A conference with a theist. Part II. Shewing the defects of natural religion; the necessity of divine inspiration; the rationale of the mosaical laws, and defence of his miracles : together with an account of the deluge, the origin of sacrifices, and the reasonableness of Christ's mediatorship. / By William Nicholls ...

A Conference WITH A THEIST . PART II.

CRedentius thinking himself obliged to return the Visit which Philologus had lately given him , after a small walk of some half a Mile , his House lying from Credentius's , but at that Distance , he very opportunely hears that Philologus was retired to his study after Dinner , and not suffering the Servant to give him the disturbance of calling him down , he with his wonted familiarity , enters upon him there . The Room it self was adorned with all the beautiful Paint and Figures which a skilful hand could add , and the Books were Methodically ranged into various Classes , under the Images of Ancient Philosophers and Poets , and some other celebrated Modern Writers . Nor was there wanting any Greek Philosophical , or Philological Writer down from Homer to Pletho ; and all the Latin Classicks stood in the exactest order and the most curious binding ; and what yet commended them most , they were chiefly of the charming Editions of Aldus , the Stephani , and Vascosanus . Here were all the Learned Adversaria , Dissertations , &c. of the famous Philologers of this , and the last Age , Trapezuntius , Valla , Volateranus , the Scaligers and Casaubons ; here was a Collection of every thing curious in the Philosophy of the Moderns up to Petrach and Mirandula ; all the Wits of our own and the Neighbouring Nations , every thing useful and delicate in the Methematicks and Poetry , most singular sets of the Modern History , Maps and Travels ; in short a well chose Collection of the most refined and pleasing Authors , which may tend to render the study of a Gentleman agreeable and to highten his Genius . Philologus drawing a Chair for him to sit down , according to his wonted pleasantness , tells Credentius he was heartly glad to see him , but for Entertainment he must expect the same that he gave him the other day , endeavouring always to write after so good a Copy as Credentius , so that he must expect to be treated only with Discourse . Adding with all , that the Entertainment too of that nature would be very mean , and be no tolerable recompence for that instructive Discourse he was pleased to afford him the other day , which he protested had made him ever since both wiser and better .

Cred.

I perceive , Sir , you retain still so much of the complemental strain that I have not yet brought you up to that plain sincerity of that Religion I am Advocate for . And if you find any forcible conviction in the Arguments I then urged , you must attribute that to the evident Truth of our Religion , and not to my management .

Phil.

I would not have you , Sir , conclude too fast neither , my Head is not so full of Revelation yet , as to swallow the whole doctrine of the Bible without chewing . Truly , Sir , I am a kind of an obstinate Heathen , I shall hold out my Infidelity to the last , and Faith must gain upon me by Inches , or not at all . You indeed have defended strenuously enough the History of the Creation and the Fall ; but this tends no more to make a Man a Christian than to make him a Jew . I expect to have the reasonableness of the New Covenant as you call it made clear to me , and the Mediatorship in all its particulars . I must demand an account why simple Natural Religion should not perform as acceptable a service to God Almighty , as when 't is cumbered with Jewish and Christian Rites ; why God should not as well be pleased with a Mans doing his duty himself as for the sake of a Mediator ; and to what purpose a Man must be forc'd to believe the Inspiration of a few Books wrote I know not when , and by I know not whom ; and which for the most part tell us no more but what Natural Religion told us before . Therefore by your leave , Credentius , I will attack you , 1. With the sufficiency of Natural Religion in general towards the Worship of God , and a good life . 2. Particulars of the Conference . In opposition to the Mediatorship of Christ . 3. In opposition to the Writings of the Bible .

Of Natural Religion .

And now , Credentius , have at you upon the first head .

I think I need not de●uce Arguments for this out of the depth of Philosophy , for I dare say you will never be able to answer these four Verses of our English Poet.

Natural Religion easy , first and plain , Riddles made it Fabulous , Priests they made it gain ; Offrings and Sacrifices next appear'd , The Priests eat roast meat , and the people star'd .

I protest the cunning Blades had a brave time of it when they could fill their Bellies at the peoples charge , who thought themselves well paid to look on and see them feed . But in the mean time the poor folk were miserable befool'd , when they were made to believe , that they rendered the Deity more their Friend or themselves the better Men by stuffing the Priests Guts . For what signifies a Fat Bullock to God-Almighty ? but the roguish Priests knew well enough what use to make of it , when it served them thus to gormandize upon . And truly their Brethren of the holy Tribe have kept up the same Craft and Legerdemain ever since . It is but the same Juggle of the designing Priesthood that upholds all the superstitions in the World ; that maintains both the Pagods of India , the Mosques of Turky , and provides so confortable a maintenance for all the sanctified Gentlemen here in Europe . The plain dictates of nature are a thousand times a better Rule of Life than the foolish rites prescribed by these superstitious Coxcombs ; that rook the people of their money by telling them strange Tales and exhibiting odd Ceremonies for them to gape at . What cann't a Man Live and Die as becomes a good Man without Sacrifices and Ave Maries , and Sacraments and Absolution ? Cann't I live as nature directs without being plagued and tormented by a parcel of Creed-contriving , Sin-making Hypocrites ? For my part I grudge those Harpies every morsel of Bread they eat ; and think that Cheats and Pick-Pockets ought to be maintain'd at the charge of the Nation as well as they . It vexes me to think that the generality of people should be such Cullies to part so easily with so considerable a part of their Estates to pay their Priests for Hypocrisy and Lyes ; and at the same time to adore their Holinesses for their Piety and Good service . For my part , they shall get as little of my money as ever they can ; and I generally tell them their own when ever I meet them . I know two or three of our Neighbours that tamely deliver up their Nose to their Priests Fingers , and truly you , Credentius , suffer them to buzze about you like so many Flies , but you have sense enough to discover the Foxes Ears through the Sheeps Livery ; it is only your good nature that hinders you from doing any thing unkind to any one ; but for my part , I make the Sparks know their Distance , I give them no quarter when ever they fall in my way ; and that makes them as much scar'd at my Company as the common People are at their Tales .

Cred.

I perceive , Philologus , The unreasonableness of vilifying the Clergy . you have a little transported your self by your own Talk , and have lost your Argument to railly upon the Clergy . But I must needs tell you , that this custom you have got of exposing the Profession and Persons of the Clergy is one of the worst qualities I discern in Philologus , and is a great blemish to those other Gentleman-like accomplishments which adorn his Character . I shall speak to that simplicity you would have in Religion , by and by ; but in the mean time , I must beg leave to speak a word or two upon this irreligious ill-bred Custom of abusing Clergy-men , which has so much obtained among the Gentlemen of this Age. Now this piece of ill-breeding was not of our own Growth here in England , it was brought , like the rest of our Follies , from France . Our travelling Gentry , who had spent their time to no purpose beyond Sea , thought they must bring home something remarkable , and it was generally that little banter and drollery with which the French Gentlemen used to make sport with their ignorant Friars and Curees . All the improvement it gained in our Nation was more Malice and more Dullness ; for we English are generally a grave sober Nation , and nothing looks so awkwar'd in us , and is such a force upon our tempers , as Drollery ; so that when once we go to imitate Fools we generally are such . And indeed we have imitated the French in this but miserable sillily ; for I think there is no comparison of our Clergy and the generality of their Friars who are commonly very ignorant and silly , and often-times not only lewd themselves but Panders to other Mens Debauchery . But generally our Clergy live lives of Vertue and strict Piety , at least few of them are notoriously vitious ; their Education is commonly such as gives them Learning , equal at least to the Neighbouring Gentlemen ; and considering the remiss Education of the Gentry under the late Reigns , for the most part superiour . There is nothing vile and contemptible in their Profession , as there is in some which tend to vanity or debauchery , or which do denote some vile servitude and drudgery ; but their calling is high and noble , the subject of it God , and the most sublime and divine Truths ; and the end which they drive at , is to make Men good and peaceable . Now there is nothing in all this that should render this order of Men the subject of Contempt and Drollery ; and Men might , if they please , with as much advantage , make sport with Physicians and Lawyers , as they do with Divines . Give me leave to say , it is an unmerciful piece of Barbarity to fall foul upon innocent Men , to abuse their Persons and Profession , when there is no manner of provocation given them for it ; nay , it is most pitiful Cowardice to give such usage only to those who they know , by the Character of their Profession , must not revenge it , which they dare not offer to those whom they suspect may . If such a Man believes the Gospel , he offers one of the greatest injuries to Religion , by exposing the Ministers of it , and lessening their credit , whereby they are less able to reform the lives of wicked Men ; and doth withal foolishly give the lye to his Faith , by ridiculing and affronting the Officers of that holy Institution , which by his Baptism and Communion he has declared the greatest Veneration for . And truly a Man may as well pretend to bear a great respect to the Government , when he is always exposing and traducing the King and his subordinate Magistrates , as to pretend an esteem to Christianity , and to be always railing at its Ministers . This is a practice so shameful among Christians , that would render them an opprobry to Infidels , in seeing them so disgracing the Dispensers of those Doctrines and Mysteries they hope to be saved by . Nay to speak more particularly , neither will the known faults of some , or many Clergy-men , excuse this Custom ; because though some are faulty there are others who conscientiously perform their duty in all respects ; and therefore to involve all under the same imputation is shameful Injustice . But besides , the faults of a Clergy-man are of so tender a nature , and are of so nigh a concern to Christianity , that for the credit of Religion all good Men will be very cautious of divulging them ; and therefore where-ever we find Men forward to pick up and relate stories of this nature , 't is a certain sign they are no Friends to the established Religion , and is usually a sign that they are no good likers of the common Christianity . And truly , Philologus , I must own that the Gentlemen of your Sentiments have taken very proper methods by vilifying the Clergy to propagate your Opinions , for this one reason , because it may easily be observed , that the greatest number of Atheists and Deists , in this Nation , is made up of such , as have formerly , before they declared for Infidelity , been the greatest Railers against their Parsons . I will not determine whether this comes to pass by the Judgment of God , or the natural tendency of the thing ; but this is certain , as far as my observation can reach , that the chiefest of the Body of these Infidels is made out of the Antimonarchical and Rebellious Party of the late Reigns , and the Jacobites in this ; Men that are grown sowr'd and peevish at the miscarriage of their design , and exasperated against the Clergy for their opposition to their practices ; and so have resolved at last to be revenged upon Religion in spight to its Ministers . But I 'll warrant you by that smile , Philologus , you imagine that the compliance of the Clergy with the last Reigns , and at last with the present Government , is the true reason of the growth of Infidelity now . I shall leave the Gentlemen of that Order to justify their own actions , who know their own Conscience best . But thus much I will say , that if the Clergy of the Church of England had not complied with the Government , we had had , by this time , such a medly and confusion in Religion , as would have made a great many Men have nauseated all . For nothing can be so great a cause of Infidelity as the unlimited license of Fanatical Zeal and Enthusiasm ; and for one Atheist or Deist we have now we should have had twenty then . And it may be we had been in as bad a condition if the Clergy had not vigorously opposed the Rebellious Principles and Practices of those dangerous Phanaticks , and their Abettors , who were going to overthrow a Lawful Government , and an Orthodox Church . So that I am so far from condemning the Practice of the Clergy of the Church of England in these last Reigns , that I highly approve it , both as being very uniform , and of a piece with its self , and very consonant to Reason and Law . For by the same reason they comply with this Government which is established by Law ; they refused to comply with the Illegal demands of King James , who was acting against Law , and to their utmost opposed the unlawful Seditions , and at last Rebellion of Factious People , who were for advancing the Title of a Lawless Heir , who had no pretence to the Crown by any Law in the World , in opposition to two Successive Princes , who had undoubted Right to , and were in actual possession of it ; and to the injury of all the lawful branches of it . So much I have thought fit to say concerning the Abuses which are frequently given to Clergy-men , by Men that have not cast off all regard to Christianity , but are willing to lay hold on any pretence to fall foul upon them , and to wreek their Spleen . But further , as to Gentlemen of your perswasion , who look upon our Religion to be a Fable , and think you can have no tie upon you from that ; yet methinks Civility and common Justice , which you pretend to be the greatest Advocates for , should restrain you from abusing any one , especially those who are used to bespeak you with all civility and respect . And as for their Dues which you make a sport in defrauding them of , you know , by Law , they have as good a Title to them as you have to your Estate ; and your Copy-holders might , with the same Justice , detain your Quit-Rents , as you do their Tithes . And if Religion be only a Politick Contrivance of State , if the Law think fit to direct it so , the Clergy by instructing Men to be Virtuous and Religious , and by that means keeping Men peaceable at home , have as good a Plea for the Tenth of our Estates , as the Souldiers have now for the Fifth , for fighting against our Enemies abroad .

I beg your Pardon for this long digression from our main design , which yet your discourse led me to . And now I shall speak to the Argument of your Poetical Friend ; which one would think should be irrefragable , considering it is so often repeated by your Gentlemen with such Grace and Emphasis .

The Priests eat Roast meat , and the People star'd .

The People partook of the ancient Sacrifices . But had not the People their share of Roast meat too as well as the Priests ? Now here is a good Jest spoil'd for lack of understanding the Roman or Greek Antiquities , or for want of reading the Books of Exodus , or Leviticus . For every Child knows that the Jews were obliged every Year to go to Jerusalem , not to see the Priests eat the Paschal Sacrifices , but to eat it themselves . And 't is plain , that the People eat likewise of other Sacrifices , by 1 Sam. 9.13 . where 't is said , the people will not eat till Samuel come , because he doth bless the Sacrifice . And nothing of the Jewish Sacrifices were peculiar to the Priests but only the remainders of the voluntary piacular Offerings , Lev. 6.16 . And so in the Heathen Sacrifices , after some small parts were offered to the Gods , the rest made a Feast for all the Sacrificers together , both Priests and People in common . So Homer speaks in general of all present at that Sacrifice .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hom. Il. 1. And thus the Labour done and Dinner drest , They every one do share an equal Feast .

And so speaking of the Wine in the Sacrifice , which he makes common to all . Likewise he says , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — — Crowning the Bowls with Wine Which they to all present —

And so Virgil whom Servius and Macrobius remark to be admirably Versed in the Sacrificial Rites , speaks of that Sacrifice of Aeneas in the Eighth Book of the Aeneis .

Vescitus Aeneas simul & Trojana juventus Perpetui tergo bovis , & lustralibus extis . Aeneas and his Trojans , all do eat In order , of the Sacrificed Meat .

But further Lylius Geraldus , in his Treatise de Diis Gentium , informs us out of Herodotus and others , that the people were so far from not having a share at the Sacrifice , that they might carry 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Cuts of it home with them to their Friends , so that they too might partake of the Sacrifice . Which might perhaps give occasion to the like custom of the Christians in the Eucharist . Euseb. Eccl. Hist. Lib. 5. Cap. 24.29 . Nay these voracious Priests were so far from eating up the Sacrifice , that many of the remaining parts were afterwards sold at the Shambles . Vid. Herod . Clio. Augusto Expos. in Rom. which gave occasion to those scruples among the Corinthians , concerning the Idolatry , which St. Paul so judiciously satisfies , 1 Cor. 10. Whatsoever is sold in the Shambles eat , asking no question for Conscience sake , &c. Which Custom the Apostate Julian improved so far to be revenged upon the Christians at Antioch ; as to make all the food which was brought to Market to be first dedicated at a Heathen Altar . Theod. Lib. 1. Cap. 14. And so much for your gormandizing Priests .

Phil.

Well this is but a small matter to talk of . But I can never forgive the Sanctimonious Brotherhood , for all the mischief they have done to Natural Religion , by burying its pure and divine Light in such a Load of Ceremonious Trumpery . If it were not for these Inventions of Priestcraft , a Man might do his duty as far as nature directs , with all the ease imaginable . If a Man would but take care to do what unprejudiced nature prompts him to , not to overcharge her with more than she craves , nor to check her in her just desires , and to have as great and august thoughts as he can of the Deity ; he might perform the whole business of Religion to all intents and purposes . All the ceremonious foppery which does so pester Mankind , is owing to the Priests contrivance , who would not have got so much by the free , easy directions of nature , as they do by long Catalogues of Articles of Faith , and a fine Pageant-like-Raree-show worship . For my money give me good old , Pure , natural Religion , which was in diebus illis . In pious times e'er Priestcraft did begin . Before , &c.

Cred.

Natural Religion not the Tendencies of nature . Which was in Vtopia , or only in the Brains of the Gentlemen of your way . For your notion of natural Religion is so far from being Gods Law , or a Rule of Mankind , that it was never dreamt of , till Mr Hobbs would make his vitious qualities the rule of humane Actions , and some of his Disciples had improved further upon him since . 'T is true , I am for that natural Religion , which is the dictates of right reason , as much as any one ; but your natural Religion is the corrupt inclination of a depraved will and disorderly Passions , made out of Fear , Pride , Lust , and a Selfish humour . Men of these Principles are Temperate , only for fear of the sickness of a Debauch , or in hopes to live as long as the Old Gentleman of Malmesbury . They forbear to kill , or rob their Friend , for fear of the animadversion of the Leviathan , or Common-wealth ; or that they may not incurr the danger of being hanged , or losing their reputation . Adultery indeed may be a little against the Pact we enter'd into , when we retired from a State of Nature ; but moderate Whoring is as innocent , as Eating , Drinking , or Sleeping . And now what a noble Idea of natural Religion is this , for Men thus to Philosophize themselves into Beasts , and to call that pure Nature which is the worst sort of Brutality ? It cannot be denied , but that we have some disorderly affections within , which are apt to prompt us to such Actions ; but we have before shewn , that these Appetites have received an original depravation , which has been the Opinion of all wise Men ; and besides , in the midst of this Tumult of unruly Passions , we still find a right reason within us , disallowing of these irregular Tendencies , and a Conscience checking us for the submiting to them . And now let any one judge which has the justest claim to the Title of natural Religion and the unblameable practice of Mankind ; those wise dictates of reason which restrain these desires , or the mad Passions themselves . And yet when all comes to all , your Infidel Sparks after all their cry for natural Religion , and pure uncorrupted nature , mean no more by it , than uncontrouled sensuality . Which is so vile an end for a Man to propose to himself , that it reflects a disgrace upon our common Reason ; and at last , let him gain as much of it as he can , he will never arrive that way to the happiness of an ordinary Beast . For a Boar , or a Monkey , can enjoy more of this sort of satisfaction , than e'er a Libertine of 'em all . Epicuri de grege Porci !

Phil.

I beseech you , Credentius , not so severe . All we Infidels are not such Hogs as you would make us ; for some of us are better principled than this comes to . Such Men as you describe are our Hereticks , as I may call them ; though they pretend to natural Religion they have highly corrupted it , and almost destroy'd it . But we Orthodox Unbelievers have our Tenets fixed upon a sounder Bottom , and take nothing up for natural Religion , which is not the Result of right reasoning , and grounded upon the clear principles of natural Light . For this is the sole Rule which God has given us to walk by ; not that Men like these Libertines should mistake the cravings of their Irregular Appetites for the Law of nature , but to govern them by it . For I suppose God to have given us these Appetites not to be Law to our actions , but as a subject to exercise our obedience to this Law of God , or Nature upon ; so that then we are said to act according to the Law of Nature , when we follow those dictates which every ones unbyassed reason affords him , even in opposition to these irregular Tendencies of our vitiated Appetites . This is that noble Rule which alone , if followed , will make a Man Wise , and Vertuous , and Happy . Under the influence of this Law alone ( till the Priests began their Reign ) Primitive Mankind liv'd golden Ages ; and went to Heaven , at last , without Sacrifices and Revelations .

Hâc arte Pollux , hâc vagus Hercules Innixus arces attigit igneas . Cred.

I find you are continually harping upon the Priests being the Authors of all the ceremonious parts of Religion , and particularly Sacrifice ; and that the World was a considerable time without either Priests or Sacrifice under the conduct of pure natural Religion , and that the Priesthood was but of late date , and crept into the World by imposing upon the People pompous Ceremonies . Now to set you right , in this mistake , will you please to attend to these following particulars .

1. There was always in the World a Rank of Men who had the Office of the Priesthood annexed to them , Priests in all places of the World , and all Ages . whose office it was to put up Prayers to the Deity for the People , to offer Sacrifices , and the like . That this office was entailed upon Primogeniture , as some maintain from Numb. 18.16 . Vid. Grot in Luk. 2. I think is not so certain ; but that it belonged , and was constantly practised by the Heads of Families and Princes , of Nations in the earliest times , is unquestionable . So Noah after the Deluge Sacrified for himself and Family , Gen. 8.20 . The like is recorded of Abraham , and Jacob , and Job . And so among the Gentiles , in the highest Ages , the Crown and Priesthood went together ; of which the History of Melchizedek King of Salem is a remarkable Instance in Scripture . And amongst Prophane Authors Virgil tells us the like of Anius King of Delus .

Rex Anius , Rex , idem hominum , Phoebique sacerdos . Virg. Aen. 3.

Upon which Verse Servius has this note . Sane majorum haec erat consuetudo , ut Rex esset etiam sacerdos , vel Pontifex . Vnde hodieque Imperatores Pontifices dicimus . This was the custom of the Ancients , that the King must be also Priest or Pontifex . And from thence at this day we stile the Emperours Pontifices . And so likewise in his notes on the 10. of the Aeneads , he says Aeneas was likewise sacrorum Rex , or Pontifex . And before him Priamus the Trojan King offers the Sacrifice which is described by Homer . Iliad . 3. And so not only Iulus , Aeneas his Son , succeeded his Father in the Priesthood , but the Priesthood continued for many Ages afterwards at Rome in the Gens Julia , which descended from him . Numa instituted those sacra called Regia , which were to be performed by the Kings only ; ordaining likewise some subordinate Priests , who should supply their places , when they were engaged in the Wars . So Julius Caesar , in right of his Family , was High-Priest , and after him Augustus ; and at last the Emperours were Pontifices Max. on course . So that you see the Priesthood , Philologus , is not such a modern Incroachment as you Deists would pretend .

Phil.

Let the Invention be early or late it matters not much , for 't is so very and useless one that Mankind would not be a farthing the worse for , if it was quite laide aside ; for it cost us , I am sure , a great deal of Money , and no body , that I know , is the better for it . For People may live honestly , and say their Prayers as often as they think fit , without the help of Parsons : or if they must have Guides , such an honest old Author as Tully , or Seneca , or the good Advice of some sober wise Gentlemen , will conduct them in the Rules of Morality , without taking Tithes for it .

Cred.

The World is very bad as it is , The Advantage of a Ministry . but I believe it would be ten times worse , if there was not an order of Men that did continually put People in mind of their duty ; and though they be very negligent of Instruction , yet by hearing their Duty so continually inculcated something sticks at last , even in the worst Minds , and keeps them from being so profligately wicked as they would otherways be : 'T is true indeed , 't is possible some Men may live good lives without a Priesthood , or Clergy to instruct them ; and so 't is possible to blunder out a strange way in the dark ; but all Men must allow 't is more easily gone with an experienced Guide . But besides , I have one Argument to prove the Usefullness , of a Priesthood , or Ministery , that will reach you Gentlemen that allow no Revelation . All you Theists grant to pray to God is a Part of Natural Religion , and that in publick too upon special occasions , as to deprecate God's Vengeance in publick Calamities , and to thank him for publick mercies , and the like . Now you would not have all the People at Church to be charming and gabling together every one his own Prayer , but for decency and Order sake one ought to speak for the rest , to whom if the Publick allow any thing for his pains , then you have what we call a Priesthood or Clergy . So that even upon the pure Principles of Deism , this Order is requisite ; and you must destroy your own Hypothesis by making them useless and insignificant . A good and conscientious Clergy-man that makes it his business to incourage Piety and Vertue , will do more good than a hundred Tully's and Seneca's ; and the World would be well hope up , if they had no other Guides in Morality , than some of those wise sober Gentlemen as you call them , many of which continue lewd as long as they can , and in their old Age turn Moral-mongers when they can be vitious no longer . But to go on .

2. Neither is your other supposition true , that there was ever any Age or Nation in the World , Pure Natural Religion no where practised . when or where such a pure Natural Religion as you imagine , without any manner of Rituous worship , was ever practised . I know not what secret Histories your Gentlemen may have of the Golden Age , but as for us dull Believers , we cann't see one word in all the ancient Books we meet withal , that gives us the least hint of such a naked natural Religion as you speak of . If we have recourse to the Poets , to whom we are beholden for all that is known of these Golden Ages , when these brave men lived ; they make Religion as Ritual as it is now ; and altogether as full of Sacrifices and Revelations . Nay , the account we have of the Goddess Astraea , which is a principal part of the Poetical History of the Golden Age , is that she was a Numen sent from Heaven to converse with Men on Earth , to inspire them with Justice and Sobriety , and to teach them Vertue and a good Life .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arat. Phoen. Although she did immortal glories share , She freely did converse with mortals here : She taught them Vertue as she walkt the streets , She taught them Counsel in their close debates : From her their Oracle they did derive , Laws and the Vertues of a Social Life .

Which Fable by the way is but an ancient Tradition of the frequency of God's conversing with holy Men , in the first Ages of the World . Neither did those Golden Ages want their Sacrifices more than their Revelations . Nay , if we will believe the Poet Hesiod , he tells us the Golden Age was particularly remarkable for their Sacrificing to the Gods ; and that Jupiter was angry with those of the Silver Age , and took that race of Men out of the World for neglecting it .

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — Hesiod . Op. & Dies .

Neither do we see any of the Ancient Poetical Heroes , your Hercules's , and Pollux's , your brave natural Religion-Men , but they are as much in at Sacrifices as other People . As we see by the Examples of Priam , Vlysses , and Achilles , and Aeneas in Homer and Virgil , of Cadmus in Ovid , of Perseus , Theseus , and all the Argonauts in Apollonius and other Poets .

And as there was never any Age of the World in which this superfine natural Religion was universally practised , so neither was there , nor is there , any Part or Nation of it , where it can be found . All the anciently known World , from India to Britain , from Africa to Scythia , was all full of Rites and Ceremonies . To begin with our old Britains at home , they were so far from professing such a pure natural Religion as you contend for , that they were full of Idolatry and cruel as well as silly Ceremony . Their rites were almost wholly Magical , and they were so much wedded to that Art , as Pliny says , Hist. Lib. 30. Cap. 1. ut dedisse Persis videri possint , that they seemed to set a Copy to the Persians in it . They adored a multitude of Idols , portenta Diabolica pene numero Aegyptiaca vincentia , as Gildas calls them , Gildas de Excid . Brit. a Company of Devilish Monsters almost exceeding the number of those in Aegypt ; for besides the Saxons Idols of Tuisco , Thor , Woden , Seater , &c. they had the Celtick Teutates and Hesus ; and likewise Belenus , or Bellatucadrus , as appears by an ancient Inscription lately found in Westmorland , dedicated Sancto Deo Bellatucadro ; as also another old God mentioned by Sedulius , Sedul . in op. Pascal . ( who was a Scotch - Britain ) called Geada , or Geta. And when we further consider the fond Ceremonies used by their Priests the Druids , in gathering † † Plin. Lib. 30. Cap. 1. Plin. Lib. 16. Cap. 43. Oak-branches and seeking Misletoe for their Sacrifices , their cruelty in humane Sacrifices , their killing the Victim * * Vid. Strab. Lib. 4. upon the Altar with Arrows , or binding him round with straw , and so burning him a live , with other barbarous and devilish Ceremonies ; I say , when we consider all this we may very well exclude the Britains from the purity of natural Religion . And if we proceed to our old Neighbours the Gauls , we shall find them as deep in Ritual worship as the Britains : they had the same foppery of the Druids with them , which Caesar † † Caes . Bell. Gall. Lib. 6. says they borrowed from the Britains , and those who would be exact in that Discipline travelled thither . They had the same humane Sacrifices , and well nigh the same Gods , as Lucan informs us , Lib. 1.

Et quibus immitis placator sanguine diro Teutates , horrensque feris altaribus Hesus ; Et Taranis Scythicae non mitior ara Dianae .

The Spaniards , as Macrobius tells us , Macrob. Sat. Cap. 19. worshipped Simulachrum Martis radiis ornatum cum maximâ religione , Neton vocantes . They adored an Image of Mars adorned with Rays with very great veneration , calling him Netos . They had a Temple with the rites of * * Strab. Lib. 4. Apollo Delphinius ; and Varro , as Pliny † † Plin. Lib. 3. Cap. 1. relates , derives Lusitania from Lusus the Companion of Bacchus , whose rites were celebrated there . If we look upon the ancient face of Germany there is as little of pure natural Religion to be found as any where else , but all is full of Idolatrous Ceremony . Bell. Gall. Lib. 6. And Caesar says they Sacrificed to the Sun , Vulcan , or the fire , and the Moon ; which were the only Gods they saw , but as for others , ne famâ quidem acceperunt , they never so much as heard of . But Tacitus * * Ann. Lib. 4. and † † De rebus Geticis . Jornandes make likewise Mars their principal God . Tacitus mentions their singing Hymns to Hercules when they went to War , De moribus Germ. and Paulus Diaconus speaks of their Woden whom he interprets Mercury . To say nothing of the rites of Tuisco , Friga , &c. which the Saxons afterwards transplanted into Britain . If we look Southward into Africa , we shall find them there busy with the rites and Oracles of Jupiter Hammon , and with the worship of an abundance of their dead Kings * * Tertull. Apol. Cap. 24. Lactant. Lib. 1. Cap. 15. ; and if we look Northward into Scythia and Sarmatia , we shall find the Scythians bloody with the humane Sacrifices to their Diana Taurica , or Scythica , so renowned of old ; and the Sarmatians worshipping in strange rites one Deity called Pogwisd , another Jessa , a third called Lacton ; and Nia , Marzana , and Zievonia , Goddesses ; besides two famous Deities named Zelus and Poletus , which were jointly worshipped like the Dioscuri . I need not make any remarks upon the Ceremonious worships of the Aegyptians , Greeks , and Romans ; for among them I am sure natural Religion was buried under Loads of Ceremonies : There we shall hear of nothing but Temples , and Priests , and Altars ; Expiations , Lustrations , Pomps and Processions ; Images , Hieroglyphicks , Auguries , Plays , and a thousand other Rites , which learned Men have wrote large Volumes to explain . And if we go further Eastward into Persia , and Syria ; we shall see the former employed about strange Ceremonies in the worship of the Sun , keeping in the sacred Fires Sacrificing Horses to Mithras , with many other rites which the Magi had invented ; and shall find the Syrians running after a Troop of different Gods with a different Worships , Moloch , Ashtaroth , Baal , Dagon , Beelzebub , Nisroch , Rimmon , Nebo , &c. Vid. Selden de Diis Syris .

And if you please to look upon the Books of Travels into the East and West Indies , you will find altogether as much Ceremony in the Heathens worship there : So that I beseech you , Philologus , to shew in what part of the World this natural Religion of yours lay sculking , in this universal Reign of Rites and Ceremonies . And if you cannot , I must conclude , that this story of the ancient Universality of pure natural Religion is all Philosophical Romance , and never had any being , but in the brains of the Gentlemen of your persuasion , and those of some System-Makers , and Preachers of late , drawn from the scatter'd sayings and Books of Philosophers , which some have fansied into a compleat System of Religion which alone was owned and practised for some Ages in the World . But I think it is clear from the foregoing observations , that your notion of such a simple natural Religion was never practised in the World as far as prophane History goes ; and as for those that allow the sacred , the Sacrifices of Cain and Abel , will evince Ritual Worship to be as old as Mankind it self . Which will be yet clearer when it appears ,

What is called Natural Religion was at first Revealed . 3. That the Common Rules of Morality , or a Good Life , which we generally call natural Religion , were at first revealed by God . This may seem a little strange to those who are preposessed by other Opinions ; but it seems rather more strange to consider that those moral notions should come into the Soul by the usual ways they are generally supposed . It was formerly the current Opinion of the Schools that these moral notices were Idea's connate with the Soul , and in a certain manner inscribed upon it . But it is very odd to think , how such propositions as these , Parents are to be honoured , Friends are to be assisted , The Marriage-Bed to be undefiled , Whoredom and Drunkenness avoided ; 't is odd to think , I say , how that these propositions which are the complication of so many distinct and simple Idea's which we are sure are generally attained by experience and reason , should yet be asserted to come into the mind by such an unaccountable way as this of Inscription . But saying no more is meant by this Inscription , than a kind of natural and universal Inspiration of the Soul , or Imbution of it with these moral Principles ; this is altogether unagreeable to the Souls of Children , Ideots , and some very barbarous People , who we are certain do want most of these moral notions . So that of late this Opinion of Innate Ideas has been generally exploded by learned men and another taken up , it may be subject to as many difficulties , which attributes the origin of these moral notions to the deductions of right reason , asserting that the generality of Men having the use of reason , and few of them being so brutish but in their life Time they apply their minds to the consideration of these moral Duties , and so by the agreeableness of them to the Social Life of Mankind , do easily infer the obligation of them . And so the Law natural is by this explication nothing else , but a Scheme of Vertues and Vices which every Man , by his own reason and Experience , has found out to be such from their agreeableness and disagreeableness to Society , and to the ends Man is designed for . Thus I am supposed to come to know , that to rob my Neighbour is unlawful , because this is contrary to those * * Vid. Hobb's Leviathan . Pacts of fidelity we have entered into together , or because this is inconsistent with that mutual † † Parker 's Law of nature . Love and kindness we ought to bear to our Fellow Creatures ; or because this violates the natural right which accrues to another by occupation , ‖ ‖ Puffendorff de Jur. Nat. & Gentium . and which cannot be alienated but by Gift , or Sale , or Dereliction . Now there is many a poor honest Indian who knows it is his duty not to steal , as well as e'er a Hobb's , or Puffendorff of them all ; and yet he never in his Life so much as dreamt of Pacts , or Fides Data , or Occupation . Suppose I bargain with an honest Virginian for a Pipe of Tobacco , and a Bottle of Sack , to watch my Tent , whilst I sleep , from Wild Beasts , or Banditti's ; now when he might cut my Throat , and run away with all that I have , what is the reason that the poor Fellow stays walking about as trustfully with his Bow and Arrow , as if he were set Centinal by a Captain that would hang him for running away ? Why , say most of our natural Religion-Men , by frequent exercise of his reason and thinking , he has come to the knowledge of the horridness of the Sin of Murder , and the Baseness of Unfaithfulness . But then who can ever think that this poor ignorant wretch should ever have given himself to such grave and Philosophick Disquisitions ; that he should ever have considered that to kill a rational Creature was to deface the Image of the All-wise Deity , to usurp a barbarous power over one naturally equal with himself , and to take away that Life which mutual Friendship obliged to protect ; that to violate a given Faith was a baseness beneath the dignity of a Rational Man , and which if universally practised would destroy all Society out of the World . No certainly , the poor Indian never troubled his Head with these matters ; his thoughts in his younger days run all upon Hunting , and Swimming , and loving , and afterwards to get good store of Progg for his Wives and Children ; but he never thought a word of these Rationale's of Morality which were invented by men of a learned Education and busy Thoughts . How came then this poor fellow to the knowledge of these moral Duties ? Why truly I can conceive no other way than by Tradition ; his Father taught them him , and his Grand-Father his Father , and so up to Adam , the common Parent of us all ; who had them first from God-Almighty as the universal Laws that all his Posterity should be governed by . Nor is it any objection against this Opinion , that Tradition does not seem to some so proper a means to convey Morality by to Mankind because of its liableness to Corruption , and that it would have been more sensibly vitiated than we find it is , had it descended by this Method : For tho' Relations of matters of Fact , Ancient Customs , and difficult Articles of Faith , may suffer much by being conveyed this way , because the Understandings of Men cannot be supposed to have a clear understanding of these things upon the first proposal , and so may be liable to mistake them , which must occasion very great alterations in such a number of Deliveries ; but these plain Rules of Morality , such as Worship God , Honour thy Parents , thou shalt do no Murder , thou shalt not steal , &c. are so natural to the understanding , so easy to be embraced by it , and appear upon proposal to be so extreamly useful to Mankind , that they must be assented to and can never be mistaken or forgot . The same is the case of these Moral Rules , as of very early and useful Inventions , such as Spinning , Weaving , Arching , &c. which are conveyed to all the World , not by being written in Books , or in Mans Hearts , but by the handing down from one to another for several thousand years together . Now unless it was the general Opinion of Mankind , that this was the ordinary way of conveying the Rules of Morality to their Posterity , to what purpose should they take so much pains in instructing their Children as we find men have done in all Ages , and in all Countries . But if Morality were inscribed on Mens Hearts , and so were all one as if it were implanted in their nature ; Parents might with as much Wisdom pretend to teach their Children to eat and drink , to love their Children , and desire a propagation of their Species , which they cannot but do ; or if these moral Duties were the necessary and unavoidable , deductions of Reason , it would be as simple to go about to learn them the rules of Vertue as to teach them that one and one make two . And it is further particularly remarkable , and which may serve as a good proof of what has been said , we find the Parents are commanded by God , Deut. 6.6 . to teach their Children these Moral Duties . For after the recital of the Ten Commandments . ( viz. the Moral Law ) He adds , And these words which I command thee this day shall be in thy heart ; and thou shalt teach them diligently to thy Children , and shalt talk of them when thou sittest in thy House , and when thou walkest by the way , and when thou liest down , and when thou risest up . And 't is yet further remarkable , that what Moses here says , shall be in the Jews hearts , the Apostle says , Rom. 2.15 . was written in the Gentiles Hearts ; So that unless there can be a substantial Difference evinced between being in the heart and being written there , all the Doctrine of inscribed Propositions falls to the ground . And I am sure there is no reason why God should write Moral Laws in the gross and literal sense in the Gentiles Hearts , and put them into the Jews by the ordinary way of teaching and instruction .

Riddles not the Corruption of Natural Religion . 4. But in the fourth place , Philologus , you are something mistaken in asserting that it was the ancient Riddles , when Men affected to deliver sacred Truths in the Aenigmatical way that first debauched natural Religion , by introducing all the fabulosity of the Heathen Polytheism . This is a position which is asserted very confidently by some , who I believe are better Friends to Religion than you , but I think without just ground ; for what ever I could see .

Phil.

I beseech you , Sir , don't go to run down the grounds we build our assertion upon , without understanding what they are . For there is a great deal of reason to believe , that the Aenigmatical way of explaining the nature and providence of the Deity , gave occasion to the Heathen Polytheism , and serves very much to apologize for it . For I look upon the Heathen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Jupiter , with the learned Ancients * * Cic. de Nat. Deorum . Lib. 3. Plat. in Timaeo . Sallust . de Diis & Mund. Cap. 6. , to be but the Aether , or that fluid agitated part of the Universe which permeates the pores of all Bodies , and is the cause of all motion , generation , fermentation , &c. and therefore is well called Jupiter , quasi juvans pater . The Goddess Juno † † Cic. ib. Plato in Cratyl . , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is the Air , which warm'd , or agitated by the aether , is a principal cause of the procreation of Animals and Vegetables , and was for that reason worshipped as the Goddess of Child-births . ‖ ‖ Cic. ib. Natal . Com. Myth . Lib. 2. Cap. 2. Aug. Civ . Dei , Lib. 7. Cap. 19. Saturnus quasi Satur annis , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is said to be the Father of Jupiter , because before the World was Time was . He is said to dethrone his Father because the Creation of the World put a Period to that long unmeasured Duration . Ceres quasi Geres à gerendo , the Goddess of Corn , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qu. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Mother Earth , is only the Ground , as Neptunus , the Sea , or the same Deity exercising his providence in all ; or to use St. Austin's words , who expresses the meaning of the Ancients well , thus ; Civ . Dei . Lib. 4. Cap. 11. Vid. De. hac re Var. De Ling. Lat. Lib. 4. Ipse in aethere est Jupiter , ipse in aere Juno , in mari Neptunus , in inferioribus etiam maris ipse Salacia , in terrâ Pluto , in terrâ inferiore Proserpina , in foris domesticis Vesta , in fabrorum fornace Vulcanus , in syderibus Sol , Luna , & Stella : in divinantibus Apollo , in merce Mercurius , in Jano initiator , in termino Terminator , Saturnus in Tempore , Mars & Bellona in Bellis , Liber in vineis , Ceres in frumentis , Diana in sylvis , Minerva in ingeniis , &c. So that all the ancient Theology and Theogony is only an account of the divine Attributes and Providence in an aenigmatical and mythological manner ; and was only owing to the mean capacities of the Vulgar , that they blundered into Polytheism by it : just as when the Scripture mentions Wisdom and Religion in the notion of a Person , her ways are ways of pleasantness , &c. an ignorant Christian should take her for a Goddess , and as when St. Paul Preached 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jesus and the Resurrection , the Greeks took him for a setter forth of strange Gods , Act. 17.18 . an Introducer of a new God and Goddess , which the Athenians in all their Theogony had never heard of . So that at last there was but the same Deity under Varro's three thousand Names , and the same supreme Jupiter was not more distinct under all these , than when he was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Jupiter Capitolinus , or Stator . And this I think is a fair account of the Rise of the Heathen Polytheism , and the many superstitious Rites which crept into natural Religion upon it .

Cred.

I confess , Philologus , Heathen Polytheism not the diverse Exhibitions of Providence . you are not mistaken that many of the Ancient Philosophers have given this account of the rise of the Heathen Idolatry which you do , but then I very much question the Truth of their Assertion and the Validity of their Arguments , and I think there are other and better Reasons to be given of the Origin of it . Nor is the Opinion of the Philosophers much to be relied upon ; for they lived long after Polytheism was introduced , and knew as little of its Origin as we do ; and besides , they had an Interest to serve , which was to represent the folly of the Heathen Polytheism as favourably as they could to Men of Sense ; they were ( if I may so say ) the Condoms of Paganism , to qualify it , the better to go down with men of Thought and Enquiry . Neither is there any thing in it , for ought I see , but a little Wit and Fancy , of which Plato , who ( I think ) was the Author of it , had enough . For Socrates having suffered for an Unitarian , and deriding the Gentile Multitude of Gods , Plato had a mind to Trim the matter , by this kind of Reconciliation , which you have mentioned in his Dialogues Timaeus and Cratylus . And what I pray are all these fine derivations of the names of these Deities ( which are the principal part of the Argument ) but mere sportive rovings of Fancy , and as splenetick as making Men and Chariots in the Clouds ? I would undertake as easily to make these Principal Deities to be the four Quarters of the Year , as you have made them the chief parts of the World ; and I think with as much verisimilitude . Let Juno be the Spring , and the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is nigher 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Spring than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Air. Let 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be the fervid hot Summer . Pluto the rich Autumn , and Neptune ( or if you will Saturn ) the cold watery Winter . Now if this had come from an old beard , and a Pallium , and had had but the prescription of two thousand Years , it would have been lookt upon perhaps by many of your Gentlemen as a rare comment upon the Heathen Theology . But after all , these fabulous stories of the Gods are uncapable of allegorizing , or having any tolerable mystical sense put upon them . For what other sense besides the literal meaning can be put upon the Rapes and Whoredoms of Jupiter , and the other Gods ? What mystical meaning can be put upon Jupiter's rape of Europa , in the shape of a Bull , or Danae , in a golden Shower ? Indeed so far the story may be unriddled , that Jupiter who committed this wickedness was a Grecian Prince named Taurus , as * * Palaeph . de Incred . de Europâ . Palaephetus contends , or in a Ship called the Bull as others : that the golden shower by which he corrupted Danae was by giving her money , or by bribing her Keepers . But after all the story is a lewd story still , and which cannot without horrour be heard to be attributed to the supreme God of Heaven and Earth . And what good sense can be put upon those yet lewder Amours of Jupiter and his Boy Ganymedi , Apollo and Hyacinthus , Hercules and Hylas ? Indeed Plato in his Dialogue de Pulchro , seems as if he had a mind to interpret this infamous familiarity of Jupiter with Ganymede into his Platonick Love , but in my mind that very Dialogue lacks Apology its self , for a Man finds there so much of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Amator and Amasius , with such odd allusions to that execrable Vice , that one had need of very vertuous thoughts and a very charitable mind to allegorize all the strange Metaphors of that discourse into a chast meaning . A Man would be hardly put to it , to moralize and unriddle all the Poetical Banter about Jupiter , and Mars , and Venus , and Bacchus , &c. and at the same time take them for Gods , or only particular Energies of the Divine Providence . For what can one make besides some fanciful Remarks , of Saturn's devouring his Children ; of Jupiter's castrating his Father ; of Rhea the old Beldam Goddess , her being in Love with Atys , a Young Boy ; of the Adultery of Mars and Venus ; of the Titan's Wars and Vulcan's Celestial Forge ? Now who can ever imagine that all this horrid , lewd , and simple stuff , was ever design'd for practical Divinity , and to teach Morality to Mankind by representing their Gods so mean , so foolish , and so debauched ? It remains therefore , that some other account , must be given of the Heathen Mythology , than that of ancient Riddles , and Theology and Morality's being delivered under those Umbrages .

Therefore I suppose that the Heathen Idolatry and Mythological Divinity was owing to the illiterate darkness of some Ages which succeeded after the Flood . Caused by the darkness of the Postdiluvian Ages . * * In Censorin . de Die Nat. Cap. 21. Varro does very well divide Time ( at least as far as 't was known to the Heathens ) into the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or that obscure Time which was from the beginning of things to the first Cataclysm ( i. e. ) Ogyges his Flood ; the second was the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reaching from the first Cataclysm to the first Olympiad , called Fabulous , because all the Poetical History was transacted in it ; and ever since has been the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Time of History , when a true account of matters of Fact have been given us . Now the reason why there was no certain account of these two former Stages of time was the want of the Invention of Writing , or at least the general use of it . So that all the Accounts of former times could only be deduced and carried down by Tradition ; and what sad work this would make in History and Theology every one knows . The People of the several Nations had some general Notions of the Deity , they had heard of Gods freely conversing with the Patriarchs after the Flood , of the Ministery of Angels , &c. and this they jumbled together with the stories of their Kings , like a piece of Turkish Chronology . Their Kings , according to the usual flattery of those Ages , were made Gods , and then the common people who never stood upon the Decency of the Character , ascribed to them all the actions and infirmities which belonging to their Manhood , after they were Gods . When they told a story of former Times in a barbarous Age it was hardly worth hearing , unless there was something strange and prodigious in it , and it was safe making it as wonderful as one pleased , because there was no standing Histories to contradict . From hence no doubt it must come to pass that all our Monkish stories and Romances much be out done as the barbarity of those first Times was the greater , so that all the stories of Jupiter , and the Centimani , and Pelion and Ossa , Bacchus and Theseus , Andromede and Medea , &c. were but the first Edition of Giants , Enchanted Castles , Knight Errants and Kings Daughters . Therefore it grieves me to see learned Men ( Christians especially ) abusing their Time and Letters , to fish out Philosophical reason for all these Lying Fooleries .

By deifying of Princes . 2. It was in great measure owing to the deifying of Princes . For most of those Gods which were worshipped by the old Heathen were Kings formerly of the Country where they were adored . It is agreed by all , that the great Assyrian Belus was either Nimrod , or some other great Prince of that Country : And Diodorus Siculus relates the same of the Aegyptian Horus , and Osyris . Hist. Stabul . Lib. 1. The Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Jupiter was King of Crete , at least he that was commonly worshipped ; as Tully himself is forced to own , though he be so great an Advocate for the Natural Deities . Saturnus , Janus , Faunus , Fatua , Do Nat. Deor. Lib. 3. Romulus , and all the Dii indigites , are generally owned to be Princes of Italy , and the Latin Jupiter might probably be Aeneas , who was called Jupiter Indiges . Neither doth he receive his name à juvando , as being so principal a part of the Universe , as Varro , and Tully pretend ; but is only the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with the usual addition of Pater , as Marspiter , Deispiter , in being usual to change the Greek ζ when put in Latin into J or G , which has the like sound , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gingiber . And as for Juno , I look upon her to be but the old Jana , and Saturn to be the True name of that old King , which is preserved still in the Teutonick , Seater . So was the famous Hammon of Africa , C ham the first Prince , or Founder of that Country , Bacchus a great Conquerour in the East , and the celebrated Rhea , or Cybele , an adopted Daughter of Minoes , an ancient King of Phrygia , and Ceres , or Isis , a Queen of Aegypt . There is no doubt but these Deities were first taken in as ascititious and Tutelar Gods of the place , and worshipped together with the supreme God , but in time , like Saint-worship among the Papists , they justled out God-Almighty through pretence of their particular inspection , and brought his worship to little or nothing . And besides people stood upon punctilio's of Honour to have their particular God the greatest God ; so that there was not any little hedge God of a puny province but by his Votaries was equalled to the Gods of the King of Assyria . Hence Zeal , for their Deities , and a fanciful Bigottry , sounded abroad a number of their Miracles and Excellencies , which coming to the Ears of Foreign Countries they in time of extremity , when they were willing to try all Experiments , adopted them their Gods too ; as the * * Liv. Hist. Lib. 39. c. 10. Mater Idaea was brought to Rome when Hannibal with his Army was ravaging Italy , and † † Id. Lib. 10. Aescusapius was Canonized there in that raging Pestilence which happened , An. V. C. 460. So that in time this translating of Deities from one Country to another did very much conduce to the encrease of the Heathen Polytheism and Fabulous stories of their Gods .

3. Another great cause of it was the early and almost universal worship of the Sun , Moon , and Stars . It is certain , By the Worship of the Sun , Moon , and Stars . that the Idolatry of the Sun and Moon is very ancient , by the Book of Job , which probably is the oldest writing extant ; for Job there maintaining his Integrity , disowns his ever having worshipped the Sun or Moon . If I beheld the Sun when it shined , or the Moon walking in brightness , and my heart hath been secretly enticed , or my mouth has kissed my hand ; this were also an iniquity to be punished by the Judge , for I should have denied the God that is above , Job 31.26 , &c. And Macrobius spends seven whole Chapters in his first Book of Saturnalia to prove , that Apollo , Mars , Mercury , Aesculapius , Salus , Hercules , Isis , Serapis , Adonis , Attys , Osyris , Horus , Nemesis , Pan , and even Saturn and Jupiter , were nothing else but the Sun . And if one considers the gloriousness of that Planet , and its extraordinary beneficialness to the Earth , one can hardly imagine , but that the first Idolaters paid their worship to it . 'T is plain by History , that the Persian Mithras was but another name for the Sun . And Learned Men have proved , that the Moabitish Baal-Peor , the Syrian Moloch , the Arabian Vrotalt , the Aethiopian Assabinus , and other Deities were nothing else but the Sun . V. Vossium de Orig. Idol . Spenc. de Leg. Heb. Selden , de Diis Syris . That Hecate and Diana were but other names , for the Moon , is known to every one ; and , Orpheus in his Hymns makes her Proserpina too .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Spinster of Time , of bright and beauteous Form , O shining , horned Goddess .

The same was in probability the Aegyptian Isis , the Assyrian Astarte , or Astaroth , the Arabian Alilat , and the Greek Ilithya . The other Planets gave names to some Gods , as to Mars , Mercury , Venus , or Dione , as the fanciful Forms of the Constellations might do to others , as to Hercules and Orion ; and when all these different names , which were given the same Luminaries in so many several Countries , came to be carried to Greece , and Rome , who understood nothing of these barbarous Languages , they presently took them for new Deities , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , outlandish Gods , which they had never worshipped before ; so that this alone must in time swell their List of Deities to a considerable length .

4. Another cause of their Polytheism and Fabulous Divinity was their making Gods and Goddesses of words , By deifying words . a sort of Grammatical Deities that were made Gods when of the Masculine , and Goddesses when of the Feminine Gender . Thus Somnus , and Dolor , and Pavor , were He Gods ; and Pecunia , Prudentia , and Concordia , were She ones , with a World more of the like . Now when the Heathen had gotten this way of stocking Heaven , 't is a mercy they had not left us the whole Dictionary full of Gods . And just at the same rate the Nurses and good Women were the Authors of a multitude of Deities . It was they that invented the Office of Lucina to give an easy labour , of Opis to receive the Child ; Vid. Var. ●ing . Lat. Lib. 4. August . Civ . Dei , Lib. 4. Cap. 11. of the God Vaticanus , that opened the mouth of the Child to cry ; of Levana , that took the Child up when 't was down ; of Cunina which guarded the Cradle , of the Carmentes which read the destiny of it , of Rumina which made it Suck , Educe , and Potina , which made it eat and drink ; of Menas , Fortuna Barbata , Juguntinus , &c. Now I fancy , Philologus , I should make you break your brains , should I set you to give a philosophical Account of all these Deities , which an old Woman could Coin twenty of them in a Breath .

Phil.

I thank you , Sir , for your kind offer , but I don't care to be set to such sort of work as the Conjurers do the Devils they raise , to pick Oatmeal and tell Sand. But although some silly People might make odd sort of work with natural Religion heretofore ; yet as it was taught and practised by the wisest of the Heathen , it was a noble Religion , full of wise thought and rational deduction ; the dictates whereof were not proved by Chapter and Verse , but by solid and curious reasoning . And this your Divines are aware of well enough , when they are forced now and then to bring in a shred , or two of the ancient Learning , to add a poignancy to their dull Discourses of Morality , to keep the folk from sleeping ; and I observe generally an Auditory of a sudden to look brisk upon Plato and Tully , when they have been nodding over Paul and Peter . And truly there is good reason for it , for their Books and sayings afford us such admirable Lectures of Morality , in them we may see the duty of Mankind set out so fully and exactly , and in such charming strains of Eloquence , that all your inspired Authors , as you call them , look very poor things to them . Now who can blame me for standing up for Natural Religion , when you see it could raise these Philosophical Minds to such a noble height , as Revelation can never pretend to ? I cannot read a piece of Seneca , or Plutarch , or any of those excellent Philosophers , but methinks , my Soul is warm'd with the braveness of the thoughts , and I am at the same time convinced of , and in Love with my Duty . And I doubt not but had I liv'd in those times to have made the observation , I might have perceived that the Lectures and Examples of these admirable Men had considerable influence upon the Lives of the common People ; at least , I am sure , there was force enough in their Doctrine to make them compleatly good . Sit anima mea cum animis Philosophorum ; and in another state , let me but consort with the Plato's and Zeno's , and I shall never envy your Armies of Saints and Martyrs .

Cred.

I will be kinder to you than you are to your self , and will put up my Prayers to God , that you may have a place in the Resurrection of the just , and may be of the number of God's Elect , and then I am sure you are safe . It shall not be my business to predetermine the future State of those good Heathen that have lived up to the Light of their reason ; I know they are to stand or fall by the judgment of a merciful God , and therefore for my part I am always inclined to hope very well of them . But this I am sure of , that the Morality of the Heathen Philosophers was so far from being a compleat rule of Morals , that it was very erroneous , both as it represented the Nature of God and the notion of Vertue ; and that it was so far from having any influence upon the Lives of the Commonalty , that for the most part it had little or none upon their own . As for the good language and handsom thought , that was the Talent and peculiar Study of those Ages ; but then again , that which sullied all their performances , and spoil'd the best things they did , or said , was , that Pride and vain glory , which was common to all of them , and which all their words and actions were bottomed upon . For I will make it appear to you , Philologus ,

Morality of the Philosophers grounded upon Pride . Lib. de Animâ . 1. That Pride and vain glory was the Primum Mobile , the first spring of the Morality of the old Philosophers , and not a design of doing good . Now such a pitiful end , as this is , is enough to spoil the best action in the World . Tertullian , I remember , calls a Philosopher the Animal of Glory , and if one considers the generality of their Writings and Practice , one shall find he had great reason for it . And Cicero is so ingenious as to own the charge though against himself . For he tells us sincerely , Cic. de Amicitia . Vult plane virtus honorem : nec est vertutis ulla alia merces . Vertue does plainly desire honour , neither has she any other reward . And if a Man scans the whole tenour of the Philosophers Lives , he can never think they had any other end . For what other account besides gaining glory and a name in the World , can be given of their hatching so many different Principles , both in Physiology and Morality , but only to be taken notice of for inventing something singular and remarkable ? What was it but this vain ambition that put them upon such affected habits which many of them are reported to have worn , upon such singular Diet and odd actions which the Writers of their Lives relate of them ? If they had design'd to do as much good as they could by their Philosophy , they would have communicated it to all ; but instead of this , they taught it only to a select number of Men that were their own Disciples , and this oftentimes under an engagement of secresy , or in a way of Cant which was unintelligible to all others . So that all these noble rules of Morality which would have made the World so happy , were confined to a few Gentlemen only , that could afford Time and Money to get such Philosophical Tutours ; but for the rest of the World , for all the Philosophers , they must be content to live like Beasts still .

The ancient Philosophers mistaken in the Nature of God . 2. The Doctrine which was taught by the generality of the Heathen Philosophers was injurious to the nature and attributes of God . Now to conceive wrong notions of Gods nature will perfectly Poison Mens Morality ; for Men must needs suit their Actions so as to be agreeable and acceptable to the Deity they worship . So that if Men fancy God an Impure , Sensual or Careless Being , there is no doubt but their Lives will be of the same Piece . Therefore the erroneous Opinions of the Heathen Philosophers concerning the Deity , were not pardonable Blunders , as many others in their Physiology were , but such mistakes as were of fatal consequence to the Vertuousness of their own and Followers Lives . And what a World of mistakes shall we find them subject to of this kind ? Some of them were downright Atheists , and believed no God at all , as * * Sext. Emp. Hypot . Lib. 3. C. 24. Diagorus , Melius , Theodorus , and Critias Atheniensis . The Spirituality of God was denied by Epicurus , † † Id. ib. who was an Anthropomorphite , simply presuming that God was of the figure of a Man ; and by Zenophanes , who made him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a great impassible Sphere or Globe of matter . So Parmenides Eliates ‖ ‖ Clem. Alex. Protrept . would have the Deity to be Fire and Earth , and Hippasus Metapontinus , and Heraclitus the Fire only , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cohort . ad Graecos . which Justin Martyr relates of Plato likewise . The Vnity of the Deity † † See Onatus the Pythagoreans Arguments for Plurality of Gods Stob. Eccl. Phys. Lib. 1. was Universally denied by them all , and they owned either the Gods of the Country , or the Parts of the World to be such ; and though it was charged against Socrates in his Tryal , that he disowned his Country Gods , and their worship ; yet at his Death he discovers himself to be down-right Pagan , and orders his Executours to Sacrifice the Cock * * Plat. Phaedo . he had vowed to Aesculapius . And as for Plutarch † † Plutar● one of the soberest of the Philosophers , he was the horridest Polytheist of them all ; for he asserts two supreme Anti-Gods , one infinitely Good , and the other infinitely Wicked , which of all errours is the most monstrous and abominably absurd . The Infinity of God was denied by all those that asserted an infinite number of Worlds , † † Stob. Ecl. Phys. Cap. de Ort. & Inter . as Anaximander , Anaximenes , Archelaus , Diogenes , Leucippus , Democritus , and Epicurus ; and by the Stoicks who generally made him the Anima Mundi . For two actual infinites are impossible , and if the World be infinite , God is not . And as for the Anima Mundi , they made that only a subtil corporeal flame permeating the whole World , and so must be terminated at the bounds of it , and consequently finite . The Freedom of the Divine Will was destroyed by the Fatality of the Stoicks ; and so was God's Omnipotence fetter'd by the stubborn Laws of their unalterable Fate . As for God's Providence that was perfectly excluded the World by Epicurus , and not allow'd by Aristotle * * Id. Ec. Phys. Cap. 25. on this side the Celestial Spheres . Thus you have seen how these great Oracles of Reason , and brave Natural-Religion Men have been mistaken , even in the common Notions of the Deity ; let us see now whether they are not ,

Erroneous in their Moral Doctrines . 3. Mistaken in their Opinions concerning Vertue and Vice . I should make a Day of it , should I recite all the silly and the wicked Opinions which occur in the Writings and Lives of the Philosophers ; I shall only mention seme few of them , to put you in mind that these old Sages are not such excellent Masters in Morality as your Theistical Gentlemen would pretend , and that their Reason is no such infallible Guide in Natural-Religion as you would have it . And now what shall we think of the little puny Philosophers , when the great Plato † himself was an Advocate for the community of goods , * * Plat. Respub . Lib. 1. which would perfectly destroy all industry and peace in a Common-wealth , and what is yet worse , when he contends for the common use of one anothers Wives ? The Famous Zeno † † Lactant. Lib. 3. Cap. 22. the Founder of the Stoical Sect , with his Followers after him , made all Sins equal , and that it was as great a Sin to steal a Pin , as to kill ones Father ; and Sextus Empiricus ‖ ‖ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Hyp. Lib. 3. Cap. 24. quotes out of him a Passage , wherein he would prove , that it is as lawful to lie with ones Mother , as to stroak her Arm ; he likewise brings in the same Zeno with the Celebrated Stoick Cleanthes and Chrysippus * * Id. ib. , as making that execrable Crime of Masculine Venery a thing indifferent . And Diogenes Laertis † † Diog. Laert. Vit. Zen. in his Life lays it down as one of his principles , to be merciful to no one , and to pardon no body . And Theophilus Antiochenus ‖ ‖ Ad Autol . Lib. 2. brings in him and Cleanthes as asserting that Sons and Daughters might as lawfully roast and eat their Parents Flesh as other food . He asserted that his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Greatness of Soul , which was nothing else but a Stoical pride , was sufficient for happiness ; * * Laert. in Vit. Zen. but his Scholars Panaetius and Possidonius seeing this liable to so many Absurdities , were forced afterward to allow health , wealth , and strength to make it up . Diogenes the Cynick † † Laert. in Vit. Diog. , as all his currish Sect denied that there was any shamefulness in publick Commixtures , and asserted , that Parents * * Theoph. Antioch . ad Autol. Lib. 2. might lawfully Sacrifice their Children , and eat their Flesh . And Epicurus † † Id. ib. allows incestuous Copulation with Mother , or Daughter . Aristippus * * Laert. Vid. Aristippi . refused to maintain his own Children , saying they were no more to be regarded than the spittle , or the Lice which were produced by the Body . He made the positive brutish pleasure of the Body ( not Epicurus his Indolence ) to be the chief good of Man ; and taught that a wise Man might commit Theft , or Adultery , or Sacriledge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when he saw a convenient opportunity , and not otherwise : that these Crimes are not sinful in themselves , setting aside the Opinion of the simple Multitude which has made them so . And Laertius records a sophistical Argument of his , which he used , to prove the lawfulness of Sodomy . Cle. Alex. Strom. Lib. 2. Democritus condemns the use of Marriage for the trouble of it , and Epicurus agrees with him in the same . And even Aristotle * * Arist. ad Nicom . Lib. IV. 2. and Tully † † Cic. de Invent. 2. & Ep. ad . An. are Advocates for Hatred and Revenge , those two most Diabolical Dispositions which Mankind is subject to . Now this is enough upon this head to shew how mighty deficient your natural Religion is to teach Men their duty , and how infirm a Rule of Morals human reason is , when these so great Masters of it could in these matters be so shamefully mistaken .

4. Neither was the practice of the Heathen Philosophers , as to Moral Duties , Their Lives vitious . better than their Principles . And truly without breach of Charity , I may conclude them all , except Socrates ( whom I am willing to have a good Opinion of ) to be a parcel of Hypocritical designing Knaves , who talked a great deal of Vertue , when they had not the least pretence to it . St. Austin * * Aug. de Civ . Dei , Lib. 8. C. 12. remarks Plato to practise the Idolatry of his Country , though against his Conscience . His Spleen and Pride were noted by all his Contemporaries ; which made Antisthenes † † Laert. in Vit. Antist . , when he saw him once vomiting , say , I see his Gall come up , but where is his Pride ? The same Philosopher seeing a prancing Horse with gaudy Trappings , said to Plato , Behold your Picture . He spent a good part of his time with Aristippus , as a Flatterer in Dionysius his Court. Diogenes the Cynick kept a dirty Whore called Phryne * * Tertul. in Apol. , and lay with her openly in the streets † † Laert. in ejus Vit. . The famous Speusippus was killed in an Adultery . Aristippus * * Tert. Apol. Lactant. Lib. 3. Cap. 7. Laert. in Aristippo . , besides a Houseful of Boys and Whores which he kept , was familiar , as he acknowledges himself , with the famous Strumpet Lais. The same Aristippus villainously forswore † † Tertul. in Apol. the Money which was deposited in his hands . Crates , and the Philosophess Hipparchia * * Laert. in vita Hippar . , used to strole about the Country , and lie together publickly in the Eyes of the People . Xenophon was a notorious Sodomite † † Diog. Laert. in Vit. Xenop . , and kept a Boy called Clinias , to whom in Laertius he thus expresses his scandalous Passion , I would be blind to all things else , so I might see Clinias ; thanks to the day and the Sun that reveal to me Clinias his face : and his Adversary Mero Pharsalius there upbraids him not for the Vice it self , but for his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he making use of grown Men for his lewd purposes . Menippus * * Id. Vit. Menip . the Cynick was a sordid Usurer , and hang'd himself at last for a great loss . Menedemus * * Id Vit. Menedemi . another Cynick ( as most of the Tribe ) despised all industry and human Sciences , and one shewing him a delicate Sun-dial , said only , 't was a fine Invention for a Man not to lose his Supper . The Philosopher Herillus † † Id. in ejus Vit. was in his youth a Pathick Boy . Cleanthes * * Lact. Lib. 3. Cap. 7. , Chrysippus , and Zeno , made away with themselves ; and so did Cato , whom Lactantius calls Socraticae vanitatis imitator ; and Cleombrotus , by reading Plato's Book of the Immortality of the Soul . In short the Philosophers in general were noted for their beastly corruption of the young Scholars they had the charge of ; and this was one of the Articles † † Laert. in Vit. Socr. , though perhaps groundless , which Anytus and Melitus objected against Socrates , and which he was condemned for . Now this imputation was so notorious against the Philosophers , that Lucian makes sport with it throughout his Dialogues , and the Socratici Cynaedi was grown to a Proverb to denote the worst of those infamous Wretches . Nay I remember somewhere that Plutarch does in some measure Apologize for this Vice of the Philosophers , because they make amends by the improving their Minds for the corruption of their Bodies . These are the Fathers , Philologus , of your infidel Church , whom you build your Religion upon ; but for my part , let my Soul be with Christ and his Apostles , and all his holy Saints and Martyrs , which I am sure are in a better condition than these lewd unregenerate Wretches .

The Lives of the common Pagans highly vitious . 5. And as for the common and illiterate People , one cannot expect that their Lives should be any thing vertuous , when their Philosophers , who pretended to teach them Vertue , were so mistaken in their Principles , and for the most part debauched in their practice . For they poor People , for the most part blindly followed the impulse of their Senses and Passions , and could propose no other end of their actions but the present gratification of their Affections and Inclinations . For Everlasting Life and Eternal Glory , which is the great spring of the Christian Vertue and Holiness , was unknown to them ; and was the great promise only of our blessed Saviour , who hath brought Life and Immortality to light through the Gospel . They had nothing among them like it , but some fanciful stories of Elysium , which too was generally lookt upon as a Poetical Dream , and believed by none so as to found any Religious action upon it . And therefore the Philosophers ( who depended little or nothing upon the Rewards of a future state , They and the Philosophers wanted a True End of their Actions . though they might sometime talk of it ) devised a hundred sort of several Ends of human actions , or notions , wherein they fansied happiness did consist , which all referred only to this World ; which they would never have done , had they stedfastly believed a happy state , or a Reward for Vertue in the next . Thus Epicurus would have Man's happiness to consist in an Indolence or Freedom from all pain , in not hungring , or thirsting , or being cold ; and of this he was so confident , that he was wont impiously to say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he would contend with Jupiter for the Truth of this Opinion . Dinomachus and Callipho made their end , the doing any thing a man might reap pleasure by . Aristotle , and most of the Stoicks , made their End to live according to Vertue : so that Vertue according to them was its own Reward . Cleanthes his end consisted in living agreeable to nature , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in understanding Logick , or Reasoning well . Panaetius his end was , in gratifying the appetites of nature , and Passidonius his , in contemplating the Truth and Order of the Vniverse . Herillus his end was , to live according to Philosophy , of Knowledge . And those of the latter Academy would have it consist in a firmly abstaining from appearances or representations of senses . Vid. Cic. de Fin. Diog. Laert. & Plutarch . in Vit. Philos. & Clem. Alex. Strom. Lib. 2. Anaxagoras his end was , Contemplation ; Pythagoras his , the Knowledge of the Perfection of the Vertues of the Soul : Democritus his , the Tranquillity of the mind , which he called the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or well-being : Hecataeus his , sufficiency : Nausiphanes his , Admiration : Antisthenes his , a vacancy from Pride : and the Anicereans , who were a party of the Cyrenaick Sect , despised their Master Epicurus his end , and neither would have pleasure , nor any thing else , the end of human actions , but to do what one list . And as for the Immortality of the Soul , it was denyed and ridiculed by all the followers of Democritus and Epicurus , it was doubted by the Academicks , it was made only very vivacious and surviving to the Conflagration by the Stoicks : and even the great Socrates the Founder of the Platonick Philosophy is brought in by Plato in his Phaedo , as only having good hopes of it , and of which he will not be very confident . Now who can expect that the common People among the Heathen should make any great progress in Vertue , when the most knowing among them had no principle to practise it upon ? Indeed some of these whimsical ends of human actions might serve a Philosopher to banter upon , but none of the common People would ever govern their Lives by them . When they did not believe the Immortal Bliss of another World , they must with the Cyrenaick Philosophers propose all their happiness in the pleasures of this , which was the most sensible deduction , and which the Apostles does plainly confirm upon this supposition , what advantageth me if the dead rise not , let us eat and drink , for to morrow we die , 1 Cor. 15.32 . And if we consider the Lives and Actions of the ancient Heathen , we shall find their worship of the Gods , and the vitiousness of their Lives wholly agreeable to this Hypothesis : and though the Lives of Christians generally be not answerable to those admirable Laws of our Saviour they are blessed with ; yet those Divine Precepts have had that influence upon the Christian World , as to make the generality of them live better , and not to be guilty of those notorious Errours and Vices the Heathen were .

And truly , Philologus , The Lives of Christians better than the Pagans in many particulars . it is to me a demonstrative proof of the great necessity of our Christian Revelation , and the defect of Natural Religion , that since the Preaching of the Gospel a great part of the World has been freed from many Epidemical Vices and Errours , which they were over-run with before . I shall not now trouble you with shewing what an Influence the Christian Doctrine had over the Philosophy of the Gentiles after its propagation ; for it is easy for any one to observe , that Epictetus and Antoninus , Plutarch and Hierocles , Maximus Tyrius , and Arrian , had quite another cast in their Morality from the old Philosophers , and their thoughts appear every where more elevated and Divine after they had mended their Philosophy by Christian Principle . I shall only transiently touch upon some of those many wickednesses and mistakes which Christianity has dispelled , and with which the Heathen World was heretofore , and is still ( where it continues so ) infected with .

Idolatry . All Men of your perswasion allow that Idolatry and Image-worship are very great Errours and very injurious to the Divine Nature ; and this you know the Heathen World was over-run with : but Christianity as far as it spreads has fairly delivered it from ; unless where the Papists have in some measure brought it back to the scandal of our common Christianity .

Magick . The use of Magick was a Vice that the Heathen were almost universally addicted to , not only Persians and Gauls , and other barbarous Nations , but also the Greeks and Romans , and even the Philosophers themselves , as appears by the Examples of Apollonius Thyanaeus , Apuleius , and Porphyry ; but in Christian Nations it is rarely known , it is generally abominated , and when detected , severely punished .

The several sorts of Augury were either superstitious Delusions , Augury or else a communication with Evil Spirits by odd signs of the Flying of Fowl , by the entrails of Beasts , or feeding of Chickens , which universally obtained among the old Pagans ; and which by the Grace of God we Christians are not taxable with .

Human Sacrifices , Human Sacrifices . and the most unnatural sort of it , of their own Children , was a Devilish Custom which was common to all the Heathen Nations , and was used not only among such barbarous People as the Syrians and the Britains , but among the Greeks and Romans ; for * * Justin . Mart. è Demarato in rebus Tragicis , & Dorotheo in rebus Italicis . Lewd Worships . Erectheus Atticus Sacrificed his own Daughter to Persephone , and so did Marius his Daughter Diis Averuncanis ; which execrable superstition the Christian World is freed from .

We have nothing in our worship like the Heathens lewd Worship in the Feasts of Flora , Priapus and Cybele , in which such abominable Lusts were acted as is a Shame to mention ; and this our part of the World may thank Christianity for too .

I do not know whether a perfect and chast Matrimony was used in any part of the World but among the Christians . Hasty and humorsome Divorces were allow'd both by Greeks and Romans , Vnlawful Marriages . and sometimes they superinduced , as they call it , a new Wife over the other . The Persians † † Sext. Emp. Hyp. Lib. 3. Cap. 24. married their Mothers , Aegyptians their Sisters ; and Polygamy , was practised all over the East , and in most Parts of the World . But Christianity has established the most decent and peaceable kind of Matrimony ; which is most agreeable to the ends of nature , better for the education and provision for Children , and for the mutual satisfaction of each other .

We are beholding to the Christian Religion for that humanity and good nature which obtains in the World since the Planting the Gospel , in respect of that diabolical Cruelty which reigned among the Heathen . Cruelty . Our Christians , though otherways but bad Men , could take no pleasure in seeing the poor Gladiatours forced to Butcher one another , as they did ; they would abominate that so many Men should die for no purpose , as were exhibited by Trajan , one of the best of their Princes , who in three Quarters of a Year Murdered ten thousand Men this way . Our Flesh trembles at the thoughts of those horrid punishments they took delight in seeing inflicted upon the poor Christians ; and we cannot , without horrour , now think of Mens being torn asunder by boughs of Trees , and Wild Horses , of being roasted with Salt and Vinegar , of being broil'd upon Grid-irons , and scalded in boiling Oil. The most cruel Tyrant that ever the Christian World beheld , never , like the Roman Emperours , fidled and sung over the Flames of a burning City , made an entertainment of seeing Men tortured , and were delighted with the musick of dying Mens groans , as Nero and Caligula were .

We Christians do abhor Self-Murder , Self-Murder . and fix a publick Infamy on those that lay violent hands upon themselves ; but among the Romans it was accounted a piece of Bravery , and countenanced by the Philosophers . Vid. Sen. de Ir. Lib. 3. Cap. 15. Plin. Nat. Hist. Lib. 2. Cap. 63.

Common swearing is forbid by our Religion , Common Swearing . and discountenanced by all good Men of our Faith , and the most wicked are not so impudent as to use it in their serious Discourse , or their Writings ; but among the Heathen it was used by the most sober Men , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Meherculè : to swear by Jupiter and Hercules , is the usual Phrase of Socrates , Plato , and Cicero ; to speak nothing of Epicurus , whose Books are noted to be filled with unhallowed Oaths .

Exposing Children . In all places where Christianity has footing , Men have a tenderness for their Children , and take care to educate them as well as they can , though to their own detriment ; but among the ancient Heathen it was a common thing to throw their Children , when born , into the next Ditch they met with , and leave who chance to find them to take care of them .

Vnjust Wars . Though the Arms of Christian Princes cannot always be excused , yet none of them have ever had the confidence , as the old Heathens had , barefacedly to Proclaim War for Honour and Glory sake . No Prince among us ever went to Butcher so many Countries as Alexander did , only to wear Garlands ; or as the Romans did , to have the glory of a Triumph ; who , as one observes , if they should have restored again what they had unjustly got , must have been reduced to their Romulean Cottages . And I am sure none of our Divines ever stated the case as Tully did , That Wars for Glory sake were not absolutely unlawful , but only mitius gerenda sunt , they are not to be carried on with such Cruelty as others .

The most prodigal among us are soberly parsimonious , Luxurious Living . if compared with those mad excesses in the way of living among the Ancient Romans ; if we consider what prodigious quantities of Money were expended in making Shows for the People , in Largitions , in building Baths , Amphitheaters , and the like ; if we recollect , how some of them have made Suppers that cost the Revenue of Provinces , that pounded inestimable Jewels to drink their Mistresses and Lovers Healths ; that Heliogabalus exhibited a Naval Fight in the Amphitheater , and made all the Ships Sail and contend in Wine , and that see made a Dish of the Brains only of six hundred Ostriches ; that so inconsiderable Fellow as Aesop the Tragedian , who had got an Estate by Stage-playing , made a Dish of a hundred of the rarest Singing Birds which imitated Mans Voice , which cost six thousand Sesterces a piece ; so that the whole Dish stood him in , of our English Money , four thousand seven hundred and forty eight found .

Enormous Lusts . We live indeed in a very vitious Age , in which Sensuality does highly abound among Christians : but if you consider the Lives of the Ancient Heathen , or even Mahometans and Idolaters now adays , our Vices are no ways comparable to their scandalous Turpitudes . The Greeks and Germans used Masculine Venery as one of the laudable Customs of their Country † † Cor. Nepos . Alcib . Sext. Emp. Hyp. Lib. 3. C. 24. ; and in Aegypt the more common a Whore was , the more honourable , and for this reason was allowed to wear a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Garland of honour upon her head . In short , the Christian World has indisputably gained so much of Vertue by the means of the Gospel , that many of those abominable Lusts which were generally practised by the Heathens , as appears by their Authors , have never been heard of by the generality of the most lewd and debauched Christians .

No devout Worship . And lastly I observe , that before Christianity there was hardly any such thing as a conscientious and devout worship of God , or even of their own Deities . They never prayed to God for Vertues and Graces , but only for Riches , Honours , or Children , or the like ; Their Prayers were generally such as the Womans in Juvenal .

Formam optat modico pueris , majore puellis Murmure , cum Veneris fanum videt anxia Mater , Vsque ad delicias votorum — Juv. Sat. 10. The anxious Dame to Venus Temple hies , And for fine Boys she moderately cries : But for fair Girls her Voice is higher rais'd ; Eager , and with her bare Petition 's pleas'd .

And all their Sacrifices , which we have an account of , were only design'd to bribe the Gods , to procure them a Victory , or some such Temporal Advantage , or else to return them thanks , for the same , Orandum est ut sit mens sana in corpore sano , was rather a Philosophical thought , than the practice either of the multitude or the Philosophers themselves ; and it was never known that ever Men met together in Assemblies , or usually prayed to God in private , for any blessings of this Nature ; but under a Revealed Institution .

So that upon the whole , Sir , you see , that Natural Religion , as it is the result of Reason only , is a Rule of Morals miserably defective . For how strangely at a loss must the poor common People be , to get a knowledge of a great part of their Duty , which the most sagacious and learned Philosophers blundered at ? Or how shall we think that Natural Religion is sufficient to regulate the lives of ignorant and barbarous People , which the World is for the most part made up of , when two such knowing Nations , as the Greeks and Romans , were so scandalously mistaken in it ? Make the best of Natural Religion you can , it will be at least but a Candle to the Sun , in respect of the knowledge which our Christian Revelation affords ; for under the Gospel our very Women and Children , and the ordinariest of our Catechumens , are more knowing in Moral Duties , and more right in their notions of the nature and Attributes of God , than the Sages of old were after a Life spent in the Porch or the Garden ; and tell me any Philosopher that has bravely defied Death ; and we will with infinite Advantage on our side , confront him with whole Armies of Christian Martyrs .

Phil.

This is brave positive tearing stuff , for a Person to talk to a bigotted Auditory , where there is no fear of being contradicted ; but I can never believe , that God should give such an imperfect Law , which you would make of the Natural one , to the generally of Mankind , and put no body of all the vast swarms in the Gentile World in hopes of Salvation , but only some few Christians for their believing in Jesus Christ . God Almighty I am sure is a kind and merciful Father , and contrives the greatest good for all his Creatures , which they are capable of ; and therefore whereas all the Gentile Nations have Immortal Souls , and are capable of Everlasting Felicity , it can never be supposed , but that in this World they are in the way to Salvation , and that the Law that is given them , which can be none but the Natural one , is sufficient to attain it by : So that if this be sufficient to carry them to Heaven , you may banter what you please about the imperfection of it . For my part I am for going thither the nearest way , and that is by Natural Religion : I am not for coasting about to take in Ceremonies and long Articles of Faith to no purpose . Either God Almighty has damned all the Heathen World , that practised Natural Religion , which none but a Popish or a Calvinistical cruelty can assert ; or I , who am for the same Natural Religion , am in as comfortable a way of Salvation , as e'er a Gospeller of you all .

Cred.

I think , Sir , you conclude a little too fast , God more severe to modern Theists than ancient Heathens . when you say , that you modern Theists are in as good hopes of Everlasting Happiness , as the old Heathen ; for I take your cases to be very different . They poor People never were in a Capacity of receiving the glad Tidings of the Gospel , or they were possessed with such invincible prejudices of Education under a superstitious worship , that they could not receive the blessed seed to improvement ; which without all doubt God will make great allowances for . But the Persons of your way , after having received the seed of Gods word , have trampled upon it ; you have seen the light of the Gospel , and shut your Eyes upon it ; you have turned Renegado's to your blessed Redeemer , and perfidiously deserted his Institution , which in your Baptism you swore to live and die under . So that you are strangely mistaken , to think that your condition hereafter will be as good as the old Pagans . Your cases are as wide , as those of Foreigners and Domestick Rebels , in a Civil War ; their Obedience was not expected by Christ , but you have traiterously deserted him , and fought against him , contrary to your sworn Allegiance . So that whatever mercy they may find at God's hand ; you can expect nothing but the utmost severity .

And then as for the case of the Heathen , Heathens do not go to Heaven . which you would willingly skreen your selves under ; though I cannot be so uncharitable as to think , that all they are concluded under Eternal Damnation , for not being of a Religion they never heard of ; yet I can see no grounds to believe they shall ever be Heirs of our Christian Salvation , or that State of Glory which Christ has promised to his Followers . To be saved , or to partake of whatsoever Glories are comprehended under that name , is the peculiar Priviledge of us Christians ; for the Scripture says plainly , there is no other name given under Heaven , by which we may expect Salvation , but only the name of our Lord Jesus Christ ; that no man cometh to the Father but by him ; that God added to the Church such as should be saved , and the like . So that a Heathen has no more Title or probability to be saved , than I have to be a Nobleman of Venice . Because Salvation , as I observed , is the peculiar Christian State of Glory , that place which our Saviour says he is gone to prepare for us , John 14.3 . So that , though the Heathen may probably have other Places , or States of Glory , ours does not belong to them . Nay it is hardly reconcileable with the distributive Justice of God , to advance unregenerate Heathens to the same State of Happiness , as those that are redeemed by the blood of his Son , Baptized into his Cross , have partaken of his Sufferings , and have denied and mortifyed the dearest of their affections in obedience to his Commands .

What other provision God may make for them . But however , I doubt not but that God may in another manner make provision for the honest sober Pagans in another World ; for in that very Verse , in which our Saviour says , he goes to prepare a place for us Christians , he tells us , that in his Father's House are many Mansions . There are many glorious Places or Seats in the Universe , unto which these good People may be transferred there to enjoy a considerable happiness , though very unequal to the Joys of our Christian Paradise . Our Mansion or State of Happiness seems to be the choicest of all the rest , one of our Saviour's own choosing , and taking up . In my Father's House are many Mansions , if it were not so , I would have told you ; I go to prepare a place for you . It is a Metaphor taken from a Harbinger's Office . And the sense is this : Let not your hearts be troubled , ye believe in God , believe also in me . In my Fathers House , &c. I would not have you dismayed upon my sufferings , and be distrustful about your future State , upon your being initiated into a new Sect of Religion , as if you were not to enjoy so much happiness hereafter as the Jews , or other Sects of Religious worship in the World shall ; for in my Father's House are many Mansions ; there shall be some degrees of happiness , some seat of blessedness for good People of all sorts ; but I go and prepare a place for you , I who am the beloved of my Father , and the chiefest in his Glory , will obtain a place of the most extraordinary happiness for you to abide in .

So that at last , though it should be granted , that you Theists , that have had a Christian Education , should be admitted to the state of good Pagans in another World , yet you are a very narrow Soul'd People , that you will aspire to no higher a degree of happiness , when it lies easy before you , only by maintaining your Gospel-Covenant , which in your Baptism you have engaged to .

Phil.

That is more , Credentius , that I have Faith to believe yet ; I have a great many Rubs to get over , before I can come to that . But however I have no abhorrence to your Christian worship , I can go to your Churches upon occasion , hear a Sermon , and say my Prayers with you , without any check of Conscience at all . I have no reason to think but I might lawfully go to an Indian Pagod , and worship the supreme Deity , though under the representation of a Horse-faced Image , I should never stick out to pray to him among Mahometans in a Turkish Mosk , or hear Mass in a Popish Chappel ; nay I am of Opinion , I might , as one expresses it , Summi Entis vim adorare in flosculo * * An Epistle of a Deist in Przircovius his works , pag. 600. , adore the power of the supreme Being in a little Flower . For the principal part of all Religions is the same , viz. Morality and a good Life , and the common notions of Good and Evil ; so that I do but laugh at all the little squabbles of so many Angry Sects in the World one with the other ; for my part I fall out with none of them , for they all agree with me as far as my Creed goes , so that I have no reason to forbear Communion with the worst of them . Indeed most of them have added some superstructures of their own to Natural Religion , which I do not approve , but I can step over a hundred things of this nature , for the sake of Peace and Unity . And to speak freely , I could never approve your Christian Zeal and earnest Prayer to have all the World of the same Christian Religion ; for , as the King of Siam has observed , that diversity of Religious Worships is one of the great Beauties of the Universe . For says that wise Prince to the Person who came to him in the name of an Embassadour from the French King , and proposed to him his turning Christian , I wonder that Prince should so busy himself in a matter relating to God , for which there is no sign that God does shew any concern himself , as leaving it altogether to Man's Discretion . For ( says he ) the true God who created Heaven and Earth , and all the Creatures comprehended therein , and who has endowed them with natures and inclinations so various , had it pleased him , when he gave Men Bodies and Souls alike , he could have infused into them the same sentiments of the Religion they were to profess , and have united all Nations under one Law . But 't is obvious , that Providence permits variety of Sects and Opinions , because God takes as much pleasure to be adored with different Forms of Worship and Ceremonies , as to be glorifyed by the wonderful diversity of his Creatures , whose various Beauties set forth his Infinite Power . So that in short , Credentius , I think it every Man's duty to comply with the Religion established in his Country , whatever his private thoughts may be concerning it , and that God-Almighty is satisfied with the inward worship of ones mind , though for peace sake he complies with an erroneous outward one . But however I hold his folly inexcusable , that will expose himself to suffering and contempt , rather than to comply with a few simple Niceties which particular Sects and Nations are fond of ; when all of them own Natural Religion for their foundation . In a word , as some have boasted themselves to be Citizens , so I am a Church-man of the whole World ; and though you perhaps may be offended at me for an extravagant Latitudinarian , yet I am sure I have more reason on my side , than those narrow-soul'd People , that are hedging in Salvation , and keeping their Communion only within the bounds of a little Paultry Sect.

Cred.

Not indifferent to be of any Religion . I thank you , Sir , for this great freedom , for by this frankness you have laid open the very Soul of Deism , but withal have given such a vile Character of it , as no honest Man would be very fond of embracing it . I am afraid there are too great a number of Men in the World of these sentiments , and by whom Religion suffers more than by avow'd Atheists ; for these are open and generous Enemies , whilst the other are striking at the Vitals of the Church , as they lie foster'd in her Bosom . But that you may understand how unreasonable and wicked this Opinion is , be pleased with me a little to consider ,

1. What horrid Hypocrisy and Dissimulation it is , 'T is Hypocrisy . to communicate with a Religion , that you do not believe a Tittle of the Truth of . There cannot be a greater Falsity and Cheat in all the World than this is . To tell a Lie , or to act a shuffling Trick in bargaining , or the like , seldom deceives but a very few ; but such a wicked dissimulation , in matters of Religion , deceives a whole Congregation , or it may be in a Man of Figure , a whole Nation , This is the basest act which any Man of honour or any pretence to Vertue can condescend to , so perfidiously to deny the Truth , to make use of such false Arts , and such little creeping Tricks , to pursue an Advantage . But what is worst of all , it is the most intolerable Affront to God Almighty that can be imagined , to offer to pay a worship to him which we are conscious that neither he nor our selves do approve , and to joyn in Prayers and Devations , which we know must be an abomination to him . Which must ,

2. Be more wicked when the worship you joyn with is downright Idolatrous . Sometim Idolatry . What excuse can you make for worshipping or falling down before a Popish Host , which you believe to be only a Wafer , and you pay to it the worship due to the supreme God ? How can you without horrour think of worshipping an Indian Idol , with pretence it is but a Symbol of the Deity , when 't is generally but the Representation of some horrid Figure the Devil uses to appear to them in ? You may talk what you please of the Extensiveness of your Communion , but I protest I am scar'd at such a Religion as you pretend to , and I think you had better , with the Atheist , openly bid farewel to all , and lay claim to none .

Morality not the same in all Religions . 3. As to what you assert , that the Morality of all Religions is the same , and is the principal part of them ; I think that is a great mistake . For many Religions are so made up of Ceremonious Foppery , that Morality is little taken notice of in them ; and some retain such Dangerous Errours and Faults in their Doctrine and Worship , that there is no Communion with them , without violations of moral Honesty , or intrenching upon the dictates of Natural Religion . As when the worship is Idolatrous , when wrong and injurious Notions are entertain'd of God's nature , when Dead Men , Devils , or Images have divine honours paid them ; when Indulgences are granted to Sin , and Crimes are pretended to be pardoned without Repentance ; when a good Intention shall be allow'd to justify Evil actions , and the like . So that there is no communicating with such Religions , without committing an Offence against the ordinary Rules , even of Natural Religion , and Schismatically and perfidiously deserting that true Religion , we have been educated in .

4. As to what you say concerning every Mans being obliged to be of the established Religion of his Country , Not always to be of the Religion of our Country . and to profess ( to speak in the usual way ) all the Tales which the supreme Magistrate shall think fit to allow ; I look upon this to be wildest of all Hobbs his silly Paradoxes . For if the Magistrate be the Publick Conscience by which all Men are to be governed , as he asserts , why did God give every Man a Conscience of his own , which Natural Religion informs us every one is to be governed and judged by ? There are very few Men can quiet their own Consciences after the Commission of a grievous Crime , only because their Prince might allow it ; or believe a Ballad to be Holy Scripture , though there was an Act of Parliament to call it so . But if we must be of the Religion , which the Magistrate enjoyns , we must make the Magistrate , God Almighty ; for no one but he has Authority to command any Religious Doctrine to be believed , but God . Besides , this Opinion would make Religion the most trifling and inconstant thing in the World ; a Man might change his Religion as often as he does his Cloaths ; and the poor Men of the Frontiers in Flanders should be Papists , Calvinists or Lutherans , three difference Religions , in so many Moons . This would be to render contemptible the noblest thing we are capable of doing , the service we owe to Almighty God , and to make it the sport and May-game of Prophane and Atheistical Men.

Sin outward is to comply with a false Religion . 5. But whereas you assert , That God Almighty will be satisfied with the inward good Intention and worship of the mind , whilst you outwardly comply with the most false and erroneous worship : This Opinion will open a Gate to all the Deceit and Villany in the World . Upon this Principal , Men may Murder and Steal , for the glory of God ; and cut Mens Throats , to save their Souls . There would be no tying any Man by Oath or Compact ; linguâ juravi , mentem injuratam gero , would always be the burden of their Song , and a good pretence too , if the inward sense of their mind might be allow'd to be different from their Actions .

6. As to what you lay down , No folly to suffer for Religion . That 't is a folly to suffer for a True Religion , rather than to comply with a false one ; I take that to be a most false and pestilent Doctrine , but however it is that which your Sect is founded upon . For you Theists owe your Origin here in Europe to this pusillanimous Opinion , and to the want of Christian perseverance , and a patient bearing of Afflictions . For as calamities make good Men better , so they make often very ill Men worse . Not a few sufferers in our late civil Wars took up with these damnable Opinions , because their Religion had exposed them to some Losses ; and the same , I hear , has been the mishap of many poor Gentlemen in their late persecution in France . But are Religion and a good Conscience things of so slight a value , as to be parted with for such temporal profits ? Must Truth be thus Sacrificed to interest ? If a Man believes the Holy Scripture , it will make him tremble when he but thinks of such a perfidious Defection . He that denies me before men , him will I deny before my Father which is in Heaven , Mat. 10.33 . 'T is hardly possible that they that were once enlightened , &c. if they shall fall away , to renew them again unto Repentance . Nay if he considers but the words of a Heathen Poet , it is enough to make him much more honest than this comes to .

— Phalaris licet imperet ut sis Falsus , & admoto dictet perjuria Tauro : Summum crede nefas , animum praeferre pudori , Et propter vitam vivendi perdere causas . Juv. Sat. 8. Though Phalaris commands thee to deny The Truth , or in his Brazen Bull to fry . Tell the fierce Tyrant , that his Threats are vain , And Vice must not be chose , to bribe off Pain : That he 's the greatest Villain , who will strive To lose the ends of living , for to live .

K. of Siam's Argument answered . 7. But for the King of Siam's Argument , I wonder how so many Men should be dazled with such a Tinsel Reason as this . Whether this be the King of Siam's Argument , as is reported , or no , I shall not now dispute , although by the sophistry of it , one would guess it had more of the Jesuit in it , than the Prince . But I pray how he knows , that God takes so much pleasure in these various forms of worship ? This is a thing taken for granted , which no body that owns a Revealed Institution will allow . For if God have revealed his Will by the command of any particular Worship as he has done to Jews and Christians , then all other Religions do of course fall to the ground . Well , but God permits these different Religions , by his not ordering all Men to be of the same Sentiments in Religion ; whereas he might as easily have done this , as to have made their Bodies and Souls alike . But is God's permission a sign of his good liking ? Why then by the same rule all the villanies which are committed in the World are well pleasing to him , because they cannot be done but by his permission . Besides , 't is very true on the other side , That God might have infused into all Men the same Sentiments of Vertue and Vice , and have made all Men good alike ; but 't is plain , that he permits the greatest number of Men to be vicious , which is therefore an evident sign that he does not concern himself about Vertue and Vice , and therefore 't is a wonder that Men should shew such a concern about Morality , which God himself by this permission does seem to have little regard to . Now you see this same Argument , if there be any thing in it , will make as much against Natural Religion , as it does against Revealed ; and therefore you Theists ought to have a care , how you make use of it , for you thereby put a Weapon into the Atheist's hands , and plainly give up your cause to him . But on the other side , you ought to consider , that as God's permission of Vice is no sign of his liking it , he having otherways declared his will by giving to all Men a Law of Vertue ; so his tolerating so many false Religions , does not evince his Approbation of them , when he has manifestly declared his will how he will be worshiped , viz. in the Christian Religion . This is that way which he himself has set out for us to walk in , and to go in any other road is but wandering .

Simplicis ipse Viae dux est Deus , ille per unam Ire jubet mortale genus , quam dirigit ipse Sublimem dextro célsa ad fastigia clivo . Prud. cont . Sym. God is our Guide in one plain simple way , He would not have Mankind in others stray . That one steep Road which to the right does tend , Is the sole way that does to Heaven ascend .

Of Revealed Religion , and the Doctrine of the Mediator . Phil.

I think , Sir , we have talked enough about Natural Religion , and therefore , Sir , if you will oblige me with your Thoughts concerning that Revealed one which is owned by Christians , and will give me satisfaction as to some scruples , I have conceived concerning it , it will be a very agreeable favour . I confess I am not very averse to think , that there is a great defect generally in Man's reasoning concerning religious matters , and Men's Thoughts do very much vary therein , so that it is not a difficult supposition to suppose that the gracious Deity , who had compassion upon all our infirmities , has contrived a way more certainly to guide fluctuating Nature in such momentous concerns , and may have been pleased sometimes to have enlightened Men with a Ray or two of his Wisdom , from above , by revelation of some divine Truths . But then how shall we come to know , to whom he has particularly vouchsafed this favour ? What marks of Grace shall we go by , to distinguish who are Heavens darling Favourites , that are blessed with such obliging manifestations ? The Jews and Christians indeed pretend to it , but why not the Turks and Tartars as well as they ? But if a bold pretence to Revelation , be an Argument for it , every little Hedge-Sect of Idolaters in India shall bid as fair for Inspiration , as e'er a Jew or Christian of you all . And in truth if there be any such thing as inspiration , for ought as I know , all the different Religions in the World may be ( to use the Apostle's phrase ) but diversity of gifts of the same spirit . The Chinese may have the same Divine Revelation to worship their Tanquam and Teiquam , as we have to worship Jesus Christ . The Banians and Bramins the Priests in India , may have the same plea for all the Devotions they claim for their Deities there , and so may the Japonese for their famous Gods Fotoques and Games , as the Mexicans for the rites paid to their Virachoca . Nor does my conjecture stand singly alone , but I have your own sacred Writings to back me in it . For there are many Texts of Scripture , which seem plainly to affirm , that God-Almighty has revealed his Will by a Positive Institution to the Gentile World , whom you look down with so much contempt upon , under pretence of your superabundant privileges . For Gen. 14.18 , &c. it is said , that Melchisedeck was King of Jerusalem , and Priest of the most high God ; and that he blessed Abraham , which was a principal Office of the Mosaical Priesthood ( Numb. 6.23 . ) and that Abraham pay'd Tithes to him of his Spoils . From whence it is plain , That God had a revealed Institution before the Jews or their Forefather Abraham's time , and that when Abraham is commended for keeping God's commandments , and statutes , and Laws , Gen. 26.5 . it is only these positive injunctions in the Land of Canaan which Melchisedeck was the Priest , or Prophet , or Dispenser of . So Malachi 1.10 . Who is there among you that would shut the doors of my Temple , that fire should not be kindled upon mine Altar . For from the rising of the Sun unto the going down thereof , my name shall be great among the gentiles , and in every place Incense shall be offered unto my name , and a pure offering , for my name shall be great among the heathen , saith the Lord of Hosts . By which words it is plain , That at that time the Prophet did not think the Jews dearer to God than other People , and that the Heathens worship was as acceptable to him as theirs . So Psal. 145.18 . The Lord is nigh to all them that call upon him , to all that call upon him in Truth . And in the same Psalm v. 9. it is said God is good to all , and his tender mercies are over all his works . So God himself gives a Testimony of Job a Gentile , that there was none like him in the Earth , a perfect and an upright Man , Job 1.8 . So Jonas said he determined to flee to Tarsus , because he knew God to be a gracious and merciful God , Jon. 4.2 . and who would therefore pardon even the Gentile Ninevites . Besides , we read in Scripture that several uncircumcised Gentiles had the gift even of Prophecy , as Enoch , Noah , Abimelech , and Balaam . Nay several of the Jewish Prophets prophesy for the use of the Gentiles , Ezechiel prophesies to all the Nations then known . Obadiah prophesies only for the Children of Edom ; and Jonas principally for the Ninevites ; Isaias foretells the calamities and deliverance of the Aegyptians , Is. 19.19 . and the Prophet Jeremy is call'd expresly a Prophet of the Nations or Gentiles : Before thou camest out of the Womb , I sanctified thee , and I ordained thee a Prophet unto the Nations , Jer. 1.5 . and Chap. 48.31 . he says he will howl for Moab , he will cry out for Moab : and v. 36. My heart shall sound for Moab like Pipes , &c. which pathetick expressions shew that he was sent by God a Prophet , as well for the Gentile Moabites as the Jews . But as for the Prophecy of Balaam , that is so express , that all the major and minor Prophets cannot pretend more to the Spirit of Prophecy , than this one Gentile Seer . So that , Credentius , you may make what brags you please of the Jewish and Christian Revelations , but if you do not own old Balaam , as much a Heathen as he was , to be a very good Prophet , you will want one of the most considerable proofs of Christianity . Nay the Scripture gives this Man all the Characters of a Prophetick spirit . He hath said who heard the words of God , who saw the Vision of the Almighty , falling into a Trance , but having his Eyes open , Numb. 24.4 . Now methinks it is a little unfair , for you , to make such an outcry about God's particular Favour to you by Revelation , when those very revealed Scriptures themselves , which you make such brags of , allow it to the Heathen as well as you .

Cred.

One can hardly think you Theists are in earnest , when you object against the Scriptures and our Religion , that God has revealed himself to other Nations as well as us ; No Revelation to the Gentiles for their Religions . I always take you to have a mind only to be pleasant , and to put a banter upon us Christians , rather than to defend your own Tenents , which do not seem much to be furthered by it . And when Spinosa contends so mightily for it , I fancy it must be only an humorsom Paradox of that odd Man , and not his setled Opinion ; or at least the effect of a Pique he had conceived against the Jews , and so was resolved to set them upon the same foot with other Mortals . But that the rest of the World have no Revelation for the diverse Religions they profess , will appear by considering .

Because Idolatrous . 1. That most of the Religions in the World are Idolatrous . Now it is impossible to suppose , that God by a Revelation should command Men to do that which all wise Men would be ashamed to do : to fall down before Stocks and stones , to worship the Sun and the Moon , senseless , inanimate Creatures , and to adore dead Men , and Tyrannical Princes ; or even Herbs , or Beasts . Now though we should suppose , that God was in no ways jealous of his honour , and that it was indifferent to him whatsoever Thing we worshipped , yet as he is the God of Truth , 't is impossible he should command a false worship , or instruct People in paying devotion to things as Gods , which are only mean and perhaps wicked Creatures . Now the far greatest part of the Unchristian World , are and have been such Idolaters ; and therefore to make God to have revealed to them their superstitions , is to make God to represent himself such as it is impossible for him to be ; to be delighted in a worship which is false and wicked , and to be himself the Chief Author of the Imposture ; which is so horrid , as no body will contend for .

2. Other Unchristian Nations that are not Idolaters ( as chiefly the Mahometans ) profess a Religion which allows Immorality , Immoral . the Founder whereof was rather possessed by the Devil , than inspired by God . A Lewd debauched Fanatical Wretch , that lived by Rapine and Murder , and spent his days in Whoredom , Adulteries and Sodomies . Now his Religion allows its followers to propagate it by the blood of the opposers , and by all manner of cruelty and barbarity against Men of other perswasions . It allows Concubinacy and Whoredom , and even Sodomy it self ; and the very rewards it proposes in another World , are such infamous Lust , as a good Man would be ashamed to think of in this . 3. As for your Instances out of Scripture , Melchisedeck . because you should not too much insult over us , as having wounded us with our own Weapons , will you be pleased to accept this answer to the first , That Melchisedeck is no proof of a Revelation among the Gentiles , more than of that Universal Revelation , which was given by Adam and Noah , to all Mankind ; and upon which , as was shewn before , what is generally called Natural Religion , is grounded upon . For though Melchisedeck , was no Jew , as not descending from Abraham ; yet he was not properly a Gentile , especially such a one as is usually understood by the word , viz. one that has degenerated from the ancient and true Religion , into an idolatrous superstition . For Melchisedeck was a true and Orthodox Member of the ancient Noachical Church , and no ways tinctured with the prevailing Idolatrous Vice of those Ages , but in the midst of the mighty defection to false Gods and Idols , was a Priest of the most high God . So that 't is a great mistake to say , That God had a Priesthood among the Gentiles , from the Instance of Melchisedeck ; because I say Melchisedeck was no Gentile , but a constant Perseverer in God's Church , from which the Gentiles had even at that time made a defection ; he kept up to the Noachical Precepts , which the Gentiles round him had neglected . But if in strict speaking you will have him a Gentile , because he was not circumcised , it does not from hence follow , that God had an instituted Church among other Nations , distinctly instituted as the Jewish was . For the Scripture does not give us a particular account who this Melchisedeck was : the Jews will have him to be Shem the Eldest Son of Noah , because perhaps they would allow no body else to be greater than their Father Abraham to bless him ; but though this does well enough agree with the Age of Shem , who lived till after Abraham's time ; yet it is not probable that Shem dwelt in the Land of Canaan , which was the Seat of Cham's Posterity . But be he Shem , or any one else , and though he were a Worshipper of the true God , yet he was so only upon the Principles of the old Revelation made to Noah , which was common to all the World with him : he had not any particular Revelations afforded him , as Moses , to found a new Church upon ; neither he nor his People had any such Favour vouchsafed them , as to have the Oracles of God committed to them , as the Jews had , Rom. 3.2 . He was a Priest as he was the Elder of a Family in the old Patriarchal way , and not by any positive Institution among the Gentiles ; and so blessed Abraham who communicated with him in the Divine worship whilst he did officiate , as he might have done with Abraham in such an Eucharistical , or any other Sacrifice . 4. As for that Text of Malachi , where it is said , that God's name shall be great among the Gentiles ; ( though Spinosa translates , it is great among the Gentiles , when the Verb is wanting in the Hebrew , which is wrong , for the Book is prophetick , and speaks of futures , and therefore must be rendered shall be ) this does by no means set the Gentiles at that time on a Level with the Jews , but is a remarkable Prophecy of the Kingdom of the Messias , when the Partition-Wall should be taken away , and God should have one Church made up both of Jews and Gentiles . 5. As to those places of the Psalmist , that God's tender mercies are over all his works ; and that God is nigh unto all them that call upon him : It is the design of the Psalmist to shew forth God's superlative goodness in this Psalm , and therefore among the rest of God's Attributes , does praise him for his merciful Providence over his Creatures , his tender mercies are over all his works . And so his being nigh unto all them that call upon him , does not in the least denote any particular divine Institution like the Jewish Revelation among the Heathen , but is only in general , an Assertion of God's Universal Love to Mankind , and his willingness to assist them , which no reasonable Man can deny . 6. As for your Instance in Job , that he was a good Man and acceptable to God ; why , so were all the good Patriarchs before the Law , or the Circumcision ; nay though we should grant that God spake by Revelation to this good Man , as it may appear from Chap. 38.1 . yet it does not follow , that all the Idolatrous Heathen afterwards received the same favour . For before the Law , and in other Nations , where the Law was not received , Morality together with the easy Noachical precepts , were the Rule of their Duty ; and therefore until they had forfeited this communication of the divine favour , by the enormity of their Lives , and their deviation from the True worship , they had as good a Title to the Inspiration of God , whenever he should please to afford it them , as the Jews had after their Church was instituted . 7. But as for what you alledge , that Jonah was only an Ethnick Prophet , I think by your favour , that is a great mistake . For Jonah was principally a Prophet to the Jews , and prophesied under Jeroboam the second , the King of Israel , as is plain from the 14. Chap. of the 2 Kings , where it is said , that Jeroboam restored the coast of Israel from the entering in of Hameth unto the Sea of the Plain , according unto the word of the Lord God of Israel , which he spake by the hand of his servant Jonah , the Son of Amittai , the Prophet , which was of Gath-hepher . Whether or no that Prophecy which is there referred to were ever written or no , or whether it was only verbal , we cannot now determine , there being nothing like it in our Canon of Scripture ; but it is from hence very evident , that Jonas was a Prophet originally to the Jews . That he was afterwards sent to the Gentiles , was a great favour indeed to that Heathen City of Niniveh ; but then he had first Prophesied to the Israelites , and when they had profited little or nothing by it , he like Christ and his Apostles , turned to the Gentiles . 8. As for your exceptions from Enoch , Noah , &c. they lived before the general corruption by Idolatry , and therefore it is but reasonable to suppose , that they living up to the old true Patriarchal Religion , might partake of the divine Revelation as well as the Jews . And the Prophet Ezechiel's Prophecy is wholly taken up in shewing God's judgments upon the Jews , and endeavouring to bring them to a true sense of their Sins ; only a Chapter or two are interposed to foretel God's Vengeance likewise upon their Enemies , whose wickedness God's All-wise Providence had made use of to be a scourge for the Sins of his People . And so for the Prophets Isaiah and Jeremy , their bemoaning the Calamities of the Heathens of Jazer and Edom , that is not a prophecy on their behalf , but only is a lively Hypotyposis , or Poetical Description of the sad Miseries which those People should undergo , to hearten up the Jews in their afflictions when they should understand , that God would lay such heavy burdens upon their Enemies ; and to shew them that they had no reason to forsake the true Religion , when they should see that the Heathens underwent as severe judgment as they . 9. And so again as to the Prophecy of Obadiah , whom you assert to have been a Prophet only to the Edomites , he was a Prophet only to the Israelites , and for ought appears to the contrary , originally of Jewish extraction ; for I think little credit is to be given to the Jewish Authors , who would make him an Edomitish Proselyte . But that Obadiah was a Prophet to the Jews only , is evident by the whole tenour of this short Prophecy , where first are denounced God's severe judgments against the Edomites the Enemies of the Jews , and his vengeance for their Pride and Insolence , and afterwards the Jews delivery from them , and conquest over them . But upon mount Sion shall be deliverance , and Jacob shall possess their possessions . And the house of Jacob shall be a fire , and the house Joseph a Flame , and the house of Esau for Stubble , and they shall kindle in them , and devour them , and there shall not be any of the house of Esau ; for the Lord hath spoken it , v. 17 , 18. Now does this look like an Edomitish Prophet ? But this is just as Spinosa and Hobbs , and the Devil are used to quote Scripture . 10. The most considerable Instance is that of Balaam , who may seem to be an Ethnick Prophet , by his living in a Heathen Country , and his being at the command of a Heathen King , and by his predicting so plainly such remarkable Events , which afterwards so punctually came to pass ; as the greatness of the Common-wealth of Israel , the destruction of the Canaanitish Nations , and the coming of the Messias . But then altho' this be true , yet it does not from hence follow , that the gift of Prophecy was common to other Nations as well as to the Jews , from this Instance . Because this Prophecy was designed only for the benefit of the Jewish Nation , and although it was pronounced by the mouth , of a Heathen Man , yet the design and purpose of it was for the good of the Jews ; and truly it was but a small priviledge of the Heathen to have one of them to pronounce a Prophecy of God only in favour of the Jews , and that too for the utter Extirpation of themselves . So that for ought I see in this Instance , Baalam's Ass would be as good a one altogether to prove , That Inspiration is common to Brutes too , because God once made use of his mouth , to confute his Master's folly . 11. Well but Baalam , you say , was a true and accustomed Prophet , and not made use of only by God upon this extraordinary exigence . I am afraid this is an assertion which cannot be so easily made out as said , and indeed the contrary thereof may be proved by the context . For first he cannot be a true Prophet of God , because he made use of unlawful Arts , and as the Scripture says , fought for inchantments , Cap. 24. 1. and what we from the Vulgar , Translate the rewards of divination , are in the original only divinations ( i. e. ) instruments of divination , conjuring Books , Wands , or the like . And secondly he is called Kosem , a Diviner , or Sorcerer , Josh. 13.22 . Which word has always an ill Character fixt on it in Scripture , notwithstanding Spinosa maintains the contrary , though without any Instance of it . I have carefully examined all the words that I find in Scripture which come from this root , and I do not find any , unless by way of Metaphor , but carry an ill sense , and signify unlawful knowledge of future things ; or a lying pretended one ; and as for those places of the Prophets , Is. 24.25 . Jer. 14.14 . Ezech. 13.7 , and 23. Micah 3.6 . &c. Where they may seem to signify simple Prophecy , yet it will be manifest by closely considering the places , that they are only harder words to characterise the false prophecies of some lying Prophets , among the Jews ; as if I should call an Astrologer a Gypsy , or a Conjurer , names which carry more vulgar disrepute and shamefulness in them . I know but two places in Scripture where they are used in a good sense : the first is , Prov. 16.10 . A divining sentence , or divination ( not as we translate it , too far from the original words a divine sentence ) is in the Lips of the King , and his mouth transgresseth not in judgment . That is , the King is a wise sagacious Man in his judicial determinations , makes shrewd conjectures from outward appearance to discover Mens inward Intentions , and by that sort of Political divination awards judgment accordingly . The second is , Is. 32. where it is said , The Lord doth take away from Judah the judge and the prophet , the Kosem , the Conjecturer , or the prudent and the Ancient . Where the Septuagint do very well translate Kosem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one that makes good conjectures or Divinations : which is a Metaphorical sense of the word in most Languages , drawn from the Heathen Auguries , as is particularly plain in those verses of Ovid concerning the Childrens play at Even and Odd : Est etiam , par sit numerus qui dicat , an impar , Vt divinatas auferat Augur opes . Ovid. de Nuce .

Phil.

By your Criticisms you have roved a little too far from the main point ; but pray if Balaam were not a true Prophet , how came he to say , that he would bring Balack's Messengers word , what the Lord Jehovah the true Judaical God , should speak unto him , Numb. 22.7 . The LORD refuseth to give me leave to go with you , v. 13. I cannot go beyond the word of the LORD my God to do less or more , v. 18. And God came unto Balaam , &c. And Balaam said unto God , &c. v. 9 , 10. I pray how came he to have this intercourse with the Lord Jehovah , and yet be such a Heathen Conjurer , as you would make him ? Nay how came he to make such fine Prophecies of Jesus Christ , and yet be such a Diabolical Necromancer ?

Cred.

I think , Philologus , you are not a little mistaken in Arguing after this manner . For it does not appear from Scripture , that Balaam , did endeavour to seek after Jehovah , or the true God , when he designed to make enquiry after the future fate of the Israelites upon Balack's request , but only after Baal , or some other false Deity of the Moabites . That the search made to him is said to be made to Jehovah , is , because Jehovah is the Jewish name for God , which no doubt in the Moabitish Language was Baal , or some such like name ; which Moses writing in Hebrew calls by the Jewish name Jehovah . Not that Baal and Jehovah was the same , but that Balaam took his Baal , a false God , viz. some deifyed Prince of that part of the World , for Jehovah , or the True God ; and therefore Moses in regard to his Intention calls him by that name . Nor doth the Truth of his Prophecy argue him to be a divine Prophet , to whom the True God was wont to reveal himself ; because although he might intend to make his address to a false God , yet Jehovah , or the True God , might take advantage from this to promote his True Religion , by inspiring a false Prophet of the Heathens , and in despight of them , to make them hear the Prediction of their own destruction from the mouth of their own Friend . Nor is it so strange to suppose , that a Prophecy concerning our Saviour should come from a Heathen Priest ; since the Sibyls have predicted the same , and filled the whole World full of expectation of some mighty Deliverer about the time of our Saviour's Birth ; as Virgil's Eclogue is an undeniable instance of .

Phil.

But if Natural Religion be so Defective , and Revelation so necessary , as you contend for , and withal , if the Jews were only blessed with this favour , how can we excuse the partial Justice of God , to make so much of this odd sort of People , and leave all the rest of the World to shift for themselves , as if they were none of his Creatures ? Methinks of all the Nations of the World , the divine Prudence should never have picked out this currish Nation , to have lavished out so many favours upon a People that from the time of their Original to their Overthrow were the Opprobry of the World , who as Tacitus and Justin tell us , Tacit. Hist. Lib. 5. Just. Hist. Lib. 36. were expelled Aegypt for a pack of scabbed Lepers , that would have infected the whole Country ; and when they lived at Rome , they were observed by Juvenal , Juv. Sat. 6. to be of such a dogged Temper , that they would not so much as direct a Man in his way , unless he was of the same circumcised Race . Now how can any one , Credentius , suppose , that God Almighty should overlook all the Nations of the World , and make himself so extraordinary familiar with this cross-grain'd Rabble ? One would have thought , if the Deity had been inclined to have made a distinction between any of his Creatures , that the Greeks or Romans should have stood fairest for such a favour ; for they were Nations of great Candor and Generosity , who had minds that did generally abound with extraordinary Vertue and Honour : but the Jews of all Nations in the World were remarked for soure unsociable qualities ; and whom their own Prophets cannot forbear calling them often , a stubborn , untoward , perverse , crooked , and stiff-necked People . And therefore , Credentius , pray let me see how you can excuse the Justice and Wisdom of God in being so liberal of his Revelations to this People only .

Cred.

I do not in the least see , Philologus , how the Justice of God is touched by this gracious manifestation of his will in particular to the Jews , rather than to other Nations ; or that they deserved it less than any other . For ,

1. This was no more than what God had done before in other Ages of the World , This agreeable to God's usual Providence . in order to preserve to himself a Church or chosen People , selected from the other ungodly People of the World . Thus are the Children of Seth , God's visible Church in the Antediluvian Times , who were for this very reason called the Sons of God , Gen. 6.2 . And the Children of Shem and Japhet , are separated from the prophane off-spring of Ham , Gen. 9.26 , 27. And therefore in the time of Abraham , when Idolatry was spread , well nigh over all the World , it was very wisely contrived of God Almighty , to set up the Posterity of this good Man , to be the Worshippers of the True God , when the rest of the World had lapsed into prophane Idolatry .

2. Neither can this argue any injustice in God , No injustice in God . because it does not appear that the Heathens had any right to demand of God a Particular Revelation . They had the Law of Nature as 't is generally called , or the old Adamical Revelation to walk by , and what Rewards , or Punishments were annexed to that , they were either to expect , or fear . This was sufficient ( though with more difficulty ) to square their Lives by ; and God was in no ways obliged to make their Task more easy , since he might dispense his Rewards upon what Conditions he pleased . I doubt not but that good Gentiles had their Reward allotted for them ; but then I see no Reason why they should be their own Caterers , and cut out what work they pleased for themselves . For , if it pleased God to set the Gentiles to work out their Salvation with more pains and danger , and the Jews and Christians with less , why should the divine Justice be taxed with Partiality , more than you should be , when you think fit to set some of your Workmen to an easier , and others to an harder Task , when all of them are obliged to undergo the most difficult and painful , when you shall be pleased to assign it ?

Other Instances of Providence as unaccountable . 3. Neither can I see any reason why the Justice or Wisdom of God should be called in question for this liberal distribution of Revelations to the Jews alone , for which we can assign no reason . For there are a thousand Instances in Providence to be made which are subject to the same difficulties . Tell me why the unhappy Inhabitants of Greenland , and Island , are not all born in such a Garden of the World as Italy ? Or why God bestowed such a Delicious soil upon the Italians only above all the rest of the Europeans ? Tell me , Philologus , why God has blessed you with a more delicate Personage , and a happier Stock of Natural Parts than your Neighbours ? Why such an one is born to a great Estate , and others to none at all . Why such an one is made a Man , and not a Monkey ? Why another Thing is an Animal , and not a Tree ? Now these are all particular favours of God Almighty , which other parts of the Creation want ; and yet you will not say that this is any reflexion upon the Wisdom or Justice of God . Why therefore should we tax them in bestowing this favour of particular Revelation to the Jews ? For I dare say , I can as easily prove , That the Jews were as much deserving of their Prophecy , as any Man can be to be an Italian , or an Englishman , to be beautiful or wealthy . We Men are not able to give a reason for any of these benefits , and therefore must refer all to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or good pleasure of God . Not that this good pleasure of God is any capricious resolution of him , but a wise determination of his Will , grounded upon just reason , although unknown to us . Nay , I doubt not , but we Men in another World shall be able to give an account of many difficulties in God's Beneficent and Vindictive Providence , which in this World are so apt to amuse us ; and that in the great circles and revolutions of God's future Dispensations all the present Inequalities shall be made up , and all accounts ballanced . But after all , the Order of the Vniverse alone is a sufficient reason to satisfy all reasonable Men of the Wisdom and Justice of God , in placing Men and Things in a better or worse station in the World , and in communicating to them greater or lesser benefits . If all were to enjoy the same favours of the Deity , there would be no subordination of Beings , which is the great Beauty of the Universe ; there would be only one confused Heap of good Things without order or design , which would be so far from being an Argument of the divine Wisdom , that it would be a considerable proof against it . Besides , no one would praise God for the Benefits they enjoy , if all enjoy'd the same in common with them , for the universality would take off the edge of Mens Admiration , and consequently of their Gratitude ; and they would be as listless to give thanks to God in this condition , as they are to thank God for Health , or Wealth , as when they never experienced either Sickness or Poverty . And therefore as God has wisely contrived it in his Natural and Political Providence , for the Beauty and Order of the Universe , that some Beings should be Vegetables as well as others Animals , that some should be Brutes and others Men ; and among Men themselves , that some must be Poor as well as others Rich ; that some must labour as well as others govern : so likewise in his Spiritual Providence , or in his care of the Everlasting wellfare of Mens Souls , it is no wonder , that God should ordain several Classes or Orders of Future Happiness , or should be more or less bountiful to them in affording them Means in this World of attaining it .

4. And as for the Jews whom you do not think to be such fit Objects of the Divine favour in communicating to them his Revealed will , Jews not such ill People as pretended . as the Greeks or Romans ; that is a Point , I am afraid , you will never be able to make out . Indeed it is grown a mighty fashion of late , even among those that are better Friends to Christianity than you , to cast very severe Reflexions upon the Jewish Institution , and , under pretence of shewing the Nobleness of the Christion Religion , do upon all occasions be-devil the Poor Jews . I do not think this the best way to support Christianity , by undermining the foundation , which it is built upon ; for the Law is but the Ground-work of the Gospel , and if we destroy the first , the latters falls . And as for the People of the Jews , which of late are so much used to be vilified , I do not find that they are more liable to censure of this nature than other Nations . It cannot indeed be denyed , but that this People were prone to Idolatry , and did very often lapse into it ; which is the occasion of those very severe reprehensions you meet withal in the Prophets , and which you hinted at just now . But then this is in some measure to be palliated by the mighty grandeur and pageantry of the Idolatrous worship of all the Nations round about them , and the great scorn and reproach which was cast upon the Jewish singularity in the worship of one God , which must needs have no inconsiderable influence upon vulgar minds . And as for their aversation to a familiarity with the Heathens , it was but a practice agreeable to the Mosaical Law ( Vid. Deut. 7. ) which was a wise command of God , which alone preserved his True Worship , in that Nation only , free from the infection of Idolatrous Nations round them , for so many Ages together . And although perhaps in the Times of Trogus and Tacitus , the Jews might be more scrupulous this way , than their Law required ; yet that must be imputed to Pharisaism , which was the prevailing Sect among the Jews at that time , and which by false Glosses and superstitious Doctrines , had perfectly debauched the Jewish Religion , and soured the greatest part of them into an unsociable Temper . But after all the faults that may be charged upon them , the stedfast worship of the One True God , for so many Ages in that Nation only , when all the World besides was over-run with Polytheism and Idolatry , when they were so much scorned and vilified by the Heathen World for his sake , underwent so many Captivities , Persecutions , and Martyrdoms ; this was enough to endear them above the rest of the World to God Almighty , to incline him to commit his Oracles to them alone , and to guide them by his revealed Word ; rather than to the Greeks or Romans , or any other Idolatrous Nation , who , besides their diabolical superstitions , were ten times more lewd and debauch'd .

5. As for a few scandalous reflexions which are usually brought against the Jews out of Justin and Tacitus , Justin , &c. considered . I think nothing in them is worthy being taken notice of , unless it be the disingenuity of the Relators , who I am confident report things which they themselves do not give the least credit to . For why , I pray , are not the Holy Scriptures and Josephus , that are the Books of that Country , fitter to be relied upon , than the mistaken reports of malicious or half informed Foreigners ? I beseech you , Sir , where would you look for a true account of the Matters of England , in Camden , Speed or Baker , Men of our own Nation , or in Mounsieur Sorbeir of France ? I think the question is easily resolved ; and then why should you take these scandalous accounts of the Jewish Nation from Justin and Tacitus , when you have Writers of their own Nation which give contrary accounts of them ? Both of these Heathen Authors are notoriously mistaken in their account of the Jews ; but because Justin gives the fullest account , be pleased to observe one or two of the Absurdities of his Relation . It is plain , that the foundation of Justin's Relation was out of the Book of Genesis , by the names of Abraham , Israel , the particular History of Joseph * * Minimus aetate inter fratres Joseph fuit , cujus excellens ingenium veriti fratres clam interceptum peregrinis mercatoribus vendiderunt , à quibus deportatus in Aegpytum , cum magicas ibi artes solerti ingenio percepisset , brevi ipsi regi percarus fuit . Nam & prodigiorum sagacissimus erat , & somniorum primus intelligentiam condidit ; nihilque ei divini juris humanique ei incognitum videbatur , adeo ut etiam sterilitatem agrorum ante multos annos providerit : periissetque omnis Aegyptus firme : nisi monitu ejus rex edicto servari per multos annos fruges ●●ssesset . Just. Lib. 36. Cap. 6. , the Envy of his Brethren , his Interpretation of Dreams , his being sold pereginis mercatoribus , to foreign Merchants , 〈◊〉 ●rediction of the Famine , his famili●y with Pharaoh , his storing of the ●●rn , and the like . Now it is impossible , that such a particular account should be had any where else , than from the Bible . The Bible therefore must by you Theists be allow'd to have so much of the Truth of Prophane or secular History , as to regulate Justin's History , who seems plainly to have copied either at first or second hand from it . So that if there be any Truth in Justin , the same must be more express in the Bible , from which Justin had his Relation , though he has blended it with other Fables . Nor is it difficult to think how a Heathen should come at a sight of that Book , or at least a Relation out of it . For Trogus Pompeius , who wrot the History which Justin Epitomized , was a Retainer in the Family of the Great Pompey who Conquered Judea , and therefore in the Expedition of his Master there , without doubt he picked up this imperfect Relation of the Jews , either by reading their Books , and afterwards , forgetting or mistaking them ; or by mixing the True History with the Fabulous reports of some Neighbouring Gentiles . So that in short , the Scripture-History must regulate his report . And then see how finely This does agree with it . He makes the Jewish Original to be from Damascus , and that Abraham was King of that place ; where Arathes the Wife of Syrus , one of their ancient Kings , was worshipped . That after Damascus , who gave name to the City , succeeded Azelus , and then Adores , and then Abraham and Israel , which Israel divided his Kingdom among his Ten Sons , but made them all to be called Jews from his Son Judah . That Joseph was Israel's Youngest So● , and that Moses was Son to him : That the Jews were drove out of Aegypt for being Scabby ; that they were followed after by the Aegyptians , because they had stolen some of their Sacra , and that the Aegyptians were forced to return home by a Tempest : That they were forced to fast seven days in the deserts of Arabia , which occasioned the Institution of the Sabbath ; That the Memory of their being drove out of Aegypt for their scabbiness , made it a part of their Religion not to converse with strangers , lest the Knowledge of their Infirmity should render them contemptible . That Moses his Son's name was Arvas ( i. e. ) Aaron , who was an Aegyptian Priest , who afterwards succeeded Moses in the Kingdom , and from hence came the custom that the Jewish Kings were always Priests .

Now what a foolish and contradictious account of the Jewish History is this Report of Justin ? Who ever heard of the names of Azelus and Adores in the Jewish story ? When was such a Goddess as Arathes worshipped generally by the Jews , who were always fam'd for the worship of one God ? where by the way this is only a simple mistake of the Author , to say Arathe for the Astarte , or Astaroth , of the Sidonians . Here is again Abraham mistaken for the Father , who was the Grand-Father of Israel . Here are Israel's Ten Sons set down for his Twelve ; his little Estate mistaken for an Empire , and the Twelve Tribes for Ten Kingdoms . Here is Joseph taken for Jacob's Youngest Son , who was his eldest by another Venter ; and Moses passes for Joseph's Son , who lived Three or Four Hundred Years after him . Here is the name of Jews said to be imposed by Jacob , which was not known till the time of the Captivity , a Thousand Years afterwards . Here are the Plagues which Moses inflicted upon Aegypt , altered for the scabbiness of the Jews , as if those heavy judgments came only by infection ; and the spoiling of the Aegyptians of their Bracelets , Ear-rings , &c. turned into the running away with their Sacra . Here is the History of the Manna and Quails confounded with the Institution of the Sabbath ; and their Injunction of not communicating with the Nations attributed to the foolish Fable about their Itch , or Leprosy . And , besides , here is again Aaron , Moses his Brother , mistaken into his Son , and turned from a Jewish into an Aegyptian Priest ; here is the same Aaron made King of the Jews , who was never otherways than Priest ; and that said to be the original of the Custom of the Jews having their Kings their Priests , when never any such Custom obtained amongst them ; but only the Author has blundered the History of the Maccabees Government into this Fable . So that , Philologus , I would have your Gentlemen for shame leave of , to abuse the Jewish Nation with false stories out of Heathen Historians , that knew so very little of their Country , and are guilty of so many mistakes about it . For in this short account of Justin you see there are almost as many mistakes as words ; whether they are willful and malicious , or no , I shall not determine ; but I am sure the account we find in Scripture , to all reasonable Men must be ten times less liable to exception .

Phil.

These are but small things , Credentius , for us to make many words about ; but I am afraid , you Inspiration Men are guilty of a very great fundamental Errour , in taking that for some supernatural Revelation of God , which is only Natural Reason . For I cannot be brought to think , that the Prophets or other Writers of the Bible , which are said to be inspired , had the Mind of God revealed to them , any other way , than by the common natural way of reasoning , and Knowledge . For Natural Knowledge is but the Revelation of God , wherein God reveals to our minds the natures of things , which were unknown to us before ; so that God may he as well said to speak to us by our reason , as by the Scriptures ; and Natural Knowledge may be allowed to be divine , as proceeding from God , as well as they . And I doubt not , but that it was the Hebrew way of using the word , God , that has betrayed both Jews and Christians into the fancy of Inspiration and Revelation , in the modern sense ; when formerly nothing but pure natural Knowledge was meant by it . For the Hebrews had always a very Religious and Devout way of talking , and attributed almost all Natural Actions to God : if they had gotten Money by their industry , they would say it was given them by God : if they had a good thought , they would say , God put it into their Hearts , and the like . So a great many other things were said to be divine , or to come from God , which were only natural , but wonderful , or extraordinary . Thus the mountains of God is only another name for great mountains ; they Sleep of God for a deep sleep ; and the Sons of God , Gen. 6. are but great Sons or Giants . Now it would be a mad way of Interpretation , to say all these things were inspired , because they have God's name added to them . Therefore why should we suppose that those Men , who are called Prophets in Scripture , had any divine and supernatural Revelation , only because they are called the Men of God , or are said to have the Spirit of God ? For this is only an usual Hyperbole to denote that they were extraordinary Men , Men of sound Reasoning and notable parts , and exquisitely gifted to move and perswade the People . And this is no more than what the Greeks and Latins mean by Divine or Godlike ( i. e. ) extraordinary ; only because the Hebrews made use of Genitives instead of Adjectives , they called him the Man of God , which the Heathens would have called a divine , or extraordinary Man . So when the Prophets are said to have the Spirit of God , what needs I pray of coyning an Inspiration or Revelation of divine Truth , to explain this by ? For the Spirit of God has so many senses ; and those so very diverse in Scripture , that I think it is not fair to clap that particular sense only upon it , which it may but bare possibly signify . Sometimes it signifies only the Wind , as Is. 40.7 . The Ruach , or Spirit of the Lord , blew upon him , that is a very dry and fatal wind . Sometime it signifies the Soul , as Job 47.3 . The Ruach , the Spirit or Breath of God is in my nostrils . Sometimes it signifies Life , as Ezech. 37.14 . I will give my Spirit to you , and you shall live : That is , I will recover you , and give you Life or Spirit again . Other times it signifies Mercy , as Mich. 2.7 . is the Ruach , the Spirit ( i. e. ) the mercy of God straitened ? And the word Spirit it self singly is noted to signify a Temper of mind , as , Caleb was of another Spirit , ( i. e. ) a better temper than the murmuring Jews , Numb. 14.24 . And in other places of Scripture the Spirit of Jealousy , the Spirit of Meekness , the Spirit of Holiness , &c. all which signify Tempers and Dispositions of Mind .

From all which I conclude , that when in Scripture the Prophets are said to have the Spirit of God , the meaning is only , that they have great Minds , or Spirits , or extraordinary holy dispositions , above the rest of the People . Which expression signifies no more in Hebrew , than what the Greeks mean when they say , the same of a brave Poet or Orator , that he has in his Writings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some thing divine and admirable , and far above the rate of common Authors . So that when by these Passages of Scripture , it will appear , That the Prophets were good solid Writers and Excellent Preachers ; why should you go about to spoil their Character , and make them only Enthusiastical Dreamers ? And now , let my Infidelity be as great as you would make it , you see I am a better Friend to your old Prophets , than you your self .

Cred.

You have given us here a great deal of learned Banter , and it is great Pity that Men should study Scripture so much to make such ill use of it . But to give an answer to this wild sort of Arguing , which I can hardly perswade my self you urge in earnest ;

Natural Knowledge not Revelation . 1. You assert , That Natural Knowledge is the Revelation of God , and that the Scriptures have not any more reason to be called so than that : But this is a great mistake . For Natural Knowledge cann't be said properly to be the Revelation , but only the Gift of God . Indeed what ever we know , we should never come to the Knowledge of , unless it had pleased God's goodness to endow us with these intelligent faculties ; but then no body says , that God reveals these natural Truths to us , but only he gives us the faculties of discerning them . Nay let us be as Platonical as we please , and assert that all the notions of the Soul are but so many Intuitions on the Deity , and our viewing some of those Infinity of Truths , which he is pleased to exhibit to us , by communicating himself to us : I say although we explain natural Knowledge this way , yet this is far from being the same , which we generally understand by divine Revelation . For this first is a general way of God's communicating himself indifferently to all Men ; for all Men do indifferently partake of a considerable measure of Natural Knowledge . But this latter way of God's revealing himself , which in particular we call Divine Revelation , is a favour which God has vouchsafed but to a very few of all Mankind , that they might communicate , what was so revealed to them , to the rest . By the first , Men only have a power of perceiving the Ideas and Impressions of outward Objects , of compounding and dividing thoughts , of affirming and denying concerning them , of fitting premisses , and deducing Consequences ; which every ones own experience tells him he has by nature . But the latter is a supernatural Impulse of the Divine Power , which instills into Mens Minds Thoughts not attainable by human Reason , or else gives them an Authority , as coming from God , which they had not before . And therefore it is an idle Fallacy , to call those natural Deductions of Reason and Common Ideas of Things by the name of Revelation , from which they do as widely differ , as Light and Darkness . This is only a ludicrous Artifice which your sort of Men have got of making use of Religious Terms , when you believe nothing of the Thing , and exposing Religion , by leaving nothing in it but a few empty names . And besides , they have another end to serve by it , which is this , That then their Infidelity does not appear so barefac'd when they make use of the old Terms in an Infidel sense ; for otherways such Writers as Hobbs , Spinosa , and the Author of the five Letters , would appear so horrid to all Ears that had the least spark of Christianity left , that Men would be scar'd from them at the first reading ; and so all hopes of making Proselytes for the Devil would be over . But by this bantering and mincing the matter , Readers are cajoled into Infidelity unawares , and the Authors escape the punishment likewise , which would otherwise attend an open and barefac'd Blasphemy .

2. And it is much such another kind of Argumentation , Prophets not only extraordinary Men. when you would have the Prophets , which are sometimes in Scripture called the Men of God , to be only Men of good Parts , and very considerable Men ; because forsooth great things in Scripture are sometimes called by the name of God . For what though the Mountain of God be a great mountain , and Nimrod a Hunter of God be a mighty Hunter , may not therefore Moses , and Isaiah and Jeremy be inspired Prophets ? I pray where lies the consequence of this ? Indeed if they were only in general said to be Men of God , and had no other Title , nor no other demonstration of their Prophetick Spirit , there would be then something tolerable in this Argument . But the name of Men of God is an expression which is but rarely , but once or twice in Scripture , made use of to signify a Prophet , 1 Kings , Chap. 13. there are other names which are generally used for that purpose . Such as Nabi which signifies one that has particular converse and familiarity with God , Gen. 20.7 . and Roeh , 1 Chron. 9.22 , and 16.28 . and Choseh , 2 Sam. 24.11 . 1 Chr. 21.9 . both which words signify Seers , as denoting Men that are accustomed to divine Visions , or supernatural Revelations .

But besides there are such innumerable expressions in Scripture which demonstrate a particular Revelation from God Almighty , and a peculiar intercourse of these holy Men the Prophets with him , that no reasonable Man can deny it , unless at the same time he denies the Authority of the holy Scripture and makes it altogether an Imposture . Gen. 15.1 . The word of the Lord came to Abram in a Vision saying , Fear not , Abram , &c. Now what tolerable sense can be put upon these words , but only that this was a particular Revelation of God to Abraham ? You cann't say that this is only some remarkable saying of Abraham , and is therefore in the Jewish Phrase called the word of the Lord . For here is no room for any such kind of Metaphor . Here is a particular Dialogue of God and Abraham , God said : Fear not , Abram , I am thy shield and thy exceeding great Reward . And Abram said , Lord God , what wilt thou give me , seeing I go childless , and the Steward of my House is this Eliezer of Damascus ? Then v. 4. is related the reply of God Almighty . And behold the word of the Lord came unto him , saying , This shall not be thy Heir , but he that shall come forth out of thine own Bowels , &c. Now what can be more positive and express of Abraham's immediate Revelation and Intercourse with God , than this Relation ? So again , Exod. 2.5 . The Revelation made to Moses is related as expresly . God called unto him out of the midst of the bush , and said , Moses , Moses . Then follows the answer of Moses , and Moses said , here am I. And the Lord said , I have surely seen the affliction of my people , &c. Come now therefore and I will send thee unto Paraoh . And Moses said unto God , Who am I , that I should go to Pharaoh , and that I should bring the Children of Israel out of Aegypt ? And God said , Certainly I will be with thee , &c. And after this rate the Dialogue continues the full length of the Chapter . Now if this be not a relation of an Intercourse with God , and a Revelation from him , there is no sense to be put upon any words , though never so plain , there must be no assent given to the literal narrations of Thucydides , or Livy ; but the credit of both those Histories may as well be criticized away as this .

So again as for the other Prophets , when we are particularly told , that the word of the Lord came unto them at such a time , in such a manner , in such a particular Year of such a King's Reign , what can possibly be meant less than that God revealed this to them ? When they are commanded to take rolls and to write , as Is. 8 1. and Jer. 36.2 . and the Prophecies so commanded to be written , are there recorded ; when every Prophecy begins with the word of the Lord , or thus saith the Lord , when in some of them are particular Interlocutions between God and the Prophet ; if this be not Revelation , the Prophets who wrote these Writings , must be the greatest Cheats and Impostours in the World , in so often pretending to it when they had not the least share of it . But it vexes one to spend time to answer so simple an Objection , which is worth no ones notice , but that the great Spinosa has taken so much pains in it ; and other retailing Infidels after him would seem to do some great matter with it .

3. Nor are your Criticisms upon the Hebrew Ruach , or Spirit , more solid , Spirit of God in Scripture signifies Revelation ▪ by which you would pretend that word does not signify Revelation or Inspiration , but only Wind , Life , temper of Mind , and the like . But what an unreasonable mistake is this ? I do not deny but that word in Hebrew has many significations , as several other words have in that narrow Language . But then on the other side there are a great many places in the Bible , in which it can signify only Inspiration or Revelation , what think you of Gen. 41.38 . Where Pharaoh says of Joseph , after he had interpreted his Dream , and prophesied of the Years of Plenty and Famine , Can we find such an one as this is , a man in whom the Spirit of God is ? Certainly by the Spirit of God here is meant the Inspiration of God , or there is no sense at all in it . And so again , Numb. 27.18 . The Lord said unto Moses , Take thee Joshua the Son of Nun , a Man in whom is the Spirit , and lay thy hand upon him ; where by Spirit the Chaldee Paraphrase interprets Prophecy . And what else can be meant by that Spirit of the Lord , 1 Kings 18.12 . which carried Eliah from place to place , by which he did such mighty Miracles , and so undauntedly uttered his , Prophecies , but only a supernatural power of God which did continually attend him ? And so Isa. 59.21 . God tells the Prophet , that it was his Spirit that inspired him with the words that he spoke . Saith the Lord , My Spirit which is upon thee , and the words which I have put into thy mouth , &c. And so several times in Ezechiel , The Spirit of the Lord fell upon me , Ezek. 11.5 . and the Spirit entered into me , Chap. 3.24 . And often in the Book of Daniel , the Spirit of the holy Gods is said to be in him , Dan. 4.8 , and 9 , 5.11 , and 14. In short , divine Revelation is all over the Old Testament called by the name of Spirit ; and even that extraordinary Inspiration which was foretold by the Prophet Joel to prevail under the Gospel , is called so likewise : I will pour out my Spirit upon all flesh , and your Sons and your Daughters shall prophesie , your Old Men shall dream dreams , and your Young Men shall see Visions , Joel 2.28 . Where you may particularly observe , that the word Spirit is joyned with Prophecy and Revelation . And upon this account the Holy Ghost which was the giver of these Prophetick Gifts , is in the New Testament called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Holy Spirit . And so is divine Revelation among the Heathens called by the same name . As , Dii coeptis inspirate meis , and Inspirante Deo .

It is plain therefore that by the word Spirit in Scripture is frequently understood Divine Revelation , which is the effect of the Operation of God's Holy Spirit , conveying to the minds of several Prophetical Men , whom God has been pleased to choose , many extraordinary Truths , conducible to the good of his Church . Which is a thing so frequent and so plain in Scripture , as is not to be bantered away by a little foolish Criticism ; and is a Truth never to be shaken , unless the Infidels have force enough to overthrow the whole Body of the Scriptures .

Phil.

Well we will see , Credentius , what we can do as to that matter , some time or other . But in the mean time methinks you outshoot your selves a little in your Notions of Revelation . For you generally assert , that Revelation is caused by a more immediate and supernatural Application of the divine Spirit , to the mind of Man , and so does make known to it , those extraordinary Truths ; which indeed is only a Cast of the Jewish Unphilosophical Ignorance . For when they , poor Wretches , could not understand the Natural Causes of Inspiration , they were presently for a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for calling in God to help out their sorry Philosophy . Every thing which was a little surprizing to them , they must needs attribute to the immediate Act of God , they were every moment making Mountains as well as Men of God ; and according to their Philosophy , an equal degree of the divine power was requisite as well to make a Great Hunter , as a great Prophet . But if they had understood better the Natural Causes of Inspiration , they would never have been guilty of such manifest Absurdities . For that Inspiration which the Jews , and the Christians after them , would needs have proceed immediately from God , is only the effect of a vivid Imagination . For it is not to be thought that the Prophets had any more immediate Converse with God Almighty than other Men ; but only they had warmer Heads , a quicker Imagination , and a more lively Fancy . Other Mens Imaginations and Dreams did not leave such deep and lasting Impressions upon their Minds , but were quickly over , and they perceived that they were but Dreams and Fancies : but the Prophetick Imaginators had such strong Fancies in their Heads , that were as clear to them as the representations made by their outward senses , and they thought they were as certain of what they so fansied , as of what they heard or saw .

And 't is plain from Scripture , that strong Imagination only is the grand Requisite for Prophecy . And upon this account without doubt the Jews will not allow Solomon the Gift of Prophecy ; for he was a Wise Man in whom good sense and a clear Judgment was prevalent , and therefore he was ill qualified for Prophecy , to which Fancy was chiefly requisite . So those famous Men in Scripture , who are renowned for their Prudence , Heman , 1 Chr. 2.6 . 1 King . 4.31 . Darda , Kalchol , were not Prophets ; but on the other side , the Prophets were for the most part out of the Country People , or Men of no Erudition ; or sometimes Women , as Hagar , Abraham's Maid , had the gift of Prophecy . For these People having but little understanding , had stronger Passions , and did abound more in Imagination , than Men who had better sense , and who governed their Fancies by their Reason .

And that you may understand that Imagination was the Foundation of Revelation , be pleased to consider , that their Prophecies differ'd only by the diversity of their Imagination , which is a plain Argument , that the one was the cause of the other . If the Prophet was of a merry chearful Temper , then Victories and Peace were revealed to him ; because Men of that complexion are apt to entertain their thoughts with such delightful subjects . If he was a Melancholy Man , then he prophesied only Wars and judgments , and such other dismal things , which are usual to go along with such black Thoughts . And so the like Diversity , if the Prophet was addicted to Anger , or Grief , or Pitty . And for the proof of this there is a remarkable Instance of Scripture , 2 Kings 3.15 . The three Kings of Judah , Israel , and Edon , are in a great strait for want of Water for their Armies , they go and consult Elisha the Prophet , and he being very Angry at the sight of his Enemy , the King of Israel tells him , if it was not for the presence of Jehosophat King of Judah , he would not look toward him , nor see him . Now he could not prophesie any thing that was pleasing to them , whilst his Choler was so high . And therefore he very prudently desires that a Minstrel should be brought him : And when the Minstrel played , the hand of the Lord came upon him . That is , the Musick put him in a good humour , and then he was inclined to imagine as pleasant Things as the Kings would have him .

So when Moses was Angry with Pharaoh , he had revealed to him the miserable slaughter of the Aegyptians first-born , Exod. 11. So God was revealed to Cain when his Reason was over-clouded with passion , when he was very wroth , and his countenance fell , Gen. 4.5 . When Ezekiel was impatient with excessive Anger , ( for the Text says , the Spirit lifted him up in bitterness , and in the hot Anger of his Spirit , Ezek. 3.14 . ) then he prophesies the miseries , and stubbornness of the Jews .

So Jeremy was alway a Melancholy Man , and weary of his Life , and therefore he does nothing but prophesie dreadfull Calamities , which should befall the Jews ; and upon this account King Josias would not consult him , but chose rather to consult Hulda the Prophetess , who being a Woman had more tender Passions , and to whom it was more fit that the mercy of God should be revealed . Nay oftentimes Revelation does proceed from the strong , though false Opinions of Men.

Thus King Nebuchadnezzar's Augurs Prophesie of the Destruction of Jerusalem by looking into the Entrals of Beasts , and by divining with Arrows , Ezek. 21.21 . and thus the Nativity of Christ was revealed to the Magicians , Mat. 11. who believed the fooleries of Astrology , under the Imagination of a Star , which they supposed to have arisen in the East .

So that in short this Prophetick Imagination was a very good way of recommending a Religion to the Jews , who were a very ignorant People , and were more wrought upon by these fanciful Representations of God made by the Prophets , the descriptions of his feigned Appearance , Interlocution , Promising , Threatning ; than by any just and Philosophical Discourses of Vertue and Vice , which should be made to them .

Not but that Natural Knowledge does include more certainty than this Imaginary Prophecy , only this latter serves better for the use of less inquisitive Men. For Natural Knowledge brings Self-Evidence with it , but Revelation requires always a Sign , or reputed Miracle , which the Prophets were forced to make use of as the Credentials of their Prophecy . Indeed Revelation may have something in it of a moral Certainty , that the Men who pretend to it are honest , well meaning Men ; and that the matter , which they speak , is designed for the bettering of Mankind , and the reclaiming them from their Vices : but I think there is little evidence concerning ●t , that it proceeds immediately from God , and that it may not proceed from ●atural Causes , as I think , I have already sufficiently shewed it to have done . Therefore I wonder , Credentius , that a Man of your sense should have recourse to occult Qualities and an Omnipotent Power to explain matters , which you see might be accounted for , by such an ●asy cast of your Philosophy .

Cred.

For my part , Sir , That Prophecy doth not consist in Imagination . I do not care ●o make use of my Philosophy to dispute ●way my Religion ; nor do I see any ●eason , why Men should use so much ●ndustry and Artifice to prove , That Revelation does not proceed from God ; when wise Men in all Ages have ever ●llow'd it . Read but Jamblichus his Book of Mysteries , and Tully de Divinatione , and you will see the Opinion of those wise Heathens , that the divine Nature has ●evealed it self to Mankind , and that 〈◊〉 prescience of future things can come no other way than by a Revelation from God . Xen. Memorabil . Lib. 1. And hear how admirably Socrates ●n Xenophon ( as well as a Heathen could ●e expected ) reasons of these matters . Of ●ll these predictions , to refer none to the revelation of God , but only to humane pru●ence , is ( says he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be perfectly mad . That in those things which are obscure to us , we should consult the Gods by Divination , for they make known those things to them , to whom they are propitious . Indeed I think it but a vain attempt to go prove to you , That Imagination is not the Cause of Inspiration : for I do not suppose that in reality you do believe it ; only by this odd sort of disputing , you endeavour to make our Religion stand upon as loose a bottom as you can , that you may be able to overthrow it at your leasure . For I dare say , you do not believe a word of Revelation at all , and therefore why should you trouble your self about the causes of it ? All that you and your Master Spinosa mean , when you talk of Prophecies consisting in lively Imagination ; is , that the inspired Prophets were only a parcel of Melancholy , crack-brain'd , Enthusiastical Folks , that preached to the People of Judea a number of Phanatical Dreams and Visions . But because there is so much pains taken in this Argument , I will shew you , that the Prophets , or inspired Men of Scripture , were not Men of this complexion , as you contend for , and that the Instances which you have alledged , make nothing for this Opinion .

1. For it does not appear , that the Prophets were more Melancholy or Fanciful than other Men are . Prophets not Melancholy . And it is but a fancy of Mounsieur Petit , de Sibyllis Lib. 1. to assert , that Melancholy was the chief Disposition to make a Prophet ; and that Moses was an extraordinary Melancholy Man , because he chose to live a solitary Life in the Wilderness , feeding his Father-in-law Jethro's Sheep ; and because he is noted in Scripture to be slow of Speech , Exod. 4.10 . For these do not appear to be any Arguments at all of Melancholy . For a Pastoral Life does by no means denote a Man , to be of a Melancholick Complexion , but contrariwise more debonair and pleasant ; and therefore the Shepherds in polite Nations , as among the Greeks and Romans , are always described as Men of great Mirth and Jollity , and spending their whole Time in Pleasure and Gayety . Neither did Moses leave the Aegyptian Court , for a Melancholy Retirement in the Country ; but was forced to fly from Aegypt to avoid the Anger of the King , after it was known , that he had slain the Aegyptian . Neither , whilst he so absconded , did he shew any sign of Melancholy there , but only according to the Custom of his Nation , and generally of those Ages , chose to make his Employ the Keeping of Sheep . So that David , who is described in Scripture to be of a sanguine Complexion , and famed for sprightful Singing and Playing , may be as well taxed for Melancholy , when he kept his Father's Sheep , as Moses might . Neither is the slowness of his Speech any Argument of his Melancholy , because very sanguine Men are often troubled with that infirmity , which does generally arise from some defect of the Vocal Organs in the Mouth , and not from Mens Complexion and Temper of Mind . And besides , what is commonly translated slow of Speech is in the original , Heavy , or Difficult of Mouth , which may be any defect of speaking , which does render Men less easy to be understood , by stammering or fast speaking , as well as slow speaking . And therefore , Ezekiel 3.5 . People of another Nation are said to be heavy of Language , because they could not be easily understood by the Jews . And Moses might as well have been very quick in his Talk , and upon that account mightily given to Hesitation ; and then this would rather argue him to be of an eager and volatile Temper , than any ways given to Melancholy .

But as for all the rest of the Prophets , it is plain , that they were no Melancholy Enthusiasts , because their Discourses and Writings are perfectly different , from what is usually said by that sort of Men. There is nothing comes from them , but what is grave and sedate , and agreeable to good sense and Reason , and a well-composed mind . Do we find any thing in them , that is like the mad Transports of James Naylor ? Read but the lives of Sancta Teresa , Vid. Dr. Stillingfleet's Fanaticism of the Church of Rome . Dr. William's 1 Sermon 1696. and Maria Magdalena de Pazzi , and see if the Prophetick Writings bear any manner of Correspondence with their foolish talk . Did ever any one of the Prophets spend three Years before his Death , in nothing but repeating such an odd Ejaculation , as thy Will be done in Time , and in Eternity , as Molinos reports of Gregory of Lopez ? Besides their Writings are full of just reasoning and serious unaffected Relations , which do by no wise agree to Enthusiastical Men. Read but the History of the Pentateuch , and other Historical parts of the Bible , and see if they look like the Compositions of wild Enthusiasts . If Naylor had been to write the Book of Genesis , he would have made an otherguise spot of work of it than Moses has . He would have clogged every Relation with odd Parentheses , [ Great is the Lord of Host ! Judgment ! Horror ! Desolation , Damnation ! &c. ] ; he would never have kept his brains close to the order of a just Narration , but would have jumbled the Creation and the Flood , Noah , and Abraham , and Pharaoh , all together . Do you think that any one of those Popish Dreamers could have made use of such solid Reasoning , and such Critical Remarks upon the Old Law , as are to be found in the Writings of St. Paul , and the Author of the Book of the Hebrews ? Could they have made such wise observations upon humane Life , and given such Rules of Piety and Conversation , as the Books of Solomon are full of ? Could they have framed such admirable Forms of Devotion , as the Book of Psalms ? All that they were able to do , would be to write some mad stuff , which no Man of sense would have Patience to read three Leaves of . Had the Scriptures no other inspiration , than the imagination of fanciful Brains , there would no one part of it be coherent with another ; History would be clashing with History , and Prophecy with Prophecy , and nothing suit together , with that order and symetry , as now we find it . Ask two craz'd Men in Bedlam to tell a story out of the Bible , and then see how these Men of Imagination will correspond together ; talk singly with two Enthusiastical Quakers , till they be warm upon the Book of the Revelations , and see then how finely their Prophecies will agree . I am sure they will fall infinitely short , of being so uniformly of a piece , as the holy Scriptures are . Let the greatest Infidel of you all consider , that wonderful correspondence there is between the four Evangelists , among themselves , where there is no difference to be found , but what among Writers , which had not confederated together , should be ; and observe the same in the Books of Kings and Chronicles . See how the same great Design is visible throughout the Mosaical Writings , the Prophets , and the Gospel . How exactly does the lapse of Mankind , by Adam , agree with the Reparation made by Jesus Christ ? How does the old Levitical Law plainly appear , to be but the Sciography , or rough draught of the Gospel , and the Characters and Lines of one exactly visible in the other ? For my part , I think it impossible for so many , though judicious and wise Men , without assistance from God , to carry any one design with that exactness that the Penmen of the Holy Scripture have : but I am sure it is the greatest of Absurdities to assert , that such a noble and uniform Design should be carried on , through so many Ages by a parcel of wild Enthusiasts . So that let the Writers of the Bible be what you please to style them , either Inspired Men or Impostors , I shall not dispute that now , they must needs be Men well in their Wits , and what is more , Men of good sense .

Prophets had the Inspiration of the Holy Ghost . 2. It is very evident from Scripture , That Prophecy proceeded from another Cause , viz. the Influence of God's Holy Spirit . The innumerable Instances in Scripture of the Prophets and Apostles being in the Spirit , of the Spirit 's coming upon them , of their speaking things by command , and of the Lord , of their being caught up into heaven , &c. are undeniable Proofs of the cause of their Revelation , viz. the Holy Ghost , or the Spirit of God . Indeed it is not easy , to give a Philosophical and Notional account of this supernatural Influence , or by what means it was conveyed , or by what criterion , or marks ; they could distinguish it from a Delusion ; because we who are not honoured with these supernatural Gifts , and therefore can have no Idea of these things , as having never been the Objects of our Understandings ; but it is not to be doubted , but these Holy Men had as absolute certainty of the Truth of them as we have of things that do immediately strike our senses , and did as perfectly know them to be the word of God , as that those things are , which we see to be , and that they could as little question their Inspiration , as we do our Senses . For as the Senses are only the ordinary way of God's conveying Ideas to us , and these are so clear to us , by their familiarity and repeated Trials of their faithfulness , that we cannot but rely upon them , and cannot but give assent to them ; so the Inspiration of God to the Prophets , by their clear Evidence continually , and by their wonted Experience of it , left no more doubt in them of the Truth of it , than the Appearance of the Sun does leave in us , that it is Day , or that what we see is really seen by us , and is not the Delusion of a Dream . To say we ordinary Persons can have no notion of this Extraordinary Influx of God , and therefore it cannot be , is only to expose our own Ignorance ; and a Blind Man might with as much Modesty pretend to demonstrate against the Existence of Colours , or a Clown laugh at Mathematical Theorems , as we pretend to dispute against the certainty of this supernatural Influence , which God Almighty has been pleased to give us no notices of . Might not God Almighty as well have given us Ten Senses as Five ? And if he has been pleased to make an extraordinary Impression upon some Mens Minds , which his does not on all , must we therefore assert this as impossible ; because we , who do not experience it , do not perceive it ? Must all Men be blind , because we are so ? Or must every Man be Mad and Enthusiastical that hath better Eyes than we ? I am sure this is a very mad way of Arguing , and yet there is no more reason for Men to question the Truth of the Revelation of the Prophets , than blind Men have to question our sight . Nay the miraculous power which did usually attend Prophecy , was more undeniable Evidence to the Beholders of their Divine Influence , than the joint assertion of the generality of Mankind can be that there is such a Thing as Sight or Colours to a Blind Man ; Because Sensation is a greater degree of Evidence , than Testimony , and because a Man will sooner believe his senses than a Thousand Witnesses . A Blind Man cannot believe there are Colours but only by being told so ; but when I see a Prophet , doing Miracles , I am sure he is influenced by God , because I see he does works above the power of Nature .

3. You are very much mistaken , Prophecy not inconsistent with Wisdom . when you assert that prophecy is inconsistent with Wisdom , and that Men of good sense , such as Solomon , Kalcol , Heman , &c. were no Prophets , but only , poor Shepherds , Women , and other Persons of mean parts were endowed with that Gift . One would wonder how Men could lay down an Assertion , which is so easy to be confuted as this is . Pray what must be thought of Moses , to whom there arose not since in Israel a Prophet like unto ? Does his noble Genius , his invincible Courage , his sagacious Prudence , his vast Depth in Philosophy , argue him a Man of mean parts ? Methinks the Heathen Longinus his Character of him , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No mean Man , should be enough to free him , at least , from his share in this Calumny . What do you think of Nathan , Israel , and Daniel , who were bred up Courtiers , and made a great figure in the Ages , when they lived , and the Writings of two of them shew them to be Men of fine parts ? But , I think , you have a little outshot your self , in the instance of Solomon , in denying him to be a Prophet . For it is recorded in Scripture , that God revealed himself twice unto Solomon , First at his Entrance upon his Kingdom , when he asked Wisdom of God , 2 Chron. 1.8 . Secondly , upon his finishing the Temple , 2 Chron. 7.12 . Nay what do you think of David , who was a Prophet as well as a King ? And as for your Instances of Kalkol , and Heman , those great Masters of Musick , as if they were Men of too good sense to be Prophets , if you please to turn to 1 Chron. 25.5 . you shall there find , that one of them , viz. Heman , is there expresly called the King 's Se●● , or Prophet .

Prophecies no● variable according to the Prophets Passions . 4. You lay down also another very false Supposition , that the Prophecies vari●d always according to the different Passions and Dispositions of the Prophets , and therefore would hence conclude , that their Prophecy was only Imagination . But this is very false , and very Illogical . First , it is false . For Moses who is Characterized to be the meekest of all Men , did Prophecy as dreadful judgments against the Israelites as any of the Prophets , Vid. Lev. 26.14 . Isaiah his Prophecy is in the several places very different , sometimes he Prophesies joyful , at other times very dismal things . And even Jeremiah the most mournful Prophet of all , does foretel the Jews joyful deliverance from their Captivity , as well as the Captivity it self . And Daniel at that very time , when he was mourning and fasting in Sackcloth and Ashes , had revealed to him by the Angel Gabriel the joyful coming of the Messias , with all the Benefits which should follow from him . Secondly , there is no consequence in the Argument , if the supposition were true . For if God did so far comply with second causes , as some times to cooperate with them , it does not follow that those causes could produce a supernatural effect of themselves . Tho' God should pick out merry Men to foretel joyful things , and Melancholy ones to foretel sad ones ; it does not follow that either Merry or Melancholy Men could foretel any thing without the assistance of God . Because prediction is the effect of Divine and Infinite Knowledge , and not of Bodily Temperament : it would be still the Gift of God , though such qualifications were necessary for the receiving it .

5. Passions not the Cause of Prophecy . As for your Instances of some Mens being under some Passions , at the time of their Revelation , and therefore they must be the cause of it . This is an Argument with a Witness . What though Elisha called for a Minstrel , must therefore Mirth be the cause of Prophecy ? I suppose the reason why he called for it , was to compose his Spirits , which were ruffled at the presence of a wicked King , and it was therefore proper to render his Mind sedate , before he presumed to offer up his Petitions to God , for the prophetick influence of his Spirit . What though Moses did predict the slaughter of the Aegyptian First-born , when he was angry with Pharaoh , must Anger be the cause of Prophecy ? Indeed angry Men may wish ill , but they seldom , I think , Prophecy it ; for if they did , the World would be in a sad condition . But , I think , Moses brought it to pass too ; so that it appears there was something more in this heavy judgment than a little Scolding Threatning , which you Theist make of the rest of the Prophecies . Cain was wroth when God spoke to him , but in those ancient times , God was wont to reveal himself to Mankind in other Tempers . And when Ezekiel is said to be in the hot anger of his Spirits , before his Prophecy , this must not be understood of natural Anger , but only the violent exagitation of the Spirit in him . So the Spirit lifted me up , and took me away , and I went in bitterness , and in the heat or anger of my Spirit , but the hand of the Lord was strong upon me . Which is a most lively description of the operation of the Prophetick Spirit in the Body of the Prophets , with all his struggles and reluctancies under it . 'T is a Metaphor taken from a hot fiery Horse , that struggles and contends , and is impatient under the Bridle of his Rider . It is a Description not unlike that of Sibylla in Virg. Aen. 6.

At Phoebi nondum patiens immanis in antro Bacchatur Vates , magnum si pectore possit Excussisse Deum , tanto magis ille fatigat Os rabidum , fera corda domans , fingitque premendo .

Neither is there any force in what you say , as to the Distinction which you would have Josiah make between Jeremiah and the Prophetess Hulda ; for there is no doubt to be made , but if Jeremiah had been consulted upon the same point , he would have given the same answer .

6. But in the next place , Vain Opinions not mixed with Prophecy . you advance a strange Paradox , when you assert that Prophecy varied according to the idle opinions of the Prophets , as if King Nebuchadnezzar's Diviners , and all the Persian Magi , were true Prophets . For that passage in the 21th of Ezekiel does not say that those Diviners did truly Prophesie , but only that the King of Babylon made use of those Divinatory Arts , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Auruspicy which are there mentioned ; he does graphically describe the coming of the Babylonians , and therefore prophetically relates all the superstitious rites which were preparatory to that expedition . And as for the Persian Magi , by whom , you would have our Saviour's Birth to be revealed , whilst they were looking after their Astrological Fooleries ; I answer , that by this , God gave no countenance to any divination by the Stars , as if there were no more certainty in divine Revelation , than in this sort of fortune-telling , as you would slily insinuate ; but that there being an universal Belief throughout the whole East , that some great Man should about that time be born in Judea , as Suetonius relates , these Magi , or Wise Men , took occasion to travel into Judea upon the appearance of this extraordinary Star , supposing that this might prognosticate something of this great expected Birth . God might take this occasion to make known the Birth of his Son to the Gentile World , and yet give no countenance to all the fooleries of Judicial Astrology . Such an extraordinary Phaenomenon as this was enough to awaken the attention of any inquisitive Men , though they were not given to that superstition , so as to search after the meaning of it ; whose diligent Endeavours God was pleased to bless with the glad Tidings of the Gospel of Peace , and a Saviour of the World .

7. Besides , More in Prophecy than fancy and well meaning . I would beg you to consider , that there is something more in Prophecy than Fancy and Well-meaning . The Prophets were something better than religious Madmen . They generally had a foundation of good sense and a learned Education , being for the most part brought up in the Schools of the Prophets , whereof one is mentioned at Naioth in Ramah , where Samuel lived , 1 Sam. 19.19 . another at Kiriath Jearim , 1 Sam. 10.5 . Neither was Prophecy among the Jews , only the running about the Country , now and then , of a crazed Wretch , as your people are wont to say ; but in a manner , a settled Dispensation ; there being great numbers of the Prophets in that Nation . For even in the most corrupt times , there were Fifty of the Sons of the Prophets together , beholding Elijah when he was caught up into Heaven , ● Kings 2.7 . and Obadiah hid an hundred Prophets , fifty in a Cave , during the rage of Ahab's persecution , 1 Kings 18.4 . Now it is not possible that such a number of Men so regularly educated , should all be Enthusiastically mad . But I see any thing can be asserted , to serve a Turn , or to vilify Religion ; sometimes God's Ministers must be mad Fools , at other times cunning Knaves , though methinks the Priest-craft , which you are so often upon , and Madness , do not so very well agree .

Phil.

Come , Credentius , we won't make any words about that matter now ; for we are now entering upon another Stage of difficulties , which are so many and so great , that , I am afraid , they will make you sweat under them , before you have got through them . What say you to the business of Miracles ? Are not these think you pretty things to cheat the Mob with ? But I am afraid they will never stand the Test of Philosophy and Reason . One would wonder how such Non-sensical Notions as these should come into the World , but considering the stupidity of them , one might guess them to be of Jewish Original . For probably when the first Jews saw the Neighbouring Gentiles worshiping the Natural Gods , as Sun , Moon , Earth , Water , &c. they to shew these constant mutable and visible Gods , to be under the dominion of their Jehovah , or Invisible one ; began to brag of the Miracles which they pretended Jevovah had done by triumphing over poor Nature for their dear sake , for whom they were fond to believe all things were made . Thus this notion got from the Jews to other Nations , and so they have been coining Miracles ever since . But really , Sir , a Miracle in your sense , is Non-sense . For you suppose something above the power of nature , which is the greatest and highest power in the World . For the power of Nature is the power of God . Nature is one , eternal , fixt , immutable Chain , which is infinitely drawing out and expanding it self , and not capable of the least alteration ; now if it was possible ( as you suppose ) by a Miracle that one Link of this , should be disturbed or broken , the whole frame of nature would be confounded , and the whole Scheme of future Beings would be infinitely irregular . Nature is the Eternal Will and Decree of God , executing it self , and the Will of God is his very Essence ; however it is firm and immutable , nay impossible to be changed by the contrary Will of God himself : and therefore we may be sure , it is not to be interrupted by the Hocus Pocus of every Capricious Prophet . And indeed Miracles are nothing else but the Dreams of blockheaded brains , or a ready solution of what the uneducated Mob are wont to gape at , and can give no account of , so that I doubt not , but that a common Almanack-maker that could calculate an Eclipse , or write it out of an Ephemeris , would be a most wonderful Prophet among the Indians ; but when these People , by liberal Education , come to understand the exact motions of the Heavenly Bodies , the Miracle would be at an end . Nay any thing that is unusual is by the vulgar reputed a Miracle , because forsooth they admire it , though it be never so natural ; but it ceases to be a Miracle , when their Admiration is wrought of . Thus a Comet is to them a most wonderful Miracle , because it appears but now and then in a great many Years : but the Sun is no Miracle at all , because they see it every day ; not that they understand the nature of the Sun better than that of a Comet , but by continually beholding it , it does not make so great impression upon their fancies , and therefore they cease to admire it . And I doubt not but this is the true reason of most of the reputed Miracles of Scripture , which are but the unusual works of nature , which would necessarily have been for all any Inspired Person ; but only , they being uncommon works of nature , the vulgar wondred at them , and deemed them Miracles . O! but we must have a care of exploding Miracles , because they do demonstrate the being of a God ; and very lamely too . For the necessary Laws of Nature , and the frame of the World , are a thousand times more demonstrative of it . For Miracles , or Interruptions in Nature , make wise Men rather doubt of it , and seem rather fortuitous Blunders , than the wise works , or Efflux of the Deity . Nay what proof is there by Miracles of any thing else , or that any Doctrine came from God ? For the Jewish Law allows , that Miracles might be done by false Prophets , as appears by Deut. 13.1 . If there arise among you a Prophet , and giveth thee a sign or wonder , and the sign or wonder come to pass , whereof he spake unto thee , saying , Let us go after other gods , &c. you shall not hearken unto the Prophet , for the Lord your God proveth you . Nay what were the Jews the better for all the Miracles they had among them , supposing they were true ? Moses with all his Miracles was not gone from them but a few days , but they were turned as arrant Heathens as any in the World , and fancying the Image of God into the figure of a Calf . Nay , for all Miracles and Inspirations , the great Solomon himself was a down-right Epicurean , and imagined all things to come by chance , Eccl. 3.19 , 20.

Cred.

By your leave , good Philologus ; You have heaped here together so many Falsities , or Mistakes , that I am forced to interrupt you , before you go any further .

First notion of Miracles not from the Jews . 1. I pray what reason have you to think that the notion of Miracles had its origin from among the Jews ? Had not the Greeks and Romans , in the earliest time , before they ever consorted with the Jews , the same notions ? What more common in Homer and Virgil than strange Prodigies which are wont to amaze whole Armies , till they be unridled and rendered favourable by some Augur ? What more usual in Greek and Latin Authors , than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ostenta , Portenta , Miracula ? And you may see a whole Chapter of several of these Miracles collected together in Valerius Maximus , and a great deal of the same in Plutarch . Inquire of any Barbarous Nations in the World , and you shall find , that they have the same notion of Miracles , though they never heard of the Jews . For our notion of Miracles , that it is the extraordinary power of God , or a power above Nature , is natural and easy to the minds of all Mankind ; but that a Miracle should be the necessary power of unwonted nature , is only a Dream of the Hobbian Philosophy , that few People who are awake , think of .

2. No Immutable Chain of Nature . Neither is it any good Argument against Miracles , that they would break your fixt and immutable Chain of Nature which you contend for . For there is no proof that there is any such fixt immutable Chain ; for if there was , there would be no such thing as Freedom , either in God , or Man , but all things would be bound up by a rigid Fate , of which every word we speak , or action which we do , is a sufficient Confutation . Now either this fixt immutable Chain of Causes is God himself , or the Creature , or Work of God . That it is not God himself I think I have sufficiently evinced , Conference with a Theist . Part I. in a former Discourse , with you ; from the Absurdities which would follow by allowing in God all the Imbecillities , Vices , and Irregularities in Nature , which are inconsistent with his Infinite Perfection . And the Freedom of Man , the Spontaneous Actions of Brutes , and the Alterations and Changes in the inanimate parts of the World , are sufficient Arguments against the latter . Now if the World be the Creature of God , as we have proved it to be , then it must be subject to his Power and Providence . For God's Creation supposes it subject to his power , for what is not subject to the Power of God must have a greater Power of its own to resist his Power . But this is impossible for the World , or nature to have , because all the power which they can possibly have , they had from God in their Creation . Therefore God still keeps the power over them , either to annihilate them , to continue them in their being , or to alter them . To say that God has alienated this power , or given them a greater , is more absurd . For this is in effect to say God has divested himself of his Deity , and made the World God instead of himself . All that can , with any probability , be said , is , That God by the frame and constitution of the World has been pleased to make it immutable , and therefore this power being passed out of his hands , he cannot recal it , without violation to his Wisdom , and a perfect Confusion to the present Scheme of Beings . But to consider this a little . As God by his Omnipotent Power created all things , so by his Providence he governs them , and takes care of them . And it is equally absurd to say any thing should not be governed by Infinite Providence , as to assert any thing might be created without Omnipotent Power . Both these are God's Attributes , and to do Violence to either of these is injurious to God . Now how can it be said , that God by his Providence takes care of the World , when he has made such a fatal unalterable World that it is out of his power to take care of ? For whatsoever is governable , or the subject of Government , must be in ones power and alterable : but God can no more govern a fatal World , than a Man can govern the Winds and the Sea . But to govern and take care of his Creatures is the necessary Attribute of a Wise and a Good God ; and therefore the World which he takes care of must be governable , and consequently not Fatal .

Phil.

But by the way , Sir , is it not more agreeable to the Divine Wisdom to create a World fixt and immutable , than such a one whose Laws should be weak and shatter'd , that they must need his Assistance every moment , to preserve them , and make them go according to his Will ?

Cred.

I do not deny but that the Laws of Nature are in themselves sufficiently firm and immutable , God's Providence bet●er than Fatality . and that they will unchangeably preserve their Course when it does not please God they should be interrupted by his superior power . But it is no reflection upon God's Wisdom , that he did not make the World so immutable , that his Providence could not interpose in it . Nay it would have been a greater Reflection upon his Wisdom , to have made such a World , which it was out of his power to controul . Let any one judge , if a Prince does not act more prudently by granting a limited Commission to a General and Deputy to be superseded at his pleasure , than by granting an absolute and unlimited one , which it is our of his power to restrain .

Phil.

This is true among Princes , because they have a finite understanding , and can have no knowledge of futures ; and so may undo themselves by not reserving a power to themselves upon some extraordinary emergency ; but God Almighty knows all things , because he eternally decrees them : and therefore nothing can happen afterwards unexpected , or contrary to his foresight ; and therefore he might very well compose a fixt and immutable World , without any prejudice to himself , or reflection upon his Wisdom .

Cred.

Though we must not consider God as a finite Prince , God a wise Governour without Fatal Laws . yet must consider him as a wise Governour ; and he cannot be a wise Governour by fatal Laws . For the Laws of Virtue which are certainly God's Laws suppose Liberty ; but to command a thing to be freely done , which cannot but be done , or is impossible to be done , does argue a foolish Governour ; and therefore God cannot do so . God must therefore reserve to himself the continual management of the affairs of nature to maintain the Freedom of Man's Will ; and to adjust matters so as becomes a good Governour . But to go on where we left of .

3. Miracles not Occurrences , which the Vulgar do not understand . It is another of your great mistakes to assert , That Miracles are only such occurrences in Nature as the vulgar do not understand . For generally the Miracles which are recorded in Scripture , are such as the vulgar are as proper Judges of as the greatest Philosophers . Indeed if the Miracles were only some extraordinary performances in recondit Arts and Sciences , then they would afford some reason for Learned Men , to question their sincerity . If they were the Resolution of some very difficult questions in Algebra , some curious Tables of the motions of the Heavenly Bodies for many Years , some wonderful performance by Mechanick Philosophy , which had amuzed the common People into the Opinion that they were Miracles ; then something of this nature might be pretended . But when all the Miracles in Scripture are such as the meanest Men might be Judges of , and which they cannot be deceived in , the case is quite different . Any ordinary Man might be Judge whether it were not by a Miraculous power , that Bitter Waters by a word of the Prophet were made sweet ; that an Iron Hatchet was made to swim ; that a Dead Child was raised to life . Every ordinary Man was as good a Judge of Tast , of the Heaviness of Iron , and when the Soul was departed from the Body , as the greatest Philosopher . When our Saviour , by a word spoke , turned Water into Wine , Cured the Blind and the Lame , and raised Men from the Dead ; in these cases the relieved Persons , and every beholder , could tell that this was above the power of nature , as well as those that had continually applied themselves to the study of it . There is no need for an Insight in Philosophy , or the Mathematicks , for Men to know when they are sick , or when they are well ; to know that though Physick does often cure diseased Men , yet words naturally do not ; that Medicinal Operations are slow and gradual ; and therefore when they see Men instantaneously cured of a Disease , which for a long while has baffled the power of Medicine , that this must needs be by a supernatural power , when they see all natural means have failed .

4. And your Assertion is equally false , Miracles not make Men doubt of a God . wherein you lay down , That Miracles do rather make Men doubt of a God , than prove his being to them . Now we do not say , that Miracles are the best Argument to prove the Being of a God , for the most excellent frame and contrivance of the World are the most obvious proof of it . But Miracles are far from making any wise Man doubt of the being of a God . For the wise , and constant Ends and Regularities in nature are so forcible a Proof upon Men of his Being ; that every little disorder cannot make a wise Man doubt of it . For if I behold in any work a thousand Wise Ends that I am able to discover ; I may very well conclude that a few other things were as wisely design'd , whose ends I am not able to guess at . But why should Miracles make Men doubt of the Being of a God ? In my mind they do plainly prove his Existence . For when ever a Miracle is done , there is something done by a power superiour to nature : now if there be a Power superiour to Nature : then Nature is not Self-existent , and consequently there is a God which created Nature . This must be demonstration to all materialists , that allow nothing in the World but infinite and eternal Matter , and a necessary concatenation of Causes . For if a Miracle or supernatural Power breaks or disturbs one Link of these Causes , and Nature afterwards goes on undisturbedly again , it is most certain that there is a Power above nature which directs it ; for otherways a necessary and fatal Nature would move on with an infinite disturbance . So that I say , Philologus , that though to an Epicurean who would have all things come by chance , Miracles are not so good a Proof of a Deity , as the Frame of the Universe , and the Wise Ends of things ; yet to a Materialist , who will have all things to be nature , the Eviction of a Miracle must be demonstration : for this overthrows his whole Hypothesis , and tells him to his face , that Matter and Nature are but a limited and subordinate Power , and in subjection to a superiour Mind or Power , which is God . Nay let the Miracle be true or false , either wrought by God , or the Devil , it is home-proof against a Materialist ; for a Witch , or an Apparition , is total Destruction to that Philosophy . Therefore it is no wonder , that so great an outcry is raised against Miracles and preternatural Powers ; for if these are once evinced , the Hobbist is at an End .

5. False Miracles no Argument against true ones . And whereas you object against Miracles , that they are no Proof of an Inspiration from God , because there may be a great many false Miracles ; and that Moses , in the 13th of Deut. gives them warning of the same : I think this is only puzzling the Case , and raising a dust instead of arguing the Point . For what though there be false and pretended Miracles , are there therefore no true ones ? Because there have been many false Witnesses , must therefore no true Evidence be credited ? Because there are very many Quacks and Empiricks , are there no good Physicians in the World ? Because there are many Knaves , are there no honest Men ? This is a mad way of concluding , which would destroy all humane Society and Conversation out of the World . Men must neither eat nor drink , because some Men have been poisoned those ways . They must receive no good money , because there is a great deal of Counterfeit . They must believe nothing that is told them ; because there are many Liars among Men. Now Man would be the most miserable Creature in the World , if he were to square his Actions by this Method . But God has given to all Men judgment and reason to distinguish between Truth and Falshood , between sincerity and design . And this we must make use of in considering miraculous powers , and proving the Spirits whether they be of God . By this we may discern whether the produced Miracle be above the Power of Art or Nature , or whether it does not shew the finger of God ; whether it be the effect of a deluded Imagination , and not rather the Evidence of clear and undisturbed Sense ; whether it be the operation of God , or the power of the Devil ; whether it tends to the Advancement of the Kingdom of Light , or of Darkness ; whether it tends to further Moral Goodness and Piety , or else Wickedness and superstition ; whether it contributes to the strengthening or overthrowing of God's Laws ; whether it confirms what we are sure God has revealed before , or contradicts it . Now with this caution we may very well distinguish true from false Miracles , and assent to the True , whilst we reject the False . And therefore Moses , in the Chapter which you alledged , does with very good reason , give the Jews warning that they do not receive Impression from Miracles with too great precipitancy , and gives them a good Rule to judge when they are false , viz. namely , when they contradict the standing Rules of Morality or any other Revelation of God . If there arise among you a Prophet , or a Dreamer of Dreams , and giveth thee a sign , or a wonder , &c. saying , Let us go after other Gods &c. ye shall not hearken unto the words of that Prophet , &c. but ye shall walk after the Lord your God , and keep his Commandments , and obey his voice , &c. This is but wise and discreet caution ; but to condemn all true Miracles for the sake of some Impostures , is unreasonable Scepticism , and would tend to dispute all Truth and Certainty out of the World , and make all men turn Pyrrhonicks and Seekers .

6. And it is likewise false , Instances of the Jews , and Solomon , considered . which you in the next place lay down ; That the Miracles , and Inspiration among the Jews , had no influence upon their Understandings , or Lives , from the Instances of the Idolatrous Jews in the Wilderness , and King Solomon . Indeed I can by no means excuse the Jews for their Perfidious Defection to Idolatrous Worship , whilst Moses was in the Mount ; but yet I cannot go with you so far , as to assert , that the figure of a Calf was thought , by them , to be the Divine Image . For this is such a Grosness as is not to be supposed in Humane Nature ; it is most probable that they designed this only as an Hieroglyphick , or Emblem of the True God , in imitation of the Aegyptians . For as the Aegyptians , with whom they had long conversed , worshipped their God Apis , under the Hieroglyphick of a Bull , or Calf : so the Jews who loved a pompous ceremonious worship , thought to worship the True God so too . For it is plain , that they intended to pay their Devotion to the true God , because in the relation of this passage , Exod. 32.4 . It is said , This is the Elohim , or God , which brought thee out of the land of Aegypt . Which is more particularly explained in the next Verse , To morrow is a feast to the LORD , or to Jehovah . And as for those places in Ecclesiastes , after all that is objected by Atheists , and Socinian● , I do not see any thing to the contrary ; but that these are only Prosopopoeia's of Epicureans , wherein the Absurdities of these Opinions are exposed , and brought into the number of those other Vanities , which in this Book he is condemning .

Phil.

But after all , Credentius , I cannot be perswaded , but that it was the prejudiced Opinions of the Unphilosophical Jews , and their pretence more immediately to the Divine Protection , which gave occasion to the rise of so many Miracles in Scripture which might otherways be naturally accounted for . It would be too long to run through all the pretended Miracles in Scripture , which I could easily make out to be done by the power of Nature ; I shall only pick out one or two which may serve as a sampler for the Rest , and may prove , that they all may receive a Philosophical Solution . Now , 1 Sam. 9.15 . God is related to send Saul to Samuel , but in this mission there was nothing , but what the Order of Nature did require ; for Saul at that time was seeking his Father's Asses . So God is said to send the Locusts as a Plague upon Aegypt , of which there was a plain natural Cause , for an East-Wind blew them out of another Country , and a West-Wind carried them back again . So God is said to set the Rainbow in the Clouds , which is produced there by the natural Cause of Refraction . And again , there is a wonderful Miracle related in Joshua of the Sun 's standing still , and making a long and miraculous day , when it happened only by the reflection of the Sun-Beams on the Neighbouring Hills , or the refraction which was caused by the Air , which at that time was full of Hail and Snow , as is evident from the great shower of Hail-stones , which so annoyed the Enemy . Now , these , and such like Miracles , were devised , only to raise the common People's Devotions , and to affect their Fancies , which would not receive an Impression by an ordinary way of Relation ; but when it was said , That God immediately interessed himself in such an Action , it made them presently to prick up their Ears , and be very attentive and devout .

Cred.

Miracles not naturally come to pass . Although it cannot be denyed , Philologus , but that the Jews had a Religious way of talking and attributing to God the ordinary effects of his Providence , when brought to pass by the most easy and natural means ; yet it is impossible that those supernatural and stupendous Relations , which are to be met with in many places of Scripture , are to be accounted for , this way . Neither do your Instances , which you have alledged , in any wise prove what you contend for . For as for your Instance of God's sending Saul : although Saul by the bent of his own Inclination was seeking his Father's Asses ; yet God by making use of this natural Act of his Will and proper Resolution , brought it to pass , that he should meet the Prophet Samuel , who came to anoint him King . For unless you allow that God Almighty has the power of inclining , over-ruling , and turning to his own proper ends the Wills and Designs of Men , you must exclude God from having any thing to do in the Government of the World ; otherways Mankind would be the arbitrary Lords of the whole Creation , and as a long as they had a free-Will , ( unless opposed by an open and apparent Resistance ) they must act in Defiance to their Soveraign Lord and Maker . And therefore God in his infinite Wisdom is pleased , to let his Almighty Power mix and blend it self with the natural actions and inclinations of Men , that he may gently lead them to the Ends he has proposed , whilst they are seemingly going thither themselves . Which is a great kindness and condescention to Humane Nature , that he will not ruffle and struggle with them , and force them against their Wills to do what he would have them , but only casts such a gentle influence upon their minds that they shall do that of their own accord , which he might otherwise have forced them to . 'T is needless to give a philosophical account of the divine Inclination of the Will , whether it be by exciting new Ideas in the mind , or reviving old ones , by Reminiscence , or Memory , by raising and setting a keener Edge upon the Passions , by bringing new objects to the senses , or engaging them in a nicer Observation : for let the Modus of this be how it will , as long as God is the Governour of the World , and does exercise a providence over his Creatures , some way or other , he must have an Influence over Mens Wills , though at the same time they seem to make use of them with the greatest Freedom . And this way God Almighty is said to have sent Saul to Samuel , by gently influencing his Will , and the exterior Objects which inclined it , so as to make him seem to do that of his own proper motives , which God would have him do . It is not easy to ascertain , where Divine Influence gave the first Impression in this case . It may be probable upon the fancies of the Cattle , who had some unusual Idea raised in their Imagination , which inclined them to wander , and then it was natural enough for Saul their Master's Son to pursue them , where he met Samuel . So that you see in this case that every thing worked with its own proper tendency , but yet all was managed and over-ruled by the Wisdom and Power of God . But as to your Instance in the Rainbow . Now though this does proceed from natural Causes , yet it is very properly in Scripture attributed immediately to God . For though it is probable , that the Rainbow was antecedent to the Deluge , ( there being the Sun and Seas , and consequently Clouds and Rainbows ) yet God is very properly said to set his Bow in the Clouds : because he sat it there for a Token , or a Sign : although it was a Rainbow , yet it was not a Sign or Token before it was a Rainbow by the ordinary Course of Nature , but it became a Token by God's special Ordinance . And so for the matter of the Locusts , Exod. 10.14 . What though they came with an East-Wind , and went away with a West ? Will the pure blowing of an East-Wind produce Caterpillars ? Or supposing them to be blown from another Country , such innumerable quantities of them , as were never heard of before , so great as utterly to destroy all the Herbage of Aegypt , were equally , as miraculous , as if there had been an instantaneous Creation of them . And what reason is there to assert this Plague of Aegypt to be natural , when all the others are so apparently miraculous ? You must either deny the History , or grant the Miracle ; for there is no bantering of all those wonderful and tremendous Plagues with such little Criticisms . And the same I have to say to your Explication of the Sun 's standing still in Joshua's time . Now let any reasonable Man consider , if there be any thing in that Relation which looks like Spinosa's account of the matter , viz. the Twilight , being at that time more than ordinary protracted by the refraction of the Sun-beams , through the Snowy Air. I grant something like this may happen , for a minute or two ; but what is this to the Suns standing still a whole day ? So the Sun stood in the midst of Heaven , and hasted not to go down about a whole day . Josh. 10.13 . Nay though we should grant you , what sometimes comes to pass from the thick sleety Air in Greenland , that the Sun was seen when it was a degree or two below the Horizon ; yet this will not salve the matter . For the Text says expresly , that the Sun stood still the whole day in the midst of Heaven , or the Twelve a Clock Line ; that is , it was twelve a Clock for twelve hours together , the Sun staying so long in that one Point . But if your account by Refraction were true , the day must receive its Lengthening about Sun-setting , when the Sun was near the Horizon , and that not above a quarter of an hour at the most . Neither could this easily come to pass , in so thin an Atmosphere as that of Palestine . Besides , the Scripture says expresly , that this was prayed for by Joshua , in order to encourage the Jews , and to dishearten their Enemies . But why should he pray for such a natural Effect as you would have this to be ? Was it worth any ones while to wish for a minute or two more day light , which it was impossible , that either the Jews , or their Enemies , could observe ? But I am weary of answering such Arguments as these , which fall of themselves , and which I am confident can never convince those that urge them ; and 't is honester to deny the Authority of Scripture altogether , than to explain the Force of it away , by such jejune interpretations .

Phil.

Why then , Credentius , if you would have me appear a Barefaced Infidel , I must plainly tell you , that I do not think , that either Moses , or the Prophets , who succeeded him , had any degree of that Inspiration which they pretended to . For what ever is inspired must needs be true , and agreeable , both to Reason and Goodness ; but there are many things to be found in their Writings and Lives , which are contrary to both . I shall begin with Moses . Indeed , Credentius , you have , in some measure , vindicated him from some Absurdities , which are usually imputed to his History of the Creation * * Conference with a Theist . Part I. , but I 'm afraid your Art will fail you in doing as much , for some other Objections against his Books and Character . Now I pray ; Sir , what do you think of his History of the Deluge ? Don't you think this very odd , that the whole World should be drown'd at the same time ? For my part I can as soon believe , that a Man could be drown'd in his own Spittle , as that the World should be deluged by the Water in it . Now Moses says expresly , that all the high Hills under the whole Heaven were covered . Now to do this , we must have water enough to reach up to the Top of the Pique of Tenariff , which is at present three Miles perpendicular , and at the Time of Noah much more , a considerable part of it being washed down by the rains since . Now where shall we find water to cover the Earth above three Miles high quite round ? If the whole Ocean were circumfused , it would do little or nothing towards this effect , much less a Rain of forty days . For the Water of the Sea , take one place with another , is hardly a quarter of a Mile deep ; for though in some places in a deep Channel it may be half a Mile , towards the shore it is but three or four fathoms , so that all together it is not more than a quarter of a Mile deep . But if this were all pumped out of the Channel of the Sea , and kept against its Nature by a Miracle stagnating upon the higher Earth ; it could cover the whole Earth no deeper in Water than the Sea is now , which is but a quarter of a Mile ; So that there will want two Miles and three quarters of the height which Moses assigns to it . This is upon supposition that the Sea and the Dry Ground are nigh of the same Extent ; but I believe an exact survey of the Earth about the Northern and Southern Poles , would shew that the Earth was much larger . But granting them of the same bigness ; to raise the Channel of the Sea , three Miles higher ( that is , to the Tops of the highest Mountains ) round the World , would take up twenty-four times as much Water as there is now in the Sea , twelve Quarters of a Mile deep in Water ( i. e. twelve Oceans ) to be laid upon the Sea , and twelve more upon the Land . And then pray consider , what becomes of the pretended Inspiration of Moses his History , when 't is Demonstration that there is not the twentieth part of Water in the World , as is sufficient to cause such a Deluge .

Cred.

Difficulties of the Deluge accounted for . Your Gentlemen are often wont to call that Demonstration , which is oftentimes but lame Argument . For nothing can be Demonstration against the Divine Power , but absolute Incompatibility and Contradiction . And every Supposition which shews the possibility of the thing is sufficient to overthrow your Demonstration , as you call it . And therefore several Learned and Ingenious Gentlemen have of late years set themselves to consider how to give a Philosophical Account of the Deluge ; and have published some Hypotheses upon this subject , which are full of fine learning and curious Thought . The main of all of them , are good Argument against the Infidels , because each Hypothesis , shews the possibility of that Deluge which they deny . As for the Ancient suppositions , that this immense quantity of Water was owing to the coming down of the supercelestial Waters , or the Condensation of Air ; they are , I think , a little too unphilosophical for this inquisitive Age , and are therefore like to do very little good among the Unbelievers .

The most agreeable , Remarks on the late Theories , &c. and surprizing Book which of late Years has offered it self to the World , was Dr. Burnet's Theory upon this subject . The Design whereof was so Great and Noble , the Language so exact , the Thought so delicate ; the whole work so uniform and of a piece with it self , and adorned with such variety of pleasant learning ; wherein were such ingenious Accounts given of the Great Revolutions of Nature , of the Formation of the World , the Paradisiacal state , of the Antediluvian Longevity , the Deluge and Conflagration ; that tho' there might want some degrees of probability to make every Reader believe his Theory , exactly True , yet it pleased most of them so , as to think it was pitty it was not . Far be it from me to detract from the ingenious guesses of that Learned Man ; but yet there are some things in that Hypothesis , which ly very difficult in my mind , and do not seem so agreeable to the Mechanical Laws he goes by , and other Phaenomena , which are observable in Nature . The Oval Figure , which he ascribes to the Antediluvian Earth , seems inconsistent with the present Figure which it is found to be of , that is a Prolate Sphaeroide , or an Oval turned about its lesser Axis ( i. e. ) of the fashion of a Loaf . Which was a prudent design of Nature to make it of this figure , because the additional Heaps of Ice and Snow , which are continually lodged at the Poles , by the vapours constantly flying North , and South , should never increase the Globe beyond a Circle . His excluding the Annual Motion of the Earth , and its Motion of Parallelism to the Poles of the World , allowing it only a simple Motion round an Axis Parallel to the Poles of the Ecliptick , and consequently taking away the vicissitude of Seasons , which is one of the greatest Beauties of the World ; and leaving the greater part of it uninhabitable , is a matter which one cannot so easily comply with ; especially when the first Chap. of Genesis says , that the Stars shall be for times , and for seasons , and for Days , and for years . And so is his exclusion from thence of the Seas , Hills , and Great Rivers , allowing only some trilling streams from the Poles . For the World without the Sea , would be but a Prison , where Men would be lock'd up from one another without intercourse , would have no communication in Commerce , Arts , Invention ; but People must be content to live uncomfortably at home , upon their own Stocks , and their own Improvements . Without Hills , Men would be bereaved , of the Ornament and Convenience of Metals , of the usefulness of Minerals and Stones ; and Men would have wanted Money , Domestick Utensils , Physick , and Buildings . Nay without Hills to drain off the Mist and Rains , and Seas to evaporate the Mist and Rains from , it is unaccountable to me , how there should be such a thing as a River in the World ; and I fancy the easy descent upon the declivity of an Oval as big as the Earth , is not agreeable to the Laws of Hydrostaticks , and the usual current of Waters . Nor is it less difficult to me to imagine , how a Crust of so vast a Thickness , as that of the Earth must be , should be broken by any natural force , especially being supported equally by the subterraneous Waters ; or as for any fissures or cracks by the Heat of the Sun , they are demonstrated in the hottest Countries , not to go many Yards into the Ground ; and as for any Earth-quakes raised by evaporation of the Abyss below , every Ditcher can tell , that the Heat of the Sun-beams does not go so many inches under Ground , as this Hypothesis must suppose Leagues ; and besides Earth-quakes , and subterraneous Eruptions , are not caused by rarefied Vapours , but by the accension of sulphureous Damps , which like Gun-powder , rend , tear , and carry all before them , and are often wont to break out in visible Flame . Nay further , those vast Fissures and ugly Gaps would have been more inconvenient and unsightful in the Antediluvian Earth , than the most barren Mountains and roughest Seas are with us . Neither does the usual depth of the Channels of the Sea , seem to answer to the Depth of the Abyss ; nor the regularity of the Mountains to the accidental Fragments of such a Crust . There would then appear frequently prodigious Wells and Gaps , where the fragments did not exactly meet , and such horrid and naked Apices , which could not by this time , have been any thing smoothed by Rains , or covered with Grass or Herbs . Nay even in the very situation of the Mountains , and greatest Hills , there appears wise contrivance , and not accidental Fracture ; for to go no further than our own Country , all our great Ridges of Hills , in England , run East and West , so do the Alps , in Italy , and in some measure , the Pyrenees ; so do the Mountains of the Moon , in Africk , and so does Mount Tauras , and Caucasus . And further there appears a prudent foresight , in not making the ridges of Hills , continued , but by breaking them off into Tumuli , or Heads , parts of each of which lies obliquely behind another , and generally admits a skew passage between . For unless there was such a Ridge of Hills frequent from East to West , the Vapours would all run Northward , and there would be no rains in the Mediterranean Countries , but the Rivers dried up , and the Sea it self in time evaporated and frozen into Polar Ice . And unless the Hills were divided into these oblique Breaks , so as to keep back the Vapours and let in the Northern Air , the World would be far more liable to Pestilences and Putrefaction than now they are , and all Places as unhealthy as Scanderoon . These things , with the Deduction of the Americans from another race than Noah , and some other matters of less consequence , are my reasons why I cannot subscribe to that learned Doctor 's Solution of the Noachical Deluge ; and therefore must beg his leave to cast about and see if I can find a better elsewhere , that I can more easily acquiesce in .

Dr. Woodward , to whom the World is forever indebted , for his curious and diligent Observations of Shells and Minerals , and other subterraneous Phaenomenas , has promised in his Essay , a more natural Hypothesis ; but one of the Grounds which he designs to build his Theory upon , does seem to me so precarious and impossible , that I must see a great deal of good proof , before I can assent to it . For it does not appear to me , how it is possible that the waters continuance a few months upon the face of the Earth should dissolve the Compages of the most rigid Fossils , and suspend the particles of them all in the circumfused water , except only conchous substances ; and that , when the waters were withdrawn , they should be let down to fix and be compacted again . For if it was possible that water in so short a space could dissolve Marbles and Adamants , yet methinks the same should more easily dissolve Oister-shells and Cockles , which are of a more tenuous composition , and more easy of Dissolution .

Mr. Whiston , in his Theory , has avoided most of the Difficulties which were chargeable upon the First , and has given the World a Tast of the extraordinary Mathematical , and Philological Learning he stands possest of . The chief fault I find in him is , that he has stuck more to Mr. Newton's than Moses his Philosophy , and seems too too fond and credulous of his Ingenious Hypothesis of the Comet . Nay the imputing this great Catastrophe to the necessary Laws of a Comets Trajection , which the Scriptures tell us was sent by God for the Sin of Mankind , seems to give too great a scope for the scoffs of Libertines , and the Atheistical Fatality . His Turning Days into Years , and denying the Diurnal Revolution of the Earth at first , is methinks a little too bold , when it does not seem at all to favour his Hypothesis , but only to give God six Years time to work in , when the Infidels already grudge him so much at six days . His fancying two Courses of Rain from the Scripture , which only seems to repeat the Relation of one , is not to me so satisfactory ; nor his Exclusion of Clouds and Mists , which is agreeable indeed to the Burnettian Theory , but , I think , not to his . Neither can I conceive , that the bare passing through the Tail or Atmosphere of a Comet could afford the thousand part of the Water that Theory has occasion for , and he himself is forced to fetch a great part of it from the Abyss . Nor is it credible , that the Earth , a cold Planet , should go off with 750,000 . Miles of the Comets Tail , which could not be supported by the Comet it self , but only by reason of the burning heat of the Body of it . And it is a mistake , I suppose , to think , that the round Circle about the Body of the Comet is a watry Atmosphere much grosser than the Tail , so as to afford nine times as much Water to the Earth passing through that , as through the Tail ; for the Ring is by some curious observers thought to be only the curling and winding round of the smoke , rising at first to a determinate height from all parts of the Comet , and then making off to the part opposite to the Sun , as you may see Fig. III. Neither do I fancy that the Earth , passing even through the Atmosphere of a Comet , could gain any more Water by that , than any thing can do by passing through the smoke of a Chimney ; for both of them are but smoke , only the former is the thinner , as being the Fume arising from the Terreous part of the Comet , by its Parelion almost vitrified and calcined , the aqueous parts being first evaporated and sent off farther in the extremity of the Tail . And besides , I cannot conceive , how the Earth should not almost have been fired , and Noah , and his Ark , burnt to powder , by the glowing heat of the melted Planet ; for according to my little Philosophy , I should imagine it as comfortable living in a red hot Oven for an hour or two , as in such a sultry Atmosphere as this . And it is hard to think , that this Comet should give no more disturbance in this part of the Universe , but only to turn the Earths Annual Orbit , from a Circle to an Ellipsis ; for according to Mr. Newton's Principles , if the Comet had been bigger than the Earth , it had carried it away to rights in its Parabola , through the vast extra-Saturnine spaces , and if it had been less , it had been stopt by the Earth , and so we had been troubled with its smoaky Tail about us ever since . Or if it had been of the same bigness with the Earth , and if it had well nigh the same celerity with the Earth , we should have had the same troublesom Companion nevertheless ; or however , it is ten thousand to one , but it would have run away with our Moon , if it had happened to have come nigher to That than the Earth does . Nor does it ly easy upon my mind , how such a prodigious quantity of Water , that he supposes to have come from the Comet , could be disposed of ; it is impossible it could be one quarter of it suspended in the Air , or lodged in the Channels of the Seas ; for the Channels could bear no proportion to it . Nor can I think the Seas were so much as inlarged by the Deluge , but that they both , before and since , have been growing less , and less , by the prodigious quantities of Water employ'd in the production of Trees and Plants , which are reduced afterward into Mold , and always retain the species of Earth , or ly buried in the Ground , and never return to the Sea again . To say nothing of how much more is employed in the concretion of Stones and conchous substances , how much is licked up by the Aether out of the Atmosphere as the Earth is swiming through it , how much more flies over in vapours to the Poles , notwithstanding the Barricado of the Hills is frozen there and never returns again , unless some few Particles , it may be , of them at some seasons of the Year in Winds : and to pass over the observations of the Channels of great Rivers near the Sea , which seem formerly to have been far broader than they are now , and the many great Countries which the Sea has deserted . And besides lastly , in my mind it is impossible that the swelling of the Abyss should alter the figure of the Earths Crust , from a Circle or Oval to a Sphaeroide ; that the Water had force enough to do it ; or that this effect could happen without shattering the whole Compages being of a brittle saxeous substance , into pieces . These are my reasons , why I cannot acquiesce in the Hypothesis of that ingenious and learned Gentleman , as exactly True ; Yet I think it a curious Essay to shew the Infidels not only the possibility of the Mosaick History , but how finely it may be made to correspond with Philosophy ; and after all , that 't is easier to find faults with this Theory , than to compose another so good .

Phil.

Well! Now you see how these great Wits are miserably at a loss , to explain this unaccountable History ; and therefore it is in vain to try any further to explain that , which will admit of no solution . So that you had better ingenuously give up the Cause , and own that it is an impossible Relation , calculated only for the Illiterateness of those times , to make the Jews stand in fear of the Deity , when they were told that such a Tragical Punishment was inflicted by him upon Mankind for their Sins .

Cred.

If God was the cause of the Deluge , as our Religion supposes , and not Natural and Mechanical Causes of their own proper Tendency ; then God might bring it to pass a thousand ways , that we know nothing of ; for his Omnipotence will be able to bear up against all the pretended Impossibilities that you are able to raise against the History of the Deluge .

Tradition in all Nations of a Deluge . 1. But if this History of the Deluge be such an impossible unaccountable History , how come all the Nations of the World , to have such an impossible Notion got into their Heads ? Though several Men might have the same unaccountable fancies , yet it is hard to think that all Men should be troubled with the same Dreams . And it seems to me to have more impossibility , that all Nations should have Traditions of a Deluge , if there had been no such thing as a Deluge ; than any you can shew me in the Deluge it self . The Babylonians , Phoenicians , Assyrians , in their Histories make mention of a Deluge , as you may see in Eusebius and Josephus . Deucalion's Flood was so famous in all the Greek and Latin Mythologists and Poets , that nothing more need be said of it . Martinius in his History of China relates the same of the Chinese ; and so does Josephus Acosta , Herera , and De Laet of the Americans . And Lucian * * De Deâ Syriâ . relates the ancient Tradition they had of the Deluge at Hierapolis in Syria ; which is almost as exact as the Mosaick relation of it . The account , though it be something long , is not unpleasant , and deserves consideration . This Race of Men , which now is , was not the first ; but that Race was quite destroyed . But these are of a second Generation , and from their first Progenitor Deucalion have increased to so great a Multitude as we see . Now of those former Men they tell this story : They being contentious , did very unrighteous things , they neither kept their Oaths , nor were hospitable to strangers ; for which this great misfortune befel them : All of a sudden the Earth gave out of her self a great quantity of Water , there were mighty showers , the Rivers overflowed , the Sea was much higher , by which all things became Water , and all Men perished . Only Deucalion was left unto the second Generation , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This is agreeable to what the Scripture says of Noah his being a Preacher of Righteousness to the ungodly Antediluvians . upon account of his good Counsel and Piety . Now he was saved after this manner . He had a great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) an Ark or Chest , into which he came with the Children and Women , of his House ; and then entered , Hogs , and Horses , and Lions , and Serpents , and all other Animals , which live upon the Earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all of them with their Mates . And he received them all , and they did him no harm ; for by assistance from Heaven there was a great amity between them . So all sailed in this one Chest , as long as the Water did predominate . But these things are told in the Greek Histories of Deucalion . But of those things which happened after , one thing worthy of great admiration is told by the Inhabitants of Hierapolis ; That in their Country , there was a great Gap into which all this Water sunk . Vpon which , Deucalion built Altars and a Temple over the Gap , and consecrated it to Juno . I my self saw the Gap . It is very little at the bottom of the Temple , as I told you . Whether it was formerly bigger or no , and grown narrower by Age , I cannot tell ; but this I can tell , that That which I saw was but little . Now they make this the sign of the History . Twice in a year Water is brought into the Temple : and not only the Priests bring it , but all Syria and Arabia . Nay Men come even from Euphrates to the Sea , all carrying Water ; which they first pour into the Temple . Then the Water descends into the Gap ; and though the Gap be small , yet it receives a prodigious quantity of Water . And when they do this they tell , that Deucalion first instituted this Custom , to be a Memorial of the Calamity , and his Deliverance from it . This is the ancient Tradition which those about the Temple tell .

From which Relation it is remarkable , that it was the Opinion of the People of Syria , that there had been an universal Deluge , that a certain Man and his Family were saved in an Ark , and a Male and Female of every kind of Animals , to restore again the drowned Creation ; and that all this vast quantity of water sunk into an Hiatus of the Earth , and made the World habitable again . Now I hope , that Moses his Relation is not so incredible when it has the joynt Testimony of so many Nations , and particularly the Heathen Syrians so exactly corresponding with it . Indeed this story in Lucian is told after his way drollingly , as if he did not believe it ; but yet there is no question to be made but that it was the relation of those People , though he has a mind to expose it .

But I need not trouble my self to prove the Being of a Deluge by Tradition of Nations , when late observations have given Demonstration of it . The Beds of Shells which are often found on the Tops of the highest Mountains , and petrified Bones and Teeth of Fishes , which are dug up hundreds of Miles from the Sea , Trees and Shrubs buried many fathoms under ground , are the clearest Evidence in the World , that the Waters have some time or other overflow'd the highest parts of the Earth ; which was the Deluge which we contend for . The truth of these matters is not to be contested now , by any that have but the least Insight in Experimental Philosophy . Nor can it be with any degree of probability said , that all these subterraneous Bodies are but only the Mimical and mock Productions of Nature , for that these are real Shells , the nicest Examination both of the Eye and the Microscope do attest ; and that they are true Bones , may be experimented by burning them ; and then they will first turn into a Cole , and afterwards into a Calx , as other Bones do . How far Nature may sport her self in the subterraneous World , in the impression of the Images of Terrestrial Plants upon Slate and Coles , I will not dispute ; but that it should produce True Bones and Shells , which answer in all respects to those of the Genuine Animals , is incredible , and next to the boldness of an Epicurean Concourse , for the Frame of the World .

2. That the Deluge was possible . I shall therefore only set my self to prove , that there is Water enough in or about the Earth to drown it , and to rise up to that height which Moses did report it did .

I confess I do no think , that the Waters of the Sea are one quarter enough for such a Deluge , and therefore it must be sought for elsewhere . That there is a vast quantity of Waters under ground , Vid. Dr. Burnet's Theor. p. 1. and an Abyss within the outward Crust of the Earth , is I think evident to any who considers , that in many places the Sea disgorges it self into the bowels of the Earth , and does not pass off by any Out-Current . The single Mediterranean Sea is a sufficient Instance of this : for considering how many , and some vast Rivers run into it , and it having no visible outlet , what should become of the Waters ? Nay considering that there are two Currents of the Sea set into it , one at the Straits of Gibralter , and another vastly strong one of the Pontus , which the Ships do , with difficulty , bear up against ; it must necessarily be allowed , that this Sea does empty it self by subterraneous passages into some great receptacle of Waters underneath . For otherways , many Ages ago the Mediterranean had over-flow'd and drowned several Countries on the adjacent Shores . Nay the fathomless bottoms there which some have tried in vain with so much Cordage to reach , Vid. Dr. Smith's Account to the Royal Society in the Philosophical Transactions . is the most evident proof which can be of the Truth of this Assertion . And the same holds likewise in the Caspian-Sea . And I think there is little doubt to be made , but those dangerous Gulfs and Eddies which the Sailors shun in many parts of the Ocean , are but only great Holes or subterraneous Passages , through which the upper Sea is gulping down into the Abyss beneath . Now if there be such a great Receptacle of Waters beneath the Earth , as there is no question to be made of it , so many mighty Seas continually running into it , then the Earth must be hollow , and only a superiour Crust concluding within it an Abyss of Waters , as is represented , Fig. I. and Fig. II. If there be the same Quantity of Water remaining as there was at the Creation , then the total Hollow of the Earth will be filled up with Water : but if any part of it be lost , or consolidated upon the outward superficies of the Earths Crust ; then by the Laws of Attraction , if the Water does not exceed in Gravity the Circumambient Earth , it will lye round it in the Ring P S R Q and there will be a Hollow in the Central Part u w x z. But if the Body of Water be of greater Gravity than the Crust of the Earth , then the Mass of it will lie next to the thickest part of the Earth , or where there is more Matter ; so that if the Earth be thicker about the Pole X , or if there be any Internal solid there , it will then lie round part of the Limbus of the Earth U T X Y and leave the Hollow at U Y. Fig. II. Now suppose the Diameter of the Earth or Terraqueous Globe to be , as it is thereabouts , 8000 Miles , and the thickness of the Crust of the Earth a 32d part of this , as the second Figure represents , then the Crust will be 250 Miles thick , which will be a solidity strong enough to contain the Internal Waters , to resist the chapping from the Sun , to keep a consistency in all the rapid motions of the Earth . Or let it be an Eighth part , as is represented , Fig. I. and then the Earths Crust will be 500 Miles thick , which to be sure is abundantly sufficient . Now upon either of these two Suppositions , there will be Water enough , when drawn out upon the superficies of the Earth , to drown the World to a far greater height , than what Moses relates . Now it is but supposing , that God by a Miraculous power sucked out part of this Abyss through the Foramina , or subterraneous passages which ly dispersed at Bottom of the Sea , as suppose about the Point T of Fig. II. to the height of four or five Miles ; and then the highest Mountains will be laid under Water , the Water diffusing it self both ways from h to k ; so that if it be in h four Miles high , it will be at least three in k , And then if after that the suspending force were taken off , and the Water descended through the same Foramina , and left the Earth dry as it was before ; you have , Philologus , at least a possible Account of the Deluge .

Phil.

But truly , Sir , this Miraculous power sticks most in my Stomach ; That is so strangely Unphilosophical and such a subterfuge of dull Divines , that methinks any Man of sense should be ashamed to make use of that shift . Besides , I am not very well reconciled to your Waters which you suppose to fill up the Hollow of the Earth . Indeed those who allow a Central solid have somewhat more to say for themselves ; but your Hypothesis destroys the Laws of Specifick Gravity , and makes the lighter Waters most unnaturally to ly below the Crust of the heavy Earth .

Cred.

Let the supposition of a Miraculous Power in the Deluge be as Unphilosophical as you please , I am sure it is more Unchristian , and more Unreasonable , to suppose , that it came to pass by natural Causes . For if it came to pass by natural Causes , there must have been a Deluge , whether the Antediluvian World had been so wicked or no ; and then , the Preaching of Noah to them had been all collusion , and God's Menaces before-hand had been inconsistent , both with his Justice and Verity . If they had repented upon Noah's Instructions , they could not have escaped the Deluge , which by this supposition depended upon necessary Causes , and could not but have been . Or to say that it was necessary both for the Antediluvians to be so perversly wicked , and that the Deluge must likewise happen ; is to assert a Fatality of sinning , is at the same time to destroy all Religion , Free-Will , and the Goodness of God . 'T is therefore plain , that the Deluge did not depend upon natural and necessary Causes ; but upon the just and providential Power of God , which over-ruled the Power of Nature , and might either bring the Deluge upon the World , or withhold it , according to his good Pleasure and Wisdom , or as the Deserts of Mankind did require .

Neither is your Notion of specifick Gravity any Objection against our Supposition of an Abyss being included within the Crust of the Earth , even without the Fancy of a Central Solid , or Dense Fluid , which some imagine . For the notion of a Central Solid is but a Contrivance to keep in the Central Fire that some men fancy there , which otherways would be quenched by the circumambient Waters . But this Central Fire is only Cartesius his Conceit , who by this means has contrived to turn burning Earths into Suns , and incrustated Suns into Earth ; which is a Fancy the World now begins to be weary of . And as for a dense Fluid , that I take to be a more precarious Hypothesis , and less to be relied upon than the other . Neither can it be supposed , that Nature must be confined to work in the Creation according to the Laws of specifick Gravity . For according to this Rule the Sun , which is the Centre of the Magnus Orbis , must be the densest of all the Planetary System , which though it be the biggest , yet is the most thin and Refined . See Mr. Newton's Princip. Philos. Math. Venus , Mercury , and the Moon , though nigher to the Centre of the System , are Denser than the Earth . Neither is this rule observable in the Earth it self . For several of the heaviest Fossils , as Metals , Marble , and Stone , lie often very high towards the surface of the Earth , and other lighter Strata below them . Nor is there any reason to think that God in the Creation wrought by such Laws of Gravity . For without doubt he wrought either by his immediate Omnipotent Power , or else by a subordinate Plastick Nature , as he does in the Production of Animals and Vegetables since . And here the Laws of specifick Gravity have little or nothing to do ; nay we see they are constantly superseded . When the Fibres of a Tree thrust themselves upwards from the Centre , and the Juices of it , contrary to their own proper Tendency , are drawn up so many foot from the Ground , what become here of the Laws of specifick Gravity ? Is the body of any Animal composed after this manner ? If this were so , there would be no such thing as Organical Parts , which are composed so admirably for the Use and Beauty of the Animal . If this were so , a Man , which is the most Beautiful , would be the most clumsy Creature in the Creation . His Bones must all lie towards his Feet , his Flesh next to them , his Blood and Spirits where his Head . And then consider what a Monster of a Creature , this specifick Gravity would make him . Neither does it avail any thing to say , that the Composition of an Animal does in some measure answer to the Laws of specifick Gravity , because the heavy Bones which lie inmost are inclosed with the Flesh and Blood which are lighter . But then pray consider , that the Bones were not placed there by this Law , but by the prudent direction of nature to support the pliable Flesh , and to extend it to that just proportion which she designed . But granting the supposition True ; yet the Marrow , which is much lighter than the Bones , is concluded within them ; the Bones being its superficial Crust , in the same manner as we suppose the Earth to be to the Abyss . Now why should not we suppose that God used as much Wisdom and Contrivance in the Formation of the Body of the Earth , as in that of an Animal ? Or why should specifick Gravity tye him up more in one than the other ? No doubt there was the same most admirable contrivance in the formation of the course Body of the Earth as in other finer and smaller contextures . Only the Earth is a Body whose parts are so great as they cannot be distinctly view'd at the same Time , and many of them hid from us , and therefore we are apt to conclude that they are less elegant ; so we proceed to Philosophize upon it under this mistake , and allow it only the rude contexture which might arise from the bare subsidency of Parts and the Laws of specifick Gravity . But this is a grievous errour , and we might , with as much Philosophy pretend to give an account of the Organization of Animals by the same Laws . For I doubt not , but if we were let into the subterraneous World , and could have a distinct view of Stones and Minerals , the excellent Disposition and variegation of the several strata , the wonderful Contrivances of subterraneous Currents , by which one Sea is fed by another , and all receive their Origin from the one great Fountain of the Abyss , and to which they all pay their Tribute again ; to consider the spreading Veins of the lesser Springs , which at first are distilled from the Rains and Mists , by uniting together do form the greatest Rivers ; if we consider all this , we cannot but allow , that God formed the Earth with as much Wisdom and Contrivance as other parts of the Creation , and that he might make it to be a Thick-shell surrounding the Abyss , though contrary to the Laws of specifick Gravity , if that did contribute to the good of the Whole and the Usefulness of Mankind , as I think the Communication of the upper and lower Seas sufficiently does .

Phil.

But still , Credentius , this unaccountable Miracle lies hard upon me , especially when your Divines allow , That God generally works by Second Causes , even when he acts Miraculously and above the power of Nature ; by giving Nature as it were a power superior to it self . And indeed in the present case , it looks very odd , that God should engage his Omnipotence to make the Water of the Abyss ascend contrary to its Nature , or that his Inferiour Agents the Angels should be employ'd invisibly to pump up so much Water from thence as would drown the World . Without doubt it would lie more easy upon Mens Minds , if this great Catastrophe were accounted for in a more natural way ; in which the Laws of the Universe are not so forcibly opposed as in this supposition .

Cred.

For my part , it lies as easy upon my mind to think , in general , that God miraculously raised up the Water of the Abyss , and sent such continual Spouts and Rains , that in forty days time the whole World was drowned ; as if I was able to find out those immediate Causes he made use of in this dreadful Judgment . For after all I must own it to be the Finger of God , either making use of intermediate Causes , or himself immediately producing the Effect . If I am sure the Effect was miraculous , what need I care where the divine power was first impressed , whether immediately upon the effect it self , or upon any of its pre-existing and necessary Causes ? I am sure by the divine Relation , that God is in it either first or last , and this is sufficient for my Conviction ; and I think , the Holy Scripture is not so much obliged to gratify our Curiosity . I doubt not but there are innumerable ways which God could have made use of to drown the World , even by intermediate and natural Causes , which the wisest Philosopher never dreamt of ; and if any of these ways are shewn to be possible , then all the Arguments which would infer the Impossibility of the Deluge are at an End . Now to comply with your curiosity for once , I will endeavour to shew what second Causes God might possibly make use of in the deluging the World , and by what means the Abyss was drawn up over the Face of the Earth . Not that I am so vain to think that he did make use of these means ; but that if he did , the effect would be so far from being impossible , that it would , upon that condition , be necessary .

Now it is most generally among the best Philosophers agreed , that the Moon is the Cause of the Tides , and that the nigher she is to the Sea , as at her time of Southing , she raises the Water the higher by her Attraction of it towards her . So that if by the supernatural power of God the Moon were brought very near to the Earth , or the Earth to the Moon , such a vast Tide would be raised , upon supposition there is communication between the Abyss and the Upper Seas , that the World would be drowned to the height which Moses assigns . Now I fancy this might come to pass by the pure Acceleration of the Earth's Annual Motion . For let C D A B represent the Annual motion of the Earth in the time of the Antediluvians , Fig. IV. which is a perfect Circle , in which it is probable all the Planets , after their Creation at first , revolved . Let B represent the Earth , and I the Moon , revolving round the Earth in the Circle I p i l. Now when the Earth was in the Point I , let us suppose its Annual motion to be accelerated , so as to exceed the Exact Proportion there was formerly between the Attraction of the Sun H , and the Celerity of the Earth ; and then the Earth , instead of coming to the point B in the Circle C D A B , will go off to the Point c and move in the Ellipsis E F D A. Now by this new Elliptical motion the Earth in the point c will be nigher to the Moon I , by the distance B c , than it was in the point B ; which would raise such a Prodigious Tide as would produce the Effect we contend for . And then the Moon for a considerable time would revolve about the Earth at c in the Circle I m h , instead of its ancient Orbit I p i l , which will so long keep up the Tides over the whole face of the Earth , as is described Fig. I. and II. But the Tides will decrease gradually as the Moon by her Menstrual Course shall have made more Perihelions , for every time she comes nigher to the Sun , the Sun will more and more conduce together , with the resistance of her own Impressed Motion , to draw her from her late contracted to her ancient and more enlarged Orbit . So that a month or two after , when the Earth , in its Annual Course , shall be in the Point F , and the Moon be in her Perihelion Q she shall then have enlarged her Orbit to o Q ● greater than her contracted one w y z , or m h I , so that after five months , the time of the Continuance of the Deluge , when the Earth shall have come to the point D , then the Orbit of the Moon shall be inlarged to u s t , equal to her former one I p i l , or as great as her other she had before the Acceleration of the Earths Motion . So that then the Moon being as far distant from the Earth as formerly she was , those great Tides will be over , and the Deluge at an End ; all the Waters being again sunk into the Belly of the Earth , through the same Cavities by which they ascended .

Phil.

But stay , Sir , this does not much mend the matter , for this attributes the cause of the Flood only to the breaking up the Fountains of the great Deep , which Moses likewise attributes to another cause , viz. the Rain of forty days and forty nights .

Cred.

Indeed , Moses says , that at the beginning of the Deluge it rained forty Days and Nights ; but he does not say that these Rains added any thing considerably to the Deluge of the whole World . They only raised the Waters to such a height that the Ark was born up , and swam upon the Waters . And the Flood , or Rain , was forty Days upon the Earth : and the Waters increased and bore up the Ark , and it was lift up above the Earth , Gen 7.17 . But in the two following Verses is expressed the Effect of the Waters rising out of the Abyss . And the Waters prevailed and increased greatly upon the Earth , and the Waters prevailed exceedingly upon the Earth , and all the high Hills , that were under the whole Heaven were covered . So that what was the Effect of the Rains to lift up the Ark , Moses calls only increasing of the Waters ; but when he afterwards speaks of the eruption of the Abyss , he says a great deal more , that Waters increased greatly , and prevailed exceedingly . And indeed this previous Flood from the Rains , or Preludium of the Deluge , was wisely designed by God Almighty , that the Ark might be lift up , before the Torrent from the Abyss came ; or otherways such a mighty Current running with so great a Force , would have overthrown and drowned it before it could have been lifted up . But a Rain of forty Days having before made a Land-Flood , great enough to bear up the Earth , the fury of the roaring Torrent of the Abyss would be broken by the yielding Waters under the Ark ; and so would by degrees be raised to the height which the Waters rose to without Danger . I will not contend that there was no more than this forty Days Rain ; for it is probable that it Rained the greatest part of the Time that the Waters covered the surface of the Earth ; for the Sea then being above as large again as it formerly was , must supply a far greater quantity of vapours than could possibly be suspended in the Air , and therefore must fall down in frequent , or continual spouts , or Rains . This I take , Philologus , to be a possible account of the Deluge , and is a sufficient confutation of them who decry it as an impossibility .

Phil.

Well! supposing that the Absurdities of Moses his relation of the Deluge are not so great as are generally imagined , yet I cannot allow him to be a true Prophet ; because the pretended Miracles by which he endeavoured to establish his Laws and Doctrines , seem to me to be mere Artifice contrived only to beguile the silly Jews , and to lead them tamely by the Nose without opposition . They poor Creatures ! thought that God wrought mighty Miracles by his hand , whilst he was only working Designs for himself , to purchase himself Admiration among the Rabble , or else to gain a Jurisdiction under the specious name of a Theocracy . But alas ! these Miracles are all Craft and Collusion , which any Cunning Man might seem to do , If he had but such simple Inspecters . Witness his pretending to receive the Law in Mount Sinai ; where he gave out that he conversed with God , who appeared there in smoke , and thundering and lightening . No doubt the poor folks were strangely amazed at this terrible Scene . But Moses or any other intelligent Man , knew well enough , that there was no great matter in it . For all this wonderful Appearance was in all probability only a Volcano in that Mountain , which Moses did very politically forecast , that the Jews should not come to the knowledge of . For if they had run gazing up the Mountain as well as he , the secret would have been found out , and the Miracle spoil'd . But Moses very prudently commands , Ex. 19.13 . that a hand shall not touch the Mountain , but he shall be stoned or shot through , whether it be beast or man : nay , not so much as the Priests themselves must come up , lest the Lord break forth upon them , ver. 24. but only Moses and Aaron , who were let into the Mystery , must come there . Nor is this Volcano in Mount Sinai only a Conjecture , but is confirmed by the observation of Travellers , who still behold the Mountain full of Ashes , which do plainly shew the Ruins , as it were , of an extinguished Aetna . This , Credentius , is an Objection not to be bantered off ; for if this stands , your whole revealed Religion shakes ; because this is the very Foundation of the Jewish and Christian Institution ; and if there be any Trick here , as is much to be feared , all that is built upon it , is good for nothing .

Cred.

There is so much false suggestion and groundless Assertion in this last Objection , that it is intolerable ; and one had need of the Patience of that Holy Religion you are opposing , to be unmoved at it .

1. But 'pray , Sir , what By-Ends had Moses to serve by his playing this sham Prank , as you do suppose , in the Mount ? He could not get a greater Authority over them than He had before ; he had been their Deliverer from the Aegyptians , and was their conducter in the Wilderness , and had as absolute command over that People as could be desired . Neither could Fame or a Desire of raising his Family , put him upon any such indirect Methods . For he seems to have been the most sincere and modest , and most disinterested Man of all Men that ever lived . He is so open and faithful in his History , as to record his own Failures , and those of his dearest Relations , his Brother , and Sister . He gave the Priesthood , which was the most considerable honour in that Nation , away to his Brother Aaron's Family , contenting himself that his own Posterity should only be ranked among the Ordinary Levites . And at his Death disposed of the Government to Joshua , a Stranger . Neither is it credible , that he would make use of such a mean trick as this , which was so easy to be discovered by every bold Man , whose curiosity might prompt him to venture the Menaces , especially when he had established sufficiently in them an Opinion of his miraculous power , by all the wonders which he had done in Aegypt , and at the red Sea .

2. Nor is there any tolerable ground for this supposition of a Vulcano's being formerly in Mount Sinai : I know your Brother Infidels make a mighty Noise with this story , but I believe they have very little Authority for it . I have seen several Draughts and Descriptions of this Mountain in Books of Travels , but never found any thing which made for this story . The likest matter , which ever I could find , and which might perhaps give contenance to this Assertion , is a Relation I find in the Travels of Christophorus Furerus a German Knight . Itinerarium Christophori Fureri Printed at Norimberg , 1621. And he in the Description of St. Catharines Hill , which is nigh Sinai , has these words . In valle propinquâ Collis est miri aspectus , quasi totus exustus esset & cineribus tectus , quo loco Mosen ovium soceri sui pascendarum curam habuisse memorant . In the Neighbouring Valley there is a Hill which is wonderful to look upon , appearing as if it was all burnt and covered with Ashes ; in which place they say is the place where Moses kept his Father-in-Laws Sheep . Now unless it can be supposed that this Hill was Mount Sinai , it will signify nothing . But the same Furerus gives a particular Description of Sinai in the following Chapter , and therefore , that can be none of the Hill which he before described . This is in all probability some little Hill nigh St. Catharines and Mount Sinai , whose Earth is of a blackish colour and barren , not unlike many of our Heaths . And this is all the ground I can find they have for the Volcano of Sinai . But supposing that little Barren Hill , were Mount Sinai , they very little understand the Nature of a Volcano , to think there should remain no other Marks of it , than only a black ground like Ashes . Read but the Descriptions of Mount Aetna in Polybius and Strabo , and you will strait be of another mind . For all such Burning Mountains have an Open Mouth on Top of them through which they belch out their Flames , which the Ancients called the Crater ; because the disgorged Cinders and melted Metals of Mount Aetna , being hardened about the Brims of the Hiatus , did resemble the Lips of a Pitcher . Now 't is impossible there should be a Burning Mountain without such a Crater , or Hiatus ; which would needs appear after the Fire was gone out , in the figure of a Monstrous Gap unto the End of the World .

3. Nay this Appearance of God , or of an Angel representing him , in Flames of Fire , with Earth-quake , Thunder , &c. is very agreeable to all the Ancient Theology . For my part I am of Opinion with many of the Ancients , that it was a superior Angel that personated God , and not the second Person of the Trinity , as some . And this is more agreeable to Scripture , as when it is said , Gal. 3.19 . That the Law was given by Angels in the hand of a Mediator ( i. e. ) Moses . And so Josephus remarks of his Nation ; * * Antiq. Hist. Lib. 15. We have received of God the best and holiest Parts of our Law by Angels . And so the Author of the Questions to the Orthodox , † † In Just. Martyr 's Works . The Angels which spoke in Gods stead to men , were called after Gods name , as the Angel which spoke to Jacob and to Moses . Nay sometimes men are called Gods . To both these it is granted to possess God's Name and his Place , by reason of the Office which is intrusted to them . But when their Office expires , they then cease to be called Gods , because they received that compellation only for the sake of the Office . And therefore Jamblicus * * Jamb. de Mysteriis Sect. 2. Cap. 3. calls the Heroes and Daemons 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Spirits that appear for themselves to Men ; whilst the superiour Spirits have their Representatives . And so Socrates † † Plutarch de Genio Socratis . could not believe that the Gods did appear 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and said all were Pretenders and Cheats who affirmed it . Now that when Great Angels appeared , very great Flames of Fire were seen , and great commotion in the things about happened , may be known from the words of an Heathen Author , and who is therefore more unexceptionable . * * Jamb. de Mysteriis Sect 2. Cap. 4. As often as Archangels appear , certain parts of the World are shaken , and a fore-running Light ushers them in , and according to the largeness of their Empire , is the largeness of their preceding Light proportioned . And so again afterward , the Archangels are full of an excessive Splendour , Angels have some Light , and Daemons a turbid one , &c. And again he says , Archangels Fire is undivided , that of Daemons is divided , and more circumscribed ; and the Fire of the Archontes , the higher they are , is the brighter . And so God himself is represented by the Ancients as dwelling , or inclosed in Fire . So Orpheus in his Hymns : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — For round thy burning Throne attending stand Crowds of Angelick Orders — And so the Chaldaick Oracles .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . When you shall see the shapeless sacred Fire With dancing gleams shining quite through the World , Then hear the Voice from out the Fire .

And to the same purpose that Oracle which is extant in Cedrenus and Malela , Not. in Jamblichum pag. 300. and corrected by the learned Dr. Gale , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. There does from the capacious Heaven descend Vast and Eternal Light , Immortal Fire , Which all things tremble at , Earth , Heaven , Sea , With the Tartarian Vaults ; which Daemons dread : Fatherless Father of all things , alone , Father and Son to his Eternal self , Born of himself , Vntaught , Vnchangeable , His Nature unaccessible to Reason , His Habitation Fire ; and this is God , Of whom we Angels are a slender part ; And now in silence from our Altars go .

Now this Notion was so frequent in the most ancient and Oriental Theology , that it might possibly give original to the Worship of the Fire among the Chaldeans and Persians ; to those Magi among the Cappadocians , called Pyrethi , which Strabo * * Lib. 15. make mention of ; to the Vestal Fires among the Greeks and Romans , and the like Custom among the † † Solinus Cap. 35. Britans . Therefore the Unbelievers shew a great deal of Ignorance , when they tax this Relation of Moses representing God's appearing on the Mount in a flame of Fire , with any Incongruity , or invent any groundless stories to account for it ; seeing this is nothing but what is agreeable to the Ancient Divinity and the usual Sentiments of most Nations in the World . And so as for the Earth-quake , or shaking of the Mountain , it is no more than what all Nations have thought has come to pass at the presence of God . As Psal. 68.8 . The Earth shook , the Heavens also dropped at the presence of God . And Psal. 104.32 . He looketh on the Earth , and it trembleth . And Virgil in his Description of the Approach of Phoebus , does in a manner but translate the words of Moses .

— tremere omnia visa repente , Liminaque Laurusque Dei : totusque moveri Mons circum , & mugire adytis cortina reclusis , — all things do seem to quake , The Doors and Laurels of the Gods do shake ; The tott'ring Mountain moves in Eddies round , And from the Curtain creeps a hollow sound .

So whenever the coming of Hecate is described , as in Theocritus his Pharmaceutria , &c. Or when any great Deity appears , as that great Demogorgon which Lucan mentions , Lib. 3. the Earth is always said to tremble .

— peretis , an ille Compellandus erit , quo nunquam terra vocato Non concussa tremit —

But after all here was not the least ground to suspect any Deceit in this wonderful occurrence ; for Moses deals very openly with the Israelites in this matter , and suffers them to come up into the Mountain after the LORD had departed thence . And there is a signal given them when they shall venture to come . When the Trumpet soundeth along , they shall come up to the Mount , Exod. 19. v. 13. Now if there had been any thing of this pretended Vulcano in the Mountain that Moses had cheated them with , to be sure Moses had forbid them to come up to the Mountain altogether ; for their viewing those natural Eruptions afterwards would have laid open the Cheat ; as much as if they had been present , when Moses gave out he was receiving his Law from God , who exhibited himself in that Appearance .

Phil.

But still , Credentius , there is another of this Legislator's Actions , which sticks much in my stomach , and that is his making the Jews believe that by a divine power he turned the Waters of the Red-Sea into two solid Walls standing up on each side of the Israelites to let them pass through upon the dry-ground . But to say nothing of the pleasantness of this Miracle : Methinks this was but a cast of the Legislator's Cunning ; to coin a Miracle out of the Seas Low-water . For it is a Tradition among the Aegyptians , that Moses being a little more subtile than the ignorant Jews , or the Aegyptians which pursued him , understood the exact time of the Tide of that Sea , and so carried over upon the Ebb , his People safe , whilst the Aegyptians were lost for lack of better observation . * * Ant. Lib. 2. Cap. ult. Which Thought so wrought upon the Learned Josephus , that he allow'd the same to be done by Alexander , in passing the Pamphylian Sea . Or however this Miracle is much lessened , if we assert with a great many of the Divines , that the Jews did not cross the Sea ; but only went in a little way , and came out again on the same side ; and then ignorant folks that lived far off from the Sea , might be imposed upon at the same rate , every time 't is low water with us .

Cred.

It is a wonder at this time of Day that you witty Gentlemen who are endeavouring to settle all things upon a new Bottom , should be beholding to one of old Porphyry's Cavils to bespatter our Religion ; or to an idle Tale of the Aegyptians . But in answer to these Insinnations .

1. I am of Opinion , The Israelites did not pass round the Head of the Sinus . there is no reason to think , but that the Israelites passed quite through the Channel of the Sea from one shore to the other . For the only reason which gave rise to the other Opinion was the Relation of the Journies of the People , Numb. 23. where v. 6. it is said that they departed from Succoth which is on the Aegyptians side of the Red Sea , and pitched in Etham , and from thence moved to Pi-hahiroth , passed through the midst of the Sea into the Wilderness , and so went three days journey into the Wilderness of Etham . Whence they conclude that Etham , and the Wilderness of Etham , must needs be on the same side of the Sea ; and consequently the Jews did not march cross the Sea , but only through one side of it , in a semicircle , and out again a little higher on the same side . But this is contrary to the express words of Scripture which say , they passed through the middle of the Sea . And as for the difficulty about Etham , that is fairly solved , by allowing only two Ethams , the one a Town which they encamped at , on the Aegyptian side , the second on the Erabian side , a Wilderness . Instances of which are common enough in Scripture and Prophane Histories . But if we must needs have the Wilderness of Etham denominated from the Town , Mr. Le Clerk * * Dissert. de Maris Idumaei traject . has ingeniously guessed that Etham the Town was situated nigh the upper part of the Sinus Arabicus , and gave denomination to a great Desert which surrounded the Head of that Bay , and reached down a considerable way on both sides . So that though they marched from the Wilderness of Etham cross the Bay , they would be only in another part of the Wilderness of Etham still .

The Waters did not stand erect . 2. Neither do I see any reason to assert that the Waters are miraculously consolidated ; or that they did in a literal sense stand on an heap , or erect like a Wall . But only God sent a strong Wind , as the Text says , which blew back the Tide and all the waters , which covered the sands over against Pi-hahiroth , further towards the Ocean ; leaving some waters stagnating towards the Head of the Sinus all along towards the Mediterranean Sea . So that by this mean the sholes about Pi-hahiroth must needs be left dry , for the Israelites to pass over : Indeed it must be a North wind which must produce this effect , or at least a North-East ; whereas our Translation says , an East . But there is no necessity of translating Cadim East , it signifying only a strong wind . And so St. Jerom interprets it , ventum vehementem & urentem , a vehement and burning wind . And Ps. 48.7 . Thou breakest the ships of Tarsis with a Kadim , the LXX . Vid. Cler. Diss . translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with a mighty wind . Vid. Ez. 27.26 . Job 27.21 . Jer. 18.17 . And then this explication will be very agreeable to the words of the Text , and that division which is assigned to the Waters there . And the Lord caused the Sea to go back by a strong East-Wind all that night , and made the Sea dry-land , and the Waters were divided , Ex. 14.21 . Now as for those words in the song of Moses and Miriam , where it is said , that the Flouds stood upright as an heap , and the Depths were congealed in the heart of the Sea , that must be taken only as a Poetical or Metaphorical Expression . And where it is said that the Waters were a Wall unto them , it must be understood only that there were Waters on both sides the sholes they passed over . And this is agreeable to the expression in the Prophet Nahum , Art though better than No-ammone , or populous No , that was situate among the Waters , that had Waters round about it , whose Rampart was the Sea , and whose Waters were a Wall ? Nah , 3.8 .

Not beat back by a natural Wind. 3. Nor did this come to pass by any natural Wind , but by a miraculous one , which the Scripture says was sent immediately by God , for that purpose . For no Histories give account , that ever since that time , the Waters were so blown out , which must have often come to pass , if the cause had been natural ; nay more frequently of late than formerly , the Waters of all Creeks and Sinus's , being more shallow in these later Ages of the World , than the Centuries which were nigher to the Deluge . But if such Ebbs had been so natural and frequent as the Infidels pretend , it was impossible that Moses could have put such a Banter upon so great a Multitude , who could not have all been ignorant of the Tide of so Neighbouring a Sea , nor would the Aegyptians have ventured into the danger of a Sea , the time of whose return they must needs know as well as Moses . Nay it is impossible , that such a great Army should be drown'd by the coming back of an ordinary Tide , and that there should not remain so much as one of them . It must therefore be allow'd , that God kept the Waters back by this preternatural Wind , till the Israelites were passed over , and then suffered them to return back upon the Aegyptians , in their full fury .

4. Alexander's passing the Pamphylian Streights , no Parallel . It does not make any thing against the Truth of this Miracle , that Alexander passed his Army over the Streights of the Pamphylian Sea ; for those Streights are naturally dry at every low Water ; which , I believe , Josephus was ignorant of , which made him compare it with this great Occurrence in the Mosaical Expedition . Now of that matter Strabo writes thus , * * Strab. Lib. 14. About Phaselis there are Streights towards the Sea , through which Alexander passed his Army . There is also a Mountain called Climax , which lies to the Pamphylian Sea , leaving a streight passage to the shore , which is quite bare , in good weather ; but when the Waves arise , it is for the most part covered with them . Now the Road by the Mountains is about , and difficult , and therefore in calm weather they go by the shore . Now Alexander name thither in stormy weather , and trusting to his Fortune , would go over before the Waves were abated , which made his Souldiers go all day up to the Navel in Water . And much to the same purpose does Plutarch speak † † Plutar. Vit. Alexandri . . This March through Pamphylia has been a subject to many Historians of mighty wonder , and fine Declamation , as if the Sea , by order of the Gods , gave place to Alexander , which almost always is a rough Sea there , and does very rarely open a smooth way under those broken Rocks . And this Menander hints at in his Comedy speaking of a Wonder 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. But Alexander himself in his Epistles speaks of no Miracle , but only says he passed by Climax as he came from Phaselis . Now 't is plain this was no Miracle , by the joint Authority of these two Excellent Historians , who make the passage there an ordinary Thing ; but the Mosaick Transit must remain a Miracle still , till you can find as good Historians to vouch for the same commonness of a passage through the Red Sea .

The Aegyptian Tradition groundless . 5. As for your alledging the Tradition of the Aegyptians making this Miracle only a Trick of Moses : I think there is little to be built upon the credit of the Aegyptian Traditions , which if hearkened to , would fill all History full of Fable . And they are less to be depended upon , when they seem to be set up on purpose to discredit the Nation of the Jews , whom they had such a mortal Enmity to , and whom to discredit they coined so many Lies , as appears by the Books of Manetho , Lysimachus , &c. Well , but what is this Aegyptian Tradition ? It is only a report of the Memphites which was as strongly opposed by the Heliopolitans . Vid. Clem. Alex. Strom. Lib. 1. Euseb. Praep. Lib. 9. Cap. 27. As appears from the fragment of Artapanus his History of the Jews . Now the Memphites ( says he ) tell , that Moses who was well acquainted with all the Country , knowing the Time when the Tide would be out , carried over all the Multitude when the Sea was dry . But the Heliopolitans say otherways , That the King followed the Jews going away with what they had borrowed from the Aegyptians , bringing with him a great Army and his holy Animals . But Moses was commanded by a Divine Voice to strike the Sea with his Rod ; he touched the Sea with his Rod , and the Waves giving place , he led over his Forces in a dry Tract . Now set this Tradition of the Heliopolitans which is very agreeable to the Letter of Scripture , and that of the Memphites , which seems only to be a groundless Cavil against the Jews , both together ; and what do they make more for the Infidels than the Believers ? And why are the Memphites to be believed against the Scripture-History , more than the Heliopolitans for it ? But there is no wonder to be made but that there would be variety of Traditionary Stories in the Neighbourhood about such a wonderful Occurrence as this . And thus we find a like story among the Ichthyophagi , who were situated not far off from that place of the Red-Sea , where the Israelites in probability went over , being over against Mount Sinai , Hist. Fab. Lib. 3. thus related by Diodorus Siculus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Among the Ichthyophagi who live hard by , this History is handed down by tradition from their Forefathers , that once there was a mighty Ebb of the Sea , so that every place of this Bay was dry , which then looked green , the Sea flowing to the contrary parts . But when the Earth had for some time appeared , there then came again a great Tide , and made the Bay as it was before . So that you see , Philologus , that these Traditions of the Aegyptians are so far from discrediting the Truth of this Mosaical Miracle , that they tend much to support it . It not being to be supposed , that the Tradition of such a remarkable Action should be totally lost in the Country where it was performed ; or that it should be handed down with all the particulars of Truth , with which he that did it himself has related it . And besides , if you consult the Descriptions of this Bay given by Belon , Furerus , Thevenot , &c. You will not find that any such Reflux ever happens there now , or that , though there be some shoals which incommode the Ships , Men can at any time pass over upon dry ground .

Phil.

This is pretty plausible , Sir ; but pray how will you be able to excuse his Laws from the Absurdities which they abound with ? Now these stab the Jewish Religion to the Heart ; for how can those Laws have God Almighty for their Author , which do not so much as seem to be composed by wise Men ? I cannot stay to run through his whole System of Laws ; but for my part I look upon a great number of them to be absurd and ridiculous , others contrary to common Justice , and the rest but mean and pitiful , and unworthy of God the Author . What more silly than the command of not eating the blood of an Animal ? as if it was worth the cognizance of a Legislatour to forbid Men the use of Black-Puddings . Is it worthy a Divine Law to forbid the sowing of Maslin , or that poor Folks should wear Linsey-Wolsey ? And does it not look a little like a jest gravely to establish , that an Ox and an Ass shall not be yoked together ? Besides , there are other things in the Body of his Laws , which contradict the common notions of ordinary Justice . What is the setting up in his Common-wealth so many Asylums , but only making a Rendezvous , or an Alsatia , for a number of Hedg-Rogues to plague their honest Neighbours ; His Lex Talionis is unmerciful Cruelty , that when I by chance , or in a scuffle , have beat out a Mans Eye , I must stand still to let him bore out mine in cold blood . His redemption of Estates , after the year of Jubilee , is to discourage good Parts and Industry , and to entail Estates for ever , it may be , upon the Block-headed Heirs of those particular Families which first laid hands upon them . His other Laws about Murder , Theft , Sacrifices , &c. are such as are equaled by the meanest Common-wealths , and the ordinariest superstitions ; only here are some things more ridiculous than are to be found elsewhere , with a deal of Injunctions about Red-Cows , Scape-Goats , and forty things more of the same Nature . But if God had been the Author of these Laws , and this Institution , they had without all doubt been grounded upon admirable reason , excellently fitted to the benefit of Mankind , and the usefulness of them to Society , and to make Men good would have been apparent to all that considered them ; but these seem only to be an odd jumble of Arbitrary Precepts ; for which there is no other but a Womans Reason to be given , Because , forsooth , God would command them . And is not this a fine way of making Laws —

Cred.

I find you are running , The Jewish the best of all Political Laws . Philologus , upon your old strain , and therefore I must beg leave to interpose a little . I believe it is want of due consideration of the Laws of Moses , which makes you talk against that , which when you understand better , you would rather admire . For my part I look upon the Judaical to be the most excellent Civil Constitution which ever was , or ever will be in the World ; and if you will but compare the three Legislative Books of Moses , with what are extant of the Aegyptian , Attick , and Lacedemonian Laws , the Roman twelve Tables , their Plebiscita , and Imperial Rescripts , nay even when they were collected into the Digests , You will find , that they all fall short of these Laws of Moses . I do not speak this at random , nor in the least to detract from the Roman Laws ; but considering the Circumstances of the Jewish Nation , their Laws do , I think , far exceed the other . Indeed the Jewish Laws were not drawn up into such an exact a Systematical Method , nor adorned with such Artificial Terms , nor do so precisely set out the minute Boundaries of Right and Wrong , as the Roman ; but yet they are better calculated for ordinary Justice and Neighbourly Society ; The extraordinary mercifulness of them . and what is better yet , for Mercy and Charity . I say Mercy and Charity , and I defy any Civil Constitution in the World to shew so many good-natur'd Laws , and enacted with such a tender regard to their Fellow Creatures , as the Jews can . What more kind Constitution could there be than to ordain Cities of Refuge for the innocent Man-slayer to fly to , to avoid the impotent Anger of the Relations of the killed , which according to the Custom of those times , were wont immediately to revenge their Kindreds Death ; thereby to give him Time to clear himself : which if he could not , the Law allows him to be dragged even from the Horns of the Altar , Exod. 21.14 . The kind usage which by those Laws is to be given to Slaves ; and the stripes which are not to be exceeded in punishing Criminals , are another Argument of the Mercifulness of these Laws above others . The great care which is taken to prevent mischief which might happen by the flat roof'd Buildings of those times by ordering Battlements to be made round them ; and the penalty of Womens taking abortive potions , do confirm the same . The forbidding the Jews to suffer a Beggar among them , and not allowing new Married Men to be forced from their Wives the first year to the Wars , are a Tenderness which most other Nations are wanting in . Indeed the same Laws punish Adultery with Death , but then they are so mild as to punish Theft with only abundant Restitution . In which sanctions you may see an admirable Temperament of Justice and Clemency ; and which may serve for an Example to other Governments , where Adulteries which are irreparable are pretended to be recompensed by pecuniary Mulcts , and Thefts , for which restitution may be made , are Capital . Nay in these Laws there is a tender Regard had to Beast themselves , of which the forbidding to muzzle the mouth of the Ox that treadeth out the Corn , is a sufficient instance ; mercifully providing that the poor Beast which provides sustenance for us , should not be denied its natural cravings after its own . And so it is in the case of the coupling an Ox and an Ass and other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tenderly taking care that one Beast of greater strength should not force another poor Creature of less toil beyond its ability . Thus much I have thought fit in some few particulars to point out the Merciful Disposition of these Laws , which is not so visible in any civil Constitution in the World as in this .

The great Wisdom in them . And , besides , you may perceive as much Wisdom and excellent Design running through the whole frame of it . The Distinction of Families and Registery of their names was the most useful thing which could be in a Common-wealth ; thereby to know its own strength and abilities , to prevent Law-suits , and to settle Inheritances . The sabbatical or fallow year was a noble contrivance to keep a Country in fertility , and from being worn out of heart by covetous Tillers . The weekly Sabbath , setting aside the Religiousness of it , was a wonderful ease both to Servants and Cattle , and must even upon this account be esteemed a very wise Establishment , which other Nations were wanting in . But their severe punishment of Idolatry of all sorts , and the great encouragement of the Worship of the one true God , from whom the whole World had relapsed , is such a Glory of the Judaical Laws above all other , as can never be eclipsed by all that can be said against them by Infidel Tongues . Talk what you will of your Solon's , Lycurgus's , and Numa's , but the Idolatrous Worships which they established by their Laws is enough to ruin their Character in the Opinion of all sober Deists ; whilst they must needs have a secret esteem for the Jewish Legislatour in setting the Worship of the one true God among his People alone , in opposition to the whole Idolatrous World . Nay that hostile odium which the Historian calls their Aversion to a free conversation with other Nations which their Law obliged them to , was that which preserved both their Religion and their Laws from the encroaching powers of their Neighbouring Potentates : For if they had wanted this , they had been lost in their Babylonian Captivity , and forever mixed with that Idolatrous Nation . And truly this surliness was such a good piece of Policy among the Jews , that we Englishmen in the midst of our complaisance , should not do amiss to learn , who have so long been fond of fetching over the Customs of a Neighbouring Nation , that they seeing us so very obliging , were once in a fair way to have sent us over their Government and Religion too .

Objections against particular Laws answered . As to your exceptions which you have raised against some particular Instances in the Mosaical Law , I think they are not very material . The forbidding of the Blood of Animals for food was a Noachical Precept , as well as Mosaical ; which God by a new sanction thought fit under Moses his dispensation to continue . And at the first giving of it in Noah's time it was a very proper Injunction , and highly rational : For God at the same time gave Mankind a Licence to eat the Flesh of Animals , excepting only the Blood . This being as it were a kind of Sacrament , or Token , to put them in mind of the tenderness they ought to have in shedding Human Blood ; as appears by the Context , where Murder is forbidden , and Blood is required for Blood . As to your objection against the Law of sowing mixed seed , I presume the reason which Philo gives is sufficient , that the strength of the ground might not be worn out thereby , and no incouragement given to the Husbandman's Covetousness . The wearing linsey woolsey was probably a proud fantastick fashion of the Heathens at that time , which therefore the Jews were forbid to imitate . Though further I believe all the three Conjunctions mentioned , Deut. 22. of yoking the Ox with an Ass , the mingling of seeds , and wearing Linnen mixed with Woollen have , as Theodoret observes , something emblematical mixed with the precept , to make Men have the greater abhorrence of all venereal commixtures contrary to nature . As for the Lex Talionis of the Jews , let it have been as rigid as you would make it , it is no more than what was practised in other Nations , and had a place among the celebrated Roman Laws in the 12 Tables . Nuct . Anic . Lib. 20. c. 1. And as it is set down in Aulus Gellius is thus ; SI MEMBRVM . RVPERIT . NI . CVM . EO . PACIT . TALIO . ESTO . But the Jews say that for Mutilations where Death did not ensue , a pecuniary Mulct was generally accepted and granted to the maimed person ; and that the Judge did never inflict the Talio , but upon the desire of the injured party , who unless he were very malicious would rather accept a recompence in Money . And so for the Return of mortgaged Estates to the owners at the Jubilees , there is no manner of injustice in this Law , because the Estate could be sold for no more Money than an Annuity from the time of sale till the year of Jubilee , was worth , and it was at the purchaser's peril if he ventured more upon it . And there was incouragement enough for Men of Parts and Industry to raise themselves by purchace only of Annuities for fifty years : Nay further this Law seems to be excellently contrived to hinder the encroaching purchaces of Covetous Men , which has given so much disturbance in all Common-wealths , and which occasioned the Leges Agrariae , which gave such great Content to the Roman * * Liv. Hist. Lib. 4. cap. 48. Lib. 6. c. 11.14 . Citizens . So Aristotle in his Politicks says , † † Arist. Pol. Lib. 2. c. 7. That Solon made a Law , and that other Countries have the same , that every Man should not purchase as much Estate as he had a mind to . And again , the Law forbids to sell a Man's Houshould goods ; * * Id. Lib. 6. c. 4. as the Law of the Locri , which obliges a Man not to sell them unless he can make it out that some great calamity has befel him . Besides , the Law commands to keep those ancient Patrimonies which came by Inheritance . And so again in another place . In many Cities it is established by Law , that no one should have power to alienate the ancient Inheritances . And there is a Law which is said to be of Oxylus , which injoyns that no one should lend Money to another , and take his Estate as a Pawn for it . So that if this be a fault in the Mosaical Laws , the Attick and Roman are liable to the same Censure . As for the Red Heifer which is commanded to be Sacrificed , Numb. 19.2 . the reason most probably is , that such an one is more beautiful and choice , such as the Ancients made use of for Sacrifice ; of which * * Plut. Isid. & Oysr . Plutarch says the Aegyptians were so scrupulous , that if a Red-Bull had but one black or white Hair , he was unfit for Sacrifice . And lastly for the Scape-Goat , I take that to be an Expiatory Sacrifice purposely designed to be a Type of our blessed Saviour , and was expiatory only by relation to his sufferings .

Phil.

For my part I have no great liking to your Types and Figures ; but why should not these Laws be given in opposition to the Zabii , those ancient Idolaters , which Learned Men of late have found out ; and from whose Doctrines methinks they give a pretty handsome Rationale of the Mosaick Laws .

Cred.

Let this Rationale be as pretty as you please , I believe it is very false , and that there were never any more such a Nation as the Zabii , than the Vtopians . They never had any more being than in the Dreams of the falsifying Jews , who four or five hundred years ●go writ some Sham-Books , under their Name . I do not doubt but that Maimonides saw them , and was imposed upon by them , so that the cheat does not lie at his door . The Zabii among the ancient Arabians were esteemed a Name for Sorcerers , Aul. Gellius Lib. 4. c. 1. or Fortune-Tellers , and signified no more than the Chaldaei * * Az. 2. in Latin and the Gypsies in English . And thus 't is used in the Alchoran † † Hist. Dyn . p. 281. : and Abu●-Pharaj●us set out by Dr. Pocock , says their Profession was the same with that of the ancient Chaldeans . Now should not we make pretty work of it , if we should go to give an account of the old Aegyptian rites and customs , and the Coprick Language , from the lies and cant of our vagrant Gypsies ? and truly the case is the very same of those Books which Maimonides relies upon , that pretend to give an account of the old Chaldean Idolaters in Abraham's and Moses his time , and to be wrote as long ago as that . Vid. Maimon . More Nevoch . Part. III. Cap. 29. Now if these Zabian Books , which Maimonides and his Followers so much rely upon , prove to be Forgeries , then all this Zabian Hypothesis fall to the ground . Now these Zabian Books which Maimonides saw , were one called Haistamchus , another Hattel eshmaoth , or of speaking Images ; another called Tamtam , another named Hasscharabh , another of the Degrees of the Celestial Orbs , and of the Ascendant Figures in each degree , another Book of speaking Images , a certain Book attributed to Hermes , a Book wrote by Isaack the Zabian , which disputes for the Law of the Zabians , and his great Book of the Customs and Particularities of the Zabians . Besides , another Book of Agriculture . Now is not this a pretty Library of Books , for the Abrahamical and Mosaical Times . But if they are so ancient as is pretended , how came they never to be heard of , but among the Jews in Aegypt , or Spain , about four or five hundred years ago ? One would have thought , that some of the Writers of the Old , or New Testament , should have spoke of some of them , or some of the Learned Fathers , who understood the Orientals , as St. Jerom and Origen , who were so inquisitive this way ; methinks , they should have somewhere mentioned them . But to go no further , some of these Books carry forgery in their very Titles . The Book of speaking Images looks like the stories of the Talismans which the Arabian talks so much of about that time . The Book of Celestial Orbs and Ascendants looks like a forgery about Rambam's time , when the Follies of Judicial Astrology among the Arabians were at the height . But Isaack the Zabian was infatuated to give himself that name , pretending to be older than Abraham , and yet take his Son's Name . Or however his Jewish Name must needs tell all the World , he was no Zabian . And besides Isaack , in his great Book , treats of the Temples dedicated by the Zabii to Intellectual Forms ; whence any body would know , the Book to be wrote by some one , who had been bred in a School of the Peripatetick Philosophy . And the Disputes in those Books about the Eternity of the World shew , they were compiled by some one , who had been where Aristotle's Arguments upon that subject had been bandied about . I should weary you , to tell you all the simple Tales which Maimonides quotes of these Books ; which are all composed in the very strain of the Talmud ; from whence any body may guess their Original . They make Abraham very doughtily disputing with a great King of the Zabians , That there is another God besides the Sun , and that the Sun is but the Hatchet in the hand of God . For which the King claps Abraham up into Prison ; but notwithstanding that , Abraham disputes there still ; so that the King at last fearing , lest Abraham should do mischief among his People by his subtile Disputations , seizes all his Goods , and banishes him to the further part of the East . Now does this look like a Zabian , or rather not like a Jew , who had a mind to aggrandize the great Parts of his Progenitor ? Besides , the foolishness of that Writer is betrayed , by making such great Monarchies in those Ages of the World , when Kingdoms were generally confined to Cities , or small Provinces , as appears by Abraham's fighting half a score of such Kings with 318 Men. The same Books tell you strange Tales , of Adam , and Seth , and Noah , &c. which plainly shew them to be wrote by one , who was acquainted with the Mosaick Genealogy . That Adam was the Apostle of the Moon , and exhorted Men to her Worship ; that Seth was a Renegado to his Father's Worship , and so was Noah , who condemned Image-worship . That Adam went into a far Country nigh India , and brought home a Tree with Flowers , Leaves , and Branches of Gold ; and likewise a Tree of Stone , with the Leaves of another green Tree , whose Leaves would not burn in the Fire ; that was so large that ten thousand Men of the bigness of Adam might shelter themselves under it , and that the two Leaves which he brought with him were so large , that each of them would cloath two Men. But I will tire you no longer with these insipid Talmudical Lies , which methinks any body might guess , a Jew to be the Author of . But however , what rare stuff is this to explain Scripture by ? One would wonder how it should come into the heads of Learned Men to think , that God in framing his Sacred Laws should have any regard to such idle Tales . For my part I pity them when I see them so sweating themselves in such a silly Enterprise , and throwing away so much Labour and Learning to no manner of Purpose : and besides the great Advantage they give to the Infidels , to expose the Laws of God , when they see that Christians settle them upon so slender a foundation .

Phil.

It behoves you to be as zealous for your Religion as you can , for you find we get ground upon you every day . We live in a very prying Generation , and 't is not laying your hand over a sore place in your Religion , that will secure it now , you must maintain your cause by pure dint of Argument , or lose it . But what say you now to your great Legislator , when we shall prove , that all his Celebrated Religion which he pretended to give the Jews from Heaven , was only pinched from the Worship of the Heathen Aegyptians ? And this your own Divines are sensible of at last , and , by reason of the plain Evidence of the Case , have given over the Cause to us . For some of them have proved the Christian Religion to be all Jewish ; and others the Jewish Religion to be derived from the Heathen : and therefore for my part , I am for taking my Religion at the Fountain head , and so will continue a Primitive Heathen in defiance to all innovation . I have nothing to say to Christianity , for the Judaical Laws are the matter now in hand , and these , I say , were most of them ( the Ceremonial especially ) nothing but Aegyptian Rites , which Moses brought over with him thence ; which is a considerable Argument against the Divinity of them : for to be sure God Almighty would never have copied his Laws from a parcel of simple Idolaters . To begin with Circumcision , which is pretended to be the Characteristick of the Jews , that to be sure was taken from the Aegyptians , or some other Nation ; that Ceremony being used not only in Aegypt , but in Aethiopia , by the Colchi and Arabians . Thus the Vrim and Thummim was enjoyned in imitation of that Locket of Jewels , which hung from the Neck of the Aegyptian High-Priest , mentioned by * * Hist. Fab. Lib. 1. c. 37. Diodorus Siculus . The Linnen-Garments which the Jewish High-Priest and other inferiour ones wore , were copied from the Aegyptian Priest , who wore the like , as Herodotus † † Herod . Hist. Lib. 2. c. 37. and Plutarch * * Plutarch de Iside & Osyr . relate . The Cherubims were only the imitation of Apis his Hieroglyphick , or Image the Bull , or of those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so much in fashion among the Aegyptians ; as the Image of Sphinx upon their Temple Doors does evince . And so was the Ark of the Covenant fetched from the use of the Cista , in the Rites of the Aegyptian Osyris , the Orgia of Bacchus , and the Eleusinian Sacra . The Feasts of New Moons were taken from the like practice , among the Heathen ; and so were the Jewish Purifications from their Lustrations . And lastly the Temple of Jerusalem , was but a Copy of those Aegyptians , who are observed by Herodotus † † Herod . c. 4. , to be the first Authors of Altars , Images and Temples . And what I pray becomes of your Religion now , when the Foundation of it was borrowed , you see , from the most stupid of all the Heathen Idolaters , that fell down and Worshiped the very Pot-herbs of their Garden ?

Cred.

I am heartily sorry that the learned Author De Legibus Hebraeorum has put a keen Sword into the Infidels hands , Jewish Rites not derived from the Aegyptian . the better to attack Religion with , which their blunt Arguments would have been less able to do . Not that I think , if Dr. Spencer's supposition should be true , that the Judaical Rites were derived from the Aegyptian ; that the Infidels would absolutely get the better of us . For 't is possible that God Almighty might make such condescentions to the hardness of the Jews hearts and their slavish hankering after the Pomp of the Aegyptian Worships , as to allow them in some particulars of their Ceremonies . But I think there is no necessity of granting this ; for all the Rites commanded by the Jewish Law seem either perfectly set up in opposition to their superstitions , or are such as were practised in common with them , and the ancient Patriarchs , or else were such ordinary performances in Religious Worship , as no Nation could easily avoid . I confess , I am far from the other opinion of those who assert , That the Aegyptians , and others of the Heathen World , learned all these Religious Acts from the Jews , because some of them they might learn from their common Fore-Fathers , and others they might jump upon by chance , or be led to them by the natural Tendency of the thing . There are a Thousand things which Men do very alike , and yet neither of them can be said to learn or copy from one another ; nor can be so much as said to dream of what the other did . Indeed , Men of Wit and Learning may make a pother about them , shew their own parts in maintaining a Paradox , and amuse unwary People ; but they can make nothing solidly out in such a manner . To make use of an odd Instance . I will undertake to take an ordinary Scrivener's Conveyance , that is drawn up after the most blundering Rate , and put it into a Learned hand that will vouchsafe to lay out time this way ; and he shall fetch your Parallel cases for every period or word out of the Antiquities of Greece and Rome , bring like quotations to every line out of the Codes and Pandects , alledge apposite sayings out of Tully and Demosthenes , Libanius and Themistius ; so that the Scrivener might almost seem to have stollen the Conveyance out of these Books : whereas perhaps the poor Man never heard a word of them in all his Life . And truly I think Dr. Spencer's Book is but a Project of the same Nature . He finds that some things in the Jewish and the Heathen Ceremonies agree , and therefore resolves the first was derived from the latter . Now 't is an easy thing for a learned Man , that has leisure enough , to pick up out of such a number of Heathen Books , which are extant , a great many expressions in their Explication of Heathen Rites , which may make them look something like the Jewish Ceremonies ; and yet in reality they might be no more alike than the Scrivener's Conveyance to Cicero's Oration pro Milone . But to speak to the particulars which you have mentioned :

1. Circumcision , Circumcision not from the Aegyptians . though it were not a Rite purely Judaical , yet it was first given to Abraham , and so descended down to all his Posterity ; and as to what other use of it there was in other Nations , it was learned from him and his Off-spring . As for the use of Circumcision among all the Ismaelitish Race in Arabia , and among the Edomites and other Descendants from Esau and Abraham's Sons by Ketura they being of the Seed of Abraham as well as the Jews , it is no wonder that they maintained their Paternal Rite as well as the other . As for the Colchi , Grotius has proved them to be probably of the Ten Tribes carried away by Salmanasser , for the Scholiast upon Aristophanes declares , that they own themselves to be of Jewish Extraction . And if the Testimony of Alexander Polyhistor , Jos. Lib. 1. c. 16. quoted by Josephus be to be credited , that the name of Africa came from Afer the Son of Abraham by Ketura , who planted a Colony there ; then we have an easy account how Circumcision came to the Aethiopians also . There remain then only the Aegyptians , and why they might not learn it from Abraham , or Joseph , especially when he was in his grandeur in Pharoah's Court , I confess I could never see any good Reason . Indeed , it is something difficult to think , that a whole Nation should learn such a troublesome Rite of a Stranger . But the whole People of the Aegyptians were not circumcised only the Hierophantae , and the Priests . * * Epiph. Har. 30. And they might take this up in emulation to Joseph , that they might not seem to be out-done by him in any extraordinary mark of Holiness ; as the Magicians vied with Moses in pretending to do the same Miracles with him . And I take it to be plain , that no other Nation made use of an universal Circumcision of all their Males , but the Jews only . The Aegyptians had among them a sort of a Female Circumcision mentioned by Strabo , a custom never dreamt of among the Jews . And 't is evident that the Gentiles generally believed that Circumcision was the Characteristick only of a Jew , or else those reproachful names given to the Jews upon this account , such as verpus , recutitus , curtus , &c. mentioned by Juvenal , Martial and others , have no sense in them ; they being designed to stigmatize the Jews by them , for a particular singularity in this matter above other Nations ; which if so many Nations , as you pretend , had used , there would be no ground for . But we never find , that these odd names were given to the Aegyptians , Arabians , the Colchi , or the Aethiopians ; and therefore 't is plain , that they were not universally circumcised , as the Jews were .

2. And so for the Vrim and Thummim , Nor Vrim and Thummim . although the Heathen Aegyptians might use something like it , yet 't is more probable , as Grotius says , that they did it ut pueri virorum res imitantur , imitate this as Boys use to do what is done by Men ; than that this usage should be taken from the Heathen : This being the Custom of the malicious Daemons , to put their Idolatrous Worshippers upon , as may be seen in many particulars , as learned Men have proved at large . There are two Authors which make mention of this analogous Rite of the Aegyptians , Diod. Hist. Fab. Lib. Ael . Var. Hist. Lib. 14. c. 24. Diodorus Siculus , and Aelian . Diodorus says that the Chief Justice of Aegypt had an Image of Precious Stones hanging from his Neck by a golden Chain , which they called Alethea , or Truth . And that the Causes then began , when the Chief Justice had fitted to himself this Image of Truth . And Elian relates the same not much unlike . Of old among the Aegyptians the Priests were Judges . And the Chief Judge was the ancientest among them , who gave judgment to all . Now he of all Men ought to be the most Just and Impartial . He had an Image about his Neck of Saphire Stone , which was called the Image of Truth . And Diodorus adds further , that after the Litigants had twice given their Libels to the Judges , then the 30 Judges confer among themselves , and the Chief Justice does 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apply the Image of Truth to the other side . Now in all this there is nothing so like the Vrim and Thummim , as does necessarily evince that this Jewish custom was derived from the Aegyptian . For in Aegypt this was the Ornament of the Chief Justice , among the Jews the Ensigns of the High-Priest . Among the Jews , it was a standing Oracle to consult in extraordinary affairs of state , among the Aegyptians used in ordinary Justice . Nor does it appear to me , that this Aegyptian Alethea was any more , than an Honorary Ensign of the chief Judge , who could not regularly perform his Office without it , and had nothing more Oracular in it than a Serjeant's Coif , or an Alderman's Chain . And Petrus Vallensis in a Letter wrote from Grand Cairo seems to have seen a Mummy of one of these old Judges , which does ascertain the Figure of the Aegyptian Alethea . Where he says he had seen a Mummy , about whose Neck a Golden Collar was painted , hanging from his Neck like the Knights of the Golden Fleece . And in the middle upon his Breast , was the representation of a Plate of Gold , with the Figure of a Bird upon it . Epist. 18. Now this is very different from the Vrim and Thummim of the High-Priest , which was made of Cloth beset with Pretious stones . All the difficulty is what Diodorus means by his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by applying the Alethea to the contrary side . Now since no History mentions any thing oracular in this ; we cannot fancy it more than only some Hieroglyphical Memento to the Judges , of the Regard they ought to bear to Justice and Truth ; or to the Witnesses or Litigants , which the Chief Justice did often exhibit to them , to put them in mind of their Duty . But you will say , how then came the Jews to have an Usage so very like the Aegyptian , if they did not learn it from thence ? Why , I answer it was a common Ensign of Honour in all Nations , to wear a Golden Chain , and many other People have used it as well as the Jews and the Aegyptians . Thus not only Pharaoh , when he had a mind to advance Joseph to honour and a place of great Trust , put a Chain of Gold about his Neck , Gen. 4.42 . but the King of Babylon did the same to Daniel , Dan. 5.29 . For as Crowns and Scepters in all Nations have been Ensigns of the Regal Authority , so are Gold Chains and Rings Tokens of the higher Honour , and used not only by the Eastern Satrapae , but even by the noble Gauls in the West . As is evident by what Pliny relates of the rise of the Family of the Torquati at Rome from the first Torquatus , Plin. Hist. Lib. 20. who was called so from his killing a noble Gaul and taking his Chain from him , yet reeking with blood , and puting it about his own Neck . Now what great occasion for wonder is there that the Chief Justice of Aegypt had a Chain , with a remarkable Medal appendant to it different from other Nobles ? Or why might not the Jewish High-Priest hang his Breast-Plate by a Golden Chain , without going to Aegypt for the Invention ? For any other Nation could have taught that wonderful contrivance as well as the Aegyptian . And as to the Appendants , there is so little agreement between them , viz. a Cloth a span square beset with Jewels , and a Golden Medal representing the Figure of a Bird , that one of these can hardly be said to have given rise to the other .

3. Priests linnen Garments not from Aegypt . As for your borrowing the use of Linnen only for the Garments of the Priests ; I think the just contrary thereof is true , and that the Jews in this were rather perfectly opposite to the Aegyptians , than their Imitators . The Breast-Plate and Robe of the Jewish High-Priest were ordered to be made of Scarlet , Blue and Purple Woolen Cloth , only embroidered with wreaths of fine Linnen . But the use of Woollen Cloth was , as Plutarch says , execrable to the Aegyptian Priests , de Is . & Osyr . And Herodotus tells us , Herod . Lib. 2. c. 37. that they wore only linnen , and shooes of the Papyrus , and that it is unlawful to them to use any other garments or shooes . But the Jewish High-Priests Robes were rather like the Babylonians than the Aegyptians . For of the Babylonians Herodotus writes thus , This is the fashion of their Clothing . They use a linnen Garment down to the Ankles , over this they put on another of Wooll , and over all a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Id. Lib. 1. a kind of a short white Coat , which does exactly resemble the Ephod . And besides he relates this of the Laity among the Aegyptians , That they wear linnen Coats fringed about the Legs , which they call Calasyris , over this they put white woollen Garments , but they do not come into the Temples with them , nor are buried in them , that being profane . Now to take all this together , it seems rather that Moses his Laws , concerning the Sacerdotal Robes , were given in pure opposition to the Aegyptians ; by ordering that the Jewish High-Priest , the most Sacred Person of all , should wear some of his Garments of Linnen and others of Woollen , like the ordinary Aegyptians in their common conversation ; and that the subordinate Priests should be drest in the Temple but like the common Laity in Aegypt .

Not the Cherubim . 4. And so for the figure of the Cherubim , there is as little ground for the pretended imitation in this as the other . There is no constat in any records of the Aegyptian Antiquities , that there was any thing among them like a Mercy-Seat or Covering over the Ark , adorned with such like figures . I think there is no necessity to assert , that this Covering of the Ark was to be absolutely plain , without any manner of Sculpture . And if the figure of something must be engraved , why not the figure of Cherubim as well as any thing else ? Do you think that Imagery was proper only to the Aegyptians ? Or do you think that all Nations in the World must be beholding to them to make a figure of any thing ? Had not they Eyes to behold postures , and fancies to delineate them without going to Aegypt for them ? Nay is there not in this Ordinance a particular opposition to the Aegyptian Idolatry ? For their Temples were generally filled with the Images of Monkeys , and Calves , and Serpents , the representations of real Animals , which according to the natural Deism of those Times , they fancied to be Parts or exhibitions of the Deity , and had supreme worship given them . But Moses here orders figures to be made , Antiq. Lib. 3. Cap. 6. which had little or no resemblance of any thing in the World ; and therefore Josephus says they had a form 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like nothing that is seen by Men. Their Images had divine Worship paid to them , and Temples consecrated to their Honour ; but these by the Mosaick Institution were made subservient to the supreme Deity , and constituted Attendants upon his Mercy-Seat ; as it were in despight to the Aegyptian Polytheism , shewing that these were the representations only of Angelick Natures , who were so far from being Gods , that they were only God's Ministring Spirits . What was the particular figure of these Cherubims , at this distance is hard to imagine . Indeed , Grotius and others have very ingeniously conjectured from the Creature● seen by Ezekiel in his Visions , Ezek. 1.5 . and 10.15 . which he calls Cherubims , that they had the Face of a Man , the Wings of an Eagle , the Mane of a Lyon , and the Feet of an Ox. And by this Grotius will have the Dispensations o● the Divine Providence by the ministery of Angels Symbolically represented ; The Lyon representing the Severity of his Justice , the Eagle the Celerity of his Bounty ; The Man his Goodness and Mercy ; and the Ox the slowness of his Punishment ; which comes , ( as the Greek Proverb says ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with an Ox's foot . Whether or no the Angelick Appearances in this Form were common to the Patriarchs , I shall not now dispute ; but the Ideas of the Cherubim seems to have been ordinary enough among the Jews , by Moses his not describing them ●s he does other Things ; and was as ●ell known as the painting among us of ●n Angel , in the figure of a Beautiful Tall Youth with Wings . Among all the ●egyptian representations , I do not find ●ny thing like this to represent the Ange●ck Natures ; and therefore 't is in vain to ●ring in their other Simulacra 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which were Hieroglyphicks of their Osyris , ●sis , &c. which they worshiped not as Angelick natures depending upon the ●upreme Deity , but as Sympiternal Deities ●hemselves . Neither need we grant that his Hieroglyphical , or Symbolical Imagery was at all owing to the Aegyptians , more ●han to other Nations ; that sort of enig●atical representation being in use over ●ll the Eastern Countries , and even the Teraphim in use in the Patriarchs time , Gen. 31.19 . And as for the Image of Sphynx , which was frequently Pictured upon the Doors of the Aegyptian Temples , as Clemens Alex. relates , Strom. 5. that cannot be conceived in any wise to have contributed an Origin to the Cherubim , not only because they were situated in a quite different place ; but because the occasion of the Sphynx being painted there , was to be an Hieroglyphick , that a great many of the Ceremonies in their Temples were enigmatical , and had another hidden meaning more than their outward one did declare .

Nor the Ark. 5. Indeed Dr. Spencer has amassed together an abundance of Learning to prove , that the Aegyptians , and Ancient Idolaters made use of a Cista , an Ark or Chest , Plut. de Isid. in their superstitions . That the Stolistae , or those of Osyris his Wardrobe , made use of a Chest or Ark ; which any body might guess , without that Doctor 's learning , was to keep their Cloths in He shews a great Deal of the use of the Cista in the Orgian and Eleusinian Sacra .

Pars obscura cavis celebrabant Orgia Cistis . Catul. Pelei Nupt. Et levis occultis conscia Cista sacris . Tibul. Lib. 1. El. 8.

Now what a mighty wonder is this , that these Idolatrous Priests , who pretended to such an abundance of mysterious and absconded Rites in their superstitions , should make use of a Chest to keep their Trinkets in , from the Eyes of the Vulgar . If they had been laid open to every Bodies Eyes , all their mysterious Sacredness had been lost ; which was kept up by their lying under Lock and Key . Besides , these Priests of Cybele and Bacchus , were a sort of Itinerant Gypsies , that carried about their Trinkets from place to place , and therefore they must have a Chest , or something like it , to carry their Raree-show in ; unless you would have them put them in their Pockets . For my part , I cannot imagine any Analogy between these Cistae , and the Ark of the Covenant ; only they were both Repositories , the one for the Law , the other for the Idolaters lewd Fopperies . If the Law was to be laid up carefully , why was not a Chest a very proper and apposite Convenience for this Purpose ? Or why must they needs copy from Aegypt such a wonderful Contrivance ? Certainly no Nation in the World could be so stupid , as not presently to think of this themselves . But who can think without horror that God Almighty should institute his Sacred Ark in imitation of the Lewd Cistae of the Heathen ? Read but Clemens Alexandrinus his Protrepticon , and see what those Cistae were filled with , Phalli , Pudenda Bacchi , &c. and let any modest Christian judge , if it can be supposed , that the Purity of the Divine Law could condescend , to be the Ape to such hor●id Debauchery .

6. Feasts of the New-Moons not Aegyptian . The reason why the Feasts of the New Moons were commanded to the ●ews , was not , I conceive , any wise in ●mitation of the Gentiles ; but to engage them more particularly to Piety , and in observation of the Ancient Patriarchal Usage . They were enjoyned them as a pious Institution , that some portion of each division of Time might be kept Holy to give a Blessing to the rest ; for as the Sabbath was set aside to be kept Holy in the Week , the Passover , Feast of Tabernacles , &c. for the Year ; so was the Feast of the New-Moon ordained to give a Blessing to the Month. Indeed , it cannot be denied , but that the Heathen● kept holy the New-Moons too , whe● they offered up considerable Sacrifice to the Gods , as Meursius , and Monsieu● Petit have sufficiently proved , and D● Spencer more at large . And it is plai● from that passage of Demosthenes , ●rat . I. in Aristog . when he says , that in the New-Moons all com● up to the Acropolis , and supplicate the God to give Blessings to the City and themselves . But then I can never assent , that Mose● took this from the Heathens . It rathe● seems to me to be a practice of the Tru● Worshipers of God through all Age● down from the earliest Times ; and f● descended both to the Jews and Gentile● from their common Progenitor Noah● And it is yet more probable to assig● these Feasts an Original in those ancien● Times , when perhaps the Lunar wa● the only Year , the Solar Motion being not yet sufficiently adjusted ; and then the New-Moon must with them have all the Solemnity of a New-Years Day . Which Opinion will be yet more satisfactory , if we consider the observation which a learned Man has made , Jo. Cler. in Numb. 28. That God does not bid the Jews remember to keep holy the New-Moons , as he does the Sabbath , but only gives them such rites to observe them with , supposing they knew , that they were to be observed before .

7. Nor washings . And as for Washings and Lustrations , I cannot assent that they had by any means their Original from the Gentiles Lustration , but were probably brought into use by the first Sacrificers in the Eastern Countries , and might be as old as Noah or Adam . For washing the Hands and the Feet was a part of the Ancient Cultus , or Neatness , which was a preparation which was never omitted , when they enterprized any thing which required Neatness or Reverence . Thus we find it used always before Meals in Abraham's time , Gen. 18.3 , 19 , 2. And without doubt natural Reason would suggest that the same respect was owing to God Almighty , by all who approached his Altar at a Sacrifice ; and was as easy and natural a Token of their Reverence they owed to him , as putting off the shoes and bowing down . And I doubt not , but the sprinkling the People with Water mixed with the Ashes of the Sacrifice , was as ancient : It being used ; not only in the Jewish , but in the Roman Sacrifices . Ovid. Fast . Lib. 4. For it was thought requisite that all , who were present , should in some measure partake of the Sacrifice ; therefore as I shewed you before in the beginning of this Discourse , some eat of it there , and others carried pieces of it home with them . But in expiatory Sacrifices , for the whole People where the Sacrifice would not suffice for all to eat of it , it was thought sufficient to mix the Ashes of it with Water , and so to sprinkle them all with it , that so all might receive something of the Expiation .

Nor the Temple . 8. After so many Ages from the first use of Temples , it is a very difficult matter exactly to ascertain the Original of them . 'T is true , Herodotus says the Aegyptians first invented them , because the Greeks derived most of their Customs from that Nation , and therefore the Greek Writers seldom fetch the Original of any thing any further . I am apt to think that there was not a general use of Temples , till such time as Idolatry spread over the World , and had dedicated the Tombs of Heroes to a superstitious use . But yet long before this , and as ancient as the Noachinal Times , there were not wanting Temples , or Houses dedicated to a Religious use . For good Men in all Ages have used a Religious Worship in Publick , even in Enos his time , when men began to call upon the name of the Lord in publick Congregations , after Mankind was considerably increased ; and therefore in great Cities and setled Polities the Convenience of Temples for appointed places to meet together in , and to defend from the Injuries of the Weather , could not be long wanting . The ancientest places of Religious Worship I take to be Groves ; which were used by the Patriarchs , and were Lawful places of Worship till such time as , by reason of the Idolatrous superstition they were applied to , they were taken away by the Mosaical Law . So Lucian says , that Woods and Mountains were first consecrated to the Gods . Lib de Sacrif . And Pliny speaking of Trees says , Haec fuere Numinum Templa , priscoque ritu simplicia rura etiam nunc Deo praecellentem arborem dicant . These were formerly the Temples of the Gods , and those rural places which maintain the ancient and simple Rites , are wont to dedicate an extraordinary Tree to some God . Thus Gen. 21.33 . Abraham planted a Grove in Bersheba , and called there on the name of the Lord the Everlasting God . And it probably was in a Grove , where Abraham designed to Sacrifice Isaac , and where the Ram was caught in a Thicket by his Horns , Gen. 22.13 . And so probably was the place where Jacob slept , Gen. 28.22 . which he says shall be called the house of God . Not that from hence can be concluded that there were no Temples at that time , because the Patriarchs did not use them . For they living a Pastoral unsettled Life could not have convenience to build them , and were therefore contented with the more ancient Custom ; but this very last Text implies there were at that time Temples or Houses of God , because Jacob , Metaphorically , calls that stone , or Place so , which is an undoubted Allusion to the Temples of those Times . And in all probability Noah built a Temple presently after the Flood , for the Convenience of Religious worship . He is in Scripture expresly said , to have built an Altar , Gen. 8.20 . which is directly contradictory to Herodotus , who make the Aegyptians Inventors of Altars too . And why he might not build a Temple , as well as an Altar , I see no reason . Nay prophane History gives a great deal of incouragement to the Conjecture that he did . For Lucian in his description of the famous Syrian Temple before mentioned , says , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Most Men say that this Temple was built by Deucalion , namely that Deucalion in whose time the Deluge happened . So that this ancient Tradition makes Temples as old as the Flood , and does confirm , that Noah was the first builder of Temples . And Janus , whom learned Men will have to be another name for Noah too , is said by Macrobius out of Zeno , primum in Italiâ templa fecisse , & ritus instituisse Sacrorum , Lib. 1. Sat. cap. 9. He first built Temples in Italy , and instituted Sacred Rites . So that upon the whole I think , there is vastly more reason to think , that the use of a Temple among the Jews came rather down to them by Patriarchal Tradition , than that it was copied from the Aegyptian Idolatry .

And I doubt not , Other Nations have Customs as like the Jewish but that a great many usages in the Jewish Law came the same way , and were taken up both by the Heathens and them from their common Progenitours ; and sometimes it may be by chance and ordinary convenience . And I dare say , a learned Man might as easily prove that the Jewish Ceremonies were derived from any other Nation , where the like are to be found , as the Aegyptians . Vid. Ap. Lib. 3. Cap. 4. Philostratus describes the Vestment of the ancient Indian Priests just like the Jewish ; and says they use Oil in their Consecration . And Strabo says it is a great crime there ( as among the Jews ) to offer a maimed Victim ; Str. Lib. 15. that they have a Lex Talionis , and that there is a Law , that no Indian should be a Slave . The Brachmans , the Indian Priests wear Bells about them like the Jewish High-Priest . Slaves there have their Ears bor'd through , and a perpetual Light is kept in their Temples ; Women and New-Born Children are unclean till they are purified with Lustrations . They punish Incest and Adultery with death . Only the Brachmans like the Levites must go into the inward Parts of the Temple . They are defiled by a dead Body , and have Cakes before their Idols like the shew Bread ; and the Brachmans like the Jewish High-Priests must marry Virgins . Vid. Thevenot . Huet . Dem. Prop. 4. Cap. 6. And the Inhabitants of the Country of Tangath redeem their first-born with a Ram. Now when the Jewish and the Indian Rites are so very like , why might not I assert , that Moses had them from India , as well as you from Aegypt ? Nay even the Barbarous Tartars have many things not unlike the Jews . Vid. Conring . Thes. Rerump . They celebrate the New-Moons with Songs and Compotations , they bewail their Dead Thirty Days , they breed no Hogs , and punish Adultery with Death . And so as to the new World , the Children of the People of Mexico and Jucatan are Circumcised ; and the Mexicans keep in a perpetual Fire . The Charibeans celebrate the New-Moon with the sound of a Trumpet , and abstain from Swines Flesh . Those of Mechoacana are defiled by dead Bodies ; and those of Peru , and new Spain , marry their Brothers Wives . And in Nicaragua Women after Child-Birth are unclean . Besides , the Attick and Roman Laws and Rites are in many things as like the Jewish as the Aegyptian . The Attick Laws establish that no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Heiress should marry out of her own Tribe , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Cakes answer to the shew-Bread ; Plut. Sol. and the Law of Solon that Women in grief should not tear their Cheeks is not unlike that of Moses , Lev. 19.28 . Their Priests were to marry Virgins and Citizens ; and no Lamb was to be a Sacrifice less than a Year old . And we may say the same of the Roman . Their Sacrifices bore a great correspondence with the Jewish , the burning the Holocausta , their Mo●a S●lsa , Lustrations , &c. Their Nudip●dales seem very like the Eastern Devotion of ●ulling off the shooes . Their Puer●●ae abstaining Forty Days from the Templ● the Frondeae Casae in the Feasts of Anna ●erenna , and the Neptunalia , so like the Feast of Tabernacles ; the unhallowing of a Priest that touched a dead Body , or who ●ssociated with his Wife before Sacrifice ; all look as like the Jewish Laws , as any Custom in Aegypt . From all which I conclude , that since so many Nations , in so different parts of the World , have the same Rites with the Jews , either by chance or Tradition , or it may be by the mimikry of the Devil ; I am sure it is very great Boldness to say , that all these came to the Jews from the Aegyptians .

Phil.

Well , Credentius , you have made a fine learned Harangue upon the matter , if we Infidels were to be convinced by that . But I have a notable Objection which lies both against Moses and all the Sons of the Prophets . And that is , they appear to be like the rest of the Jews , miserable ignorant People , and after all their mighty pretences to the Knowledge of the Divine Nature , are scandalously ignorant concerning it . They every where seem to be gross Anthropomorphites , representing God as having Eyes , and Hands , and Feet . Adam to whom God made his first Revelation , knew nothing of God's Omnipresence , or Omniscience , but pretended to hide himself from him , and to make a simple Excuse to him . And Moses , who relates the story brings in God like a Man walking in the Garden . The same Moses was so silly as to fancy God visible , and to desire to see him , Exod. 33. And some of the Prophets endow God with humane Passion , and make him to repent , to be sorry , and to be glad . But above all the contrivance of the Prophet Jonah is the wisest , who thought to run away to Tarshish out of God Almighty's reach , as if God had no power out of the Country of Judea . Now who can expect Revelation to come from those Heads , which were not furnished with the common notions of natural Religion ?

Cred.

You do a great injury to the holy Scriptures and to the memory of the Holy Men , recorded there , to conceive such an extravagant Opinion of them : especially when it is taught there , that God is a Spirit , that he beholds all things , is present every where , that he is not a Man , Jews far from being Anthropomorphites . and the like . And therefore you ought in all candor to suppose that these expressions which attribute Hands , Eyes , &c. to God , are only to be taken metaphorically , and are spoke only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after the manner as Men speak . And to this the Jewish Writers , who are supposed to understand their own Language best , do unanimously agree . This Maimonides spends several Chapters in his first Book of his More Nevochim to prove . So the Targum , when the Scripture seems to impute any corporeal Action to the Deity , interprets it in a way more agreeable to the Divine Nature . As Gen. 28. And behold the Lord stood above it . Onkelos paraphrases , the glory of the Lord stood afore it . So Gen. 31.49 . The Lord watch between me and thee , The Targum says , the Word of the Lord watch between me and thee . And this is the constant use of that Interpreter , says Maimonides More Nev. Lib. 1. Author Halic . Ol. c. 1. quoted by Hottinger in his Dissertat . Theolog. Philolog . Cap. 46. And a Jewish Rabbin writes , that when they meet with any expression , or Metaphor , concerning the Deity of this Nature , they are used to interpose Cabiacol , if I may so speak . Vid. Buxtorf . Lexicon Talm. Rad. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now the true reason why the Scripture does express the Attributes of God by Bodily actions and properties , is not , that those Writers thought God of a bodily shape , but by the reason of the narrowness of the Hebrew Tongue they wanted abstracted Terms to express them by . And when these Corporeal Terms were applied to God , the People of that Nation knew as well what was meant by them , as the Schools do by all their Quiddities . Thus the Eye of God is the same as the Providence of God . So Jer. 39.12 . Cast thine eye upon him ( i. e. ) take care of him . And 2 Chr. 16.9 . The Eyes of the Lord run to and fro through the whole Earth ; ( i. e. ) God takes care of all People in it . So the Heart of God was as well understood to the Jews , as if it had in more Scholastick Language been called his Decree , or his Will . David was a Man after God's own heart , that is , lived as he would have him , or according to his Will , or Laws . By the Mouth of God they easily understood his revealed Will , by the Hand of God his Power . By God's arising , his Vengeance ; by his hiding himself , his Dereliction , or withholding his Grace and Providence . Vid Maim . More Nev. Lib. 1. Adriani Isagog . Lit. Sac. ed. per David Hoeschelium . Nor is there any reason to blame the Sacred Writers for these Metaphorical ways of expressing the Nature of God , because they are best adapted to give the People an understanding of them , Hebrew Language as well expresses the nature of God as the Scholastical . and to animate their affections towards God ; whilst dry Scholastical and abst acted terms would lie flat upon their Minds , and serve only to amuse and confound them . And after all , the most precise and Philosophick way of speaking concerning the Deity must needs be very improper and altogether Metaphorical . For Languages were not composed to speak of the Deity , but for Men to maintain an intercourse with one another ; and therefore unless we would contrive a perfect set of new words , we cannot speak at all of God if we should not use our old Terms in a tralatitious sense . And thus the words Providence and Mercy , &c. if we respect their Original use , and do not take them in a Metaphorical sense , are altogether as absurd , when applied to the Deity , as the Eye , or Hand , or Heart of God , in the grossest sense : For how improper is it , literally speaking , to say , God looks before him like Men when they act cautiously , or that God has that yearning of Bowels which pittiful Men have over a compassionate Object ? And truly if we should perfectly contrive new Words to speak of these transcendent Truths , they are so far above the reach of our understandings , and we are acquainted so little with them , that even then there would be a World of improprieties in our speech concerning them . Therefore I think , that we may sit down very well contented with the Jewish Forms of Speech concerning the Nature of God ; and that we have rather great reason to bless his Goodness in ordering it to be explained in such a way as is intelligible to the meanest People , who would have been but amused and distracted at the abstruse niceties and explications which Philosophick and Scholastick brains would have made concerning it . This I take to be a very proper Explication of those human Parts and Affections which are in many places of Scripture attributed to God .

But as concerning some natural Actions which are applied to him , as his Walking , Coming , Going , Wrestling , &c. this to be attributed to the Angel which did represent the Deity in those Appearances . And I doubt not but it was such a Vicarious Angel which appeared frequently before the Fall to Adam and Eve in Paradise . And that it was the Voice , or sound of him whom they heard walking in the Garden in the Cool of the Day . That is , they heard that Wind or Voice which used to go before the Representing Angel which they were sufficiently acquainted with . For with this circumstance the divine Appearance used to be attended . As the Lord answered Job out of the whirlwind , Job 28. And 1 Kings 19. And behold , the Lord passed by , and a great and strong wind rent the mountains , and after that , an Earth-quake , and a Fire , and still small Voice . Now the guilty couple understanding by these preludes the coming of the vicarious Angel hid themselves for fear . Nor did they pretend to make simple Excuses to God Almighty out of Ignorance of his Omniscience , as you falsly imagine . For they are so far from that , that they unhappy Creatures plainly confess the fact upon the first charge , in all the naked circumstances of it . The woman whom thou gavest me to be with me , gave me of the Tree , and I did eat . The Serpent beguiled me , and I did eat . There is nothing in these words which implies any thing like such absurd Excuses . Only some fanciful Expositors will make Adam here to shift off the Crime upon his Wife , which God had given him , and to cast a severe Reflection upon God's Ordinance of Wedlock , which they say he here slily insinuate to be the cause of his Fall ; and will have Eve to lay all her blame upon the Devil . But the words import no such thing , here is only a just confession of exact matter of fact ; and I think there is no reason they should make their case worse than it was , and take the blame of others upon them , when they had sufficient of their own . Neither is it to be supposed that Moses desired to see the Divine Essence , but only to have the Glory of the representing Angel more particularly manifested to him which had hitherto been wrapt up in a Cloud ; that That might be a more evident Token to the murmuring Jews of his divine Mission . And it pleased God to hearken to this request , and to let the divine glory make such impression upon his Face as dazled the Eyes of his Beholders . And the Children of Israel saw the face of Moses , that the Skin of Moses's face shone , &c. And as for your instance in Jonas , which you Triumph so much in , no body can with any reason think , that he should be so silly , as to imagin that that Great God whom he worshiped as the Maker of Heaven and Earth , should have no power over him out of the land of Judea ; or that he could suppose when he got to Tarshish , he should be out of God's presence . That was the least of Jonas's Thoughts ; and the words of the Text do not imply any thing like it . It is said , Jonas arose up to fly to Tarshish , not Miphne , from the face or presence of God , but Milipene from before the face or presence of God ; dead facies Jehovae : That is , he turned his back upon God at that hazardous and uncomfortable Revelation , and endeavoured by any ways to get off from the Appearance of God at that Time . He might have thought of any other place to flie to , where his dejected Fancy let him , as well as Tarshish ; but only that place lying just contrary to Ninive , he contrived to fly thither . He could not think of avoiding God's universal presence , which he could not but know was every where , but only by flying somewhere he might avoid God's Prophetick presence at that time which he had either hopes he should not be tried with again , else fondly imagained , as most of the other Jews did , that no Revelation could be afforded in a Gentile Country .

Phil.

I design to speak but one word more concerning your Prophets of the Old Testament ; but that shall be a home Thrust at last . They seem to me to be either a parcel of Whimsical Crack-brain'd People , that play'd a hundred Enthusiastical pranks to make the Rabble gape at them ; or else were seditious Mutineers , that set themselves up , under the umbrage of God's Authority , to be saucy with their Princes . One of them you may find pushing with a great pair of Horns upon his Head , another lying 390 days upon one side , and a third marrying a Whore in the midst of his Prophetick Spirit . You may see Samuel carrying himself after that presumptuous rate to King Saul , as if he was a School Boy . And Hanani the Prophet gives King Asa , whom the Scripture remarks for a good King , intolerable Language and provocation , only for making a League with the King of Syria . And I think the King did very well for putting the Seer into the Prison-House for his pains . Now are these Men fit to be trusted with Revelation for the government of the Lives of all Mankind , that are not able to govern their own actions or passions with common decency ?

Cred.

Your prejudices , Philologus , transport you too far in censuring the actions of the holy Prophets , without considering the Customs of those times , and the extraordinary Messages they were sent about . There are none of their Prophetick Speeches which were delivered to the Princes of those times , but what are made with all due Decency and regard to their Character ; but yet the Prophets having an immediate Commission from God himself , they ought to have spoken with greater Boldness to them than every ordinary Haranguer , who could only pretend to speak by way of Perswasion . When they were commanded by God , to reprimand wicked Princes , and to denounce Judgments against them , they had betrayed their Trust if they had not spoken the Truth with boldness ; and had incurred the penalty of those who feared God less than Man . And as for some unusual actions which they did , as Micaiah's making him Horns of Iron , that was the usual way of those Times to prophesy by signs : for under such Hieroglyphical representations most of the Morality and Divinity of the Eastern Nations were couched . Neither were all those signs which are related in the Prophetick Writings really acted , but some of them only in Vision ; and this in all probability was the case of Hosea , when he took the Wife of Whoredoms , and of Jeremy , when he is said to have lain so many days on one side . As for your Instances in the Prophets Samuel and Hanani ; Samuel had had the Administration of the Jewish Theocracy immediately under God , before Saul , and was a Prince when he was but a Peasant , had singled him out and Anointed him King , and when besides he had the command of God to rebuke that headstrong King ; this will bear him out in all his severity of Expressions he used towards him . And as for Hanani , he did very justly reprove King Asa , for his relying on the King of Assyria , and not on the Lord his God . 'T is not his bare making a League with the King of Assyria , which he is reproved for , but for his putting more confidence in this than in God's Providence . Besides , to compass this he had used very indirect means ; for he purchased that King's favour , by sacrilegiously taking the Treasures of the House of the Lord 2 Chr. 16.7 . to make a present to him . ' And though the Scripture does affirm of this King Asa , that his heart was perfect all his days , yet this is to be understood only of his Zeal against Idolatry ; yet several grievous faults he was guilty of , as particularly the imprisoning this Holy Prophet , and his oppressing the People at the same time , v. 10. and even in his last disease it is recorded , that he sought not to the Lord , but to the Physitians , v. 12.

Phil.

We are arrived now at last to a leisure to talk more particularly of the Mediatorship , and a satisfaction to be made for Sins . Now your whole Religion is bottomed upon the supposition of that which is all false and erroneous , and inconsistent with the Nature and goodness of God . For this supposes God a rough implacable Being , that is easy to be offended , and hard to be pleased ; when on the contrary nothing is so good and kind and willing to be reconciled to his Creatures . Indeed the wickedness of Men , who have been apt to think every one as bad as themselves , has inclined them to have such hard Thoughts of God Almighty , and made many of them think , for many Ages ago , the Deity to be a severe sort of Being , and the subtile Priests found it for their Advantage to encourage the notion ; and hence the Practice of Sacrificing got into the World . For when Men found they had done something which was displeasing to God Almighty , they thought to make him amends another way , and so would sacrifice a good fat Bullock or Ram , at his Altar . This was the first silly Logick in early and Barbarous Ages , and the Priests for their profit have been improving it ever since ; till at last they have vamped it up into that Mediatorship and satisfaction which the Christian Religion is grounded upon . But in the first and purer Ages of the World , these idle worships were unknown , when they worshiped God with Prayers only , and Praise , and never thought of appeasing the Deity with these foolish Briberies , which must be so far from being grateful to him , that they must needs be his Aversation .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; What Man is such a silly Wight , To think that Gods should e'er delight In nasty Bits of Broiled Meat , Which hungry Dogs would hardly eat ; And to be pleas'd in such a sort As to grant Men their Blessings for 't ?

And this the Scripture Writers themselves are forced to own , although they were bred up under Sacrifices . In burnt-offerings and Sacrifices for Sin thou hast no pleasure . Psal. 40.7 . To what purpose is the multitude of your Sacrifices unto me , saith the Lord , I am full of the fat of the burnt offerings of Rams , and the Fat of fed Beasts , and I delight not in the Blood of Bullocks , or of Lambs , or of He-Goats , and the conclusion from all which the Prophet makes is , that they should lay aside this Expiatory Trumpery , and take up with good honest Deisin and natural Religion : Put away the Evil of your doing from before mine Eyes , cease to do Evil , learn to do well , seek judgment , relieve the oppressed , judge the Fatherless , plead for the Widow , Is. 1.12 , &c. So that you see this Sacrifice and Expiatory satisfaction is all Butcherly stuff , which is neither acceptable to God , nor agreeable to the sentiments of Wise Men.

Cred.

Expiation consistent with the Mercy of God . You run away a little too fast with your Argument , when you make such exclamations about the severity and implacableness of the Deity , where it is asserted , that he requires Expiation and Satisfaction for Mens Sins . Wicked Men , that are resolved to live on in a Course of Sin , may flatter themselves , that God has nothing in him but Mercy ; but I am afraid in time they will find , That God in his Laws has regard to his Justice too . I will not assert , That it is impossible that God as God , all whose Attributes are infinite , should forgive the Sins of Men without a satisfaction to his Justice ; but yet I say , that considering God as a Legislatour who designs to govern Men by his Laws , it is not agreeable to his Wisdom to suffer his Laws , to be trampled upon with impunity by Bold and Regardless Sinners . And indeed all God Almighty's Attributes are directed by his infinite Reason and Wisdom , and his Mercy is not , as a great many take it to be , a sort of Feminine tenderness that cannot hold out against the Cries of suffering Offenders : but such a good and wise relaxation of the punishment which his Justice in rigor might demand , as may secure the honour of his Laws , his Eternal Justice and Purity , and with all make all possible allowances for the Infirmities of Mankind . And upon this reason I take the nature of Expiatory Sacrifices in all Ages to have been grounded , to shew the great Aversion God has always had to Sin , and to deter Men from Sin , by shewing the great satisfaction which he required for it . And therefore I do not approve the Reason which a late Author * * Discourse concerning Natural and Revealed Religion , p. 100. gives , that the end of Sacrifices was to make Sin costly to the Offender , and to appease the Consciences of penitent Sinners , by shewing that God accepted the Death of the Beast in lieu of theirs . For these are only general Ends , but the most principal and particular End which was aimed at in the Sacrifices of Beasts was , that they might be Types and Fore-runners of the Great Sacrifice of our Blessed Lord , from the Efficacy of whose infinite satisfaction they received all their Expiatory Nature . For as the Apostle argues , Heb. 10.6 . It is not possible that the blood of Bulls and Goats should take away Sins ; and therefore these must all have reference to the infinite satisfaction of Christ , which alone can . So that these Bestial Sacrifices both before and under the Law , were to the Sacrifice of Christ as the Tabernacle to the Temple , God Almighty was pleased to accept them as expiatory till such time as that great Sacrifice was finished : but as when the Temple was built , the Tabernacle was destroy'd . So after the suffering of Christ , these ritual Sacrifices were at an End . Nay we have rather great reason to adore the infinite Mercy of God , than to tax him with severity , for accepting of such vicarious sufferings ; for he might in justice have demanded the personal suffering of the Offended himself , his Life , for every Trangression , which would soon have put an end to the Race of sinful Mankind . To have forgiven all without any satisfaction would have been in effect to have given an uncontroulable licence to Sin ; and to have punished to the utmost rigor , would have left no room for Men to adore his Mercy : but by this admirable mixture of Justice and Compassion , his own Honour is preserved , and Mens Sins are pardoned .

Neither can I assent to your Opinion , The Origin of Sacrifices from ancient Revelation . that Sacrifices are the pure Invention of Men , for it is highly probable that they were at first instituted by God Almighty , and Directions for the performance of these sacrificial Rites given to the first of Mankind , and so have been handed down to the several Branches of their Posterity ever since . Indeed , Grotius , and some others are of Opinion , that Sacrifices owe their Original to the Gratitude of Mankind , who in thanks to God were willing to return back to God some part of the good things they did enjoy ; and that before the Flood there was no Sacrifice offer'd of Animal Creatures . But granting , that Gratitude have Origin to Eucharistical Sacrifices , we are as much at a loss to find a reason for the Piacular , unless we allow they came by the Institution of God . Neither is his reason convincing , by which he would prove that no Beast was Sacrificed till after the Deluge ; viz. because Sacrifices are never but of such ●hings whereof Men used to eat : now there being no flesh eat before ●he Deluge , that indulgence being afterwards granted to Noah , he concludes , that no flesh was Sacrificed . But this Argument is but weak . For it is very much to be doubted whether the Antediluvians did not eat flesh ; and Bochartus contends strongly that the Grant to Noah , Gen. 9. was not larger than what was afforded to Adam , Gen. 1. And besides in piacular Sacrifices in many Nations they never stood upon the edibility of the Sacrifice ; but oftentimes Sacrificed Horses or Men. Besides , it is probable that these Expiatory Sacrifices of Blood commenced from the first fall of Mankind , to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or vicarious Punishments for the Lives of Adam's Off-spring then forfeited . And then there is some reason for their Institution at that time ; but there is none that I know for their being set up in the Time of Noah . And when the Scripture says expresly that Abel Offered of the firstlings of his Flock and the fat thereof , methinks it is a jejune interpretation , to say he Offered only Lanam & lac pinguissimum , Wool and very Fat Milk ( i. e. ) Cream . I am therefore perswaded , and I think upon good ground , that a Model of Sacrificial Rites , or at least a command in general of Piacular Sacrifices was given to our first Parents , and by them transmitted down to all their Posterity . For otherways it is impossible to give a satisfactory account why we should meet with the same in all Ages , in all Countries from the East to the West - Indies , from Africa to Scythia , and there find Men practising the same Piacular Rites almost in an uniform manner . If their Sacrifices were owing to the Gratitude or Reasoning of the different Inhabitants , they would be as widely different as their Customs and Manners are ; but when we find so many different People that have no intercourse with one another doing exactly the same things as if it were by confederacy , killing the Sacrifice , burning the Flesh , and that too upon an Altar , by the Ministery of a Priest , and with an Opinion that their sins are discharged by that vicarious punishment of the devoted Animal , with many other like circumstances ; this must needs prove that they could not all jump upon these things by chance , but had them delivered down to them by some ancient Predecessor , who was Progenitor to them all .

Conf. Part I. p. 154. And as I proved to you before by this Argument , that the Americans did proceed from the Europeans ; so I think it is as plain that they did all proceed from Adam , from whom the general System of sacrificial Rites has been propagated to them after the succession of so many Ages . And here we may fix our foot , and settle the Commencement of all Moral and Ritual Religion , and whatsoever we find of them both , though never so vitiated in the different parts of the World , esteeming them to be but corrupted streams of the ancient Revelation afforded to our first Father : and as for those Texts of Scripture which you alledge , they do by no means undervalue or cast any reflection upon God's Ritual Laws and Sacrifices . But the design of them is to shew , that Men should not place their Obedience only in the Ritual Parts of Religion , whilst they neglect the more substantial Duties of Morality ; and this is a Truth which every honest Christian , as well as you Deists , thinks himself bound to believe .

Phil.

I confess what you say does not altogether want some Probability . But still methinks these vicarious Punishments seem but insignificant Trifles in matter of Religion , because they do not make Men the better or the more innocent . Indeed if these Expiations either in themselves , or as they had relation to the Death of Christ , did perfectly take away sins , then there is something in what you said : but they only leave the Man as they found him , unless true repentance did make him better . So that the Mediatorship without Repentance signifies nothing at all , and Repentance where they know nothing of this Mediatorship must by all charitable Men be allow'd to be valid ; and therefore what need of the Mediatorship or satisfaction at all ? Repentance after sinning is all that Man can do , or God can require . 'T is true the Debt we owe to God Almighty by sinning is infinite , and what then , Oracles of Reason , p. 207. If I owe a Million and can pay but a thousand pounds , my Creditor can have but all . 'T is true my Body is then subject to imprisonment , that is to the further Extent of the Law ; but then that Law is void of Mercy . So that when I have done my All , that is repented , what need is there of Expiation ; when God's Mercy will acquit me , as having paid what I was able ?

Cred.

God's honour to be considered in the Mediatorship . It is true , that God's Mercy is that blessed Attribute to which the pardon of all our sins is owing , and upon which the Mediatorship is founded . This is that which gave life to the stipulation between Christ and the Father , that He should dy for the sins of the whole World , in which all sufficient Sacrifice all other Expiations received their Force and Energy . And it 's likewise true , that after Sin committed , Repentance and Amendment is all we can do on our Parts . But then further we Christians say that the Mediatorship must do something likewise on God's part as well as ours . By Sin God's honour is violated , and our Lives are forfeited , now both these are to be remedied by the Efficacy of the Mediator . Indeed Mercy for God to Pardon , and Repentance for us to amend , is all that is necessary for our security . But then on the other side why must there be no satisfaction given for the injured honour of God ? God may be as merciful to the World as he pleases , but still he must be just to his own Dignity ; for otherways he would devest himself of the Government of the World , and leave impudent Sinners to Sin without controul . And therefore we say that therein lies the admirable Wisdom of the Mediatorship , that both Parties are thereby satisfied ; God has the security of his Honour , and Man of his Salvation .

Phil.

But , Credentius , this satisfaction , as you call it , in the Mediatorship , is a Business which lies so cross in my Brains , and is pregnant with such a number of Absurdities , that I can never away with it . And therefore you see , that not only we , but your Brother Christians the Socinians , are so aware of the Grossness of this Doctrine , that they are unanimously agreed upon it , to explode it ; as giving Men such a barbarous notion of the Deity , as is inconsistent with the Excellency of his Nature . For satisfaction does suppose an angry revengeful Temper , which desires to be glutted with the punishment of the offending Party ; which when that is brought about , becomes tame , good-natur'd , and reconcileable . But this is such a pitiful imbecillity , even in humane nature , as wise Men are ashamed of ; and therefore to attribute this to the infinite Purity and Wisdom of God , is no less , I think , than the most daring Blasphemy . But supposing there was such an Angry Vindictive Nature in the Deity , yet methinks even then he should rather choose to take revenge upon every one for their own Demerits , which would be agreeable to Justice ; and not make one Innocent Person , viz. Jesus Christ , who had no Sin , as you suppose , to suffer for the Sins of all other wicked Men ; and to lay the deserved Sufferings of so many outragious Offenders upon the back of the most pious and spotless Man , that , by your account , ever came into the World . But when we farther consider , that this innocent Person is owned by you to be the Son of God , and his only Son too , and must nevertheless be Sacrificed to appease this Vindictive nature of God before he could be reconciled to the World : this is such a horrid Representation of the Best of Beings , as shocks human nature to consider ; and far outdoes all the stories of Scythian Sacrifices , and Busiris his Altars . And yet greater Monsters of Absurdities do appear , when we consider , That this suffering Person was the supreme God himself , who by this Scheme is supposed to have took upon him all the Infirmities of an Human Body , was hungry and thirsty , and at last , was crucified , and died . Now this does imply a sort of a Passibility in the Deity , which of all Heterodoxies is the most gross and absurd .

Cred.

I have not time now to enter with you into the nice disputes of the Socinian Controversy upon this Subject . What is meant by satisfaction . But however I do not see any thing in the general notion of Christ's satisfaction , which does reflect at all upon the Goodness of the Divine Nature . Indeed the word satisfaction is not found in Scripture , but the whole substance of what the word imports , is ; and this and all other words which are used to express any of the divine actions , or nature , must be used Metaphorically , and not be taken in so strict a sense , as when they are used properly , and according to their original application . Now the satisfaction which is here meant , is not such a satisfaction as an angry Man requires , but a Judicial or Forensical satisfaction , which a Governour requires of an Offender , upon the violation of his Laws . Now whereas the whole Oeconomy of our Salvation is delivered in Scripture in Forensical Terms , as when God is represented as a Judge , Man as an Offender or Criminal ; God's word as the Law by which he is Condemned , Death as the Punishment , Christ as a Mediator and Surety , his Death as an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Price of Redemption ; now I think it not at all improper to call that which Christ did to free us from the obligation we were under to the Divine Justice , upon account of our Sins , by the name of Satisfaction . For this is no bloody revengeful satisfaction , which impotent and passionate Minds are wont to call for ; but only such a just debt as ought to be pay'd to the Justice of God , considered as the Governour of the World . I am not insensible , that some Calvinistical Writers have carried this matter a little too far , by leaving no room at all for the Mercy of God to exert it self in this wonderful dispensation , and making the divine Justice to require a satisfaction to be made , by the same specifick Infinite Punishments which we had deserved , in the Sufferings of our Saviour ; so as to think that no satisfaction could be , unless Christ actually suffered upon the Cross all the Eternal Torments of the Damned intensivè , as they speak , though not extensivè ; so that our Saviour in his Agony and Crucifixion , must suffer Torments as much infinitely greater than Damned Souls , as their Eternity of Suffering is longer than the hours of our Saviour's Passion . But this has no foundation in Scripture , and seems horrid to Christian Ears . It is enough to say , That the Mercy of God disposed him to accept of the Temporal Sufferings of Christ for our Sins in lieu of the Eternal punishments , which we had deserved . And so the infinite dignity of the person suffering was a sufficient satisfaction to the Divine Justice offended , and unspeakable mercy was shewn to offending Mankind by being free from that punishment which otherways they must have undergone themselves . So that Infidel and Socinian scoffers do very ill to arraign the Mercy of God , and to tax him with Revenge and Implacability in demanding such a Legal satisfaction ; for by the same Rules they might expose all the Legislative Authority in the World when Criminals suffer by their sanctions . For there is no other way to maintain the L●gislatours honour , and to engage Men to observe his Laws but by inflicting an Exemplary punishment on offenders : for otherways their Laws would be but Cobwebs , and their Authority the May-game of Licencious Transgressours . But in this vicarious punishment of Christ for us , God is far from shewing himself an Angry or Implacable Governour ; but does rather manifest the greatest Tenderness and Compassion in being willing that all the World should escape their deserved punishment , and Christ only suffer for them all ; and in accepting the Temporal Pains of his Cross for those of Eternal Death which they had deserved .

AVicarious punishment not unjust . Gen. 9.25 . 2 Sam. 21.8 . 2 Sam. 24.15 . Jos. 7.14 . 1 King . 21.29 . 2. Neither is it unjust that Christ should undergo a vicarious punishment for us . For that vicarious punishments are not in themselves absolutely unjust , may be proved not only from Scripture Instances where Children are punished for their Parents , and Subjects for their Princes ; but by the notion which the most civilized Nations have always had of the lawfulness of punishing sureties for the Parties they were engaged for , by their denying the publick honours to the Children of notorious Offenders , by Decimations in their Armies , and by killing the innocent Hostages when the Articles were not performed . Now if the Greeks and Romans , who of all other Nations pretend to the exactest Rules of the aequum bonumque , could see no obliquity in these vicarious punishments ; there is certainly a far less pretence of injustice to be laid to God's charge in ordering Christ to suffer for the Sins of the World . Now it is impossible here that there should be any injustice , or injury . Here was no injustice done to Christ , for he was pleased voluntarily to lay down his Life for us . Neither was it any injustice done to God , for God Authorized him to do it , by a mutual stipulation betwixt the Father and the Son . And our Saviour says expresly , Joh. 10.18 . I have Power or Authority , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to lay down my Life . So that there is no more injustice committed in our Saviour's laying down his Life in a voluntary Suffering for us ; than there is in his laying it down according to Socinus his Notion , for a Testimony of his Doctrine . And I am sure I could prove it as equally unjust for God to put him upon preaching a Doctrine that would cost him his Life ; as to let him lay down his Life to save a World .

3. Christ tho' God might suffer . And as for your Tragical Exclamations against the Orthodox Doctrines which makes the Eternal Son of God , who is himself God blessed for ever ; to be incarnate , and to suffer for the Sins of the World ; this does by no means render the Deity passible , a Notion which all Christians abhor . But by reason of the Union of the Deity with Flesh or Humanity which was Patible , Christ was then in a possibility of suffering , and those sufferings which were proper only to one Nature are attributed to the whole person by reason of the intimate Union of the two Natures . Nay the Scripture it self attributes the properties of the inferiour Nature , viz. the Humanity , to the Divinity the superior one . As when it is said , that we are redeemed by the blood of God ; we must not think as if God could bleed or die , but that That Person who was both God and Man , who by vertue of his Humanity , was capable of suffering , laid down his Life for us , to redeem us . Now here is nothing in this of Absurdity but only adorable mystery , and admirable Wisdom , which the Thoughts of Man could never have reached to , and no human Counsel could ever have contrived : To find out such a way to save the Souls of Lost Mankind , and to secure God's honour , and the Authority of his Laws .

Phil.

I have one thing more to objects to you upon this head , and that is the Christian Doctrine which you teach about Christ's Intercession , and that is so odd and gross a notion , as no rational Man can assent to . For you make Christ continually at his Prayers in Heaven to God the Father , to pardon the Sins of Mankind upon their Repentance , and to bestow his Benefits upon them ; which God in his own nature is inclined to do , without this bustle of Intercession . Besides , it looks like a piece of Pageantry ( as your Doctors explain it ) to have Christ continually exhibiting the wounds of his Crucified Body to the Father , to move him to compassion , and to put him in mind of the Sacrifice he was made for Mans Sins , which it is impossible that an Omnipotent Knowledge could be unmindful of . Methinks this looks like a Piece of Homerick Divinity , when the Poet describes Heaven acording to all the formalities and sillinesses which are seen in human nature .

Cred.

There is nothing in the Christian Doctrine of Intercession but what is agreeable to good sense and reason : No Incongruity in the Dostrine of Christ's Intercession . and all expressions which do seem to imply any such grossness in them , as you imagine , must only be understood Figuratively . To what state of Bliss the Glorified Body of our Blessed Saviour is exalted , whilst we poor Christians live in this Vale of Misery and Tears , we are not able to imagine ; or with what divine actions his humanity is employ'd . All that we can be certain of is what the Scripture tells us , that we have an Advocate with the Father Jesus Christ the righteous , 1 Joh. 2.1 . that he is said to intercede for us at the right hand of God , Rom. 8.34 . that he is entered into Heaven it self now to appear in the presence of God for us , Heb. 9.24 . that he is a Priest continually , and his blood speaks better things than that of Abel , that he offers his own Sacrifice for sin for ever , Heb. 9.25 . and the like . Now there is no need to assert that all these Expressions are taken literally , when it is plain that many of them are Metaphors taken from the Levitical Law , from the Piacular Sacrifices , from the Intercession of the High-Priest fo● the People , from his entring into the Sanctum Sanctorum , &c. Now St. Pa● makes use of these ritual Phrases , the better to explain to the Jewish Converts th● Nature and Efficacy of Christ's Death , from those outward Ceremonies of the Mosaical Law , which they were well acquainted with . And I doubt not but the Unbelievers themselves do think these Expressions are Metaphorical ; but only they have a mind to be picking up something to be flinging at Religion though they are at the same time sure 〈◊〉 will do no harm .

Phil.

Pardon , me , Sir , for t●is , and I will not at present trouble you with any more Infidel Objections ; and f●● the rest of the Time that you will honour me with your Company , I will endeavour to entertain you with more inoffensive Discourse . Though I ca● not but acknowledge that I wish I wa● fully perswaded of the Truth of you● Religion ; which seems indeed , upo further consideration , to be a Rational Institution , and well laid together , which lays down the Laws of Morality more exactly and fully , than the ordinary Reason of Mankind ; which gives an account of the grand Periods and Revolu●ions of the World , and God's Providential Dispensations , beyond common ●hilosophy , and the light of Nature ; and 〈◊〉 I could get rid of some other doubts , which I beg you will , at your leasure satisfy ; then I hope you will make a thorough Convert of me .

THE END .