein
it
exceeds
it
,
is
the
most
Suitable
to
it
,
and
the
most
justified
by
it
of
any
Religion
the
world
has
been
ever
yet
possessed
of
.
What
pure
and
admirable
discoveries
of
Gods
Excellent
Nature
does
it
afford
us
,
without
the
least
Savour
of
what
is
Earthly
and
from
Below
!
So
corresponding
to
a
Rational
Idea
of
him
,
that
nothing
can
be
more
;
Religion
and
Worship
without
the
least
taint
of
Idolatry
or
Superstition
;
Rules
of
Holy
living
,
without
the
least
mixture
of
Impurity
;
Such
Directions
for
our
Behaviour
towards
God
and
Man
,
as
every
mans
own
Breast
Subscribes
to
,
as
Just
,
Holy
,
and
Good
.
Indeed
't
is
a
Religion
that
so
perfects
Nature
and
whatever
it
reveals
that
is
above
nature
't
is
so
graffed
upon
the
Stock
of
our
Natural
knowledg
,
and
in
such
a
suitable
way
Super-added
to
it
,
and
so
Incorporates
with
it
,
as
is
admitable
to
conceive
,
and
could
be
the
effect
of
nothing
but
an
Infinite
Wisdome
,
even
of
God
himself
who
perfectly
knew
what
was
in
Man
,
and
what
would
be
Best
for
him
,
and
most
Agreeable
to
him
.
What
just
cause
is
there
to
Reject
and
Disclaim
all
other
Religions
upon
this
single
account
!
'T
is
impossible
,
That
should
be
a
Law
Divine
and
Supernatural
that
proves
any
way
Destructive
to
what
is
truely
Natural
.
What
Unworthy
,
Vnreasonable
,
and
Unnatural
conceptions
of
God
and
his
Being
does
the
Heathen
Religion
stand
justly
charged
withall
!
How
contrary
was
it
to
the
true
dictates
of
Nature
,
and
the
natural
shame
inherent
in
every
mans
being
,
to
use
such
horrible
Obscene
and
Lascivious
Ceremonies
,
as
they
did
in
the
worship
of
some
of
their
Gods
?
How
unnatural
and
Inhumane
was
it
to
Murther
each
other
,
and
shed
the
blood
of
Mankind
,
as
they
did
in
their
Sacrifices
?
How
may
Vices
that
Nature
condemns
,
grew
up
under
the
shadow
of
their
Religion
,
and
no
way
reproved
;
yea
,
some
allowed
and
justified
by
it
!
The
Bible
spares
not
one
:
Goes
to
the
utmost
extent
of
all
natural
Evil
,
and
all
natural
Good
.
The
Alchoran
also
falls
slat
before
the
Bible
upon
this
account
.
'T
is
so
far
from
perfecting
our
natural
light
,
or
corresponding
with
it
,
that
in
some
things
it
directly
overthrows
it
:
And
is
every
where
stuft
with
such
absurd
,
ridiculous
,
and
incredible
sopperies
,
as
do
inevitably
expose
it
to
the
just
scorn
and
contempt
of
all
unprejudiced
Reason
.
Fourthly
,
We
must
needs
suppose
that
a
Revelation
from
God
,
a
Law
Supernatural
,
to
which
an
universal
obedience
is
required
,
should
have
such
a
Conveyance
to
us
as
is
suitable
to
its
Author
,
and
that
great
concern
mankind
have
in
it
;
that
is
,
'T
were
a
most
irrational
admission
,
that
God
should
reveal
himself
to
the
world
,
and
not
do
it
in
such
a
way
as
should
carry
in
it
Evidence
sufficient
to
every
rational
enquiry
.
We
ought
to
believe
that
when
God
requires
our
obedience
to
Laws
as
Divine
,
he
should
afford
us
means
sufficient
to
know
that
they
are
so
,
such
as
may
satisfie
all
reasonable
doubts
,
and
shame
all
wilfull
Opposition
.
'T
were
to
impeach
the
Wisdom
,
Justice
and
Goodness
of
God
,
to
think
otherwise
.
Without
this
neither
Gods
end
nor
mans
end
can
be
attained
:
Not
Gods
end
;
for
he
can
never
with
Justice
proceed
to
reward
or
punish
men
by
a
Law
revea'ed
,
unless
they
have
notice
sufficient
that
it
is
so
.
Not
mans
end
;
for
't
is
impossible
to
be
any
way
advantaged
by
a
Revelation
,
as
such
,
unless
I
be
first
assured
that
it
is
such
.
How
general
soever
pretences
to
Revelation
have
been
,
and
mens
belief
of
those
pretences
,
yet
no
pretence
to
Revelation
but
the
Bible
alone
,
has
in
any
Age
been
accompanied
with
such
a
rational
justification
as
we
ought
to
expect
a
Divine
Revelation
should
be
,
to
ascertain
us
that
it
is
so
.
And
of
this
,
the
fact
is
sufficiently
evident
:
All
pretensions
that
way
have
been
either
recommended
to
the
world
upon
the
credit
of
mens
bare
words
,
or
else
have
obtained
a
reception
by
means
visibly
capable
of
delusion
and
imposture
.
What
reasonable
assurance
had
the
Heathen
world
of
a
Divinity
in
their
Oracles
(
which
yet
made
the
most
probable
pretension
of
any
thing
amongst
them
to
it
?
)
'T
is
acknowledged
by
all
that
lived
in
those
times
,
That
the
responses
of
those
Oracles
were
given
by
persons
visible
,
and
seen
when
they
did
it
.
In
some
of
them
by
young
Virgins
,
which
they
supposed
them
to
receive
in
a
strange
Obscene
way
,
not
fit
to
be
mentioned
;
and
in
others
of
them
by
a
man
whom
they
called
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
spake
under
the
Oracle
out
of
the
Caverns
of
the
Earth
,
by
the
Vapours
of
which
they
supposed
him
Inspired
,
and
to
become
an
Enthusiast
.
That
those
Oracles
,
for
the
most
part
,
uttered
things
doubtful
and
un-intelligible
,
is
evident
,
and
sometimes
contrary
to
Truth
;
as
we
may
see
plainly
set
down
in
Thucidides
,
and
other
Authors
of
their
own
,
and
which
never
came
to
pass
(
one
Instance
of
which
was
singly
sufficient
to
confute
their
Divinity
.
)
No
Almanack
maker
writes
with
less
certainty
of
the
Weather
,
then
they
generally
pronounced
about
future
events
.
And
the
best
excuse
their
greatest
Adorers
made
then
for
them
,
was
,
That
those
Daemons
that
inspired
the
predictions
,
did
not
themselves
know
things
future
,
otherwise
then
by
their
inspection
of
the
Stars
,
and
so
could
collect
from
thence
but
uncertain
conjectures
.
Plutarch
,
after
all
the
pains
he
has
taken
to
give
the
world
a
right
account
of
the
first
rise
of
those
Oracles
,
and
the
cause
of
their
after
ceasing
,
and
spent
much
time
in
discoursing
whether
the
Daemons
that
first
caused
them
were
not
Mortal
and
Perishable
!
Or
whether
they
removed
not
their
Places
,
and
changed
their
abode
!
and
many
things
of
that
Nature
:
At
last
concludes
with
this
excellent
Philosophy
,
That
the
true
Cause
of
those
Oracles
was
,
that
the
Earth
in
some
places
was
endu●d
with
certain
Prophetick
Virtues
,
which
came
by
Exhalations
to
be
mingled
with
,
and
insinuated
into
Souls
fitted
to
receive
those
inspirations
,
and
so
cause
in
them
Enthusiasms
and
predictions
of
future
things
.
And
,
at
last
that
Virtue
,
in
the
Subterranean
Caverns
is
spent
,
and
evaporates
and
so
the
Oracular
Spirit
ceaseth
.
What
ground
had
the
Heathen
for
all
that
Religion
they
took
from
their
Poets
,
but
their
own
Words
that
they
were
Inspired
?
What
other
Evidence
had
the
Romans
at
first
for
their
Religion
,
but
that
Numa
Pompilius
told
them
h●
conversed
with
a
Goddess
,
and
received
it
from
Her
?
What
have
the
Turks
to
this
day
to
assure
them
that
Mahomet
was
a
Prophet
〈◊〉
,
and
conversed
with
God
and
the
An●●
〈…〉
,
besides
his
own
bare
●ord
?
He
〈…〉
claimed
working
of
m●●acles
an●
a●●●●
h●mself
sent
from
He●●●●
to
conve●●●
〈…〉
with
his
Sword
.
A
Re●●●●tion
from
〈…〉
to
be
accompanied
(
and
●●nnot
〈…〉
to
be
otherw●●e●
with
such
plan
and
〈◊〉
evidence
as
is
●●ed
to
all
reasonable
satisfaction
,
though
〈◊〉
p●evail
n●t
to
a
universal
c●●viction
;
such
as
will
abundantly
jus●●fie
it
〈◊〉
to
the
strictest
●crutiny
or
all
wise
and
good
men
,
however
it
be
judged
or
by
perverse
and
corrupt
men
.
The
Bi●le
is
not
only
s●●h
for
the
matter
out
,
as
that
we
make
appeal
to
the
most
genuine
issues
of
every
●●ns
Reason
,
whether
the
Justice
,
Helmess
and
G●o●●s
of
God
be
not
very
transparent
in
it
,
but
in
its
gradual
Conveyance
to
the
World
at
●●ve●●al
times
,
and
in
d●stant
Ages
and
places
,
has
been
visibly
accompanied
with
open
and
apparent
Evidences
of
Gods
Infinite
and
Almighty
power
,
such
(
and
in
such
a
manner
visible
)
as
no
one
thing
in
the
world
besides
it self
can
make
a
pretence
to
:
And
such
as
the
fact
of
them
,
its
worst
Enemies
(
not
a
Celsus
,
nor
a
Julian
)
did
ever
assume
impudence
enough
to
deny
;
And
indeed
is
eminently
and
singularly
justified
to
us
(
as
in
particulars
shall
be
shewed
hereafter
)
by
a
concurrence
of
all
those
Evidences
from
whence
a
rational
satisfaction
about
a
Law
Supernatural
and
Divine
ought
finally
to
result
.
Fifthly
,
A
Revelation
from
God
,
my
Reason
will
tell
me
,
must
be
without
any
visible
defect
.
'T
is
unreasonable
to
father
that
upon
God
,
which
we
our selves
upon
good
grounds
are
able
to
charge
with
failing
and
Imperfection
.
Whatever
claims
from
Him
,
and
speaks
to
us
in
his
Name
,
must
have
nothing
in
it
unlike
him
,
or
unworthy
of
him
.
A
pretence
to
Revelation
must
be
above
any
just
and
reasonable
Exception
,
or
it
naturally
becomes
its
own
Executioner
.
If
in
the
judgment
of
right
Re●son
it
be
found
guilty
of
Corruption
in
Doctrine
,
or
of
any
falshood
in
matter
of
fact
,
t
is
but
equal
to
reject
it
as
a
Spurious
and
fictitious
Delusion
.
And
therefore
't
was
rightly
said
of
St.
Austin
to
St.
Jerome
,
Si
mendacium
aliquod
in
Scripturis
vel
levissimum
admittatur
,
Scriptur●●
Authoritatem
omnem
mo●
labefactari
ac
convelli
.
If
we
admit
the
least
falshhod
in
any
part
of
the
Bible
,
we
ruine
the
Authority
of
the
whole
.
All
the
Counterfeits
of
Revelation
have
upon
this
account
visibly
betrayed
themselves
,
and
revealed
to
us
their
own
original
.
No
one
but
the
Bible
,
can
the
world
produce
,
that
will
not
some
way
or
other
disclose
its
own
shame
,
and
that
falls
not
under
some
(
nay
,
many
)
just
and
reasonable
exceptions
,
'T
is
this
Book
alone
in
which
there
is
not
a
flaw
to
be
found
.
'T
is
only
this
Divine
Law
that
is
Perfect
.
The
Bible
consists
of
three
parts
,
the
Doctrinal
,
the
Historical
,
and
the
Prophetical
.
Let
the
most
accute
Anti
scripturist
living
produce
any
one
Doctrine
out
of
the
Bible
,
that
to
the
judgment
of
right
Reason
seems
corrupt
and
unsound
:
Let
him
shew
any
one
Prophesie
relating
to
things
past
,
not
duly
fulfilled
:
Let
him
,
upon
good
and
sufficient
Historical
Authority
,
palpably
disprove
any
one
matter
of
fact
in
the
History
of
the
Bible
,
and
wee
I
yield
him
the
cause
.
And
if
this
be
not
to
be
done
(
as
in
fact
it
never
has
been
,
and
we
are
well
assured
never
can
be
)
If
a
Book
containing
so
much
variety
of
History
,
far
beyond
any
other
Book
extant
,
for
so
many
thousands
of
years
:
It
a
Book
pronouncing
with
that
positive
certainty
about
such
a
multitude
of
future
events
,
in
so
many
several
Ages
,
and
relating
to
so
many
several
persons
and
places
;
containing
in
the
Doctrinal
part
of
it
Directions
and
Rules
for
the
who●●
business
of
●ens
Duty
●o
God
,
and
toward
each
other
:
I●
this
Book
have
not
a
●●●un
to
be
sound
in
it
:
If
it
be
proof
against
all
exception
:
If
there
be
nothing
but
Truth
in
it
,
in
all
these
respects
;
what
more
invin●●ble
Evidence
can
there
be
given
to
its
Divinity
?
Who
but
God
himself
could
have
indited
in
h●a
●ock
?
〈◊〉
who
but
a
man
wilfull
and
absurd
can
withstand
such
a
Conviction
?
'T
is
the
B●●le
,
and
't
is
that
Book
alone
,
upon
every
Page
of
which
that
Image
and
Superscripti●n
of
God
is
eng●aven
,
Tru●
it self
.
'T
is
a
●o●●
〈◊〉
in
its
●niver●●●
Triumph
over
all
〈◊〉
.
Where
is
〈◊〉
a
Book
to
be
●ound
,
〈◊〉
of
any
considerable
subject
(
much
〈…〉
a
●au●●●●
this
)
●●●t
c●●●●●
〈…〉
●●●●ton●●
Judgment
of
Mankind
,
〈…〉
worst
enemy
to
find
〈…〉
p●o●ucts
are
brought
forth
in
〈…〉
failing
and
Impe●●ect
.
N●●●●●●
〈…〉
the
wisest
or
m●n
〈…〉
bound
.
Of
this
we
are
experime●●●●ly
●●●●ed
by
all
History
,
Philosophy
,
and
all
〈…〉
.
This
Holy
〈…〉
legitimate
Off
spring
of
God
,
and
th●t
which
only
contains
his
mind
Authorita●●vely
revealed
and
made
known
to
the
world
,
so
it
has
singly
appurtenant
to
it
all
those
requisites
necessary
to
a
Divine
Revelation
.
And
without
which
no
such
thing
can
rationally
be
supposed
.
These
things
being
so
;
He
that
rejects
the
Bible
will
find
he
is
un●voidably
ob●●●ed
,
either
to
deny
that
there
is
any
Revelation
a●
all
,
and
consequently
to
give
some
good
answer
to
what
has
been
urged
for
the
reasonable
supposal
of
it
,
and
some
tolle●●●●●
account
h●w
Mankind
(
when
we
consider
Gods
goodness
,
and
our
own
necessities
)
can
be
suppo●●d
to
be
left
without
it
;
or
else
to
pro●●●ce
somewhat
that
with
more
Just●●●
and
better
Evidence
can
put
in
a
claim
to
it
:
is
M●●●l
more
becoming
the
greatness
and
go●dness
of
God
,
and
more
suitable
and
use
●l
to
men
.
The
first
,
I
dare
say
,
will
be
found
a
task
utterly
impracticable
,
if
unprejudiced
reason
may
be
Judg
;
and
with
what
success
the
latter
i●
like
〈◊〉
proceed
,
and
how
visibly
absurd
't
will
ren●e●
its
undertaker
,
will
soon
be
determined
by
every
sober
mind
;
when
it
pla●nly
app●●●s
by
what
has
been
said
,
that
so
many
things
which
my
Reason
tells
me
must
all
necessarily
accompany
a
Divine
Revelation
,
and
without
which
it
cannot
be
admitted
as
such
,
are
all
〈◊〉
them
found
peculiarly
appurtenant
to
the
●ibl●
,
and
cannot
belong
to
any
other
Books
or
Writings
,
or
to
any
other
Pretences
to
Revelation
whatsoever
.
Having
thus
established
these
two
general
points
;
First
,
that
't
is
a
thing
in
it self
reasonable
and
fit
to
believe
,
that
there
should
be
some
Revelation
made
from
God
to
the
world
,
some
Supernatural
Laws
promulged
as
the
great
Rule
of
mens
lives
here
,
and
Gods
Judgment
hereafter
.
And
that
these
Laws
should
be
somewhere
or
other
extant
upon
Record
(
that
Mankind
might
be
fully
assured
and
ascertained
about
them
,
and
that
they
might
be
visible
to
all
)
that
there
should
be
some
such
Book
as
the
Bible
pretends
to
be
,
and
that
't
is
greatly
unreasonable
to
believe
the
contrary
.
And
Secondly
,
that
in
the
Judgment
of
right
Reason
there
are
many
general
qualifications
that
must
necessarily
be
appurtenant
to
such
a
Revelation
wheresoever
't
is
extant
,
and
by
which
't
is
but
reasonable
that
Mankind
should
make
a
Judgment
of
every
pretence
to
it
,
and
that
all
those
qualifications
are
found
punctually
and
peculiarly
belonging
to
the
Bible
,
and
cannot
be
applied
to
any
other
extant
pretences
to
Revelation
whatsoever
.
I
shall
now
proceed
to
the
second
thing
proposed
,
which
was
a
more
distinct
and
particular
proof
,
and
endeavour
to
make
it
appear
that
this
Book
is
indeed
sent
us
from
Heaven
,
and
is
in
truth
that
Revelation
we
have
good
cause
to
expect
from
above
,
and
that
we
have
all
those
Reasons
concurring
to
make
us
acquiesce
in
it
as
such
,
from
whence
a
Judgment
in
such
a
case
ought
finally
to
result
:
That
there
is
so
much
Evidence
to
be
given
in
,
to
prove
its
Divinity
,
as
no
man
ought
to
desire
,
nor
can
reasonably
expect
more
,
in
a
matter
of
such
a
Nature
:
And
so
much
,
that
where
mens
corrupt
Interests
and
prejudices
are
not
Predominant
,
will
appear
sufficient
to
every
impartial
enquiry
.
And
this
shall
be
prosecuted
in
this
Method
.
I
will
these
several
ways
consider
this
Book
.
First
,
In
the
time
of
its
conveyance
to
the
World
.
Secondly
,
In
the
way
and
manner
of
its
conveyance
.
Thirdly
,
In
the
success
and
effects
of
it
,
since
its
conveyance
.
And
lastly
,
In
it self
,
in
the
matter
of
it
as
we
now
find
it
.
And
from
each
of
these
considerations
will
a
signal
Testimony
be
given
in
to
its
Divinity
,
and
when
we
have
taken
a
view
of
the
whole
,
we
shall
find
that
the
Book
both
in
the
Matter
of
it
,
and
in
all
the
Circumstances
that
have
at
any
time
attended
it
,
does
eminently
relate
it self
to
God
as
its
Author
,
and
cannot
be
reasonably
judged
the
product
of
any
Humane
contrivement
whatsoever
.
For
the
first
,
When
we
resl●ct
upon
the
●●me
of
this
Books
conveyance
,
we
shall
find
two
things
of
very
great
weight
offering
themselves
to
our
consideration
.
First
,
the
Antiquity
of
those
things
it
relates
to
us
,
and
informs
us
of
:
And
Secondly
,
the
Antiquity
of
this
〈◊〉
i●●●l●
since
composed
and
delivered
to
us
with
such
a
relation
.
The
Contents
of
this
Book
●●ch
a●
far
as
the
first
foundations
of
the
Earth
and
the
Heavens
,
and
give
us
an
account
of
Gods
Revelations
to
Man
since
his
first
m●●●
and
Original
,
and
of
an
Orall
and
●er●all
int●●●●●●se
between
God
and
the
World
for
two
thousand
four
hundred
and
old
years
,
before
it
was
any
where
extant
upon
R●●●●d
or
any
part
of
it
written
:
Which
no
other
B●●●
since
the
World
began
so
much
as
makes
〈◊〉
●●●●●●ce
to
.
If
we
consider
the
Revelation
Histo●●cally
contained
in
this
Book
,
't
is
what
was
〈◊〉
the
beginning
,
and
of
the
same
〈…〉
the
World
it self
.
If
we
consider
the
Edition
of
it
in
this
Book
,
and
the
time
〈◊〉
this
Books
a●●ual
Publication
with
all
the
a●●●tional
Revelations
contained
in
it
,
we
shall
find
this
Book
to
be
the
first
born
in
its
kind
,
to
p●ecede
all
other
Writings
whatsoever
,
and
in
truth
to
be
extant
while
Thales
,
Mile●●us
,
Hamer
,
H●rmes
,
and
the
most
primative
writers
the
world
had
,
were
unborn
and
unthought
of
,
Moses
wrote
of
the
God
of
Abraham
,
long
before
any
of
the
Heathen
Gods
had
a
written
mention
made
of
them
:
God
pleasing
so
to
order
it
,
that
although
the
Revelations
he
made
to
the
World
were
not
written
from
the
beginning
,
yet
they
were
written
long
before
any
other
Writings
were
extant
:
And
his
own
Laws
were
first
recorded
,
and
all
other
Writings
are
of
a
subsequent
Date
to
this
Holy
Book
,
First
,
I
will
evidence
this
in
point
of
fact
,
and
shew
that
it
is
so
,
that
to
this
Book
is
indeed
due
the
right
of
Primogeniture
,
and
that
all
other
Books
are
of
a
much
after-edition
.
And
becondly
,
examine
what
reasonably
results
from
thence
toward
that
proof
of
the
Bible
we
are
about
.
To
all
which
this
must
be
premised
,
that
when
we
speak
of
the
Bible
as
thus
,
Ancient
,
we
intend
actually
no
more
of
it
then
the
Writings
of
Moses
(
the
whole
Contents
of
the
Bible
being
above
four
thousand
years
in
a
gradual
publication
,
and
the
Bible
it self
above
a
thousand
and
six
hundred
years
in
writing
;
for
so
long
it
was
from
the
time
that
Moses
writ
to
St.
John
the
revealer
)
nor
need
we
intend
more
to
justifie
the
Antiquity
of
the
whole
;
because
't
is
all
there
virtually
contained
,
all
the
rest
is
superstructed
upon
that
as
its
●o●ndation
,
and
every
several
part
of
the
Bible
after
Moses
till
the
Top-stone
was
laid
appears
evidently
to
be
writ
in
direct
pursuance
of
what
Moses
at
first
delivered
;
and
so
much
St.
Paul
affirmed
before
Foelix
,
that
he
taught
nothing
but
what
was
long
before
extant
in
Moses
and
the
Prophets
.
For
the
first
,
That
the
Books
of
Moses
are
in
fact
the
most
Ancient
;
I
find
both
Jews
and
Christians
have
been
greatly
concerned
to
make
it
manifest
,
as
judging
it
a
point
that
did
greatly
credit
their
profession
,
and
highly
justifie
that
Religion
they
adhered
to
.
Josephus
and
others
of
the
Jewish
writers
have
much
insisted
upon
it
,
and
amongst
the
Christian
Writers
,
Justin
Marter
,
Tertullian
,
Clemens
Alexandrinus
,
Eusebius
;
Cyrill
of
Alexandria
,
in
his
Books
against
Julian
,
St.
Austin
and
others
:
But
most
especially
Justin
Martyr
and
Eusebius
;
Justin
Martyr
in
his
Parenaetick
to
the
Graecians
;
because
they
used
with
great
Arrogance
to
boast
of
the
Antiquity
of
their
own
Learning
and
Religion
,
and
upon
that
account
to
look
with
great
contempt
upon
others
,
proves
against
them
out
of
Pagan
Authors
(
and
those
chiefly
their
own
)
beyond
all
reasonable
denial
,
that
the
Books
of
Moses
were
of
much
greater
Antiquity
then
the
most
Ancient
Writers
they
could
make
a
pretence
to
:
And
that
the
Christian
Religion
,
being
the
natural
issue
of
those
Writings
founded
upon
them
,
and
derived
from
them
,
was
no
new
or
upstart
invention
;
but
indeed
the
first
and
most
Antient
written
and
unwritten
Truth
the
World
was
possessed
of
;
and
the
same
thing
is
afterwards
more
largely
and
distinctly
proved
and
made
good
by
Eusebius
in
his
Evangelical
Preparation
.
Who
thus
concludes
,
Quare
omnibus
Diis
ac
Heroibus
Graecorum
multo
Vetustior
Moses
invenitur
.
And
indeed
the
most
Ancient
of
the
Graecian
Gods
,
as
appears
by
their
own
Histories
,
were
not
of
a
much
Earlyer
date
then
the
Warrs
and
ruines
of
Troy
,
which
Moses
preceded
some
hundreds
of
years
.
Josephus
says
in
his
first
Book
against
Appion
That
the
Graecians
had
no
Elder
write
then
Homer
,
who
lived
as
Pliny
says
two
hundred
and
fifty
years
after
the
Trojan
Warr
(
which
War
was
about
four
hundred
and
seven
years
before
the
Olympiads
began
)
according
to
Solinus
two
hundred
and
seventy
years
,
as
Herodotus
thinks
three
hundred
;
But
't
is
clear
from
his
own
Poems
that
he
lived
some
very
considerable
time
after
,
at
least
one
hundred
years
by
the
Lowest
calculation
.
Moses
was
so
long
before
him
and
so
much
his
Predecessor
that
't
is
granted
by
all
that
make
mention
of
him
That
he
lived
some
hundreds
of
years
at
least
four
hundred
and
odd
before
the
Battle
of
Troy
,
before
the
beginning
of
the
Olympiads
not
less
then
eight
hundred
and
forty
years
,
(
Till
which
time
the
Graecian
History
is
generally
Confused
and
Imp●r●●●●
,
n●r
had
they
any
certainty
in
St●ry
till
th●n
,
which
Varro
positively
affirms
,
and
Eus●b●●●
also
proves
out
of
the
Annals
of
Africa●us
who
tells
us
Us●iad
O●●mpiadas
ni●il
exploratum
in
Histori
▪
Graecorum
m●●tur
,
sed
omnia
consusis
conscripta
tempori●us
,
sunt
:
Post
Olymp●ad
●s
v●ro
quoniam
quadr●●unto
dil●gentissime
o●nia
notahantu●
,
Nulla
penitus
confusio
temporum
su
.
And
indeed
till
that
time
there
is
little
certainty
in
any
Story
but
that
o
the
Bible
)
He
lived
b●fore
the
building
o●
Rome
about
eight
hundred
sixty
and
five
years
,
for
Rome
was
founded
in
the
beginning
of
the
Seventh
Olimpiad
,
which
was
twenty
five
years
after
their
first
beginning
,
But
suppose
Homer
was
not
the
first
Graecian
Writer
,
as
Euschius
and
others
think
,
and
perhaps
truly
enough
,
that
they
had
others
before
him
,
'T
is
certain
and
agreed
to
by
all
.
They
had
no
Letters
amongst
them
till
Cadmus
,
nor
any
Written-●earning
for
some
consid●●able
time
after
him
.
And
●tis
well
known
that
Cadmus
was
Later
then
Moses
;
Those
that
carry
him
highest
make
him
but
contemporary
with
Josuah
,
and
he
is
as
some
think
,
more
truely
to
be
reckoned
of
the
same
time
with
Oth●icl
mentioned
in
the
book
of
Judges
.
And
yet
we
find
the
Ancientest
learning
the
world
possessed
of
besides
the
Bible
,
is
written
in
the
Greek
to●●●e
.
So
Justin
Martyr
observes
,
speaking
of
this
matter
,
says
●e
,
Si
quis
vel
P●etar●●
veterum
,
vel
Legislaterum
vel
●isio●●or●m
,
vel
Plilosopherum
meminiss●
velit
,
comperiet
tamen
ill●s
Libros
sues
●r●cerum
compos●●sse
literis
.
Both
Justin
Martyr
who
lived
within
a
hundred
and
thirty
of
Christ
and
●uschi●s
a●our
two
hundred
a●ter
him
,
have
evidently
proved
from
the
best
and
most
acknowledged
Calculations
,
and
from
the
mention
that
is
made
of
Moses
by
Proph●●e
Writers
,
such
as
Sanconiathon
the
Phaenician
Antiqua●●●
,
Ber●sus
Caldeus
,
Ptolomens
,
and
Man●tho
,
Egiptian
Chronologers
,
and
amongst
the
Creac●a●s
,
Artapanus
,
Polemon
,
Eupolemus
,
and
from
Tregus
Pomp●ius
epitomized
by
Justin
and
others
,
that
Moses
was
the
first
Legislator
,
and
lived
long
before
any
Authors
of
Books
were
extant
;
And
this
is
also
very
particularly
affirmed
by
Dioderus
Siculus
(
the
best
and
most
eminent
Historian
the
Gracians
●●d
,
who
says
himself
he
spent
thirty
years
in
Travel
to
search
out
the
Antiquities
of
all
Countries
and
to
inable
himself
to
write
a
General
Story
)
for
he
tells
us
in
his
History
that
●e
had
learnt
from
the
Egyptian
priests
that
Moses
was
the
First
Legislator
and
Preceded
all
others
in
that
kind
.
We
are
told
by
many
Ancient
Authors
that
he
lived
with
(
and
to
them
St.
Austin
agrees
in
his
18th
.
Book
De
civit
.
Dei
.
)
and
by
others
,
That
he
Preceded
Cecrops
the
founder
of
Athens
,
after
whom
all
those
Ancient
and
memorable
things
fell
out
in
Greece
,
as
Deucalions
flood
▪
Phaetons
sire
,
the
birth
of
Ericthonius
,
the
ripe
of
Proserpina
,
the
misteries
of
Ceres
,
the
●●titution
of
the
Eli●●●●●●
sacrifices
,
Triptolemus
his
art
of
Tilling
the
Ground
,
the
carrying
away
of
Europa
,
the
birth
of
Apollo
,
the
building
of
Thebes
by
Cadmus
,
after
whom
also
where
Bacchus
,
Minos
,
Perseus
,
Esculapius
,
Hercules
,
and
others
whom
we
find
mentioned
in
the
Graecian
Authors
as
most
Ancient
;
Nor
had
the
Graecians
any
higher
terms
to
express
Antiquity
by
,
then
Cecropian
and
Ogygian
,
which
they
used
to
call
all
such
things
as
they
thought
most
Ancient
from
Cecrops
and
Ogyges
,
in
whose
times
they
supposed
Men
like
Mushroms
sprung
naturally
out
of
the
Earth
about
Athens
.
But
the
certainest
account
that
seems
to
be
given
of
the
direct
Time
in
which
Moses
lived
,
is
this
.
That
he
was
Contemporary
with
Inachus
the
first
King
of
the
Archie●es
.
In
this
,
Chronologers
seem
most
generally
to
agree
,
as
Scaliger
shews
in
his
most
learned
Animadversions
upon
Eusebius
his
Chronologie
.
Justin
Martyr
,
Tertullian
Tatianus
,
Clemens
Alexandrinus
,
Athenagoras
,
Theophilus
,
and
many
others
of
the
Christian
Writers
affirm
it
,
and
from
many
Heathen
Authors
we
have
direct
Evidence
for
it
.
Polemon
in
his
first
Book
Rerum
Graecanicarum
,
is
express
in
it
,
and
Apion
,
both
in
his
Commentary
that
he
writ
against
the
Jews
,
and
also
in
other
of
his
Writings
,
speaks
of
the
Jews
coming
out
of
Egypt
,
Regnante
apud
Archivos
Inacho
,
quibus
(
sayes
he
)
prefuit
Moses
.
And
Ptolomens
Mendi●us
,
an
Egyptian
that
wrote
the
Chronicle
of
Egypt
,
sayes
,
that
Moses
governed
the
Jews
,
and
lead
them
out
of
Egypt
,
quando
Inachus
Argis
regnabat
.
And
't
is
sufficiently
known
to
all
that
are
any
way
verst
in
Antiquity
,
that
Inachus
,
and
also
Cecrops
.
lived
some
hundreds
of
years
before
the
Trojan
War
,
and
long
enough
before
any
Books
,
or
the
most
Ancient
Written
Learning
the
world
had
,
was
extant
.
Tertullian
in
the
19
Chapter
of
his
Apology
tells
the
Romans
they
also
,
as
well
as
the
Graecians
,
glorified
much
in
Antiquities
;
sayes
he
,
Our
Religion
far
out
does
all
you
can
produce
of
that
kind
;
for
the
Books
of
one
of
our
Prophets
only
,
(
viz.
)
Moses
wherein
it
seems
God
hath
inclosed
as
in
a
Treasury
,
all
the
Religion
of
the
Jews
,
and
consequently
all
the
Christian
Religion
preceding
for
many
Ages
together
)
reach
beyond
the
Ancientest
you
have
,
even
all
your
publick
Monuments
,
the
Antiquity
of
your
Originals
,
the
establishment
of
your
Estate
,
the
birth
of
most
part
of
the
people
,
the
foundation
of
many
great
Cities
,
all
that
most
advanced
by
you
in
all
Ages
of
History
,
and
memory
of
times
,
the
invention
of
Characters
,
which
are
Interpreters
of
Sciences
,
and
the
Guardians
of
all
excellent
things
,
I
think
I
may
say
more
,
even
your
Gods
,
Temples
,
Oracles
and
Sacrifices
;
Have
you
heard
mention
made
of
that
great
Prophet
Moses
▪
He
was
contemporary
with
Inachus
,
he
preceded
Danaus
three
hundred
fourscore
and
thirteen
years
,
the
Ancientest
of
all
that
have
a
name
in
your
Histories
:
He
lived
some
hundreds
of
years
before
the
ruine
of
Troy
.
Every
of
the
other
Prophets
succeeded
Moses
,
and
yet
the
last
of
them
all
is
of
the
same
Age
as
your
first
Wise
men
,
Law-givers
,
and
Historians
were
.
And
indeed
,
well
might
he
tell
them
so
;
for
the
Prophets
Hosea
and
Isaiah
were
contemporary
with
the
first
Olympiad
,
which
began
,
as
Scaliger
proves
aut
of
Eusebius
and
others
,
but
in
the
Reign
of
King
Ahaz
,
whose
Son
Hezekiah
lived
at
the
same
time
with
Numa
in
Rome
;
and
E●dras
himself
,
and
the
latest
Writers
of
the
Old
Testament
wrote
before
Socrates
Philosophized
in
Athens
,
who
taught
not
there
till
some
time
after
the
Captivity
.
This
Antiquity
of
Moses
and
his
Writings
,
and
their
precedency
to
all
other
written
Religion
or
Learning
,
is
in
fact
so
evident
,
that
't
is
not
capable
of
any
tollerable
denial
:
And
as
Scaliger
sayes
in
his
discourse
upon
Eusebius
,
the
proof
of
it
resulting
so
plainly
from
the
universal
Testimony
of
Heathen
Authors
themselves
,
nihil
superesse
Paganis
videt●r
,
nisi
aut
ut
inge●ua
confessio
ab
tis
exprimcretur
,
aut
silentium
pertinac●ae
sinem
faceret
;
And
he
adds
,
quod
certe
faeliciter
c●ssit
,
ut
&
hac
in
parte
Porphrius
manus
daret
.
'T
is
not
made
out
from
any
nice
disputes
between
Chronologers
,
comes
not
within
any
near
compasses
of
time
,
but
from
a
general
concurrence
of
all
Histories
,
and
is
so
far
beyond
the
●each
of
all
contradiction
that
the
worst
Enemies
to
our
Religion
have
agreed
it
,
and
given
in
their
Testimony
to
it
.
Of
this
Eusebius
in
the
tenth
book
of
his
Praep.
Evan.
Chap.
3.
takes
special
notice
,
and
tells
us
,
that
Porphrie
(
one
of
the
most
raging
malicious
Enemie
that
ever
the
Christians
met
with
)
had
in
his
fourth
book
which
he
writ
against
them
,
given
this
Testimony
to
Moses
and
his
Antiquity
;
That
he
had
written
the
History
of
the
Jews
truly
,
which
thing
he
had
perceived
by
conferring
it
with
Sanchoniathon
the
Berutian
,
who
rehearseth
the
very
same
Circumstances
,
and
Names
,
and
Places
that
Moses
does
,
the
which
he
had
learned
out
of
the
Registers
of
one
Hierumbalus
a
Priest
of
the
God
of
Levi
,
and
out
of
the
Chronicles
of
the
Cities
,
and
out
of
Holy
Books
dedicated
to
Temples
;
and
this
Sanchoniathon
(
sayes
he
)
was
after
Moses
about
the
time
of
Semiramis
.
By
which
it
evidently
appears
,
he
had
such
an
Opinion
of
the
Antiquity
of
Moses
,
that
he
makes
him
to
be
much
earlier
in
the
World
then
we
affirm
him
to
be
.
But
't
is
agreed
on
all
hands
he
lived
and
writ
in
a
time
long
before
any
other
Authors
of
books
,
or
any
other
written
Learning
was
known
.
And
this
clear
Evidence
we
have
(
so
clear
,
that
in
such
a
case
a
clearer
cannot
be
expected
)
of
the
Antiquity
of
Moses
in
point
of
fact
,
and
the
Preeminence
of
his
Writings
above
all
others
in
that
respect
,
gives
us
very
probable
ground
to
believe
,
that
he
himself
was
the
first
introducer
of
Letters
as
well
as
the
first
Writer
of
Books
(
whatever
other
Nations
have
fabulously
boasted
to
the
contrary
,
and
notwithstanding
Plinies
absurd
supposition
;
that
Letters
were
Eternal
;
because
he
imagined
the
World
to
have
been
so
)
for
't
is
not
reasonable
to
think
if
the
World
had
enjoyed
the
use
of
Letters
before
,
but
that
there
would
have
been
some
Monuments
of
it
before
his
time
remaining
,
at
the
least
to
the
next
after
Ages
,
of
which
we
should
have
had
some
credible
account
from
them
.
And
therefore
Diodorus
Siculus
gives
this
as
the
Reason
why
there
were
no
more
Antient
Histories
and
that
the
Actions
of
Kings
were
not
Recorded
of
old
;
because
the
World
wanted
Letters
:
Impossibile
est
(
sayes
he
)
primas
Literas
aeque
ac
primos
Reges
vetuslas
extitisse
.
And
Josephus
gives
the
very
same
Reason
why
we
have
no
more
Antient
History
then
we
have
;
because
the
world
antiently
wanted
the
use
of
Letters
;
but
especially
we
cannot
suppose
but
that
those
Revelations
God
made
before
of
himself
and
his
mind
to
some
parts
of
the
World
,
would
have
been
safely
preserved
in
Writing
,
and
left
upon
Record
to
posterity
long
before
Moses
writ
;
nor
can
we
well
imagine
that
those
Holy
men
to
whom
at
any
time
God
pleased
to
reveal
himself
,
should
not
use
their
utmost
diligence
in
the
best
way
to
secure
and
communicate
so
inestimable
a
Treasure
;
of
this
we
hear
not
the
least
upon
any
tollerable
ground
of
credit
,
nor
of
any
other
Writings
before
Moses
,
but
upon
reports
that
appear
grosly
fictitious
and
fabulous
.
'T
is
a
thing
greatly
probable
,
that
till
Moses
his
time
the
World
knew
nothing
of
Letters
;
for
we
neither
find
any
Laws
of
God
,
or
of
Men
written
before
,
and
't
is
likewise
most
probable
that
we
owe
them
not
,
nor
their
use
to
Humane
invention
,
but
to
Divine
Revelation
(
and
't
is
likely
Plato
had
learned
so
much
from
the
Jews
,
when
he
said
in
his
Cratilus
that
the
Original
of
Letters
was
from
the
Gods
)
'T
is
a
thing
offers
its
self
very
fairly
to
our
belief
,
that
God
himself
,
when
he
gave
the
Ten
Commandements
written
by
his
own
singer
to
Moses
,
introduced
the
first
Alphabet
,
and
that
Letters
themselves
and
those
Divine
precepts
are
of
an
equal
Date
;
I
insist
not
on
this
as
capable
of
any
certain
and
positive
proof
,
nor
if
it
were
,
is
it
to
be
urged
as
a
convincing
Evidence
of
the
truth
of
the
Bible
:
But
yet
't
is
a
Circumstance
of
very
considerable
weight
,
and
has
very
good
probabilities
for
its
belief
,
and
that
we
shall
find
if
we
consult
but
what
Chrysostome
,
Theophilact
,
and
other
of
the
Christian
Writers
have
said
in
the
justification
of
it
:
Cyrill
of
Alexandria
in
his
seventh
Book
against
Julian
insists
much
upon
it
:
Vives
upon
the
thirty
ninth
Chapter
of
St.
Austins
18
Book
de
Civ
.
Dei
,
sayes
,
that
't
is
the
most
common
opinion
both
of
Jews
and
Christians
,
that
Moses
first
gave
Letters
to
the
Hebrew
Language
▪
which
doubtless
has
the
Priority
of
all
others
)
and
that
Eupolemus
,
Artapanus
,
and
many
other
profane
Authors
affirm
it
,
and
that
both
the
Egyptians
and
also
the
Phaenicians
(
from
whom
the
Graecians
first
learnt
the
use
of
Letters
)
had
their
Letters
from
Him
,
and
that
Mo●es
was
that
Mercury
to
whom
the
Egyptians
ascribe
the
first
invention
of
them
.
The
Objections
that
are
usually
made
against
this
,
seem
but
of
very
little
weight
.
First
,
we
are
told
of
certain
Tractates
of
Enoch
,
that
were
written
before
the
Flood
.
Secondly
,
of
two
Pillars
of
the
Sons
of
Seth
with
observations
Astronomical
engraven
upon
them
,
which
they
set
up
to
continue
their
Learning
,
and
that
it
might
remain
beyond
the
Flood
which
Adam
had
foretold
them
of
,
The
one
of
which
remained
in
the
Countrey
of
Syria
till
the
time
of
Josephus
,
as
he
himself
sayes
.
Thirdly
,
that
Moses
in
the
21
of
Numbers
makes
mention
of
the
Book
of
the
Wars
of
the
Lord
,
as
a
Book
extant
before
that
time
.
And
fourthly
,
that
Moses
himself
is
said
to
be
Learned
in
all
the
Learning
of
the
Egyptians
,
which
learning
probably
was
written
.
For
the
first
,
That
there
were
Books
of
Enochs
Writing
before
the
Flood
which
were
preserved
in
the
Ark
,
(
for
so
they
must
be
)
seems
to
be
a
story
wholly
fabulous
;
we
find
not
one
word
of
them
amongst
the
Jews
in
the
time
of
our
Saviour
and
the
Apostles
,
nor
before
,
and
't
is
certain
if
there
had
been
any
Books
then
extant
in
truth
written
by
him
,
they
would
have
been
in
great
esteem
and
veneration
in
the
Jewish
Church
,
though
they
had
not
been
within
their
Canon
,
(
which
we
are
sure
they
were
not
)
and
Philo
,
or
Josephus
,
(
most
diligent
searchers
of
their
Antiquities
)
would
have
made
some
eminent
mention
of
them
,
in
whose
Works
we
find
altum
silentium
about
any
such
Books
;
and
therefore
't
is
not
to
be
supposed
they
believed
there
were
any
such
real
Books
then
extant
.
But
't
is
most
probable
that
after
the
Apostle
Jude
had
in
his
Epistle
quoted
a
Prophecie
of
Enoch
,
which
Prophecie
,
without
doubt
,
he
came
to
the
knowledge
of
,
either
purely
by
Revelation
(
which
I
rather
believe
)
or
else
by
a
Tradition
,
the
truth
of
which
was
ascertained
to
him
by
Revelation
,
by
which
means
came
others
also
of
the
Sacred
Writers
in
after-times
to
be
ascertained
of
what
they
writ
about
divers
things
that
relate
to
the
History
of
Moses
,
that
were
not
to
be
found
in
his
Books
;
for
in
the
Psalms
we
find
mention
of
some
things
done
in
Moses
his
time
,
that
are
not
recorded
in
his
Books
:
St.
Paul
in
the
9
to
the
Hebrews
,
sayes
,
that
when
Moses
had
spoken
every
precept
according
to
the
Law
;
he
took
the
blood
of
Calves
and
Goats
,
with
Water
,
and
Scarlet
Wool
,
and
Hyssop
,
and
sprinkled
b●th
the
Book
and
all
the
People
,
saying
,
this
is
the
Blood
of
the
Testament
,
&c.
In
which
the
Apostle
has
added
several
things
that
are
not
inserted
by
Moses
in
the
selation
of
this
passage
in
the
24
of
Exodus
.
So
Stephens
Speech
set
down
in
the
7
of
the
Acts
,
tells
us
,
that
Moses
in
killing
the
Egyptian
supposed
that
his
brethren
would
have
understood
how
that
God
,
by
his
Hand
,
would
deliver
them
,
but
they
understood
not
;
By
which
we
have
a
Reason
given
for
Moses
killing
the
Egyptian
,
that
he
himself
has
no
where
set
down
,
and
by
which
we
come
to
understand
;
that
before
Moses
went
into
the
Land
of
Midian
,
God
revealed
to
him
that
he
was
to
be
the
deliverer
of
that
people
,
which
Moses
himself
has
not
any where
told
us
.
I
say
,
't
is
probable
that
some
Hereticks
in
the
Church
(
most
likely
the
Gnosticks
,
who
much
cryed
up
those
Spurious
Writings
)
to
promote
their
own
corrupt
Opinions
and
Interests
,
took
occasion
from
thence
to
frame
certain
counterfeit
Books
(
just
as
some
others
did
under
the
names
of
Ja●nes
and
Jambres
,
after
St.
Pauls
mention
of
them
)
as
written
by
Enoch
before
the
Flood
;
which
Books
have
sufficiently
betrayed
themselves
;
for
those
that
were
published
under
his
name
were
stuft
,
as
St.
Austin
sayes
,
with
such
absurd
and
fabulous
Stories
of
Angels
,
and
such
ridiculous
relations
of
Gyants
,
whose
Fathers
were
Angels
,
and
no
men
,
that
they
are
to
be
justly
rejected
as
p●lpably
counterfeit
and
fictitious
;
Of
the
same
mind
is
Jerom
,
Chrysostom
,
and
Epiphanius
;
and
when
Celsus
alledged
some
absurd
Stories
out
of
those
writings
in
reproch
to
the
Christians
;
Origen
in
his
fifth
Book
answers
him
by
shewing
what
a
mean
esteem
the
Jews
as
well
as
the
Christians
then
had
of
them
.
For
the
second
,
those
Pillars
of
the
Sons
of
Seth
,
't
is
beyond
all
compass
of
credit
that
any
such
Pillars
should
be
set
up
with
an
intention
to
outlast
the
Deluge
,
or
that
they
should
so
do
,
or
that
any
Engravings
upon
them
should
be
visible
some
thousands
of
years
after
,
especially
upon
one
of
Brick
;
for
Josephus
tells
us
there
were
two
at
first
erected
one
of
Brick
,
and
another
of
Stone
,
and
that
of
Stone
they
made
on
purpose
to
last
,
if
the
other
should
decay
(
how
he
came
to
such
an
exact
account
of
their
minds
the
Reader
may
guess
)
and
yet
he
sayes
't
was
that
of
Brick
that
then
remained
,
upon
which
he
does
not
absolutely
say
there
was
any
thing
written
in
Letters
;
but
that
the
Sons
of
Seth
Engraved
upon
them
such
things
as
they
had
invented
;
which
might
be
by
many
other
representations
,
and
other
ways
then
by
Letters
;
for
I
doubt
not
but
that
a
Symbolical
representation
of
mens
thoughts
one
to
another
was
extream
early
in
the
World
,
though
they
wanted
Alphabetical
Letters
:
Nor
does
Josephus
say
,
that
He
saw
it
it
himself
,
or
give
any
punctual
account
what
it
was
that
was
engraven
upon
it
,
or
any
certain
Place
where
the
Pillar
was
to
be
seen
,
but
only
in
general
that
it
was
then
in
the
Countrey
of
Syria
(
where
he
left
men
of
leisure
to
enquire
after
it
.
)
The
truth
is
,
there
are
so
very
many
improbable
and
unlikely
,
if
not
impossible
Circumstances
,
do
attend
this
vain
Story
,
that
't
is
plain
Josephus
(
though
in
the
general
a
Historian
of
deserved
credit
)
took
it
upon
bare
report
from
others
(
some
late
Authors
think
,
and
perh●ps
not
amiss
,
from
the
fabulous
relation
of
Manetho
,
who
sayes
,
he
took
his
History
from
some
Pillars
set
up
before
the
Flood
and
was
marvailously
abused
in
that
Countenance
he
seems
to
give
to
it
;
nor
ought
it
to
seem
strange
that
he
should
be
so
?
for
we
sind
many
of
the
best
Historians
have
taken
up
things
upon
trust
,
and
fallen
thereby
into
very
great
mistakes
.
Suetonius
and
Tacitus
are
both
eminent
Historians
amongst
the
Romans
,
yet
both
guilty
of
strange
mistakes
Tacitus
tells
us
in
his
History
,
That
the
Jews
worshipped
an
Asses
Head
with
the
highest
veneration
▪
then
which
nothing
could
be
more
untruly
,
and
upon
less
ground
affirmed
;
and
Suetonius
so
mistook
that
he
thought
Christ
lived
in
the
time
of
Claudius
;
for
he
sayes
In
the
time
of
Claudius
,
Judaeos
impulsore
Chresto
assidue
tumultuantes
civitate
expulit
:
That
Claudius
expelled
the
Jews
out
of
Rome
,
who
were
continually
making
uproars
,
being
stirred
up
thereunto
by
Christ
.
Then
which
there
could
not
be
an
absurder
mistake
,
nor
a
greater
falshood
well
uttered
.
For
the
third
,
The
mention
that
Moses
makes
in
the
21
of
Numbers
,
and
the
14
of
the
book
of
the
wars
of
the
Lord
,
as
a
Book
then
extant
,
his
words
are
,
wherefore
it
is
said
in
the
Book
of
the
Wars
of
the
Lord
,
what
he
didin
the
red
Sea
,
and
in
the
brooks
of
Arnon
.
First
,
divers
probable
senses
are
given
of
the
place
,
that
render
it
no
Objection
in
this
case
.
The
Geneva
Translation
,
not
much
differing
from
some
others
,
renders
it
thus
,
Wherefore
it
shall
be
spoken
in
the
book
of
the
Battles
of
the
Lord
,
&c.
If
so
,
then
't
is
Prophetical
,
and
may
relate
to
Joshuah
,
who
is
said
to
sight
the
Battles
of
the
Lord
,
and
to
the
Relations
in
the
books
of
Joshuah
or
Judges
that
were
to
be
after
.
Junius
reads
the
words
thus
;
Idcirco
dici
solet
in
recensione
bellorum
Jehovae
,
&c.
Wherefore
it
is
wont
to
be
said
in
the
rehearsal
of
the
Wars
of
the
Lord
,
&c.
And
so
understands
it
not
of
any
particular
book
,
but
that
amongst
the
Wars
that
God
disposed
for
the
good
of
the
Israelites
there
was
in
those
times
a
famous
mention
in
the
mouths
of
most
men
concerning
those
passages
there
expressed
.
Paulus
Fagius
,
who
seems
to
give
the
rightest
account
of
it
,
differs
not
much
from
this
of
Junius
,
only
reads
it
in
the
futuretense
,
and
supposes
it
to
intend
a
future
relation
,
his
words
are
,
Ideo
dicetur
(
est
enim
verbum
Hebraicum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
futuri
temporis
)
in
commemoratione
bellorum
,
hoc
est
,
cum
bella
Deicommemorabuntur
,
recensebuntur
a
posteris
,
quae
bella
pro
Israel
in
mari
rubro
gesscrit
,
&
quae
ad
hos
torrentes
:
quasi
dicat
,
hi
auo
locitanquam
memorabiles
ab
omni
posteritate
repetentur
in
quibus
Deus
pro
Israel
dimicavit
,
ubi
prodigia
Coeleslia
ost●nsa
sunt
;
that
is
,
In
the
relation
that
shall
be
hereafter
of
the
Wars
of
the
Lord
,
there
shall
be
a
famous
mention
amongst
all
posterity
,
of
what
God
did
for
Israel
in
those
two
places
;
wheresoever
the
Wars
of
the
Lord
are
spoke
of
,
what
God
did
in
those
two
places
shall
have
an
eminent
mention
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sepher
,
signifies
properly
any
rehearsal
or
enarration
,
recensionem
aut
enarrationem
quamcun●
;
recensionem
scriptam
;
but
per
accidens
.
If
we
understand
it
not
to
relate
to
any
Book
,
but
only
to
a
relation
Verbal
as
it
seems
most
probably
to
do
;
because
Moses
speaks
only
of
a
rehearsal
in
generals
but
not
directly
of
a
written
rehearsal
,
it
reaches
not
this
matter
;
and
if
it
do
,
I
see
no
good
reason
can
be
given
why
by
that
Book
of
the
Wars
of
the
Lord
should
not
be
meant
either
some
succeeding
Book
,
part
of
the
Bible
,
or
else
that
very
Book
of
Numbers
it self
.
But
Secondly
,
which
way
soever
this
Text
be
taken
,
it
can
never
be
reasonably
urged
to
prove
there
were
Letters
or
Books
before
Moses
;
because
't
is
said
to
be
a
Book
relating
a
Story
of
things
done
in
Moses
his
own
Time
;
for
those
Wars
called
the
Wars
of
the
Lord
,
commenced
but
at
the
peoples
coming
out
of
●gypt
under
his
conduct
:
And
therefore
't
was
impossible
there
should
be
a
written
story
of
them
before
Moses
himself
was
extant
.
To
the
last
Objection
I
Answer
,
'T
is
true
that
the
Egyptians
were
a
Learned
people
,
probably
the
most
learned
the
world
then
had
.
The
continued
clearness
of
their
Skye
,
and
the
constant
overslows
of
Nile
,
naturally
tending
to
render
them
learned
in
those
two
Noble
Sciences
of
Astrology
and
Geometry
;
yet
there
is
not
the
least
ground
to
believe
they
had
any
use
of
Alphabetical
Letters
before
Moses
his
time
,
or
any
other
way
to
express
or
communicate
their
learning
,
but
what
was
Symbolical
and
Hycroglyphycal
;
nor
is
there
the
least
Record
any
where
extant
to
evince
the
contrary
.
Aristotle
sayes
,
The
ancient
way
of
the
Egyptians
writing
was
,
per
Hi●roglyphycas
literas
saxis
incisas
;
and
he
adds
,
Conceptus
a●imalium
scr●bunt
,
uti
occulata
side
legimus
in
lapidibus
per
figuras
;
idem
in
omnibus
Scientijs
,
Artibusque
sacientes
,
quos
locabant
in
Templis
tanquam
Paginas
perlegendas
;
talesque
illis
pro
libris
extant
.
Tacitus
tells
us
,
Primi
per
siguras
Anima●ium
Egypti
sensus
mentis
efsingebant
,
&
antiq●●ssima
Monumenta
memoriae
humanae
impressa
saxis
cernuntur
.
Diodorus
Sicalus
long
before
,
in
the
fourth
part
of
his
History
has
given
us
a
large
account
of
this
Symbolical
way
of
writing
amongst
the
Egyptians
and
Ethiopians
,
which
was
reduced
to
these
three
heads
,
Imitativa
,
Tropica
,
&
Enigmatica
;
nor
do
we
hear
a
word
of
any
other
writing
amongst
them
,
till
Moses
his
time
,
who
in
all
probability
first
discovered
to
them
that
way
of
transferring
their
minds
one
to
another
by
Alphabetical
Letters
.
And
this
Artapanus
a
most
ancient
Historian
tells
us
,
who
speaking
of
Moses
,
sayes
,
Vt
quasi
Deas
ab
Egyptijs
coleretur
,
&
propter
Literarum
inventionem
Mercurium
appellatum
;
That
he
was
reverenced
by
the
Egyptians
as
a
God
,
and
for
his
first
inventing
of
Letters
called
Mercury
.
The
Antiquity
of
the
Bible
in
point
of
fact
being
thus
cleared
,
't
is
in
the
second
place
to
be
considered
what
Testimony
to
the
Divinity
of
the
Bible
does
in
truth
result
from
thence
!
And
herein
we
shall
find
the
one
very
remarkbly
leading
us
to
the
other
.
First
in
the
general
,
't
is
a
thing
not
to
be
denied
that
a
reverence
to
Antiquity
seems
to
have
been
universal
;
All
men
in
all
Ages
seem
to
have
risen
up
and
payed
respect
to
the
Hoary
Head
of
Antiquity
:
and
that
upon
these
two
grounds
;
First
,
What
is
most
Ancient
,
has
undergone
the
greatest
Trial
:
Every
man
is
ready
to
venerate
what
has
endured
the
Test
of
many
Generations
,
and
lasted
through
most
Ages
;
because
nothing
corrects
mistakes
like
Experience
,
not
distinguishes
falshood
and
truth
like
Time
;
Time
we
say
,
and
truly
say
is
Index
,
as
well
as
Edax
rerum
.
Secondly
,
Every
mans
Reason
tells
him
all
Secundary
truth
must
needs
lie
nearest
to
the
Eternal
truth
,
and
so
be
of
greatest
Antiquity
.
Error
of
every
kind
is
of
a
later
Edition
then
truth
,
an
Apostacy
from
it
,
and
a
Corruption
of
some
prime
Principles
.
Though
Error
and
falshood
may
be
very
Ancient
,
yet
Truth
is
still
the
Elder
Brother
,
and
has
this
still
to
say
to
all
its
opposers
,
Non
fuit
sic
ab
initio
:
And
therefore
the
farther
we
wade
into
Antiquity
,
the
nearer
still
we
come
to
Truth
.
In
Religion
most
especially
that
Maxim
prevails
,
antiquitate
nihil
verius
,
veritate
nihil
antiquius
.
In
the
present
case
the
Antiquity
of
the
Bible
carries
in
it
a
very
signal
proof
of
its
Divinity
.
That
which
is
the
most
ancient
Religion
,
is
like
to
be
the
Truest
;
greatest
antiquity
in
Religion
,
is
an
eminent
mark
of
greatest
Truth
,
and
that
upon
these
two
very
forcable
considerations
;
First
,
't
is
reasonable
to
believe
,
that
there
has
been
an
intercourse
between
God
and
Man
since
the
beginning
,
and
a
Supernatural
inter
course
since
mans
first
defection
,
that
Gods
Revelations
were
as
early
as
mans
necessities
,
That
there
was
no
time
wherein
man
stood
in
need
of
Supernatural
Instruction
and
help
,
but
that
God
affords
it
to
him
.
If
the
supposal
of
Revelation
in
the
general
be
reasonable
,
(
as
I
have
proved
at
large
it
is
)
the
other
will
follow
;
and
we
shall
find
good
ground
to
believe
,
that
there
has
been
a
Revelation
from
God
since
there
was
first
Reason
for
it
,
and
such
a
constitution
as
Supernatural
Religion
in
order
to
mans
happiness
and
recovery
that
bears
an
equal
Date
with
his
first
apostacy
▪
to
think
otherwise
were
to
deny
what
the
notion
of
Gods
goodness
very
openly
affirms
to
us
.
And
this
being
so
,
no
Religion
can
be
True
that
is
not
clothed
with
great
antiquity
:
And
that
Religion
that
is
most
ancient
,
and
can
derive
it self
from
the
beginning
must
needs
be
most
True
.
The
Bible
therefore
giving
us
Historically
an
account
of
Gods
first
intercourse
with
man
,
and
of
the
constant
continuation
of
it
in
all
Ages
,
and
being
it self
the
first
account
that
ever
was
given
of
Religion
in
such
a
Written
way
,
upon
all
accounts
the
most
Ancient
the
world
has
,
and
in
its
own
Antiquity
answering
that
antiquity
we
may
justly
expect
to
accompany
Gods
First
Revelations
,
the
Bible
I
say
upon
this
account
has
a
singular
evidence
given
in
to
its
Credibility
,
and
its
antiquity
does
strongly
affirm
its
Divine
Authority
.
Secondly
,
The
Antiquity
of
the
Bible
does
point
us
to
its
Divinity
,
because
't
is
not
reasonable
to
believe
that
the
First
Writen
account
the
world
had
of
Religion
,
should
be
a
Cheat
,
that
the
First
eminent
Record
of
Religion
should
be
a
Lye
,
and
not
only
a
Lye
but
the
Worst
of
Lies
,
and
the
most
Pernicious
and
Destructive
falshood
,
(
for
so
it
must
needs
be
to
impose
a
Law
upon
the
world
in
Gods
name
without
his
Authority
)
that
ever
was
published
amongst
mankind
.
'T
is
not
in
the
judgment
of
right
Reason
consisting
with
the
Wisdom
and
Goodness
of
God
to
suffer
the
world
to
be
Originally
Cheated
in
point
of
Religion
:
to
suffer
a
publick
open
Counterfeit
of
his
Name
and
Authority
to
the
highest
degree
.
First
to
possess
the
world
and
take
the
Precedence
of
all
truth
:
to
permit
the
Devil
to
publish
a
Systeme
of
Lies
and
erect
a
Monument
of
Falshood
,
Before
there
was
any
written
Record
of
Truth
.
We
must
needs
suppose
Gods
care
of
Men
,
and
the
concern's
of
his
own
honour
,
to
engage
him
to
the
contrary
,
and
that
God
should
First
establish
his
own
Truth
,
to
which
mankind
might
still
have
a
recourse
,
and
by
which
as
a
Standard
,
all
Delusions
and
False
Pretensions
might
be
Tried
.
'T
were
,
as
one
says
well
,
very
absurd
to
think
God
should
permit
the
Devil
to
set
up
a
Chappel
before
he
had
built
a
Church
.
If
the
Bible
were
originally
composed
by
Impostors
,
and
be
not
a
Divine
Book
,
't
will
then
undeniably
follow
that
the
most
Primitive
and
Ancient
account
we
have
of
Religion
is
connterfeit
,
And
that
in
the
Earliest
notices
we
have
of
God
,
of
the
worlds
Original
,
Mans
fall
,
and
the
way
of
his
Recovery
(
for
we
have
none
so
early
as
what
the
Bible
gives
us
of
any
of
these
,
and
of
some
of
them
no
other
)
the
world
is
Deceived
and
Abused
,
and
that
God
suffer'd
the
Devil
in
the
first
place
,
(
and
before
any
thing
was
publiquely
extant
from
him
to
contradict
it
)
in
his
name
and
with
pretence
of
his
Authority
,
to
abuse
and
deceive
Mankind
with
a
false
and
delusive
account
of
all
those
things
they
are
most
concern'd
to
know
,
and
upon
the
right
Knowledge
of
which
their
present
and
future
happyness
does
unavoidably
depend
.
This
very
one
consideration
will
prevail
much
upon
every
impartial
judgment
.
Who
can
believe
the
first
Religion
should
be
the
worst
,
when
True
Religion
must
needs
be
as
old
as
the
World
?
And
the
Earliest
notions
of
God
the
falsest
,
when
we
must
needs
think
it
reasonable
that
God
should
reveal
himself
to
the
World
from
the
beginning
?
Or
that
the
first
book
we
sind
writ
should
contain
the
Highest
imposture
in
point
of
Religion
,
and
more
dishonour
God
and
abuse
the
World
then
any
or
all
the
Books
written
since
?
'T
is
a
thing
beyond
all
compass
of
credit
,
That
God
should
suffer
false
informations
to
be
given
in
his
own
Name
of
himself
and
his
own
Revelations
from
the
first
beginning
of
the
World
for
about
4043
years
(
for
about
so
long
a
time
it
was
from
that
first
intercourse
between
God
and
Man
the
Scripture
gives
us
Historically
an
account
of
till
the
last
Revelation
of
St.
John
)
And
that
this
account
should
begin
with
the
first
book
that
the
world
had
,
and
be
gradually
carried
on
into
such
a
complete
Systeme
as
now
we
see
it
is
,
in
a
Written
way
,
by
several
hands
,
in
several
Ages
,
for
a
thousand
and
six
hundred
years
together
(
for
about
so
long
a
time
it
was
from
Moses
his
first
Writing
to
St.
Johns
Closing
the
Bible
)
Nor
is
it
supposable
that
the
vilest
falshood
for
such
is
the
Bible
if
it
be
not
from
God
(
a
Religion
whereby
(
if
it
be
false
)
God
would
be
more
dishonoured
,
and
men
more
deluded
then
by
any
that
ever
was
yet
extant
)
should
have
this
to
say
in
its
justisication
,
That
't
is
of
all
others
the
most
Ancient
,
and
has
been
longest
lasting
amongst
Mankind
.
The
consideration
therefore
of
this
Book
in
the
Time
of
its
conveyance
,
the
Antiquity
of
it
in
respect
of
the
matter
it
contains
,
and
the
Antiquity
of
it self
,
as
a
Book
written
long
before
all
others
,
and
of
so
early
a
Date
in
the
World
,
does
with
great
Evidence
point
us
to
its
Divine
Original
,
and
very
strongly
tends
to
perswade
us
that
God
himself
was
the
Author
of
it
.
Secondly
,
The
way
and
manner
of
this
Books
conveyance
to
us
.
The
Method
of
Gods
thus
Recording
his
pleasure
has
been
such
,
that
we
shall
find
we
have
all
those
reasonable
inducements
(
and
in
some
respects
more
)
to
credit
it
,
upon
which
we
receive
any
Humane
Authors
,
and
acquiesce
in
them
as
true
:
And
all
such
farther
Evidence
as
we
can
well
expect
to
insure
us
of
the
truth
of
a
Book
that
pretends
to
come
from
God
and
be
Divint
,
And
this
will
appear
to
be
so
,
if
we
consider
,
first
,
the
Instruments
God
imploied
in
the
writing
of
it
,
and
such
humane
Circumstances
as
attended
their
doing
it
.
And
Secondly
,
The
Divine
witness
God
himself
has
in
the
most
eminent
way
,
given
to
this
Book
in
its
conveyance
,
to
ascertain
us
of
the
truth
of
it
,
and
of
the
sincerity
of
those
that
wrote
it
.
First
,
If
we
consider
the
Pen-men
of
this
Book
,
those
Amanuenses
God
made
use
of
for
the
writing
of
it
,
and
such
Circumstances
as
attended
their
doing
it
.
How
unlikely
a
thing
is
it
that
they
either
did
or
could
abuse
the
world
in
this
matter
,
if
we
reflect
upon
these
several
things
.
First
,
the
unblemished
Credit
and
Reputation
of
these
Writers
.
Secondly
,
the
several
Qualifications
and
Qualities
of
them
.
Thirdly
,
their
Interests
as
moral
and
reasonable
men
.
Fourthly
,
their
Number
,
and
that
great
distance
of
Time
in
which
many
of
them
wrote
one
from
another
.
For
the
first
,
Nothing
we
know
does
more
credit
Ancient
Authors
,
then
the
good
Report
of
those
Ages
wherein
they
lived
transferred
to
posterity
.
Not
one
of
those
Holy
Pen-men
God
imploied
in
writing
the
Bible
,
was
(
that
ever
we
find
upon
any
good
grounds
)
tainted
in
Reputation
or
convicted
of
any
sort
of
Impostor
in
their
own
or
future
ages
,
but
were
men
of
acknowledged
Integrity
and
Sanctity
in
those
times
wherein
they
lived
,
and
very
many
of
them
gave
the
highest
Testimony
to
their
integrity
,
in
becoming
Martyrs
in
justification
of
what
themselves
writ
.
For
the
Second
,
the
various
Qualities
and
Conditions
of
these
Writers
seems
much
to
secure
us
against
so
vile
a
design
as
this
book
must
needs
be
composed
with
,
if
it
be
not
from
God
.
Some
of
them
were
Kings
,
and
men
of
the
greatest
quality
before
they
writ
,
and
not
very
likely
to
be
guilty
of
so
much
baseness
and
meanness
to
carry
on
such
a
work
,
and
also
men
of
deepest
Learning
and
Knowledge
:
Others
of
them
,
many
of
the
Prophets
,
and
most
of
the
Apostles
were
men
Illiterate
,
and
of
Parts
and
Education
so
mean
,
that
they
seem
no
way
capable
to
write
so
profoundly
,
to
lay
so
deep
a
Contrivement
of
mischief
,
or
by
the
single
strength
of
their
own
abilities
to
bid
so
fair
to
delude
the
World
.
'T
were
strange
to
Imagine
men
of
such
distant
qualities
and
different
abilities
should
all
agree
in
the
same
Imposture
,
and
so
Harmonize
as
we
find
they
do
in
the
promotion
of
it
.
Thirdly
,
If
we
consider
the
Interest
of
these
Writers
as
they
were
Reasonable
Men
(
for
so
we
must
needs
suppose
them
,
and
to
act
upon
the
same
inducements
that
Mankind
do
in
all
other
things
)
No
man
could
reap
any
advantage
by
counterfeiting
this
Book
,
nor
could
the
Composers
thereof
design
any
Earthly
or
Heavenly
Good
to
themselves
as
a
Recompence
for
such
an
undertaking
:
not
Heavenly
,
for
't
were
the
highest
Offence
against
God
,
and
meriting
the
highest
Punishment
:
Nor
Earthly
,
and
that
upon
these
two
Grounds
.
First
,
because
the
tendency
of
the
Book
throughout
is
to
mortifie
mens
Earthly
ambitions
and
appetites
,
and
to
propose
a
happiness
of
another
Nature
as
mens
great
Interest
,
and
relating
to
another
World
;
and
no
man
of
common
discretion
that
designed
to
greaten
himself
here
,
would
choose
to
become
the
Author
of
such
a
Doctrine
in
order
to
it
;
because
every
step
he
advanced
that
way
would
visibly
betray
an
Apostacy
from
his
own
Principles
,
and
render
him
an
open
Impostor
,
meriting
the
scorn
and
contempt
of
all
Mankind
.
Secondly
,
The
most
of
those
that
God
imploied
in
that
work
actually
exposed
themselves
by
the
doing
of
it
to
all
the
Persecutions
,
Hazards
and
Contempts
imaginable
;
And
some
of
them
as
amongst
the
Prophets
Isaiah
,
Jeremiah
,
Amos
,
and
Ezekiel
,
and
all
the
Apostles
(
according
to
what
our
Saviour
foretold
them
)
as
History
assures
us
,
save
only
the
Apostle
John
,
with
the
loss
of
their
own
Lives
published
their
Doctrine
.
'T
is
a
thing
greatly
ridiculous
to
imagine
so
many
men
,
in
so
many
Ages
,
should
agree
to
cheat
the
World
to
no
other
end
but
their
own
certain
ruine
both
in
this
world
and
the
next
.
What
end
could
many
of
the
Prophets
have
in
those
unwelcome
Messages
they
brought
to
those
Ages
wherein
they
lived
,
and
for
which
they
knew
beforehand
they
should
meet
with
so
much
ill
usage
?
No
man
can
be
so
sottish
to
think
Jeremiah
designed
to
himself
any
Interest
in
this
world
,
when
he
prophecied
himself
into
the
Dungeon
,
and
at
last
into
his
Grave
.
Or
that
the
Apostles
designed
greatness
or
happiness
here
when
they
knowingly
exposed
themselves
to
all
the
rage
that
was
then
upon
Earth
,
and
endured
the
shock
of
all
that
fury
which
either
Jews
or
Gentiles
or
the
whole
World
together
could
execute
upon
them
.
He
that
reads
the
Story
of
St.
Paul
must
needs
suppose
him
to
act
beyond
the
bounds
of
all
folly
and
madness
,
and
not
like
a
man
either
capable
of
instructing
or
abusing
Mankind
,
if
he
intended
any
thing
in
this
world
as
his
End
.
The
Motives
of
those
Holy
Writers
in
what
they
did
,
cannot
with
any
Colour
of
Reason
be
judged
to
be
other
then
pure
obedience
to
God
,
love
to
truth
,
and
preferring
a
Reward
hereafter
above
their
own
lives
,
and
all
enjoyments
here
.
How
highly
did
they
preach
up
obedience
and
submission
to
Magistrates
,
when
all
the
Rulers
upon
Earth
were
their
most
bitter
Enemies
!
And
that
Doctrine
could
have
no
other
effect
but
to
bring
their
own
Heads
to
the
Block
.
The
Authors
of
the
Heathen
superstitions
were
of
a
very
different
Genius
.
And
as
one
sayes
well
of
them
,
Cute
Authores
superstitionis
inter
Gentes
,
omnes
sibi
&
suis
semper
conciliarunt
Dignitatem
.
Nor
is
there
any
part
of
the
Bible
written
by
any
of
them
with
any
the
least
shew
of
intention
to
greaten
or
advance
themselves
thereby
:
But
on
the
contrary
,
many
of
the
most
eminent
of
them
have
themselves
Recorded
their
own
great
fatlings
and
imperfections
,
as
well
secret
as
open
:
They
all
appear
to
be
themselves
under
a
subjection
to
the
Doctrine
they
taught
(
which
plainly
declares
they
were
inspired
from
above
)
and
no
way
Masters
of
it
as
a
Creature
of
their
own
.
Throughout
the
whole
Book
there
is
a
visible
Antipathy
to
all
self-seeking
,
flattery
,
or
compliance
:
God
alone
is
exalted
,
and
all
mens
persons
,
Actions
and
reputations
are
openly
Postponed
to
his
honour
,
and
put
in
subjection
to
those
Holy
and
excellent
truths
there
delivered
.
Moses
of
all
the
rest
seems
the
g●et●st
gainer
in
this
world
;
because
't
was
necessary
at
that
time
God
should
raise
up
a
leader
to
his
people
,
yet
't
is
plain
he
had
no
design
for
himself
;
for
he
pronounceth
a
grievous
curse
,
and
a
sore
Judgment
upon
his
own
Tribe
,
the
Tribe
of
Levi
,
rejects
his
own
posterity
,
leaves
them
to
the
condition
of
common
Levites
,
sets
up
Joshuah
to
succeed
him
,
and
places
the
Kingly
superiority
over
that
people
in
another
Tribe
from
his
own
,
the
Tribe
of
Judah
;
and
himself
while
he
lived
attained
to
no
more
,
but
to
spend
his
days
with
great
trouble
,
amongst
a
murmuring
mutinous
people
in
a
wearisome
Wilderness
.
Fouruthly
,
The
Number
of
those
Writers
and
the
great
distances
of
Time
may
of
them
lived
in
from
the
other
,
does
as
probably
secure
us
against
any
Humane
contrivement
in
the
composure
of
this
Book
as
we
can
reasonably
expect
.
The
world
affords
not
an
instance
,
that
ever
so
many
Men
that
lived
in
so
many
several
and
distinct
Ages
,
so
exactly
agreed
about
any
one
thing
,
much
less
to
cheat
and
abuse
the
World
,
and
carry
it
on
in
such
a
continued
written
way
:
Never
any
such
thing
was
done
in
any
kind
;
nor
is
it
supposable
upon
the
grounds
of
common
Reason
that
ever
any
such
thing
should
be
:
'T
were
strange
it
should
be
done
in
a
matter
of
highest
concernment
,
wherein
Gods
Honour
&
mans
welfare
are
to
the
utmost
engaged
;
that
such
a
number
of
Impostors
should
be
at
several
distant
times
for
fifteen
or
sixteen
hundred
years
together
in
contriving
and
composing
such
a
Book
as
the
Bible
is
,
to
delude
and
deceive
the
World
,
and
that
in
all
that
time
there
should
be
no
palpable
discovery
made
of
them
,
nor
they
themselves
should
so
trip
in
the
doing
it
,
as
visibly
to
shame
their
own
undertaking
,
and
betray
those
corrupt
and
rotten
principles
upon
which
they
proceeded
.
As
't
is
highly
improbable
that
such
a
number
of
men
,
living
at
such
distances
of
time
,
should
all
agree
in
the
same
design
,
and
the
same
way
of
promoting
it
,
(
and
agree
they
must
;
for
't
were
absurd
to
imagine
it
could
happen
so
to
be
by
chance
)
because
most
parts
of
the
Bible
have
been
still
written
with
a
reference
to
things
future
,
and
no
man
that
writ
any
one
part
could
at
that
time
know
that
others
in
future
Ages
would
justifie
what
he
said
,
and
take
up
the
design
in
a
right
nick
of
time
,
just
where
he
left
it
,
and
so
still
carry
it
on
;
and
yet
this
must
still
so
come
to
pass
,
if
the
Bible
were
written
by
any
Humane
contrivement
.
Moses
could
not
human●ly
foresee
,
That
so
many
Prophets
would
ari●●●n
so
many
after
Ages
,
to
justifie
,
explain
and
carry
on
what
he
at
the
first
writ
;
nor
could
Moses
or
those
Prophets
know
any
thing
of
the
coming
of
Christ
and
the
Apostles
so
exactly
to
fulfill
the
whole
.
And
yet
all
this
,
and
all
things
relating
to
the
Bible
,
have
come
as
punctually
to
pass
,
as
if
all
those
persons
that
writ
the
Bible
had
lived
at
one
time
,
had
all
talked
together
,
and
perfectly
agreed
the
whole
business
before
one
word
of
it
was
written
.
Nay
Moses
is
so
explained
and
justified
by
the
Prophets
,
and
both
in
such
a
way
explained
and
fulfilled
by
Christ
and
the
Apostles
,
Promises
and
Prophecies
are
in
such
a
manner
made
good
,
fulfilled
and
interpreted
,
as
seems
utterly
beyond
the
reach
of
all
humane
skill
and
contrivement
,
supposing
all
the
Writers
had
lived
at
one
time
,
had
all
consulted
together
,
and
with
their
utmost
abilities
laboured
to
bring
it
so
to
pass
.
What
Humane
skill
can
we
reasonably
conceive
could
have
contrived
such
a
gradual
fulfilling
throughout
the
whole
Bible
as
now
we
see
of
that
promise
,
That
the
Seed
of
the
Woman
should
bruise
the
Serpents
head
?
What
Humane
Artifice
can
we
conceive
could
have
contrived
such
a
Prophetical
Prayer
as
Gods
perswading
Japhet
to
dwell
in
the
Tents
of
Sem
,
with
such
a
fulfilling
of
it
,
as
that
after
the
World
had
been
Canton'd
(
in
Ages
then
to
come
)
into
Jew
and
Gentile
,
from
their
posterity
both
Jews
and
Gentiles
,
who
were
in
the
highest
enmity
each
to
other
,
should
incorporate
into
one
faith
,
and
become
one
under
the
Gospel
by
an
united
subjection
to
one
common
Head
?
and
so
in
many
others
of
the
like
Nature
.
And
indeed
no
man
that
is
not
bereft
of
his
wits
can
Imagine
,
that
any
company
of
Impostors
could
have
been
the
Authors
of
such
a
projection
as
the
saving
men
by
Jesus
Christ
,
which
is
the
main
and
grand
design
of
the
whole
Bible
,
or
could
have
contrived
such
remote
obscure
promises
of
it
at
first
,
and
such
gradual
and
stupendious
fulfillings
of
those
promises
after
.
'T
is
not
,
I
say
,
only
highly
improbable
that
such
a
number
of
men
living
in
such
distant
Ages
,
should
agree
to
write
such
a
Book
;
but
't
is
unreasonable
to
Imagine
,
that
admitting
they
had
so
agreed
,
yet
that
they
could
have
produced
such
a
book
as
the
Bible
,
or
that
a
Book
so
consisting
with
it self
,
could
have
been
at
such
remote
distances
of
time
contrived
by
the
cunningest
Heads
of
any
wicked
Impostors
whatsoever
.
Nothing
less
then
a
Divine
and
Heavenly
Wisdom
could
have
guided
so
many
hands
as
writ
the
Bible
in
so
many
Ages
into
such
an
admirable
agreement
,
and
punctual
correspondency
with
themselves
.
'T
is
not
easie
to
find
an
agreement
between
men
of
the
same
sect
and
opinion
in
any
one
Age
,
or
to
find
any
one
man
in
his
own
writings
,
if
he
write
much
,
exactly
agreeing
with
himself
;
But
to
see
so
many
men
,
in
writing
such
a
Book
as
the
Bible
,
so
harmonizing
together
as
there
they
do
,
is
of
singular
consideration
:
Throughout
the
whole
Book
we
find
these
Writers
still
proceeding
and
building
forward
till
the
Top-stone
is
layed
,
without
rejecting
any
thing
,
all
things
compleated
,
and
fulfilled
,
never
any
thing
denied
,
Contradicted
,
or
destroyed
,
but
we
still
see
a
rare
use
of
every
part
relative
to
the
whole
,
and
such
a
fabrick
intirely
reared
,
without
the
least
part
Mis-placed
,
or
any
cause
seen
to
entertain
a
second
thought
or
to
Alter
.
Of
which
no
instance
can
be
given
in
the
promoting
of
any
humane
Science
whatsoever
.
The
Harmony
we
find
in
this
Holy
Book
is
of
great
Remark
,
upon
these
three
accounts
.
First
,
'T
is
a
harmony
that
results
from
exceeding
Different
Styles
,
and
the
greatest
Variety
of
Matter
.
'T
is
not
so
many
mens
bare
agreement
together
upon
any
few
plain
points
,
but
t
is
so
many
mens
agreeing
together
who
have
writ
Historically
,
Prophetically
,
Doctrinally
,
with
wonderful
variation
both
for
Matter
and
Manner
of
all
the
Sublimest
notions
the
minds
of
men
are
capable
of
,
as
well
as
of
the
plainest
truths
,
of
things
in
Heaven
,
in
Earth
,
in
Hell
,
of
all
sorts
of
things
relating
to
God
and
Men
,
and
of
the
whole
business
of
this
World
,
and
the
next
.
Secondly
,
'T
is
a
harmony
resulting
from
an
involved
Correspondency
of
the
parts
one
with
another
,
and
of
every
part
with
the
whole
(
now
we
see
it
conjoyn
d
)
in
such
a
way
,
as
could
not
be
foreseen
or
contrived
by
any
humane
wisdom
in
the
writing
of
any
one
distinct
part
.
There
is
in
the
to●um
compositum
of
the
Bible
such
a
peculiar
Oeconomy
relating
to
the
whole
,
in
the
conjunction
of
all
the
parts
,
and
likewise
such
an
united
consent
in
all
the
parts
when
together
(
relating
to
their
conjunction
)
in
all
the
Doctrines
,
Prophecies
,
Promises
,
Types
,
Histories
,
to
promote
the
same
thing
,
and
such
a
Dependency
each
upon
other
in
order
to
it
,
the
whole
in
its
connexion
is
so
issued
into
one
great
and
common
end
,
as
must
needs
argue
a
further
and
greater
design
in
producing
the
whole
,
then
what
any
Individual
Men
could
possibly
have
at
several
distant
Times
in
writing
the
pa●ticular
Parts
.
Thirdly
,
'T
is
such
a
harmony
as
has
been
and
still
is
dayly
more
and
more
disco●erable
to
us
by
the
Accidents
of
Time
,
And
the
products
of
Ages
and
Generations
have
shewed
us
much
of
it
,
that
lay
hid
and
we
knew
not
of
before
.
The
more
experience
we
have
of
this
Book
the
more
we
find
it
at
unity
with
it self
,
and
the
more
we
search
into
it
the
deeper
harmony
still
we
discover
:
Every
Age
proves
a
fresh
Interpreter
,
and
the
successive
Revolutions
of
this
whole
world
reveal
to
us
more
and
more
of
its
rare
and
admirable
Concord
,
and
we
come
to
find
things
that
seemingly
most
differ'd
in
the
highest
and
safest
agreement
;
Which
,
when
we
consider
by
how
many
several
Pens
,
and
at
how
many
several
and
distant
times
,
this
Book
was
handed
down
to
us
,
could
not
be
the
effect
of
any
Humane
Artifice
,
nor
is
it
a
thing
that
any
Writers
by
the
strength
of
their
own
abilities
could
possibly
in
their
own
Times
design
or
provide
for
.
Nor
can
we
suppose
it
the
effect
of
any
other
cause
but
an
Infinite
Comprehension
and
Foresight
:
And
that
the
Writers
of
this
Book
were
in
all
times
guided
in
what
they
wrote
by
the
Supreme
Wisdome
of
that
one
God
who
is
constant
to
himself
and
the
Same
for
ever
.
This
consideration
of
the
Pen-men
God
made
use
of
for
the
Writing
of
this
book
,
and
those
Humane
circumstances
that
attended
their
doing
it
,
goes
thus
far
,
That
there
is
at
least
as
much
(
if
not
More
)
Ground
to
believe
this
book
upon
that
single
account
,
as
there
is
to
Receive
any
other
Humane
Authors
we
are
most
satisfied
in
:
Indeed
as
rational
inducements
to
credit
those
men
that
wrote
the
Bible
,
considering
Who
they
were
that
wrote
it
,
and
how
,
and
when
,
and
upon
what
Termes
they
wrote
it
,
as
to
credit
any
other
Authors
we
least
doubt
of
;
And
if
so
,
these
two
things
will
follow
upon
it
;
First
,
That
he
that
rejects
the
Bible
,
obliges
himself
to
believe
no
other
books
without
apparent
disingenuity
?
Secondly
,
He
that
does
credit
the
Authors
of
this
book
with
the
same
credit
wherewith
he
credits
other
Authors
,
and
supposes
they
were
men
of
common
honesty
that
would
not
knowingly
write
an
untruth
,
cannot
then
refuse
to
receive
it
as
a
book
Divine
and
Infallible
,
upon
as
good
termes
of
credibility
as
he
believes
any
the
best
humane
Author
in
its
Kind
to
be
True
,
because
they
themselves
tell
us
that
it
is
so
,
(
which
were
it
otherwise
without
most
impudent
falshood
they
could
not
do
)
that
God
himself
inspired
them
to
write
it
,
That
't
was
no
product
of
their
own
,
but
that
every
part
of
it
is
the
genuine
Dictate
of
the
Holy
Ghost
.
But
in
the
second
place
,
in
the
manner
of
this
books
conveyance
we
shall
find
a
further
and
more
unquestionable
ground
of
satisfaction
,
and
a
Divine
witness
given
by
God
himself
to
the
Truth
of
these
Writings
,
to
assure
us
beyond
all
reasonable
doubt
,
they
were
written
by
men
that
did
not
deceive
us
,
but
such
as
were
Intrusted
by
himself
for
that
purpose
;
And
that
is
the
miracles
that
were
wrought
,
and
which
visibly
accompanied
their
first
publication
.
In
the
discoursing
of
which
after
a
due
sort
,
these
three
things
will
naturally
fall
under
consideration
.
First
,
the
Nature
of
a
Miracle
in
general
,
what
prop●rly
it
is
!
Secondly
,
What
evidence
we
have
for
the
Fact
of
those
Miracles
we
say
the
Scriptures
are
justified
by
!
Thirdly
,
Whether
Miracles
simply
in
themselves
are
always
an
unquestionable
proof
of
that
Doctrine
they
are
wrought
to
confirm
,
and
an
infallible
justification
of
the
integrity
of
the
persons
that
work
them
!
The
two
first
are
of
an
ea●y
dispatch
,
the
difficulty
rests
in
the
Latter
.
For
the
first
,
A
Miracle
is
p●operly
that
which
can
have
no
second
cause
for
its
Author
,
such
a
thing
as
no
created
Power
in
the
judgment
of
reason
can
effect
.
Raising
men
Dead
,
curing
●iseases
by
speaking
a
Word
,
being
able
in
a
moment
to
speak
all
Languages
,
are
things
that
exceed
the
bounds
of
all
Natural
Ability
and
such
things
as
can
be
only
related
to
God
as
effects
of
his
sup●eme
and
unlimited
Power
:
And
su●h
is
a
Miracle
.
Secondly
,
For
the
Fact
of
those
Miracles
we
claim
in
defence
of
the
Bible
,
we
are
much
eased
of
the
labour
of
proof
from
a
General
Concession
:
And
't
is
of
great
remark
,
That
the
Warmest
Adversaries
,
the
Scriptures
have
met
with
,
have
never
denied
the
Fact
of
those
Miracles
pleaded
in
their
behalf
,
but
indeavoured
to
invalidate
their
testimony
some
other
way
;
Neither
the
Miracles
of
Moses
(
which
we
find
often
mentioned
in
Heathen
Story
)
nor
of
Christ
,
are
denied
by
any
in
point
of
Fact
,
but
both
fathered
upon
Egyptian
Magick
.
Those
of
Moses
,
by
the
Heathens
heretofore
,
as
we
find
in
Pliny
and
Apuleius
.
Pliny
says
There
is
a
very
great
Magick
depends
upon
Moses
and
the
Cabala
(
Though
he
might
have
remembred
that
never
any
Law
so
positively
forbad
Magick
as
did
that
which
Moses
delivered
)
and
those
of
our
Saviour
by
the
Jews
and
the
Heathens
since
;
The
Jew●
affirmed
that
all
that
our
Saviour
did
was
done
by
a
Magical
skill
he
first
learnt
in
Egypt
,
and
brought
with
him
from
thence
,
And
Julian
the
Heathen
says
that
Peter
and
Paul
were
the
most
expe●t
men
in
Magick
that
ever
lived
,
and
that
●hrist
himself
wrote
a
Bo●k
of
that
Profession
and
Dedicated
it
to
them
two
.
Our
Saviours
Miracles
in
point
of
Fact
are
not
only
acknowledged
by
the
Jews
,
but
expresly
both
by
Celsus
and
Julian
(
two
of
the
most
Learned
,
Malicious
,
and
Industrious
Adversaries
that
ever
opposed
the
Christian-profession
)
And
this
we
may
see
in
Origin's
second
book
against
Celsus
(
of
whose
w●●k●
there
is
nothing
left
but
what
is
there
●●peated
)
and
Cy●ill's
sixth
book
against
Ju●ian
.
And
●n
truth
the
Miracles
of
Christ
and
the
Apostles
and
those
that
succeeded
them
in
the
Christian-church
were
in
Fact
so
many
,
so
eminent
,
so
visible
,
lasted
so
long
for
in
the
Church
for
three
hundred
years
in
some
measure
they
lasted
)
and
the
Relation
of
them
has
descended
down
to
us
by
such
a
Constant
Uninterrupted
Written
and
Unw●itten
Tradition
,
that
no
man
has
yet
assumed
Impudence
enough
publickly
to
Gainsay
them
.
For
the
Third
,
Whether
miracl●s
simply
in
themselves
are
always
an
unquest●onable
proof
of
that
Doctrine
they
are
b●●ug●t
to
Confirme
and
an
infallible
just●fic●tion
of
the
Persons
that
work
them
!
I
answer
,
In
the
general
they
are
not
.
If
the
Doctr●ne
be
no
way
Destructive
to
those
Natural
no●●ons
of
God
we
are
born
with
,
If
it
be
not
evidently
to
our
Reason
Dishonora●le
to
H
m
,
tend●ng
to
seduce
us
from
him
,
and
opp●si●e
to
that
Natural
Duty
we
owe
him
,
They
are
.
But
if
otherwise
,
if
they
come
in
direct
Competition
with
the
Law
of
Nature
,
They
are
not
.
No
Miracles
whatever
can
or
ought
to
oblige
me
to
what
my
Judgment
Dissents
from
as
sinful
:
And
that
upon
these
two
grounds
;
First
,
The
Law
of
Nature
as
't
is
Previous
to
all
Laws
,
so
't
is
an
unrepealeable
Law
,
because
t
is
so
perfectly
the
Result
of
my
Reasonable
self
that
should
God
contradict
it
he
would
cease
to
deal
with
me
as
a
Rational
Being
,
which
is
not
upon
any
account
to
be
thought
.
Secondly
,
'T
is
not
against
Reason
to
suppose
a
possibility
that
God
may
in
some
cases
exert
a
supernatu●●l
power
by
ill
instruments
for
Trial
as
well
as
E●tablishment
.
God
has
no
where
told
us
that
he
will
not
so
do
,
nor
do
our
own
faculties
Recoile
against
it
and
adjudge
it
unreasonable
that
God
should
exercise
the
world
with
such
a
Trial
,
if
he
afford
means
sufficient
to
Oppose
and
Resist
it
.
Such
who
deny
this
Latter
,
and
say
that
a
Supernatural
power
in
a
way
miraculous
was
never
exerted
but
to
confirm
and
establish
a
Divine
Truth
,
that
't
is
an
Impeachment
of
Divine
Justice
,
and
most
unreasonable
to
think
the
contrary
,
That
although
many
things
may
be
b●ought
to
pass
by
the
D●vil
and
Ill
men
that
are
in
their
own
nature
Wondrous
,
miranda
,
and
mira●itia
,
and
utterly
beyond
the
compa●s
of
our
Reason
to
conceive
How
by
any
natural
power
they
should
be
effected
,
yet
they
are
not
Miracula
,
they
are
still
eithe●
natural
effects
proceeding
from
●atu●al
causes
,
though
secret
and
occult
,
or
else
delusions
some
way
or
other
upon
us
.
From
the
opinion
of
such
I
dissent
,
and
that
upon
these
four
Grounds
.
First
,
That
which
they
say
does
no
way
answer
that
end
for
which
they
themselves
intend
it
.
Secondly
,
'T
is
against
plain
Texts
of
Scripture
.
Thirdly
,
't
is
against
great
evidence
of
History
.
And
fouthly
,
Because
the
admission
of
the
contrary
is
no
way
Destructive
to
those
natural
n●tions
we
have
of
Gods
a●tr●butes
,
and
his
providential
Rule
over
the
world
.
First
,
What
they
say
does
not
answer
that
end
for
which
they
themselves
intend
it
.
For
if
God
suffer
the
Devil
to
exert
a
natural
power
in
such
a
way
that
to
the
best
exercise
of
my
Senses
and
Reason
it
seems
supernatural
and
miraculous
,
t
is
all
one
to
me
as
if
it
really
were
so
,
and
to
my
Judgment
must
needs
be
of
the
same
prevalency
with
a
miracle
it self
,
nor
have
I
the
least
way
to
help
my self
,
if
I
am
bound
simply
to
subscribe
to
whatever
is
attested
to
by
a
Miracle
,
and
look
no
further
;
For
that
must
needs
go
for
a
Miracle
with
me
,
which
to
my
senses
and
reason
seems
so
to
be
.
And
t
is
evident
such
who
make
those
Distinctions
,
do
themselves
thereby
subject
the
witness
of
a
Miracle
to
the
Doctrine
t
is
brought
to
confirm
;
For
if
those
they
call
Miranda
and
Mirab●lia
be
in
all
outward
appearance
as
true
miracles
(
as
they
are
acknowledged
to
be
)
they
would
then
have
been
so
called
,
and
that
dist●nction
had
never
been
made
,
had
not
the
Doctr●n●s
they
are
severally
brought
to
confirm
been
●●judged
a
ground
●u●licient
to
Create
the
●ist●ncti●n
.
He
that
tells
me
't
is
not
sit
to
suppose
,
as
not
consistent
with
the
Justice
of
God
,
that
in
a
way
Supernatural
and
●ira●u●●us
any
w●●ness
should
be
given
to
a
Doc●●●●●
sa●se
an●
corrupt
,
and
yet
tells
me
the
D●v●l
and
●●
men
are
often
permitted
with
n●
any
m●ans
left
of
conviction
by
:
power
mee●ly
natural
to
●●ect
such
a
counterf●●
of
it
,
that
to
the
best
Sen●es
and
Reason●●
Mank●n●
,
is
not
discoverable
,
fi●st
must
nee●●
barely
●uppose
the
counte●cit
,
and
next
say
nothing
at
all
to
salve
the
Justice
o●
God
about
that
matter
.
Secondly
,
'T
is
against
plain
Texts
of
Scriptur●
,
What
the
Magicians
did
in
Egypt
in
opposition
to
Moses
seems
to
be
plainly
and
undeniably
miraculous
;
turning
Rods
into
Serpents
waters
into
Blood
,
and
bringing
forth
multitudes
of
Frogs
out
of
the
Waters
by
stretching
out
the
Band
with
a
Rod
in
it
,
cannot
be●eckoned
otherwise
:
And
Pharaoh
and
the
Egyptiaus
were
satisfied
they
did
the
same
thing
in
those
kinds
that
Moses
did
,
having
the
same
exercise
of
their
Senses
and
Reason
about
both
,
and
were
hardened
thereupon
.
And
that
what
Moses
did
in
those
particulars
,
was
miraculous
,
is
plain
;
for
God
sayes
to
him
in
the
7th
.
of
Exodus
,
when
he
first
sent
him
to
Pharaoh
,
When
Pharaoh
shall
speak
unto
thee
saying
,
Shew
a
miracle
for
you
,
then
thou
shalt
say
unto
Aaron
,
take
thy
Rod
,
&c.
And
in
the
105
Psalm
those
things
done
by
Moses
are
spoken
of
as
miraculous
,
and
in
the
27
Verse
called
The
●igns
and
wonders
which
God
shewed
in
the
Land
of
Ham
;
of
which
t
is
expresly
said
in
Exodus
.
The
Magicians
did
the
same
.
In
the
13
of
Deut.
we
find
there
by
Gods
direction
a
Caution
given
,
If
a
Prophet
arise
,
or
a
dreamer
of
dreams
,
[
that
is
,
one
pretending
to
see
Visions
,
or
one
that
spake
only
from
dreams
,
which
were
an
inseriour
sort
of
Prophets
that
saw
things
more
obsem●ly
,
of
which
kind
soever
it
was
]
and
shall
give
thee
a
Sign
or
a
wonder
[
any
Miraculous
or
Supe●natural
thing
the
word
signifies
]
and
the
Sig●
or
the
Wonder
come
to
pass
,
if
he
say
let
us
follow
strange
gods
which
thou
hast
not
known
,
Thou
shalt
not
hearken
to
him
;
for
the
Lord
your
God
proveth
you
,
&c.
In
the
new
Testament
our
Saviour
tells
us
in
the
24
of
Matthew
,
of
false
Prophets
that
should
arise
and
shew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
great
Wonders
and
miracles
,
even
such
as
if
it
were
possible
would
deceive
the
very
Elect.
And
in
the
13
of
the
Revelation
we
read
of
another
Beast
rising
up
,
that
doth
great
Wonders
,
so
that
he
maketh
fir●
come
down
from
Heaven
on
the
Earth
in
the
sigh
of
men
,
and
d●ceiveth
them
that
dwell
on
the
Earth
●y
Reason
of
those
miracles
which
he
hath
power
to
do
in
the
sight
●f
the
Beast
.
And
in
the
19
Chapter
,
we
are
tol●
of
the
taking
of
the
false
Prophet
,
who
wroug●t
miracles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
in
the
same
Book
we
read
of
The
Spirits
of
D●vils
wo●king
miracles
.
Third●y
,
'T
is
against
great
Evidence
of
History
;
for
though
I
doubt
not
but
that
for
the
most
part
the
World
has
been
abu●ed
and
deluded
with
pretensions
this
way
,
which
we
have
good
Reason
to
think
,
when
we
consider
what
a
superiour
power
to
what
is
amongst
men
the
Devils
have
by
their
Angelical
Natu●e
,
and
what
s●●ange
and
secret
operations
there
are
in
Nature
it self
of
which
we
can
give
yet
no
better
account
in
many
things
,
for
ought
I
see
,
then
Arislotle
did
long
since
,
when
he
derived
them
from
invisible
Causes
,
that
he
called
Occul●
qualities
;
and
also
when
we
conside●
how
the
Wo●ld
in
all
Ages
,
has
generally
doted
upon
the
Art
and
Practice
of
Magick
,
the
Reason
of
which
Pliny
sayes
was
not
only
because
such
st●ange
things
were
brought
to
pass
by
it
;
but
because
there
was
also
a
concurrence
in
it
of
three
such
eminent
Sciences
,
as
Physick
,
Mathematicks
,
and
Religion
,
yet
't
is
no
way
reasonable
to
reject
all
the
account
we
have
in
Story
of
Supernatural
and
Miraculous
things
that
were
brought
to
pass
in
the
Heathen
World
.
Nothing
more
frequent
in
History
then
relations
of
such
things
,
it
seems
an
unreasonable
resistance
of
Historical
Evidence
,
to
think
there
was
no●hing
real
of
that
kind
,
that
there
was
nothing
supernatural
,
in
all
the
business
of
Esculapius
,
of
Iarchas
,
so
famous
amongst
indian
Brachman●s
in
the
times
of
the
Apostles
,
Tespesion
amongst
the
Gymnosophists
of
Ethiopia
,
Simon
Magus
of
whom
we
have
such
strange
Stories
,
and
most
especially
Apollonius
Tyenaeus
,
who
liv'd
in
the
time
of
Domitian
,
though
leasily
grant
much
of
what
they
all
pretended
to
was
visibly
but
a
Counterf●it
of
it
;
nor
can
I
wholly
disbelieve
what
I
find
in
the
Roman
Story
about
Clauda
Vestalis
,
Tucia
,
and
other
of
the
Vestal
Virgin●
,
nor
many
other
reports
I
find
in
credible
Authors
about
such
things
:
especially
that
Story
of
Vespasians
curing
a
lame
and
withered
I
high
,
by
treading
upon
it
,
and
a
Blind
man
in
Egypt
by
spitting
upon
his
Eyes
;
of
which
latter
Cure
Tacitas
and
Suetonius
(
Historians
of
great
Credit
)
both
gives
us
a
very
full
and
perfect
account
,
and
very
exactly
agree
in
the
Circumstances
of
it
;
and
as
Dr.
Jackson
says
in
his
Book
upon
the
Creed
,
both
those
Cures
were
well
known
to
the
most
Judicious
Roman
writers
of
those
times
,
and
so
constantly
avouched
by
them
,
as
can
leave
no
place
(
sayes
he
)
for
suspition
in
Ages
following
.
Fourthly
,
The
admission
of
the
contrary
is
no
way
destinctive
to
those
natural
notions
we
have
of
Gods
Attributes
,
and
his
providential
Rule
over
the
World
;
because
God
never
puts
men
under
any
rational
necessity
by
it
to
credit
a
falshood
.
He
never
permits
men
to
be
exercised
with
any
such
Trial
,
but
when
there
is
Evidence
sufficient
accompanying
it
to
assure
us
't
is
but
a
Trial
of
our
stability
,
and
so
intended
.
'T
is
no
way
unreasonable
to
suppose
that
God
who
is
infinitely
wise
,
and
above
us
in
the
ways
and
Methods
of
his
Supreme
Rule
,
should
for
Holy
and
excellent
Ends
we
cannot
reach
,
exercise
the
World
with
the
greatest
Trials
,
even
Trials
from
an
appearance
of
his
Almighty
power
,
so
long
as
he
still
affords
a
plainly
Superiour
Evidence
to
Truth
,
and
so
Circumstantiates
things
that
there
is
abundant
ground
of
distinction
.
To
make
this
appear
is
of
chiefest
concern
in
discoursing
of
this
matter
,
how
Gods
Miracles
can
be
an
infallible
Evidence
,
if
the
Devil
and
Ill
men
be
sometimes
inabled
,
(
for
so
it
is
to
be
understood
;
for
by
no
inherent
power
of
their
own
can
they
do
it
)
to
act
also
in
a
Supernatural
and
miraculous
way
!
for
if
a
miracle
by
whomsoever
wrought
be
not
a
sufficient
proof
of
any
Doctrine
't
is
wrought
in
confirmation
of
,
t
will
then
be
said
the
Testimony
from
miracles
seems
to
to
be
much
Invalidated
,
and
Mankind
to
be
left
at
great
uncertainty
about
it
.
That
God
,
when
he
is
pleased
to
establish
Divine
truth
to
the
world
by
the
power
of
miracles
does
make
that
Testimony
unquestionable
,
and
clearly
Distinguish
the
witness
given
by
His
miracles
,
from
any
witness
the
Devil
or
his
Instruments
can
give
by
any
either
seeming
or
real
operations
of
that
kind
,
will
very
evidently
appear
these
three
ways
.
First
,
from
the
order
of
his
proceeding
.
Secondly
,
from
the
manner
of
his
proceeding
;
and
Thirdly
,
from
the
ma●ter
about
which
he
proceeds
.
First
,
God
maks
the
miracles
he
works
from
Heaven
an
infallible
Testimony
by
the
order
of
his
proceeding
.
He
primarily
,
and
in
the
first
place
before
false
Doctrine
and
worship
can
have
any
such
pretence
,
by
the
power
of
Miracles
settles
and
fixes
his
own
truth
,
and
makes
that
so
setled
a
Rule
to
us
to
try
all
other
Doctrines
by
.
God
has
been
ever
beforehand
with
the
Devil
and
his
Instruments
in
this
kind
:
Nor
have
they
ever
been
suffered
to
attempt
the
World
this
way
,
till
truth
was
First
so
unquestionably
setled
,
that
there
was
abundant
ground
to
secure
unbyassed
and
unprejudiced
men
from
any
seduction
,
were
the
temptation
to
it
never
so
great
.
This
was
the
case
at
first
under
the
Old
Testament
;
God
by
most
eminent
and
undeniable
miracles
from
Heaven
established
the
Doctrine
and
Worship
published
by
Moses
,
and
thereby
fixed
that
as
the
great
Standard
and
Rule
of
all
Religion
,
before
the
Devil
had
ever
attempted
to
impose
any
Systeme
of
his
own
upon
the
World
in
such
a
way
;
and
that
being
so
setled
,
a●ter-prop●ecie
was
not
to
be
judged
of
singly
by
a
power
of
working
Miracles
(
God
himself
had
directed
the
contrary
)
but
also
by
its
co●fo●mity
to
that
established
Rule
;
and
therefore
if
any
Prophet
arose
,
though
attended
with
a
Miraculous
power
,
and
indeavou●ed
to
introduce
a
Doctrine
destructive
to
wh●t
was
so
already
established
,
and
to
withdraw
them
from
the
worship
of
that
God
to
whom
by
Moses
his
Law
they
were
Primarily
subjected
,
they
were
obliged
not
to
hearken
to
him
,
but
to
reject
his
Doctrine
as
a
vile
and
wicked
temptation
.
And
't
is
of
great
remark
,
and
an
eminent
justification
of
Gods
proceedings
in
this
kind
,
that
the
most
that
ever
the
Devil
was
suffered
to
do
,
was
at
first
in
opposition
to
Moses
,
when
he
by
a
power
of
miracles
came
to
settle
that
Divine
Law
(
for
never
any
false
Prophet
after
could
reach
to
do
what
the
Magicians
then
did
)
and
God
in
that
very
way
,
plainly
,
and
openly
,
(
to
satisfie
the
World
for
ever
after
in
this
matter
)
determines
the
Cause
against
him
;
And
Moses
so
far
out
went
the
Magicians
in
a
Miraculous
way
,
that
they
were
forced
to
this
confession
,
This
is
the
singer
of
God
.
By
which
expression
seems
not
to
be
meant
that
this
particular
work
of
turning
Dust
into
Lice
,
in
which
the
Magicians
fa●led
,
is
an
effect
of
a
Power
Divine
and
Supernatural
,
and
all
that
was
done
before
both
by
Mo●es
and
us
,
(
which
were
works
every
whit
as
great
)
was
done
by
a
power
mee●ly
natural
:
But
This
is
the
singer
of
God
;
that
is
,
To
stop
us
,
that
now
we
have
tried
to
do
the
like
,
we
find
we
cannot
,
that
we
should
●e
able
to
go
no
●●●ther
,
that
our
power
of
working
Miracles
should
fail
us
,
and
be
taken
from
us
,
and
Moses
should
be
still
able
to
proceed
.
So
under
the
New
Testament
,
the
Gospel
was
first
eminently
established
by
unco●●ollable
miracles
,
as
the
great
Standard
and
Rule
of
all
suture
Doctrines
.
And
acquaints
us
that
there
is
no
further
Revelation
to
be
expected
,
before
the
wonders
and
Miracles
of
Seducers
were
extant
.
And
when
God
has
,
by
a
miraculous
power
,
once
unquestionably
established
his
own
truth
,
all
pretences
to
Miracles
,
be
they
feigned
or
real
they
come
too
late
.
Truth
is
in
possession
,
and
by
that
all
things
are
to
be
tried
,
and
whatever
is
found
opposite
to
it
,
is
but
reasonably
to
be
reckoned
as
a
Trial
and
a
temptation
only
to
prove
us
.
The
Broad
seal
of
Heaven
is
already
solemnly
and
openly
set
:
And
let
the
Devil
bring
what
shews
he
can
of
the
same
impression
,
they
are
still
to
be
rejected
.
And
whatever
the
Devil
has
been
at
any
time
able
to
do
of
that
kind
,
has
been
but
this
second
hand
work
,
and
to
seduce
men
from
a
truth
beforehand
unquestionably
estab●lished
,
and
to
which
there
was
Reason
sufficient
(
whatever
could
be
done
to
perswade
to
the
contrary
)
for
all
men
to
adhere
.
And
this
made
St.
Austin
,
when
the
Donatists
,
much
urged
upon
him
in
their
justification
,
a
power
they
had
of
working
Miracles
,
to
tell
them
,
The
truth
was
that
way
fully
setled
before
,
and
we
had
warning
enough
not
to
be
seduced
from
the
Orthodox
Doctrine
of
the
Gospel
by
any
such
pretensions
.
Secondly
,
The
manner
of
Gods
proceeding
in
his
working
of
Miracles
to
ascertain
the
World
,
does
sufficiently
secure
us
against
the
danger
of
being
seduced
by
Impostors
that
way
,
and
any
Miracles
they
can
produce
,
if
we
consider
;
First
,
The
grand
occasions
upon
which
God
still
works
them
.
Of
how
vast
concernment
was
the
rearing
up
of
both
Testaments
,
and
justifying
the
descent
of
Christ
into
Humane
Nature
.
Secondly
,
The
number
of
them
,
How
far
have
Divine
Miracles
out-gone
all
others
in
that
kind
.
Thirdly
,
The
Eminency
of
them
.
Fourthly
,
The
Perspicuity
of
them
to
all
sorts
of
men
.
Fifthly
,
Their
performance
without
the
least
outward
means
,
wherein
there
might
possibly
lye
a
deceit
.
Sixthly
,
The
long
and
lasting
continuance
of
them
.
In
all
these
respects
are
Divine
Miracles
differenced
from
all
Diabolical
Actings
that
way
,
which
for
the
most
part
have
been
fictitious
and
discoverable
so
to
be
:
and
when
real
,
comparatively
but
few
,
and
in
no
sort
bearing
any
proportion
to
any
of
these
Circumstances
,
wherewith
Divine
Miracles
have
been
openly
accompanied
.
And
't
is
also
to
be
noted
,
that
very
many
of
those
Miracles
we
are
told
of
amongst
the
Heathens
,
admitting
them
true
,
were
not
wrought
to
confirm
or
justifie
their
Religion
,
but
upon
other
occasions
:
often
for
ends
concealed
and
wrapt
up
in
the
Counsels
of
God
which
we
know
not
of
,
and
sometimes
for
other
ends
then
to
establish
their
Religion
visible
,
as
it
seems
to
be
in
the
case
of
Vespasian
,
whom
God
had
designed
as
his
Minister
to
execute
so
many
dreadful
Judgments
upon
the
Jews
,
and
therefore
would
establish
him
by
those
extraordinary
Actings
in
the
possession
of
the
Roman
Empire
,
which
with
great
difficulty
,
and
against
much
probability
to
the
contrary
he
obtained
;
and
as
Sueton●us
sayes
of
him
after
he
had
obtained
it
,
wanted
Personal
Authority
and
Majesty
to
manage
such
a
Dominion
.
A
clear
instance
concerning
this
whole
matter
God
gave
us
at
first
in
the
Magicians
opposition
to
Moses
;
wherein
he
gave
us
to
know
,
that
although
Divine
Truth
might
by
Miracles
be
opposed
,
yet
the
superiour
Luster
of
his
own
Miracles
should
be
so
visible
to
all
,
as
perfectly
to
silence
and
vanquish
the
rest
,
and
both
in
Number
,
Continuance
and
Quality
as
then
it
was
,
the
difference
should
be
to
every
Eye
obvious
and
apparent
.
Thirdly
,
The
matter
,
for
the
establishment
of
which
Divine
Miracles
are
ever
wrought
,
affords
us
ground
sufficient
to
distinguish
in
this
case
.
'T
is
always
a
doctrine
leading
us
to
that
God
of
whom
we
have
a
notion
imprinted
in
our
own
Nature
,
revealing
him
further
to
us
,
and
instructing
us
in
all
those
Holy
Virtues
,
and
excellent
ways
of
living
,
that
most
correspond
to
our
Natural
light
,
are
most
suitable
to
that
natural
Divinity
we
are
born
with
,
and
evidently
tends
to
make
us
most
happy
here
,
and
conduct
us
to
the
highest
reward
hereafter
.
Whatever
miracles
we
shall
at
any
time
see
wrought
,
to
justify
a
Contrary
doctrine
,
my
own
Reason
will
reject
as
a
Temptation
,
and
assure
me
that
in
the
one
case
a
miracle
is
sent
from
God
to
Ascerta●n
me
,
and
in
the
other
the
Devil
is
only
inabled
in
the
highest
manner
to
Tempt
and
to
Try
me
.
And
these
three
ways
in
the
case
of
miracles
,
are
we
sufficiently
secured
against
all
the
attempts
that
can
be
at
any
time
made
to
seduce
us
that
way
:
And
may
hereby
rest
abundantly
satisfied
in
the
testimony
of
Divine
Miracles
,
given
to
Divine
Truth
,
by
whatever
ways
the
Devil
shall
be
able
to
countenance
and
promote
a
Contrary
Interest
Now
,
That
the
Scriptures
have
been
attended
with
Miracles
in
their
conveyance
,
is
not
(
as
before
is
proved
)
by
any
denied
.
And
that
those
miracles
have
the
advantage
of
all
the
foregoing
circumstances
is
likewise
very
evident
.
The
Doctrine
of
Moses
is
the
First
b●rn
of
all
others
,
being
the
Religion
that
was
from
the
Beginning
.
God
,
in
the
first
place
,
setled
and
consecrated
That
by
a
miraculous
Power
,
before
any
other
Systeme
of
Religion
was
extant
,
and
gave
it
therein
the
Precedency
of
all
false
Prophets
and
Impostors
and
whatsoever
Doctrines
they
should
by
that
means
oppose
it
withall
.
And
so
the
New
Testament
being
the
natural
product
of
the
old
,
is
by
the
miracles
of
Moses
at
the
first
,
and
those
of
our
Saviour
and
the
Apostles
after
(
upon
the
validity
of
both
which
't
is
established
)
secured
against
all
opposition
that
can
that
way
be
made
against
it
to
the
end
of
the
world
.
Secondly
,
The
way
and
manner
of
Gods
working
those
miracles
by
which
the
Scriptures
are
justified
to
us
to
be
his
Words
,
has
eminently
distinguished
them
from
all
other
operations
of
that
kind
.
So
't
was
in
the
times
of
Moses
,
when
the
Devil
by
the
Magicians
went
further
that
way
then
ever
he
did
after
.
How
far
did
the
miracles
of
Moses
exceed
His
!
More
miracles
!
Greater
miracles
!
More
Continued
miracles
!
Undeniable
and
Uncontrolable
evidences
of
Gods
Infinite
and
Almighty
Power
,
in
a
way
far
superiour
to
what
they
could
bring
about
!
Under
the
Gospel
the
miracles
have
been
such
in
the
manner
of
their
working
,
as
leaves
no
room
to
doubt
of
Gods
intention
to
secure
us
from
Heaven
●●ereby
of
the
Truth
of
our
Saviour
and
his
●●●●rine
:
If
we
consider
,
First
,
the
grand
●●●●sion
of
them
:
To
fullfil
the
Old
Testament
and
establish
the
New
:
And
this
by
Private
men
(
respecting
the
world
)
without
the
least
clothing
of
Humane
Power
or
Authority
.
Who
can
imagine
less
then
that
a
Commission
to
Christ
and
the
Apostles
should
be
sealed
from
〈◊〉
Heaven
in
extroardinary
way
,
to
assure
the
World
of
their
Authority
to
do
this
?
Secondly
,
The
admirable
Nature
of
those
miracles
,
Raising
dead
persons
,
curing
all
sorts
of
diseases
,
commanding
Winds
and
Seas
,
Vanishing
in
a
moment
out
of
the
sight
of
multitudes
.
Thirdly
,
Their
Number
,
being
exceedingly
Many
,
done
in
all
places
,
and
upon
all
occasions
where
they
came
.
Fourthly
,
Their
Visibility
,
openly
seen
and
acknowledged
by
all
present
,
by
multitudes
,
Fiftly
,
Without
the
use
of
any
Seconda●y
means
,
or
the
least
shew
of
Diabolical
enchantments
;
And
as
one
of
the
Ancients
says
Sine
●lla
vi
Carminum
,
sine
Herbarum
aut
Graminum
s●ccis
,
sine
ulla
aliqua
observatione
sollicita
,
Sacrorum
,
Libaminum
,
Temporum
,
&c.
All
most
frequent
in
Heathenish
Sorceries
and
Enchantments
.
Sixthly
,
The
Long
and
lasting
continuance
of
them
:
Not
only
during
the
times
of
Christ
and
the
Apostles
(
and
one
of
them
,
the
Apostle
John
,
lived
till
Trajan's
time
,
which
was
above
a
hundred
years
from
Christs
birth
)
but
also
for
very
many
years
after
,
in
the
Christian
Church
.
What
miraracles
does
the
world
pretend
to
,
that
can
compare
themselves
with
these
miracles
upon
all
or
any
of
these
accounts
?
No
men
,
no●
Devils
ever
did
such
works
,
nor
in
such
a
manner
as
these
were
.
What
lamentable
and
pitifull
things
are
those
of
Apollonius
,
Tyanaeus
,
Esculapius
,
or
any
others
compared
with
These
!
And
what
a
shameful
and
indeed
Ridiculous
Partiality
does
appear
in
Hierocles
and
Porphiry
,
who
designing
thereby
to
incense
the
Empe●ours
against
the
Christians
,
who
much
justified
themselves
upon
the
power
o●
miracles
,
and
to
bring
them
under
persecution
)
have
indeavoured
to
draw
a
Paralel
between
the
miracles
of
Christ
and
Apollonius
!
We
find
by
Eusebius
that
Hierocles
(
in
a
Book
that
is
since
lost
)
compared
Apollonius
and
Christ
;
the
Evangelists
who
wrote
our
Saviours
Story
and
Philostratus
the
writer
of
Apollonius
his
Life
,
upon
that
account
together
,
and
preferred
Apollonius
and
Philost●atus
before
the
other
.
But
with
what
an
unreasonable
Partiality
is
ea●y
to
be
seen
by
any
that
wil●
consult
Eusebius
his
Answer
to
him
;
One
chie●
miracle
Philostratus
tells
us
off
,
was
,
that
Appollonius
sitting
at
meat
,
was
served
after
▪
wonderful
manner
,
with
Men
of
Brass
;
And
another
is
That
an
Elme
tree
speak
to
him
and
Saluted
him
;
with
many
other
such
things
,
which
to
every
common
understanding
,
appear
at
first
sight
,
very
capable
of
Deceit
and
Delusion
.
The
Sun
is
not
in
Lustre
more
Superior
to
the
Dimmest
Star
,
then
Christs
miracles
are
to
all
Pretensions
of
that
kind
.
Nor
were
there
ever
any
operations
either
of
men
or
of
Angels
visible
in
this
world
that
with
any
colour
of
Justice
and
Truth
can
(
all
circumstances
considered
)
be
put
in
ballance
with
those
eminently
miraculous
actings
of
Christ
and
his
Apostles
.
Thirdly
,
The
Doctrine
contained
in
the
Scriptures
which
the
miracles
were
wrought
to
confirme
,
and
to
assure
us
of
the
sincerity
of
those
that
delivered
them
to
us
,
is
most
evidently
from
God
,
most
corresponding
to
our
Natural
obligations
to
him
,
and
is
in
it self
directly
opposite
to
the
whole
Corporation
of
Debauched
and
Evil
men
,
destructive
to
all
corrupt
Doctrines
and
Practices
whatever
,
and
perfectly
ruinous
to
the
Interest
of
the
Devil
in
this
World
,
of
which
there
needs
no
other
proof
but
an
appeal
to
the
Judgments
of
all
sober
minded
men
.
Never
was
there
any
Doctrine
brought
to
light
,
so
Holy
,
and
so
excellent
.
A
Doctrine
that
has
visibly
the
highest
tendency
to
those
two
great
ends
of
all
Religion
,
the
Honour
of
God
,
and
Mans
present
and
future
happiness
.
No
Instance
can
be
given
of
any
particular
Duty
enjoyned
Destructive
to
mans
true
happiness
,
but
all
perfective
of
it
.
The
strictest
self-denial
has
a
Recompence
proposed
to
us
of
a
hundred
fold
in
things
of
a
far
more
Noble
and
excellent
Nature
,
and
most
suitable
in
all
such
cases
to
a
Rational
choice
.
The
result
of
the
whole
is
this
:
Whenever
Miracles
are
wrought
to
establish
such
a
Doctrine
as
in
the
judgment
of
right
Reason
is
likely
to
come
from
God
,
we
are
upon
the
highest
and
most
unquest●onable
ground
of
Assurance
that
we
can
be
.
Whenever
a
Miracle
is
wrought
to
establish
a
contrary
Doctrine
,
't
is
the
highest
Trial
,
But
still
God
is
pleased
to
order
it
so
,
that
we
have
ground
sufficient
to
oppose
and
will
s●●nd
it
,
and
●●●kon
in
onely
as
such
.
Wh●●●ver
consults
,
th●
writings
of
the
Primi●i●e
Ch●●s●●●●
will
and
there
were
two
things
upon
which
they
●h●●●l●
in●●●●d
,
and
by
the
str●n●th
where●f
the
Ch●●stian
Religion
made
its
s●●st
En●●a●ce
,
and
●avelled
thorough
a
great
part
of
the
Heathen
world
:
The
Excel●●ncy
of
its
Doctrine
,
and
the
Miracles
wrought
●o
confirm
it
;
And
these
two
conjoined
give
●s
the
m●st
in●a●●ible
Assu●ance
of
Religion
we
are
capable
of
in
this
World
.
The
Mira●●es
justify
the
Doctrine
,
and
the
Doctrine
reflects
a
Testimony
back
to
the
Miracles
:
and
in
that
Conjunction
the
proof
is
Invincible
.
And
so
't
is
in
this
case
of
the
Bible
;
For
we
can
have
no
more
then
what
we
find
here
:
The
Best
Doctrine
,
with
the
Highest
Attestation
.
Whoever
warily
considers
our
Saviours
Reasonings
with
the
Jews
,
shall
find
him
going
upon
this
Ground
:
For
as
he
frequently
justifies
his
Doctrine
from
his
Miracles
,
so
he
likewise
often
justifies
his
Doctrine
to
be
in
it self
Divine
,
Corresponding
to
the
Scriptures
of
the
Old
Testament
,
and
in
direct
pursuance
of
what
Moses
and
the
Prophets
had
taught
:
And
so
makes
the
testimony
of
his
Miracles
unquestionable
thereby
;
For
such
a
Doctrine
accompanied
with
such
miraculous
Evidence
,
must
needs
be
from
God
,
and
can
admit
of
no
Rational
Opposition
;
And
therefore
,
in
discoursing
this
matter
in
hand
,
neither
ought
to
be
insisted
on
,
neither
the
Doctrine
nor
the
Miracles
,
Distinctly
and
Separately
from
the
other
,
but
Both
urged
in
that
excellent
Conjunction
in
which
they
are
handed
down
to
us
.
Thirdly
,
If
we
look
upon
this
Book
in
the
Success
and
Effects
of
it
since
its
Conneyance
,
We
have
from
thence
still
further
evidences
of
its
Divinity
,
and
more
Rational
perswasions
to
derive
it
from
God
,
as
a
Book
of
his
own
Composing
,
and
about
which
he
has
exercised
a
peculiar
Care
;
And
that
upon
these
two
Grounds
.
First
,
That
this
Book
(
though
written
at
several
times
,
all
so
long
since
past
,
and
some
of
it
before
any
other
Books
were
extant
)
has
yet
,
in
its
passage
through
so
many
Ages
,
escaped
all
the
dangers
to
which
it
has
been
exposed
,
and
is
preserved
intire
to
us
to
this
day
.
Secondly
,
That
this
Rock
and
the
Religion
contained
in
it
has
made
its
Entrance
into
the
world
,
and
gain'd
an
Acceptance
amongst
Mankind
,
in
such
a
way
and
by
such
Means
,
as
are
Peculiar
to
it self
,
and
no
other
Religion
can
make
a
Pretence
to
:
In
such
a
Way
as
when
we
rightly
consider
it
,
't
will
seem
Absord
and
Ridiculous
to
all
common
Reason
to
suppose
that
the
wickedest
Counter●eit
and
the
●●andest
piece
of
Imposture
about
God
and
Religion
should
ever
be
able
so
to
do
:
Or
inde●d
that
any
Book
of
Religion
should
upon
such
Permes
arrive
at
such
a
Reception
but
one
that
contain'd
the
Highest
and
most
Evident
Truths
,
and
had
the
great
God
for
its
Author
.
For
the
first
,
'T
is
true
that
other
Books
very
Ancient
,
and
written
long
ago
,
as
we
have
good
ground
to
believe
,
have
descended
Intire
to
this
very
Age.
But
herein
the
passage
of
the
Bible
through
the
chanel
of
so
many
Ages
,
is
Distinguished
from
all
other
Writings
,
not
only
that
't
is
,
some
of
it
,
much
Elder
then
they
,
and
upon
that
account
more
liable
to
Loss
and
Decay
,
but
that
no
Book
or
Writing
,
the
world
was
ever
possessed
of
,
has
had
that
violent
Opposition
made
against
it
,
nor
such
Designs
formed
for
its
Ruine
and
Extirpation
as
this
has
had
;
Others
have
met
with
a
quiet
and
peaceable
passage
:
This
has
been
often
beset
with
most
Keen
and
Inveterate
Enemies
:
Besides
that
great
hazard
so
much
of
the
Bible
was
in
as
then
was
Extant
in
the
days
of
Josiah
,
when
for
ought
appears
by
the
Story
there
was
but
one
Copy
,
and
that
had
been
lost
for
sixty
eight
or
sixty
nine
years
,
and
was
hid
either
in
the
Rubbish
,
or
else
in
some
secret
part
of
the
Walls
of
the
Temple
,
(
for
it
was
found
when
the
Temple
came
to
be
Repaired
)
and
in
all
probability
was
there
hid
during
the
wicked
Reign
of
Manasseh
,
by
some
malicious
Idolaters
,
with
an
intention
utterly
to
extinguish
it
:
Which
might
easily
have
been
done
in
a
way
that
had
made
it
Irrecoverable
,
had
not
a
Divine
hand
over
ruled
and
secured
it
.
Besides
this
,
and
some
other
Hazzards
the
Bible
has
scap'd
of
a
like
nature
,
we
read
of
two
famous
and
most
Implacable
Enemies
furnish'd
with
all
Humane
power
,
that
with
all
their
might
and
skill
have
beset
it
:
Antiochus
Epiphanes
under
the
Old
Testament
,
and
the
Emp●rour
Dioclesian
under
the
N●w
.
This
Antiochus
Epiphanes
called
likewise
(
and
much
mo●●
truely
)
Epi●●a●●●
,
the
Mad
and
the
Furious
,
was
prophesied
of
and
plainly
foretol●
by
the
Prophet
David
in
the
eighth
and
eleventh
chapters
of
his
prophecy
:
He
there
calls
him
a
King
of
fierce
count●●●●ce
,
and
says
His
heart
should
be
against
the
h●ly
C●venant
,
and
that
he
should
have
indigna●ion
against
the
holy
Covenant
:
Which
was
the
Law
of
God
,
the
Scriptures
then
Extant
.
This
Antiochus
came
in
the
times
of
the
Macca●ees
,
and
most
cruelly
destroyed
and
wasted
Jerusalem
,
and
made
it
his
grand
business
to
ruine
the
Jews
,
and
utterly
extinguish
their
whole
Religion
and
Worship
,
Dedicated
their
Temple
to
Jupiter
Olympius
,
Erected
an
Altar
therein
for
the
Worship
of
that
●●●l
,
and
in
contempt
of
the
Jews
,
caused
many
Swine
to
be
slain
and
offered
up
in
sac●●fi●e
to
him
,
and
as
the
surest
way
to
pat
a
p●rfect
●●nd
to
the
Religion
of
that
Place
and
People
,
with
utmost
diligence
made
search
after
their
Law
,
and
wheresoever
he
sound
it
,
i●●●
di●t●ly
Burnt
and
destroyed
it
,
and
th●eatned
●●st
exquisite
torments
and
Death
to
any
that
should
dare
to
Conceal
or
Retain
it
;
Of
which
Josephas
gives
us
the
Relation
at
large
,
in
the
12th
.
Book
of
his
Jewish
Antiquities
.
Some
will
needs
imagine
that
Antiochus
so
far
prevailed
in
this
undertaking
,
that
the
Scriptures
then
Extant
were
wholly
Destroyed
;
But
the
contrary
is
most
evident
and
a
special
providence
in
their
preservation
sufficiently
visible
;
For
,
no
sooner
was
that
storme
over
,
but
the
Bible
was
every
where
publickly
extant
,
having
been
particularly
preserved
by
Matthias
the
Son
of
Asmonaeus
and
his
sons
(
who
,
as
Josephus
says
,
resolutely
ventured
their
Lives
in
the
doing
it
)
and
also
by
other
good
men
,
and
was
universally
known
in
that
Age
amongst
the
Jews
to
be
so
.
Calvin
in
the
first
book
of
his
Institutes
,
observes
,
That
though
the
Jews
had
undergone
the
malice
of
manifold
Enemies
on
all
hands
,
yet
neither
the
Loss
,
nor
the
Change
,
nor
the
Corruption
of
their
Law
,
was
ever
by
their
worst
Enemies
objected
against
them
.
And
indeed
,
how
great
soever
their
enmity
was
against
their
Religion
;
yet
they
never
denied
but
that
Moses
was
the
Author
of
it
,
and
that
the
Law
they
had
,
was
the
Same
He
deli●cred
at
first
.
Under
the
New
Testament
,
since
the
closure
and
completion
of
the
Whole
,
What
a
f●●ious
Persecution
did
the
Bible
es●ape
in
the
time
of
Dioclesian
!
Who
,
after
the
grievous
sufferings
of
the
Christians
in
Mine
fore
Persecutions
,
assaults
them
about
the
year
302
with
the
sorest
and
most
cruel
of
all
,
and
with
a
full
purpose
to
root
Christianity
utterly
out
of
the
world
,
and
destroy
its
very
Name
from
the
face
of
the
Earth
.
Euselius
tells
us
that
in
the
Nineteenth
year
of
his
Reign
He
publisht
an
Edict
against
the
Christians
and
Christianity
it self
:
In
which
he
so
much
Gloried
,
that
he
caused
a
Pillar
to
be
erected
as
his
Memorial
to
all
posterity
,
with
this
Inscription
,
Dioclesiano
Casari
Augusto
superstitione
Christi
ubique
deleta
.
To
Dioclesian
the
Emperour
having
abolished
the
superstition
of
Christ
,
all
the
world
over
.
By
that
Edict
he
commands
that
the
Christian-Churches
should
every where
be
demolished
,
the
Christians
all
Seized
and
Imprisoned
:
Et
quibu●cunque
adhi●itis
Machinis
,
victimas
Idolis
immolare
cogerentur
.
That
by
all
sorts
of
means
fair
and
foul
,
they
should
be
brought
to
sacrifice
unto
his
Ido●s
:
And
that
the
Scriptures
should
be
every
where
sought
for
,
burnt
,
and
destroyed
:
And
whoever
Retained
them
should
be
most
sharply
Tormented
.
Dioclesian
at
this
time
had
the
command
of
the
greatest
part
of
the
Habitable
world
;
For
,
as
one
of
the
Roman
Writers
said
,
Roman●
spatium
est
Vrbis
&
Orbis
idem
.
The
Scriptures
were
then
but
in
Written
hand
.
Men
generally
Quak'd
with
the
fear
of
that
Raging
Tyrant
:
Very
many
Apostatized
and
delivered
up
the
Bible
to
his
wrath
,
and
were
thereupon
branded
with
the
name
of
Traditores
(
of
which
,
and
of
the
whole
business
we
might
perhaps
have
had
a
larger
account
,
had
not
The
Life
of
Deoclesian
written
by
Eusthenius
his
Secretary
,
been
since
lost
.
For
,
As
Baronius
has
rightly
observed
in
his
Annalls
,
We
have
now
no
Writer
who
did
at
that
time
Historically
set
down
the
Actions
of
that
Emperour
)
Yet
,
God
by
his
Providence
,
delivered
this
Book
out
of
his
hand
,
Disappointed
his
fury
,
and
suffered
him
not
to
quench
the
Light
of
these
Divine
Laws
.
The
Christians
at
that
time
Tired
out
the
Inventions
of
their
Enemies
in
finding
out
ways
to
torment
them
,
and
by
their
constant
and
patient
suffering
the
utmost
of
humane
misery
even
wearied
out
their
Executioners
.
One
remarkable
passage
we
have
in
Euseblus
that
happened
upon
this
occasion
:
A
noble
man
in
Nicomedia
,
of
eminent
Quality
,
hearing
this
Edict
against
the
Christians
and
the
Bible
published
at
Nicemed●a
,
After
it
was
Read
and
openly
fixed
to
a
publick
Pillar
,
in
the
presence
of
Dioclesian
himself
,
Maximinius
,
Galerius
,
Constantius
,
and
other
the
Chiefest
persons
in
the
Empire
,
(
for
't
was
usual
with
the
Emperors
to
come
themselves
in
Person
with
their
chiefest
Attendan●s
to
hear
their
own
Edicts
against
the
Christians
proclaimed
,
to
see
the
Christians
tormented
,
and
to
make
themselves
sport
with
their
miseries
)
this
Noble
man
had
such
a
zeal
for
the
Bible
,
and
the
Christian
Religion
,
that
before
the
Emperors
face
he
took
down
that
prophane
and
impious
Edict
,
and
with
a
Holy
indignation
openly
tore
it
to
pieces
,
and
and
thereby
willingly
exposed
himself
to
the
utmost
suffering
the
fury
and
rage
of
the
Emperour
could
any
way
make
him
the
subject
of
.
Two
things
are
usually
urged
in
diminution
of
the
●●ble
and
its
Authority
,
upon
a
quite
contrary
account
We
are
told
by
some
,
The
Bible
has
been
so
far
from
being
preserved
intire
in
the
whole
,
or
in
its
parts
,
that
first
all
that
part
of
the
Bible
that
was
then
extant
,
when
the
people
of
Israel
were
carryed
into
Babylon
,
peri●●ed
in
the
destruction
of
Jerusalem
and
the
Temple
,
and
that
Esdras
wrote
it
himself
all
over
again
upon
their
return
,
and
that
we
have
now
so
much
of
the
Bible
only
from
Him
,
and
as
he
Re-p●●ned
it
.
In
this
Mr.
Hobs
,
in
the
33
Chapter
of
his
Leviathan
(
where
he
has
not
failed
to
insinuate
all
such
things
as
might
gratifie
men
of
Sceptical
notions
about
the
Bible
is
very
positive
,
and
tells
us
,
The
Books
of
the
Old
Testament
are
derived
to
us
from
no
other
time
then
that
of
Esdras
,
and
were
retrived
by
him
when
they
were
lost
.
And
Secondly
,
we
are
told
that
many
particular
Books
and
Writings
,
penned
by
Divine
inspiration
,
and
once
part
of
the
Bible
,
have
been
since
consumed
by
Time
,
and
are
now
wholly
lost
out
of
the
World
.
The
first
,
That
so
much
of
the
Old
Testament
,
as
was
then
extant
(
which
was
the
whole
as
we
have
it
,
save
some
part
of
the
Psalms
,
the
Prophecies
of
Eze●iel
.
Daniel
,
Haggai
,
Zachary
,
and
Masachai
,
and
the
Books
of
Esther
,
Ezra
and
Nehemiah
)
was
totally
lost
,
and
all
the
Copies
destroyed
in
the
ruine
of
Jerusalem
and
the
Temple
,
is
an
assertion
very
weakly
grounded
:
And
there
are
very
sufficient
Reasons
to
perswade
us
to
believe
the
contrary
.
First
,
Weakly
grounded
;
for
there
is
no
other
ground
for
it
,
but
that
in
an
Apocryphal
Book
that
goes
under
the
Title
of
the
fourth
Book
of
Esdras
(
a
Book
every
where
stuffed
with
Childish
and
fabulous
Stoties
)
There
we
find
this
absurd
fiction
,
that
Esdras
should
speak
unto
God
,
and
tell
him
,
Thy
Law
is
burnt
,
and
no
man
knoweth
the
things
that
thou
hast
done
,
and
therefore
desired
to
be
inspired
to
write
it
all
over
again
,
and
to
wrire
all
that
had
been
done
in
the
World
from
the
beginning
:
And
that
after
he
had
been
forty
days
and
nights
with
God
(
in
an
apish
foolish
imitation
of
Moses
)
and
had
taken
a
Potion
God
had
prepared
for
him
,
he
dictated
all
the
Bible
over
again
to
five
men
.
Now
,
of
how
little
credit
this
Relation
(
being
no where
found
but
in
this
Book
)
ought
to
be
with
any
considering
man
,
will
appear
,
if
we
consider
that
this
Book
was
not
only
constantly
rejected
as
Apocryphal
by
the
Jewish
Church
,
as
a
counterfeit
under
Esdras
his
name
,
and
none
of
his
,
but
has
been
so
by
all
sorts
of
Christians
under
the
Gospel
.
St.
Jerom
calls
it
a
Book
full
of
Idle
dreams
.
The
Papists
themselves
,
though
they
have
admitted
many
other
Books
that
we
reckon
Apochryphal
into
their
Canon
,
yet
have
still
rejected
this
;
and
Bellarmine
himself
,
in
his
Book
de
Script
.
Eccles
.
speaks
with
great
contempt
of
this
whole
Book
:
And
calls
the
Author
of
it
,
whoever
he
were
,
a
writer
of
Romances
.
Secondly
,
There
are
many
very
good
and
sufficient
Reasons
to
induce
us
to
believe
the
contrary
.
First
,
There
is
no where
in
any
part
of
the
Bible
,
the
least
mention
(
not
by
Esdras
himself
,
though
he
gives
us
a
large
and
particular
account
of
what
he
himself
did
)
of
any
such
thing
.
And
't
is
not
conceiveable
but
so
eminent
a
thing
as
God
inspiring
one
man
to
write
over
again
so
great
a
part
of
the
Bible
,
which
so
many
had
been
inspired
to
write
before
,
would
have
been
some
where
or
other
Recorded
:
nor
is
it
credible
but
that
so
great
a
Judgment
upon
the
Jews
as
the
total
loss
of
their
Law
,
would
have
been
distinctly
mentioned
,
when
the
Holy
Ghost
is
so
very
particular
in
giving
us
an
account
of
all
the
loss●s
the
Jews
underwe●●
at
that
time
,
of
all
the
ruines
made
by
the
Babylonians
at
Jerusalem
,
and
of
all
the
spoils
they
carryed
into
Babylon
from
thence
.
Secondly
,
'T
is
not
to
be
doubted
but
that
there
were
multitudes
of
Copies
in
the
hands
of
the
Religious
Jews
,
especially
the
Priests
(
of
whom
there
were
many
hundreds
)
who
had
a
constant
use
of
it
:
And
that
the
People
also
d●d
generally
possess
themselves
of
it
after
that
eminent
danger
it
had
undergone
,
and
the
Recovery
of
●●●n
the
Eighteenth
year
of
J●siah
;
And
't
is
not
to
be
supposed
that
all
the
Copi●s
could
be
destroyed
.
Those
that
probably
were
in
the
hands
of
Jeremiah
,
Gedalich
,
and
many
others
who
stayed
behind
and
accepted
their
liberty
to
continue
still
in
Judea
,
and
those
in
the
hands
of
Daniel
Ezekiel
,
and
those
that
were
carryed
away
with
them
in
the
first
Captivity
to
Babylon
,
long
before
the
City
and
Temple
were
burnt
,
and
all
those
which
were
probably
kept
by
many
of
those
that
were
carried
into
Babylon
after
,
especially
if
we
consider
,
that
we
no where
find
that
the
Babylonians
made
it
any
part
of
their
business
in
particular
to
destroy
and
extirpate
their
Law
.
And
when
Antiochus
did
afterward
with
all
his
might
indeavour
it
,
by
Reason
of
the
many
Copies
that
were
extant
in
good
mens
hands
,
he
was
no
way
able
to
effect
it
.
Thirdly
,
It
appears
the
Jews
had
the
Scriptures
with
them
during
the
time
of
their
Captivity
in
Babylon
,
both
from
Daniels
Prophecie
,
who
Prophesied
there
,
and
also
from
other
Historical
Evidence
.
First
,
From
his
Prophecie
;
for
we
find
him
in
the
9
Chapter
of
his
Prophecie
quoting
several
times
particularly
the
Writings
of
Moses
:
And
in
the
beginning
of
that
Chapter
he
sayes
.
He
understood
by
Books
the
number
of
years
whereof
the
word
of
the
Lord
came
to
Jeremiah
the
Prophet
,
that
he
would
accomplish
seventy
years
in
the
desolation
of
Jerusalem
.
And
those
Books
could
be
no
other
but
the
Prophecie
of
Jeremiah
it self
,
with
other
parts
of
the
Scripture
and
the
Records
of
the
Kings
of
Babylon
(
wherein
were
to
be
found
the
times
that
the
Jews
were
brought
thither
)
which
Daniel
compared
together
,
and
so
found
out
the
End
of
J●remies
seventy
years
,
and
of
the
Captivity
;
the
difficulty
in
the
doing
of
which
arose
from
hence
,
that
there
had
been
four
distinct
Captivities
,
and
four
several
Kings
of
Judah
carryed
into
Babylon
,
at
four
several
times
;
first
Manasses
,
then
Jehojakim
,
and
with
him
amongst
others
Daniel
himself
;
Thirdly
,
Jeconias
,
and
with
him
Ezekiel
and
Mordecai
;
and
lastly
Zedekias
,
when
the
City
and
Temple
were
destroyed
.
And
't
was
not
a
thing
very
easie
to
know
,
from
which
of
these
Captivities
to
reckon
the
seventy
●a●s
.
Ezekiel
seems
to
begin
it
eleven
years
before
the
City
was
destroyed
,
when
Je●●onias
was
carryed
away
thither
;
for
he
sayes
,
In
the
five
and
twentieth
year
of
our
being
in
Captivity
,
in
the
b●ginning
of
the
year
,
in
the
tenth
day
of
the
month
in
the
fourteenth
year
after
that
the
City
was
smitten
.
And
the
Prophet
Jeremie
,
in
comforting
those
that
were
carryed
away
with
Jecenias
,
used
these
words
,
Thus
saith
the
Lord
,
after
seventy
years
be
accomplished
in
Babel
,
I
will
visit
you
,
and
cause
you
to
return
to
this
place
;
by
which
he
seems
to
begin
the
seventy
years
from
thence
;
but
in
other
places
is
very
express
that
the
seventy
years
were
to
be
accounted
from
the
destruction
of
the
City
and
Temple
.
And
so
it
appears
,
the
Captivity
mentioned
by
Ezekiel
was
not
that
by
which
the
seventy
●ears
were
to
be
reckoned
.
Nor
was
the
Prophecie
uttered
by
Jeremie
to
comfort
those
that
were
captivated
with
Jeconias
,
to
commence
when
uttered
,
nor
till
the
destruction
of
the
City
,
and
the
last
Captivity
of
Zedekiah
:
All
which
Daniel
considered
,
and
by
comparing
these
Prophecies
together
,
found
the
exact
time
from
whence
the
seventy
years
were
to
be
accounted
.
Secondly
;
From
Historical
Evidence
;
for
Josephus
sayes
,
the
Reason
why
Cyrus
set
on
foot
the
rebuilding
of
the
Temple
,
and
restoring
of
the
Jews
to
their
Countrey
,
was
his
reading
the
Prophecie
of
Isaiah
,
which
was
written
●10
years
before
his
time
,
wherein
the
Prophet
foretells
in
Gods
name
,
that
Cyrus
should
be
raised
up
for
that
very
purpose
;
upon
reading
of
which
during
the
Captivity
he
save
,
Cyrus
was
ravished
with
admiration
of
God
,
and
surprized
with
an
ardent
zeal
to
bring
about
what
was
so
long
before
written
.
And
t
is
highly
prob●ble
that
God
made
use
of
the
sight
of
that
Prophecie
to
engage
Cyrus
to
what
he
did
;
for
otherwise
't
was
a
thing
in
it self
most
absurdly
impolitick
,
and
against
all
ordinary
Rules
of
discretion
,
to
restore
such
a
people
,
and
rebuild
such
a
place
,
that
had
been
so
famous
and
so
terrible
to
all
the
Nations
round
about
.
Especially
when
as
Josephus
sayes
,
there
went
out
of
Babilon
at
their
return
,
of
those
two
Tribes
of
Judah
and
Benjamin
there
captivated
Four
Milions
six
hundred
twenty
and
eight
thousand
Persons
that
were
above
twelve
years
old
,
besids
four
thousand
and
seventy
Levites
;
and
of
their
Wives
and
Children
together
forty
thousand
seven
hundred
forty
and
two
:
besides
also
some
hundreds
of
the
Tribe
of
Levi
,
that
were
Porters
,
Singers
,
and
other
sacred
Servitors
.
Fourthly
,
'T
is
not
Imaginable
that
Zerubbabel
,
Joshuah
,
Haggai
,
and
so
many
others
of
them
would
have
so
laboured
as
they
did
to
return
out
of
Babylon
,
to●e-build
their
Temple
,
and
restore
their
Ancient
Worship
,
if
the
Law
of
God
,
the
great
Rule
and
Foundatio●
,
of
it
had
been
wholly
l●st
and
extinguished
.
Nay
,
it
appears
evidently
in
the
Book
of
●zra
,
that
those
Jews
that
first●et●●●ed
into
Judaea
before
Esdras
came
out
of
Babylon
,
brought
the
Law
out
of
Babylon
with
them
;
for
in
the
sixth
of
Esdras
't
is
there
said
,
They
set
the
Pr●ests
in
their
divisions
,
and
the
Levites
in
their
co●ses
,
and
setled
the
Worship
o●the
Temple
,
according
to
the
Law
of
Moses
(
which
we
cannot
conceive
,
after
seventy
years
,
they
could
so
exactly
have
done
,
or
would
ever
have
attempted
to
have
done
it
,
had
not
they
had
the
Law
with
them
)
while
Esdras
himself
was
y●t●n
Babylon
;
and
when
Esdras
did
come
to
Jerusalem
,
we
find
in
the
8th
of
Nehemiah
,
the
people
were
so
far
from
wanting
the
Law
,
or
staying
for
any
such
Restoration
or
Re-penning
of
it
by
him
,
as
is
pretended
,
that
they
desired
him
only
to
read
the
Law
openly
to
them
,
which
he
immediately
did
as
a
thing
they
were
then
possessed
of
,
and
which
was
notorious
amongst
them
.
Fifthly
,
'T
is
no
way
probable
that
Esdras
should
so
Re-pen
the
Bible
;
because
we
find
his
own
writings
full
of
Caldee
words
,
as
also
the
Prophecie
of
Daniel
;
but
all
that
part
of
the
Bible
written
before
the
Captivity
,
is
in
pure
Hebrew
;
and
't
is
no
way
conceiveable
but
that
if
he
had
Re-penn'd
the
whole
,
he
would
have
written
it
in
the
same
way
he
wrote
his
own
Books
,
and
according
to
the
Idiome
that
was
then
in
use
amongst
the
Jews
,
either
wholly
in
Caldee
,
or
else
with
some
mixture
of
Caldee
and
Hebrew
together
.
The
whole
of
this
Story
does
evidently
appear
to
be
a
Romantick
fable
,
taken
out
of
a
Book
s●ust
with
many
vain
and
ridiculous
follies
,
and
is
contradicted
by
another
Apecryphal
Book
of
much
better
credit
,
〈◊〉
wee
'l
depend
upon
such
Evidence
;
for
in
the
second
Book
of
the
Maccabees
we
are
there
told
that
the
Tabernacle
and
the
Ark
(
in
the
sides
of
which
the
Law
we
know
was
placed
)
were
s●cured
by
the
Prophet
Jeremie
,
and
hid
in
a
Cave
at
Mount
Nebo
,
when
Jerusalem
and
the
Temple
were
burnt
:
And
if
any
such
thing
were
,
though
the
Law
be
not
particularly
mentioned
,
yet
being
always
kept
in
the
Ark
,
●●s
not
to
be
doubted
but
Jeremie
preserved
it
with
the
Ark
,
and
had
an
especial
reference
to
the
securing
of
it
,
in
what
he
then
did
.
This
we
affirm
as
a
truth
to
which
both
Jews
and
Christians
have
assented
,
that
at
the
return
of
the
people
out
of
Babylon
,
the
care
of
Esdras
about
the
Bible
,
and
that
great
Synagogue
that
was
then
according
to
Moses
his
first
institution
assembled
(
in
which
were
present
Haggai
,
Zacharie
;
Malachy
,
Nehemias
,
and
Zerubbabel
)
was
very
eminent
and
great
;
and
to
this
day
we
derive
singular
advantages
from
it
.
For
first
,
with
great
diligence
they
made
an
exact
seperation
between
such
Writings
as
were
of
Divine
Inspiration
,
dictated
by
the
Holy
Ghost
,
and
were
to
be
a
standing
Rule
to
the
Church
in
all
Ages
,
and
all
other
Writings
whatsoever
,
whether
written
by
true
Prophets
or
false
,
for
even
true
Prophets
and
such
as
were
most
eminent
,
might
,
(
and
without
doubt
,
many
of
them
did
)
write
diverse
things
without
any
immediate
assistance
or
direction
from
God
,
and
consequently
which
were
nor
of
Divine
Authority
;
they
collected
all
the
sacred
parts
of
the
Old
Testament
together
,
which
during
the
Captivity
lay
dispersed
in
private
hands
,
no
publick
use
being
made
of
them
:
Incorporated
the
whole
into
one
intire
Volumn
(
an
admirable
work
)
in
the
order
we
now
have
it
,
which
before
was
not
possible
to
be
;
for
several
Psalms
,
several
of
the
Prophecies
,
and
some
other
Books
,
were
written
after
the
coming
of
the
people
into
Babylon
;
and
it
does
no where
appear
that
those
parts
written
before
were
conjoyned
in
one
intire
Volumn
,
more
of
them
then
the
five
Books
of
Moses
,
the
Original
Copy
whereof
Moses
himself
delivered
in
a
publick
assembly
to
the
Levites
to
be
layed
up
in
the
sides
of
the
Ark
(
the
peculiar
Archive
God
had
,
by
his
special
command
appointed
for
it
;
the
whole
of
the
Old
Testament
so
united
,
they
ranked
under
three
Classes
,
and
divided
into
three
parts
;
which
division
was
continued
amongst
the
Jews
till
the
times
of
our
Saviour
,
who
in
the
24th
of
St.
Luke
refers
to
it
,
when
he
sayes
,
All
things
ought
to
be
fulfilled
which
are
written
in
the
Law
of
Moses
,
the
Prophets
and
the
Psalms
.
Secondly
,
Their
care
in
securing
the
Original
Text
of
the
Scripture
was
eminently
great
,
and
most
highly
is
it
to
be
applauded
,
in
adding
points
to
the
Hebrew
Letters
,
to
preserve
the
Knowledge
of
the
Tongue
,
and
facilitate
the
reading
and
Learning
of
it
,
dividing
the
sacred
Writings
into
Verses
,
with
many
other
things
of
that
kind
,
most
probably
first
begun
by
them
,
of
which
the
Jewish
Writers
give
us
a
large
account
.
The
whole
of
their
indeavours
this
way
,
and
of
those
amongst
the
Jews
that
succeeded
them
therein
,
was
called
the
Massora
(
which
God
wonderfully
blessed
to
preserve
the
purity
of
the
Hebrew
Text
,
and
to
deliver
the
Old
Testament
safely
and
intirely
over
to
us
.
)
What
a
useful
and
most
laborious
enterprize
this
Massora
was
,
we
may
know
by
the
description
Buxtorffe
gives
of
it
in
the
second
Chapter
of
his
most
excellent
Commentarius
Massorethicus
.
Massora
(
sayes
he
)
est
Doctrina
critica
a
priscis
Hebraeorum
sapientibus
circa
Textum
Hebraeum
Sacrae
Scripturae
ingenios●
inventa
,
qu●
Versas
,
Voces
,
&
Literae
ejus
n●meratae
,
omnisque
ipsarum
variet
as
notata
,
&
suis
locis
cum
singulorum
versuum
recitatione
indicata
est
,
ut
sic
constans
&
genuina
ejus
lectio
conservetur
,
&
ab
omni
mutatione
aut
corruptio
e
aeternum
preservetur
,
&
valide
premuniatur
.
The
Massora
is
a
critical
Learning
about
the
Hebrew
Text
of
the
Sacred
Scripture
,
ingeniosly
invented
by
the
Ancient
wise
men
amongst
the
Jews
,
in
which
the
Verses
,
words
and
Letters
,
are
all
numbred
,
and
all
their
variations
particularly
noted
,
and
set
down
in
their
proper
places
,
with
a
recital
of
the
particular
Verses
,
that
so
the
constant
and
genuine
reading
of
the
Scripture
may
be
preserved
,
and
for
ever
secured
against
all
change
or
corruption
.
And
that
Ezra
and
this
great
Synagogue
were
most
probably
the
first
Authors
and
Contrivers
of
the
Mass●ra
(
however
augmented
by
others
in
after
Ages
)
and
not
some
learned
Jews
at
Tiberias
that
long
lived
after
ou●
Saviour
,
as
some
have
supposed
.
Buxtorffe
in
the
Eleventh
Chap.
of
the
samebook
hath
largely
and
learnedly
proved
,
from
the
best
and
most
Ancient
Writers
amongst
the
Jews
,
and
thus
concludes
upon
the
whole
.
Haec
communis
est
Hebraeorum
sententia
,
Massoram
a
viris
Synagogae
magnae
prosectam
esse
.
This
is
the
common
opinion
amongst
the
Jews
,
that
the
Massora
came
from
the
men
of
the
great
Synagogue
.
Thirdly
,
That
Ezra
and
that
great
Synagogue
,
to
render
the
sacred
Text
more
intelligible
,
and
make
the
truth
of
some
Historical
Relations
more
evident
,
did
make
some
small
additions
,
and
some
verbal
alterations
in
some
places
,
is
greatly
probable
,
and
it
might
easily
be
done
;
but
no
Re-penning
the
Bible
,
nor
the
least
violation
offered
to
the
sacred
Record
,
nor
to
the
credit
of
its
Authority
:
nor
can
the
least
Objection
(
though
many
have
indeavoured
it
)
be
raised
from
hence
to
that
purpose
,
when
so
many
Persons
of
an
infallible
Spirit
were
present
in
that
Assembly
,
and
who
were
,
without
doubt
Divinely
directed
about
what
they
did
in
that
matter
.
In
a
Word
,
that
famous
and
venerable
Senate
in
which
the
last
of
the
Prophets
were
present
,
all
parts
of
the
Old
Testament
being
compleated
,
and
the
whole
Prophecy
that
God
vouchsafed
till
the
coming
of
the
Messiah
delivered
,
applied
themselves
to
the
punctual
Collection
of
the
several
parts
together
,
and
securing
the
Original
text
against
any
corruption
or
alteration
,
exactly
setled
the
Canon
of
the
Old
Testament
,
which
the
Jews
kept
punctually
to
,
till
the
times
of
our
Saviour
,
who
fully
approved
the
Scriptures
as
he
then
found
the
Jews
in
possession
of
them
.
Secondly
,
That
any
parts
of
the
Bible
,
or
any
Books
dictated
by
the
Holy
Ghost
are
wholly
Lost
,
we
utterly
deny
.
The
affirmation
of
it
is
neither
consisting
with
the
notion
of
Divine
providence
in
General
,
nor
can
any
particular
proof
be
brought
to
make
it
good
.
Those
who
insist
upon
this
(
as
Bellarmine
and
some
of
the
Papists
do
,
thereby
to
gain
an
advantage
to
the
Church
when
't
is
put
in
ballance
with
the
Bible
:
And
others
with
design
by
proving
the
Loss
of
any
Part
,
to
invalidate
the
Authority
of
the
Whole
)
instance
in
the
three
thousand
parables
or
proverbs
of
Solomon
,
and
a
thousand
and
five
songs
,
spoken
of
,
1
King
.
4.32
.
The
Books
of
Nathan
the
Prophet
,
and
Gad
the
Seer
,
mentioned
in
the
second
of
Chronicles
,
The
Prophecy
of
Ahijah
the
Shilonite
,
and
the
visions
of
Iddo
or
Addo
the
Seer
,
spoken
of
in
the
2
Chron.
9.
and
some
others
:
And
under
the
New
Testament
,
an
Epistle
of
St.
Paul
written
(
as
they
suppose
)
to
the
Laodicaeans
,
mentioned
Colos.
4.16
.
Although
very
many
of
these
Writings
mentioned
in
the
Old
Testament
seem
to
refer
to
other
parts
of
Scripture
contained
in
the
Bible
▪
In
particular
,
't
is
probable
that
Nathan
and
Gad
wrote
some
parts
of
the
Books
of
Sam●●
and
the
Kings
,
so
much
at
least
as
concern's
the
Actions
of
David
,
of
which
they
were
exactly
knowing
,
if
they
wrote
not
the
whole
Second
Book
of
Samuel
and
the
first
of
the
Kings
,
which
some
upon
probable
grounds
supposes
yet
,
Admit
all
these
were
other
writings
then
are
now
contained
in
any
part
of
the
Bible
,
it
will
no
way
follow
they
were
ever
any
part
of
Canonical
Scripture
.
When
the
Scripture
mention's
Books
written
by
these
or
any
other
Men
,
and
relates
historically
to
the
matter
o●
them
,
(
as
St
Paul
sometimes
quoted
Heath●
Authors
)
Will
that
Infer
They
are
parts
of
the
Bible
?
By
no
means
;
Nay
,
the
very
Writers
of
the
Bible
themselves
,
such
as
David
,
Sol●mon
,
and
others
of
the
Prophets
might
(
and
without
all
doubt
some
of
them
did
)
Write
many
things
in
an
ordinary
way
,
that
were
True
,
without
any
Divine
or
Infallible
direction
.
and
which
were
never
incorporated
with
the
Bible
;
and
so
says
St.
Austin
,
in
his
18th
Book
De
civ
.
Dei
.
says
be
,
Those
Prophet
whom
it
pleased
the
Holy
Spirit
to
inspire
,
wrote
some
things
as
Men
,
And
those
works
we
have
〈◊〉
in
our
Canon
,
nor
had
the
Jews
in
theirs
:
and
other
things
as
from
the
mouth
of
God
;
and
these
works
are
really
Distinct
,
Some
being
held
their
own
as
Men
,
and
some
the
Lords
as
speaking
by
them
.
And
therefore
He
that
will
prove
from
hence
,
that
any
parts
of
the
Bible
are
Lost
,
must
first
be
well
assured
that
These
are
no
parts
of
the
Scriptures
we
are
now
possessed
of
,
and
Secondly
that
admitting
they
are
not
,
That
they
were
written
by
an
Infallible
Spirit
,
and
ence
within
the
Canon
:
Of
which
Latter
,
we
are
well
ass●red
the
least
proof
cannot
be
made
:
For
the
Jews
were
most
faithful
Preservers
of
those
Oracles
of
God
committed
unto
their
change
.
Nor
were
they
ever
so
much
as
once
blamed
by
Christ
or
the
Apostles
for
any
Miscarriage
that
way
.
As
for
an
Epistle
supposed
to
be
written
by
St.
Paul
under
the
New
Testament
to
the
Laodicaeons
,
which
is
since
Lost
;
The
supposition
is
frivolous
and
groundless
;
For
the
words
in
the
Greck
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
that
from
Laodicaea
.
Which
cannot
be
understood
of
an
Epistle
written
by
St.
Paul
to
Laodicae
,
but
of
one
written
from
Laodicaea
either
to
the
Colossians
themselves
which
they
then
had
by
them
,
or
else
to
St.
Paul
,
which
he
sent
them
,
and
required
them
to
read
it
,
as
containing
something
expedient
for
them
to
know
.
The
mistaken
opinion
from
this
place
,
of
an
Epistle
from
St.
Paul
to
the
Laodic●ans
,
hath
most
probably
arisen
from
the
ill
rendition
in
the
Vulgar
Latin
,
where
the
words
are
rendered
,
&
illa
quae
est
Laodicentium
.
But
without
any
ground
from
the
Original
.
Catherinus
confesseth
that
according
to
the
opinion
of
Chrisostome
,
and
Oecumenius
,
Non
hic
nominari
Epistolam
a
Paulo
scriptam
ad
Laodicenses
,
sed
ex
co
loco
scriptam
.
That
here
's
no
mention
of
any
Epistle
written
by
St.
Paul
to
the
Laodicaeans
,
but
of
some
Epistle
written
from
Laodicaea
.
That
there
was
anciently
a
Counterfeit
Epistle
that
pretended
to
be
written
by
St.
Paul
to
the
Laodicaeans
,
which
is
since
lost
,
is
most
true
;
But
in
those
times
wherein
't
was
extant
it
was
universally
Rejected
as
Spurious
and
known
so
to
be
.
St.
Jerome
speaks
of
it
,
but
says
,
Abomnibus
exploditur
.
The
second
Councel
of
Nice
in
their
sixth
Canon
say
thus
of
it
,
Inter
Epistolas
Pauli
Apostoli
quaedam
fertur
ad
Laodicenses
,
quam
Patres
nostri
tanquam
Alienam
reprobaverunt
.
Tertullian
against
Marcion
,
and
Theophilact
,
both
reject
it
with
great
contempt
,
and
say
,
't
is
Apostolico
nomine
plan●
indigna
.
And
Bellarmine
himself
,
though
he
had
formerly
affirmed
there
was
such
an
Epistle
,
which
was
certainly
Lost
,
Yet
in
the
first
Chapter
of
his
Book
which
he
calls
his
Recognition
,
or
After-view
of
his
works
,
Retracts
it
,
says
he
was
mistaken
,
and
that
there
never
was
any
such
thing
as
such
an
Epistle
written
by
St.
Paul
.
So
that
all
the
Insinuations
of
this
kind
,
that
any
parts
of
the
Bible
,
any
Books
,
written
by
a
Divine
inspiration
have
been
at
any
time
Lost
out
of
the
world
,
appear
to
be
very
weakly
and
ill
Grounded
.
And
in
truth
,
the
foot
steps
of
Divine
providence
have
been
eminently
visible
in
Securing
those
Holy
writings
,
upon
this
threefold
account
:
From
Destruction
,
Addition
,
and
Alteration
.
First
,
No
accidents
of
Time
nor
Designs
of
its
worst
Enemies
have
Totally
obliterated
the
Whole
or
any
Part.
Secondly
,
Though
many
have
attempted
to
piece
in
,
and
add
to
it
false
and
counterfeit
Fragments
,
and
some
whole
Gospels
,
yet
in
defiance
to
all
those
Essays
,
the
Scriptures
have
remained
intire
,
and
stood
like
a
Rock
Impenetrable
.
No
Spurious
Writings
have
been
able
to
incorporate
with
this
holy
Book
.
Such
who
have
gone
about
to
forge
Scripture
,
have
but
made
the
Lustre
of
the
Bible
more
Eminent
,
and
more
evidently
shewed
us
the
difference
of
Gods
re●ealing
from
Heaven
,
and
Mens
counterfeiting
upon
Earth
:
Mens
writing
by
the
strength
of
humane
abilities
,
and
mens
writing
as
they
were
moved
thereunto
by
the
Holy
Ghost
.
Thirdly
,
From
Alteration
;
No
man
has
been
suffer'd
(
notwithstanding
all
the
attempts
of
Hereticks
to
that
purpose
)
to
pollute
or
corrupt
it
;
All
such
attempts
have
still
been
discovered
and
openly
sham'd
.
How
many
Hereticks
have
carryed
about
their
own
Confutation
,
whilest
they
possessed
this
Book
?
and
yet
have
not
been
suffer'd
to
change
or
alter
such
passages
as
have
been
most
Cogent
against
themselves
?
The
Bible
passed
through
the
Arian-world
with
all
those
plain
Evidences
it
contains
of
the
Divinity
of
our
Saviour
.
When
Emperours
,
C●uncils
,
and
indeed
upon
the
matter
the
whole
Christian-world
,
w●●etainted
with
that
Heresie
,
the
Bible
scapd
the
infection
,
when
the
alteration
of
two
or
three
plain
texts
would
have
done
them
more
service
then
all
the
volumns
they
wrote
in
their
own
Defence
;
And
,
great
designs
were
on
foot
that
way
,
yet
they
were
still
disappointed
,
as
is
evident
by
what
we
find
in
St.
Ambrose
.
The
Jews
to
this
day
need
no
other
Confutation
then
their
own
Bible
:
Moses
and
the
Prophets
in
whom
they
trust
,
are
thei●
greatest
Accusers
.
All
sort
of
Hereticks
to
this
day
are
possessed
of
the
Bible
,
as
Uria●
was
of
Davids
Letters
to
Joab
,
which
contained
his
own
Ruine
:
and
as
Golia●
was
of
hi●
sword
,
which
served
at
last
to
cut
off
his
own
head
.
Secondly
,
The
success
and
effect
of
this
Book
since
its
conveyance
,
gives
in
a
Signal
and
most
undeniable
Evidence
to
its
Divinity
.
If
we
consider
the
ways
and
means
by
which
it
has
introduced
it self
,
and
upon
what
terms
the
Religion
contained
in
it
has
gained
that
reception
we
find
it
has
had
amongst
Man-kind
.
'T
is
of
admirable
consideration
that
a
Religion
directly
opposite
to
the
whole
corrupt
interest
of
humane
Nature
,
and
calling
men
to
the
highest
Mortification
and
Self-denial
,
upon
the
account
of
an
Invisible
World
to
come
,
nakedly
proposed
by
men
,
upon
a
worldly
account
always
inconsiderable
,
without
any
the
least
Earthly
supports
:
A
Religion
perioding
the
Jewish
Religion
,
and
totally
subverting
all
other
Religions
:
A
Religion
opposed
&
disowned
to
the
utmost
by
the
Jews
themselves
(
though
it
derived
it self
wholly
from
them
,
and
pretended
to
be
the
natural
product
of
their
Religion
,
and
the
true
Completion
of
all
they
believed
and
expected
)
a
Religion
in
oppostion
of
which
the
whole
World
besides
were
agreed
,
and
indeed
both
Jews
and
Heathens
perfectly
concurred
.
I
say
,
'T
is
of
admirable
consideration
that
such
a
Religion
so
circumstanced
against
all
the
Religion
,
the
Wisdom
,
and
the
Force
of
the
World
,
should
at
first
make
its
entrance
,
and
be
embraced
by
so
great
a
part
of
Man-kind
,
and
within
the
space
of
thirty
years
or
thereabouts
after
its
first
Publication
,
for
so
it
was
,
be
spread
not
only
throughout
all
parts
of
the
Roman
Empire
,
but
also
amongst
the
Parthians
and
remotest
Heathens
.
To
no
other
Cause
,
but
it
s
own
Innate
worth
,
and
the
Divine
evidence
from
Heaven
attending
it
,
can
it
with
any
tolerable
colour
of
reason
be
ascribed
.
The
zeal
men
had
for
all
other
Religions
in
which
they
were
Educated
,
sufficiently
prompted
them
to
hate
,
abhor
,
and
persecute
it
.
The
Learning
and
the
Wisdom
of
the
whole
World
was
employed
to
render
it
despicable
,
and
to
bring
it
under
contempt
;
And
all
the
force
of
the
Roman
Empire
was
every
where
violently
at
work
for
its
total
Suppression
and
Extirpation
.
And
yet
,
against
all
these
seeming
invincible
oppositions
,
did
the
Bible
prevail
.
The
power
of
that
great
Empire
could
not
withstand
the
naked
proposal
of
a
simple
Truth
;
And
both
Judaism
(
in
the
main
of
it
,
as
a
National
Establismment
)
and
Heathenism
finally
fell
before
it
.
This
Book
and
the
Religion
it
contains
,
as
it
avows
it self
to
be
solely
from
God
,
and
comes
to
us
with
a
commanding
voice
from
Heaven
,
speaks
to
us
in
God's
own
Name
,
and
upon
that
single
account
requires
our
obedience
;
And
those
that
wrote
it
,
neither
had
nor
pretended
to
have
any
other
Authority
but
what
was
Divine
and
from
Above
;
So
it
has
introduced
it self
by
Means
suitable
thereunto
.
Never
was
there
at
first
any
Force
used
to
compel
men
,
nor
any
Arts
practised
to
deceive
men
about
this
matter
.
No
man
can
prove
out
of
any
Story
that
ever
the
Apostles
or
the
Primitive
Professors
of
this
Religion
raised
Arms
to
introduce
or
promote
it
;
Or
that
any
Humane
Authority
did
countenance
or
assist
it
.
The
Christian
Religion
has
this
to
say
for
it self
above
all
others
,
That
't
is
to
debtor
to
the
Sword
either
in
a
Civil
or
Military
way
;
Neither
the
Sword
of
Justice
,
nor
the
Sword
of
War
can
lay
any
claim
to
it
,
as
a
Product
of
theirs
.
The
greatest
part
of
the
Roman
World
●ad
embraced
it
,
and
were
become
Cri●tians
before
Constantine
publickly
owned
it
.
It
ows
nothing
to
any
violent
course
for
its
Primitive
Reception
,
nor
indeed
to
any
Humane
contrivement
;
Neither
the
subtilty
of
Philosophers
,
nor
the
Eloquence
of
Orators
assisted
in
this
matter
.
It
never
advanced
one
step
further
in
its
first
publication
than
its
own
Innate
Excellency
,
&
the
Divine
evidence
attending
it
procured
it
acceptance
:
nor
did
it
ever
gain
a
Convert
,
but
where
it
could
approve
it self
by
Divine
Evidences
,
to
the
Reasons
&
Consciences
of
men
,
to
be
Divine
?
I
make
a
peremptory
demand
to
all
Antiscriptural
men
to
grant
me
this
,
as
a
truth
not
capable
of
any
denial
,
That
for
three
hundred
years
together
the
Gospel
by
its
own
Divine
strength
,
withstood
the
most
furious
and
violent
Winds
&
Tides
of
all
humane
opposition
,
and
by
no
other
assistance
but
what
was
purely
Divine
,
travelled
most
parts
of
the
World
over
:
It
offered
it self
to
mens
reception
upon
no
other
terms
but
by
an
Appeal
to
the
Judgment
and
Concience
,
and
was
contente●
to
stand
and
fall
by
the
Rational
determination
of
every
mans
own
Breast
,
and
s●
prevailed
.
Such
who
embraced
it
ha●
no
other
way
of
Contest
but
Holiness
o●
living
,
and
Patience
in
suffering
:
〈◊〉
both
which
they
were
very
Eminent
.
To
the
first
,
their
very
Enemies
the
Heathens
bore
testimony
;
Pliny
and
others
speak
of
the
Christians
harmless
and
holy
behaviour
.
For
the
latter
,
Never
was
any
Religion
so
begun
and
propagated
by
such
indefatigable
Sufferings
:
How
few
Martyrs
for
Religion
can
the
Heathen
World
boast
of
!
If
we
admit
Socrates
for
one
,
how
few
Successors
had
he
?
And
those
few
they
pretend
to
,
seem
by
all
Circumstances
to
be
such
as
had
no
other
end
but
to
perpetuate
their
own
names
to
Posterity
,
by
suffering
for
such
things
as
they
thought
the
World
would
highly
magnifie
.
But
for
Christian-Religion
we
find
innumerable
sufferings
of
Men
and
Women
of
all
Ranks
,
Qualities
,
Ages
,
and
Conditions
:
In
many
of
which
we
cannot
suppose
any
thing
but
Conscience
and
hopes
of
a
future
Reward
could
possibly
be
the
Motive
;
Being
persons
of
such
mean
parts
and
conditions
,
as
could
no
way
be
thought
to
design
a
Name
to
themselves
hereafter
.
Nor
indeed
can
we
reasonably
suppose
an
esteem
upon
Earth
,
and
vain-glory
,
could
be
the
ground
upon
which
any
of
them
suffer'd
,
when
we
consider
they
suffered
for
a
Religion
,
the
very
name
of
which
was
every
where
Odious
and
Detestable
,
and
the
Profession
of
it
brought
nothing
but
shame
and
contempt
.
It
swims
down
to
these
latter
Ages
in
whole
streams
of
Blood
that
ran
from
its
Primitive
Martyrs
;
God
pleasing
to
introduce
the
Gospel
at
first
without
any
thing
Humane
to
befriend
it
,
that
we
might
be
for
ever
ascertained
of
its
Author
.
Who
but
God
himself
by
a
Power
from
above
(
can
we
reasonably
imagine
)
could
have
enabled
a
few
Mean
,
Ignorant
,
and
Contemptible
men
so
to
confront
the
whole
World
,
and
in
the
Evening
of
it
,
(
when
other
Religions
had
so
long
lasted
,
and
were
so
fast
rooted
)
to
erect
a
Religion
destructive
to
all
the
rest
;
and
to
break
through
all
the
Opposition
that
the
Religion
of
the
Jews
and
Heathens
,
the
Philosophy
and
Learning
of
all
the
knowing
parts
of
the
World
,
the
Laws
and
force
of
the
Roman-Empire
in
its
greatest
splendor
and
strength
,
could
form
against
it
?
And
what
Doctrine
but
one
in
its
own
Nature
Di●●●●
and
attended
with
the
visible
effects
〈◊〉
Almighty
Power
to
own
and
ju●●●●●
,
can
we
conceive
,
could
have
〈◊〉
the
World
so
to
bow
before
it
?
How
ridiculous
does
it
appear
to
suppose
a
company
of
mean
Impostors
that
had
neither
God
nor
Men
besides
themselves
to
befriend
them
,
nor
any
other
Foundadation
but
a
Design
in
the
highest
manner
to
cheat
and
abuse
the
World
,
could
have
effected
all
this
;
and
that
they
should
finally
so
prevail
,
and
impose
the
grossest
Delusion
imaginable
upon
Mankind
,
against
all
such
Opposition
!
Had
I
no
other
consideration
to
induce
me
to
believe
the
Bible
but
what
ariseth
from
hence
,
this
one
seems
singly
sufficient
to
me
to
justifie
its
Divinity
,
against
all
reasonable
suspition
of
Imposture
,
and
for
ever
to
silence
all
the
doubts
that
can
be
at
any
time
made
about
it
.
What
greater
assurance
can
we
have
that
a
Doctrine
is
Divine
,
and
comes
from
above
,
then
when
we
see
it
has
ventured
it self
upon
its
own
Divine
Evidence
,
against
all
Humane
Opposition
,
and
singly
by
that
prevailed
and
spread
it self
all
the
World
over
:
Neither
Arms
nor
Councils
,
neither
the
Policy
of
Julian
,
nor
the
Sword
of
Dioclesian
could
put
a
stop
to
its
progress
.
Had
God
disowned
the
Gospel
at
first
;
Nay
,
had
he
not
Eminently
and
Visibly
witnessed
to
it
from
Heaven
,
we
cannot
possibly
imagine
how
it
could
have
taken
one
step
forward
;
It
had
doubtless
,
as
it
was
then
circumstanced
,
been
stifled
in
its
first
birth
,
and
buried
in
perpetual
silence
.
We
find
all
the
Religion
of
the
Heathens
has
still
grown
up
under
the
shadow
of
Humane
Power
and
Authority
,
and
has
still
decayed
when
Humane
props
have
been
removed
.
I
challenge
any
man
to
shew
me
any
other
Religion
that
ever
prevailed
in
the
World
without
Humane
help
!
and
that
ever
stood
out
the
brunt
of
Persecution
!
All
other
Religions
but
what
have
been
founded
upon
the
Bible
have
still
fallen
before
the
Power
of
the
Sword
;
'T
is
only
the
Religion
of
the
Jews
and
the
Christians
(
founded
at
first
upon
the
Bible
,
and
the
Miracles
wrought
to
confirm
the
Doctrine
contain'd
in
it
)
that
has
weather'd
out
all
attempts
for
its
eradication
.
'T
is
a
marvelous
evidence
of
that
solemn
and
divine
foundation
upon
which
the
Jewish
Church
and
the
Old
Testament
were
at
first
established
,
That
notwithstanding
all
that
the
Jews
have
suffered
,
and
their
very
Being
in
a
National
way
,
and
their
National
Worship
(
in
which
their
Religion
chiefly
consisted
)
be
utterly
extinguished
,
yet
still
they
retain
their
Profession
,
submit
to
a
Yoke
of
most
burdensome
Ceremonies
,
&
remain
dispersed
in
the
World
,
a
Monument
of
Scripture-verity
,
and
so
many
standing
Witnesses
to
the
Truth
of
many
eminent
Predictions
both
in
the
Old
and
New
Testament
.
And
thus
,
from
the
success
of
this
Book
also
since
its
first
conveyance
,
and
all
the
circumstances
that
have
attended
the
progress
of
it
,
since
its
first
publication
,
have
we
as
great
an
assurance
as
in
such
a
Case
we
can
well
expect
,
that
God
himself
,
and
no
other
,
is
in
truth
the
Author
of
it
.
I
come
,
in
the
fourth
and
last
place
,
to
consider
this
Book
in
it self
,
in
the
Matter
of
it
,
as
at
the
present
we
find
it
,
and
as
it
now
lies
before
us
.
In
the
doing
of
which
,
I
mean
not
to
insist
separately
and
abstractedly
upon
any
Internal
evidence
that
results
from
the
matter
of
the
Scripture
it self
,
but
to
take
it
(
as
it
ought
to
be
)
in
Conjunction
with
the
former
,
and
all
other
Collateral
proof
.
'T
is
neither
Reasonable
nor
Warrantable
to
disjoyn
the
proof
God
has
afforded
us
of
his
Word
,
and
lay
the
weight
of
its
Justification
upon
any
one
single
Evidence
;
For
,
when
God
commands
us
to
believe
and
obey
this
Book
as
his
Word
,
and
imposeth
the
highest
penalty
upon
our
not
doing
it
,
he
layes
not
the
stress
of
his
Command
,
or
the
Penalty
(
nor
ought
we
)
upon
any
one
particular
sort
of
Evidence
,
External
or
Internal
,
but
upon
the
whole
intire
proof
he
has
made
to
us
of
it
,
and
all
those
means
he
has
afforded
for
our
Conviction
and
Satisfaction
about
it
.
When
we
are
upon
a
general
proof
of
the
Bible
,
't
is
not
necessary
to
insist
upon
any
Internal
Evidence
that
results
from
the
Bible
it self
,
as
singly
sufficient
to
prove
it
,
or
enter
into
any
debate
whether
it
really
be
so
or
no
,
because
we
have
all
the
Cumulative
advantage
of
an
External
justification
.
And
if
all
together
be
sufficient
to
prove
the
Bible
to
be
what
we
that
profess
the
Christian
Religon
take
it
to
be
,
't
is
enough
for
our
purpose
.
And
that
the
matter
of
the
Bible
it self
,
with
what
ever
Evidence
will
arise
from
thence
,
is
not
to
be
abstractedly
insisted
on
from
other
Collateral
proof
,
nor
that
any
Collateral
proof
will
prevail
in
this
Case
without
there
be
also
an
Innate
Evidence
resulting
from
the
matter
of
the
Bible
it self
,
so
that
a
Conjunction
of
the
Evidence
in
both
kinds
,
is
absolutely
necessary
to
establish
a
general
proof
,
will
be
thus
made
to
appear
:
The
Bible
,
as
hath
been
said
,
consists
of
three
parts
,
Doctrinal
,
Prophetical
,
and
Historical
;
whatever
Evidence
we
have
from
the
Scripture
it self
to
prove
its
own
Divinity
,
must
needs
chiefly
arise
from
the
Doctrinal
part
;
Because
the
Prophetical
and
Historical
part
can
never
be
fully
justified
without
Forraign
proof
;
we
cannot
know
the
History
of
the
Bible
to
be
certainly
true
from
the
Bible
it self
:
Nor
can
we
sufficiently
prove
any
Prophesies
in
any
part
of
the
Bible
to
have
been
actually
f●llfilled
,
because
they
are
said
in
other
places
of
that
Book
so
to
be
:
For
't
were
to
beg
the
Question
,
and
admit
the
Book
to
be
true
,
when
we
are
debating
whether
it
be
so
or
no!
This
we
may
urge
in
proof
of
the
Historical
and
Prophetical
part
,
from
that
Divine
Evidence
that
comes
from
the
Doctrinal
,
that
we
find
such
History
,
and
such
Prophesie
in
an
admirable
Conjunction
with
such
a
Doctrine
,
subservient
to
it
,
tending
to
the
establishment
of
it
,
and
inviron'd
with
all
probable
Circumstances
of
being
true
,
both
from
the
nature
of
the
Prophesies
,
and
also
from
the
excellent
Manner
of
their
fulfilling
,
and
from
the
rare
Method
of
the
History
,
in
order
to
the
great
end
of
the
whole
.
But
at
last
,
the
Positive
and
absolute
Proof
to
one
that
denies
it
,
must
needs
depend
upon
somewhat
Collateral
to
the
Book
it self
.
Secondly
,
No
External
proof
of
the
Bible
would
be
sufficient
to
any
reasonable
enquiry
,
were
there
not
likewise
an
Internal
Evidence
resulting
from
it
to
its
Divinity
;
that
is
,
'T
were
to
no
purpose
to
urge
any
Arguments
from
External
Evidences
(
be
they
Miracles
or
what
they
will
)
to
prove
a
Book
to
be
Divine
,
and
sent
us
from
God
,
did
not
the
Book
approve
it self
to
the
judgment
of
right
Reason
likely
so
to
be
:
'T
were
a
vain
attempt
to
endeavour
to
make
a
reasonable
man
,
upon
any
collateral
considerations
,
submit
to
the
Bible
as
a
Law
Divine
,
did
not
the
Bible
,
upon
a
due
Search
into
the
matter
of
it
,
appear
worthy
of
such
a
Denomination
.
I
much
applaud
that
saying
of
Mr.
Chillingworth
upon
this
occasion
,
For
my
part
(
sayes
he
)
I
profess
,
if
the
Doctrine
of
the
Scripture
did
not
appear
as
good
,
and
as
sit
to
come
from
God
the
Fountain
of
goodness
,
as
the
Miracles
by
which
it
was
confirmed
were
great
,
I
should
want
one
main
Pillar
of
my
Faith
,
and
for
want
of
it
,
I
fear
I
should
be
much
stagger'd
.
Nay
,
't
is
that
Innate
and
satisfactory
Testimony
the
Scriptures
give
at
last
of
themselves
,
and
their
own
Divinity
to
our
Reasons
,
that
finally
determins
all
rational
assent
,
establishes
the
truth
of
all
other
Testimonies
,
and
upon
which
our
belief
of
them
as
Sacred
and
Divine
,
is
ultimately
founded
and
established
.
So
that
as
,
on
the
one
hand
,
we
ought
not
to
insist
upon
any
Internal
Evidence
,
as
simply
sufficient
to
Evidence
the
truth
of
the
Scriptures
exclusively
,
to
the
External
justification
God
has
incircled
them
withal
,
and
upon
which
the
full
and
absolute
proof
of
divers
parts
must
necessarily
depend
;
and
also
because
't
is
upon
all
the
reason
God
has
given
us
to
believe
the
Bible
,
that
be
requires
our
assent
to
it
:
So
,
on
the
other
hand
,
we
must
not
deny
an
Internal
evidence
to
result
from
the
Innate
worth
of
the
Bible
it self
,
whereby
it
appears
to
our
reasons
at
last
to
be
what
other
External
Arguments
perswade
us
to
believe
it
is
.
When
we
tast
the
Excellency
of
the
Doctrine
,
and
when
we
perceive
how
all
the
matters
of
Fact
stand
justified
to
us
,
a
Divinity
appears
in
the
Whole
.
We
finde
this
Book
to
be
a
rare
Composure
of
Divine
Wisdom
,
are
convinced
upon
the
whole
matter
't
is
from
above
,
and
bow
to
the
Authority
of
God
(
as
the
formal
Reason
of
our
Obedience
)
whom
we
evidently
perceive
speaking
to
us
in
it
.
This
being
premised
,
I
proceed
to
consider
this
Book
in
it self
,
in
the
Matter
of
it
,
as
it
now
lies
before
us
;
And
herein
I
shall
endeavour
these
two
things
:
First
,
To
shew
that
this
Book
,
so
far
as
't
is
capable
of
being
compleatly
judged
of
,
by
what
ariseth
from
it self
,
without
any
Collateral
Supplement
,
so
far
as
every
Man's
Reason
becomes
a
competent
Judge
of
it
in
its
bare
proposal
,
appears
to
a
reasonable
enquiery
,
most
likely
to
come
from
God
,
and
to
be
Divine
;
And
by
that
internal
Evidence
arising
from
its
own
excellent
Nature
,
reflects
back
also
a
justification
to
all
those
External
Arguments
brought
to
prove
it
.
Secondly
,
That
in
all
such
things
as
relate
to
Matters
of
Fact
,
and
wherein
an
External
Justification
is
necessary
to
ascertain
us
fully
about
it
,
we
find
this
Book
so
witnessed
unto
,
so
inviron'd
with
a
concurrence
of
Humane
Testimonies
,
as
leaves
no
room
for
any
reasonable
Doubts
to
be
made
about
this
Matter
.
For
the
first
.
That
this
Book
,
so
far
as
we
can
competently
judge
of
it
from
it self
,
appears
to
be
Divine
,
and
that
there
are
many
Internal
Reasons
of
great
force
,
resulting
from
the
Matter
of
this
Book
it self
,
to
perswade
us
that
it
is
from
God
,
and
written
by
his
special
Command
,
will
be
sufficiently
manifest
in
the
consideration
of
these
following
Particulars
.
First
,
We
find
contained
in
this
Book
some
things
that
exceed
the
bounds
of
all
Natural
Abilities
ever
to
have
found
out
:
Such
as
could
not
,
in
the
judgment
of
right
Reason
,
be
the
product
of
any
Humane
Invention
.
Not
only
such
things
as
no
man
did
think
of
before
,
(
for
that
every
Book
contains
that
gives
birth
to
a
New
Notion
)
but
such
things
as
no
man
could
ever
have
thought
of
:
Such
as
could
not
have
been
known
amongst
Man-kind
any
other
way
than
by
Revelation
:
And
therefore
,
though
written
by
Men
,
must
needs
be
revealed
from
Above
.
The
Instances
of
this
shall
be
these
two
;
First
,
This
Book
tells
us
such
things
of
God
,
of
his
Nature
,
of
his
Eternal
Counsels
,
of
the
manner
of
his
Existence
,
as
were
utterly
beyond
the
confines
of
all
Natural
Discovery
,
and
could
not
be
minted
in
any
Humane
Brain
.
No
fimie
Intellect
could
ever
have
travelled
into
such
Depths
and
Heights
as
by
this
Book
we
are
acquainted
with
,
and
appear
to
us
to
be
in
the
Counsels
of
God
,
in
order
to
the
glorifying
of
himself
by
the
Works
that
he
has
made
.
No
man
could
ever
have
imagined
a
Trinity
in
the
Deity
,
or
such
an
existence
of
one
Simple
Essence
as
this
Book
acquaints
us
withall
:
These
are
such
things
as
could
never
be
hammer'd
out
in
any
Humane
Shop
:
Such
as
without
Revelation
could
never
have
enter'd
into
any
created
Mind
to
conceive
of
.
Secondly
,
That
contrivement
we
find
in
this
Book
of
Saving
the
World
,
and
rebuilding
the
fallen
Tabernacle
of
Humane
Nature
,
is
evidently
a
reproach
to
the
best
abilities
of
Man-kind
,
and
an
undenyable
instance
of
this
kind
;
'T
is
not
onely
what
was
unthought
of
before
,
but
what
lay
infinitely
distant
and
wide
from
what
could
be
thought
,
either
by
Angels
or
Men
,
and
directly
fathers
it self
upon
that
Supream
Wisdom
that
is
Above
.
And
that
first
in
respect
of
the
thing
in
it self
considered
;
And
secondly
,
In
respect
of
the
Manner
and
Method
of
its
Accomplishment
.
First
,
In
respect
of
the
Thing
it self
;
and
that
on
two
accounts
,
The
height
of
stupendiousness
that
is
in
it
,
and
the
transcendent
degree
of
excellency
that
is
in
it
.
First
,
The
Stupendiousness
of
it
;
What
a
hidden
and
amazing
Mystery
,
how
far
removed
from
any
mortal
view
or
imagination
,
was
this
,
That
the
Second
Person
in
the
Blessed
Trinity
should
descend
from
Heaven
,
and
assume
Humane
Nature
into
a
conjunction
with
the
Divine
!
and
in
that
conjunction
become
the
Saviour
of
the
World
!
That
He
should
take
upon
Himself
,
in
His
own
Person
,
the
Sin
and
Guilt
of
Man-kind
!
Die
for
the
World
!
Make
thereby
a
Satisfaction
proportionate
to
Infinite
Justice
!
and
prepare
a
way
for
God
to
express
himself
in
the
utmost
act
of
Mercy
,
in
a
conjunction
with
the
highest
exercise
of
Justice
!
No
less
than
an
Infinite
Understanding
could
have
shaped
such
a
Design
,
or
been
the
Author
of
such
a
Projection
:
Nor
could
any
but
God
himself
(
with
whom
all
things
are
possible
,
that
are
in
themselves
possible
)
have
found
out
an
expedient
to
have
reconciled
those
two
Infinite
Attributes
in
his
dealings
with
an
Apostate
Creature
.
Secondly
,
Such
a
strange
prodigious
Excellency
appears
in
the
whole
business
of
our
Redemption
,
such
a
floodgate
of
Divine
and
Supernatural
Truth
is
let
open
by
it
,
that
not
only
the
wisest
Men
,
but
the
Angels
themselves
look
with
the
highest
admiration
upon
it
.
Indeed
,
all
the
Ends
of
God
and
Men
are
so
attained
by
it
,
and
in
a
way
so
sutable
to
the
Nature
of
Both
,
that
nothing
but
the
Boundless
Wisdom
of
God
could
have
contrived
it
.
In
what
a
stupendious
and
unthought-of
way
is
God
,
in
all
his
Attributes
Manifested
,
Exalted
,
and
Glorified
?
After
how
excellent
a
manner
is
the
Evil
of
the
World
,
both
in
respect
of
the
Guilt
and
Dominion
of
it
obliterated
and
expunged
?
To
how
astonishing
a
degree
is
the
whole
Interest
of
Man-kind
provided
for
?
And
to
how
great
a
Happiness
here
and
hereafter
is
the
World
recovered
?
And
this
in
a
Way
,
and
by
Means
far
out
of
the
reach
of
the
wisest
Thoughts
,
by
the
Faith
and
Obedience
of
the
Gospel
.
In
which
there
are
three
things
of
singular
remark
.
First
,
That
a
Man
is
brought
thereby
to
as
near
a
converse
with
God
,
in
the
truest
exercise
of
his
Rational
Faculties
as
our
Nature
will
bear
,
and
as
can
be
had
in
this
World
,
considering
that
infinite
distance
there
is
between
the
Nature
of
God
and
our
present
composure
.
Secondly
,
The
greatest
present
,
and
future
happiness
is
proposed
to
Man-kind
upon
such
qualified
Terms
,
and
with
such
regard
to
the
Impotency
of
Humane
Nature
,
as
is
admirable
to
consider
.
'T
is
not
made
ultimately
to
depend
upon
Perfection
of
Action
,
but
Sincerity
of
Intention
.
Thirdly
,
Provision
is
made
for
the
greatest
and
noblest
Homage
that
Man-kind
can
pay
unto
God
;
Man
is
brought
to
do
the
Most
he
can
,
in
a
way
most
sutable
to
his
Being
,
as
a
Free
and
Rational
Agent
,
and
yet
to
the
highest
Self-resignation
,
and
God
has
the
Glory
of
all
his
Actings
.
Never
such
Sanctity
and
Conformity
to
the
Divine
Nature
;
Never
such
willing
and
chosen
Obedience
,
Never
such
inward
integrity
and
love
to
God
,
nor
such
self-denyal
for
God
,
as
the
Gospel
produceth
:
And
yet
men
still
depending
upon
Divine
Assistance
for
all
this
.
The
glory
of
the
Whole
redounds
to
God
:
His
goodness
alone
is
magnified
;
Man
is
so
debased
,
and
God
so
exalted
:
Man
becomes
so
Happy
in
that
Debasement
,
and
God
so
Glorious
;
and
both
in
a
way
so
suitable
to
the
Creator
of
all
things
,
and
a
Creature
:
Indeed
,
the
Righteousness
of
Man
is
introduced
in
such
a
Subordination
to
the
Righteousness
of
God
,
as
fills
us
with
the
highest
Admiration
,
and
could
never
have
been
the
effect
of
any
Human
Projection
.
The
manner
also
by
which
the
Scriptures
have
introduced
the
full
and
perfect
discovery
of
Christ
from
the
beginning
,
is
such
,
the
design
of
it
appears
so
to
be
laid
,
as
evidently
points
us
to
God
.
The
whole
Scriptures
,
even
the
difficultest
parts
of
them
,
seem
in
a
wonderful
way
to
issue
and
unravel
themselves
into
Christ
as
their
great
and
common
End
.
If
we
dissect
the
Bible
,
and
rip
up
the
Entrails
of
both
Testaments
,
after
how
excellent
a
manner
does
Christ
appear
to
be
the
great
Soul
of
the
Whole
!
And
how
strange
and
prodigious
a
vein
of
Divine
Wisdom
do
we
perceive
running
throughout
all
the
Parts
relating
to
Him
!
What
a
curious
piece
of
Divine
Skill
to
any
considering
Mind
,
is
the
Scripture-Method
of
revealing
our
Saviour
!
In
what
peculiar
,
unthought-of
,
yet
strangely
proper
and
agreeable
Expressions
,
is
he
promised
!
In
what
deeply
Mysterious
,
yet
fully
significant
Types
and
Shadows
represented
!
What
a
dark
and
obscure
,
yet
lively
and
compleat
Image
was
drawn
of
him
under
the
Law
!
With
what
un-imaginable
variety
of
Predictions
and
Prophesies
was
he
foretold
!
And
with
what
a
strange
concurrence
of
all
parts
of
the
Old
Testament
,
was
Christ
brought
forth
in
the
New
!
The
New
Testament
is
such
a
Counterpart
of
the
Old
,
and
the
Old
such
a
Justification
of
the
New
,
and
between
both
there
appears
such
a
harmony
,
resulting
from
such
a
strange
variety
about
this
Matter
,
as
none
but
God
himself
could
ever
have
tun'd
them
into
.
And
indeed
,
the
whole
of
this
business
,
both
for
Matter
and
Manner
,
appears
an
eminent
effect
of
divine
Wisdom
and
cannot
be
ascribed
to
any
other
cause
.
Secondly
,
We
find
the
Laws
contained
in
this
Book
to
be
of
such
a
nature
that
they
reach
the
Inside
as
well
as
the
Outside
of
all
Man-kind
:
Pierce
into
the
Secrets
of
every
Man
's
own
Breast
,
govern
a
Man
's
most
retired
Thoughts
,
speak
with
absolute
Authority
to
the
Grounds
and
Principles
,
the
Design
and
Tendency
of
all
mens
Actions
;
And
this
seems
much
to
evidence
their
Divinity
.
Who
but
God
himself
can
exercise
a
Dominion
over
the
Mind
,
speak
to
the
Heart
,
and
judge
of
the
first
and
invisible
risings
of
disobedience
there
?
Two
things
upon
this
account
are
very
considerable
from
what
we
find
in
this
Book
.
First
,
That
't
is
throughout
equally
directed
to
the
mind
,
and
to
the
thoughts
of
men
,
as
well
as
their
outward
Actings
:
Forbids
inward
coveting
and
lusting
,
upon
the
same
penalty
that
it
does
the
grossest
Practice
of
evil
.
This
,
as
't
was
never
done
in
any
Heathen
Laws
,
so
't
were
absurd
for
any
Humane
Authority
to
attempt
it
:
because
things
of
that
nature
are
onely
connizable
by
an
Infinite
Knowledge
.
Secondly
,
This
Book
does
not
only
pretend
to
an
invisible
dominion
in
that
kind
,
But
it
makes
such
a
discovery
to
us
of
the
inside
of
the
World
,
speaks
so
exactly
to
what
we
find
within
our selves
,
does
so
effectually
command
us
,
has
such
a
justification
from
every
man
's
own
Breast
,
that
we
cannot
but
reasonably
suppose
that
God
himself
was
the
Author
of
it
.
Who
but
He
that
perfectly
knows
what
is
in
Man
,
could
have
encompassed
him
round
with
such
a
Law
?
A
Law
that
divides
between
the
Soul
and
the
Spirit
,
and
is
a
discerner
of
the
Thoughts
of
the
Heart
.
Who
,
but
He
,
could
have
given
such
an
exact
Rule
to
the
manifold
Thoughts
and
Inventions
of
Men
?
There
's
not
a
private
Closet
in
any
Man's
Soul
,
into
which
the
force
of
this
Law
does
not
,
some
way
or
other
,
extend
it self
.
There
's
not
a
Mental
Case
can
happen
that
's
left
undetermined
,
but
falls
under
some
Regulation
or
other
from
this
Book
.
In
short
,
Here
's
a
Book
that
tells
us
the
Good
and
Evil
of
all
our
Thoughts
,
becomes
a
perfect
Law
to
our
Inward
parts
,
punctually
speaks
to
all
that
's
in
our
Hearts
;
Nay
,
tells
us
more
than
we
before
knew
of
our selves
,
and
yet
find
to
be
true
.
Is
not
this
likely
to
be
the
Voice
of
God
?
None
but
he
that
made
us
,
that
sees
within
us
,
and
from
a
Supream
Soveraignty
over
us
,
judges
upon
the
Whole
that
belongs
to
us
,
can
we
reasonably
imagine
,
could
have
promulg'd
such
a
Law
?
Thirdly
,
The
design
and
tendency
of
this
Book
,
and
the
influence
it
hath
upon
Humane
Life
,
does
greatly
perswade
us
that
't
is
from
God
,
and
can
have
no
other
Author
.
The
evident
tendency
of
it
,
is
to
bring
us
to
the
best
way
of
Living
we
are
capable
of
in
this
World
,
both
in
respect
of
God
,
of
our selves
,
and
all
others
.
The
Doctrines
and
Precepts
of
this
Holy
Book
are
so
justified
to
us
from
the
Light
of
our
own
Reason
,
and
do
so
directly
tend
to
the
perfection
of
our
Nature
,
and
so
guide
us
to
what
we
our selves
judge
to
be
best
,
that
't
were
extream
unreasonable
to
judge
it
an
Effect
of
the
vilest
and
worst
sort
of
Imposture
!
Never
any
Doctrine
taught
men
to
live
so
dutifully
to
God
,
so
comfortably
to
themselves
,
and
so
usefully
one
to
another
,
so
tuneably
in
all
Holiness
and
Righteousness
,
as
this
of
the
Bible
does
.
The
Doctrines
of
this
Book
are
most
transparent
Beams
of
Divine
Perfection
:
They
are
a
Rule
given
according
to
what
is
eternally
existing
in
the
Holy
Nature
of
God
,
so
far
as
we
are
capable
of
a
conformity
to
it
:
And
that
,
in
the
judgement
of
right
Reason
,
is
the
Highest
and
Noblest
account
of
all
good
Living
;
For
,
we
cannot
do
better
than
in
our
Measure
to
correspond
to
Divine
Perfection
.
No
Law
can
,
with
greater
Reason
,
and
less
Arbitrariness
,
nor
more
indispensably
oblige
us
,
than
that
which
appears
to
be
grounded
upon
the
Eternal
and
Unchangeable
Nature
of
God
;
And
such
are
the
Laws
of
the
Gospel
,
The
great
Design
of
which
is
to
assimilate
men
,
(
so
far
as
their
Faculties
will
bear
it
)
to
the
excellent
Nature
of
God
,
and
that
rational
Idea
of
it
we
are
all
born
withal
.
What
crooked
and
imperfect
Lines
have
men
drawn
in
their
best
Documents
both
Moral
and
Divine
,
compared
with
this
compleat
and
excellent
Rule
of
Holy
Living
!
What
Pure
and
Spiritual
Worship
is
here
!
How
suitable
to
the
Holy
Nature
of
God!
What
undefiled
Religion
,
without
the
least
mixture
of
Idolatry
or
Superstition
!
What
Superlative
Piety
and
Vertue
,
without
any
one
spot
of
Vice
!
Yea
,
forbidding
Evil
in
the
very
Thoughts
!
What
punctual
and
perpetual
Truth
and
Honesty
is
here
required
,
upon
no
other
grounds
but
pleasing
God
,
doing
good
to
Others
,
and
hopes
of
a
Reward
hereafter
!
There
's
not
the
least
taint
upon
any
one
Duty
the
Scripture
requires
from
us
,
by
proposing
any
base
,
mean
,
or
sordid
Ends.
No
vain
Glory
:
No
esteem
from
Men
:
No
corrupt
Advantages
are
made
the
ultimate
End
of
our
Obedience
.
The
best
way
of
living
,
and
upon
the
noblest
account
,
is
here
proposed
to
us
.
An
exact
Scripture-Life
has
as
much
of
Heaven
as
can
well
descend
upon
Earth
;
Makes
the
World
as
quiet
an
Habitation
as
it
can
be
,
and
Man-kind
as
happy
in
themselves
,
and
as
easie
one
to
another
in
all
Converse
and
Society
as
they
themselves
can
wish
to
be
.
Where
is
there
a
Man
(
not
degenerated
below
his
own
Reason
)
but
approves
the
Scripture-Precepts
as
Excellent
,
and
justifies
Him
in
his
own
Breast
,
that
conforms
most
to
them
?
No
well-disciplin'd
Heathen
can
refuse
so
to
do
.
What
Charity
is
here
required
!
Still
we
are
bid
to
hope
the
best
,
To
look
upon
all
Men
with
a
kind
eye
,
and
to
interpret
them
into
the
best
sense
they
are
capable
of
.
What
commands
,
Not
to
offend
weak
Ones
!
What
mutual
Forgivenesses
!
What
provocations
to
Love
!
What
strict
injunctions
to
do
good
to
all
men
upon
all
occasions
!
With
what
patience
and
meekness
are
we
taught
to
behave
our selves
!
Indeed
,
't
is
such
a
Doctrine
as
makes
a
Man
perfect
,
throughly
furnished
to
every
good
Work
;
Brings
men
to
the
best
way
of
Living
,
the
nobles●
Principles
of
Suffering
,
and
the
comfortablest
way
of
Dying
.
Now
,
How
can
we
better-judge
of
a
Law
that
pretends
to
come
from
God
,
and
to
be
of
Divine
Mission
,
than
by
its
Nature
,
the
great
Tendency
of
it
,
and
the
influence
it
has
upon
Humane
Life
?
And
when
we
find
so
holy
and
excellent
a
Design
as
appears
throughout
this
whole
Book
,
for
the
honouring
of
God
,
and
compleating
the
Happiness
of
Men
,
and
in
a
way
so
corresponding
to
the
judgement
of
right
Reason
,
and
that
Divinity
we
are
Born
with
;
What
can
we
otherwise
judge
,
but
that
such
a
Book
must
needs
be
from
God
?
Such
pure
and
untainted
Streams
of
Prety
and
Vertue
must
needs
slow
from
the
Fountain
of
all
Perfection
.
'T
is
not
possible
to
imagine
that
the
Devil
or
any
Ill
Men
should
be
ever
either
able
or
willing
to
compose
a
Book
of
such
a
Nature
,
that
should
reduce
the
World
to
such
a
posture
as
This
does
:
To
make
men
the
best
Subjects
to
God
,
the
best
Friends
to
themselves
,
and
the
most
useful
Citizens
one
to
another
.
Nothing
less
than
an
Infinite
Wisdom
could
have
contrived
so
great
a
Happiness
for
the
World
;
And
nothing
less
than
Infinite
Goodness
it self
can
be
reasonably
thought
to
be
the
Dispenser
of
it
.
'T
is
extreamly
absurd
to
think
that
That
Doctrine
,
which
,
in
the
judgment
of
the
best
Reason
,
is
the
most
Pure
and
Excellent
,
and
most
useful
to
the
World
,
of
any
we
find
in
it
,
should
be
the
product
of
the
Devil
,
or
the
worst
sort
of
Impostors
,
(
and
that
●t
must
be
,
if
it
be
not
from
God
;
for
there
's
no
middle
way
)
.
'T
is
to
suppose
that
such
should
out-do
Divine-Goodness
in
that
wherein
my
Reason
bids
me
expect
the
highest
expression
of
it
:
And
in
truth
,
That
the
World
should
stand
more
indebted
to
such
Benefactors
for
the
best
things
,
than
to
God
himself
.
Fourthly
,
We
find
in
this
Book
,
a
full
and
most
comprehensive
account
of
the
Revolution
of
this
whole
World
in
all
its
changeable
Vicissitudes
,
and
of
God's
visible
Providence
in
the
disposal
of
all
Humane
Affairs
.
Indeed
,
We
find
this
Book
a
compleat
Map
of
the
Whole
Affair
of
the
World
,
and
God's
Government
of
it
.
There
evidently
appears
an
exact
Conformity
between
the
course
of
the
World
,
and
what
we
are
here
told
of
it
.
Nothing
comes
at
any
time
to
pass
contradictive
of
,
but
according
to
,
what
is
here
revealed
to
us
;
And
this
we
shall
sind
,
if
we
consider
the
course
of
things
,
either
in
a
Natural
way
,
a
Moral
way
,
or
a
Spiritual
way
:
First
,
In
a
Natural
way
;
The
natural
course
of
the
World
has
continued
to
this
time
,
according
to
what
Moses
at
first
,
as
from
the
Mouth
of
God
,
declared
about
it
:
That
there
should
be
Seed-time
and
Harvest
,
cold
and
heat
,
Summer
and
Winter
,
and
that
Day
and
Night
should
not
cease
,
but
succeed
each
other
.
Secondly
,
In
a
Moral
way
;
The
Scripture
has
given
us
a
Summary
,
yet
satisfactory
and
full
account
of
what-ever
we
have
seen
acted
amongst
Man-kind
to
this
day
,
and
told
us
in
general
of
all
those
Principles
,
Designs
,
and
Practices
by
which
the
Wheel
of
this
World
has
been
turn'd
about
by
the
restless
minds
of
Men
in
all
Ages
;
So
that
we
see
nothing
under
the
Sun
of
which
we
are
not
some
way
inform'd
in
this
Book
.
Thirdly
;
In
a
Spiritually
way
;
Here
we
have
an
exact
account
of
all
that
Divine
Intercourse
which
has
been
,
or
at
any
time
is
,
between
God
and
Men
;
The
manner
of
it
set
down
,
and
the
general
method
of
God's
proceedings
in
his
convincing
,
enlightning
,
sanctifying
,
satisfying
,
and
comforting
the
minds
of
men
.
No
man
can
well
judge
this
an
effect
of
any
Humane
Design
,
nor
can
reasonably
think
that
the
private
observation
or
experience
of
any
particular
men
could
have
reached
so
far
.
Providential
Occurrences
would
soon
have
confuted
any
counterfeit
pretence
to
such
an
universal
account
of
the
whole
Affair
of
the
World
:
Nor
could
any
but
God
himself
be
secure
,
not
to
mistake
in
such
a
matter
.
The
more
we
contemplate
this
World
in
its
various
motions
,
the
more
we
consider
the
many
intricacies
and
changes
of
it
,
the
more
is
the
Bible
still
justified
to
us
;
because
we
perceive
the
whole
transaction
of
this
World
to
be
there
strangely
Epitomized
.
We
are
not
only
told
in
the
general
what
shall
fall
out
,
that
bad
men
shall
often
Prosper
,
and
good
men
Suffer
;
that
there
is
one
even
to
the
Righteous
and
the
Wicked
;
that
no
man
shall
be
able
to
make
a
certain
judgment
of
Gods
Loving
or
Hating
,
by
the
course
of
things
here
below
;
but
we
are
so
far
pointed
to
the
Reasons
and
Ends
of
these
things
,
as
much
justifies
Providence
to
us
,
and
greatly
informs
us
about
those
Grounds
upon
which
God
proceeds
in
his
Supream
Rule
here
,
in
order
to
his
future
judgment
hereafter
.
Nothing
can
befall
a
good
man
,
or
an
ill
man
,
or
happen
in
any
kind
,
of
which
we
are
not
told
in
the
Bible
,
and
of
the
reason
whereof
we
have
not
some
general
and
satisfying
account
.
'T
is
extreamly
unreasonable
to
think
that
any
other
but
God
himself
(
especially
,
not
the
worst
deceivers
)
could
have
made
such
a
compleat
Model
of
his
own
Government
;
and
't
is
no
little
justification
of
this
Book
,
that
God
visibly
governs
the
World
according
to
what
is
here
delivered
.
And
those
Laws
must
needs
have
all
the
rational
probability
to
be
Divine
,
and
come
from
the
Supream
Ruler
above
,
sutably
to
which
all
things
evidently
come
about
here
below
,
and
to
which
the
whole
Revolution
of
this
World
,
in
all
times
and
ages
,
and
in
all
respects
,
appears
exactly
corresponding
.
Fifthly
,
We
find
in
this
Book
a
full
and
ample
provision
for
all
the
ills
that
have
accompanied
mans
first
Apostacy
,
and
adequate
and
proper
Cures
for
all
the
Maladies
of
humane
life
.
And
therefore
't
is
very
likely
to
be
a
Divine
preseription
sent
from
above
,
to
heal
and
relieve
the
World
.
Who
but
God
himself
can
be
reasonably
supposed
safely
to
disengage
Man-kind
from
all
the
entanglements
of
their
Lapsed
and
Apostate
condition
?
I
appeal
to
every
unprejudiced
man
whether
this
Book
be
not
a
general
Store-house
,
a
Divine
Treasury
,
(
far
beyond
what
the
World
besides
can
afford
)
to
supply
all
the
wants
of
Humane
Nature
:
Not
only
more
clearly
and
fully
than
was
ever
before
,
revealing
to
us
the
greatest
good
,
pointing
us
to
that
true
Summum
bonum
of
a
rational
Being
which
Mankind
in
all
Ages
,
with
so
much
ignorance
and
disagreement
with
themselves
,
had
been
groping
after
,
and
conducting
us
to
the
greatest
happiness
,
but
applying
suitable
Remedies
to
every
Distemper
.
Where
can
any
man
under
the
sense
of
sin
,
and
the
displeasure
of
God
,
or
under
any
other
dejection
of
mind
,
poverty
or
disgrace
in
the
World
,
sickness
of
body
,
loss
of
friends
,
or
any
sort
of
affliction
,
comfort
himself
as
he
may
here
?
What
a
Sacrifice
are
we
here
told
of
for
Sin
!
We
find
all
men
in
all
Religions
have
still
harped
upon
a
Sacrifice
;
The
Sacrifices
of
living
men
were
most
Inhumane
,
detested
by
the
best
of
Heathens
;
The
sacrificing
of
Beasts
,
though
generally
practis'd
,
the
wisest
knew
not
what
to
make
of
,
and
thought
it
strange
that
God
should
be
Atoned
by
the
fat
of
a
Bruit
.
How
infinitely
does
the
Sacrifice
we
are
acquainted
withal
by
the
Gospel
,
exceed
all
the
World
has
thought
of
in
that
kind
!
Of
how
amazing
,
and
yet
of
how
satisfying
a
nature
is
it
!
What
Divine
Antidotes
are
there
provided
in
this
Book
,
from
suitable
Examples
,
comforting
Promises
,
wise
Directions
,
heavenly
Counsels
,
to
keep
up
a
sinking
Mind
!
'T
is
like
that
Wood
where
Jonathan
came
in
his
extremity
and
found
Honey
every
where
dropping
,
and
a
taste
of
it
revived
his
Spirits
,
and
renewed
his
Vigour
.
And
herein
lies
the
strength
of
this
Consideration
,
The
reality
,
the
excellent
and
proper
nature
of
that
relief
,
and
those
Satisfactions
that
upon
al
occasions
are
here
proposed
to
us
:
They
are
no
such
deluding
Trifles
as
men
are
cheated
into
by
education
,
and
acquiess
in
only
because
they
are
bred
up
with
a
good
Opinion
of
this
Book
:
But
they
are
such
things
as
are
of
intrinsick
value
,
such
as
are
in
themselves
,
and
in
their
own
Nature
most
real
&
most
suitable
to
a
rational
Being
in
all
such
cases
,
and
justified
to
us
from
the
Light
of
our
own
Reason
,
and
that
innate
Notion
we
have
of
a
Deity
.
The
Voice
of
the
Bible
is
,
If
thou
do
well
(
they
own
Conscience
being
judge
)
thou
shalt
be
accepted
;
If
not
,
Sin
lies
at
the
door
.
We
find
no
resemblance
here
of
the
Heathen
Superstitions
,
nor
of
those
Vanities
wherewith
other
Religions
,
through
mens
ignorance
,
and
the
track
of
Education
,
have
besotted
the
World
.
The
terms
of
our
Reconciliation
with
God
,
and
our
happiness
in
this
World
and
the
next
,
are
such
,
and
so
propounded
to
us
,
as
every
mans
own
reason
must
needs
acquiesce
in
;
and
there
is
a
self-evident
satisfaction
results
from
the
performance
of
them
.
It
prevails
much
upon
me
,
this
general
provision
I
find
here
made
to
suite
all
mens
conditions
in
all
Times
and
Ages
,
and
the
great
worth
and
transcendent
excellency
of
it
.
And
't
is
a
great
account
to
us
of
that
wonderful
variety
we
find
in
this
Book
,
both
for
matter
and
expression
;
What
Depths
and
Shallows
in
both
respects
!
Sometimes
the
sublimest
Notions
clothed
with
the
highest
Expressions
;
Sometimes
the
easiest
plainest
Truths
imaginable
;
Sometimes
Divinity
deck't
with
the
richest
Expressions
of
Oratory
,
to
delight
and
instruct
the
noblest
and
largest
mind
:
Sometimes
brought
down
to
the
meanest
Similitudes
,
and
expressed
by
things
of
the
most
common
use
amongst
Man-kind
,
to
be
grasped
by
the
poorest
understanding
:
And
yet
a
decency
and
majesty
in
all
.
No
part
of
Man-kind
but
find
here
a
plentiful
and
suitable
provision
for
every
Condition
.
Not
an
impotent
impoverished
mind
but
is
here
relieved
,
nor
a
condition
so
mean
but
is
cared
for
.
And
this
tells
us
much
of
the
vanity
of
those
who
are
apt
to
sit
in
judgment
upon
this
Holy
Book
;
To
find
fault
with
some
things
as
too
Mysterious
,
and
with
others
as
too
mean
:
To
think
many
Stories
,
Examples
,
Directions
,
Superfluous
,
and
others
wholly
Impertinent
.
When
such
men
can
fathom
the
deep
and
large
design
of
this
Book
,
are
able
fully
to
comprehend
the
sizes
of
all
mens
Capacities
,
and
the
variety
of
all
mens
Conditions
,
and
can
assure
me
that
what
one
contemns
,
or
not
understands
,
may
not
prove
of
excellent
and
proper
use
to
another
,
I
then
will
acknowledge
,
They
are
every
way
fit
to
correct
the
Bible
,
and
leave
them
free
to
fit
the
World
with
a
better
Model
.
Sixthly
,
This
Book
appears
so
composed
,
that
all
Truths
are
visibly
concenter'd
in
it
.
Here
is
indeed
a
perfect
Rendesvouz
of
all
such
Truths
as
were
any
where
scattered
,
and
the
World
imperfectly
has
had
,
and
all
such
as
they
were
in
need
to
have
;
All
such
natural
Truths
,
both
of
a
Moral
and
Divine
Nature
,
as
the
Reason
of
the
World
does
acknowledge
,
and
a
full
discovery
of
all
such
supernatural
Truths
as
the
minds
of
men
naturally
pursue
,
and
are
inquisitive
after
.
Whatever
is
written
in
mans
heart
,
or
upon
the
Works
that
God
has
made
,
is
here
,
after
an
excellent
manner
Transscribed
,
Justified
,
and
Improved
:
And
many
defects
of
natural
Knowledge
supernaturally
supplyed
,
by
a
most
suitable
Revelation
.
So
that
if
we'l●
judge
of
this
Book
,
either
by
what
we
certainly
do
know
,
or
by
what
we
need
and
desire
to
know
,
and
expect
should
be
revealed
to
us
,
concerning
God
,
our selves
,
and
this
whole
World
;
We
shall
find
great
reason
to
derive
this
Book
from
Above
,
and
subscribe
to
it
as
Divine
.
For
the
First
;
Never
any
Book
contained
such
a
System
of
natural
Truth
since
the
World
began
,
nor
ever
so
far
interpreted
to
us
what
truly
is
so
;
And
of
this
,
every
mans
own
Reason
becomes
a
proper
and
competent
Judge
.
Secondly
,
Never
any
Book
has
told
us
so
much
,
nor
gone
so
far
to
fix
the
restless
minds
of
men
about
all
such
supernatural
things
as
they
are
most
inquisitive
after
.
'T
is
here
we
have
a
certain
account
of
God's
Nature
,
and
the
manner
of
his
Existence
;
how
and
when
he
created
the
World
!
With
what
Designs
,
and
to
what
Ends
he
disposes
and
governs
it
!
Whence
all
our
disorder
first
came
!
How
't
is
to
be
cured
!
Sin
removed
!
and
Man
reconciled
to
God!
'T
is
here
we
are
certainly
assured
of
the
Resurrection
of
our
Bodies
,
the
Immortality
of
our
Souls
,
and
the
condition
of
our
future
being
for
ever
.
'T
is
here
,
we
know
all
we
can
know
,
and
all
we
need
to
know
,
both
of
this
World
and
the
next
.
From
no
other
but
God
himself
could
such
a
Beam
of
Light
have
broke
forth
,
so
to
enlighten
the
World
;
Nor
will
it
seem
any
way
tolerable
to
an
unprejudiced
Judgment
to
father
such
a
Book
upon
the
highest
principle
of
Falshood
,
and
derive
it
from
the
worst
design
that
ever
the
World
was
defiled
with
.
Secondly
,
I
shall
endeavour
to
shew
,
that
this
Book
(
so
far
as
it
relates
to
matters
of
Fact
,
wherein
an
Etxernal
justification
is
necessary
)
is
so
far
witnessed
unto
,
that
there
can
be
no
room
left
for
any
reasonable
doubt
to
be
made
about
it
.
First
,
That
there
was
such
a
man
as
Moses
,
and
such
a
People
as
the
Jews
in
Egypt
,
in
those
times
which
the
Scripture
mentions
:
That
Moses
was
their
Leader
,
and
that
he
led
them
out
of
Egypt
,
wrote
their
Story
,
and
gave
Laws
to
them
,
we
have
attested
to
us
by
the
most
Ancient
Records
of
the
Egyptians
,
the
Phenicians
,
the
Caldeans
,
and
the
Grecians
:
By
Sanchomathon
the
famous
Phenician
Antiquary
,
Berosus
a
Caldean
,
Ptolomeus
,
and
Manetho
Writers
of
the
Egyptian-Chronicles
:
The
latter
of
whom
,
Manetho
,
speaks
very
particularly
both
of
the
Jews
coming
into
Egypt
,
and
their
departure
thence
:
And
amongst
the
Grecian
Writers
,
by
Artapanus
,
Polemo
,
Eupolemus
,
Diodorus
Siculus
,
with
many
others
(
as
is
at
large
proved
by
Josephus
in
his
first
Book
against
Appoin
:
)
And
one
of
these
,
Artapanus
,
is
so
large
in
his
Relation
of
the
Story
of
Moses
,
that
he
sets
down
much
of
the
business
of
his
whole
life
,
and
many
of
his
Miracles
,
his
contesting
with
the
Magicians
before
the
King
of
Egypt
,
his
carrying
the
Jew●
thorow
the
Red
Sea
,
and
the
drowning
of
the
Egyptians
who
pursued
them
;
his
dwelling
with
the
Jews
after
in
the
Wilderness
,
Who
were
there
(
says
he
)
fed
with
a
certain
Snow
that
God
rained
from
Heaven
:
And
at
last
,
describes
particularly
the
very
Person
of
Moses
,
and
sets
down
his
Stature
,
his
Countenance
,
and
his
Complexion
.
Many
of
the
same
things
are
Recorded
by
Eupolemus
,
Demetrius
,
and
others
.
Numemus
a
Pythogorean-Philosopher
(
whom
we
find
quoted
in
Origens's
fourth
Book
against
Celsus
)
tells
us
he
had
read
the
Life
of
Moses
in
many
good
Histories
:
And
relates
many
particulars
of
him
,
as
,
his
being
taken
out
of
the
Water
,
his
being
bred
up
in
the
Court
,
that
he
wrought
many
Miracles
,
and
that
certain
Magicians
,
called
Jannes
and
Jambres
,
attempted
to
do
the
like
.
No
one
Story
amongst
the
Heathen
of
any
Nation
has
been
so
witnessed
unto
by
Writers
Forraign
to
that
Nation
,
as
the
History
of
the
Jews
has
been
,
who
from
their
greatest
enemies
have
received
a
sufficient
Testimony
,
in
point
of
Fact
,
to
the
truth
of
Moses
,
and
what
he
wrote
.
And
indeed
considering
how
great
and
eminent
a
Common-wealth
was
at
first
first
established
by
the
Writings
of
Moses
,
and
what
a
notorious
and
visible
con●m●●nce
and
succession
there
was
of
it
,
't
Morally
impossible
that
the
business
of
Moses
and
his
Writing
in
those
times
,
in
matter
of
Fact
,
should
be
fictitious
and
false
.
Of
so
much
of
the
History
written
by
Moses
as
relates
to
things
transacted
before
the
Flood
,
we
cannot
expect
to
find
any
exact
and
punctual
account
in
a
Traditional
way
:
Because
of
the
great
disadvantage
of
Oral
Tradition
,
especially
by
the
confusion
of
Babel
.
And
yet
,
't
is
very
evident
that
some
considerable
Remainders
of
the
Ancient
Story
of
the
first
World
,
about
the
Creation
,
the
long
lives
of
men
in
those
first
times
,
and
divers
other
things
were
preserved
amongst
the
several
Nations
after
the
dispersion
at
Babel
.
And
we
find
many
things
relating
thereto
in
Hermes
,
Orpheus
,
Homer
,
Hesiond
,
and
the
most
Primitive
Writers
:
Of
which
Vossius
,
Bochartus
,
and
many
others
have
given
a
very
satisfying
account
.
Concerning
the
Flood
,
that
there
was
such
a
Deluge
,
nothing
has
been
more
universally
credited
;
And
because
the
Tradition
of
it
was
,
That
it
befel
in
the
prime
time
of
the
World
,
and
men
were
generally
ignorant
of
the
right
account
of
times
:
Therefore
they
applyed
it
still
to
that
time
they
thought
most
ancient
.
So
the
Thebans
to
the
times
of
Ogyges
,
and
the
Thessalians
to
the
time
of
Deucalion
:
which
Floods
of
Ogyges
and
Deucalion
were
not
two
other
distinct
Floods
,
(
as
some
have
supposed
)
but
the
same
Flood
of
Noah
,
applyed
to
those
times
,
and
called
by
those
Names
which
they
thought
of
greatest
Antiquity
.
One
sayes
well
,
What
Nation
has
not
believed
it
?
Even
amongst
the
remotest
Indians
we
find
the
Tradition
of
it
has
remained
:
And
what
Author
has
not
spoken
of
it
?
Amongst
the
Egyptians
,
Phenicians
Grecians
,
and
Romans
,
nothing
more
common
.
And
well
may
we
suppose
it
should
be
so
;
For
,
Those
who
attempted
the
rearing
of
that
Structure
at
Babel
,
had
probably
a
particular
respect
;
in
what
they
did
,
to
the
Flood
that
was
past
,
resolving
to
prevent
the
danger
of
another
,
(
which
sprang
from
their
own
Infidelity
:
For
God
by
his
Promise
to
Noah
had
secured
them
against
all
fears
of
that
kind
)
and
therefore
had
sufficient
occasion
wheresoever
they
came
,
to
preserve
and
continue
the
memory
of
it
.
Berosus
,
one
of
the
most
antient
Writers
after
Moses
,
(
I
mean
the
true
antient
Berosus
,
and
not
the
latter
Counterfeit
of
him
)
sets
down
the
Story
of
it
,
in
the
very
same
way
that
Moses
does
:
Begins
his
History
,
Ante
Aquarum
cladem
Famosam
quâ
universus
perut
orbis
;
And
sayes
,
There
was
only
eight
Persons
saved
.
Cyril
in
his
first
Book
against
Julian
,
shews
that
Alexander
Polybistor
and
Abidene
,
under
the
feigned
names
of
Saturn
and
Xyfuthrus
,
have
writ
for
the
most
part
the
same
Story
that
Moses
has
done
,
of
the
Flood
,
and
of
the
Ark
,
and
the
Place
of
its
Resting
.
And
in
very
many
other
antient
Authors
have
we
particular
Narratives
of
it
.
And
't
is
evident
that
many
Poetical
Fictions
,
and
Fabulous
Stories
,
that
we
find
amongst
the
Antient
Heathen-Writers
had
their
derivations
from
thence
.
So
that
,
to
doubt
about
the
Fact
of
what
Moses
has
written
in
this
particular
,
were
extreamly
unreasonable
;
For
't
were
to
deny
what
is
eminently
witnessed
unto
by
several
Historians
of
several
Countreys
,
and
to
withstand
the
Stream
of
an
Universal
Tradition
.
The
Story
of
Building
the
Babylontan
Tower
is
particularly
set
down
by
the
same
Alexander
Polyhistor
and
Abidene
,
as
we
find
them
quoted
at
large
by
Eusebius
;
They
tell
us
,
That
Men
would
needs
,
in
despite
of
the
Godds
,
build
up
a
Tower
to
the
Sun
in
the
place
where
Babylon
now
is
;
And
when
they
had
built
it
very
high
,
the
Godds
overthrew
it
;
And
that
at
that
time
began
the
diversity
of
Languages
.
And
't
is
obvious
to
the
commonest
understanding
,
That
all
that
Fiction
of
the
Poets
about
the
Gyants
warring
against
Heaven
,
is
but
a
corruption
of
this
Story
.
The
Burning
of
Sodom
is
mentioned
by
many
of
the
best
credited
Authors
,
by
Diodorus
Saculus
,
Strabo
,
Tacitus
,
Pliny
,
and
Solinus
.
And
't
were
easie
to
produce
the
like
Testimonies
to
the
most
eminent
Passages
that
Moses
has
set
down
.
That
the
People
of
Israel
conquered
the
Land
of
Canaan
,
dispossest
the
Inhabitants
,
and
setled
themselves
in
Palestine
,
is
a
thing
so
notorious
from
the
Effects
,
that
't
is
capable
of
no
denyal
:
And
we
have
a
large
account
of
many
particulars
of
it
in
Procopius
,
Eupolemus
,
and
other
Authors
who
wrote
of
Joshua
,
Samuel
,
Saul
,
David
,
(
in
whom
,
according
to
the
Prediction
of
Moses
,
the
Government
of
that
People
came
into
the
Tribe
of
Judah
)
and
others
mentioned
in
the
Sacred
Story
.
That
there
was
such
a
King
as
Solomon
that
built
a
Temple
at
Jerusalem
,
Josephus
in
his
first
Book
against
Appion
,
proves
from
the
antient
Chronicles
of
the
Tyrians
,
which
(
sayes
he
)
they
have
kept
with
great
diligence
:
And
therein
mention
is
made
of
Solomons
League
with
the
King
of
Tyre
,
and
of
his
building
the
Temple
at
Jerusalem
,
and
the
exact
time
of
it
,
A
hundred
forty
three
years
and
eight
months
before
the
building
of
Carthage
.
The
same
account
we
have
in
Eupolemus
,
Alexander
Polyhistor
,
Haecateus
,
Dius
a
Phenician
,
and
many
others
,
who
have
written
so
largely
about
that
Temple
,
that
as
some
have
observed
,
There
was
not
a
Vessel
,
nor
any
Tool
,
or
Instrument
in
it
,
which
they
have
not
particularly
mentioned
:
which
exactness
we
find
not
in
any
Heathen
Story
in
the
Descriptions
of
any
Temples
of
their
own
.
The
Captivity
of
the
Jews
in
Babylon
,
Cyrus
his
obtaining
the
Persian
Empire
,
and
his
Conquest
of
Babylon
,
is
all
punctually
set
down
by
prophane
Writers
.
Alexander
Polyhistor
writes
an
exact
Story
of
Jeremiah's
Prophesie
,
and
of
the
Captivity
.
And
Diocles
and
Berosus
both
give
an
account
of
the
Jews
deliverance
by
Cyrus
,
and
that
they
were
Captives
in
Babylon
70
years
.
And
Alexander
Polyhistor
and
Haecateus
;
both
write
of
Cyrus
his
re-building
the
Temple
of
Jerusalem
.
Daniels
Predictions
about
the
four
Monarchies
and
other
things
,
have
been
visibly
fulfilled
beyond
all
denyal
.
Porphiry
so
raged
heretofore
at
that
Prophetical
Instance
of
the
Truth
of
the
Bible
,
that
he
seeks
by
all
means
to
evade
it
,
spends
his
whole
twelfth
Book
which
he
wrote
against
the
Christians
to
that
purpose
,
and
finds
no
other
way
at
last
to
do
it
,
but
by
an
absurd
pretence
,
That
those
Prophesies
about
the
four
Monarchies
were
written
long
after
Daniels
death
by
some
other
in
the
times
of
Antiochas
:
Which
is
sufficiently
confuted
,
Not
only
by
the
credible
relation
we
have
in
History
,
that
Daniels
Prophesie
was
shewed
by
Iaddus
the
High-Priest
of
the
Jews
to
Alexander
,
(
who
lived
many
years
before
Antiochus
)
when
he
was
marching
toward
Jerusalem
with
an
intention
to
destroy
it
,
who
finding
himself
so
particularly
in
that
Prophesie
,
prophesied
of
,
spared
the
City
thereupon
:
But
because
the
70
Interprete●●
,
who
tran●tated
the
Old
Testament
for
Ptolomy
,
about
a
hundred
years
before
Antiochus
,
tran●●●ated
the
Book
of
Daniel
,
which
was
then
extant
and
part
of
the
Bible
.
After
the
Captivity
,
t
is
clear
from
all
Story
,
that
the
Jews
that
returned
out
of
Babylon
continued
under
a
National
establishment
(
though
not
under
a
succession
of
Kingly
Government
from
the
Posterity
of
David
,
for
God
had
declared
by
Jeremiah
,
that
none
of
the
Seed
of
Jeconaih
should
any
more
sit
upon
the
Throne
of
David
)
had
Sovereign
Jurisdiction
among
them
(
which
the
ten
Tribes
had
wholly
lost
,
and
long
before
were
totally
deprived
of
)
;
Nay
,
were
still
govern'd
by
some
of
themselves
,
till
the
Romans
imposed
Herod
and
Idumaean
upon
them
,
in
whose
time
our
Saviour
was
born
;
So
that
the
Scepter
did
not
depart
from
Judah
,
nor
a
Law-giver
from
between
his
feet
till
Shiloe
came
.
For
the
Matters
of
Fact
relating
to
the
New
Testament
,
'T
is
not
possible
for
any
reasonable
Man
to
dis-believe
,
there
was
such
a
Man
in
Fact
as
our
Saviour
,
and
such
Men
as
the
Apostles
,
that
lived
in
those
times
,
that
erected
the
Christian
Religion
,
because
of
the
succession
of
it
in
multitudes
of
Professors
ever
since
,
and
the
written
Account
we
have
of
it
;
Not
only
from
Christians
themselves
,
but
from
Jews
and
Heathens
in
those
times
.
Tacitus
and
Suetonius
both
make
mention
of
Christ
;
Tacitus
in
the
15th
Book
of
his
Annals
,
speaking
of
Nero's
cruelty
to
the
Christians
,
sayes
,
The
Author
of
them
was
one
Christ
,
who
in
the
Reign
of
Tiberius
was
punished
with
death
,
by
Pontius
Pilate
Procurator
of
Judea
.
Josephus
speaks
of
him
.
Pliny
,
Suetonius
,
and
others
,
write
of
the
Christians
extant
in
those
times
,
of
their
Principles
,
their
manner
of
Living
,
and
of
their
Sufferings
.
Suetonius
sayes
,
in
the
Life
of
Nero
,
Christianos
genus
hominum
maleficae
superstitionis
suppliciis
affixit
;
That
he
pumshed
the
Christians
,
a
sort
of
men
of
a
magical
superstition
.
Many
Historical
Passages
in
the
Gospels
are
attested
to
us
by
Heathen
and
Jewish-Writters
,
(
though
't
is
most
certain
,
the
Roman
Historians
of
that
Age
knew
not
much
of
the
Affairs
of
Palestine
,
as
appears
by
what
they
have
writ
concerning
the
Jews
,
especially
Tacitus
,
who
appears
very
grosly
ignorant
both
about
them
and
their
Religion
)
.
The
Star
that
appeared
at
our
Saviours
Birth
is
mentioned
by
Pliny
,
lib.
2.
chap.
5.
And
by
the
Philosopher
Chalcidius
largely
in
his
Comment
upon
Platoes
Timaeas
:
Herodi
killing
the
Children
in
Bethlehem
,
by
Macrobius
:
The
Eclipse
of
the
Sun
upon
the
Crucifixion
of
our
Saviour
(
which
considering
the
Position
of
the
Moon
at
that
time
,
it
being
the
time
of
the
Jews
Passeover
,
must
needs
be
judged
to
be
prodigiously
supernatural
)
was
mentioned
in
many
Heathen
Writers
;
which
Eusebius
sayes
he
himself
had
read
.
Both
Eusebius
in
his
Chronology
,
and
Origen
in
his
second
Book
against
Celsus
,
tell
us
,
That
Phlegon
Trallianus
,
who
lived
in
the
time
of
Adrian
,
in
the
thirteenth
Book
of
his
Chronicles
,
wrote
of
this
Eclipse
,
and
sayes
,
That
in
the
fourth
year
of
the
two
hundred
and
tenth
Olympi●d
,
there
was
the
greatest
Eclipse
of
th●●an
that
ever
was
beheld
,
and
withal
a
strange
Earth-quake
.
And
that
year
was
exactly
the
eighteenth
year
of
Tiberius
,
in
which
our
Saviour
suffered
.
And
't
is
certain
,
by
what
we
find
in
Tertullians
●●●lo●y
,
and
other
of
the
Christian
Writ●rs
,
in
those
first
Ages
,
that
this
and
divers
other
Passages
that
relate
to
the
Sto●●
of
the
Gospel
,
were
in
those
times
Re●●red
amongst
the
Romans
;
For
,
they
of●en
appeal
to
their
own
Records
to
●●ove
the
truth
of
this
and
many
other
particulars
.
Justin
Martyr
in
his
Apology
to
the
Emperor
Antoninus
,
(
which
●e
wrote
but
fifty
years
after
the
death
of
St.
John
)
perswading
the
Emperor
to
the
belief
of
our
Saviours
Miracles
,
refers
him
to
the
Acts
of
Pontius
Pilate
then
Registred
at
Rome
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
our
Saviour
(
says
he
)
did
these
things
,
you
may
learn
from
the
Registers
of
the
Acts
done
under
Pontius
Pilate
.
Josephus
who
was
born
about
five
or
six
years
after
our
Saviours
suffering
,
and
survived
the
Reigns
of
both
the
V●spatians
,
relates
much
of
the
New
Testament
Story
of
John
the
Baptist
,
of
his
Holy
Life
,
and
also
of
his
Death
:
Tells
us
of
Herod
,
(
and
gives
a
large
and
particular
account
of
his
strange
and
remarkable
Death
)
of
Pilate
,
of
Festus
,
Foelix
,
Gamaliel
,
and
others
.
Indeed
,
neither
Jews
nor
Heathens
did
ever
,
in
those
times
contradict
or
deny
any
matter
of
Fact
that
relates
to
the
New
Testament
Story
,
judging
it
certain
beyond
all
denial
.
Julian
himself
admits
the
Fact
of
Christ
and
his
Miracles
,
and
plainly
acknowledges
,
the
Books
of
the
New
Testament
were
written
in
those
Times
,
and
by
those
very
Men
whose
names
they
bear
,
That
we
have
no
fuller
and
exacter
an
Account
of
Christ
,
and
the
Affairs
of
Judea
,
in
his
time
in
the
Roman
Story
,
is
not
to
be
much
wonder'd
at
,
if
we
consider
the
peaceable
Posture
that
Country
was
then
in
,
(
News
which
best
pleased
the
Romans
from
any
of
their
Provinces
,
and
wherein
they
were
mostly
concern'd
)
.
Tacitus
observes
that
Judea
was
most
quiet
in
the
Reign
of
T●berius
,
(
as
well
it
might
;
All
that
our
Saviour
and
his
Followers
did
tending
highly
to
Peace
and
Subjection
)
.
Now
,
We
find
that
the
Roman-Writers
chiefly
applyed
themselves
to
write
of
some
famous
Wars
,
the
suppression
of
some
eminent
Mutinies
,
or
some
such
Accidents
as
in
their
Issue
redounded
much
to
the
Roman-glory
:
The
peaceable
condition
of
any
Province
usually
shortned
their
Relation
of
it
;
and
therefore
,
neither
of
the
Jews
not
of
the
Christians
in
that
Age
have
they
vouchsafed
to
say
much
.
Nor
did
the
Christians
at
any
time
(
such
was
their
peaceable
and
submissive
behaviour
)
give
Historians
occasion
to
mention
much
more
of
them
than
their
patient
sufferings
.
But
in
the
after-times
of
V●spatian
,
Trajan
,
&
Adrian
,
when
the
Roman-Sword
was
drawn
against
the
Jews
,
and
there
were
great
Mutinies
,
Rebellions
,
and
Wars
amongst
them
,
the
Roman-Historians
have
left
us
an
ample
Relation
of
all
those
Affairs
.
Two
things
there
are
of
great
eminency
in
themselves
,
and
of
most
publick
Nature
,
contained
in
the
Bible
,
the
Fact
of
which
have
had
such
signal
justification
,
as
does
greatly
establish
the
Truth
of
the
Whole
,
and
to
which
a
very
peculiar
Remark
is
due
;
The
one
is
,
the
History
of
the
Flood
in
the
Old
Testament
,
and
and
the
re-peopling
of
the
World
after
it
by
the
Posterity
of
Noah
:
The
other
is
;
those
Prophetical
Predictions
of
the
Destruction
of
Jerusalem
,
of
the
ruine
of
the
Temple
,
and
the
Afflictions
and
Sufferings
of
the
Jews
,
uttered
by
our
Saviour
in
the
New
.
For
the
first
,
That
there
was
such
a
Flood
,
Nothing
(
I
have
shewed
)
has
had
a
more
universal
Belief
.
That
the
Earth
(
according
to
the
History
of
Moses
)
was
again
re-peopled
by
the
Posterity
of
Noah
,
and
that
the
Nations
were
divided
in
the
Earth
from
his
three
Sons
,
and
their
Issue
,
as
Moses
tells
us
,
we
have
(
from
the
Records
of
all
Nations
,
and
the
consent
of
all
History
)
abundant
cause
to
believe
;
And
that
upon
this
three-fold
account
.
First
,
We
find
that
in
those
Eastern
Parts
where
Noah
and
his
Family
are
said
first
to
land
and
settle
themselves
after
the
Deluge
,
the
Grandure
of
the
World
first
began
:
(
of
which
the
Greatness
and
Splendor
of
the
Assyrian-Empire
is
a
sufficient
Instance
.
)
Those
Eastern
Countries
arriving
to
much
state
and
pomp
,
and
to
much
greatness
in
Dominion
and
Government
,
long
before
either
in
Greece
,
Italy
,
or
any
of
the
Western
Parts
,
any
such
thing
was
attained
to
or
known
.
Which
evidently
shews
that
the
Inhabitants
of
those
Countries
were
the
First-born
and
Heirs
of
the
World
,
who
had
the
great
Court
and
Metropolis
amongst
them
;
and
that
other
Nations
were
of
the
Younger
▪
House
,
and
Colonies
of
a
Latter
Edition
.
Secondly
,
The
earliness
of
Learning
,
of
Art
,
Sciences
,
and
Inventions
,
amongst
●he
Assyrians
,
Chaldae●ns
,
and
Egyptians
,
before
they
so
much
as
budded
forth
,
or
appeared
in
other
Conntries
,
does
argue
,
That
those
parts
were
first
inhabited
,
That
they
were
the
eldest
Possessors
o●
the
World
,
had
been
longest
in
it
,
wer●
of
greatest
Experience
,
and
that
othe●
Nations
&
People
were
gradually
derive●
and
planted
from
those
Countries
,
an●
the
Inhabitants
of
that
part
of
the
World
.
Thirdly
,
We
find
that
those
in
honour
of
whom
the
Nations
received
their
first
Names
,
were
the
Posterity
of
Noah
that
Moses
tells
us
of
.
From
Japhet
(
most
probably
the
Eldest
Son
of
Noa●
)
called
by
Hesiod
,
and
others
of
the
most
an●ient
Writers
,
Japitos
,
and
his
Posterito
Jape●●onides
,
came
the
Gomerians
or
●ymbrians
from
his
Son
Gomer
,
the
Magogims
from
Magog
;
the
Medes
or
Madians
from
Madus
;
the
Jones
(
after
called
Grae●●ns
)
from
Javan
,
in
Greek
Jovan
;
and
so
from
the
Posterity
of
the
other
two
:
The
Canaanites
from
Canaan
;
the
Sabae●ns
from
Seba
,
(
which
the
Grecians
write
Saba
)
the
Philistims
from
Palesthim
;
the
Thracians
from
Thyras
;
the
Sidon●ans
from
Sidon
;
the
Egyptians
from
the
Posterity
of
Cham
,
Egypt
being
called
Mizraim
from
Mizraim
one
of
his
Sons
;
Mizraim
in
Hebrew
being
the
name
of
Egypt
,
and
antiently
even
to
the
time
of
Josephus
,
the
Egyptians
(
he
sayes
)
were
called
Chuseans
from
Cush
or
Chus
the
eldest
Son
of
Cham
:
And
so
throughout
all
the
chiefest
parts
of
the
Earth
,
we
find
the
several
Nations
by
their
antient
denominations
to
be
originally
descended
from
that
Posterity
of
Noab
set
down
in
the
tenth
of
Genesis
.
Sems
Posterity
appear
to
have
been
the
Planters
of
Asia
,
Chams
of
Africa
,
and
Japhets
of
most
part
of
Europe
,
with
Asia
the
Less
.
Of
the
first
peopling
of
America
,
from
whence
it
was
first
peopled
,
or
at
what
time
,
little
account
can
be
expected
,
nor
can
any
Objection
be
reasonably
made
from
thence
in
this
Matter
,
because
of
the
perfect
silence
in
all
Antient
Story
of
any
such
place
,
and
because
of
our
total
ignorance
of
it
till
of
late
;
but
there
is
ground
sufficient
to
believe
that
't
is
of
a
much
later
Plantation
than
the
other
three
parts
of
the
World
;
For
there
are
not
Records
found
amongst
the
People
of
that
Countrey
that
exceed
a
thousand
years
,
and
as
most
tell
us
from
thence
,
Not
above
eight
hundred
.
The
exact
and
punctual
account
of
this
whole
Matter
,
we
have
from
Josephus
and
Euseb●us
heretofore
,
and
from
many
learned
men
since
:
But
especially
from
the
most
excellent
Bochart
,
who
has
herein
far
exceeded
them
all
,
and
whose
most
successful
endeavours
this
way
have
not
onely
most
evidently
cleared
the
Truth
of
Sacred
History
in
this
particular
,
but
indeed
the
Whole
of
what
Moses
has
wrote
,
is
very
greatly
justified
thereby
.
Secondly
,
Those
Prophetical
Predictions
of
our
Saviour
in
the
New
Testament
,
concerning
the
miseries
of
the
Jews
their
being
led
Captive
into
all
Nations
,
the
Besieging
of
Jerusalem
,
and
such
a
Ruine
of
the
Temple
,
as
that
one
stone
should
not
be
left
upon
another
,
with
many
other
Prophesies
relating
to
that
business
,
have
had
such
an
eminent
and
notorious
fulfilling
,
in
the
times
of
Vespatian
,
Trajan
,
Adrian
,
and
since
,
as
greatly
justifies
the
whole
of
the
Gospel
,
and
much
assures
us
of
the
truth
of
all
that
our
Saviour
has
spoken
.
What
we
find
in
Tacitus
,
Hegysippus
,
and
other
Heathen
Writers
,
but
especially
the
Story
of
Josephus
,
their
own
Historian
,
has
written
of
that
which
happened
to
the
Jeus
,
their
City
and
Temple
,
about
forty
years
after
the
sufferings
of
Christ
,
is
so
exactly
corresponding
to
what
he
himself
foretold
,
and
is
set
down
in
the
24th
of
St.
Matthew
,
that
no
instance
can
be
given
that
any
future
events
were
ever
so
plainly
and
fully
foretold
,
and
so
punctually
fulfilled
in
any
Age
:
Nor
can
any
impartial
man
consider
that
strange
Agreement
there
is
in
every
Particular
between
what
then
happened
,
and
what
our
Saviour
foretold
so
many
years
before
,
without
being
greatly
affected
with
it
.
And
how
fully
competent
Josephus
was
to
write
that
Story
,
may
be
judged
by
what
he
himself
sayes
in
his
first
Book
against
Appion
.
I
my self
(
sayes
he
)
have
composed
a
most
true
Story
of
those
Wars
,
and
of
every
particular
thing
there
done
;
As
well
I
might
,
having
been
present
in
all
those
Affairs
:
For
I
was
Captain
of
the
Galilaean●
amongst
our
Nation
,
so
long
as
any
resistance
could
be
made
against
the
Romans
;
And
then
it
fell
out
that
I
was
taken
by
the
Romans
;
And
being
Prisoner
unto
Titus
and
Vespatian
,
they
caused
me
to
be
an
eye-witness
of
all
things
that
pass't
:
First
,
In
Bonds
and
Fetters
;
And
afterwards
freed
from
them
,
I
was
brought
from
Alexandria
with
Titus
when
he
went
to
the
Siege
of
Jerusalem
:
So
that
nothing
could
then
pass
whereof
I
had
not
notice
.
For
,
beholding
the
Roman
Army
,
I
committed
all
things
to
writing
with
all
possible
diligence
:
My self
did
onely
manage
all
Matters
disclosed
unto
the
Romans
by
such
as
yeelded
themselves
,
for
that
I
only
did
perfectly
understand
them
;
Lastly
,
Being
at
Rome
,
and
having
now
leasure
,
all
businesses
being
past
,
I
used
the
help
of
some
for
the
Greek
Tongue
,
And
so
I
published
a
History
of
all
that
had
happened
in
the
aforesaid
War
;
Which
History
of
mine
is
so
true
,
that
I
fear
not
to
call
Vespatian
and
Titus
Emperors
in
those
Wars
to
witness
for
them
;
I
first
gave
a
Copy
of
that
Book
to
them
,
after
to
many
noble
Romans
present
in
those
Wars
;
I
sold
also
many
of
them
to
our
own
Nation
to
such
as
understood
the
Greek
Language
;
Amongst
whom
were
Julius
,
Archelaus
,
Herod
the
Honest
,
and
the
most
worthy
King
Agrippa
;
who
do
all
testifie
that
my
History
containeth
nothing
but
truth
,
who
would
not
have
been
silent
if
any
thing
,
either
out
of
Ignorance
or
Flattery
,
I
had
changed
or
omitted
in
any
particular
.
The
City
of
Jerusalem
and
the
Temple
being
about
forty
years
after
our
Saviours
time
,
by
Vespation
and
Titus
totally
ruined
and
demolished
:
The
Jews
after
that
,
three
times
indeavoured
to
rebuild
their
Temple
;
The
first
time
was
under
the
Emperor
Adrian
,
in
the
year
after
Christ
136.
Which
attempt
had
no
other
effect
but
the
slaughter
of
fifty
thousand
of
them
,
with
many
other
sad
Desolations
,
which
we
find
set
down
at
large
by
that
noble
Historian
Dion
Cassius
.
Their
second
attempt
was
under
Constantine
,
which
he
soon
quashed
,
but
not
without
great
Expressions
of
his
Displeasure
against
them
,
cutting
off
their
Ears
,
and
branding
their
Bodies
,
and
making
most
of
them
Slaves
and
Vagabonds
.
Their
last
attempt
to
rebuild
it
,
was
in
the
dayes
of
Julian
,
when
they
were
so
far
from
being
any
way
hindered
,
that
they
were
highly
encouraged
by
Julian
himself
,
with
Money
and
all
Materials
,
on
purpose
(
as
Sozomon
tells
us
)
to
vilify
the
Christian
Religion
,
and
confront
our
Saviours
Prediction
.
The
Story
of
it
we
have
from
one
that
we
are
sure
could
have
no
design
to
befriend
the
Christians
:
Ammianus
Marcellinus
a
Heathen-Historian
,
and
a
Souldier
at
that
time
in
Julians
Army
:
He
tells
us
with
what
immoderate
Expences
,
and
indefatigable
Industry
the
Jews
by
the
help
of
Julian
set
about
it
,
intending
to
make
it
more
famous
than
ever
:
And
that
to
expedite
the
Work
,
Julian
appointed
one
Alyppius
,
a
Person
of
great
quality
in
his
Army
,
to
oversee
it
,
and
assist
in
it
:
And
at
last
,
concludes
his
whole
Relation
with
these
words
,
Cum
itaque
rei
idem
fortiter
instaret
Alyppius
juvaretque
Provinciae
Rector
,
Metuendi
globi
flammarum
prope
fundamenta
crebis
assultibus
erumpentes
,
fecere
locum
exustis
aliquoties
operantibus
inaccessum
hocque
modo
,
elemento
destinatius
repellente
cessavit
incaeptum
.
Am.
Marcel
.
lib.
23.
When
therefore
this
Alyppius
set
eagerly
on
the
work
,
being
assisted
by
the
Governour
of
that
Province
,
dreadful
Balls
of
Fire
bursting
forth
,
with
often
assaults
,
near
the
Foundation
,
made
the
place
(
the
Workmen
being
several
times
devoured
with
the
flames
)
inaccessible
:
And
after
this
manner
,
the
Element
resisting
,
as
with
some
kind
of
destiny
,
the
design
was
given
over
.
This
was
that
final
stroke
from
Heaven
,
that
put
a
period
to
all
endeavours
of
rebuilding
that
place
,
and
to
all
future
attempts
of
restoring
again
the
Jewish
Church-state
and
Polity
.
And
how
great
an
Evidence
is
it
to
the
truth
of
the
Gospel
,
and
the
Whole
of
what
our
Saviour
has
spoken
,
to
sind
all
these
Predictions
against
his
great
Opposers
and
Crucifiers
so
strangely
and
so
exactly
,
and
in
so
visible
and
notorious
a
manner
fulfilled
.
And
in
truth
,
that
general
prophetick
Spirit
we
find
throughout
the
Bible
,
those
manifold
,
plain
,
and
direct
Predictions
't
is
every
where
fill'd
with
,
of
things
future
and
to
come
,
tells
us
much
of
its
Divinity
,
and
greatly
assures
us
,
It
could
not
be
an
effect
of
Imposture
.
Nor
is
it
any
way
reasonable
to
think
,
That
such
who
designed
to
Personate
the
Holy
Ghost
in
writing
a
Book
,
should
chuse
to
compose
it
in
such
a
prophetick
way
,
and
so
positively
and
plainly
deliver
themselves
about
so
many
future
events
:
Indeed
,
about
most
of
the
great
things
that
have
come
to
pass
amongst
Man-kind
;
For
,
the
first
miscarriage
in
that
kind
,
a
palpable
mistake
in
any
one
particular
,
must
needs
ruine
the
credit
of
the
Whole
.
No
man
can
believe
that
God
can
lie
,
or
that
an
Infinite
Knowledge
can
ever
give
a
wrong
Divination
about
what
is
to
come
.
He
therefore
that
personates
the
Holy
Ghost
in
such
a
foreknowledge
of
things
,
must
be
sure
never
to
miss
,
or
else
resolve
to
take
the
shame
of
his
own
Imposture
.
That
in
the
Heathen-World
there
have
been
great
pretentions
to
a
fore-knowledge
of
things
,
is
not
to
be
doubted
:
But
upon
very
different
terms
to
what
we
find
of
that
kind
in
the
Bible
.
First
,
Many
things
pretended
to
therein
in
a
prophetical
way
,
were
such
as
might
humanely
be
fore-seen
,
and
were
only
the
regular
Consequents
of
some
natural
,
and
then
extant
,
though
more
remote
and
less
visible
Causes
.
The
first
Discoverers
of
many
secret
workings
in
Nature
,
might
upon
that
account
have
soon
arrived
to
a
great
prophetical
Credit
.
Thales
who
first
amongst
the
Heathens
foresaw
an
Eclipse
of
the
Sun
,
might
easily
have
passed
for
an
eminent
Prophet
before
the
knowledge
of
its
natural
cause
grew
common
.
2dly
,
The
Heathen
Predictions
were
generally
clothed
with
Expressions
so
enigmatical
and
so
unintelligible
,
as
in
truth
render'd
them
Problems
rather
than
Prophesies
.
They
seemed
to
be
framed
more
to
confound
and
amuse
,
than
to
inform
or
satisfie
,
and
to
be
chiefly
calculated
to
abuse
the
weaker
part
of
the
World
,
who
are
apt
to
adore
what
they
least
understand
,
and
to
suppose
some
extraordinary
Matter
to
be
wrapt
up
in
all
such
clouded
Expressions
:
According
to
that
of
Lucretius
,
Omnia
enim
stolidi
magis
admirantut
amantque
Inversis
quae
sub
verbis
latitantia
cernunt
.
Thirdly
,
Their
oraculous
Divinations
of
future
things
,
were
for
the
most
part
so
delivered
,
that
they
had
divers
Aspects
,
carryed
in
them
divers
intricate
Senses
,
manifold
Ambiguities
:
And
to
secure
their
Credit
,
were
made
capable
of
divers
(
and
those
contrary
)
Interpretations
:
Which
made
the
Heathens
themselves
call
their
great
Oracle
at
Delphos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Thwarter
,
or
Crooked-speaker
.
Fourthly
,
Many
of
their
plainest
and
most
intelligible
Predictions
have
been
consequently
found
to
be
false
and
mistaken
;
and
others
of
them
have
had
a
direct
tendency
to
a
perfect
subversion
of
their
own
Religion
,
and
to
establish
the
truth
of
the
Bible
;
so
't
was
when
the
Oracle
of
Apollo
(
which
we
find
repeated
by
Porphiry
)
declared
that
,
All
other
Godds
were
but
Airy
Spirits
,
and
that
the
God
of
the
Hebrews
was
alone
to
be
worshipped
;
Which
Direction
,
had
it
been
followed
,
had
put
a
final
end
to
all
their
own
Religion
.
So
't
was
when
the
Sybills
prophesied
so
fully
of
the
coming
of
Christ
,
which
we
find
repeated
out
of
their
Works
,
in
the
4th
Eglogue
of
Virgil.
We
deny
not
but
that
,
for
some
secret
and
to
us
unknown
ends
,
God
(
who
,
as
the
Heathens
generally
acknowledge
,
could
onely
do
it
,
for
they
still
ascribed
it
,
even
Porphiry
himself
,
unto
their
Godds
)
might
and
did
sometimes
reveal
some
future
events
,
which
no
other
way
could
be
known
(
as
he
did
the
death
of
Saul
,
and
his
Son
,
at
Endor
)
to
the
Devil
or
to
others
,
which
they
might
communicate
.
But
nothing
that
ever
was
extant
in
that
kind
,
can
be
any
way
put
in
ballance
with
that
Prophetick
Spirit
we
find
in
the
Bible
.
'T
is
much
in
this
case
,
as
't
was
in
the
business
of
Miracles
;
The
Heathen-world
were
filled
with
Pretensions
both
wayes
:
Some
of
them
real
and
true
,
but
most
generally
fictitious
and
false
:
And
when
true
,
both
the
Miracles
and
the
Prophesies
,
from
whence
we
derive
a
proof
of
the
Bible
,
have
been
so
differently
circumstanced
,
and
there
is
such
a
superior
eminency
and
lustre
in
the
one
,
as
renders
the
other
no
Objection
at
all
in
this
case
.
Here
we
have
clear
,
plain
,
and
positive
predictions
of
most
of
the
greatest
things
that
have
happened
:
Predictions
of
such
things
as
could
have
no
dependance
upon
any
natural
cause
,
then
extant
when
they
were
made
:
Such
as
must
needs
have
their
rise
from
the
unbounded
Will
of
God
,
or
the
free
choice
of
men
.
A
multitude
of
such
Predictions
,
with
marvalous
variety
,
and
great
exactness
and
particularity
,
concerning
Persons
and
Things
,
in
all
Ages
,
and
throughout
a
constant
and
un-erring
Success
,
without
a
Failure
in
a
Tittle
:
And
the
accomplishment
and
truth
of
the
most
of
them
recorded
in
the
general
Story
of
the
World
.
Who
but
God
himself
,
can
we
suppose
,
could
pronounce
with
such
a
positive
certainty
upon
all
future
events
?
Not
to
foretell
once
,
or
a
second
time
,
what
shall
be
here
or
there
,
but
to
speak
with
a
positive
prophetick
determination
about
all
the
Great
Things
that
were
to
happen
,
and
write
of
the
future
state
of
the
World
,
as
men
write
Histories
of
Ages
past
;
And
to
have
things
alwayes
rightly
come
to
pass
!
Never
to
mistake
!
Constantly
to
give
right
Divination
!
This
is
singly
the
property
of
God
;
Nor
can
any
other
be
reasonably
though
the
Author
of
such
a
Prophetical
Book
,
but
He
that
grasps
all
Ages
with
an
Infinite
Knowledge
,
spans
all
Times
and
Seasons
,
from
whom
nothing
can
be
concealed
,
and
who
with
the
saine
Infinite
Eye
,
equally
beholds
all
things
past
,
present
,
and
to
come
.
To
conclude
this
Matter
;
If
the
supposition
of
some
Revelation
in
the
general
be
reasonable
:
If
it
be
not
fit
to
believe
that
God
should
wholly
leave
the
World
to
the
conduct
of
Nature
,
which
hath
been
largely
made
to
appear
;
If
then
we
find
a
Book
that
is
,
of
all
others
,
the
most
Ancient
,
contains
the
most
Primitive
notions
of
things
,
and
from
which
the
earlyest
Authors
,
(
as
from
the
great
Fountain
and
Spring-head
of
all
Divine
Learning
and
Knowledge
)
appear
to
have
drawn
out
much
of
what
they
have
writ
:
That
gives
us
the
most
punctual
account
of
the
Worlds
Original
:
With
an
exact
Historical
Narrative
of
all
the
great
Successive
Revolutions
of
it
,
long
before
any
other
Writers
were
extant
,
with
such
an
adjustment
of
Times
all
along
,
that
without
it
no
certain
Knowledge
can
be
attain'd
in
Chronology
,
and
the
study
of
it
would
become
more
intricate
than
a
Labyrinth
:
If
we
find
a
Book
written
by
several
Men
,
of
several
Qualities
,
Conditions
,
and
Interests
,
in
several
distant
Ages
,
with
wonderful
variety
both
for
Matter
and
Manner
,
promoting
(
by
an
unparallel'd
agreement
with
it self
)
one
and
the
same
Design
,
and
that
the
most
excellent
in
the
judgment
of
every
mans
own
Reason
,
that
can
descend
from
Heaven
,
or
be
embraced
by
men
,
terminating
all
in
the
Glory
of
God
,
and
Man's
utmost
Happiness
:
A
Book
leading
us
to
the
farthest
confines
of
all
natural
Truths
our
own
Reasons
comprehend
and
approve
,
and
revealing
such
supernatural
Truths
to
us
,
as
appear
evidently
sitted
and
suited
to
supply
all
the
defects
of
our
natural
Knowledge
;
and
after
an
admirable
manner
harmonize
with
the
rational
Nature
,
in
which
things
from
Above
are
so
interwoven
with
things
below
,
and
every
way
so
proportioned
to
them
,
as
that
Truths
Supernatural
,
which
we
cannot
fully
comprehend
,
appear
justified
to
us
by
Truths
natural
,
that
we
are
perfectly
judges
of
,
and
between
both
there
appears
a
wonderful
concord
:
If
we
find
a
Book
written
in
God's
own
Name
,
commanding
the
World
upon
that
single
account
to
bow
before
it
,
and
in
a
way
peculiarly
proper
to
his
own
Soveraignty
and
Greatness
,
with
a
positive
claim
to
his
immediate
Authority
;
and
the
truth
of
this
claim
established
to
the
World
by
a
multitude
of
the
greatest
and
most
eminent
Miracles
,
at
several
times
,
openly
wrought
,
that
ever
were
extant
,
and
the
Fact
of
which
was
never
by
any
deny'd
:
A
Book
,
the
Doctrine
whereof
,
by
the
power
and
reputation
of
those
Miracles
,
it
s
own
innate
Worth
,
and
the
Divine
Assistance
that
accompanyed
it
,
without
the
least
humane
help
;
nay
against
all
Humane-Opposition
,
all
earthly
Policy
and
Force
withstanding
it
,
has
gain'd
so
great
an
acceptance
,
as
we
see
●his
to
have
done
,
subdued
in
its
first
en●rance
that
great
Empire
of
Rome
,
sub●erted
the
whole
Judaical
Fabrick
,
and
●as
made
both
Heathenism
and
Judaism
●inaly
fall
before
it
.
If
we
find
a
Book
that
gives
us
the
●est
and
most
satisfying
account
of
the
●hole
affair
of
this
World
,
and
all
the
Vicissitudes
of
it
,
and
of
God's
providential
Rule
and
Dispose
of
all
Humane
Affairs
:
A
Book
in
which
the
whole
business
of
the
World
is
fully
and
strangely
epitomized
,
and
we
see
nothing
happen
or
come
to
pass
contradictive
of
,
but
according
to
what
is
there
written
,
and
of
which
we
find
there
some
general
notice
.
If
we
find
a
Book
,
the
Doctrine
whereof
totally
subverts
the
whole
interest
of
the
Devil
,
and
all
the
corrupt
interests
of
Men
,
in
a
way
far
superior
to
what
ever
was
,
or
can
rationally
be
supposed
,
ever
could
be
attempted
in
that
kind
by
the
wisest
and
best
of
men
,
and
introduces
much
nobler
and
elevated
Notions
o●
Piety
and
Vert●e
,
than
the
World
wer●
any
other
way
ever
possessed
of
.
If
we
find
a
Book
that
has
plainly
an●
directly
foretold
most
of
the
great
thing
▪
that
have
come
to
pass
in
all
Ages
,
tha●
has
(
many
hundreds
of
years
befor●
some
of
them
happened
)
pronounced
with
an
absolute
prophetick
certainty
about
th●m
,
and
has
never
been
found
t●
mistake
in
a
tittle
,
(
though
it
has
,
som●times
descended
so
to
Particulars
,
as
〈◊〉
name
even
the
Persons
of
men
long
before
they
were
born
)
cannot
once
be
impeached
for
giving
a
wrong
Divination
about
the
least
Circumstance
relating
either
to
Persons
or
Things
.
If
we
find
a
Book
that
has
been
signally
preserved
from
the
greatest
rage
of
many
powerful
Adversaries
,
and
from
the
most
Violent
and
Potent
Attempts
for
its
total
Suppression
and
Ruine
,
of
such
who
were
in
highest
Authority
,
and
furnished
with
greatest
advantages
to
effect
it
;
A
Book
that
has
scap'd
all
sorts
of
Contrivance
against
it
,
and
safely
descended
through
the
Channel
of
so
many
Ages
,
and
been
to
this
day
providentially
secured
and
unmaimed
,
and
intirely
delivered
over
to
us
.
If
we
find
a
Book
that
evidently
,
in
the
judgment
of
all
right
Reason
,
improves
Mankind
to
the
highest
pitch
in
all
worthy
and
excellent
Attainments
,
bo●h
Moral
and
Divine
:
Brings
the
World
into
the
best
posture
't
is
capable
of
:
Makes
men
Wiser
,
Better
,
and
Happier
than
they
ever
were
,
or
could
themselves
find
out
how
to
be
.
If
we
find
a
Book
that
,
by
means
utterly
unthought
of
,
and
far
out
of
all
humane-reach
,
and
yet
of
a
most
holy
and
excellent
Nature
,
sweetly
and
safely
(
even
to
our
greatest
admiration
)
reconciles
us
to
God
:
Fills
up
that
vast
Gulph
that
was
between
Heaven
and
Earth
,
and
makes
way
for
a
free
and
perpetual
intercourse
between
God
and
Man
:
Exposes
to
the
view
of
the
World
thereby
a
Beatitude
infinitely
transcending
whatever
the
Wisdom
of
Man
could
contrive
or
invent
:
which
the
rational
Soul
,
the
more
it
considers
,
still
the
more
it
adores
and
admires
,
and
in
which
to
the
utmost
't
is
delighted
and
satisfied
.
In
short
,
If
we
find
a
Book
that
has
all
those
things
(
if
we
respect
both
the
Matter
of
it
,
and
the
Manner
of
its
conveyance
to
us
)
appurtenant
to
it
,
that
we
can
rationally
expect
should
accompany
a
Revelation
from
Heaven
,
and
such
a
supernatural
Law
by
which
we
may
suppose
God
would
enlighten
and
rule
the
World
:
A
Book
that
every
way
answers
all
the
great
ends
of
Revelation
,
proposeth
most
suitable
Remedies
to
all
our
natural
Defects
,
leaves
not
a
Disease
in
Humane
Nature
uncured
,
nor
a
Breach
that
mans
fall
hath
occasioned
un-made
up
:
If
there
be
not
one
thing
we
can
imagine
God
should
reveal
to
us
in
order
to
our
present
or
future
Welfare
,
about
things
visible
or
invisible
,
about
This
World
or
the
Next
,
that
we
are
not
here
told
of
:
If
we
have
here
such
discoveries
made
of
things
supernatural
and
unseen
,
as
have
evidently
set
bounds
to
the
restless
and
inquisitive
minds
of
Men
about
those
Matters
;
And
such
as
we
cannot
reasonably
judge
could
be
the
product
of
any
humane
thoughts
,
nor
of
any
thing
lesse
than
the
infinite
and
boundless
Wisdom
and
Knowledge
of
GOD
himself
.
If
we
have
found
such
a
Book
,
If
the
Bible
be
thus
qualified
,
What
can
be
otherwise
judged
upon
such
Premises
,
but
that
this
Book
is
indeed
that
sacred
Instrument
wherein
God
has
recorded
his
Sovereign
Pleasure
?
This
is
in
truth
that
Revelation
from
Heaven
the
World
in
all
Ages
have
so
much
expected
,
and
to
which
so
many
false
pretensions
have
in
all
Ages
been
made
;
Here
is
indeed
contained
that
System
of
Laws
supernatural
,
by
the
publication
whereof
God
has
abounded
in
all
the
effects
of
his
Bounty
,
and
even
out-done
the
furthest
Conceptions
the
World
has
at
any
time
had
of
his
Goodness
.
How
strangely
unreasonable
were
it
to
derive
such
a
Book
from
the
highest
degree
of
imposture
!
How
heterodox
is
it
to
all
good
sense
,
to
suppose
,
that
the
worst
and
most
pernitious
delusion
by
which
the
World
has
been
ever
abused
(
which
we
must
needs
reckon
this
Book
to
be
,
if
it
be
not
from
God
)
should
have
,
in
point
of
time
,
the
precedency
of
all
true
Religion
,
and
be
of
an
antienter
date
than
any
divine
Truth
the
World
can
pretend
to
!
Who
,
that
believes
the
supream
Existence
of
God
,
can
imagine
that
the
best
documents
(
in
the
judgment
of
all
unprejudiced
reason
)
that
ever
mankind
were
disciplin'd
by
,
should
have
the
Devil
,
or
the
vilest
of
men
for
their
Authors
?
That
such
should
contrive
and
publish
a
Doctrine
that
brings
men
to
the
best
method
of
living
?
That
such
should
reduce
mankind
to
the
happyest
and
best
condition
?
and
out
do
the
Divine
goodness
in
that
particular
?
Who
can
imagine
that
the
Devil
or
any
ill
men
,
in
promoting
the
highest
Treason
against
God
(
counterfeting
his
Name
and
Authority
)
and
the
greatest
ruine
to
mankind
(
deluding
them
with
false
informations
about
their
chiefest
concerns
)
should
be
able
to
produce
,
in
their
justification
,
the
most
eminent
Miracles
,
and
all
the
greatst
Evidences
that
rationally
can
be
expected
to
ascertain
the
World
in
the
publication
of
the
highest
supernatural
Truths
?
In
a
word
,
who
can
beleive
a
Book
so
circumstanced
as
we
find
the
Bible
to
be
,
should
be
composed
by
the
worst
Instruments
,
and
with
the
worst
of
designs
?
No
such
thing
can
ever
be
credited
,
while
we
suppose
there
is
a
God
ruling
above
,
and
men
live
in
the
exercise
of
Reason
below
.
'T
were
most
absurd
to
suppose
that
any
Book
falsely
pretending
to
Gods
Name
and
Authority
,
designing
his
dishonour
and
mans
destruction
,
should
be
capable
of
such
a
proof
as
has
been
brought
in
defence
of
the
Bible
.
And
yet
,
so
must
the
Tables
be
turn'd
,
the
whole
proof
must
so
be
inverted
,
of
all
that
hath
been
said
,
a
contrary
application
must
of
necessity
be
made
,
if
this
Book
comes
not
from
God
,
and
be
not
in
truth
what
it self
openly
claims
to
be
.
The
Divine
Authority
of
this
Book
we
call
the
Bible
,
being
thus
,
upon
the
forementioned
grounds
,
established
:
I
come
,
in
the
last
place
to
a
Consideration
of
such
Doubts
and
Objections
as
are
usually
made
about
it
.
All
the
Material
Difficulties
that
can
be
proposed
,
will
be
reduceable
to
these
four
Questions
.
-
I.
First
,
How
could
men
come
to
be
assured
,
in
those
times
wherein
the
several
parts
of
the
Bible
were
first
writen
,
that
they
were
written
by
an
Infallible
Spirit
,
and
upon
sure
grounds
,
distinguish
them
from
all
other
Writings
?
-
II.
Secondly
,
How
come
we
certainly
to
know
the
true
Compass
and
Extent
of
Holy
Writ
?
How
can
we
know
that
we
have
now
contained
in
our
Bibles
all
that
was
writen
by
a
Divine
Inspiration
,
and
intended
as
a
standing
Rule
to
the
Church
,
and
no
more
?
That
is
,
How
can
we
be
now
safely
assured
about
the
Canon
of
the
Scripture
?
And
be
able
,
upon
good
grounds
,
to
say
,
What
is
Canonical
,
and
what
is
Not
?
-
III.
Thirdly
,
How
can
we
that
have
not
the
Originals
of
the
Scripture
,
not
the
Autographa's
of
those
that
wrote
it
,
but
onely
the
Copies
of
them
,
and
most
but
the
Translations
of
those
Copies
,
rest
assured
we
have
God's
Mind
as
it
was
first
delivered
?
-
IV.
Fourthly
,
How
can
we
believe
this
Book
(
say
some
)
to
be
from
God
,
when
we
find
contained
in
it
divers
Contradictions
,
several
strange
and
incredible
Stories
,
and
other
things
greatly
lyable
to
exception
?
In
answering
the
first
Question
,
This
ought
to
be
previously
considered
;
That
there
were
Advantages
peculiar
to
the
belief
of
those
who
first
received
the
Bible
,
or
any
parts
of
it
,
and
lived
in
those
Times
wherein
it
was
first
delivered
,
that
we
have
not
.
And
we
have
likewise
some
Advantages
(
and
those
very
considerable
)
to
our
belief
,
which
they
had
not
.
They
conversed
with
the
Pen-Men
themselves
,
(
the
Names
of
many
of
whom
are
to
us
wholly
unknown
:
the
Holy
Ghost
not
judging
it
necessary
to
record
them
:
foreseeing
the
Scriptures
would
descend
to
us
upon
other
sufficient
Evidence
)
;
They
were
able
to
judge
of
their
personal
Integrity
,
and
the
account
they
gave
of
their
Divine
Commission
;
were
Eye-witnesses
of
the
Miracles
,
saw
the
Original
Writings
;
And
in
the
Apostles
times
,
many
knew
some
of
their
Hands
.
These
we
have
not
;
but
we
see
the
progress
and
success
of
this
Book
,
which
they
saw
not
;
We
see
this
Book
translated
into
all
Languages
:
whole
Nations
converted
by
it
:
The
Gospel
spread
all
the
World
over
,
and
the
fulfilling
of
many
Predictions
since
,
which
they
could
not
then
be
Witnesses
of
:
With
many
other
great
Effects
of
it
;
We
see
the
Whole
conjoyn'd
,
and
the
excellent
Harmony
of
it
,
and
the
relation
each
part
has
to
compleat
the
Design
of
the
Whole
:
Are
in
divers
respects
upon
different
terms
of
judging
now
upon
the
Whole
,
from
what
men
were
in
judging
at
first
upon
any
particular
parts
.
But
to
come
to
a
direct
Answer
to
this
Question
:
There
could
be
but
two
wayes
to
ascertain
men
in
their
reception
of
any
part
of
the
Bible
,
when
it
first
became
publick
.
First
,
By
some
outward
visible
Justification
of
the
Persons
imployed
in
that
Service
,
to
assure
us
that
they
were
sent
and
commissionated
from
God
.
Or
secondly
,
From
the
Matter
and
the
Nature
of
such
Writings
themselves
.
And
herein
a
due
consideration
of
those
Times
and
Seasons
in
which
the
several
parts
of
the
Bible
were
written
,
and
the
then
present
state
of
things
,
and
the
order
of
writing
it
,
will
much
inform
us
.
Moses
,
who
layed
the
first
and
great
Foundation
of
the
whole
Fabrick
in
the
five
Books
that
he
wrote
,
He
had
a
justification
Personal
beyond
all
question
;
His
Commission
and
Authority
to
do
what
he
did
,
was
sufficiently
evident
to
all
that
conversed
with
him
;
There
was
all
that
could
be
expected
to
assure
those
that
then
lived
,
that
God
had
imployed
him
;
For
God
admitted
him
openly
to
a
personal
converse
with
himself
.
We
read
in
the
nineteenth
of
Exodus
,
that
the
Lord
said
unto
Moses
,
Loe
,
I
come
to
thee
in
a
thick
Cloud
,
that
the
People
may
bear
when
I
speak
with
thee
,
and
believe
thee
for
ever
,
&c.
He
impowered
him
,
upon
many
occasions
,
to
work
the
greatest
Miracles
,
that
,
since
the
World
had
a
being
,
had
ever
been
wrought
:
and
openly
to
shame
and
out-doe
all
his
Opposers
,
and
all
Pretenders
that
way
.
And
whensoever
there
was
a
doubt
made
about
this
Divine
Authority
,
or
any
contest
with
him
upon
that
account
,
as
in
the
case
of
Korah
,
and
at
other
times
,
God
plainly
and
openly
from
Heaven
,
in
the
sight
of
all
the
People
,
decided
the
Matter
;
to
assure
them
,
and
all
Generations
to
come
,
that
Moses
was
no
Impostor
,
but
acted
by
a
Divine
Commission
in
what
he
then
did
.
And
indeed
,
It
being
the
first
time
that
God
revealed
himself
to
the
World
in
a
written
way
,
and
published
those
Laws
which
were
to
be
a
Standard
to
all
that
succeeded
,
and
the
great
Corner-stone
of
all
that
Revelation
,
that
he
would
at
any
time
after
make
to
Man-kind
;
't
was
but
necessary
it
should
be
fixed
and
established
upon
certain
and
unquestionable
grounds
.
So
that
such
who
lived
in
Moses
his
time
,
could
have
no
good
reason
at
all
to
doubt
,
in
the
least
,
of
his
sincerity
;
for
all
was
done
that
could
be
done
to
put
that
matter
out
of
question
.
And
God
visibly
shewed
himself
,
as
we
find
in
the
four
and
twentieth
of
Exodus
,
and
his
own
glory
amongst
them
.
For
,
't
is
said
,
They
saw
the
Lord
God
of
Israel
,
and
there
was
under
his
feet
,
as
it
were
,
a
paved
work
of
a
Saphire-stone
,
and
as
it
were
the
Body
of
Heaven
in
its
clearness
.
Nor
could
there
be
any
doubt
raised
,
Whether
the
Laws
and
Precepts
of
Moses
were
rightly
recorded
,
and
as
he
intended
they
should
:
For
,
before
his
Death
,
he
himself
,
by
God's
special
command
,
in
a
publick
Assembly
,
delivered
over
his
Five
Books
to
the
Levites
to
be
layed
up
in
the
sides
of
the
Ark.
After
Moses
his
time
,
till
our
Saviours
coming
,
and
the
writing
of
the
New
Testament
(
when
there
was
again
a
Flood-gate
of
Divine
Power
let
open
in
Mighty
and
Miraculous
Operations
)
all
the
parts
of
the
Old
Testament
that
were
at
any
time
written
(
and
they
were
not
all
Written
till
the
time
of
Ezra
;
after
whom
,
and
the
erection
of
the
second
Temple
,
God
made
no
further
Addition
)
all
the
other
parts
,
I
say
,
of
the
Old
Testament
,
were
principally
to
be
judged
of
by
what
Moses
at
first
established
;
Working
of
Miracles
,
after
his
time
,
was
not
to
be
the
great
and
onely
Rule
of
Prophesie
and
Revelation
.
God
had
declared
and
commanded
the
contrary
;
Nor
indeed
has
the
Holy
Ghost
thought
fit
to
record
to
us
(
whatever
might
be
done
in
that
kind
)
that
any
one
Pen-Man
of
the
Old
Testament
wrought
any
Miracles
after
Moses
his
time
.
'T
is
a
truth
,
that
there
was
among
the
Jews
a
Succession
of
the
Office
of
Prophets
after
Moses
,
and
certain
Schools
of
them
,
which
first
began
,
and
were
continued
in
the
Cities
of
the
Levites
,
who
dwelt
dispersed
amongst
all
the
other
Tribes
:
And
of
many
that
were
probably
trayn'd
up
in
those
Schools
we
read
in
Scripture
,
as
of
God
and
Nathan
,
and
other
Seers
and
Prophets
:
That
some
of
them
wrote
no
part
of
the
Bible
,
nor
(
that
we
read
of
)
were
any
way
extraordinarily
imploy'd
,
but
most
likely
were
so
stiled
,
because
they
had
their
education
there
,
&
were
bred
up
and
devoted
to
that
Office
and
Employment
:
That
God
did
often
make
use
of
those
that
were
of
that
Prophetical
Society
in
extraordinary
Matters
,
I
doubt
not
;
But
in
dictating
the
Bible
,
God
was
pleased
arbitrarily
to
chuse
out
what
Instruments
of
conveyance
he
pleased
,
and
confin'd
not
himself
to
any
one
sort
of
Men
,
nor
to
any
Prophetical
Office
,
to
give
us
any
assurance
from
thence
in
this
case
;
For
he
sometimes
chose
men
out
of
the
Court
,
as
he
did
Isaiah
the
Kings
Nephew
;
And
sometimes
from
the
Herd
,
as
he
did
Amoz
the
Shepherd
,
who
sayes
himself
,
He
was
neither
a
Prophet
,
nor
the
Son
of
a
Prophet
.
And
God
,
in
an
extraordinary
way
,
by
the
Word
and
the
Prophesie
that
he
gave
such
to
utter
,
created
them
Prophets
.
And
the
greatest
evidence
of
such
mens
Prophetical
Authority
arose
(
if
no
Miracles
were
wrought
by
them
)
from
the
Word
they
uttered
:
And
if
any
were
(
of
which
we
cannot
be
certain
,
the
Holy
Ghost
being
silent
about
it
)
from
a
conjunction
of
both
.
A
Miracle
wrought
in
confirmation
of
any
Doctrine
correspending
to
what
God
by
Moses
had
at
first
established
,
was
the
greatest
assurance
that
the
Judaical
Church
after
Moses
was
capable
of
;
No
false
Prophet
in
those
dayes
ever
arrived
so
far
:
That
is
,
They
never
had
the
concurrence
of
a
Personal
and
a
Doctrinal
Justification
together
;
If
any
such
wrought
a
Miracle
to
gain
them
a
personal
credit
,
yet
their
Doctrine
was
still
faulty
:
And
being
to
lead
men
from
God
,
and
to
subvert
those
Laws
of
his
by
Moses
so
solemnly
setled
,
That
was
an
intimation
sufficient
from
God's
own
direction
,
to
discover
and
shame
them
.
But
,
supposing
the
several
Pen-Men
of
the
Old
Testament
after
Moses
,
wrought
no
Miracles
at
all
,
and
that
God
made
most
of
them
Prophets
by
that
very
Employment
,
which
't
is
certain
he
did
,
and
that
they
were
not
previously
in
any
such
Office
,
so
that
nothing
of
that
kind
could
give
men
any
assurance
;
Yet
by
these
three
wayes
,
men
might
be
then
much
secured
in
that
case
,
in
the
first
Edition
of
every
distinct
part
of
the
Old
Testament
.
First
,
From
the
known
personal
Sanctity
and
Integrity
of
the
Writers
themselves
;
God
never
made
use
of
any
ill
men
,
or
such
as
could
come
under
any
reasonable
suspition
of
Imposture
,
to
write
any
part
of
the
Bible
;
nor
of
any
but
such
whom
men
in
that
Age
wherein
they
lived
had
very
good
reason
to
credit
.
This
being
a
certain
and
revealed
Truth
,
that
in
writing
all
the
parts
of
the
Bible
,
't
was
Holy
Men
still
that
Spoke
and
Wrote
.
Now
,
there
could
not
be
a
more
superlative
imposture
and
wickedness
,
than
to
ascend
the
Throne
of
God
,
to
speak
in
his
Name
,
and
pretend
his
Authority
,
without
his
Order
.
No
Man
(
not
wholly
forsaken
of
all
fear
of
God
,
and
respect
to
men
)
could
be
supposed
to
make
such
an
attempt
:
Nor
could
any
Man
of
known
Piety
and
Honesty
be
reasonably
suspected
of
it
.
Secondly
,
and
chiefly
,
From
the
conformity
of
what
was
then
writen
to
the
Laws
and
Precepts
of
Moses
,
setled
upon
such
unquestionable
evidence
;
for
whatever
was
superstructed
upon
that
Foundation
,
came
under
the
same
Justification
;
So
that
if
any
Writings
were
published
in
God's
Name
,
that
appeared
to
be
(
as
all
the
other
parts
of
the
Old
Testament
did
)
but
a
further
discovery
and
promise
of
the
Messiah
,
a
renewal
of
those
Threatnings
and
Promises
in
Moses
to
that
People
,
and
a
further
promotion
of
those
Holy
Laws
,
and
that
Religion
and
Worship
by
him
established
,
there
was
no
absolute
necessity
of
Miracles
in
such
cases
.
If
any
man
will
suppose
there
might
be
in
those
times
Books
piously
written
,
and
grounded
upon
the
Doctrine
of
Moses
,
that
came
not
from
any
Divine
Inspiration
;
in
judging
of
which
Men
might
be
possibly
deceived
and
mistaken
.
I
answer
,
Either
such
Books
pretended
to
a
Divine
Mission
from
God
,
or
they
did
not
;
If
they
did
not
,
no
man
could
be
indangered
by
them
;
If
they
did
,
They
must
either
be
written
by
true
Prophets
or
False
;
No
true
Prophets
would
do
it
;
And
't
is
not
reasonable
to
think
any
false
prophets
should
;
because
they
could
serve
no
Design
by
it
:
Nor
could
the
Devil
,
or
any
ill
Instruments
any
way
promote
their
own
Interests
by
perswading
men
to
serve
the
true
God
in
the
right
way
;
Nor
do
we
find
that
in
Fact
any
such
thing
ever
was
.
Thirdly
,
There
appeared
in
most
,
if
not
all
,
the
parts
of
a
Bible
,
a
peculiar
Majesty
,
a
savour
of
Divine
Authority
in
a
more
than
ordinary
way
;
A
great
and
eminent
difference
,
as
the
Prophet
Jeremiah
sayes
,
between
the
Chaff
and
the
Wheat
.
Nor
is
it
fit
to
suppose
but
that
wh●●
came
by
an
immediate
Inspiration
from
God
,
should
carry
some
Impressions
of
his
Wisdom
&
Power
,
and
be
some
way
differenced
from
the
common
Writings
of
weak
and
fallible
men
.
Besides
,
from
many
other
Circumstances
attending
the
first
Edition
of
the
several
parts
of
the
Bible
,
relating
to
the
Matter
written
,
and
the
Authors
that
wrote
,
might
God
give
a
further
evidence
to
their
Divine
Authority
,
of
which
we
are
now
wholly
ignorant
;
And
it
would
be
perhaps
somewhat
of
curiosity
,
and
of
little
use
to
enquire
after
;
And
some
of
them
are
recorded
to
us
in
the
Scripture
it self
;
As
,
particularly
,
the
foretelling
of
future
Events
,
that
accordingly
came
to
pass
.
Two
wayes
God
himself
had
previously
appointed
by
Moses
for
the
discovery
of
all
false
pretentions
to
Revelation
.
First
,
If
any
Pretenders
that
way
came
to
seduce
men
from
the
true
God
,
and
that
Divine
Worship
of
his
then
established
,
God
commands
,
They
should
be
rejected
.
And
secondly
,
If
they
foretold
things
that
came
not
to
pass
,
they
were
no
way
to
credit
them
.
So
we
find
it
in
the
eighteenth
of
Deuteronomy
,
When
a
Prophet
speaketh
in
the
Name
of
the
Lord
,
if
the
thing
follow
not
,
nor
come
to
pass
,
that
is
the
thing
which
the
Lord
hath
not
spoken
,
but
the
Prophet
hath
spoken
it
presumptuously
:
thou
shalt
not
be
afraid
of
him
.
The
certain
predicting
of
future
events
,
was
an
unquestionable
evidence
of
a
Divine
Commission
:
And
this
way
many
of
the
Prophets
were
justifyed
in
those
Ages
wherein
they
lived
.
As
particularly
the
Prophet
Hosea
,
who
with
the
Prophet
Amos
,
was
sent
to
the
Ten
Tribes
at
the
same
time
that
Isaiah
and
Micah
were
to
Judah
:
And
in
the
sixth
year
of
Hezekiah
(
to
which
time
it
appears
Hosea
himself
survived
)
his
Prophesie
long
before
against
the
Ten
Tribes
was
actually
fulfilled
,
and
the
destruction
he
prophesied
of
,
came
actually
and
visibly
upon
the
Ten
Tribes
at
that
time
,
by
the
Hand
of
the
King
of
Assy●●a
.
And
others
of
them
had
the
like
Justification
,
though
sometimes
it
fell
out
to
be
later
,
and
the
events
of
their
Prophesies
could
not
be
known
till
after-ages
.
Nor
did
any
one
Pen-Man
of
the
Scriptures
,
or
any
Prophet
of
God
,
ever
mistake
in
a
tittle
in
this
kind
;
For
although
sometimes
the
judgements
they
prophetically
threatned
,
were
not
actually
inflicted
at
those
times
,
they
were
threatned
so
to
be
;
yet
that
could
not
be
the
least
derogation
from
the
truth
of
their
Prophesies
,
because
God
still
reserved
a
supream
and
sovereign
power
of
Pardon
and
Forgiveness
to
himself
in
such
cases
:
And
all
such
prophetical
Threatnings
were
still
denounced
with
a
reserve
in
case
of
repentance
;
And
God
himself
,
to
justifie
his
own
Prophets
,
did
publickly
declare
thus
much
,
At
what
Instant
I
shall
speak
concerning
a
Nation
,
or
concerning
a
Kingdom
,
to
pl●ck
up
,
and
to
pull
down
,
and
destroy
it
;
If
that
Nation
,
against
whom
I
have
pronounced
,
turn
from
the
evil
,
I
will
repent
of
the
evil
that
I
thought
to
do
unto
them
,
&c.
But
the
total
and
final
decision
of
all
Questions
that
could
arise
among
the
Jews
touching
the
several
parts
of
the
Old
Testament
,
God
was
pleased
to
make
in
the
times
of
Ezra
,
and
that
famous
Synagogue
,
That
after
so
long
and
sad
a
captivity
,
assembled
to
reform
what
was
amiss
,
and
to
revive
the
glory
of
that
decayed
Church
and
State
,
(
which
God
had
promised
to
restore
and
continue
amongst
those
two
Tribes
of
Judah
and
Benjamin
,
until
the
Messiah
should
come
)
several
of
the
last
Prophets
being
personally
present
,
They
,
by
a
divine
direction
,
collected
all
the
Parts
of
the
Old
Testament
together
,
(
some
of
which
,
as
the
Prophesies
of
Jeremiah
and
Amos
,
and
other
Prophesies
sent
from
God
,
and
which
came
by
Divine
Inspiration
,
were
wholly
rejected
by
the
corrupt
ruling
part
of
the
Judaical
Church
in
those
times
wherein
they
were
first
uttered
)
made
a
perfect
separation
,
not
only
between
the
Works
of
True
Prophets
and
False
,
and
such
Writings
as
came
by
Divine
Inspiration
,
and
such
as
were
only
of
Humane
Extraction
;
but
between
such
as
were
to
be
of
a
perpetual
continuance
,
and
a
standing
Rule
to
the
Church
,
and
such
as
related
onely
to
particular
Cases
,
and
were
not
so
.
They
,
by
God's
direction
,
punctually
setled
the
Canon
of
the
Old
Testament
,
put
a
perfect
period
to
all
Doubts
in
those
times
about
this
whole
business
;
and
in
that
settlement
of
the
Scripture
then
made
,
the
Jewish
Church
fully
acquiesced
,
and
to
it
firmly
adhered
till
the
times
of
Christ
and
the
Apostles
.
From
whose
Divine
Authority
we
have
a●
re-establishment
of
all
that
was
then
done
.
For
the
New
Testament
,
as
God
was
pleased
to
establish
the
first
Foundation
of
all
Written
Revelation
in
Moses
his
time
,
upon
evidence
from
Heaven
beyond
all
compass
of
Question
;
so
the
compleating
and
finishing
what
God
intended
that
way
,
the
laying
the
Top-stone
of
that
Fabrick
,
(
which
was
done
in
the
writing
of
the
New
Testament
)
was
accompanyed
with
such
manifest
Effects
of
a
Divine
and
Almighty
Power
,
that
no
man
that
lived
in
those
times
could
make
any
reasonable
doubt
about
it
.
There
were
in
this
case
the
greatest
Miracles
to
confirm
the
most
excellent
Doctrine
,
and
't
is
not
possible
to
be
upon
surer
grounds
in
point
of
Revelation
.
The
Miracles
were
then
apparent
and
visible
;
And
the
excellency
of
the
Doctrine
appeared
these
two
wayes
.
First
,
That
in
it self
simply
considered
,
it
introduced
a
Religion
wherein
all
the
great
and
desireable
ends
both
of
God
and
Man
(
in
the
judgment
of
all
unprejudiced
Reason
)
were
to
the
utmost
attained
,
and
wherein
all
that
the
World
had
in
that
kind
at
any
time
before
arrived
at
,
was
far
out-done
and
exceeded
.
And
secondly
,
In
a
relative
way
,
in
that
it
evidently
appeared
(
and
that
in
a
very
singular
and
extraordinary
manner
)
to
be
the
great
accomplishment
of
all
that
God
had
before
promised
and
foretold
:
The
natural
Off-spring
of
the
Old
Testament
,
and
that
which
the
Scriptures
,
before
written
,
throughout
,
travelled
withal
;
Indeed
,
the
Genuine
Issue
of
all
former
Revelation
,
and
so
was
incireled
with
all
that
Divine
Justification
that
any
former
Revelation
had
been
at
any
time
accompanied
with
.
And
in
the
distinct
publication
of
all
the
particular
Parts
of
the
New
Testament
,
men
had
these
two
grounds
of
satisfaction
in
those
times
:
First
,
(
If
we
admit
that
Epistle
to
the
Hebrews
to
come
either
from
St.
Paul
,
or
some
other
Apostolical
Hand
,
of
the
latter
of
which
the
Epistle
it self
sufficiently
assures
us
;
And
for
the
former
,
there
seems
to
be
good
evidence
from
some
passages
in
St.
Peter
:
And
no
man
can
be
so
reasonably
supposed
to
write
a
Determination
of
that
grand
Question
then
on
foot
,
about
the
abolition
of
the
whole
Judaical
Policy
,
as
the
great
Apostle
of
the
Gentiles
)
I
say
,
If
we
admit
this
Epistle
to
come
from
an
Apostolical
Hand
;
Every
Part
of
it
was
then
written
by
Apostles
and
Evangelists
,
men
not
onely
perfectly
knowing
in
all
the
Transactions
of
our
Saviour
,
but
every
one
of
them
then
known
to
be
men
of
extraordinary
Endowments
,
in
Office
under
Him
,
and
with
the
highest
Delegation
of
his
own
Power
entrusted
by
Him
.
And
as
the
Writing
of
the
Old
Testament
ended
with
the
Prophets
,
so
the
writing
of
the
New
had
its
period
in
the
Apostles
.
Secondly
,
All
the
several
Parts
,
at
several
times
,
and
by
several
hands
written
,
appear
so
to
promote
one
and
the
same
Design
,
are
so
much
the
same
in
Doctrine
,
do
so
harmonize
in
the
same
Tendency
and
End
,
and
have
such
a
relation
each
to
other
,
that
whatever
Reasons
there
were
in
the
general
to
satisfie
men
in
those
times
about
the
Truth
of
our
Saviour
,
and
the
Religion
by
him
established
,
(
and
there
was
all
that
could
be
expected
from
Heaven
in
that
case
)
the
same
would
go
very
far
to
resolve
all
such
Doubts
as
could
be
made
about
any
particular
Parts
of
the
New
Testament
then
written
.
Secondly
,
How
can
we
now
come
certainly
to
know
the
true
Compass
and
Extent
of
Holy
Writ
?
How
can
we
know
we
have
now
contained
in
our
Bables
all
that
was
written
by
a
Divine
Inspiration
,
and
intended
as
a
Rule
to
the
Church
,
and
no
more
?
That
is
,
How
can
we
now
be
safely
assured
about
the
Canon
of
the
Scripture
,
and
be
able
upon
good
grounds
to
say
,
what
is
Canonical
,
and
what
is
not
?
'T
is
too
apparent
a
Truth
,
that
nothing
by
the
power
of
its
own
worth
and
excellency
,
has
ever
been
able
to
scape
contempt
and
reproach
from
the
unruly
wills
and
debauched
minds
of
corrupt
and
unreasonable
men
.
The
Bible
has
met
with
its
share
in
this
kind
.
Some
,
upon
Fanatical
Pretences
,
have
despised
and
rejected
the
Whole
;
Others
have
mangled
and
severed
it
as
themselves
thought
good
;
receiving
some
part
only
as
Divine
,
and
rejecting
the
rest
as
they
pleased
.
Of
this
Iraeneus
,
Tertullian
,
Epiphanius
,
St.
Austin
,
and
many
of
the
Christian
Writers
have
given
us
a
large
account
.
The
Manichees
rejected
the
whole
body
of
the
Old
Testament
,
as
coming
from
an
Evil
God
.
The
Ptolemaites
(
as
Epiphamus
tells
us
)
rejected
all
the
Books
of
Moses
.
The
Gnosticks
,
with
some
other
Hereticks
,
rejected
the
whole
Book
of
Psalms
.
Cerdon
,
and
after
him
Marcion
,
rejected
all
the
Gospels
but
that
of
St.
Luke
,
the
Acts
of
the
Apostles
,
and
divers
other
parts
of
the
New
Testament
,
as
we
find
by
Tertullian
.
The
Valentimans
rejected
all
the
Gospels
but
that
of
St.
John
,
as
we
see
in
Irenaeus
.
Others
rejected
all
that
St.
John
wrote
.
The
Ebionites
received
no
Gospel
but
that
of
St.
Matthen
,
and
rejected
in
gross
all
the
Epistles
of
St.
Paul
.
In
a
word
,
There
is
not
one
Part
of
the
Bible
,
from
the
first
to
the
last
,
that
has
scap'd
the
reprobation
of
some
bad
Men.
But
all
such
attempts
were
soon
blown
away
,
expired
in
the
Birth
,
bore
about
them
their
own
shame
and
reproach
;
made
no
considerable
battery
upon
the
Truth
in
any
Age
;
Nor
did
they
reach
further
than
the
vitiated
Minds
and
corrupt
Breasts
of
such
Profligate
Hereticks
as
were
the
first
Authors
of
them
.
In
answering
to
this
Question
,
How
we
come
to
be
well
assured
about
the
Canon
of
the
Bible
,
and
that
those
Books
now
received
by
the
Church
of
England
,
and
other
Protestant
Churches
as
such
,
are
all
Canonical
,
and
no
other
.
Two
things
only
will
occur
,
that
are
of
any
seeming
moment
;
In
the
due
consideration
of
which
,
all
will
be
said
that
is
needful
about
this
Matter
.
First
,
How
we
come
to
reject
out
of
our
Canon
those
Books
commonly
called
Apocryphal
,
which
were
written
(
at
least
all
but
one
of
them
)
during
the
times
of
the
Old
Testament
?
And
secondly
,
Upon
what
grounds
we
now
receive
some
particular
parts
of
the
New
Testament
,
which
have
sometimes
layen
under
question
?
If
we
mistake
in
the
first
,
we
have
less
in
our
Bibles
than
we
ought
:
If
in
the
latter
,
we
have
much
more
than
we
should
.
About
the
first
,
concerning
the
several
parts
of
the
Old
Testament
,
there
is
amongst
Christians
themselves
a
present
Disagreement
:
But
concerning
the
other
,
the
whole
Christian
World
is
,
at
this
day
,
of
the
same
opinion
.
For
the
First
,
That
there
is
good
Reason
to
reject
those
Books
commonly
called
the
Apocrypha
,
that
they
were
not
written
by
any
Divine
Inspiration
,
nor
sent
us
from
GOD
,
as
any
part
of
those
Supream
Laws
by
which
he
intended
to
rule
and
judge
the
World
,
and
so
ought
not
to
be
reckoned
within
the
Canon
,
will
be
made
very
evident
to
any
reasonable
Judge
,
upon
these
Considerations
following
.
First
,
After
the
time
of
Esdras
,
and
the
erection
of
the
second
Temple
,
't
is
universally
agreed
by
all
the
most
Antient
Jews
and
Christians
,
that
the
Jews
had
no
Prophet
amongst
them
,
Nor
did
GOD
raise
up
any
Man
with
an
Extraordinary
Spirit
from
the
time
of
Malachi
(
who
is
agreed
to
be
the
last
Prophet
)
till
John
the
Baptist
,
Which
was
for
the
space
of
four
hundred
and
odde
years
.
Now
't
is
sufficiently
evident
that
these
Apocryphal
Books
were
all
written
after
the
time
of
Malachi
,
and
so
can
be
of
no
extraordinary
Mission
;
And
if
any
of
them
had
been
written
before
,
and
had
been
extant
in
Ezra's
time
(
which
they
were
not
)
it
had
been
an
unanswerable
Reason
for
their
Rejection
now
,
Because
they
were
not
received
then
.
For
,
't
is
well
known
that
none
of
these
Books
now
in
question
were
by
Him
incorporated
with
the
rest
of
the
Bible
,
nor
were
within
the
Canon
at
that
time
setled
.
That
the
Jews
had
no
Prophets
(
by
whom
all
parts
of
the
Old-Testament
were
written
:
For
the
Church
is
built
upon
the
Foundation
of
the
Prophets
and
Apostles
;
And
the
whole
of
the
Old-Testament
is
called
Prophecy
)
nor
any
Men
of
an
Extraordinary
Spirit
amongst
them
after
the
Captivity
,
both
Jews
and
Christians
generally
agree
.
Josephus
is
express
in
it
;
in
his
first
Book
against
Appion
he
tells
us
,
that
from
the
time
of
Artaxerxes
,
though
certain
Books
had
been
written
,
yet
they
deserved
not
the
same
Credit
and
Belief
that
the
Sacred
Scriptures
did
,
because
there
was
no
succession
of
Prophers
amongst
them
.
Saint
Austine
in
the
45th
Chapter
of
his
18th
Book
De
Civitate
Dei
,
sheweth
at
large
that
the
Jews
had
no
Prophecy
after
Ezra's
time
.
And
the
same
,
Eusebius
affirmeth
in
his
Demonstrationes
Evangelicae
;
Post
Zachartam
&
Malachiam
non
fu●sse
amplius
apud
Judaeos
Prophetam
;
Et
a
reditu
ex
Captivitate
ad
tempora
Servatoris
nullum
babucrint
Judaei
sacrum
Volumen
.
The
Jews
had
no
Prophets
after
Zachary
and
Malachi
,
nor
any
Sacred
Writings
after
the
Captivity
,
till
our
Saviour's
time
.
And
some
of
these
very
Books
tell
us
as
much
themselves
:
For
,
in
the
first
Book
of
the
Maccabees
Chap.
9.
't
is
there
said
,
That
there
was
then
great
Tribulation
in
Israel
,
such
as
had
not
been
since
the
dayes
that
there
had
been
no
Prophet
in
Israel
,
(
relating
to
Ezra's
time
.
)
And
indeed
it
appears
very
plain
from
the
Scripture
it self
,
that
there
were
no
Divine
Writings
published
between
the
Prophecy
of
Malachi
,
and
the
writing
of
the
Gospels
.
For
the
Evangelists
take
things
up
just
where
he
left
them
,
and
begin
the
Gospel
from
the
end
of
Malachi's
Prophecy
.
For
,
he
ending
his
Prophecy
at
John
the
Baptist
,
under
the
Type
and
Title
of
Elias
,
and
the
Evangelists
beginning
the
Gospel
with
Him
,
(
for
St.
Mark
expresly
declares
the
ending
of
that
Prophecy
to
be
the
beginning
of
the
Gospel
)
;
There
is
a
visible
combination
from
thence
,
from
that
period
of
Prophesie
,
of
the
Old
and
New
Testament
together
.
Secondly
,
All
the
Writers
of
the
Old
Testament
were
Prophets
to
the
House
of
Israel
,
and
to
the
Church
of
the
Jews
;
and
their
Writings
and
Prophesies
were
directed
chiefly
to
them
.
And
so
they
were
all
writ
(
except
some
Passages
in
Daniel
and
Ezra
that
were
written
in
the
Chaldee
Dialect
,
to
which
the
Jews
had
in
their
Captivity
been
much
accustomed
)
in
their
own
Native
Language
,
the
Language
of
Canaan
,
which
was
the
Hebrew
.
But
these
Books
were
confessedly
most
of
them
first
written
in
Greek
,
and
could
be
of
no
use
at
all
to
the
Jews
at
Jerusalem
,
and
in
Palestine
;
nor
understood
by
any
but
the
dispersed
Hellenists
:
And
so
were
no
way
likely
to
be
sent
from
the
Holy
Ghost
to
that
Church
,
who
never
owned
any
Scripture
for
Canonical
but
what
was
in
Hebrew
,
a
Language
peculiar
to
them
.
And
the
Bibles
they
constantly
used
till
our
Saviours
time
in
their
Synagogues
were
all
in
Hebrew
.
Thirdly
,
There
is
,
in
most
of
these
Books
,
some
eminent
discovery
of
their
own
Humane
Extraction
:
As
in
the
second
of
Macc.
2.24
.
The
Author
of
that
Book
,
whoever
he
were
,
tells
us
that
he
had
borrowed
what
he
wrote
out
of
Jason
of
Cyrene
,
and
contracted
five
Books
of
his
into
one
Volumn
.
And
so
what
he
there
wrote
,
he
is
so
far
from
fathering
it
on
the
Holy
Ghost
,
or
any
Dictates
of
his
,
that
he
plainly
confesseth
't
was
none
of
his
own
,
but
the
bare
Epitomy
of
another
mans
Writings
,
and
desires
to
be
excused
if
he
had
not
done
it
well
.
And
't
is
most
notoriously
evident
to
every
common
Reader
,
that
many
of
these
Books
contain
such
ridiculous
Stories
,
and
gross
Absurdities
,
that
without
high
impiety
,
and
great
contradiction
to
all
those
Natural
Notions
we
have
of
God
,
they
cannot
be
imputed
to
the
Holy
Ghost
as
their
Author
.
Fourthly
,
These
Books
were
never
received
by
the
Church
of
the
Jews
into
their
Canon
,
nor
are
to
this
day
:
And
so
,
during
the
times
of
the
Old
Testament
,
were
never
received
by
any
Church
,
(
for
there
was
then
no
other
)
which
is
most
absurd
to
conceive
of
any
parts
of
God's
Written
and
Supream
Laws
;
As
also
that
the
Jews
,
to
whom
in
a
most
peculiar
way
the
Oracles
of
God
were
committed
,
and
who
had
the
custody
of
all
God's
Sacred
Records
,
and
were
(
as
St.
Austin
calls
them
)
God's
&
the
Churches
great
Library-Keepers
,
should
so
notoriously
err
,
as
to
reject
(
for
,
not
to
receive
into
their
Canon
is
to
reject
)
so
great
a
part
of
the
Bible
.
'T
is
somewhat
strange
that
those
of
the
Roman
Church
(
with
whom
chiefly
we
contest
in
this
Matter
,
and
who
annex
to
the
Church
an
infallible
Judgement
)
should
imagine
the
Church
of
the
Jews
to
fall
into
so
great
and
gross
a
mistake
in
so
fundamental
a
matter
.
That
the
Jewish
Church
never
heretofore
received
these
Apocryphal
Books
into
their
Canon
,
nor
do
to
this
day
,
is
a
thing
that
with
the
least
colour
of
Reason
cannot
be
denyed
.
That
they
do
not
to
this
day
,
is
known
all
the
World
over
,
wheresoever
the
Jews
are
:
And
their
Bibles
are
to
be
seen
.
That
the
Ancient
Church
of
the
Jews
,
before
the
times
of
our
Saviour
,
had
no
other
Books
within
their
Canon
,
than
those
we
now
have
,
is
evident
from
the
testimony
of
Josephus
,
in
his
first
Book
against
Appion
,
who
there
t●lls
us
what
Books
the
Jews
reckoned
Canonical
,
and
sayes
,
They
are
onely
twenty
two
in
number
,
(
according
to
the
number
of
Letters
in
their
Alphabet
)
;
and
reckons
those
very
Books
we
now
receive
as
onely
Canonical
;
Other
Books
,
he
sayes
,
there
were
written
after
the
Captivity
,
but
they
were
never
numbred
with
the
Sacred
Records
.
Origen
,
St.
Jerome
,
and
many
other
of
the
Christian
Writers
have
largely
proved
the
same
.
Those
of
the
Roman
Church
,
who
have
turn'd
every
Stone
to
ease
themselves
from
the
dint
of
this
Argument
,
have
found
no
other
countenance
that
ever
these
Books
received
from
the
Jews
,
to
make
us
suppose
they
received
them
into
their
Canon
,
but
that
in
some
places
,
some
few
of
the
Hellenist
Jews
that
lived
remote
from
Palestine
,
had
annexed
some
of
these
Books
to
their
Septuagint
Bibles
.
But
such
Hellenists
themselves
had
any
esteem
of
them
as
Canonical
Writings
:
Nor
can
it
any
more
be
proved
from
thence
that
they
had
,
than
it
can
,
That
we
in
England
receive
them
into
our
Canon
,
because
they
are
bound
up
with
some
of
our
Bibles
.
And
never
were
any
of
these
Books
annexed
to
the
Hobrew-Bibles
used
at
Jerusalem
,
and
in
Palestine
;
nor
were
any
of
them
ever
read
or
admitted
into
their
Synagogues
there
.
In
truth
,
This
matter
,
in
point
of
Fact
,
is
so
notorious
and
evident
,
that
Bellarmine
himself
makes
an
ingenuous
confession
of
it
,
and
sayes
plainly
,
Hos
omnes
Libros
(
speaking
of
these
Apocryphal
Books
)
ad
unum
rejici
ab
Hebraeis
,
That
every
one
of
these
Books
were
rected
by
the
Church
of
the
Jews
,
Contr.
1.
lib.
1.
ch.
10.
And
confirms
the
same
out
of
St.
Jerome
.
And
if
so
,
we
have
then
not
only
the
judgment
of
the
Judaical
Church
in
this
case
,
(
which
is
singly
sufficient
:
For
,
't
were
a
ridiculous
contradiction
to
make
any
Books
part
of
the
Old
Testament
now
,
which
were
not
so
received
then
)
.
But
we
have
also
a
more
infallible
determination
;
For
our
Saviour
and
the
Apostles
fully
and
constantly
approved
the
Old
Testament
,
as
the
Jews
were
then
possessed
of
it
.
'T
were
absurd
to
suppose
that
our
Saviour
should
with
so
much
exactness
,
reduce
all
to
the
Rule
of
the
Scripture
,
and
yet
tacitly
approve
,
and
silently
pass
over
so
great
a
mistake
about
the
Rule
it self
.
Our
Saviour
directs
the
Jews
to
search
the
Scriptures
as
they
then
had
them
,
as
being
perfect
and
compleat
:
Appeals
to
their
own
Bibles
upon
all
occasions
in
his
own
defence
:
Expounded
Moses
,
the
Psalms
,
and
the
Prophets
,
as
those
to
whom
he
spake
were
acquainted
with
them
,
and
as
they
were
then
extant
;
Nay
,
he
himself
read
and
preached
in
their
Synagogues
out
of
the
Scriptures
,
as
he
there
found
them
,
and
as
they
were
there
publickly
used
.
And
no
man
can
soberly
imagine
that
our
Saviour
would
go
about
to
instruct
the
People
out
of
any
false
and
imperfect
Rule
.
The
Apostles
likewise
upon
all
occasions
made
use
of
the
Old
Testament
as
they
found
the
Jews
possessed
of
it
;
Nor
have
we
the
least
intimation
that
the
Jews
were
either
mistaken
in
the
number
of
those
Books
they
received
,
or
that
the
least
alteration
had
been
made
in
those
Books
,
since
the
times
wherein
they
were
first
written
.
And
't
is
as
evident
that
the
Old
Tement
(
as
the
Jews
then
had
it
,
and
as
our
Saviour
and
the
Apostles
approved
it
)
descended
down
to
the
Christian
Church
,
and
was
constantly
so
received
.
The
Primitive
Writers
agree
universally
in
it
.
Cyprian
,
Epiphanius
,
Athanasius
,
Nazianzen
,
all
bear
witness
to
it
.
Cyril
Bishop
of
Jerusalem
,
after
he
has
reckoned
up
to
his
Catechumini
,
the
22
Books
of
the
Old
Testament
we
now
receive
,
adds
,
Hos
lege
viginti
duos
;
Cum
Apocryphis
nil
habe
negotii
,
Catechis
.
4.
Read
these
two
and
twenty
Books
;
But
meddle
not
with
the
Apocrypha
.
Origen
,
quoted
for
it
at
large
by
Eusebius
,
in
his
History
,
reckons
up
the
very
same
twenty
two
Books
for
the
Canonical
parts
of
the
Old
Testament
:
And
so
does
St.
Jerome
,
and
expresly
reckons
the
other
Apocryphal
.
The
same
we
find
in
Russinus
,
who
sayes
,
The
Apocryphal
Books
they
never
antiently
called
Libros
Canonicos
,
but
Ecclesiasticos
.
And
the
first
Council
we
read
of
that
entred
into
a
consideration
of
this
Matter
,
which
was
that
of
Laodicea
,
about
the
year
364.
in
their
59
Canon
,
declare
the
Canonical
Books
of
the
Old
Testament
to
be
the
very
same
,
and
no
other
then
those
we
now
receive
.
Nor
were
these
Apocryphal
Books
ever
otherwise
reckoned
,
either
in
the
Jewish
or
Christian
Church
,
than
as
humane
and
fallible
Writings
,
till
the
late
Assembly
at
Trent
were
pleased
to
declare
them
otherwise
.
These
things
must
needs
seem
sufficient
to
any
reasonable
man
to
clear
up
that
doubt
on
the
one
hand
,
Whether
we
have
not
less
in
our
Bibles
than
we
indeed
ought
to
have
!
Because
that
besides
what
the
Roman
Church
hath
of
late
done
to
Canonize
these
Apochryphal
Writings
,
no
other
addition
to
the
Bible
has
been
at
any
time
attempted
,
that
merits
the
least
consideration
.
I
proceed
to
the
doubt
on
the
other
hand
:
And
that
is
,
How
we
may
be
reasonably
secured
,
that
our
Bibles
contains
in
them
no
more
then
they
should
!
That
is
,
upon
what
ground
we
receive
some
Books
in
the
New
Testament
!
The
Epistle
to
the
Hebrews
,
the
Epistle
of
St.
James
,
the
second
Epistle
of
St.
Peter
,
the
Epistle
of
Jude
,
the
2
and
3
Epistles
of
John
,
and
the
Apocalyps
!
Of
all
which
there
has
formerly
been
some
doubt
made
!
In
the
solution
of
which
,
I
shall
endeavour
these
two
things
:
First
,
To
shew
what
were
most
probably
the
first
and
original
grounds
of
such
Doubts
!
And
secondly
,
To
shew
that
those
doubts
then
ought
to
be
of
no
prevalency
with
us
now
;
And
that
there
is
,
at
this
time
,
no
good
reason
to
make
the
least
doubt
of
any
part
of
the
New
Testament
,
as
we
are
now
in
possession
of
it
.
All
the
Doubts
that
have
arisen
about
any
parts
of
the
New
Testament
,
were
most
probably
these
two
wayes
occasioned
.
First
,
'T
is
obvious
that
the
New
Testament
was
writ
in
several
parts
,
at
several
times
,
and
not
all
composed
together
.
The
Whole
became
not
publick
but
by
many
steps
and
degrees
:
Had
several
former
and
latter
Editions
;
That
is
,
some
parts
that
were
first
writ
,
were
copyed
out
by
those
that
had
the
Originals
,
and
con-joyn'd
,
and
so
dispers'd
:
And
other
parts
still
added
as
they
were
written
,
and
became
publick
.
Now
't
is
easie
to
conceive
that
some
parts
that
were
after
added
to
such
Bibles
as
first
came
out
,
might
be
at
first
questioned
and
doubted
of
,
by
such
who
had
the
former
Editions
,
and
were
not
fully
informed
about
the
after
Addition
of
other
parts
.
And
so
it
has
fallen
out
in
the
publication
of
most
Systemes
of
Humane
Laws
that
have
come
out
gradually
and
by
parts
,
and
not
in
a
full
and
intire
Body
at
once
.
Secondly
,
'T
is
very
probable
that
many
Christians
that
lived
in
those
first
Times
,
by
reason
of
their
distance
from
those
places
where
some
parts
of
the
New
Testament
first
became
publick
,
might
be
,
for
a
considerable
time
,
it
may
be
till
after
the
deaths
of
their
Authors
)
without
any
notice
of
them
;
And
upon
that
account
some
doubts
about
such
parts
might
arise
,
because
they
●ad
come
to
their
knowledge
no
sooner
,
especially
if
any
such
parts
seemed
to
●avour
or
countenance
any
particular
Sect
or
Opinion
,
as
the
Epistle
to
the
Hebrews
did
that
of
the
Novations
,
and
the
Apo●alyps
that
of
the
Chiliasts
)
.
And
this
is
most
likely
to
be
the
true
reason
why
some
of
the
Epistles
(
and
we
know
't
was
about
the
Epistles
that
the
doubts
chiefly
were
)
were
at
any
time
questioned
,
especially
such
as
were
more
remotely
,
and
uncertainly
directed
to
the
scattered
Jews
,
as
that
of
St.
James
,
that
to
the
Hebrews
,
and
that
of
St.
Peter
,
which
were
no
way
likely
to
be
so
soon
,
or
so
commonly
known
to
the
generality
of
Christians
;
Nor
could
they
be
so
easie
to
come
by
as
those
Epistles
sent
to
Rome
,
Corinth
,
and
Ephesus
,
and
those
great
and
publick
Cities
,
from
whence
the
fame
of
them
would
soon
spread
;
and
Copies
were
upon
much
easier
terms
to
be
had
,
because
't
was
certainly
known
where
the
Originals
were
.
Secondly
.
There
is
no
good
Reason
,
from
any
Question
that
was
made
heretofore
,
to
raise
any
Doubts
now
about
any
Parts
of
the
New-Testament
;
And
that
for
these
three
Reasons
:
First
,
Because
these
Books
in
question
were
most
generally
received
at
first
,
and
doubted
of
only
by
some
,
and
those
such
who
had
least
information
about
them
.
And
this
is
very
evident
;
Because
we
find
them
frequently
quoted
,
as
Canonical
Scripture
,
by
many
of
the
most
ancient
Christian-Writers
,
in
those
Ages
next
the
Apostles
.
Tertullian
(
except
the
second
Epistle
of
St.
Peter
)
hath
in
his
Works
quoted
,
as
Canonical
Scripture
,
every
Book
of
the
New-Testament
we
now
receive
.
And
St.
Ierome
,
speaking
in
his
Epistle
ad
Dardan●m
of
the
Epistle
to
the
Heb●ews
,
and
some
other
of
those
Books
about
which
we
now
discourse
,
sayes
,
We
receive
them
not
from
the
Custom
of
this
Time
,
but
from
the
Authority
of
the
most
Primitive
Writers
.
Secondly
,
They
contain
nothing
in
them
but
what
does
plainly
harmonize
with
the
rest
of
the
Bible
,
and
is
generally
witnessed
unto
by
other
Books
,
about
which
no
question
hath
been
at
any
time
made
.
And
of
this
there
can
be
no
doubt
,
unless
it
be
concerning
the
Revelation
,
which
yet
contains
a
most
Admirable
,
though
Mysterious
Agreement
with
the
Books
of
Moses
,
the
Prophecies
of
Ezekiel
and
Daniel
,
and
divers
other
parts
of
the
Bible
.
And
to
this
Book
(
besides
that
the
suitableness
of
Events
thereunto
,
and
the
notorious
fulfilling
of
many
Prophetical
passages
in
it
,
has
put
its
Divine
Authority
out
of
all
question
)
we
have
as
great
a
Testimony
from
Antiquity
,
as
can
in
such
a
case
well
be
expected
.
Justin
Martyr
,
who
lived
very
near
the
Apostle
John
himself
,
in
his
Dialogue
with
Tryphon
,
cites
it
as
the
Writing
of
St.
Iohn
,
and
without
the
least
question
,
ascribes
it
to
him
.
Irenaeus
(
who
lived
some
small
time
after
Justin
,
and
was
the
Scholar
of
Polycarp
,
who
was
the
Scholar
of
St.
Iohn
)
sayes
positively
,
'T
was
written
by
St.
Iohn
the
Apostle
.
And
that
he
was
well
assured
thereof
from
some
(
most
probably
Polycarp
)
that
had
seen
the
Apostle
Iohn
himself
,
and
personally
conversed
with
him
.
Lib.
4.
cap.
37.
and
Lib.
5.
And
●ertullian
in
his
4th
Book
against
Marcion
,
sayes
,
Though
Marcion
did
reject
the
Apocalyps
as
none
of
St.
John
's
,
yet
(
sayes
he
)
the
succession
of
Bishops
tracod
to
the
beginning
,
will
establish
Him
as
the
certain
and
undoubted
Author
of
it
.
Thirdly
,
God
has
,
in
a
providential
way
,
determined
this
matter
.
For
,
those
that
at
first
questioned
those
Books
(
when
the
heat
of
primitive
Persecutions
were
somewhat
abated
,
the
Church
had
free
intercourse
and
communication
together
,
and
came
to
be
better
informed
)
received
them
:
All
doubts
about
them
are
now
vanished
.
Luthur
,
and
some
with
him
in
Germany
(
who
were
the
last
that
revived
any
doubts
of
that
kind
)
upon
second
and
more
deliberate
thoughts
,
recanted
their
Error
.
All
Christians
are
now
at
an
Agreement
about
them
(
the
Supreamest
Establishment
that
can
be
of
Canonical-Authority
)
even
the
Roman
Church
themselves
receive
the
Apocalyps
into
their
Canon
,
although
many
passages
in
it
seem
very
particularly
directed
against
them
.
Indeed
,
the
heavenly
lustre
of
these
Books
is
broke
forth
like
the
Sun
in
his
strength
,
has
over-spred
the
whole
Horizon
of
the
Christian
Church
;
And
where
ever
the
Gospel
is
owned
,
these
Books
are
received
with
that
Veneration
that
becomes
due
to
such
Sacred
Writings
.
The
Church
of
England
Judges
the
doubts
that
have
been
at
any
time
made
about
any
parts
of
the
New
Testament
not
worthy
of
our
Notice
.
And
therefore
in
the
sixth
Article
it
is
thus
expressed
.
In
the
Name
of
the
holy
Scriptures
we
do
understand
those
Canonical
Books
of
the
Old
and
New
Testament
,
of
whose
Authority
was
never
any
doubt
in
the
Church
.
That
is
,
no
considerable
doubt
;
no
general
doubt
in
the
Whole
Church
;
Nor
indeed
any
such
doubt
as
ought
to
disturb
either
the
Churches
determination
,
or
any
particular
mans
judgment
about
this
matter
.
For
it
cannot
be
shewed
that
any
One
intire
Church
,
or
that
any
National
or
Provincial
Council
,
or
indeed
that
any
Considerable
part
of
the
Christian
World
,
in
any
Publick
Confessions
,
Catechisms
,
or
otherwise
,
have
rejected
any
of
those
Books
we
now
reckon
within
the
Canon
.
The
most
Considerable
Doubt
that
we
find
made
about
any
one
of
them
was
,
about
the
Epistle
to
the
Hebrews
,
which
for
some
time
was
doubted
of
in
the
Roman
Church
;
And
yet
Eusebius
says
onely
,
It
was
doubted
of
a
quibusdam
in
Ecclesia
Romana
,
by
some
in
the
Roman
Church
;
and
't
is
certain
,
much
of
that
doubt
was
,
whether
St.
Paul
were
the
Authour
of
it
or
no
?
But
to
conclude
an
Answer
to
this
Question
,
let
these
two
things
be
Considered
.
First
,
under
the
Old
Testament
,
so
soon
as
all
the
Parts
of
it
were
finished
,
the
Canon
of
That
was
exactly
settled
by
men
of
an
infallible
Spirit
,
in
the
times
of
Esdras
,
and
those
last
Prophets
contemporary
with
him
;
and
so
no
further
Doubt
was
,
or
could
reasonably
be
made
about
that
.
Secondly
,
under
the
New
Testament
,
it
pleased
God
so
to
order
it
,
that
he
that
closed
up
the
whole
Bible
,
and
wrote
the
Conclusion
of
it
,
so
far
out-lived
all
the
other
Pen-men
,
that
he
himself
might
very
well
see
the
Whole
conjoyned
,
and
deliver
it
over
to
the
Church
,
intire
as
we
now
have
it
.
The
Apostle
St.
John
not
onely
survived
Titus
,
and
that
famous
Destruction
of
the
Temple
,
and
the
Jews
,
in
his
time
,
but
he
lived
through
Domitian's
time
,
and
Cocceius
Nerva's
time
,
to
the
Reign
of
the
Emperour
Trajan
,
which
was
somewhat
above
a
Hundred
years
after
our
Saviours
Birth
,
and
sixty
and
odd
after
his
Crucifixion
;
so
Irenaeus
tells
us
lib.
2.
p.
192.
And
some
other
of
the
Apostles
it
should
seem
lived
long
;
for
the
same
Author
says
,
that
there
were
in
his
time
Saniores
qui
non
solum
Johannem
viderint
sed
&
alios
Apostolos
:
Elders
that
had
not
onely
seen
S.
John
,
but
others
of
the
Apostles
.
That
the
Canon
of
the
New
Testament
was
established
and
setled
by
Apostolical
Authority
seems
very
probable
.
S.
Austin
contra
Faust
.
Man
.
lib.
11.
cap.
5.
and
in
his
19.
Epist.
positively
affirms
it
,
Distincta
est
(
says
he
)
à
posteriorum
libris
excellentia
Canonica
authoritatis
veteris
&
Novi
Testamenti
,
quae
Apostolorum
confirmata
temporibus
.
Saint
Jerome
sayes
,
Johannem
omnium
longissimè
vixisse
&
videre
libros
omnes
&
confirmare
p●sset
,
&
si
qui
fictitij
liberi
ederentur
,
eos
à
s●cris
&
verè
Canonicis
distinguere
.
That
the
Apostle
John
out-lived
all
the
rest
of
the
Apostles
,
that
he
might
per●se
and
confirm
all
the
Parts
of
the
New
Testament
and
distinguish
them
from
all
counterfeit
Writings
,
if
any
such
came
abroad
.
And
he
further
adds
,
That
some
Spurious
Writings
concerning
the
actions
of
S.
Paul
were
brought
to
him
,
and
that
he
,
by
his
Apostolical
Authirity
,
condemned
them
.
Tertullian
,
de
Prescript
.
says
expresly
,
The
Canon
of
the
Bible
is
founded
upon
Apostolical
Authority
.
And
Eusebius
gives
this
plain
testimony
to
it
,
Narrant
veteres
Johannem
Asiaticarum
Ecclesiarum
rogatu
,
Germanum
Scripturae
Canonem
constituisse
.
The
antients
tell
us
(
says
he
)
that
St.
John
,
upon
the
request
of
the
Asiatick
Churches
,
settled
the
true
Canon
of
Scripture
.
'T
is
certain
that
S.
John
before
his
death
,
made
his
abode
much
at
Sardis
and
Ephesus
,
and
amongst
those
Asiatick
Churches
;
For
after
the
death
of
Domitian
,
he
was
restored
from
his
Banishment
by
the
Emperour
Nerva
,
and
returned
from
Patmos
into
Asia
,
and
there
governed
the
Churches
until
his
death
.
And
't
is
extreamly
probable
,
that
upon
their
desire
,
he
then
fully
settled
the
Canon
of
the
New
Testament
;
for
that
there
was
then
occasion
for
the
doing
of
it
,
we
sind
by
Ense●ius
his
History
of
those
times
.
And
it
is
evident
from
S.
John
himself
that
the
Church
of
Ephesus
had
been
attempted
by
false
Apostles
in
those
days
;
and
whatever
Doubts
of
that
kind
were
then
extant
,
we
cannot
otherwise
suppose
but
that
they
would
be
proposed
to
him
,
and
End
in
his
Apostolical
determination
.
So
that
if
we
lay
all
these
things
together
,
St.
Johns
living
so
long
after
all
●he
Parts
of
the
New
Testament
,
but
the
Revelation
,
were
Written
:
And
his
surviving
some
very
considerable
time
after
the
Writing
of
that
,
(
for
it
is
most
probable
that
he
received
those
Visions
and
wrote
them
in
the
end
of
the
Reign
of
Domitian
)
his
closing
the
whole
with
that
Book
;
after
which
,
he
declares
(
as
many
think
)
by
pronouncing
a
Curse
to
him
that
should
add
to
it
,
or
diminish
from
it
)
that
there
was
to
be
no
further
Revelation
expected
,
having
therein
given
a
full
account
of
the
State
of
the
Church
to
the
end
of
the
world
.
Considering
the
Doubts
that
were
then
extant
about
some
Parts
,
amongst
such
as
had
not
a
thorough
Information
about
them
,
and
that
False
apostles
did
then
appear
,
considering
of
how
great
a
Concern
it
was
then
,
and
would
be
to
all
future
Ages
to
have
the
Canon
of
the
whole
Bible
settled
by
an
Infallible
judgment
;
and
considering
the
material
Evidence
we
have
from
many
Primative
Writers
,
That
indeed
it
was
so
.
All
these
things
considered
,
there
seemes
very
probable
Ground
to
believe
that
the
Apostle
John
before
he
left
the
world
,
did
fully
Determine
this
matter
;
and
't
is
most
likely
,
that
as
the
Knowledge
of
what
he
had
done
came
to
be
published
abroad
,
the
Doubts
that
were
then
made
dis-appeared
.
And
we
that
live
in
these
latter
Ages
see
that
all
the
Questions
and
Doubts
that
have
at
any
time
been
,
are
perfectly
vanished
,
and
the
whole
bopy
of
the
New
Testament
hath
now
gained
an
Universal
reception
.
Thirdly
,
How
can
we
that
have
not
the
Originals
of
the
Scriptures
,
not
the
Outographa
's
of
those
that
Wrote
them
,
but
onely
the
Copies
of
them
,
and
most
but
the
Translations
of
those
Copies
,
rest
assured
we
have
Gods
Mind
as
it
was
first
delivered
?
In
Answering
to
this
Question
,
it
must
be
acknowledged
that
the
Original
Records
of
every
Part
of
the
Bible
did
at
first
consist
of
Perishable
matter
,
and
have
undergone
the
common
Fate
of
all
oth●r
Writings
.
'T
is
evident
it
was
not
the
pleasure
of
God
that
the
Authority
of
the
Scriptures
should
be
terminated
singly
in
them
,
but
be
of
a
much
farther
Extension
,
and
of
a
perpetual
Duration
.
'T
is
not
to
be
doubted
but
that
the
Apographa's
Copies
truely
taken
from
the
Originals
of
any
part
of
the
Bible
,
were
of
equal
Authority
with
the
Originals
themselves
.
'T
was
not
the
Paper
,
nor
the
Ink
,
nor
the
Hand
wherein
they
were
writ
,
nor
any
thing
Circumstantial
of
that
kind
,
but
the
Matter
it self
,
as
dictated
by
the
Holy
Ghost
,
that
gave
Authority
to
them
.
And
wheresoever
that
Matter
is
truely
contained
,
there
is
also
the
same
Authority
present
.
The
great
Question
in
these
dayes
will
be
,
Whether
those
Copies
we
have
of
the
Scriptures
in
those
Original
Languages
in
which
they
were
first
Writ
,
be
True
!
and
whether
they
have
not
been
since
Defaced
or
Corrupted
?
The
Satisfaction
that
ought
to
be
given
to
this
Inquiry
,
must
arise
these
two
wayes
;
First
by
considering
the
Scriptures
themselves
in
their
present
posture
;
And
Secondly
,
by
considering
such
Circumstances
as
attended
their
first
Transcription
,
and
the
various
Copies
that
were
then
,
and
have
been
since
,
taken
of
them
.
I
begin
with
the
Latter
.
First
,
the
Old
Testament
we
know
was
delivered
over
as
it
first
became
written
to
the
Church
of
the
Jews
,
and
committed
by
God
himself
to
their
Custody
:
And
't
was
they
alone
that
had
the
Care
incumbent
upon
them
,
punctually
to
Transcribe
,
and
safely
to
secure
it
.
That
they
performed
this
Trust
with
great
Care
and
exactness
,
and
delivered
the
Old
Testament
over
intire
to
the
Christian
Church
,
we
have
good
cause
to
believe
:
and
that
both
upon
general
,
and
some
more
particular
ground
.
First
,
upon
General
ground
;
'T
is
notorious
that
the
Jews
had
the
highest
value
imaginable
of
their
Law
,
and
prized
it
above
all
else
they
possessed
.
Both
Josephus
and
Philo
tell
us
,
that
the
Jews
would
rather
have
suffered
a
thousand
Deaths
,
then
that
the
least
thing
should
be
once
altered
in
the
Divine
Laws
and
Statutes
of
their
Nation
.
The
miraculous
power
upon
which
the
first
Foundation
of
it
was
Established
,
had
imprinted
in
that
People
an
indelible
veneration
of
it
.
Secondly
,
it
was
the
Municipal
Law
of
their
Countrey
,
and
that
by
which
all
matters
of
right
were
daily
Adjudged
,
and
by
which
each
mans
Property
amongst
them
was
maintained
and
secured
.
Thirdly
,
their
Law
was
not
onely
the
Glory
of
their
Nation
,
and
the
Foundation
of
their
Political
and
Ecclesiastical
being
,
but
it
was
also
the
great
Title
they
had
to
their
Countrey
.
The
Scriptures
contained
in
themselves
the
Deeds
by
which
God
himself
conveyed
to
them
the
Land
of
Canaan
,
and
gave
them
the
highest
Right
to
possess
it
.
'T
is
not
hard
from
hence
to
conceive
that
the
Jews
would
be
careful
of
such
a
Book
,
wherein
their
Bodies
,
their
Souls
,
their
Estates
,
their
Honour
,
and
indeed
their
All
was
so
much
concerned
.
Secondly
,
it
appears
more
particularly
and
in
fact
that
they
were
so
;
For
after
that
by
Gods
Providential
disposal
,
Ezra
and
that
Famous
Synagogue
with
him
,
had
exactly
settled
their
Canon
,
and
delivered
over
the
Scriptures
pure
and
intire
to
the
People
at
their
return
out
of
Babylon
,
the
indefatigable
Care
of
the
succeeding
Mastori●es
,
from
those
very
Times
downward
,
to
preserve
every
Letter
and
Syllable
of
the
sacred
Text
intire
,
is
notoriously
known
to
all
that
converse
with
the
Jewish
Writers
;
even
to
so
great
an
exactness
had
they
arrived
,
that
they
knew
how
often
every
Letter
was
used
in
the
Bible
:
And
indeed
they
took
such
a
course
to
preserve
the
Original
Text
intire
,
that
it
was
morally
Impossible
that
the
least
considerable
Alteration
or
Change
could
at
any
time
be
made
in
it
.
Eusebius
speaks
with
great
Wonder
of
the
Industry
and
Care
of
the
Jews
in
this
matter
,
Mirabile
mihi
videtur
(
says
he
)
duobus
annorum
millibus
,
in●o
majore
tempore
jam
ferè
transacto
(
non
enim
exquisitissimè
annorum
possum
dicere
numerum
)
Nec
verbum
unum
in
Lege
illius
esse
immutatum
,
sed
Centiès
unusquisque
Judaeorum
moritur
,
quam
Lege
Mosaicae
derogavit
.
It
seems
wonderful
to
me
,
that
for
the
space
of
two
thousand
years
and
upward
(
for
I
cannot
exactly
reckon
the
number
of
years
)
not
so
much
as
one
word
should
be
Changed
in
their
Law
,
but
that
every
Jew
would
rather
dye
a
hundred
times
over
,
then
derogate
in
the
least
from
it
.
And
that
this
care
of
the
Judaical
Church
was
,
by
Gods
blessing
effectual
and
successful
for
the
securing
of
the
Old
Testament
from
all
maime
or
Imperfection
,
and
the
least
considerable
alteration
from
what
it
was
when
it
was
first
Delivered
;
There
needs
no
other
Evidence
then
that
our
Saviour
and
the
Apostles
fully
approved
it
as
the
Jews
were
then
in
possession
of
it
,
and
never
charged
them
with
the
least
Guilt
either
of
Corruption
or
Neglect
in
that
kind
.
And
to
suppose
the
Jews
have
Corrupted
it
since
(
considering
that
it
was
near
three
hundred
years
before
our
Saviours
time
,
translated
into
Greek
,
and
that
any
after-corruption
must
needs
have
been
manifestly
Discovered
from
thence
;
and
considering
how
much
of
it
is
quoted
in
the
New
,
(
is
very
absurd
.
)
so
thought
st.
Jerome
in
his
time
,
siquis
dixerit
,
post
adventum
Christi
&
predicationem
Apostolorum
,
Libros
,
Hebraeos
fuisse
Falsatos
risam
tenere
non
potero
,
ut
salvator
&
Apostoli
ita
Testimonia
protuleri●
sicut
à
Judaeis
falsand●erant
.
If
any
man
think
the
Old
Testament
(
says
he
)
falsifyed
after
our
saviours
coming
,
I
can
scarce
forbear
smiling
to
think
,
that
our
saviour
and
the
Apostles
should
quote
the
Old
Testament
so
,
as
the
Jews
should
falsify
it
after
their
times
.
And
with
the
same
Contempt
speaks
Origen
,
and
s
.
Austin
of
such
a
vain
and
absurd
supposition
.
That
we
have
also
good
reason
to
believe
,
that
the
New
Testament
is
safely
and
intirely
,
and
without
any
Considerable
variation
from
what
it
was
when
it
was
first
written
,
descended
down
to
us
,
will
likewise
appear
;
first
,
from
the
Circumstances
attending
its
first
Transcription
,
and
the
Manner
,
and
Circumstances
of
its
Conveyance
:
And
secondly
,
from
its
Present
condition
and
posture
.
For
the
first
,
When
the
several
Parts
of
the
New
Testament
were
first
written
,
so
very
many
had
imbraced
the
Doctrine
thereof
,
from
the
Preaching
of
Christ
and
the
Apostles
,
that
it
is
not
to
be
doubted
but
that
multitudes
of
Copies
were
immediately
taken
,
and
dispersed
into
all
parts
of
Europe
,
into
Asia
,
and
Egypt
,
and
wheresoever
the
Christian
Religion
was
by
any
received
;
Nor
can
we
suppose
that
men
that
suffered
daily
for
a
Religion
,
the
loss
of
their
lives
and
estates
,
would
not
be
careful
Exactly
to
know
the
Doctrine
of
it
,
and
to
be
safely
possessed
of
that
great
Rule
by
which
they
were
to
be
in
all
things
Directed
,
when
'
t
was
so
easily
to
be
had
.
Nay
,
'
t
is
probable
that
the
Apostles
themselves
might
disperse
several
Transcripts
of
their
own
Writings
amongst
the
Christians
,
&
so
innumerable
Copies
might
be
taken
from
many
Originals
.
But
however
,
Certain
it
is
,
that
the
Autographa's
of
the
Apostles
,
the
very
Originals
of
the
New
Testament
themselves
,
were
very
long
Preserved
as
most
pretious
Jewels
in
the
Church
.
Tertullian
sayes
,
some
of
them
were
extant
in
his
time
;
and
we
are
told
by
some
Authors
of
Credit
,
that
s
.
Johns
Gospel
Written
with
his
own
Hand
,
was
preserved
by
the
Church
of
Ephesus
till
the
time
of
Honorius
the
Emperour
.
Now
let
any
reasonable
man
judge
what
a
vast
number
of
Copies
were
likely
to
be
taken
before
the
Originals
perished
?
and
how
highly
improbable
,
if
not
morally
Impossible
,
it
was
,
to
impose
a
publick
and
general
abuse
upon
the
world
by
a
false
Transcription
of
such
Writings
!
while
the
Originals
themselves
lasted
it
could
not
be
done
.
Nor
can
we
conceive
the
Christian
Church
so
intollerable
sottish
,
and
so
universally
Negligent
,
as
to
take
up
with
false
Transcripts
,
while
the
Originals
were
to
be
had
to
compare
them
withal
,
and
correct
them
by
.
And
before
the
Originals
themselves
perished
,
such
a
vast
multitude
of
True
Copies
,
generally
known
from
the
Originals
so
to
be
,
must
needs
be
extant
,
and
we
are
historically
assured
actually
were
so
:
that
the
scriptures
were
for
ever
thereby
secured
against
any
attempts
that
could
possibly
be
made
that
way
.
secondly
,
If
we
consider
how
much
this
Book
upon
its
first
publication
filled
the
world
with
Discourse
!
what
various
Disputes
there
arose
relating
to
all
Parts
of
it
,
wherein
an
Appeal
on
all
sides
was
still
made
to
the
Letter
of
the
Text
and
the
Book
it
self
!
how
throughly
all
Passages
in
it
were
Discussed
and
Examined
both
by
Jews
,
Christians
,
and
Heathens
,
urged
and
made
use
of
in
the
warmest
controversies
(
in
the
pursuit
of
which
,
by
men
of
different
Perswasions
,
the
mis-reciting
,
or
corrupting
a
Text
would
soon
have
been
openly
published
)
If
we
consider
by
how
many
Authors
in
those
times
it
was
quoted
;
and
that
it
was
then
the
continual
and
general
study
of
the
Christian-parts
of
the
world
,
and
the
constant
and
daily
Work
and
Imployment
of
many
amongst
them
to
Preach
and
instruct
the
People
out
of
it
;
all
this
Considered
,
it
is
most
absurd
to
imagine
that
the
least
considerable
Alteration
could
ever
be
made
in
such
a
Book
,
without
some
notorious
and
universal
discovery
:
Nor
could
it
ever
possibly
happen
,
unless
we
'l
suppose
that
all
men
,
in
some
One
Age
,
of
all
Opinions
,
that
were
possessed
of
the
Bible
,
should
at
once
agree
together
to
deface
their
Grand
Charter
,
their
Magna
Charta
by
which
they
held
all
,
to
corrupt
that
sacred
Depositum
on
which
they
wholly
relyed
for
their
present
and
eternal
welfare
,
to
no
other
end
,
but
their
own
utmost
ruine
,
and
to
abuse
all
succeeding
Generations
.
secondly
,
If
we
consider
the
New
Testament
it self
as
we
now
find
it
.
First
,
'
t
is
in
the
Bulk
of
it
so
composed
,
as
does
much
secure
us
(
especially
in
all
material
things
)
against
all
danger
this
way
.
Either
it
must
have
been
Generally
attempted
,
or
in
some
Particulars
.
To
imagine
any
General
attempt
should
that
way
be
made
,
is
ri●iculous
;
nor
do
we
hear
one
word
that
there
was
ever
a
Thought
to
endeavour
any
such
thing
.
And
to
effect
an
Altetation
about
any
One
Particular
point
,
is
a
thing
could
not
easily
be
done
;
because
no
little
alteration
would
do
it
.
No
considerable
Truths
could
be
Inverted
without
many
alterations
made
:
because
they
are
all
generally
grounded
upon
very
many
Texts
,
witnessed
unto
from
several
places
;
and
indeed
all
the
Eminent
Truths
of
the
New
Testament
are
so
interwoven
together
,
and
have
such
a
Dependency
each
upon
other
,
that
it
would
be
found
a
very
hard
Task
to
Deface
the
beauty
of
any
One
,
without
giving
a
considerable
Wound
to
the
Wholes
Nor
in
truth
do
we
find
any
one
Part
of
the
New
Testament
that
looks
like
a
Patch
set
upon
the
rest
,
nor
any
one
Doctrine
that
savours
in
the
least
,
of
any
such
sophistication
.
This
Book
does
not
appear
to
be
partly
from
God
and
partly
from
Men
,
but
there
is
One
Divine
spirit
breathed
visibly
through
the
Whole
.
'T
is
all
of
a
Piece
.
Nor
could
any
wicked
design
to
Corrupt
any
one
Part
of
it
have
taken
effect
,
but
in
all
probability
the
rest
would
some
way
or
other
have
made
an
opon
Discovery
of
it
.
Thirdly
;
The
various
Readings
we
meet
with
in
several
copies
of
the
New
Testament
,
are
in
themselves
,
if
duely
considered
,
a
great
evidence
that
the
Originals
have
not
been
corrupted
;
for
such
various
readings
of
any
place
cannot
be
reasonably
thought
to
arise
from
any
design
to
vitiate
and
falsify
the
Text
;
because
such
various
Readings
do
rather
accidentally
tend
to
discover
anything
of
that
nature
,
and
secure
against
any
Total
and
General
Alteration
;
and
amongst
them
all
to
contain
and
preserve
the
Integrity
and
native
sense
of
the
Text
,
and
enable
a
diligent
Reader
,
by
a
through
search
and
Examination
of
them
to
find
it
out
.
Nor
do
we
ever
suppose
that
any
Book
that
has
passed
through
many
hands
and
been
often
Transcribed
,
to
be
totally
Cortrupted
or
Changed
,
because
in
some
places
of
it
we
find
various
Lections
,
but
are
thereby
much
secured
that
such
Books
have
not
been
Designedly
Altered
;
And
with
good
reason
do
judge
that
such
various
Lections
are
barely
the
effects
of
casual
mistakes
,
and
that
the
Original
sense
of
the
Authour
is
still
preserved
,
and
may
,
by
a
careful
and
diligent
inspection
be
found
out
amongst
them
.
And
indeed
,
those
we
find
of
some
Texts
in
the
New
Testament
,
are
of
such
a
nature
,
that
they
all
evidently
appear
the
effects
of
humane
frailty
,
and
onely
such
variations
,
as
might
(
considering
how
vast
a
number
of
Copies
were
at
first
taken
)
escape
the
best
scribes
,
and
the
greatest
diligence
.
Nor
is
there
the
least
appearance
of
any
Design
or
Contrivance
to
Vitiate
the
Original
Text
,
or
any
thing
to
be
found
that
in
the
least
degree
looks
that
way
in
all
those
Various
Readings
that
we
find
amongst
such
Copies
,
as
have
been
most
anciently
,
most
generally
,
and
most
publickly
used
in
the
Church
,
by
which
we
are
to
take
out
Measure
in
this
matter
.
'T
is
in
this
case
,
of
great
Consideration
,
That
no
Particular
designs
of
any
bad
men
have
been
gratified
,
nor
any
corrupt
Ends
attained
;
nor
indeed
any
Distinct
Ends
at
all
,
of
any
sort
,
by
any
such
diversity
of
readings
:
which
sufficiently
shews
they
came
not
originally
from
Contrivement
,
nor
were
Intended
as
the
Foundation
of
any
particular
Notions
,
but
are
the
bare
and
single
effects
of
Accident
.
That
the
New
Testament
therefore
has
been
in
any
Part
of
it
,
wholly
changed
and
corrupted
,
there
appeareth
neither
Certain
not
Probable
ground
to
believe
.
Nor
indeed
is
there
any
good
ground
to
believe
that
these
Sacred
Records
have
suffered
the
least
violation
in
this
kind
.
First
,
no
man
can
prove
that
the
Scriptures
were
ever
Corrupted
,
nor
tell
us
by
whom
,
or
When
,
or
the
manner
How
!
which
yet
ought
to
be
done
,
if
men
will
Reasonably
Object
in
this
case
;
For
no
such
Presumption
as
this
(
that
renders
God
in
his
Providence
so
Regardless
of
his
Word
,
and
his
Church
,
and
so
Reproches
the
Christian
Profession
that
has
been
in
such
a
Succession
Established
upon
the
Authority
of
this
Book
)
ought
ever
to
be
admitted
without
very
positive
Proof
:
Especially
when
we
have
such
apparent
Reasons
to
believe
the
contrary
.
By
Whom
is
it
,
I
ask
,
that
the
Bible
could
be
corrupted
?
It
must
have
been
either
by
Jews
,
Pagans
,
or
Hereticks
.
'T
is
plain
the
Jews
have
not
done
it
;
for
we
find
multitudes
of
Texts
that
give
in
a
daily
witness
against
them
,
which
doubtless
had
they
attempted
the
Bible
in
such
a
way
,
they
would
never
have
suffered
so
to
remain
upon
Record
against
them
.
No
part
of
the
Pagan
World
can
be
reasonably
thought
to
have
done
it
:
for
the
Scriptures
contain
such
an
eminent
Revelation
of
the
One
true
God
and
his
Worship
,
as
puts
an
end
to
all
Heathenish
vanities
,
and
at
once
dispatches
all
False
gods
out
of
the
world
.
Nor
have
Hereticks
done
it
;
for
't
is
this
Sword
of
the
Spirit
,
the
Written
Word
of
God
,
that
upon
all
occasions
mortally
wounds
them
:
the
Scriptures
have
slain
their
thousands
and
their
ten
thousands
in
this
kind
.
'T
is
the
purity
of
the
Scriptures
in
asserting
the
Orthodox
Truths
of
Religion
,
that
has
in
all
Ages
kept
up
the
Christian
Verity
,
and
still
brought
all
sorts
of
Hereticks
to
an
open
shame
.
It
has
been
the
Wresting
or
Perverting
,
not
the
Corrupting
of
Scripture
,
from
whence
all
Heresies
have
chiefly
arisen
;
and
the
native
and
genuine
Sense
of
the
Bible
has
still
proved
their
Ruine
.
Nor
is
there
upon
the
whole
of
this
matter
,
any
tolerable
Reason
to
Doubt
but
that
as
God
was
pleased
by
his
special
Providence
to
Secure
the
Old
Testament
(
which
we
are
sure
he
did
)
and
preserve
it
intire
till
the
time
of
our
Saviour
,
so
by
the
same
Providence
he
has
secured
the
Old
and
the
New
since
,
and
delivered
them
over
to
the
Church
in
these
latter
Ages
without
any
considerable
variation
from
what
they
were
when
they
were
first
written
.
And
this
ought
to
be
duely
considered
,
as
an
eminent
help
towards
a
rational
Satisfaction
in
this
point
,
That
the
very
same
Objections
which
some
men
now
please
themselves
with
against
the
New
Testament
,
the
Old
Testament
was
equally
lyable
to
,
in
the
times
of
our
Saviour
and
the
Apostles
.
For
after
Esdras's
time
,
the
Old
Testament
came
into
no
Infallible
bands
till
the
times
of
the
Gospel
,
was
conveyed
by
fallible
means
through
many
Ages
down
to
those
times
,
had
the
same
possibilities
of
Alteration
then
,
that
the
New
Testament
has
now
;
Various
Lections
also
in
the
Hebrew
copies
were
then
extant
:
And
yet
for
all
this
,
the
Scriptures
of
the
Old
Testament
were
then
pure
and
intire
:
Nor
does
our
Saviour
or
the
Apostoles
mention
the
least
defect
that
was
then
in
them
:
Nor
was
there
in
those
eminent
times
of
Reformation
,
the
least
Question
or
doubt
ever
raised
upon
any
such
account
.
One
grand
Objection
is
usually
made
upon
the
whole
of
this
matter
,
and
't
is
thus
framed
.
All
these
Arguments
brought
either
to
prove
the
Bible
in
general
,
or
to
answer
such
particolar
doubts
as
arise
about
it
,
are
built
(
say
some
)
upon
no
better
foundation
then
Hu●an●
,
and
in
themselves
fallible
grounds
:
And
if
so
,
we
still
embrace
our
Religion
,
but
upon
uncertain
terms
;
can
never
from
chance
arrive
at
any
positive
and
absolute
assurance
,
nor
come
to
such
a
Divine
and
Infallible
faith
as
we
ought
to
have
in
this
case
.
In
answering
to
this
Objection
,
this
must
be
acknowledged
,
that
although
the
Scriptures
of
the
Old
and
New
Testament
were
at
first
Penned
by
the
infallible
guidance
of
the
Holy
Ghost
,
yet
the
manner
of
their
Conveyance
to
future
Ages
has
been
by
Humane
,
and
in
themselves
fallible
means
.
The
Grounds
and
Reasons
of
which
disposal
of
God
,
though
we
cannot
pretend
fully
to
reach
,
yet
we
are
thus
far
informed
;
First
,
the
Scriptures
could
not
have
been
by
means
in
themselves
absolutely
infallible
,
handed
down
to
all
Places
and
Ages
,
without
the
visible
continuance
and
constant
exertion
of
such
a
supernatural
and
extraordinary
Power
as
would
have
wholly
inverted
that
course
we
find
God
most
generally
takes
in
his
Rule
and
dispose
of
the
World
.
Secondly
,
it
would
have
prevented
all
that
case
and
industry
God
intended
to
exercise
his
Church
withall
to
their
great
advantage
)
in
the
exact
preservation
of
these
sacred
Records
.
Thirdly
,
there
had
been
no
room
for
a
belief
of
,
not
occasion
for
a
dependance
upon
that
Wisdom
and
Power
God
has
expressed
,
and
wherein
he
has
greatly
honoured
himself
,
in
an
over-ruling
disposal
of
ordinary
means
to
such
extraordinary
Ends
,
who
has
providentially
secured
this
Book
through
all
the
several
Channels
of
Humane
conveyance
.
This
Objection
is
much
urged
;
First
,
by
those
of
the
Roman
Church
on
the
one
hand
,
to
convince
us
of
the
great
uncertainty
of
our
own
profession
,
and
the
stability
of
theirs
.
And
Secondly
,
by
men
of
Sceptical
Principles
on
the
other
hand
,
either
to
fright
or
perswade
us
,
or
both
,
out
of
all
Religion
,
by
telling
us
.
There
is
no
positive
or
absolute
certainty
in
the
grounds
of
any
.
How
serviceable
this
Objection
(
though
it
has
filled
the
World
with
great
noise
and
clamour
,
as
it
has
been
pressed
both
ways
)
will
prove
to
either
of
these
designs
,
and
indeed
with
how
great
absurdity
t
is
managed
in
order
to
both
,
will
be
soon
made
to
appear
.
All
belief
of
things
Divine
in
an
ordinary
way
(
I
speak
not
of
such
Divine
illumination
,
as
God
may
particularly
vouchsafe
to
any
)
●ust
of
necessity
be
ultimately
resolved
into
that
we
call
Rational
and
Moral
assurance
;
for
when
we
speak
most
properly
of
Divine
faith
,
we
mean
such
a
faith
as
is
built
upon
a
Divine
Testimony
,
not
denominating
it
from
the
Object
of
it
,
nor
from
the
Effect
of
it
(
which
is
less
proper
)
but
from
the
Foundation
and
Ground
of
it
.
Now
Divine
faith
,
in
that
best
and
truest
sense
of
it
,
will
be
reduced
into
no
more
then
a
Moral
a
ssurance
at
last
;
for
,
if
I
say
my
faith
is
Divine
,
because
built
upon
a
Divine
Testimony
,
't
is
in
some
sense
true
:
But
if
I
am
asked
,
by
what
means
I
came
to
know
that
Testimony
to
be
Divine
!
That
question
must
needs
bring
me
back
to
a
Moral
assurance
as
the
ground
of
all
my
previous
belief
about
that
Divine
Testimony
it self
,
that
it
really
is
so
.
Whatsoever
Revelation
God
makes
of
his
mind
to
me
,
I
must
needs
without
Divine
assistance
receive
it
upon
Humane
,
and
in
themselves
fallible
terms
,
and
so
judge
of
it
as
I
judg
of
all
other
things
.
No
man
can
receive
my
Revelation
from
God
,
with
a
faith
a
Divine
and
infallible
as
the
Revelation
is
in
it self
,
unless
there
be
an
equal
inspiration
in
both
cases
,
and
God
make
men
as
infallible
in
Judging
of
Revelation
when
proposed
,
as
he
made
the
Instruments
of
it
in
the
Act
of
its
Conveyance
.
The
plain
Question
,
in
this
Case
,
is
how
I
come
to
receive
all
other
things
into
my
belief
that
are
Objects
of
belief
?
It
must
be
confessed
,
upon
the
grounds
of
Rational
credibility
and
Moral
assurance
;
and
therefore
upon
the
same
terms
must
I
believe
all
things
Divine
and
Supernatural
,
unless
God
give
me
new
faculties
,
or
some
way
extraordinarily
assist
me
,
and
make
me
somewhat
more
then
I
was
.
Nor
did
any
man
that
was
not
himself
Divine
and
Infallible
(
as
the
Apostles
were
)
and
inspired
infallibly
to
know
that
he
was
so
,
ever
receive
any
Revelation
upon
any
higher
terms
then
that
we
call
Moral
assurance
,
and
Humane
credibility
.
For
first
,
If
I
receive
a
Revelation
upon
Motives
External
and
Foreign
to
it self
,
such
Motives
are
all
granted
to
be
in
themselves
of
a
Humane
and
fallible
Nature
.
If
I
receive
it
upon
any
Motives
Internal
,
any
Testimony
resulting
from
such
Revelation
it self
,
to
justifie
its
own
Divinity
to
me
,
yet
I
must
of
necessity
(
without
extraordinary
inspiration
)
judge
of
such
Internal
Testimony
,
by
Moral
considerations
,
and
from
Humane
and
Rational
Argumentation
with
my self
,
come
at
last
to
make
a
judgement
about
it
.
Those
that
lived
in
the
first
times
,
that
saw
the
Miracles
,
and
heard
the
Doctrine
delivered
from
the
mouths
of
the
Apostles
themselves
,
were
yet
(
without
inspiration
)
but
upon
Humane
and
fallible
terms
of
judging
and
believing
;
because
those
Mediums
by
which
they
did
judge
and
believe
,
were
in
their
own
Nature
so
;
for
,
't
is
not
a
thing
in
it self
infallibly
certain
,
but
that
any
man
may
be
mistaken
in
the
judgement
he
makes
of
a
Miracle
,
or
in
that
faith
whereby
he
embraces
any
Doctrine
as
Divine
.
First
,
This
Objection
,
as
't
is
urged
by
those
of
the
Roman
Church
,
does
not
disturb
us
at
all
.
Indeed
,
returns
directly
upon
themselves
,
nor
does
the
remedy
they
provide
,
any
way
cure
that
inconveniency
which
they
suppose
will
otherwise
accrue
to
Religion
by
it
;
They
tell
us
,
God
has
placed
an
unerring
Judgement
,
a
faculty
of
making
an
infallible
determination
in
the
Church
,
and
from
thence
this
Objection
is
Answered
,
by
that
means
we
are
perfectly
at
an
end
of
all
doubts
about
this
matter
;
for
,
if
the
Church
,
that
is
in
it self
Infallible
,
tells
us
,
that
this
is
the
word
of
God
,
and
as
it
was
at
first
delivered
,
we
come
upon
that
account
to
a
Divine
and
Infallible
faith
,
as
built
upon
a
Divine
and
Infallible
Testimony
,
and
are
infallibly
assured
about
it
.
But
this
kind
of
reasoning
brings
us
but
just
where
we
were
,
and
is
indeed
in
it self
but
a
very
mean
sort
of
trifling
;
for
,
't
is
to
erect
another
infallibility
,
to
be
assured
of
which
there
is
ten
times
greater
difficulty
then
in
the
former
case
.
The
Scriptures
(
we
say
)
are
in
themselves
Divine
and
Infallible
,
as
coming
from
God
;
The
Question
is
,
about
out
way
of
coming
to
know
this
,
that
they
are
so
.
'T
is
confessed
by
us
,
it
must
be
without
inspiration
by
means
in
themselves
Humane
and
Fallible
,
and
from
thence
results
the
strength
of
this
Objection
:
That
supposing
the
Scriptures
to
be
in
themselves
Divine
,
yet
we
coming
in
a
Humane
way
to
the
Knowledge
that
they
are
so
,
and
to
solve
all
Objections
against
them
,
our
belief
of
them
is
still
resolved
into
no
more
then
that
we
call
a
Humane
and
Rational
credibility
.
And
do
we
not
come
to
the
very
same
point
in
the
other
case
?
The
Church
(
say
they
)
is
Divinely
inspired
;
but
how
came
I
to
know
it
?
To
say
,
by
the
Scriptures
,
is
in
this
case
ridiculous
;
If
upon
Providential
and
Probable
Motives
(
as
themselves
do
acknowledge
)
we
are
thereby
pitched
upon
a
fallible
bottom
still
;
are
we
not
upon
the
same
Humane
and
Fallible
means
of
judging
;
'T
is
not
enough
in
this
case
to
make
the
Pope
or
any
else
Infallible
;
but
before
we
can
that
way
perfectly
enervate
this
Objection
,
we
must
make
every
man
infallibly
to
know
that
they
are
so
infallible
.
Can
any
man
more
infallibly
judge
of
the
Churches
infallibility
then
of
the
Bibles
?
Are
there
not
as
many
,
nay
more
questions
that
must
necessarily
be
determined
by
Fallibly
and
Humanely
judging
in
the
one
Case
then
in
the
other
?
as
first
whether
there
actually
be
any
such
thing
as
an
infallible
Church
extant
or
no
;
Secondly
,
if
there
be
,
what
Church
it
is
that
is
so
;
and
Thirdly
,
whether
that
Church
be
universally
infallible
,
or
only
in
some
things
;
and
under
what
sort
of
constitution
it
must
be
,
when
it
so
infallibly
acts
;
so
that
,
admit
the
Churches
infallibility
in
it self
,
yet
't
is
utterly
impossible
that
a
man
should
believe
any
thing
upon
its
infallible
determination
,
with
any
other
then
a
Humane
and
Fallible
Faith
;
because
't
is
upon
Humane
and
Fallible
Motives
upon
which
men
primarily
and
previously
come
to
an
assurance
of
such
infallibility
.
And
therefore
,
whatsoever
faith
in
the
Roman
Church
is
grounded
upon
the
Churches
infallible
Judgement
,
it
must
unavoidably
be
ultimately
resolved
into
such
Grounds
as
are
in
themselves
of
a
Humane
and
fallible
Nature
.
So
that
the
Roman
infallibility
,
as
't
is
in
it self
an
absurd
and
fictitious
pretension
,
so
were
it
admitted
,
't
is
to
no
purpose
at
all
for
that
end
for
which
't
is
intended
,
so
far
as
't
is
urged
in
this
matter
.
Secondly
,
a
rational
Belief
of
the
Bible
,
and
a
rational
Satisfaction
about
it
,
founded
in
a
Moral
assurance
,
is
all
we
can
have
,
and
all
that
in
this
case
we
ought
to
expect
.
I
demand
of
all
such
Objectors
,
by
what
means
they
come
to
any
Assurance
in
any
Point
of
Religion
!
To
one
of
these
three
things
they
will
be
unavoidably
forced
:
Either
to
deny
that
there
is
any
certainty
at
all
in
Religion
,
and
thereby
to
subvert
all
Religion
:
To
pretend
to
extraordinary
Inspiration
;
or
else
to
acknowledge
they
come
to
it
in
a
Moral
way
.
And
indeed
the
founding
our
belief
of
Revelation
upon
Moral
and
Rational
Assurance
,
is
so
far
from
subverting
the
certainty
of
our
Religion
,
that
the
grand
Fundamentals
of
all
Religion
must
of
necessity
be
originally
established
upon
that
Bottom
,
and
can
be
upon
no
other
;
for
we
come
to
an
Assurance
of
the
Being
of
God
,
and
the
future
state
of
mens
Souls
,
upon
no
other
Grounds
then
Moral
and
Rational
conclusions
,
from
whence
there
can
possibly
result
no
more
then
a
Moral
Assurance
.
Whoever
attemps
a
Rational
proof
of
the
Being
of
God
,
is
obliged
to
disclaim
all
pretence
to
Infallibility
,
in
the
way
of
his
Proof
;
because
Infalibility
is
wholly
relative
to
God
himself
:
The
notion
of
it
cannot
exist
without
the
admission
of
such
a
Being
;
and
therefore
to
talk
of
an
Infalible
way
of
proving
his
Being
,
would
be
grosly
absurd
;
for
't
were
openly
to
beg
the
Question
,
and
take
that
for
granted
which
we
oblige
our selves
to
prove
.
So
that
whoever
upon
rational
terms
and
the
grounds
of
Moral
Assurance
,
believe
the
Bible
to
be
sent
us
from
God
,
believes
it
upon
the
same
Grounds
upon
which
he
must
necessarily
believe
the
first
Principles
of
all
Religion
,
and
believe
it
upon
the
highest
terms
God
either
requires
or
enables
him
without
Inspiration
to
believe
it
;
upon
such
as
ought
sufficiently
to
fix
him
in
his
belief
,
and
upon
such
as
if
duely
pursued
,
will
certainly
produce
all
those
excellent
ends
God
intends
by
this
Book
.
This
may
serve
,
in
some
measure
,
to
manifest
the
vanity
of
all
pretensions
to
an
Infalible
belief
(
without
a
Divine
and
Infalible
assistance
)
of
revealed
and
supernatural
Truths
,
and
the
Mistakes
of
such
,
who
suppose
we
can
never
be
settled
in
any
Points
of
Religion
without
it
:
And
may
sufficiently
justify
an
indeavour
to
make
a
Rational
proof
of
the
Scriptures
,
without
a
pretence
to
any
such
Divine
and
Infalible
Judgment
about
them
.
If
so
much
be
urged
for
the
Proof
of
the
Bible
in
general
,
and
in
Answer
to
particular
Doubts
relating
to
the
manner
of
its
conveyance
,
as
will
amount
to
a
rational
assurance
and
satisfaction
;
'T
is
all
we
can
have
without
Inspiration
,
and
all
we
ought
to
Expect
in
this
case
.
All
we
pretend
to
from
attempts
of
this
nature
,
is
but
a
Moral
assurance
that
this
Book
was
at
first
written
by
Gods
direction
,
and
that
those
Copies
we
now
have
of
it
,
are
without
any
designed
corruption
,
or
other
variation
from
the
first
Originals
(
then
what
humane
frailty
in
the
Transcribing
of
them
has
occasioned
)
descended
down
to
us
:
and
that
in
all
such
places
where
we
find
various
readings
,
the
true
Sense
of
the
place
,
and
the
original
Dictates
of
the
Holy
Ghost
,
are
amongst
them
all
safely
preserved
,
and
by
a
diligent
search
may
be
discovered
.
And
upon
the
same
Grounds
of
Moral
Assurance
are
men
in
point
of
Translations
,
and
all
such
who
are
Illiterate
.
For
,
as
we
can
be
without
extraordinary
assistance
but
Morally
certain
that
the
Bible
was
Originally
Written
by
a
divine
direction
,
and
that
those
Copies
we
now
have
of
it
in
the
Original
Languages
,
were
at
first
Rightly
transcribed
,
and
have
not
been
since
corrupted
or
changed
,
so
men
may
be
also
Morally
Certain
about
a
Translation
.
For
't
is
in
it self
a
thing
very
possible
to
be
,
that
the
Scriptures
may
,
out
of
their
own
Languages
,
be
truely
and
rightly
translated
(
and
being
so
,
are
of
the
same
Divine
Authority
that
they
were
before
)
and
upon
circumstantial
considerations
men
may
come
rationally
and
safety
to
conclude
that
they
are
so
.
And
indeed
,
unless
all
men
in
an
Age
that
understand
the
Original
tongues
,
should
agree
,
(
which
is
absurd
to
conceive
,
and
morally
impossible
to
be
)
to
deceive
and
abuse
those
that
do
not
;
no
Designed
abuse
nor
any
palpable
falshood
can
be
imposed
upon
men
that
way
.
And
in
like
manner
,
persons
Illiterate
may
be
Morally
Certain
that
they
are
no
way
deceived
,
when
the
Scriptures
are
Preached
or
Read
to
them
.
The
Ground
of
Assurance
in
all
these
cases
is
still
the
same
;
the
Difference
is
onely
Gradual
.
Those
who
understand
the
Original
Languages
are
upon
easier
and
nearer
terms
of
Moral
Assurance
about
them
,
but
in
the
other
cases
it
may
be
also
attained
.
And
in
all
cases
,
God
has
providentially
afforded
means
sufficient
to
secure
any
reasonable
man
about
the
Truth
and
Authority
of
his
Word
.
Fourthly
,
How
can
we
believe
this
Book
(
say
some
)
to
be
from
God
,
when
we
find
contained
in
it
divers
Contradictions
?
Several
strange
and
Incredible
Stories
?
and
other
things
greatly
liable
to
Exception
?
This
Objection
,
though
it
looks
with
the
most
Threatning
aspect
,
has
yet
the
least
prevailing
Influence
;
is
of
all
others
the
most
Impotent
,
has
the
least
rational
Vigour
;
and
when
duely
examined
,
will
prove
least
effectual
to
those
bad
Ends
for
which
it
is
by
any
intended
.
When
men
tell
us
in
general
of
Contradictions
they
find
in
the
Bible
,
but
come
to
no
Distinct
and
positive
Proof
,
they
do
not
in
that
case
Object
,
but
Revile
.
He
that
will
give
an
Edge
to
such
kind
of
Discourse
must
punctually
Instance
Wherein
this
book
has
asserted
any
One
such
thing
as
implies
a
direct
Contradiction
,
and
is
in
its
own
Nature
utterly
Impossible
to
be
;
or
where
any
two
things
are
affirmed
and
denyed
so
directly
contrary
to
each
other
,
that
they
are
wholly
uncapable
of
any
Reconciliation
.
This
task
,
with
some
degree
of
Contempt
,
we
impose
upon
all
Antiscriptural
men
:
And
are
very
secure
that
all
those
seeming
Contradictions
that
are
to
be
found
in
the
Bible
,
do
at
last
prove
an
eminent
Testimony
to
its
Divinity
.
For
first
,
they
are
in
their
appearance
so
to
be
,
a
great
Instance
that
in
the
Writing
of
this
Book
,
there
was
no
corrupt
Design
to
Cajole
or
engage
the
opinions
of
men
to
it
.
And
Secondly
,
upon
a
thorough
〈◊〉
&
due
there
appears
in
them
all
,
such
a
deep
,
unthought
of
,
and
admirable
Concord
(
without
the
least
shew
of
any
Designed
Agreement
)
and
such
a
unanimous
tendency
towards
the
great
End
of
the
whole
,
as
greatly
savours
of
Divine
Council
,
and
such
a
Contrivance
,
as
we
may
reasonably
expect
to
come
from
Above
.
In
the
management
of
these
kind
of
Weapons
against
the
Bible
,
we
find
none
that
have
been
at
any
time
since
,
more
dexterous
,
then
heretofore
were
Celsus
,
Juli●n
,
Porphiry
,
and
Faustus
the
Manichee
.
How
mean
their
attempts
were
,
and
how
little
Impression
they
made
,
will
appear
by
the
Instance
of
some
of
their
chiefest
Objections
in
this
kind
.
First
they
Object
against
the
Bible
,
because
we
are
told
therein
of
divers
Incredible
things
:
As
that
a
Serpent
should
speak
to
Eve
;
an
Ass
reprove
his
Master
;
that
the
Sun
should
stand
st●●●
;
and
a
Woman
be
turned
into
Salt
,
with
many
other
things
of
the
like
nature
.
That
the
Devil
should
speak
in
a
Serpent
,
or
that
God
should
open
the
mouth
of
an
Ass
,
can
seem
Impossible
,
and
so
incredible
to
none
that
acknowledge
such
Superiour
and
Invisible
Powers
;
especially
't
was
absurd
in
Celsus
,
and
Julian
,
and
others
of
the
Heathens
so
to
Object
;
because
nothing
was
more
commonly
believed
amongst
them
then
Stories
of
this
nature
;
and
't
is
well
known
the
Devil
spake
daily
to
them
through
Images
.
Philostratus
gives
a
large
account
how
an
Elm-tree
spake
to
Apollonius
;
Porphyrie
tells
us
that
a
River
saluted
Pythagoras
;
&
Julian
himself
and
his
Philosopher
Maximus
had
oft
heard
the
Devil
speak
with
divers
kinds
of
voices
:
and
therefore
no
such
things
could
seem
Impossible
to
them
,
Nay
,
Julian
acknowledged
a
Possibility
of
the
highest
point
in
the
Bible
,
which
is
the
Incarnation
of
the
Deity
;
and
himself
gave
an
instance
of
it
in
Esculapius
,
whom
he
supposed
to
descend
from
Heaven
and
assume
Humane
Nature
,
that
he
might
instruct
the
World
in
the
art
of
Physick
.
'T
is
in
truth
,
in
it self
,
a
thing
Childish
and
absurd
,
to
Object
against
the
Bible
for
the
relation
of
any
such
passages
,
if
the
Being
of
God
be
once
acknowledged
.
'T
is
true
that
no
humane
power
can
make
the
Sun
stand
still
,
turn
a
Woman
●●●o
Salt
,
or
effect
any
thing
of
such
a
nature
;
and
should
the
Scriptures
ascribe
any
such
things
to
any
Humane
Ability
,
the
Objection
were
well
grounded
:
but
they
are
things
possible
,
and
easy
with
God
to
effect
:
and
the
fact
of
them
,
when
ascribed
to
Him
,
of
an
easie
belief
;
Nor
can
any
man
reasonably
Object
against
the
Scriptures
upon
any
such
account
,
that
does
not
first
deny
the
Actual
Existence
of
God
.
Secondly
,
They
tell
us
,
there
are
some
things
contained
in
the
Scriptures
and
ascribed
to
God
,
that
are
altogether
unworthy
of
him
,
and
no
way
fit
to
proceed
from
him
;
and
they
Instance
chiefly
in
two
:
The
Command
given
to
Abraham
to
slay
his
Son
,
and
the
Command
given
to
the
Prophet
Hosea
,
to
Marry
a
Wife
of
Whoredoms
,
and
an
Adulteress
,
The
first
is
soon
Answered
:
For
it
appears
to
be
a
Command
(
which
might
very
properly
result
from
the
Sovereignty
of
God
)
onely
for
the
Trial
and
Exercise
of
Abrahams
obedience
;
and
't
is
evident
,
God
never
intended
any
such
thing
should
be
effected
,
for
he
himself
after
forbad
it
.
For
the
Second
,
'T
is
very
plain
to
be
onely
a
Transaction
in
a
Vision
,
to
set
forth
the
corrupt
and
Idolatrous
state
of
the
ten
Tribes
at
that
time
,
and
nothing
that
was
then
really
acted
by
the
Prophet
himself
in
person
;
and
't
is
usual
in
the
Scriptures
to
have
things
historically
related
,
that
were
onely
in
Visions
transacted
.
So
the
Prophet
Jeremy
,
when
he
was
besieged
in
Jerusalem
,
is
said
to
be
Commanded
to
go
to
Euphrates
a
River
in
Babylon
,
and
hide
his
Girdle
in
the
hole
of
a
Rock
there
;
'T
was
not
possible
for
Jeremy
at
that
time
to
go
thither
,
and
't
is
very
evident
,
he
did
not
,
neither
then
nor
at
any
time
after
:
And
yet
t
is
Historically
set
down
though
it
was
a
thing
only
done
in
a
way
of
Vision
.
So
Ezekiel
,
when
he
was
a
Captive
in
Babylon
,
seems
to
be
brought
to
Jerusalem
,
and
is
bid
to
dig
a
hole
in
a
Wall
there
,
and
to
see
the
wicked
abominations
of
the
Ancients
of
Israel
;
and
yet
't
is
certain
,
Ezekiel
was
then
personally
in
Babylon
,
and
that
whole
business
was
only
done
in
a
Vision
:
And
so
he
himself
affirms
in
the
8th
Chapter
of
his
Prophecy
.
So
the
Prophet
Isaiah's
going
naked
twenty
days
,
and
Ezekiels
lying
three
hundred
and
ninety
dayes
on
the
one
side
,
were
things
only
acted
in
a
way
of
Vision
.
Thirdly
,
They
tell
us
of
some
passages
in
the
Evangelists
that
can
by
no
means
be
reconciled
together
.
The
most
considerable
of
which
are
these
two
;
First
,
In
St.
Marks
Gospel
,
where
the
time
of
our
Saviours
death
is
set
down
,
we
are
told
,
That
it
was
the
third
hour
,
and
they
crucified
him
.
And
in
St.
Johns
Gospel
and
St.
Lukes
,
we
are
told
It
was
about
the
sixth
hour
.
Both
which
are
easily
reconciled
,
by
a
right
understanding
of
the
Jewish
Custom
of
accounting
a
Day
.
'T
is
well
known
,
the
Jews
divided
each
day
into
four
distinct
parts
,
which
were
their
several
hours
of
publick
Prayer
,
and
going
up
to
the
Temple
;
the
third
hour
,
the
sixth
hour
,
the
ninth
hour
,
and
the
twelfth
hour
.
When
any
one
of
these
hours
came
,
all
the
space
between
that
and
the
other
(
which
was
three
hours
)
was
denominated
from
that
first
hour
.
As
when
the
third
hour
came
,
all
the
whole
three
hours
between
that
and
the
sixth
hour
,
was
called
the
third
hour
:
So
that
the
time
of
our
Saviours
Crucifixion
,
being
near
unto
mid-day
,
or
our
Twelve
a
Clock
but
some
little
before
it
,
which
was
the
time
they
called
the
Sixth
hour
.
St.
Mark
sayes
he
was
Crucified
the
third
hour
;
because
all
the
time
between
the
third
hour
and
the
sixth
was
strictly
so
called
,
and
yet
in
regard
it
was
very
near
the
sixth
hour
,
both
St.
John
and
St.
Luke
say
he
was
Crucified
about
the
sixth
hour
;
that
is
,
'T
was
very
near
to
Twelve
a
Clock
at
the
time
of
his
Crucifixion
.
And
so
there
appears
not
the
least
substantial
difference
between
them
in
this
matter
.
Secondly
,
In
the
natural
Genealogy
of
our
Saviour
,
as
't
is
set
down
by
St.
Matthew
and
St.
Luke
,
they
say
,
There
is
great
disagrement
,
and
such
differences
as
are
not
to
be
reconciled
.
That
there
are
considerable
differences
we
confess
,
and
that
they
are
not
,
without
some
difficulty
,
to
be
reconciled
,
we
also
acknowledge
.
First
,
That
there
should
be
differences
between
the
Evangelists
in
their
accounting
of
this
Genealogy
,
is
not
hard
to
conceive
:
If
we
consider
these
four
things
.
First
,
That
one
Evangelist
begins
at
the
top
,
and
traces
our
Saviours
Pedigree
downward
,
The
other
begins
at
the
bottom
,
and
ascends
upward
.
Secondly
,
One
carries
up
the
Genealogy
of
our
Saviour
as
far
as
Adam
,
in
whom
all
Mankind
were
equally
existing
:
The
other
derives
him
no
higher
then
from
the
Stock
of
Abraham
,
to
whom
the
Promises
were
more
peculiarly
made
.
Thirdly
,
One
seems
to
rehearse
chiefly
the
Legal
descent
of
our
Saviour
,
the
other
confines
himself
more
to
his
Natural
.
Fourthly
,
One
obligeth
himself
in
his
account
to
the
number
of
three
fourteens
,
and
permits
himself
for
that
Reason
to
leave
some
out
,
the
other
without
any
such
confinement
,
makes
his
account
more
at
large
.
And
throughout
the
whole
,
they
both
sometimes
intend
the
same
Persons
under
different
Names
.
These
things
have
occasioned
visible
differences
and
variations
in
the
manner
of
setting
down
this
Genealogy
:
Nor
can
it
be
otherwise
,
but
that
these
differences
are
such
as
that
they
are
in
themselves
irreconcileable
,
there
is
not
the
least
ground
to
suppose
.
Nay
,
't
is
very
reasonable
to
believe
from
the
Nature
of
them
,
and
from
those
different
Methods
we
see
the
Evangelists
have
chosen
,
that
there
is
a
most
admirable
Concord
between
them
,
and
that
this
Genealogy
is
after
a
various
manner
purposely
set
down
,
to
Answer
divers
Objections
that
might
then
be
made
amongst
the
Jews
in
those
times
:
And
by
that
diversity
we
find
in
it
,
is
accommodated
by
the
Holy
Ghost
to
many
great
and
excellent
Ends.
Secondly
,
That
there
should
by
difficulty
to
reconcile
the
Evangelists
in
this
matter
,
and
fully
to
find
out
that
excellent
Harmony
that
we
have
cause
to
believe
there
is
in
the
Methods
of
both
,
cannot
be
thought
strange
,
if
we
consider
these
two
things
,
First
,
The
Customs
of
the
Jews
(
to
which
these
Genealogies
refer
)
in
reckoning
their
Genealogies
;
amongst
them
it
is
ordinary
to
find
differing
Pedigrees
,
which
seem
much
to
contradict
each
other
,
when
they
really
do
not
,
and
great
differences
were
often
occasioned
thereby
;
and
this
is
very
easie
to
conceive
;
because
the
Jews
had
many
particularites
to
themselves
and
their
own
Nation
in
point
of
Relation
,
which
other
Countries
were
not
acquainted
withall
;
men
of
the
same
Tribe
were
upon
a
Political
account
Brethren
,
as
well
as
those
that
were
naturally
so
,
and
were
equally
so
stiled
;
If
a
man
dyed
Childess
,
amongst
them
,
and
the
next
of
Kin
Marryed
his
Widdow
,
and
had
Children
by
her
,
those
Children
are
reckoned
from
two
Fathers
.
Legally
they
were
the
Children
of
the
first
Husband
,
and
Naturally
of
the
Second
.
Successors
and
Providential
Inheritors
,
both
in
Imployments
and
Estates
,
are
often
reckoned
as
the
begotten
and
natural
Children
of
their
Predecessors
;
and
so
in
divers
other
particular
cases
,
and
in
all
their
Genealogies
,
they
generally
reckoned
their
descents
by
a
civil
and
Legal
as
well
as
a
Natural
Line
.
Secondly
,
We
now
want
the
advantage
of
many
Genealogies
and
Pedigrees
extant
amongst
the
Jews
in
our
Saviours
time
,
to
which
,
without
doubt
,
the
Evangelists
much
refer
in
the
courses
of
their
account
,
and
by
which
(
were
we
possessed
of
them
)
they
would
much
more
easily
have
been
reconciled
and
understood
.
The
Jews
were
very
curious
and
exact
in
the
preservation
of
things
of
that
Nature
,
and
good
Reason
they
had
so
to
be
;
for
amongst
the
Heathens
want
of
Posterity
might
be
supplied
by
Adoption
;
but
the
Jews
were
obliged
to
a
strict
succession
in
Alliance
and
Kindred
.
The
whole
of
this
matter
is
most
judiciously
discoursed
of
by
the
learned
Grotius
in
his
Annotatious
upon
these
two
Evangelists
.
to
which
(
the
exact
disquisition
of
all
the
particulars
being
too
large
a
task
for
this
undertaking
)
I
fear
not
to
refer
any
impartial
Reader
,
for
a
sufficient
Answer
to
all
that
can
be
reasonably
objected
against
the
Bible
from
hence
;
there
being
nothing
contained
in
either
of
these
two
Genealogies
(
that
of
St.
Matthew
and
that
of
St.
Luke
)
that
in
the
least
implies
any
direct
contradiction
;
nor
is
there
any
such
difference
between
them
,
or
between
them
and
any
other
part
of
the
Bible
(
one
of
which
must
be
punctually
made
good
,
or
else
this
Objection
is
of
no
force
)
as
appears
wholly
uncapable
of
any
Reconciliation
.
But
on
the
contrary
,
'T
is
evident
the
Evangelists
do
after
an
admirable
manner
consist
and
agree
with
themselves
,
Although
in
order
to
many
excellent
ends
,
and
to
clear
us
all
Doubts
about
our
Saviours
descent
,
they
differently
account
:
Which
,
upon
the
forementioned
Grounds
,
can
seem
hard
to
none
to
conceive
.
Fourthly
,
They
tell
us
There
is
much
contained
in
the
Bible
,
that
seems
of
too
Mean
and
Low
a
nature
to
come
from
such
a
wise
and
Excellent
Being
as
God
,
and
by
no
means
fit
to
be
Ascribed
to
Him
.
Such
are
many
Stories
,
and
many
Similitudes
,
and
divers
Expressions
we
find
there
.
On
the
one
hand
,
they
reproch
this
Book
for
containing
things
too
High
to
be
Credited
:
And
on
the
other
hand
,
they
object
against
it
,
as
containing
many
things
too
Mean
to
be
Regarded
;
In
the
one
,
they
impeach
Gods
Power
,
and
imply
,
some
things
are
too
Great
for
him
to
Effect
:
And
by
the
other
,
cast
a
contempt
upon
the
highest
effects
of
his
Condescention
and
Goodness
(
for
nothing
can
more
Savour
of
it
then
such
a
familiar
way
of
conversing
with
Men
)
'T
is
true
that
the
Scriptures
have
,
by
divers
Similitudes
,
Resemblances
,
and
Allegories
,
made
the
whole
World
and
all
we
converse
with
,
some
way
or
other
Hieroglyphical
to
us
of
Divinity
:
Have
expressed
somewhat
of
Religion
to
us
,
by
all
Parts
of
the
Creation
,
and
by
the
most
common
imployments
of
Humane
life
:
Then
which
,
nothing
could
make
Religion
look
with
a
more
Familiar
aspect
upon
us
,
nor
render
the
Mysteries
of
it
more
easy
to
be
embraced
by
all
capacities
:
Nor
is
any
thing
more
likely
to
preserve
the
memory
of
things
Supernatural
and
Divine
,
in
the
minds
of
men
,
then
when
they
are
expressed
to
them
by
such
things
with
which
they
are
sure
to
have
a
constant
converse
while
they
stay
in
this
World
.
Whatsoever
we
find
in
the
Bible
of
this
Kind
,
stands
sufficiently
discharged
from
all
Reasonable
exception
,
because
't
is
visibly
but
adjusting
the
Notions
of
Religion
to
the
impotency
of
many
capacities
.
And
of
the
meanest
expressions
,
either
in
Similitudes
,
Allegories
,
Metaphors
,
or
otherwise
,
that
we
find
in
the
Scriptures
,
These
two
things
must
be
acknowledged
(
by
which
they
are
enough
secured
against
all
just
and
rational
Contempt
)
First
,
That
they
are
such
,
as
in
their
own
nature
,
are
proper
and
apt
to
informe
in
all
those
Cases
in
which
they
are
made
use
of
.
And
Secondly
;
They
all
appear
to
have
a
direct
tendency
to
instruct
men
in
the
Noblest
and
Sublimest
Truths
,
And
are
evidently
Conducing
to
the
Highest
and
most
Excellent
Attainments
that
Mankind
are
Capable
of
.
These
,
and
such
like
Objections
have
often
faced
the
Bible
;
But
have
given
very
little
stop
to
its
Progress
.
Indeed
,
all
occasions
given
,
though
by
its
worst
Enemies
,
for
the
Discussion
of
it
,
have
turn'd
greatly
to
its
Advantage
,
and
still
made
it
appear
less
capable
of
any
Just
and
Solid
Exception
.
The
Bible
is
a
Book
that
will
endure
Discourse
.
The
Deeper
we
search
into
all
parts
of
it
,
still
the
surer
we
are
to
find
a
Divine
bottome
.
'T
is
true
that
the
manner
of
its
composure
is
suitable
to
its
nature
,
and
end
:
Savours
altogether
of
the
wisdome
of
another
world
:
'T
is
evidently
design'd
to
subvert
all
corrupt
Interests
,
and
debase
mens
proud
opinions
of
their
own
knowledge
:
'T
is
writ
after
a
sort
that
seems
peculiar
to
God
,
and
in
no
such
way
as
Mankind
use
to
treat
one
with
another
;
And
therefore
,
't
is
no
wonder
if
Some
men
both
Object
against
it
and
Reproch
it
.
Divers
things
there
are
which
in
the
Reading
of
this
Book
,
we
are
rationally
obliged
to
Consider
,
and
by
the
due
consideration
whereof
,
the
Grounds
of
most
mens
exceptions
would
be
removed
.
First
,
the
Scriptures
appear
to
be
Designed
as
a
General
Store-house
of
Instruction
and
Satisfaction
to
all
sorts
of
Capacities
and
Conditions
to
the
end
of
the
world
;
And
therefore
it
can
be
no
very
easie
task
,
upon
good
Grounds
,
to
condemn
any
Part
,
either
as
Useless
or
Improper
.
Secondly
,
Many
passages
in
the
Scripture
relate
to
things
past
,
and
long
since
transacted
,
of
the
circumstances
of
which
we
are
not
fully
informed
;
And
many
passages
were
accomodated
to
things
then
well
known
,
which
we
in
these
After-ages
are
ignorant
of
.
Others
relate
much
to
things
future
and
to
come
:
The
Wisdome
and
Excellency
of
which
will
not
so
fully
appear
till
Hereafter
.
And
so
we
see
it
was
in
the
Old
Testament
:
The
use
and
Reason
of
many
things
then
,
could
not
be
so
fully
discern'd
till
explain'd
and
interpreted
by
the
Gospel
.
The
Book
of
Ruth
might
then
happly
have
been
judged
by
some
,
as
an
Impertinent
Addition
to
the
rest
of
the
Bible
,
But
since
the
writing
of
the
New
we
see
what
an
excellent
use
there
was
of
it
,
to
make
good
our
Saviours
natural
discent
in
the
flesh
according
to
the
promise
.
He
that
saw
no
more
then
the
Old
Testament
might
have
thought
that
Historical
discourse
of
Melchised●c
that
we
find
in
Moses
to
be
very
defective
,
mentioning
so
considerable
a
Transaction
of
so
Great
a
Man
,
in
those
early
times
of
the
world
,
without
giving
any
further
account
of
him
;
But
now
under
the
New
,
we
are
informed
how
Eminent
a
Projection
of
Divine
Wisdome
was
wrapt
up
in
the
seeming
Imperfection
of
that
Story
,
and
that
the
Eternal
Generation
of
our
Saviour
in
his
Divinity
,
in
a
strange
and
unthought
off
way
,
was
Represented
and
Figured
thereby
.
Thirdly
,
Many
parts
of
the
Bible
relate
to
the
Customes
and
Laws
of
particular
Places
and
Countreys
:
Without
the
knowledg
of
which
,
No
man
can
be
a
Competent
Judge
of
them
.
In
the
Books
of
Esther
,
Ezra
,
and
Nehemiah
,
many
things
relate
to
the
Customes
and
Laws
of
the
Persians
.
In
the
Prophets
,
divers
things
are
not
to
be
understood
without
a
reference
to
the
Histories
of
several
Countries
to
which
they
Relate
.
In
the
New
Testament
,
many
passages
refer
to
the
Laws
and
Customes
of
the
Romanes
:
And
both
in
the
Old
and
New
Testament
,
many
places
are
never
to
be
well
understood
,
without
a
very
exact
and
distinct
knowledg
of
several
Customs
and
Practices
extant
in
those
times
amongst
the
Jews
;
This
may
be
seen
in
this
one
instance
;
Our
Saviour
says
,
He
that
will
receive
Him
and
embrace
the
Gospel
must
forsake
father
,
and
mother
,
houses
and
lands
,
wife
,
and
children
,
and
all
he
possesseth
in
this
world
.
These
passages
of
our
Saviour
,
in
themselves
seem
strange
,
and
are
extreamly
hard
,
at
the
first
view
,
to
be
disgested
or
understood
;
But
become
easily
intelligible
by
a
knowledg
of
the
Jewish
customs
at
that
time
;
For
,
'T
was
but
the
same
doctrine
applied
to
himself
,
that
was
taught
dayly
amongst
the
Jews
,
in
admitting
their
Proselites
.
The
Jews
dealt
with
all
Strangers
after
a
Threefold
manner
:
Such
as
continued
in
Gentilisme
and
Heathenish
Idolatry
,
they
permitted
not
to
Inhabit
amongst
them
,
nor
to
have
any
Place
in
the
Land
of
Israel
.
Such
as
Renounced
the
Gentile
Idolatry
and
Assented
to
some
Fundamentals
of
the
Jewish
religion
,
which
they
called
the
Seven
precepts
of
Noah
,
These
were
termed
Proselites
of
the
Gate
,
had
their
liberty
quietly
to
Inhabit
amongst
them
,
and
came
into
the
outer
court
of
the
Temple
,
which
they
called
Atrium
Gentillum
.
Such
as
were
Circumcised
and
embraced
the
whole
of
the
Jewish
Religion
,
those
they
called
Proselites
of
Justice
,
And
they
were
in
all
things
taken
as
Natural
Jews
.
The
manner
of
their
initiation
was
to
be
Washed
in
some
great
Water
up
to
the
Neck
,
and
there
solemnly
to
Renounce
not
only
their
former
Gods
and
their
former
worship
,
but
their
Countrey
,
all
their
Relations
,
and
Kindred
whatever
,
and
so
to
come
out
of
the
Water
as
New
borne
,
and
from
the
time
of
that
Ceremony
,
to
commense
Legitimate
Jews
.
Of
these
last
sort
of
Proselites
,
and
the
manner
of
their
becoming
so
,
we
find
mention
in
Tacitus
,
where
,
speaking
of
such
as
went
over
to
the
Jewish
Religion
,
Nec
quicquam
(
says
he
)
prius
imbuuntar
,
quam
contemnere
Deos
,
exuere
Patriam
,
Parentes
,
Liberos
,
Fratres
vilia
habere
.
They
are
taught
by
their
first
Admission
,
to
despise
(
that
is
,
to
forsake
)
their
Fathers
,
and
Mothers
,
Children
,
and
Brethren
.
And
to
this
Custome
our
Saviour
evidently
referrs
,
when
he
speaks
of
Mens
being
Borne
again
,
and
forsaking
all
to
become
his
Disciples
.
Fourthly
,
The
Bible
being
written
at
several
Seasons
,
and
in
several
distinct
Parts
,
Revelation
ascending
gradually
to
its
Meridian
,
'T
is
not
Reasonable
to
ground
an
exception
from
any
one
part
,
without
a
due
consideration
of
what
we
now
find
in
the
Whole
.
Many
things
,
in
the
Infancy
of
Revelation
,
were
less
perfectly
made
known
,
some
practices
Less
condemned
,
then
what
we
now
find
they
are
under
the
Gospel
.
And
thus
it
was
in
the
case
of
Marriage
;
For
although
God
had
virtually
determined
mined
that
whole
business
by
the
Manner
of
his
Creation
at
first
,
That
One
man
should
have
but
one
woman
;
And
had
also
,
by
his
Last
Prophet
,
given
a
very
Pregnant
intimation
of
his
mind
in
that
matter
;
yet
the
Doctrine
of
Marriage
was
never
so
fully
cleared
till
the
times
of
the
Gospel
;
Our
Saviour
then
makes
a
full
and
final
Determination
about
it
:
For
he
positively
declares
,
That
Whosoever
shall
put
away
his
wife
,
except
for
the
cause
of
fornication
,
and
shall
marry
another
,
committeth
Adultery
.
By
which
,
these
two
great
Points
about
Marriage
,
are
fully
and
for
ever
Determined
.
First
,
That
Divorce
is
Lawful
in
no
case
but
that
of
Fornication
.
Our
Saviour
declares
that
God
had
established
Marriage
,
by
a
Law
of
Creation
,
and
first
institution
,
upon
those
Termes
.
And
although
the
Mosaical
indulgence
,
in
regard
of
the
present
and
particular
State
of
the
Jews
,
had
for
some
time
,
interposed
,
yet
he
has
plainly
told
us
,
It
should
be
so
No
more
,
That
Indulgence
should
be
in
force
no
longer
,
But
that
the
Obligation
of
Marriage
should
remain
as
t
was
from
the
Beginning
,
That
one
Man
and
one
Woman
were
to
become
one
Flesh
in
that
Relation
,
and
upon
no
termes
to
be
parted
,
but
in
case
of
Fornication
,
which
in
its
own
nature
contains
a
virtual
Dissolution
of
that
Marriage-union
.
Secondly
,
That
Plurality
of
Wives
is
a
thing
utterly
Unlawful
,
and
the
Practice
of
it
a
great
Evil
;
For
our
Saviour
affirmes
That
he
that
marries
another
wife
upon
an
Vnlawful
divorce
from
his
first
,
(
and
much
more
when
there
is
no
divorce
)
commits
Adultery
in
so
doing
:
Which
he
could
not
do
,
but
upon
this
ground
,
That
the
having
of
more
wives
then
one
together
,
is
a
thing
in
it self
altogether
unlawful
.
FINIS
.